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The DivinePymanderof HermesTrismegistus.34Shath therefore one Idea which is proper to him, whichit is unbodily, is not subject to the sight, and yet shewsall forms by the Bodies.112. And do not wonder, if there be an incorruptible Idea.of that Speech which is in113. For they are like theMargentsfor they seem to be high and swelling, but they are bywriting;nature smooth and even.111. Hebecause114. Butmoreunderstand well this that I say, more boldly, for it isa man cannot live without life, so neither can Godtrue: Aslive, not doing good.115. For this is, as it were, the Lifemove all things, and quicken them.and Motionof God,tosome of the things I have said, must have a particularthen what I say.explication : Understandare in God, not as lying in a place;for Place117. Allthingsis both a Body, and unmoveable, and those things that are thereno motion.placed, have118. For they lie otherwise in that which is unbodily, then inthe fantasie, or to appearance.116. Butthat contains all things, and understand,then that which is incorporeal,capacious,morebut it is most capaswift, nothingpowerful;mostcious, most swift, andstrong.120. And judg of this by thy self, command thy Soul to go intoand sooner then thou canst bid it, it will be there.India,121. Bidit likewise pass over the Ocean, and suddenly it willbe there: Not as passing from place to place, but suddenly it will119. Considerthat nothingnothing morehimis morebe there.it to Hie into Heaven,and it will need nonotshallhinderthe fire of the Sun,neitheranyit;Wings,thingnot the Aether, not the turning of the Spheres, not the bodies ofany of the other Stars, but cutting through all, it will flie up tothe last, and furthest Body.if thou wilt even break the whole, and see those123. And122. Commandthings that are without theWorld (if there be any thing without)thou may est.124. Beholdhow great power, how great swiftness thou hast!Canst thou do all these things, and cannot God ?125. After this maner therefore contemplate Godto have all

344The Journal of Speculative Philosophy.the whole Worldto himself, as it were allthoughts, or intellections.126. If therefore thou wilt not equalnot understand God.thy self to God,thou canst127. For the like is intelligibleby the like.thy self unto an immeasurable greatness, leapingbeyond every Body, and transcending all Time, become Eternity,If thou believe in thys elf, thatand thou shalt understand God:128. Increasenothing is impossible, but accountest thy self immortal, and thatthou canst understand all things, every Art, every Science, andthe maner and custom of every living thing.129. Become higher then all height, lower then all depths, comprehend in thy self the qualities of all the Creatures, of the Fire,and conceive likewise that thouthe Dry, and Moyst;theWater,canst at once be every where in the Sea, in the Earth.130. Thou shalt at once understandthy self, not yet begottenin theWomb,young, old, to be dead, the things after death, andall these together; as also, times, places, deeds, qualities, quantities, or else thou canst not yet understand God.131. But if thou shut up thy Soul in the Body, and abuse it,and say, I understand nothing, I can do nothing, I am afraid ofI know not who I am,the Sea, I cannot climb up into Heaven,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; bea lover of the Body, and Evil.132. For it is the greatest evil, not to know God.133. But to be able to know, and to will, and to hope, is theto the Good;and it willstraight way, and Divine way, properseenmeetandwherebeofwherethee,everythee, plaineveryand easie, when thou dost not expect or look for it: It will meetthee, waking, sleeping, sailing, traveling by night, by day, whenthou speakest, and ,when thou keepest silence.134. For there is nothing which is not the Image of God.135. And yet thou sayest, God is invisible, but be advised, forwho ismore manifest, then He.therefore hath he made all things, that thou by allsee him.estthings mayisthe Good of God, this is his Yertue, to appear, andThis137.seeninallto bethings.136. For

The Divine138. TherePymanderis nothingof Hermes345Trismegistus.invisible, no not of those things that areincorporeal.and Godis seen inis seen inUnderstanding,139. The Mindeor making.doing140. Letthese things thus far forth, be made manifest untoOthee,Trismegistus.in like maner, all other things by thy self, and141. Understandthou shalt not be deceived.Booh.){The end of thetenthTHE ELEVENTHBOOK OF HERMESCOMMON MINDETRISMEGISTUS:TO TAT.OF THE1. The Minde, O Tat, is of the very Essence of God, if yetthere be any Essence of God.kinde of Essencethat is, he alone knows himself ex2. Whatactly.3. The Mindetherefore is not cut off, or divided from the essenofbutunited as the light of the Sun.God,tialityinmen, is God, and therefore are some men4. And thisMindeis neer Divinity.and their HumanityDivine,5. For the good Demonmen mortal Gods.calledthe Godsimmortal men,and6. But in the bruit Beasts, or unreasonableliving wights, theis their Nature.Minde7. For where there is a Soul, there is the Minde; as wherethere is Life, there is also a Soul.the8. In living Creaturestherefore, that are without Reason,Soul is Life, voyd of the operations of the Minde.9. For theMindeis the Benefactor of the Souls of men, andworketh to the proper Good.10. And in unreasonablethings it co-operateth with the Natureof every one of them, but inmen itworketh against theirNatures.11. For the Soul being in the Body, is straight way made Evilorby Sorrow, and Grief, and PleasureDelight.12. For Grief and Pleasure, flow like Juices from the compoundBody, wherein to, when the Soul entereth, or descendeth, she ismoystened and tincted with them.13. As many Souls therefore, asthe Mindegovernethor over

346The Journal of Speculative Philosophy.ruleth, to them it shews its own Light, resisting their prepossessions or presumptions.14. As a good Physitian grieveth the Body, prepossessed of adisease, by burning or launcing it for healths sake.15. After the same maner also, theMinde grieveth the Soul, bydrawing it out of Pleasure, from whence every disease of the Soulproceedeth.16. Butthe great Disease of the Soul isAtheism, because thatto all Evil, and no Good.followethopinionto the17. Therefore the Minderesisting it, procureth GoodasatohealththeSoul,PhysitianBody.18. But as many Souls of men, as do not admit or entertain theMinde for their Governor, do suffer the same thing that the Soulof unreasonable19. Fororleavesliving things.the Soul being a Co-operatorthem to their concupiscences,carried by the torrent of their Appetite,with them, permitswhereuntothey areand so tend to bruitishness.as bruit Beasts, they are angry without reason, andwithoutdesirereason, and never cease, nor are satisfied withthey20. Andevil.21. For unreasonable Angers and Desires, are the most exceeding Evils.over these, as a22. Andtherefore hath God set the Mindeand Reprover of them.Revengerthat discourse of Fate or Destiny,23. Tat. Here, O Father,to me, is in danger to be overthrown: For ifor door Sacriledg,it be fatal for any man to commit Adulteryany evil, he is punished also, though he of necessity do the workwhichthou madestor Destiny ?24. Ilerm. All things, O Son, are the work of Fate, and withoutit, can no bodily thing, either Good or Evil be done.25. For it is decreed by Fate, that he that doth any evil, shouldalso suffer for it.26. And therefore he doth it, that he may suffer that which heof Fatesuffereth, because he did it.27. But for the present let alone that speech, concerning Eviland Fate, for at other times we have spoken of it.28. Now our discourse is about theMinde, and what it can do,

The DivinePymanderand how it differs, andis inmenof Hermes347Trismegistus.such a one, butin bruit Beastschanged.29. Andagain, in bruit Beasts it is not beneficial, but in menby quenching both their Anger and Concupiscences.30. And of men thou must understand, some to be rational orsome irrational.governed by reason, andand31. But all men are subject to Fate, and to Generation,Change;for these are the beginningand end of Fateor Destiny.32. Andall men suffer those things that are decreed by Fate.bearsrational men, over whom, as we said, the Mindemen; but being free fromrule, do not suffer like unto otherviciousness, and being not evil, they do suffer evil.33. ButAn Adulterer,34. Tat. Howsayest thou this again Father?is he not evil ? and so all others.is he not evil ? aMurtherer,35. Herm. Butthe rational man, O Son, will not suffer forasbuttheAdultery,Adulterer, nor for Murther, but as the Murtherer.36. AndGeneration,it is impossible to escape the Quality of Change,but the Viciousness,he that hath the Minde,as ofmayescape.37. And therefore, O Son, I have always heard the good Demonsay, and if he had delivered it in writing, he had much profitedall mankinde:For he alone, O Son, as the first born, God, seeingall things, truly spake Divine words.I have heard him say sometimes, That all things are one thing, especially intelligible Bodies,are one.or that all especially intelligible Bodies38. Welive in Power, inAct, and in Eternity.39. Therefore a good Minde, is that which the Soul of him is.if this be so, then no intelligible thing differs from40. Andintelligible things.41. As therefore it is possible, that theMinde,the Prince of allsoSoulofthatisthethatlikewise,things;God, can do whatsoever it will.42. But understand thou well, for this DiscourseI have madeto the Question which thou askest of me before, I mean concerning Fate and the Minde.43. First, if, O Son, thou shalt diligently withdrawthj selffrom all Contentious speeches, thou shalt finde that in Truth, the

348The Journalof SpeculativePhilosophy.Minde, the Soul of God bears rule over all things, both over Fate,and Law, and all other things.44. And nothing is impossible to him, no not of the things thatare of Fate.45. Therefore, though the Soul of man be above it, let it notneglect the things that happen to be under Fate.46. Andthese thus far, were the excellent sayings of the goodDemon.47. Tat. Mostdivinely spoken, O Father, and truly and profitone thing unto me.clearthisably, yet48. Thou sayest, that in bruit Beaststhe Minde worketh oracteth after the maner of Nature,co-operating also with their(o/y/w, impetus) inclinations.the impetuous inclinations of bruit Beasts, as I con49. NowIf therefore the Mindedo co-operate withceive, are Passions.inthese impetuous Inclinations, and that they are the Passionsbruit Beasts, certainly theMindeself to Passions.is also a Passion,conformingit50. Herm. Well done Son, thou askest nobly, and yet it is justthat I should answer thee.51. All incorporeal things, O Son, that are in the Body, arepassible, nay, they are properly Passions.52. Every thing that moveth is incorporeal;every thing thataand it is movedis movedisinto the Bodies by theBody;is Passion, and there they both suffer; asNow MotionMinde;well that which moveth, as that which is moved, as well thatwhich ruleth, as that which is ruled.53. Butbeingfreed from the Body,it is freedlikewisefromPassion.54. But especially, O Son, there is nothing impassible, but allare passible.thingsfor that55. But Passion differs from that which is passible;butthissuffers.(Passion) acteth,also of themselves do act; for either they are un56. Bodiesorand which soever it be, it is a Paselse are moved;moveable,sion.57. But incorporealthey are passible.58. Letthings do always act, or work, and thereforenot therefore the appellationsor namestroublethee,

The Divineof HermesPymanderTrismegistus.349forAction and Passion are the same thing, but that it is not grievous to use the more honorable name.mostthou hast delivered59. Tat. O Father,this Discourseplainly.60. Herm.Considerthis also, O Son, That Godhath freelyall other living things, these two,or Reason, X0709, equal to immorbestowed upon man, aboveto wit, Mindeand Speech,tality.61. Theseif any man use, or imploy upon whatshall differ nothing from the Immortals.he ought, he62. Yea rather going out of the Body, he shall be guided andled by them, both into the Quier and Society of the Gods, andblessed Ones.63. Tat. Do not other living Creatures use Speech, O Father ?now Speech and Voyce64. Herm. No, Son, but onely Voyce;do differ exceeding much;for Speechis common to all men, butis proper unto every kinde of living thing.Voycebut the Speech of men is different, O Father;65. Tat. Yea,every man according to his Nation.66. Herm.It is true, O Son, they do differ: Yet as man is one,so is Speech one also; and it is interpreted and found the same,and Greece.both inEgypt, Persia,67. But thou seemest unto me, Son, to be ignorant of the Vertue, or Power, and Greatness of Speech.68. For the blessed God, the good Demonsaid or commandedin the Soul (X0709), thethe Soul to be in the Body, the Mindein the Minde, and theMindein God,Word, or Speech, or Reasonis the Father of them all.is the Image of the Minde, and thetheWord69. ThereforeMindeof God, and the Body of the Idea, and the Idea of theand that GodSoul.70. ThereforeAir, of the AirGod.71. Andthe MindeGodaboutabout theMatter.of the Matter,the subtilestthe Soul, of the Soulis aboutallthe Soul,or smallestthe Minde,part isof the Mindethings, and through all things, butthe Soul about theand the AirAir?72. But Necessity, and Providence, and Nature, are theOrgansor Instruments of theWorld,and of the Order ofMatter.23

350TheJournalof Speculative73. For of those things that areof them is Identity.the Essence74. Butof the BodiesPhilosophy.intelligible,of the whole,every one is; butor universe, every oneismany things.75. For the Bodiesthat are put together, and that have, andmake their changes into other, having this Identity, do alwayssave and preserve the uncorruption of the Identity.76. But in every one of the compound Bodies, there is a number.it is impossible there should be con77. Tor without Numbersistence or constitution, or composition, or dissolution.78. But Unities do both beget and increase Numbers, and againbeing dissolved, come into themselves.79. Andthe Matteris One.the great God, and the Image of80. But this whole World,the Greater, and united unto him, and conserving the Order, andWill of the Father, is the fulness of Life.81. Andthere is nothing therein, through all the Eternity ofneither of the whole, nor of the parts which doththe Revolutions,not live.82. For there is nothing dead, that either hath been, or is, orshall be in theWorld.83. For the Father would have it as long as it lasts, to be a living thing; and therefore itmust needs be God also.84. Howtherefore, O Son, can there be in God, in the Imagein the fulness ol Life, any dead things?of the Universe,85. For dying is corruption, and corruption is destruction.then can any part of the incorruptible be corrupted,86. Howor of God be destroyed ?87. Tat. Therefore, O Father, do not the living things in thedie, though they be parts thereof.in88. Herm. Be wary in thy Speech, O Son, and not deceivedthe names of things.89. For they do not die, O Son, but as compound Bodies theyare dissolved.is not death; and they are dissolved, not90. But dissolutionWorldthat they may be destroyed, but that they may be made new.then is the operation of Life ? Is it not Motion ?91. Tat. Whatimmoveable?is there in the WorldAnd what92. Herm.Nothing at all, O Son.

The Divine93. Tat. Why,?Pymanderof Hermesdoth not the EarthFatherTrismegistus.seem unmoveable351to thee, O94. Herm. No, but subject to many motions, though after amaner, it alone be stable.a ridiculous thing it were, that the Nurse95. Whatof h forthall things?96. For it is impossible that any thing that bringeth forth,should bring forth without Motion.97. And a ridiculous question it is,Whetherthe fourth part ofthe whole, be idle: For the word immoveable, or without Motion,signifies nothing else, but idleness.98. Knowis in theWorld,generally, O Son, That whatsoeveror Diminution.either according to Augmentation99. But that which is moved, liveth also, yet it is not necessary,that a living thing should be or continue the same.is moved100. For while the whole Worldis together, it is unchangeable,O Son, but all the parts thereof are changeable.101. Yet nothing is corrupted or destroyed, and quite abolished,but the names trouble men.102. For GenerationDeath,hid.butis not Life, but Sense;neither is Changeorrather Occultation,andForgetfulness,lying[(] Or better thus.102. For Generation is not a Creation of Life, but a productionis Changeof things to Sense, and making themmanifest. Neitherbut an occultation or hiding of that which was.Death,[)]103. Thesethings being so, all things are Immortal, Matter,Life, Spirit, Soul, Minde, whereof every living thing consisteth.104. Every living thing therefore, is Immortal, because of thebut especially Man, who both receiveth God, and conMinde,verseth with him.105. For withthis living wight alone is God familiar;in theinorthenight by dreams,day by SymbolsSignes.106. And by all things doth he foretel him of things to come,and by an Oke.by Birds, by Fowls, by the Spirit, orWind,also Man professeth to know things that have107. Whereforebeen, things that are present, and things to come.108. Consider this also, O Son, That every otherliving Creature

352The Journalof SpeculativePhilosophy.one part of theWorld,Swiming things in theWater,goeth uponLand wights upon the Earth, Flyiug Fowls in the Air.109. But Manthe Air,useth all these, the Earth, the Water,and the Fire, nay, he seeth and toucheth Heavenby his Sense.110. But God is both about all things, and through all things ;for he is both Act and Power.it is no hard thing, O Son, to understand God.if thou wilt also see him, look upon the en,thingsthingsand are done.113. See theMatter being most full of Life, and so great a God111. And112. Andmovedwithall Good,and Fair,both Gods,and Demons,andMen.these, O Father, are wholly Acts, or Operations.If they be the

ruptible ; but on Earth they are changeable and corruptible. 35. And the Soul of Eternity is God; and the Soul of the World, Eternity; and of the earth Heaven. 36. God is in the Minde, the Minde in the Soul, the Soul in the Matter, all things by Eternity. 37. All this Universal Body, in which are all Bodies, is full of