O my Son, write this first Book, both for Humanity's sake, and for Piety towards God.

For there can be no Religion more true or just, than to know the things that are; and to acknowledge thanks for all things, to him that made them, which thing I shall not cease continually to do.

What then should a man do, O Father, to lead his life well, seeing there is nothing here true ?

Be Pious and Religious, O my Son, for he that doth so, is the best and highest Philosopher; and with- out Philosophy, it is impossible ever to attain to the height and exactness of Piety or Religion.

But he that shall learn and study the things that are, and how they are ordered and governed, and by whom and for what cause, or to what end, will acknowledge thanks to the Workman as to a good Father, an excellent Nurse and a faithful Steward, and he that gives thanks shall be Pious or Religious, and he that is Religious shall know both where the truth is, and what it is, and learning that, he will be yet more and more Religious.

For never, O Son, shall or can that Soul which while it is in the Body lightens and lifts up itself to know and comprehend that which is Good and True, slide back to the contrary; for it is infinitely enamoured thereof. and forgetteth all Evils; and when it hath learned and known its Father and progenitor it can no more Apostatize or depart from that Good.

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, whilst thy Soul is not ignorant whether it must return and fly back again.

For 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.

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, whilst it flies away and they strive to hold and detain it.

But the victory of both is not like; for the one hasteth to that which is Good, but the other is a neighbour to the things that are Evil; and that which is Good, desireth to be set at Liberty; but the things that are Evil, love Bondage and Slavery.

And if the two parts be overcome, they become quiet, and are content to accept of it as their Ruler; but if the one be overcome of the two, it is by them led and carried to be punished by its being and continuance here.

This is, O Son, the Guide in the way that leads thither for thou must first forsake the Body before thy end, and get the victory in this Contention and Strifeful life, and when thou hast overcome. return.

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.

All things that are, are moved; only that which is not, is unmovable.

Every Body is changeable.

Not every Body is dissolvable.

Some Bodies are dissolvable.

Every living thing is not mortal.

Not every living thing is immortal.

That which may be dissolved is also corruptible.

That which abides always is unchangeable.

That which is unchangeable is eternal.

That which is always made is always corrupted.

That which is made but once, is never corrupted, neither becomes any other thing.

First, God; Secondly, the World; Thirdly, Man.

The World for Man, Man for God.

Of the Soul, that part which is Sensible is mortal, but that which is Reasonable is immortal.

Every essence is immortal.

Every essence is unchangeable.

Every thing that is, is double.

None of the things that are stand still.

Not all things are moved by a Soul, but every thing that is, is moved by a Soul.

Every thing that suffers is Sensible, every thing that is Sensible suffereth.

Every thing that is sad rejoiceth also, and is a mortal living Creature.

Not every thing that joyeth is also sad, but is an eternal living thing.

Not every Body is sick; every Body that is sick is dissolvable.

The Mind in God.

Reasoning (or disputing or discoursing) in Man,

Reason in the Mind.

The Mind is void of suffering.

No thing in a Body true.

All that is incorporeal, is void of Lying.

Every thing that is made is corruptible.

Nothing good upon Earth, nothing evil in Heaven.

God is good, Man is evil.

Good is voluntary, or of its own accord.

Evil is involuntary or against its will.

The Gods choose good things, as good things.

Time is a Divine thing.

Law is Humane.

Malice is the nourishment of the World.

Time is the Corruption of Man.

Whatsoever is in Heaven is unalterable.

All upon Earth is alterable.

Nothing in Heaven is servanted, nothing upon Earth free.

Nothing unknown in Heaven, nothing known upon Earth.

The things upon Earth communicate not with those in Heaven.

All things in Heaven are unblameable, all things upon Earth are subject to Reprehension.

That which is immortal, is not mortal: that which is mortal is not immortal.

That which is sown, is not always begotten; but that which is begotten always, is sown.

Of a dissolvable Body, there are two Times, one from sowing to generation, one from generation to death.

Of an everlasting Body, the time is only from the Generation.

Dissolvable Bodies are increased and diminished,

Dissolvable matter is altered into contraries; to wit, Corruption and Generation, but Eternal matter into its self, and its like.

The Generation of Man is Corruption, the Corruption of Man is the beginning of Generation.

That which off-springs or begetteth another, is itself an offspring or begotten by another.

Of things that are, some are in Bodies, some in their Ideas.

Whatsoever things belong to operation or working, are in a Body.

That which is immortal, partakes not of that which is mortal.

That which is mortal, cometh not into a Body immortal, but that which is immortal, cometh into that which is mortal.

Operations or Workings are not carried upwards, but descend downwards.

Things upon Earth do nothing advantage those in Heaven, but all things in Heaven do profit and advantage the things upon Earth.

Heaven is capable and a fit receptacle of everlasting Bodies, the Earth of corruptible Bodies.

The Earth is brutish, the Heaven is reasonable or rational.

Those things that are in Heaven are subjected or placed under it, but the things on Earth, are placed upon it.

Heaven is the first Element.

Providence is Divine Order.

Necessity is the Minister or Servant of Providence.

Fortune is the carriage or effect of that which is without Order; the Idol of operation, a lying fantasy or opinion.

What is God? The immutable or unalterable Good.

What is Man? An unchangeable Evil.

If thou perfectly remember these Heads, thou canst not forget those things which in more words I have largely expounded unto thee; for these are the Contents or Abridgment of them.

Avoid all Conversation with the multitude or common People, for I would not have thee subject to Envy, much less to be ridiculous unto the many.

For the like always takes to itself 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.

They do rather sharpen and whet evil men to their maliciousness, therefore it behoveth to avoid the multitude and take heed of them as not understanding the virtue and power of the things that are said.

How dost Thou mean, O Father?

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 wight if it shall come to learn or know, that the world was once made, and all things are done according to Providence and Necessity, Destiny, or Fate, bearing Rule over all: Will he not be much worse than himself, despising the whole because it was made. And if he may lay the cause of evil upon Fate or Destiny, he will never abstain from any evil work.

Wherefore we must look warily to such kind of people, that being in ignorance, they may be less evil for fear of that which is hidden and kept secret.

The Second Book. Called "Poemander."

1. 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 of fulness of meat, or of bodily labour. Me thought I saw one of an exceeding great stature, and an infinite greatness call me by my name, and say unto me, "What wouldest thou Hear and See? or what wouldest thou Understand, to Learn, and Know!"

2. Then said I, " Who art Thou?"
"I am," quoth he, "Poemander, the mind of the Great Lord, the most Mighty and absolute Emperor: I know what thou wouldest have, and I am always present with thee."

3. Then said I, "I would Learn the Things that art, 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 mind, and whatsoever thou wouldst learn, I will teach thee."

4. When he had thus said, he was changed in his Idea or Form and straightway in the twinkling of an eye, all things were opened unto me: and 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 Moist Nature, unspeakably troubled, which yielded a smoke as from fire; and from whence proceeded a voice 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 joined itself unto Nature, and out flew the pure and unmixed Fire from the moist Nature upward on high; it is 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 Mind, thy God, who am before that Moist Nature that appeareth out of Darkness, and that Bright and Lightful Word from the Mind is the Son of God."

9. "How is that?" quoth I.
"Thus," replied he, "Understand it, That which in thee Seeth and Heareth, the Word of the Lord, and the Mind, the Father, God, Differeth not One from the Other, and the Unison of these is Life."
Trismegistus. "I thank thee."
Pimander. "But first conceive well the Light in thy mind and know it."

10. When he had thus said, for a long time me looked steadfastly one upon the other, insomuch that I trembled at his Idea or Form.

11. But when he nodded to me, I beheld in my mind 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 mind 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 itself."

13. For the Mind being God, Male and Female, Life and Light, brought forth by his Word; another Mind, 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 itself front the downward born Elements of God, the Word of God into the clean and pure Workmanship of Nature, and was united to the Workman, Mind, for it was Consubstantial; and so the downward born Elements of Nature were left without Reason, that they might be the only Matter.

15. But the Workman, Mind, 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 Beginning to an undeterminable End; for they always begin where they end.

16. And the Circulation or running round of these, as the Mind willeth, out of the lower or downward-born Elements brought forth unreasonable or brutish creatures, for they had no reason, the Air flying things, and the Water such as swim.

17. And the Earth and the Water was separated, either from the other, as the Mind would: and the Earth brought forth from herself such Living Creatures as she had, four-footed and creeping Beasts, wild and tame.

18. But the Father of all things, the Mind 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 enamoured 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 considered 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 understand 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 Water, or the shadow upon the Earth of the fairest Human form.

24. And seeing in the Water a shape, a shape like unto himself in himself he loved it, and would cohabit 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 herself 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 substantial 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 Hermaphrodite, or Male and Female, and watchful, he is governed by and subjected to a Father, that is both Male and Female and watchful.

28. After these things, I said: "Thou art my Mind 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 forth with brought forth seven Men all Males and Females and sublime, or on high, according to the Natures of the Seven Governors."

30. "And after these things, O Pimander," 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. Trismegistus. "Behold, I am silent."

33. Pimander. "The Generation therefore of these Seven was after this manner, the Air being Feminine and the Water desirous of Copulation, took from the Fire its ripeness, and from the aether 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 Mind, of Life the Soul, of Light the Mind.

35. And so all the Members of the Sensible 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 themselves and the Females likewise.

38. And straightway God said to the Holy Word,. Increase in Increasing, and Multiply in Multitude all you my Creatures and Workmanships. And let Him that is endued with Mind, know Himself to be Immortal; and that the cause of Death is the Love of the Body, and let Him Learn all Things that are.

39. 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 kind, and he that knew himself, came at length to the Superstantial of every way substantial good.

40. But he that through the Error of Love, loved the Body, abideth wandering in darkness, sensible, suffering the things of death.

41. Trismegistus. "But why do they that are ignorant sin so much, that they should therefore be deprived of immortality."

42. Pimander. "Thou seemest not to have understood what thou hast heard."

43. Trismegistus. "Peradventure I seem so to thee, but I both understand and remember them."

44. Pimander. "I am glad for thy sake, if thou understoodest them."

45. Trismegistus. "Tell me, why are they worthy of death, that are in death?"

46. Pimander. "Because there goeth a sad and dismal darkness before its Body; of which darkness is the moist Nature, of which moist Nature, the Body consisteth in the sensible World, from whence death is derived. Hast thou understood this aright!"

47. Trismegistus. "But why or how doth he that understands himself, go or pass into God!"

48. Pimander. "That which the Word of God said, say I: Because the Father of all things consists of Life and Light, whereof Man is made."

49. Trismegistus. "Thou sayest very well."

50. Pimander. "God and the Father is Light and Life, of which Man is made. If therefore thou learn and believe thyself to be of the Life and Light, thou shalt again pass into Life."

51. Trismegistus. "But yet tell me more, O my Mind, how I shall go into Life."

52. Pimander. "God saith, Let the Man endued with a Mind, mark, consider, and know himself well."

53. Trismegistus. "Have not all Men a mind?"

54. Pimander. "Take heed what thou sayest, for I the Mind come unto men that are holy and good, pure and merciful, and that live piously and religiously; and my presence is a help unto them. And forthwith they know all things, and lovingly they supplicate and propitiate the Father; and blessing him, they give him thanks, and sing hymns unto him, being ordered and directed by filial Affection, and natural Love: And before they give up their Bodies to the death of them, they hate their Senses, knowing their Works and Operations.

55. "Rather I that am the Mind itself, will not suffer the Operations or Works, which happen or belong to the body, to be finished and brought to perfection in them; but being the Porter and Door-keeper, I will shut up the entrances of Evil, and cut off the thoughtful desires of filthy works.

56. "But to the foolish, and evil, and wicked, and envious and covetous, and murderous, and profane, I am far off giving place to the avenging Demon, which applying unto him the sharpness of fire, tormenteth such a man sensibly, and armeth him the more to all wickedness, that he may obtain the greater punishment.

57. "And such a one never ceaseth, having unfulfillable desires and unsatiable concupiscences, and always fighting in darkness for the Demon afflicts and tormenteth him continually, and increaseth the fire upon him more and more."

58. Trismegistus. "Thou hast, O Mind, most excellently taught me all things, as I desired; but tell me moreover, after the return is made, what then?"

59. Pimander. "First of all, in the resolution of the material Body, the Body itself is given up to alteration, and the form which it had, becometh invisible; and the idle manners are permitted, and left to the Demon, and the Senses of the Body return into their Fountains, being parts, and again made up into Operations.

60. "And Anger and Concupiscence go into the brutish or unreasonable Nature; and the rest striveth upward by Harmony.

61. "And to the first Zone it giveth the power it had of increasing and diminishing.

62. "To the second, the machination or plotting of evils, and one effectual deceit or craft.

63. "To the third, the idle deceit of Concupiscence.

64. "To the fourth, the desire of Rule, and unsatiable Ambition.

65. "To the fifth, profane Boldness, and headlong rashness of Confidence.

66. "To the sixth, Evil and ineffectual occasions of Riches.

67. "And to the seventh Zone, subtle Falsehood always lying in wait.

68. "And then being made naked of all the Operations of Harmony it cometh to the eighth Nature, having its proper power, and singeth praises to the Father with the things that are, and all they that are present rejoice, and congratulate the coming of it; and being made like to them with whom it converseth, it heareth also the Powers that are above the eighth Nature, singing praise to God in a certain voice that is peculiar to them.

69. "And then in order they return unto the Father, and themselves deliver themselves to the powers, and becoming powers they are in God.

70. "This is the Good, and to them that know to be deified.

71. "Furthermore, why sayest thou, What resteth, but that understanding all men, thou become a guide, and way-leader to them that are worthy; that the kind of Humanity or Mankind, may be saved by God!"

72. When Pimander had thus said unto me, he was mingled among the Powers.

73. But I giving thanks, and blessing the Father of all things, rose up, being enabled by him, and taught the Nature, of the Nature of the whole and having seen the greatest sight or spectacle.

74. And I began to Preach unto men, the beauty and fairness of Piety and Knowledge.

75. O ye People, Men, born and made of the Earth, which have given Yourselves over to Drunkenness, and Sleep, and to the Ignorance of God, be Sober, and Cease your Surfeit, whereto you are allured, and invited by Brutish and Unreasonable Sleep.

76. And they that heard me, come willingly, and with one accord, and then I said further.

77. Why, O Men of the Off-spring of the Earth, why have you delivered Yourselves over unto Death, having Power to Partake of Immortality; Repent and Change your Minds, you that have together Walked in Error, and have been Darkened in Ignorance.

78. Depart from that dark Light, be Partakers of Immortality, and Leave or Forsake Corruption.

79. And some of Them That Heard Me, mocking and scorning, went away and delivered themselves up to the way of death.

80. But others, casting themselves down before my feet, besought me that they might be taught; but I causing them to rise up, became a guide of mankind, teaching them the reasons how, and by what means they may be saved. And I sowed in them the words of Wisdom, and nourished them with Ambrosian Water of Immortality.

81. And when it was Evening, and the Brightness of the same began wholly to go down, I commanded them to give thanks to God; and when they had finished their thanksgiving, everyone returned to his own lodging.

82. But I wrote in myself the bounty and beneficence of Pimander; and being filled with what I most desired, I was exceeding glad.

83. For the sleep of the Body was the sober watchfulness of the mind; and the shutting of my eyes the true Sight, and my silence great with child and full of good; and the pronouncing of my words, the blossoms and fruits of good things.

84. And thus came to pass or happened unto me, which I received from my mind, that is, Pimander, the Lord of the Word; whereby I became inspired by God with the Truth.

85. For which cause, with my Soul, and whole strength, I give praise and blessing unto God the Father.

86. Holy is God the Father of All Things.

87. Holy is God Whose Will is Performed and Accomplished by His Own Powers.

88. Holy is God, that Determineth to be Known, and is Known of His Own, or Those that are His.

89. Holy art Thou, that by Thy Word hast established all Things.

90. Holy art Thou of Whom all Nature is the Image.

91. Holy art Thou Whom Nature hath not Formed.

92. Holy art Thou that art Stronger than all Power.

93. Holy art Thou, that art Greater than all Excellency.

94. Holy art Thou, Who art Better than all Praise.

95. Accept these Reasonable Sacrifices from a Pure Soul, and a Heart stretched out unto Thee.

96. O Thou Unspeakable, Unutterable, to be Praised with Silence!

97. I beseech Thee, that I may never Err from the Knowledge of Thee, Look Mercifully upon Me, and Enable Me, and Enlighten with this Grace, those that .are in Ignorance, the Brothers of my Kind, but Thy Sons.

98. Therefore I Believe Thee, and Bear Witness, and go into the Life and Light.

3. For it were not all, if it were apparent, for whatsoever is apparent, is generated or made; for it was made manifest, but that which is not manifest is ever.

4. For it needeth not to be manifested, for it is always.

5. And he maketh all other things manifest, being unmanifest as being always, and making other things manifest, he is not made manifest.

9. Himself is not made, yet in fantasy he fantasieth all things, or in appearance he maketh them appear, for appearance is only of those things that are generated or made, for appearance is nothing but generation.

7. But he is that One, that is not made nor generated, is also unapparent and unmanifest.

8. But making all things appear, he appeareth in all and by all; but especially he is manifested to or in those things wherein himself listeth.

9. Thou therefore, O Tat, my Son, pray first to the Lord and Father, and to the Alone and to the One from whom is one to be merciful to thee, that thou mayest knowest and understand so great a God; and that he would shine one of his beams upon thee In thy understanding.

10. For only the Understanding sees that which is not manifest or apparent, as being itself not manifest or apparent; and if thou canst, O Tat, it will appear to the eyes of thy Mind.

11. For the Lord, void of envy, appeareth through the whole world. Thou mayest see the intelligence, and take it in thy hands, and contemplate the Image of God.

12. But if that which is in thee, be not known or apparent unto thee, how shall he in thee be seen, and appear unto thee by the eyes?

13. But if thou wilt see him, consider and understand the Sun, consider the course of the Moon, consider the order of the Stars.

14. Who is he that keepeth order? for all order is circumscribed or terminated in number and place.

15. The Sun is the greatest of the Gods in heaven, to whom all the heavenly Gods give place, as to a King and potentate; and yet he being such a one, greater than the Earth or the Sea, is content to suffer infinite lesser stars to walk and move above himself; whom doth he fear the while, O Son?

16. Every one of these Stars that are in Heaven, do not make the like, or an equal course; who is it that hath prescribed unto every one, the manner and the greatness of their course!

17. This Bear that turns round about its own self; and carries round the whole World with her, who possessed and made such an Instrument.

18. Who hath set the Bounds to the Sea? who hath established the Earth? for there is some body, O Tat, that is the Maker and Lord of these things.

19. For it is impossible, O Son, that either place, or number, or measure, should be observed without a Maker.

20. For no order can be made by disorder or disproportion.

21. I would it were possible for thee, O my Son, to have wings, and to fly into the Air, and being taken up in the midst, between Heaven and Earth, to see the stability of the Earth, the fluidness of the Sea, the courses of the Rivers, the largeness of the Air, the sharpness or swiftness of the Fire, the motion of the Stars; and the speediness of the Heaven, by which it goeth round about all these.

22. O Son, what a happy sight it were, at one instant, to see all these, that which is unmovable moved, and that which is hidden appear and be manifest.

23. And if thou wilt see and behold this Workman, even by mortal things that are upon Earth, and in the deep. Consider, O Son, how Man is made and framed in the Womb; and examine diligently the skill and cunning of the Workman, and learn who it was that wrought and fashioned the beautiful and Divine shape of Man; who circumscribed and marked out his eyes? who bored his nostrils and ears? who opened his mouth? who stretched out and tied together his sinews! who channelled the veins? who hardened and made strong the bones! who clothed the flesh with skin? who divided the fingers and the joints! who flatted and made broad the soles of the feet! who digged the pores! who stretched out the spleen, who made the heart like a Pyramis? who made the Liver broad! who made the Lights spungy, and full of holes! who made the belly large and capacious? who set to outward view the more honourable parts and hid the filthy ones.

24. See how many Arts in one Matter, and how many Works in one Superscription, and all exceedingly beautiful, and all done in measure, and yet all differing.

25. Who hath made all these things! what Mother! what Father! save only God that is not manifest! that made all things by his own Will.

26;: And no man says that a statue or an image is made without a Carver or a Painter, and was this Workmanship made without a Workman? O great Blindness, O great Impiety, O great Ignorance.

27. Never, O Son Tat, canst thou deprive the Workmanship of the Workman, rather it is the best Name of all the Names of God, to call him the Father of all, for so he is alone; and this is his Work to be the Father.

28. And if thou wilt force me to say anything more boldly, it is his Essence to be pregnant, or great with all things, and to make them.

29. And as without a Maker, it is impossible that anything should be made, so it is that he should not always be, and always be making all things in Heaven, in the Air, in the Earth, in the Deep, in the whole World, and in every part of the whole that is, or that is not.

30. For there is nothing in the whole World, that is not himself both the things that are and the things that are not.

31. For the things that are, he hath made manifest; and the things that are not, he hath hid in himself.

32. This is God that is better than any name; this is he that is secret; this is he that is most manifest; this is he that is to be seen by the Mind ; this is he that is visible to the eye; this is he that hath no body; and this is he that hath many bodies, rather there is nothing of any body, which is not He.

33. For he alone is all things.

34. And for this cause He hath all Names, because He is the One Father; and therefore He hath no Name, because He is the Father of all.

35. Who therefore can bless thee, or give thanks for thee, or to thee.

36. Which way shall I look, when I praise thee? upward? downward? outward? inward?

37. For about thee there is no manner, nor place, nor anything else of all things that are.

38. But all things are in thee; all things from thee, thou givest all things, and takest nothing; for thou hast all things and there is nothing that thou hast not.

39. When shall I praise thee, O Father; for it is neither possible to comprehend thy hour, nor thy time?

40. For what shall I praise thee? for what thou hast made, or for what thou hast not made! fur those things thou hast manifested, or for those things thou hast hidden?

41. Wherefore shall I praise thee as being of myself, or having anything of mine own, or rather being another's?

42. For thou art what I am, thou art what I do, thou art what I say.

43. Thou Art All Things, and there is Nothing Else Thou art not.

44. Thou Art Thou, All that is Made, and all that is not Made.

45. The Mind that Understandeth.

46. The Father that Maketh and Frameth.

47. The Good that Worketh.

48. The Good that doth All Things.

3. Now then fulfill my defects, and as thou saidst instruct me of Regeneration, either by word of mouth or secretly; for I know not, O Trismegistus, of what Substance, or what Womb or what Seed a Man is thus born.

4. Hermes. O Son, this Wisdom is to be understood in silence, and the Seed is the true Good.

5. Tat. Who soweth it, O Father . for I am utterly ignorant and doubtful.

6. Hermes. The Will of God, O Son.

7. And what manner of Man is he that is thus born? for in this point, I am clean deprived of the Essence that understandeth in me.

8. Hermes. The Son of God will be another, God made the universe, that in everything consisteth of all powers.

9. Tat. Thou tellest me a Riddle, Father, and dost not speak as a Father to his Son.

10. Hermes. Son, things of this kind are not taught, but are by God, when he pleaseth, brought to remembrance.

11. Tat. Thou speakest of things strained, or far fetched, and impossible, Father; and therefore I will directly contradict them.

12. Hermes. Wilt thou prove a stranger, Son, to thy Father's kind.

13. Do not envy me, Father, or pardon me, I am thy Natural Son; discourse unto me the manner of Regeneration.

14. Hermes. What shall I say, O my Son? I have nothing to say more than this, that I see in myself an unfeigned sight or spectacle, made by the mercy of God, and I am gone out of myself into an immortal body, and am riot now what I was before, but was begotten in Mind.

15. This thing is not taught, nor is it to be seen in this formed Element; for which the first compound form was neglected by me; and that I am now separated from it ; for I have both the touch and the measure of it, yet am I now estranged from them.

16. Thou seest, O Son, with thine eyes; but though thou look never so steadfastly upon me, with the Body, and bodily sight, thou canst not see, nor understand what I am now.

17. Tat. Thou hast driven me, O Father, into no small fury and distraction of mind, for I do not now see my self.

18. Hermes. I would, O Son, that thou also wert gone out of thyself, like them that dream in their sleep.

19. Tat. Then tell me this, who is the Author and Maker of Regeneration ?

20. Hermes. The child of God, one Man by the Will of God.

21. Tat. Now, O Father, thou hast put me to silence for ever and all my former thoughts have quite left and forsaken me, for I see the greatness, and shape of all things here below, and nothing but falsehood in them all.

22. And since this mortal Form is daily changed, and turned by this time into increase, and diminution, as being falsehood; what therefore is true, O Trismegistus?

23. Trismegistus. That, O Son, which is not troubled, nor bounded; not coloured, not figured, not changed; that which is naked, bright, comprehensible only of itself, unalterable, unbodily.

24. Tat. Now I am mad, indeed, Father; for when I thought me to have been made a wise man by thee, with these thoughts thou hast quite dulled all my senses.

25. Hermes. Yet is it so, as I say, O Son, He that Looketh Only upon that which is carried upward as Fire, that which is carried downward as Earth, that which is moist as Water, and that which bloweth or is subject to blast as Air; how can he sensibly understand that which is neither hard, nor moist, nor tangible, nor perspicuous, seeing it is only understood in power and operation; but I beseech and pray to the Mind which alone can understand the Generation, which is in God.

26. Tat. Then am I, O Father, utterly unable to do it.

27. Hermes. God forbid, Son, rather draw or pull him unto thee (or Study to Know Him) and he will come, be but Willing, and it shall be done; quiet (or make idle) the Senses of the Body, purging thyself from unreasonable brutish torments of matter.

28. Tat. Have I any revengers or tormentors in myself, Father ?

29. Hermes. Yes, and those, not a few, but many and fearful ones.

30. Tat. I do not know them, Father.

31. Hermes. One Torment, Son, is Ignorance, a second, Sorrow, a third, Intemperance, a fourth Concupiscence, a fifth, Injustice, a sixth, Covetousness, a seventh, Deceit, an eighth, Envy, a ninth, Fraud or Guile, a tenth, Wrath, an eleventh, Rashness, a twelfth, Maliciousness.

32. They are in number twelve, and under these many more; some which through the prison of the body, do force the inwardly placed Man to suffer sensibly

33. And they do not suddenly, or easily depart from him, that hath obtained mercy of God; and herein consists, both the manner and the reason of Regeneration.

34. For the rest, O Son, hold thy peace, and praise God in silence, and by that means, the mercy of God will not cease, or be wanting unto us.

35. Therefore rejoice, my Son, from henceforward, being purged by the powers of God, to the Knowledge of the Truth.

36. For the revelation of God is come to us, and when that came all Ignorance was cast out.

37. The knowledge of Joy is come unto us, and when that comes, Sorrow shall fly away to them that are capable of it.

38. I call unto Joy, the power of Temperance, a power whose Virtue is most sweet; Let us take her unto ourselves, O Son, most willingly, for how at her coming hath she put away Intemperance.

39. Now I call the fourth, Continence, the power which is over Concupiscence. This, O Son, is the stable and firm foundation of Justice.

40. For see, how without labour, she hath chased away injustice and we are justified, O Son, when Injustice is away.

41. The sixth Virtue which comes into us, I call Communion, which is against Covetousness.

42. And when that (Covetousness) is gone, I call Truth ; and when she cometh, Error and Deceit vanisheth.

43. See, O Son, how the Good is fulfilled by the access of Truth; for by this means, Envy is gone from us; for Truth is accompanied with the Good, together also with Life and Light.

44. And there came no more any torment of Darkness, but being overcome, they are all fled away suddenly, and tumultuarily.

45. Thou hast understood, O Son, the manner of Regeneration; for upon the coming of these Ten, the Intellectual Generation is perfected, and then it driveth away the twelve; and we have seen it in the Generation itself.

46. Whosoever therefore hath of Mercy obtained this Generation which is according to God, he leaving all bodily sense, knoweth himself to consist of divine things, and rejoiceth, being made by God stable and immutable.

47. Tat. O Father, I conceive and understand, not by the sight of mine eyes, but by the Intellectual Operation, which is by the Powers. I am in Heaven, in the Earth, in the Water, in the Air, I am in living Creatures, in the Plants, in the Womb, everywhere.

48. Yet tell me further, this one thing, How are the torments of Darkness, being in number Twelve, driven away and expelled by the Ten powers. What is the manner of it, Trismegistus?

49. Hermes. This Tabernacle, O Son, consists of the Zodiacal Circle; and this consisting of twelve numbers, the Idea of one; but all formed Nature admit of divers Conjugations to the deceiving of Man.

50. And though they be different in themselves, yet are they united in practice (as for example, Rashness is inseparable from Anger) and they are also indeterminate: Therefore with good Reason, do they make their departure, being driven away by the Ten powers; that is to say, By the dead.

51. For the number of Ten, O Son, is the Begetter of Souls. And there Life and Light are united, where the number of Unity is born of the Spirit.

52. Therefore according to Reason, Unity bath the number of Ten, and the number of Ten hath Unity.

53. Tat. O Father, I now see the Universe, and myself in the Mind.

54. Hermes. This is Regeneration, O Son, that we should not any longer fix our imagination upon this Body, subject to the three dimensions, according to this Speech which we have now commented. That we may not at all calumniate the Universe.

55. Tat. Tell me, O Father, This Body that consists of Powers shall it ever admit of any Dissolution?

56. Hermes. Good words, Son, and speak not things impossible; for so thou shalt sin, and the eye of thy mind grow wicked.

57. The sensible Body of Nature is far from the Essential Generation; for that is subject to Dissolution, but this not; and that is mortal, but this immortal. Dost thou not know that thou art born a God and the Son of the One, as I am.

58. Tat. How fain would I, O Father, hear that praise given by a Hymn, which thou saidst, thou heardst from the Powers when I was in the Octonary.

59. Hermes. As Pimander said by way of Oracle to the Octonary, Thou dost well, O Son, to desire the Solution of the Tabernacle, for thou art purified.

6o. Pimander, the Mind of absolute Power and Authority, hath delivered no more unto me, than those that are written; knowing that of myself, I can understand all things, and hear, and see what I will. And he commanded me to do those things that are good; and therefore all the Powers that are in me sing.

6i. Tat. I would hear thee, O Father, and understand these things.

62. Hermes. Be quiet, O Son, and now hearken to that harmonious blessing and thanksgiving: the hymn of Regeneration, which I did not determine to have spoken of so plainly, but to thyself in the end of all.

63. Wherefore this is not taught, but hid in silence.

64. So then, O Son, do thou standing in the open Air, worship looking to the North Wind, about the going down of the Sun, and to the South, when the Sun ariseth; And now keep silence, Son.

The Secret Song.

The Holy Speech.

65. Let all the Nature of the world entertain the hearing of this Hymn.

66. Be opened, O Earth, and let all the Treasure of the Rain be opened.

67. You Trees tremble not, for I will sing and praise the Lord of the Creation, and the All and the One.

68. Be opened you Heavens, ye Winds stand still, and let the Immortal Circle of God receive these words.

69. For I will sing, and praise him that created all things, that fixed the Earth, and hung up the Heavens, and commanded the sweet Water to come out of the Ocean; into all the World inhabited, and not inhabited, to the use and nourishment of all things, or men.

70. That commanded the fire to shine for very action, both to Gods and Men.

71. Let us altogether give him blessing, which rideth upon the Heavens, the Creator of all Nature.

72. This is he that is the Eye of the Mind, and Will accept the praise of my Powers.

73. O all ye Powers that are in me, praise the One and the All.

74. Sing together with my Will, all you Powers that are in me.

75. O Holy Knowledge, being enlightened by thee, I magnify the intelligible Light, and rejoice in the Joy of the Mind.

76. All my Powers sing praise with me, and thou my Continence, sing praise my Righteousness by me; praise that which is righteous.

77. O Communion which is in me, praise the All.

78. By me the Truth sings praise to the Truth, the Good praiseth the Good.

79. O Life, O Light from us, unto you comes this praise and thanksgiving.

8o. I give thanks unto thee, O Father, the operation or act of my Powers.

81. I give thanks unto thee, O God, the power of my operations.

82. By me thy Word sings praise unto thee, receive by me this reasonable (or verbal) sacrifice in words.

83. The powers that are in me cry these things, they praise the All, they fulfil thy Will; thy Will and Counsel is from thee unto thee.

84. O All, receive a reasonable Sacrifice from all things.

85. O Life, save all that is in us: O Light enlighten, O God the Spirit; for the Mind guideth or feedeth the Word ; O Spirit bearing Workman.

86. Thou art God, thy Man crieth these things unto thee through by the Fire, by the Air, by the Earth, by the Water, by the Spirit, by thy Creatures.

87. From eternity I have found (means to) bless and praise thee, and I have what I seek, for I rest in thy Will.

88. Tat. O Father, I see thou hast sung this Song of praise and blessing with thy whole Will; and therefore have I put and placed it in my World.

89. Hermes. Say in thy intelligible World, O Son.

90. Tat. I do mean in my Intelligible World, for by thy Hymn and Song of Praise my mind is enlightened: and gladly would I send from my Understanding a Thanksgiving unto God.

91. Hermes. Not rashly, O Son.

92. Tat. In my mind, O Father.

93. Hermes. Those things that I see and contemplate, I infuse into thee; and therefore say, thou son Tat, the Author of thy succeeding Generations, I send unto God these reasonable Sacrifices.

94. O God, Thou art the Father, Thou art the Lord, Thou art the Mind, accept these reasonable Sacrifices which Thou requirest of Me.

95. For all things are done as the Mind willeth.

96. Thou, O Son, send this acceptable Sacrifice to God, the Father of all things; but propound it also, O Son, by Word.

97. Tat. I thank thee, Father, thou hast advised and instructed me thus to give praise and thanks.

98. Hermes. I am glad, O Son, to see the Truth bring forth the Fruits of Good things, and such immortal branches.

3. For the malice of Ignorance surroundeth all the Earth, and corrupteth the Soul, shut up in the Body not suffering it to arrive at the Havens of Salvation.

4. Suffer not yourselves to he carried with the great stream, but stem the tide, you that can lay hold of the Haven of Safety, and make your full course towards it.

5. Seek one that may lead you by the hand, and conduct you to the door of Truth and Knowledge, where the clear Light is that is pure from Darkness, where there is not one drunken, but all are sober and in their heart look up to him, whose pleasure it is to be seen.

6. For he cannot be heard with ears, nor seen with eyes, nor expressed in words; but only in mind and heart.

7. But first thou must tear to pieces and break through the garment thou wearest ; the web of Ignorance, the foundation of all Mischief; the bond of Corruption ; the dark Coverture; the living Death ; the sensible Carcass, the Sepulchre, carried about with us; the dornestical Thief which in what he loves us, hates us, envies us.

8. Such is the hurtful Apparel, wherewith thou art clothed, which draws and pulls thee downward by its own self; lest looking up, and seeing the beauty of Truth, and the Good that is reposed therein, thou shouldst hate the wickedness of this garment, and understand the traps and ambushes, which it hath laid for thee.

3. Hermes. Must not that, in which a thing is moved, of necessity be greater than the thing that is moved?

4. Of necessity.

5. And that which moveth, is it not stronger than that which is moved?

6. Asclepius. It is stronger.

7. Hermes. That in which a thing is moved, must it not needs have a Nature, contrary to that of the thing that is moved?

8. Asclepius. It must needs.

9. Hermes. Is not this great World a Body, than. which there is no greater?

10. Asclepius. Yes, confessedly.

11. Hermes. And is it not solid, as filled with many great bodies, and indeed, with all the Bodies that are?

12. Asclepius. It is so.

13. Hermes. And is not the World a Body, and a Body that is moved.

14. Asclepius. It is.

15. Hermes. Then what kind of a place must it be, wherein it is moved, and of what Nature? Must it not be much bigger, that it may receive the continuity of Motion? and lest that which is moved should for want of room, he stayed, and hindered in the Motion?

16. Asclepius. It must needs be an immense thing, Trismegistus, but of what Nature.

17. Hermes. Of a contrary Nature, O Asclepius; but is not the Nature of things unbodily, contrary to a Body.

18. Asclepius. Confessedly.

19. Hermes. Therefore the place is unbodily; but that which is unbodily, is either some Divine thing or God himself And by some thing Divine, I do not mean that which was made or begotten.

20. If therefore it be Divine, it is an Essence or Substance but if it be God, it is above Essence; but he is otherwise intelligible.

21. For the first, God is intelligible, not to himself, but to us, for that which is intelligible, is subject to that which understandeth by Sense.

22. Therefore God is not intelligible to himself, for not being any other thing from that which is understood, he cannot be understood by himself.

23. But he is another thing from us, and therefore he is understood by us.

24. If therefore Place be intelligible, it is not Place but God, but if God be intelligible, he is intelligible not as Mace, but as a capable Operation.

25. Now everything that is moved, is moved, not in or by that which is moved, but in that which standeth or resteth, and that which moveth standeth or resteth, for it is impossible it should be moved with it.

26. Asclepius. How then, O Trismegistus, are those things that are here moved with the things that are moved? for thou sayest that the Spheres that wander are moved by the Sphere that wanders not.

27. Hermes. That, O Asclepius, is not a moving together, but a countermotion, for they are not moved after a like manner, but contrary one to the other; and contrariety hath a standing resistance of motion for resistance is a staying of motion.

28. Therefore the wandering Spheres being moved contrarily to that Sphere which wandereth not, shall have one from another contrariety standing of itself.

29. For this Bear which thou seest neither rise nor go down, but turning always about the same; dost thou think it moveth or standeth still?

30. Asclepius. I think it moves, Trismegistus.

31. What motion, O Asclepius?

32. Asclepius. A motion that is always carried about the same.

33. But the Circulation which is about the same, and the motion about the same, are both hidden by Station; for that which is about the same forbids that which is above the same, if it stand to that which is about the same.

34. And so the contrary motion stands fast always, being always established by the contrariety.

35. But I will give thee concerning this matter, an earthly example that may be seen with eyes.

36. Look upon any of these living Creatures upon Earth, as Man for example, and see him swimming; for as the Water is carried one way, the reluctation or resistance of his feet and hands is made a station to the man, that he should not be carried with the Water, nor sink underneath it.

37. Asclepius. Thou hast laid down a very clear example, Trismegistus.

38. Hermes. Therefore every motion is in station, and is moved of station.

39. The motion then of the World, and of every material living thing, happeneth not to be done by those things that are without the World, but by those things within it, a Soul, or Spirit, or some other unbodily thing, to those things which are without it.

40. For an inanimated Body, doth not now, much less a Body if it be wholly inanimate.

41. Asclepius. What meaneth thou by this, O Trismegistus, Wood and Stones, and all other inanimate things, are they not moving Bodies?

42. Hermes. By no means, O Asclepius, for that within the Body which moves the inanimate thing, is not the Body, that moves both as well the Body of that which beareth, as the Body of that which is born; for one dead or inanimate thing, cannot move another; that which moveth, must needs be alive if it move.

43. Thou seest therefore how the Soul is surcharged, when it carrieth two Bodies.

44. And now it is manifest, that the things that are moved are moved in something, and by something.

45 Asclepius. The things that are, O Trismegistus, must needs be moved in that which is void or empty, Vacuum.

46. Be advised, O Asclepius, for of all the things that are, there is nothing empty, only that which is not, is empty and a stranger to existence or being.

47. But that which is, could not be if it were not full of existence, for that which is in being or existence can never be made empty.

48. Asclepius. Are there not therefore some things that are empty, O Trismegistus, as an empty Barrel, an empty Hogshead, an empty Well, an empty Wine-Press, and many such like?

49. Hermes. O the grossness of thy Error, O Asclepius, those things that are most full and replenished, dost thou account them void and empty.

50. Asclepius. What may be thy meaning, Trismegistus?

51. Hermes. Is not the Air a Body?

52. Asclepius. It is a Body

53. Hermes. Why then this Body doth it not pass through all things that are and passing through them, fill them? and that Body doth it not consist of the mixture of the four? therefore all those thou callest empty are full of Air.

54. Therefore those things that thou callest empty, thou oughtest to call them hollow, not empty, for they exist and are full of Air and Spirit.

55. Asclepius. This reason is beyond all contradiction, O Trismegistus, but what shall we call the Place in which the whole Universe is moved?

56. Hermes. Call it incorporeal, O Asclepius.

57. Asclepius. What is that incorporeal or unbodily?

58. Hermes. The Mind and Reason, the whole, wholly comprehending itself, free from all Body, undeceivable, invisible, impassible from a Body itself, standing fast in itself, capable of all things, and that favour of the things that are.

59. Whereof the Good, the Truth, the Archetypal Light, the Archetype of the Soul, are as it were Beams.

60. Asclepius. Why then, what is God?

61. Hermes. That which is none of these things, yet is, and is the cause of Being to all; and every one of the things that are; for he left nothing destitute of Being.

62. And all things are made of things that are, and not of things that are not; for the things that are not, have not the nature to be able to be made; and again, the things that are, have not the nature never to be, or not to be at all.

63. Asclepius. What dost thou then say at length, that God is?

64. Hermes. God is not a Mind, but the Cause that the Mind is; not a Spirit, but the Cause that the Spirit is; not Light, but the Cause that Light is.

65. Therefore we must worship God by these two Appellations which are proper to him alone, and to no other.

66. For neither of all the other, which are called Gods, nor of Men, nor Demons, or Angels, can anyone be, though never so little, good, save only God alone.

67. And this He is, and nothing else; but all other things are separable from the nature of Good.

68. For the Body and the Soul have no place that is capable of or can contain the Good.

69. For the greatness of Good, is as great as the Existence of all things, that are both bodily and unbodily, both sensible and intelligible.

70. This is the Good, even God.

71. See therefore that thou do not at any time, call ought else Good, for so thou shalt be impious, or any else God, but only the Good, for so thou shalt again be impious.

72. In Word it is often said by all men the Good, but all men do not understand what it is; but through Ignorance they call both the Gods, and some men Good, that can never either be or be made so.

73. Therefore all the other Gods are honoured with the title and appellation of God, but God is the Good, not according to Heaven, but Nature.

74. For there is one Nature of God, even the Good, and one kind of them both, from whence are all kinds.

75. For he that is Good, is the giver of all things, and takes nothing and therefore God gives all things and receives nothing.

76. The other title and appellation, is the Father, because of his making all things; for it is the part of a Father to make.

77. Therefore it bath been the greatest and most Religious care in this life, to them that are wise, and well-minded, to beget children.

78. As likewise it is the greatest misfortune and impiety for any to be separated from men, without children; and this man is punished after death by the Demons, and the punishment is this, To have the Soul of this childless man, adjudged and condemned to a Body, that neither bath the nature of a man, nor of a woman, which is an accursed thing under the Sun.

79. Therefore, O Asclepius, never congratulate any man that is childless; but on the contrary, pity his misfortune, knowing what punishment abides, and is prepared for him.

80. Let so many, and such manner of things, O Asclepius, be said as a certain precognition of all things in Nature.

The Tenth Book. The Mind to Hermes.

1. Forbear thy speech, O Hermes Trismegistus, and call to mind those things that are said: but I will not delay to speak what comes into my mind, since many men have spoken many things, and those very different, concerning the Universe and Good; but I have not learned the Truth.

2. Therefore, the Lord make it plain to me in this point ; for I will believe thee only, for the manifestation of these things.

3. Then said the Mind how the case stands.

4. God and all.

5. God, Eternity, the World, Time, Generation,

6. God made Eternity, Eternity the World; the World Time, and Time Generation.

7. Of God, as it were the Substance, is the Good, the Fair, Blessedness, Wisdom.

8. Of Eternity, Identity, or Selfness.

9. Of the World, Order.

10. Of Time, Change.

11. Of Generation, Life, and Death.

12. But the Operation of God, is Mind and Soul.

13. Of Eternity, Permanence, or Long-lasting, and Immortality

14. Of the World, Restitution, and Decay or Destruction.

15. Of Time, Augmentation and Diminution.

16. And of Generation, Qualities.

17. Therefore Eternity is in God.

18. The World in Eternity.

19. Time in the World.

20. And Generation in Time.

21. And Eternity standeth about God.

22. The World is moved in Eternity.

23. Time is determined in the World.

24. Generation is done in Time.

25. Therefore the Spring and Fountain of all things is God.

26. The Substance Eternity.

27. The Matter is the World.

28. The Power of God is Eternity.

29. And the Work of Eternity is the World not yet made, and yet ever made by Eternity.

30. Therefore shall nothing be at any time destroyed, for Eternity is incorruptible.

31. Neither can anything perish, or be destroyed in the World, the World being contained and embraced by eternity.

32. But what is the Wisdom of God? Even the Good, and the Fair and Blessedness, and every Virtue, and Eternity.

33. Eternity therefore put into the Matter Immortality and Everlastingness; for the Generation of that depends upon Eternity, even as Eternity doth of God.

34. For Generation and Time, in Heaven, and in Earth, are of a double Nature; in Heaven they are unchangeable and incorruptible, 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 Mind, the Mind in the Soul1 the Soul in the Matter, all things by Eternity.

37. All this Universal Body, in which are all Bodies, is full of Soul, the Soul full of Mind, the Mind full of God.

38. For within he fills them, and without he contains them, quickening the Universe.

39. Without he quickens this perfect living thing the World, and within all living Creatures.

40. And above in Heaven he abides in Identity or Selfness, but below upon Earth he changeth Generation.

41. Eternity comprehendeth the World, either by Necessity, or Providence, or Nature.

42. And if any man shall think any other thing, it is God that actuateth, or operateth this All.

43. But the operation or Act of God, is power insuperable, to which none may compare anything, either Human or Divine.

44. Therefore, O Hermes, think none of these things below, or the things above, in any wise like unto God, for if thou dost thou errest from the Truth.

45. For nothing can be like the unlike, and only and One; nor mayest thou think that he bath given of his Power to any other thing.

46. For who after him can make anything, either of Life, or Immortality; of Change or of Quality, and himself what other thing should he make.

47. For God is not idle, for then all things would be idle ; for all things are full of God.

48. But there is not anywhere in the world such a thing as Idleness; for Idleness is a name that implieth a thing void or empty, both of a Doer and a thing done.

49. But all things must necessarily be made or done both always and according to the nature of every place.

50. For he that maketh or doth is in all things, yet not fastened or comprehended in anything, nor making or doing one thing, but all things.

51. For being an active or operating Power and sufficient of himself for the things that are made, and the things that are made are under him.

52. Look upon, through me, the World is subject to thy sight, and understand exactly the Beauty thereof.

53. A Body immarcessible, than the which, there is nothing more ancient, yet always vigorous and young.

54. See also the seven Worlds set over us, adorned with an everlasting Order, and filling Eternity, with a different course.

55. For all things are full of Light, but the Fire is nowhere.

56. For the friendship and commixture of contraries and unlike became Light shining from the Act or Operation of God, the Father of all Good, the Prince of all Order, and the Ruler of the seven Worlds.

57. Look also upon the Moon, the forerunner of them all, the Instrument of Nature, and which changeth the Matter here below.

58. Behold the Earth, the middle of the whole, the firm and stable Foundation of the Fair World, the Feeder and Nurse of Earthly things.

59. Consider moreover, how great the multitude is of immortal living things, and of mortal ones also; and see the Moon going about in the midst of both, to wit, of things immortal and mortal.

60. But all things are full of Soul, and all things are properly moved by it; some things about the Heaven, and some things about the Earth, and neither of those on the right hand to the left; nor those on the left hand to the right; nor those things that are above, down. ward; nor those things that are below, upwards.

61. And that all these things are made, O beloved Hermes, thou needst not learn of me.

62. For they are Bodies, and have a Soul, and are moved.

63. And that all these should come together into one, it is impossible without some thing, to gather them together.

64. Therefore there must be some such ones, and he altogether One.

65. For seeing that the motions are divers, and many, and the Bodies not alike, and yet one ordered swiftness among them all; It is impossible there should be two or more Makers.

66. For one order is not kept by many.

67. But in the weaker, there would be jealousy of the stronger and thence also Contentions.

68. And if there were one Maker of mutable and mortal living wights, he would desire also to make immortal ones, as he that were the Maker of immortal ones, would do to make mortal.

69. Moreover also, if there were two, the Matter being one, who should be chief, or have the disposing of the facture?

70. Or if both of them, which of them the greater part?

71. But think thus that every living Body bath its consistence of Matter and Soul; and of that which is immortal, and that which is mortal, and unreasonable.

72. For all living Bodies have a Soul; and those things that are not living are only matter by itself.

73. And the Soul likewise of itself drawing near her Maker, is the Cause of Life and Being and Being the cause of Life, is after a manner, the cause of immortal things.

74. How then are mortal wights, other from immortal?

75. Or how cannot he make living wights that causeth immortal things and immortality ?

76. That there is some Body that doth these things it is apparent, and that he is also one, it is most manifest.

77. For there is one Soul, one Life and one Matter.

78. Who is this? Who can it be? Other than the One God.

79. For whom else can it benefit, to make living things, save only God alone?

80. There is therefore one God.

81. For it is a ridiculous thing to confess the World to be one Sun, one Moon, one Divinity; and yet to have I know not how many gods.

82. He therefore being One, doth all things in many things.

83. And what great thing is it for God to make Life and Soul, and Immortality, and Change, when thy self dost so many things?

84. For thou both seest, speakest and hearest, smellest, tastest and touchest, walkest, understandest, and breathest.

85. And it is not one that seeth, and another that heareth, and another that speaketh, and another that toucheth, and another that smelleth, and another that walketh, and another that understandeth, and another that breatheth, but One that doth all these things.

86. Yet neither can these things possibly be without God.

87. For as thou, if thou shouldst cease from doing these things, were not a living wight; so if God should cease from those, he were not (which is not lawful to say) any longer God.

88. For if it be already demonstrated, that nothing can be idle or empty, how much more may be affirmed of God?

89. For if there be any thing which he doth not do, then is he (if it were lawful to say so) imperfect.

90. Whereas feeling he is not idle, but perfect, certainly he doth all things.

91. Now give thy self unto me, O Hermes, for a little while thou shalt the more easily understand, that it is the necessary work of God that all things should be made or done that are done or were once done, or shall be done.

92. And this, O best Beloved, is life.

93. And this is the Fair.

94. And this is the Good.

95. And this is God.

96. And if thou wilt understand this by work also, mark what happens to thy self, when thou wilt generate.

97. And yet this is not like unto him; for he is not sensible of pleasure, for neither bath he any other Fellow-workman.

98. But being himself the only Workman he is always in the Work, himself being that which he doth or maketh.

99. For all things, if they were separated from him, must needs fall and die, as there being no life in them.

100. And again, if all things be living wights, both which are in Heaven, and upon Earth; and that there be one Life in all things which are made by God, and that is God, then certainly all things are made, or done by God.

101. Life is the union of the Mind and the Soul.

102. But death is not the destruction of those things that were gathered together, but a dissolving of the Union.

103. The Image therefore of God is Eternity, of Eternity the World, of the World the Sun, of the Sun, Man.

104. But the people say, That changing is Death, because the Body is dissolved, and the Life goeth into that which appeareth not.

105. By this discourse, my dearest Hermes, I affirm as thou hearest, That the World is changed, because every day part thereof becomes invisible ; but that it is never dissolved.

106. And these are the Passions of the World, Revolutions and Occultations, and Revolution is a turning, but Occultation is Renovation.

107. And the World being all formed, bath not the forms lying without it, but itself changeth in itself.

108. Seeing then the World is all formed, what must he be that made it? for without form he cannot be.

109. And if he be all formed, he will be kept like the World, but if he have but one form, he shall be in this regard less than the World.

110. What do we then say that he is? we will not raise any doubts by our speech; for nothing that is doubtful concerning God, is yet known.

111. He hath therefore one Idea which is proper to him, which because it is unbodily is not subject to the sight, and yet shews all forms by the Bodies.

112. And do not wonder, if there be an incorruptible Idea.

113. For they are like the Margents of that Speech which is in writing; for they seem to be high and swelling, hut they are by nature smooth and even.

114. But understand well this that I say, more boldly, for it is more true; As a man cannot live without life, so neither can God live, not doing good.

115. For this is, as it were, the Life and Motion of God, to move all things, and quicken them.

116. But some of the things I have said, must have a particular explication; Understand then what I say.

117. All things are in God, not as lying in a place; for Place is both a B