Corpus Hermeticum

Layout 2 Hermes Trismegistus his First Book. O my Son, write this first Book, both for Humanity sake, and for Piety towards God. 2. For there can be no Religion more true or just, then to know the things that are; and to acknowledg 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 or 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 acknowledg 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 Son, shall, or can that Soul, which while it is in the Body lightens and lifts up it self to know and comprehend that which is Good and True, slide back to the contrary: For it is infinitely enamored thereof, and forgotteth all Evils; and when it hath learned and known its Father and Progenitor, can no more Apostatiſe or depart from that good. 7. And let this, O Son, be the end of Religion and Piety; whereunto when thou art once arrived, thou shalt both live well, and die blessedly, whilist thy soul is not ignorant whether it must return, and flie back again 8. In this only, O Son, is the way to the 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 Body. 9. For first must it war against its own self, and after much Strife and Dissention, it must be overcome of one part, for the Contention is of one against two, whilist it flies away, and they shine to hold and attain it

10. But the victory of both is not like; for the one hasteth to that which is Good, but the other is a neighbor to the things that are Evil; and that which is Good; desireth to be set in Liberty; but the things that are Evil, love Bondage and Slavery. 11. And of the two fasts 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 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 higher; for thou must first forsake the Body before thy end, and get the victory in this Contention and Strifeful life and remember 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 are moved onely that which is not is unmoveable 15. Every Body is changeable 16. Not every body is dissolveable

17. Some Bodies are dissolveable 18. Every living thing is not mortal 19. Not 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 made but once, is never corrupted neither becomes any other thing 25. First, 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 which is Reasonable is immortal. 28. Every Essence is immortal 29. Every Essence is unchangeable 30. Every thing that is, is double. 31. None of the things that are stand still 32. Not all things are moved by a Soul, but every thing that is Sensible suffereth. 33. Every thing that suffers is Sensible suffereth. 34. Every thing that is sad, rejoyceth also, and is a mortal living Creature 35. Not every thing that joyeth is also sad but is an eternal living thing. 36. Not every Body is sick every body that is sick is dissolveable 37. The Minde is God 38. Reasoning (or disputing, or discoursing) is Man. 39. Reason is the Minde 40. The Minde is voyd of suffering 41. No thing in a Body true.

42. All that is incorporeal is voyd of Lying 43. Every thing 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 it's 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 Human 51. Malice is the Norraption of thaxx World 51. Time is the Corruption of Man 52. Whatsoever is in Heaven is unalterable 54. All upon Earth is alterable 55. Nothing in Heaven is servanted, nothing upon Earth free. 56. Nothing unknown in Heaven nothing known upon Earth 57. The things upon Earth commited not with those in Heaven 58. All things in Heaven are unblamable all things upon Earth are subject to Reprehension 59. That which is immortal is not mortal; that which is mortal, is not immortal. 60. That which is sown, is not always begotten but that which is begotten always, is sown 61. Of a dissolveable Body there are two Times, over from sowing to generation, one from generation to death 62. Of an everlasting Body, the time is only from the Generation. 63. Dissolveable Bodies are increased and diminished

64. Dissolveable matter is altered into contraries; to wit, Corruption and Generation, but Eternel matter into its self, and its like. 65. The Generation of Man is Corruption, the corruption of Man is the beginning of Generation 66. That which off-springs or begetteth another, is it self an off-spring or begotten by another 67. Of things that are, some are in Bodies, some in their Ideas 68. Whatsoever things belong to operation or working, are in a Body 69. That which is immortal partakes not of that which is mortal. 70. That which is mortal, cometh not into a Body immortal, but that which is immortal cometh into that which is mortal. 71. Operations or Workings are not carried upwards, but descend downwards. 72. Things upon Earth, do nothing advantage those in Heaven; but all things in Heaven do profit and advantage the things upon Earth 73. Heaven is capable, and a fit receptacle of everlasting Bodies, the Earth of corruptible Bodies 74. The Earth is bruitish, the Heaven is reasonable or rational. 75. Those things that are in Heaven, are subjected or placed under it but the things on Earth, are placed upon it 76. Heaven is the first Element 77. Providence is Divine Order 78. Necessity is the Minister or Servant of Providence

79. Fortune is the carriage or effect of that which is without Order; the Idol of operation, a lying fantasie or opinion. 80. What is Man An unchangeable Evil. 81. What is God The immutable or unalterable good 82. If thou perfectly remember these Heads, thhou canst not forget those Heads, thou canst not forget those things which in more words I have largely expounded unto thee; for these are the Contents or Abridgement of them 83 Avoyd all Conversation with the multitude or common People; for I would not have subject to Envy much less to be ridiculous unto the many 84 For the like always takes to it self that which is like, but the unlike never agrees with the unlike: Such Discourses as these have very few Auditors, and peradventure very few will have, but they have something peculiar unto themselves 85 They do rather sharpern and whet evil men to their maliciousness; therefore it behoveth to avoyd the multidude, and take heed of them as not understanding the vertue and power of the things that are said 86. How dost thou mean O Father

87. Thus, O Son, the whole Nature and Composition of those living things called Men, is very prone to Maliciousness, and is very familiar, and as it were nourished with it, and therefore is delighted with it Now this might if it shall come to learn or know, that the world was once made, and all things are done according to Provicence and Necessity, Destiny, or Fate, bearing Rule over all: Will he not be much worse than himself despising the whole, because it was made. Ad if he may lay the cause of Evil, upon Fate or Destiny, he will never abstain from any evil work. 88. Wherefore we must look mainly to such kinde of people, that being in ignorance they may be less evil for fear of that which is hidden and kept secret The End of the first Book

Layout 2 The Second Book Called Poemander My Thoughts being once seriously busied about the things that are, and my Understanding lifted up, all my bodily senses being exceedingly holden back, as it is with them that are very heavy of Sleep, by reason either or fulness of meat, or of bodily labor. Me thought I saw one of an exceeding great stature, and of infinite greatness call me by my name, and say unto me, What wouldn't thou hear and see, or what wouldn't thou understand, to learn, and know 2. Then said I Who art thou, I am quoth hr Poemander, the minde of the great Lord the most Mighty and absolute Emperor: I Know what thou wouldst have, and I am always present with thee 3. Then said I, I would learn the things that are and understand the nature of them and Know God How said he: I answered that I would gladly hear Then he Have me again in thy minde and whatsoever thou wouldst learn, I will reach thee

4 When he had thus said, he was changed in his Idea or FOrm, and straight way in the twinekling of an eye, all things were opened unto me: had I saw an infinite sight, all things were become light, both sweet and exceedingly pleasant; and I was wonderfully delighted in the beholding it 5 But after a little while, there was a darkness made in part, coming down obliquely, fearful and hideous, which seemed unto me to be changed into a certain moyst nature, unspeakably troubled, which yielded a smoke as from fire; and from whence proceeded a voyce unutterable, and very mournful, but inarticulate, insomuch that it seemed to have come from the Light. 6. Then from that. Light, a certain holy Word joyned it self unto Nature, and out-flew the pure and unmixed Fire from the moyst Nature upward on high; it was exceeding light, and sharp, and operative withal. And the Air which was also light, followed the Spirit and mounted up to Fire, (from the Earth and the Water) insomuch that it seemed to hang and depend upon it.

7. And the Earth, and the Water, stayed by themselves so mingled together, that the Earth could not be seen for the Water; but they were moved, because of the Spiritual Word that was carried upon them. 8. Then said Poemander unto me, Dost thou understand this vision, and what it meaneth? I shall know, said I: Then said he, I am that Light, the Winde, thy God, who am before that moyst Nature that appeared out of darkness; and that bright and lighful Word from the Wine, is the Son of God. 9. How is that quoth I? Thus, replyed he, Understand it: That which in thee seeth and heareth, the Word of the Lord, and the Winde, the Father, God, differ not one from the other; and the union of these, is Life. Trismeg. I thank thee. Pimand. But first conceive well the Light in thy minde, and know it. 10. When he had thus said, for a long time we looked stedfastly one upon the other, insomuch,that I trembled at his Idea or Form.

11. But when he nodded to me, I beheld in my minde the Light that is in innumerable, and the truly indefinite ornament or world; and that the fire is comprehended or contained in or by a most great Power, and constrained to keep its station. 12. These things, I understood, seeing the word of Pimander; and when I was mightily amazed, he said again unto me, Hast thou seen in thy minde that Archetypal Form, which was before the interminated and infinite Beginning? Thus Pimander to me: But whence quoth I, or whereof are the Elements of Nature made? Pimander. Of the Will, and Counsel of God; which taking the Word, and beholding the beautiful World (in the Archetype thereof) imitated it, and so made this World, by the principles and vital Seeds or Soul-like productions of it self. 3. For the Minde being God, Male and Female, Life and Light, brought forth by his Word; another Minde, the Workman: Which being God of the Fire, and the Spirit, fashioned and formed seven other Governors, which in their Circles contain the Sensible World, whose Government or Disposition is called Fate or Destiny.

14. Straightway leaped out, or exalted it self from the downward born Elements of God, the Word of God, into the clean and pure Workmanship of Nature, and was united to a Workman, Minde, for it was Consubstantial; and so the downward born Elements of Nature were left without Reason, that they might be the onely Matter. 15. But the Workman, Minde, together with the Word, containing the Circles and Whirling them about, turned round as a Wheel his own Workmanships; and suffered them to be turned from an indefinite Begining, to an undeterminable End; for they always begin where they end. 16. And the Circulation or running round of these, as the Minde willeth, out of the lower or downward-born Elements brought forth unreasonable or bruitish Creatures, for they had no reason, the Air flying things, and the Water such as swim. 17. And the Earth and the Water were separated, either from other, as the Minde would; and the Earth brought forth from her self, such Living Creatures as she had, four footed and creeping Beasts, wilde and tame. 18. But the Father of all things, the Minde being Life and Light, brought forth Man, like unto himself, whom he loved as his proper Birth; for he was all beauteous, having the Image of his Father.

19. For indeed God was exceedingly enamored of his own Form or Shape, and delivered unto it all his own Workmanships: But he seeing and understanding the Creation of the Workman in the whole, would needs also himself fall to work, and so was separated from the Father, being in the sphere of Generation or Operation. 20. Having all Power,he consider- -ed the Operations or Workmanships of the Seven ; but they loved him, and every one made him partaker of his own Order. 21. And he learning diligently, and understanding their Essence, and partaking their Nature, resolved to pierce and break through the Circumference of the Circles, and to under- -stand the Power of him that sits upon the Fire. 22. And having already all power of mortal things, of the Living, and of the unreasonable Creatures of the World, stooped down and peeped through the Harmony, and breaking through the strength of the Circles, so shewed and made manifest the downward-born Nature , the fair and beautiful Shape or Form of God.

23. Which when he saw, having in itself the unsatiable Beauty, and all the Operation of the Seven governors, and the Form or Shape of God, he smiled for love, as if he had seen the Shape or Likeness in the Wa- -ter, or the shadow upon the Earth of the fairest Humane form. 24. And seeing in the Water a shape, a shape like unto himself, in himself he loved it, and would coha- -bit with it ; and immediately upon the resolution, ensued the Operation, and brought forth the unreasonable Image or Shape. 25. Nature presently laying hold of what it so much loved, did wholly wrap her self about it, and they were mingled, for they loved one another 26. And for this cause, Man above all things that live upon Earth, is double; mortal, because of his Body, and immortal, because of the substan- -tial Man: For being immortal, and having power of all things, he yet suffers mortal things, and such as are subject to Fate or Destiny. 27. And therefore being above all Harmony, he is made and become a servant to Harmony. And being Her- -maphrodite, or Male and Female, and watchful, he is governed by, and sub- -jected to a Father, that is both Male and Female, and watchful.

28. After these things, I said, Thou art my Minde, and I am in love with Reason. 29. Then said Pimander, This is the Mystery that to this day is hidden, and kept secret ; for Nature being mingled with Man, brought forth a Wonder most wonderful ; for he having the Nature of the Harmony of the Seven, from him whom I told thee, the Fire and the Spirit, Nature continued not, but forthwith brought forth seven Men all Males and Fe- -males,and sublime,or on high, accord- -ing to the Natures of the Seven Go- -vernors. 30. And after these things, O Pomander, quoth I, I am now come into a great desire, and longing to hear, do not digress, or run out. 31. But he said, Keep silence, for I have not yet finished the first speech. 32. Trism. Behold, I am silent. 33. Piman. The Generation there- -fore of these Seven was after this maner, The Air being Feminine, and the Water desirous of Copulation, took from the Fire its ripeness, and from the æther Spirit ; and so Nature produced bodies after the Species and Shape of men. 34. And Man was made of Life and Light into Soul and Winde, of Life the Soul, of Light the Winde.

35. And so all the Members of the Senfible World, continued unto the period of the end, bearing rule, and generating. 36. Hear now the rest of that speech, thou so much desirest to hear. 37. When that period was fulfilled, the bond of all things was loosed and untied by the Will of God ; for all living Creatures being Hermaphroditical, or Male and Female, were loosed and untied together with Man ; and so the Males were apart by themfelves, and the Females likewise. 38. And straight-ways God said to the Holy Word, Encrease in encreasing, and multiply in multitude all you my Creatures and Workmanships. And let him that is endued with Wine, know himself to be immortal; and that the cause of death is the love of the boar, and let him learn all things that are. 29. When he had thus said, Providence by Fate and Harmony, made the mixtures, and established the Generations, and all things were multiplied according to their kinde; and he that knew himself, came at length to the Superstantial of every way substantial good.

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Layout 2 1)The glory of all things. God, and that which is Divine and the Divine Nature, the beginning of things that are. 2) God and the Mind, and Nature, and Matter, and Operation or Working, and Necessity, and the End, and Renovation. 3) For there were in the Chaos an infinite darkness in the Abyss or bottomless Depth and Water, and a subtle Spirit intelligible in Power; and there went out the Holy Light, and the Elements were coagulated from the Sand out of the moist substance. 4) And all the Gods distinguished the Nature full of Seeds. 5) And when all things are intermitted and unmade up, the light things were divided on high. 6) And the Gods were seen in their Ideas of the Stars, with all their signs, and the Stars were numbered with the Gods in them. And the Sphere was all lined with Air, carried about in a circular motion by the Spirit of God. 7)And every God, by his internal power, did that which was commanded him; and there were made four-footed things, and creeping things, and such as live in the water, and such as fly, and every fruitful seed, and Grass and the Flowers of all Greens, all which had sowed in themselves the Seeds of Regeneration.

8) As also the Generations of Men, to the Knowledge of the Divine Works, and a lively or working Testimony of Nature, and a multitude of men, and the dominion of all things under Heaven, and the Knowledge of good things, and to be increased in increasing, and multiplied in multitude. 9)And every Soul in Flesh, by the wonderful working of the Gods in the Circles, to the beholding of Heaven, the Gods Divine Works, and the operations of Nature; and for signs of good things, and the knowledge of the Divine Power, and to find out every cunning Workmanship of good things. 10)So it beginneth to live in them, and to be wise according to the operation of the course of the circular Monuments and Remembrances of the cunning Works done upon earth, Leaving them to be read by the darkness of times. 11) And every Generation of living Flesh, of Fruit, Seed, and all Handicrafts, though they be lost, must of necessity be renewed by the renovation of the Gods, and of the Nature of a Circle, moving in number; for it is a renewed by Nature; for in that which is Divine is Nature also established. The End of the Fragments of the Third Book; Translated to English by Dr.Everard