part is Air, of the Air the Soul, of the Soul the Mind, of

the Mind God.
71. And God is about all things, and through all things, but the Mind about the Soul, the Soul about the Air, and the Air about the Matter.
[72. But
( 77 )
7 2. But Necessity, and Providence, and Nature, arc the Organs or Instruments of the World, and of the Order of Matter.
73. For of those things that are intelligible, every one is ; but the Essence of them is Identity.
74. But of the Bodies of the whole, or universe, every one is many things.
75. P'or the Bodies that are put together, and that have, and make their changes into other, having this Identity, do always save and preserve the incorruption of the Identity,
76. But in every one of the compound Bodies there is a Number.
77. P'or without Number it is impossible there should be consistence, or constitution, or composition, or dissolution.
78. But Unities do both beget and increase Numbers, and again being dissolved, come into themselves.
79. And the Matter is One.
80. But this whole World, the great God, and the Image of the Greater, and united unto him, and concerning the Order, and Will of the Father, is the fulness of Life.
81. And there is nothing therein, through all the Eter- nity of the Revolutions, neither of the whole, nor of the parts which doth not live.
82. For there is nothing dead, that either hath been, or is, or shall be in the World.
83. For the Father would have it, as long as it lasts, to be a living thing ; and therefore it must needs be God also.
84. How, therefore, O Son, can there be in God in the image of the Universe, in the fulness of Life, any dead things ?
85. For dying is Corruption, and corruption is destruction.
86. How, then, can any part of the incorruptible be corrupted, or of God be destroyed ?
[87. Tat.
( 78 )
87. Tat. Therefore, O Father, do not the living things in the W orld die, though they be parts thereof ?
88. Herm. Be wary in thy speech, O Son, and not deceived in the names of things.
89. For they do not die, O Son, but as Compound bodies they are dissolved.
90. But dissolution is not death ; and they are dis- solved, not that they may be destroyed, but that they may be made new.
91. Tat. What, then, is the operation of Life ? Is it not Motion ?
92. Herm. And what is there in the World un- moveable ? Nothing at all, O Son.
93. Tat. Why, doth not the Earth seem immoveable to thee, O Father ?
94. Herm. No, but subject to many Motions, though after a manner, it alone be stable.
95. What a ridiculous thing it were that the nurse of all things should be immoveable which beareth and bringeth forth all things.
96. For it is impossible that anything that bringeth forth, should bring forth without Motion.
97. And a ridiculous question it is, whether the fourth part of the whole be idle ; for the word immoveable, or without motion, signifies nothing else, but idleness.
98. Know generally, O Son, that whatsoever is in the World is moved either according to Augmentation or Diminution.
99. But that which is moved, liveth also, yet it is not necessary that a living thing should be or continue the same.
too. For while the whole world is together, it is unchangeable, O Son, but all the parts thereof are changeable.
[loi. Yet
( 79 )
101. Yet nothing is corrupted or destroyed, and quite abolished, but the names trouble men.
102. For Generation is not Life, but Sense, neither is Change Death, but Forgetfulness, or rather Occultation, and lying hid.
Or better thus : —
103. For Generation is not a Creation of Life, hut a production of things to Sense, ami nialdng them )nanifest. Neither is Change Death, hut an Occultation or hiding of that 'which wees.
104. These things being so, all things are Immortal, Matter, Life, Spirit, Soul, Mind, whereof every living thing consisteth.
105. Every living thing therefore is Immortal, because of the Mind, but especially Man, who both receiveth God, and converseth with him.
106. For w'ith this living wight, alone is God familiar; in the night by dreams, in the day by Symbols or Signs.
107. And by all things doth he foretell him of things to come, by Birds, by Fowls, by the Spirit, or Wind, and by an Oak.
108. Wherefore, also, Man professeth to know things that have been, things that are present, and things to come.
109. Consider this also, O Son, that every other living Creature goeth upon one part of the World, Swim- ming things in the Water, Land wights upon the Earth, Elying Fowls in the Air.
1 10. But Man useth all these, the Earth, the Water, the Air, and the Fire, nay, he seeth and toucheth Heaven by his senses.
111. But God is both about all things, and through all things, for he is both Act and Power.
1 1 2. And it is no hard thing, O Son, to understand God.
1 13. And if thou wilt also see him, look upon the
[Necessity
8o
Necessity of things that appear, and the Providence of things that have been, and are done.
1 1 4. See the Matter being most full of Life, and so great a God moved, with all Good, and Fair, both Gods, and Demons, and Men.
1 1 5. Tat. But these, O Father, are wholly Acts, or Operations.
1 1 6. Herm. If they be, therefore, wholly acts or operations, O Son, by whom are they acted or operated, but by God ?
1 1 7. Or art thou ignorant, that as parts of the World, are Heaven, and Earth, and Water, and Air; after the same manner, the Members of God, are Life, and Immor- tality, and Eternity, and Spirit, and Necessity, and Pro- vidence, and Nature, and Soul, and Mind, and the Continuance or Perseverance of all these which is called Good.
1 18. And there is not anything of all that hath been, and all that is, where God is not.
1 19. Tat. What, in Matter, O Father ?
120. Herm. The Matter, Son, what is it without God, that thou shouldst ascribe a proper place to it }
1 2 1. Or what dost thou think it to be ? peradventure, some heap that is not actuated or operated.
122. But if it be actuated, by whom is it actuated ? for we have said, that Acts or Operations, are the parts of God.
123. By whom are all living things quickened.^ and the Immortal, by whom are they immortalized ? the things that are changeable, by whom are they changed ?
124. Whether thou speak of Matter or Body, or Essence, know that all these are Acts of God.
125. And that the Act of Matter is materiality, and of the Bodies corporality, and of essence essentiality, and this is God the whole.
[126. And
126. And in the whole, there is nothing that is not
127. Wherefore, about God, there is neither Greatness, Place, Quality, Figure, or Time, for he is All, and the All, through all, and about all.
128. This Word, O Son, worship and adore. And the only service of God, is not to be evil.
God.
Ul3e lenD of tbe jEieventb iBoob,
1 1
X
THE TWELFTH BOOK
OF
HERMES TRISMEGISTUS.
HIS CRATER, OR MONAS.
Workman made this Universal World, not with his Hands, but his Word.
2. Therefore thus think of him, as present everywhere, and being always, and making all things ; and one above, that by his Will hath framed the things that are.
3. For that is his Body, not tangible, nor visible, nor measurable, nor extensible, nor like any other body,
4. For it is neither Fire, nor Water, nor Air, nor Wind, but all these things are of him ; for being Good, he hath dedicated that name unto himself alone.
5. But he would also adorn the Earth, but with the Ornament of a Divine Body.
6. And he sent Man, an Immortal, and a mortal wight.
[7. And
( §3 )
7- And Man had more than all living Creatures, and the World ; because of his Speech, and Mind.
8. For Man became the Spectator of the Works of God, and wondered, and acknowledged the Maker.
9. For he divided Speech among all Men, but not IN'lind, and yet he envied not any ; for Envy comes not thither, but is abode here below in the Souls of men, that have not the Mind.
10. Tat. But wherefore. Father, did not God dis- tribute the Mind to all men ?
11. Ilerm. Because it pleased him, O Son, to set that in the middle among all souls, as a reward to strive for.
1 2. Tat. And where hath he set it ?
13. Herm. Filling a large Cup or Bowl therewith, he sent it down, giving also a Cryer or Proclaimer.
14. And he commanded him to proclaim these things to the souls of men.
15. Dip and wash thyself, thou that art able in this Cup or Bowl ; Thou that belie veth that thou shalt return to him that sent this Cup ; thou that acknowledgest where- unto thou wert made.
16. As many, therefore, as understood the Proclama- tion, and were baptized, or dowsed into the Mind, these were made partakers of knowledge, and became perfect men, receiving the Mind.
17. But as many as misseci of the Proclamation, they received Speech, but not Mind ; being ignorant whereunto they were made, or by whom.
18. But their Senses are just like to brute Beasts, and having their temper in Anger and Wrath, they do not admire the things worthy of looking on.
19. But wholly addicted to the pleasures and desires of the Body, they believe that man was made for them.
20. But as many as partake of the gift of God ; these,
O Tat, in comparison of their works, are rather immortal, than mortal men. [21. Compre-
( 84 )
21. Comprehending all things in their Mind, which are upon Earth, which are in Heaven, and if there be anything above Eleaven.
2 2. And lifting up themselves so high, they see the Good, and seeing it, they account it a miserable calamity to make their abode here.
23. And despising all things bodily and unbodily, they make haste to the One and Only.
24. Thus, O Tat, is the knowledge of the Mind, the beholding of Divine things, and the Understanding of God, the Cup itself, being Divine.
25. Tat. And I, O Father, would be baptized and drenched therein.
26. Ilerm. Except thou first hate thy body, O Son, thou canst not love thyself, but loving thyself, thou shalt have the Mind, and having the Mind, thou shalt also partake the Knowledge or Science.
27. Tat. How meanest thou, O Father?
28. Herm. Because it is impossible, O Son, to be conversant about things Mortal and Divine.
29. For the things that are, being two Bodies, and things incorporeal, wherein is the Mortal and the Divine, the Election or Choice of either is left to him that will choose : For no man can choose both.
30. And of which soever the choice is made, the other being diminished or overcome, magnifieth the act or operation of the other.
31. The choice of the better, therefore, is not only best for him that chooseth it, by deifying man, but it also sheweth Piety and Religion towards God.
32. But the choice of the worst destroys a man, but
doth nothing against God, save that as Pomps or Pageants, when they come abroad, cannot do anything themselves but hinder ; after the same manner also do these make Pomps and Pageants in the World, being seduced by the pleasures of the Body. [33. These
( 85 )
33- These Things being so, O T'at, thiit things have been, and are so plenteously ministered to us from God, let them proceed also from us, without any scarcity or sparing.
34. For God is innocent or guiltless, but v/e are the causes of Evil, preferring them before the Good.
35. Thou seest, O Son, how many Bodies we must go beyond, and how many Choirs of Demons, and what conti- nuity and courses of Stars, that we may make haste to the One, and only God.
36. For the Good is not to be transcended, it is unbound- ed and infinite, unto itself, without beginning, but unto us, seeming to have a beginning, even our knowledge of it.
37. For our Knowledge is not the beginning of it, but shews us the beginning of its being known unto us.
38. Let us, therefore, lay hold of the beginning, and we shall quickly go through all things.
39. It is indeed a difficult thing to leave those things that are accustomable and present, and turn us to those things that are ancient, and according to the original.
40. For these things that appear, delight us, but make the things that appear not, hard to believe, or the things that aiypear not, are hard to helieve.
41. The things most apparent are Evil, but the Good is secret, or hid in, or to the things that appear, for it hath neither Eorm nor Figure.
42. For this cause it is like to itself, but unlike every- thing else, for it is impossible that anything incorporeal should be made known, or appear to a Body.
43. For this is the difference between the like and the unlike, and the unlike wanteth always somewhat of the like.
44. iFor the Unity, Beginning, and Root of all things, as being the Root and Beginning.
45. Nothing is without a beginning, but the Beginning
is of nothing, but of itself, for it is the Beginning of all other things. [46. d'herefore.
( S6 )
46. Therefore it is, seeing it is not from another beginning.
47. Unity therefore being the Beginning, containeth every number, but itself is contained of none, and begetteth every number, itself being begotten of no other number.
48. Everything that is begotten (or made), is imper- fect, and may be divided, increased, diminished.
49. But to the perfect, there happeneth none of these.
50. And that which is increased, is increased by Unity, but is consumed and vanished through weakness, being not able to receive the Unity.
51. This Image of God, have I described to thee, 0 T at, as well as I could, which if thou do diligently consider, and view by the eyes of thy Mind, and hear, believe me, Son, thou shalt find the way to things above, or, rather, the Image itself will lead thee.
52. But the spectacle or sight, hath this peculiar and proper : Them that can see, and behold it, it holds fast and and draws unto it, as they say, the Loadstone doth Iron.
Ube jEitb of tbe ITwdftb JSook.
THE THIRTEENTH BOOK
OF
HERMES TRISMEGISTUS.
OF SENSE AND UNDERSTANDING,
Yesterday, Asdepius, I delivered a perfect Discourse, but now I think it necessary, in suite of that, to dispute also of Sense.
2. For Sense and Understanding seem to differ, because the one is material and the other essential.
3. But unto me, they appear to be both one, or united, and not divided in men, I mean.
4. For in other living Creatures, Sense is united into Nature, but in men to Understanding.
5. But the Mind differs from Understanding, as much a God from Divinity.
6. For Divinity is [vHo) from under God, and Under- standing from the Mind, being the Sister of the Word or Speech, and they the Instruments one of another.
7. For neither is the Word pronounced without Under- standing, neither is Understanding manifested without the Word. [8. Therefore,
( )
8. Therefore, Sense and Understanding do both flow together into a man, as if they were infolded one within another.
9. For neither is it possible without Sense to Under- stand, nor can we have Sense without Understanding.
10. And yet it is possible {for the time being), that the Understanding may understand without Sense, as they that fancy visions in their Dreams.
1 1. But it seems unto me, that both the operations are in the Visions of Dreams, and that the Sense is stirred up out of sleep, into av/akening.
12. For Man is divided into a Body and a Soul, when both parts of the Sense accord one with another, then is the Understanding childed, or brought forth by the Mind pro- nounced.
13. For the Mind brings forth all Intellections or Understandings, Good ones when it receiveth good seed from God, and the contrary, when it receives them from Devils.
14. For there is no part of the World void of the Devil, which entering in privately, sowed the seed of his own proper operation, and the mind did make pregnant, or did bring forth that which was sown. Adulteries, Murders, Striking of Parents, Sacrileges, Impieties, Stranglings, throwing down headlong, and all other things, which are the works of Evil Demons.
15. And the seeds of God are few, but great and Fair, and Good, Virtue, and Temperance, and Piety.
16. And the Piety is the knowledge of God, whom whosoever knoweth, being full of all good things, hath Divine Understanding, and not like the many.
17. And therefore they that have that knowledge, neither please the multitude, nor the multitude them, but they seem to be mad, and to move laughter, hated and des- pised, and many times also murdered.
[18. For
( «9 )
1 8. For we have already said, That wickedness must dwell here, being in her own region.
19. For her region is the Earth, and not the World, as some will sometimes say. Blaspheming.
20. But the Godly or God-worshipping Man, laying hold on knowledge, will despise or tread under all these things, for though they be evil to other men, yet to him all things are good.
21. And upon mature consideration, he refers all things to knowledge, and that which is most to be wondered at, he alone makes Evil things good,
22. But I return again to my Discourse of Sense.
23. It is, therefore, a thing proper to man, to communi- cate and conjoin Sense and Understanding.
24. But every man, as I said before, doth not enjoy Understanding, for one man is material, another Essential.
25. And he that is material with wickedness, as I said, received from the Devils the seed of Understanding, but they that are with the Good essentially, are eared with God.
26. Eor God is the workman of all things, and when he worketh, he useth Nature.
27. He maketh all things good like himself.
28. But these things that are made good, are in the use of operation, unlawful.
29. For the Motion of the World, stirring up Gener- ations, makes Qualities ; infesting some with evilness, and purifying some with good.
30. And the World, Asclepius, hath a peculiar Sense and Understanding, not like to Man’s, nor so various or manifold, but a better and more simple.
31. For the Sense and Understanding of the World is One, in that it makes all things, and unmakes them again into itself, for it is the Organ or Instrument of the Will of God.
1 2
[32. And
( 90 )
32. And it is so organized or framed, and made for an Instrument by God, that receiving all Seeds into itself from God, and keeping them in itself, it maketh all things effec- tually, and dissolving them, reneweth all things.
33. And therefore like a good Husbandman of Life, when things are dissolved or loosened, he affords, by the casting of Seed, renovation to all things that grow.
34. There is nothing that it (the World) doth not beget or bring forth alive, and by its Motion, it makes all things alive.
35. And it is at once, both the Place and the Work- man of Life.
36. But the Bodies are from the Matter, in a different manner, for some are of Earth, some of Water, some of Air, some of Fire, and all are compounded, but some are more compounded, and some are more simple.
37. They that are compounded, are the heavier, and they that are less, are the higher.
38. And the swiftness of the Motion of the World, makes the varieties of the qualities of Generation, for the Spiration or Influence being most frequent, extendeth unto the Bodies’ qualities, with infulness, which is of Life.
39. Therefore, God is the Father of the World, but the World is Father of the things in the World.
40. And the World is the Son of God, but things in the World, are the Sons of the World.
41. And, therefore, it is well called Koafioc, the World, that is, an Ornament, because it adorneth and beautifieth all things with the Variety of Generation, and indeficiency of Life, which the unweariedness of Operation, and the swiftness of Necessity, with the mingling of Elem.ents, and the order of things done.
42. Therefore, it is necessarily and properly called ko /loe, the World.
[43. For
( 91 )
43- all living things, both the Sense and the
Understanding, cometh into them from without, inspired by that which compasseth them about, and continueth them.
44. And the World receiving it once from God as soon as it was made, hath it still, 'whatever it once had.
45. But God is not as it seems to some who Blaspheme through superstition, without Sense, and without Mind, or U nderstanding.
46. For all things that are, O Asdepius, are in God, and made by him, and depend of him, some working by bodies, some moving by a Soul, like Essence, some quick- ening by a Spirit, and some receiving the things that are weary, and all very fitly.
47. Or rather, I say, that he hath them not, but I declare the Truth, he is cdl things, not receiving them from without, but exhibiting them outwardly.
48. And this is the Sense and Understanding of God, to move all things always.
49. And there shall never be any time, when any of these things that are, shall fail, or be wanting.
50. When I say the things that are, I mean God, for the things that are, God hath, and neither is there anything without him, nor he without anything,
51. These things, O Asdepius, will appear to be true, if thou understand them, but if thou understand them not, incredible.
52. For to understand, is to believe, but not to believe, is not to understand ; For my speech or words reach not unto the Truth, but the Mind is great, and being led or conducted for a while by Speech, is able to attain to the Truth.
53. And understanding all things round about, and finding them consonant, and agreeable to those things that were delivered, and interrupted by Speech, believeth, and in that good belief resteth.
[54 To
( 92 )
54- To them, therefore, that understand the things that have been said of God, they are credible, but to them that understand them not, incredible,
55. And let these, and thus many things, be spoken concerning Understandwg and Sense.
Ube ]£ub of tbe XEbirteentb Boob.
THE FOURTEENTH BOOK
OF
HERMES TRISMEGISTUS.
OF OPERATION AND SENSE.
Tat.
Thou hast well explained these things, Father.
Teach me furthermore these things, for thou sayest, that Science and Art were the operations of the Rational, but now thou sayest, that Beasts are unreasonable, and for want of Reason, both are, and are called Brutes, so that by this reason, it must needs follow, that unreasonable Creatures partake not of Science, or Art, because they come short of Reason.
2. Ho "m. It must needs be so. Son.
3. Tat. Why then, O Father, do we see some unrea- sonable living Creatures use both Science and Art ; as the Pismires treasure up for themselves food against Winter,
[and
( 94 )
and Fowls of the Air likewise make them Nests, and four- footed Beasts know their own Dens ?
4. These things they do, O Son, not by Science or Art, but by Nature ; For Science and Art are things that are taught, but none of these Brute Beasts are taught any of these things.
5. But these things being Natural unto them, are wrought by Nature, whereas. Art and Science do not hap- 13en unto all, but unto some.
6. As Men are Musitians, but not all ; neither are all Archers, or Huntsmen, or the rest, but some of them have learned something by the working of Science, or Art.
7. After the same manner also, if some Pismires did so, and some not, thou mightest well say, they gather their Food according to Science and Art.
8. But being, they are all led by Nature, to the same thing, even against their Wills, it is manifest they do not do it by Science or Art.
9. For operations, O Tat, being unbodily are in Bodies, and work by Bodies.
10. Wherefore, O Tat, in as much as they are unbodily, thou must needs say, they are immortal.
11. But inasmuch as they cannot act without Bodies, I say they are always in a Body.
12. For those things that are to anything, or for the cause of anything made subject to Providence or Necessity, cannot possibly remain idle of their own proper operation.
13. For that which is, shall ever be, for both the Body, and the Life of it, is the same.
14. And by this reason, it follows, that the Bodies also are always, because I affirm : That this corporeity is always by the Act and Operation, or for them.
15. For although Earthly Bodies be subject to disso- lution, yet these bodies must be the Places, and the Organs, and Instruments of Acts or Operations.
[16. But
( 95 )
1 6. But acts or Operations are immortal, and that which is Immortal is always in Act, and therefore also Cor- •porification If it be always.
17. Acts or operations do follow the Soul, yet come not suddenly or promiscuously ; but some of them come together with being made man, being about brutish or unreasonable things,
1 8. But the purer operations do Insensibly in the change of time, work with the oblique part of the Soul.
19. And these operations depend upon Bodies, and truly they that are Gorporifying, come from the Divine Bodies into Mortal ones.
20. But every one of them acteth both about the Body and the Soul, and are present with the Soul, even without the Body.
21. And they are always Acts or operations, but the Soul is not always in a Mortal Body, for it can be without a Body, but Acts or Operations cannot be without Bodies.
22. This Is a sacred Speech, Son ; the Body cannot consist icithont a Soul.
23. Tat. How meanest thou that, Father ?
24. Herni. Understand it thus, O Tat: When the Soul is separated from the Body, there remaineth that same body.
25. And this same Body, according to the time of its abode. Is actuated, or operated in that it is dissolved and becomes invisible.
26. And these things the Body cannot suffer without act or operation, and consequently there remaineth with the Body, the same act or operation.
27. This then is the difference betv/een an Immortal Body and a Mortal one, that the Immortal one consists of one Matter, and so doth not the Mortal one, and the im- mortal one doth, but this suffereth.
[28. And
( 96 )
28. And every thing that acteth or operateth is stronger, and ruleth, but that which is actuated or operated, is ruled.
29. And that which ruleth, directeth, and governeth as free, but the other is ruled, a servant
30. Acts or Operations, do not only act or operate,
living or breathing, or insouled Bodies, but also
Breathless Bodies, or without Souls, Wood and Stones, and such like, encreasing and bearing fruit, ripening, corrupting, rotting, putrifying and breaking, or working such like things, and whatsoever inanimate Bodies can suffer.
31. Act or Operation, O Son, is called, whatsoever is, or is made or done, and there are always many things made, or rather all things.
32. For the World is never widowed or forsaken of any of those things that are, but being always carried or moved in itself, it is in labour to bring forth the things that are, which shall never be left by it to corruption.
33. Let, therefore, every act or operation be under- stood to be always immortal, in what manner of Body soever it be.
34. But some Acts or Operations be of Divine, some of corruptible bodies, some universal, some peculiar, and some of the generals, and some of the parts of everything.
35. Divine Acts or Operations, therefore, there be, and such as work or operate upon their proper Bodies, and these also are perfect, and being upon or in perfect Bodies.
36. Particular are they which work by any of the living Creatures.
37. Proper be they that work upon any of the things that are.
38. By this Discourse, therefore, O Son, it is gathered that all things are full of Acts or Operations.
39. For if necessarily they be in every Body, and that there be many Bodies in the World, I may very well affirm, that there be many other Acts or Operations.
[40. P'or
( 97 )
40. For many times in one Body, there is one, and a second, and a third, besides these universal ones that follow.
41. And universal operations, I call them that are indeed bodily, and are done by the Senses and Motions.
42. For without these, it is impossible that the Body should consist.
43. But other operations are proper to the Souls of Men, by Arts, Sciences, Studies, and Actions.
44. The Senses also follow these Operations, or rather are the effects or perfections (u7ro-t\^.T/taya) of them.
45. Understand, therefore, O Son, the difference of Operations, it is sent from above.
46. But Sense being in the Body, and having its essence from it, when it receiveth Act or Operation, mani- festeth it, making it as it were corporeal.
47. Therefore, I say, that the Senses are both cor- poreal and mortal, having so much existence as the Body, for they are born with the Body, and die wath it.
48. But mortal things themselves have not Sense, as not consisting of such an Essence.
49. B'or Sense can be no other than a corporeal appre- hension, either of Evil or Good, that comes to the Body.
50. But to External Bodies there is nothing comes, nothing departs, therefore there is no Sense in them.
51. Tat. Doth the Sense therefore perceive or appre- hend in every Body }
52. Ilerm. In every Body, O Son.
53. Tat. And do the Acts or Operations work in all things ?
54. He nil. Even in things inanimate, O Son, but there are differences of Senses.
55. For the .Senses of things rational, are with Reason,
[of
( 9^"^ )
of things unreasonable, Corporeal only ; but the Senses of things inanimate, are passive only, according to Augmenta- tion and Diminution.
56. But Passion and Sense depend both upon one head, or hight, and are gathered together into the same, by Acts or Operations.
57. But in living Wights, there be two other Operations that follow the Senses and Passions, to wit, Grief and Pleasure.
58. And without these, it is impossible that a living Wight, especially a reasonable one, should perceive or apprehend.
59. And, therefore, I say, that these are the Ideas of Passions that bear rule, especially in reasonable living wights.
60. The Operations work indeed, but the Senses do declare and manifest the operations, and they being bodily, are moved by the brutish parts of the Soul ; therefore, I say, they are both malificial, or doers of evil.
61. For that which affords the Sense to rejoice with Pleasure, is straightway the cause of many evils, happening to him that suffers it.
62. But sorrow gives stronger torments and Anguish, therefore, doubtless, are they both malificial.
63. The same may be said of the Sense of the Soul.
64. Tat. Is not the Soul incorporeal, and the sense a Body, Father ? or is it rather in the Body ?
65. llerm. If we put it in a Body, O Son, we shall make it like the Soul, or the Operations ; for these being unbodily, we say are in Bodies.
66. But Sense is neither Operation, nor Soul, nor any- thing else that belongs to the Body, but as we have said, and, therefore, it is not incorporeal.
[67. And
( 99 )
67. And if it be not incorporeal, it must needs be a Body, for we always say, that of things that are, some are Bodies, and some incorporeal.
XTbe JEiiD of the ffouileentb SSooh.
THE FIFTEENTH BOOK
OF
HERMES TRISMEGISTUS.
OF TRUTH, TO HIS SON, TAT.
Ilerni.
OF TRUTH, O Tat, it is not possible that man, being an imperfect Wight, compounded of Im- perfect members, and having his Tabernacle, consisting of different, and many Bodies, should speak with any Confidence.
2. But as far as it is possible and just (I say). That Truth is only in Eternal Bodies, whose very Bodies are also True.
3. The Fire is fire itself only, and nothing else ; the Earth is earth itself, and nothing else ; the Air is air itself, and nothing else ; the Water, water itself, and nothing else.
4. But our Bodies consist of all these, for they have of the Fire, they have of the Earth, they have of the Water,
[and
( 'O' )
and Air, and yet there is neither Fire, nor Earth, nor Water, nor Air, nor anything true.
5. And if at the beginning, our Constitution had not Truth, how could men either see the Truth, or speak it, or understand it, only except God would ?
6. All things, therefore, upon Earth, O Tat, are not Truth, but imitations of the Truth, and yet not all things neither, for they are but few that are so.
7. But the other things are Ealsehood and Deceit, O Tat, and opinions, like the Images of the fancy or appear- ance.
8. And when the fancy hath an influence from above, then it is an imitation of Truth, but Vvdthout that operation from above, it is left a lie.
9. And as an Image shev/s the Body described, and yet is not the Body of that which is seen, as it seems to be, and it is seen to have eyes, but it sees nothing, and ears, but it hears nothing at all, and all other things hath the picture,, but they are false, deceiving the eyes of the beholder, whilst they think they see the Truth, and yet they are indeed but lies.
10. As many, therefore, as see not falsehood, see the Truth.
11. If, therefore, we do so understand, and see every one of these things as it is, then we see and understand true things.
12. But if we see or understand anything besides, or otherwise, than that which is, we shall neither understand, nor know the Truth.
13. Tat. Is Truth, therefore, upon Earth, O Eather
14. Herm. Thou dost not miss the mark, O Son ; Truth indeed is nowhere at all upon Earth, O Tat, for it cannot be generated, or made.
15. But concerning the Truth, it may be that some
[men.
( 102 )
men, to whom God will give the Good seeing power, may understand it.
1 6. So that unto the Mind and Reason, there is noth- ing true indeed upon earth.
17. But unto the true Mind and Reason, all things are fancies, or appearances, and opinions.
18. Tat. Must we not, therefore, call it Truth, to understand and speak the things that are ?
19. He rm. But there is nothing true upon Earth.
20. Tat. How then is this true : That we do not know anything true ? how can that be done here 1
21. Henn. O Son, Truth is the most perfect Virtue, and the highest Good itself, not troubled by Matter, not encompassed by a Body, naked, clear, unchangeable, vener- able, unalterable Good.
22. But the things that are here, O Son, are visible, incapable of Good, corruptible, passible, dissolveable, changeable, continually altered, and made of another.
23. The things therefore that are not true to themselves, how can they be true ?
24. For everything that is altered, is a lie, not abiding in what it is, but being changed it shews us always, other and other appearances.
25. Tat. Is not m.an true, O Father ?
26. Henn. As far forth as he is a man, he is not true. Son, for that which is true, hath of itself alone its constitu- tion, and remains and abides according to itself, such as it is.
27. But man consists of many things, and doth not abide of himself, but is turned and changed, age after age. Idea, after Idea, or form after form, and this while he is yet in the Tabernacle.
28. And many heive not known their own children alter a little while, and many children likewise have not known their own Parents.
[29. Is
( 103 )
2C). Is it then possible, O Tat, that he who is so changed, as is not to be known, should be true ? No, on the contrary, he is Falsehood, being in many Appearance of changes.
30. But do thou understand the True to be that which abides the Same, and is Eternal, but man is not ever, there- fore not True, but man is a certain Appearance, and Appearance is the highest Lie or Falsehood.
31. Tat. But these eternal Bodies, B'ather, are they not true, though they be changed ?
32. Tlerm. Everything that is begotten, or made, and changed, is not true ; but being made by our Progenitor, they might have had true matter.
33. But these also have in themselves, something that is false, in regard of their change.
34. P'or nothing that remains not in itself, is True.
35. Tat. What shall one say then, F'ather, that only the Sun, v/hich besides the Nature of other things, is not changed, but abides in itself, is Truth ?
36. Herm. It is Truth, and therefore is he only intrusted with the Workmanship of the World, ruling and making all things, whom I do both honour, and adore his Truth ; and after the One, and First, I acknowledge him the Workman.
37. Tat. What, therefore, dost thou affirm to be the first Truth, O F'ather
38. Herm. The One and Only, O Tat, that is not of Matter, that is not in a Body, that is without colour, with- out F'igure, or Shape, Immutable, Unalterable, which always is, but Falsehood, O Son, is corrupted.
39. And corruption hath laid hold upon all things on Earth, and the Providence of the True encompasseth, and will encompass them.
40. F'or without corruption there can no generation consist.
[41. For
( 104 )
41. For corruption folio weth every generation, that it may again be generated.
42. For those things that are generated, must of necessity be generated of those things that are corrupted, and the things generated must needs be corrupted, that the Generation of things being, may not stand still or cease.
43. Acknowledge, therefore, the first Workman, by the Generation of things.
44. Consequently the things that are generated of Corruption are false, as being sometimes one thing, some- times another : For it is impossible, they should be made the same things again, and that which is not the same, how is it true ?
45. Therefore, O Son, we must call these things fancies or appearances.
46. And if we will give a man his right name, we must call him the appearance of Manhood ; and a child, the fancy or appearance of a child ; an old man, the fancy or appear- ance of an old man ; a young man, the appearance of a young man ; and a man of ripe age, the appearance of a man of ripe age.
47. For neither is a man, a man, nor a child, a child, nor a young man, a young man, nor an old man, an old man.
48. But the things that pre-exist, and that are, being changed, are false.
49. These things, understand thus, O Son, as these false operations, having their dependance from above, even of the Truth itself.
50. Which being so, I do affirm, that Falsehood is the Work of the Truth.
Ilbc J£n^ of tbc jfiftecntb 4Sooh.
THE SIXTEENTH BOOK
OF
HERMES TRISMEGISTUS.
THAT NONE OF THE THINGS THAT ARE CAN PERISH.
llcrm.
WE must now speak of the Soul and Body, O Son, after what manner the Soul is Immortal, and what operation that is, which constitutes the Body, and dissolves it.
2. But in none of these is Death, for it is a conception of a name, which is either an empty word, or else it is wrongly called Death {^avaroq), by taking away the first letter, instead of Immortal ( adav aro'j,
3. P'or Death is destruction, but there is nothing in the whole World that is destroyed.
4. P'or if the World be a second God, and an Immor- tal living Wight, it is impossible that any part of an Immortal living Wight should die.
S. But all things that are in the World, are members
[of
14
( io6 )
of the World, especially man, the reasonable living Wight.
6. For the first of all is God, the Eternal, the Unmade, and the Workman of all things.
7. The second is the World, made by him, after his own Image, and by him holden together, and nourished, and immortalized, and as from its own Father, ever living.
8. So that as Immortal, it is ever living, and ever im- mortal.
9. For that which is ever living, differs from that which is eternal.
10. For the Eternal was not begotten, or made by another, and if it were begotten or made, yet it was made by itself, not by any other, but it is always made.
1 1. For the Eternal, as it is Eternal, is the Universe.
12. For the Father himself, is Eternal of himself, but the World was made by the Father, ever living, and im- mortal.
13. And as much Matter as there was laid up by him, the Father made it all into a Body, and swelling it, made it round like a Sphere, endued it with Quality, being itself immortal, and having Eternal Materiality.
14. The Father being full of Ideas, sowed qualities in the Spheres, and shut them up as in a Circle, deliberating to beautify with every Quality, that which afterwards should be made.
15. Then clothing the Universal Body with Immor- tality, lest the Matter, if it would depart from this Com- position, should be dissolved into its own disorder.
16. For when the Matter was Incorporeal, O Son, It was disordered, and It hath here the same confusion daily revolved about other little things, endued with Qualities, in point of Augmentation, and Diminution, which men call Death, being indeed a disorder happening about earthly living Wights.
17. For the Bodies of Heavenly things, have one order, which they have received from the Father at the
[begin-
{ '07 )
beginning, and is by the instauration of each of them, kept indissolveable.
1 8. But the instauration of earthly Bodies is their con- sistence, and their dissolution restores them into indissolve- able, that is, Immortal.
19. And so there is made a privation of Sense, but not a destruction of Bodies.
20. Now the third living Wight is Man, made after the Image of the World, and having by the Will of the B'ather, a mind above other earthly Wights,
21. And he hath not only a sympathy with the second God, but also an understanding of the first.
22. For the Second God, he apprehends as a Body, but the first, he understands as Incorporeal, and the Mind of the Good.
23. Tat. And doth not this living Wight perish ?
24. Henn. Speak advisedly, O Son, and learn what God is, what the World, what an Immortal Wight, and what a dissolveable one is.
25. And understand that the World is of God, and in God, but Man of the World, and in the World.
26. The Beginning, and End, and Consistence of all, is God.
lEbe lEub of tbe Sijteentb Boob.
THE SEVENTEENTH BOOK
OF
HERMES TRISMEGISTUS.
TO ASCLEPIUS, TO BE TRULY WISE.
Because, my Son, Tat, in thy absence, would needs learn the Nature of the things that are, he would not suffer me to give over (as coming very young to the knowledge of every individual), till I was forced to discourse to him many things at large, that his contemplation might, from point to point, be more easy and successful.
2. But to thee, I have thought good to write in few words, choosing out the principal heads of the things then spoken, and to interpret them more mystically, because thou hast both more years, and more knowledge of Nature.
3. All things that appear, were made, and are made.
4. Those things that are made, are not made by them- selves, but by another.
5. And there are many things made, but especially all things that appear, and which are different, and not like.
( 109 )
6. If the things that be made and done, be made and done by another, there must be one that must make, and do them, and he, unmade, and more ancient than the things that are made.
7. For I affirm the things that are made, to be made by another, and it is impossible, that of the things that are made, any should be more ancient than all, but only that which is not made.
8. He is stronger, and one, and only knowing all things indeed, as not having anything more ancient than himself.
9. For he bears rule, both over multitude and great- ness, and the diversity of the things that are made, and the continuity of the Facture, and of the Operation.
10. Moreover, the things that are made, are visible, but he is invisible, and for this cause, he maketh them, that he may be visible, and therefore he makes them always.
11. Thus, it is fit to understand, and understanding to admire, and admiring to think thyself happy, that knowest thy natural Father.
12. For what is sweeter than a natural Father ?
13. Who, therefore, is this, or how shall we know him ?
14. Or is it just to ascribe unto him alone, the Title and Appellation of God, or of the Maker or of the Father, or all Three ? That of God because of his Power; the Maker, because of his Working and Operation; and the PAther because of his Goodness.
15. For Power is different from the things that are made, but Act or Operation in that all things are made.
16. Wherefore, letting go all much and vain talking, we must understand these two things : That ivluch is made, and him ivhich is the Maker ; for there is nothing in the Middle, between these Two. nor is there any third.
17. Therefore, understanding All things, remember
I these
( no )
these Two; and think that these are All things, putting nothing into doubt ; neither of the things above, nor of the things below ; neither of things changeable, nor things that are in darkness or secret.
1 8. For All things, are but Two things. That lohich maketh, and that tvhich is made ; and the One of them cannot depart, or be divided from the other.
19. For neither is it possible that the Maker should be without the thing made, for either of them is the self-same thing ; therefore cannot the one of them be separated from the other, no more than a thing can be separated from itself.
20. For if he that makes be nothing else but that which makes alone, simple, uncompounded, it is of necessity, that he makes the same thing to himself, to whom it is the Generation of him that maketh to be also All that is made.
21. For that which is Generated or made, must necessarily be generated or made by another, but without the maker, that which is made, neither is made, nor is ; for the one of them without the other, hath lost his proper Nature by the privation of the other.
22. So if these Two be confessed. That which maketh, and that which is made, then they are One in Union, this going before, and that following.
23. And that which goeth before, is, God the Maker ; and that which follows, is, that which is made, be it what it will.
24. And let no man be afraid because of the variety of things that are made or done, lest he should cast an asper- sion of baseness, or infamy upon God ; for it is the only Glory of him to do, or make all things.
25. And this making, or Facture, is as it were the Body of God ; and to him that maketh, or doth, there is nothing
( III )
evil or filthy to be imputed, or there is noth in j thoiujhA evil or ^filthy.
26. For these are Passions that follow Generation, as Rust doth Copper, or as Excrements do the Body.
27. But neither did the Coppersmith make the Rust, nor the Maker the Filth, nor God the Eivilness.
28. But the vicissitude of Generation doth make them, as it were, to blossom out ; and for this cause did make change to be, as one should say. The Purgation of Gen- eration.
29. Moreover, is it lawful for the same Painter to make both Heaven, and the Gods, and the Earth, and the Sea, and Men, and brute Beasts, and inanimate things, and Trees ; luid is it impossible for God to make these things.^ O the great madness, and ignorance of men in things that concern God !
30. For men that think so, suffer that which is most ridiculous of all ; for professing to bless, and praise God, yet in not ascribing to him the making or doing of All things, they know him not.
31. And besides their not knowing him, they are extremely impious against him, attributing unto him Passions, as Pride, or Oversight, or Weakness, or Ignorance, or Envy.
32. For if he do not make, or do all things, he is either proud, or not able, or ignorant, or envious, which is impious to affirm.
33. For God hath only one Passion, namely, Good ; and he that is good, is neither proud, nor impotent, nor the rest, but God is Goqd itself.
34. For Good is all Poiver, to do or make all things, and everything that is made, is made by God ; that is, by the Good, and that can make or do all things.
35. See, then, how he maketh all things, and how the
[things
( )
things are clone, that are done, and if thou wilt learn, thou mayest see an Image thereof, very beautiful and like.
36. Look upon the Husbandman, how he casteth seeds into the Earth, here wheat, there barley, and elsewhere some other seeds.
37. Look upon the same Man, planting a vine, or an apple tree, or a fig tree, or some other tree.
38. So doth God in Heaven sow Immortality in the Earth, Change in the whole Life and Motion.
39. And these things are not many, but few, and easily numbered ; for they are all but four, God and Generation, in which are all things.
Zbc of tbe Sev^enteentb JBoob, anO of tbe Dunne ppmanber.
^ TO WHOM IT MAY CONCERN.
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[BATH.
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