deifying Father 21. Trissm There are differences O Son of every Soul 22. Tat. But how dost thou again divide the changes 23. Trism Hast thou not heard in the generall Speeches that from one Soul of the universe are all those Souls which in all the world are tossed up and down as it were and severally divided Of these Souls there are many changes some into a more fortunate estate and some quite contrary for they which are of creeping things are changed into those of watery things and those of things living in the water to those of things living upon the Land and Airy ones are changed into men and humane Souls that lay hold of immortality are changed into Demons 24. And so they go on into the sphere or region of the fixed Gods for there are two quiets or companies of Gods one of them that wander and another of them that are fixed And this is the most perfect glory of the Soul 25. But the Soul entering into the Body of a Man if it continue evil shall neither taste of immortality nor is partaker of the good 26. But being drawn back the same way it returneth into creeping things And this is the condemnation of an evil Soul 27. And the wickednesse of a Soul is ignorance for the Soul that knows nothing of the things that are neither the Nature of them nor that which is good but is blinded rusheth and dasheth against the bodily Passions and unhappy as it is not knowing it self it serveth strange Bodies and evil ones carrying the Body as a burthen and not ruling but ruled And this is the mischief of the Soul 28. On the contrary the vertue of the Soul is Knowledge for he that knows is both good and religious already Divine 29. Tat. But who is such an one O Father 30. Trism He that neither speaks nor hears many things for he O Son that heareth two speeches or hearings fighteth in the shadow 31. For God and the Father and Good is neither spoken nor heard 32. This being so in all things that are are the Senses because they cannot be without them 33. But Knowledge differs much from Sense for Sense is of things that surmount it but Knowledge is the end of Sense 34. Knowledge is the gift of God for all Knowledge is unbodily but useth the Minde as an Instrument as the Minde useth the Body 35. Therefore both intelligible and materiall things go both of them into bodies for of contraposition that is setting one against another and contrariety all things must consist And it is impossible it should be otherwise 36. Tat. Who therefore is this materiall God 37. Trism The fair and beautifull World and yet it is not good for it is materiall and easily passible nay it is the first of all passible things and the second of the things that are and needy or wanting somewhat else And it was once made and is alwayes and is ever in generation and made and continually makes or generates things that have quantity and quality 38 For it is moveable and every materiall motion is generation but the intellectuall stability moves the materiall motion after this manner 39. Because the World is a Sphere that is a head and above the head there is nothing materiall as beneath the feet there is nothing intellectual 40. The whole universe is materiall The Minde is the head and it is moved spherically that is like a head 41. Whatsoever is joyned or united to the Membrane or Film of this head wherein the Soul is is immortal and is in the Soul of a made Body hath its Soul full of the Body but thâ—… that are further from that Membrane have the Body full of Soul 42. The whole is a living wight and therefore consisteth of materiall and intellectuall 43. And the World is the first and Man the second living wight after the World but the first of things that are mortall and therefore hath whatsoever benefit of the Soul all the other have And yet for all this he is not only not good but flatly evill as being mortall 44. For the World is not good as it is moveable nor evil as it is immortall 45. But Man is evil both as he is moveable and as he is mortall 46. But the Soul of Man is carried in this manner The Minde is in Reason Reason in the Soul the Soul in the Spirit the Spirit in the Body 47. The Spirit being diffused and going through the veins and arteries and blood both moveth the living Creature and after a certain manner beareth it 48. Wherefore some also have thought the Soul to be blood being deceived in Nature not knowing that first the Spirit must return into the Soul and then the blood is congealed the veines and arteries emptied and then the living thing dieth And this is the death of the Body 49. All things depend of one beginning and the beginning depends of that which is one and alone 50. And the beginning is moved that it may again be a beginning but that which is one standeth and abideth and is not moved 51. There are therefore these three God the Father and the God the World and Man God hath the World and the world hath Man and the World is the Son of God and Man is as it were the Off-spring of the World 52. For God is not ignorant of man but knows him perfectly and will be known by him This only is healthfull to man the Knowledge of God This is the return of Olympus by this only the Soul is made good and not sometimes good and sometimes evil but of necessity Good 53. Tat. What meanest thou O Father 54. Trism Consider O Son the Soul of a Childe when as yet it hath received no dissolution of its Body which is not yet grown but is very small how then if it look upon it self it fees it self beautifull as not having been yet spâ—…tted with the Passions of the Body but as it were depending yet upon the Soul of the World 55. But when the Body is grown and distracteth the Soul it ingenders Forgetfulness and partakes no more of the Fair and the Good and Forgetfulnesse is Evilnesse 56. The like also happeneth to them that go out of the Body For when the Soul runs back into it self the Spirit is contracted into the blood and the Soul into the Spirit but the Minde being made pure and free from these cloathings and being Divine by Nature taking a fiery Body rangeth abroad in every place leaving the Soul to judgment and to the punishment it hath deserved 57. Tat. Why dost thou say so O Father That the Minde is separated from the Soul and the Soul from the Spirit When even now thou saidst the Soul was the Cloathing or Apparell of the-Minde and the Body of the Soul 58. Trism O Son he that heares must co-understand and conspire in thought with him that speakes yea he must have his hearing swifter and sharper then the
voyce of the speaker 59. The disposition of these Cloathings or Covers is done in the Earthly Body for it is impossible that the minde should establish or rest it self naked and of it self in an Earthly Body neither is the earthly Body able to bear such immottality And therefore that it might suffer so great vertue the Minde compacted as it were and took to it self the pasfible Body of the Soul as a Covering or a Cloathing And the Soul being also in some sort Divine useth the Spirit as her Minister and Servant and the Spirit governeth the living thing 60. When therefore the Minde is separated and departeth from the Earthly Body presently it puts on its Fiery Coat which it could not do having to dwell in an Earthly Body 61. For the Earth cannot suffer fire for it is all burned of a small spark therefore is the water powred round about the Earth as a Wall or defence to withstand the flame of fire 62. But the minde being the most sharp or swift of all the Divine Cogitations and more swift then all the Elements hath the fire for its Body 63. For the minde which is the Workman of all useth the fire as his Instrument in his workmanship and he that is 〈◊〉 â—…rkman of all useth it to 〈◊〉 â—…ng of all things as it is useâ—… 〈◊〉 man to the making of Earthly things only for the Minde that is upon Earth voyd or naked of fire cannot do the businesse of men nor that which is otherwise the affaires of God 64. But the Soul of Man and yet not every one but that which is pious and religious is Angelicall and Divine And such a Soul after it is departed from the Body having striven the strife of Piety becomes either Minde or God 65. And the strife of Piety is to know God and to injury no Man and this way it becomes Minde 66. But an impious Soul abideth in its own essence punished of it self and seeking an earthly and humane 〈◊〉 〈◊〉 enter into 67. For no other Body is capable of an Humane Soul neither is it Lawfull for a Mans Soul to fall into the Body of an unreasonable living thing For it is the Law or Decree of God to preserve an Humane Soul from so great a contumely and reproach 68. Tat. How then is the Soul of Man punished O Father and what is iâ—… greatest tormentâ—… 69. Herm. Impiety O my Sâ—… for what Fire hath so great a flame 〈◊〉 〈◊〉 Or what biting Beast doth so tear the Body as it doth the Soul 70. Or dost thou not see how many Evils the wicked Soul suffereth roaring and crying out I am burner I am consumed I know not what to say or do I am devoured uuhappy wretch of the evils that compass and lay hold upon me miserable that I am I neither sée nor hear any thing 71. These are the voyces of a punished and tormented Soul and not as many and thou O Son thinkest that the Soul going out of the Body grows bruitish or enters into a Beast which is a very great Error for the Soul is punished after this manner 72. For the Minde when it is ordered or appointed to get a fiery Body for the services of God coming down into the wicked soul torments it with the whips of Sins wherewith the wicked Soul being scourged turns it self to Murthers and Contumelies and Blasphemies and divers Violences and other things by which men are inâ—…ured 73. But into a pious Soul the Minde entering leads it into the Light of Knowledge 74. And such a Soul is never satisfied with singing praise To God and speaking well of all men and both in words and deeds alwayes doing good in imitation of her Father 75. Therefore O Son we must give thanks and pray that we may obtain a good minde 76. The Soul therefore may be altered or changed into the better but into the worse it is impossible 77. But there is a communion of Souls and those of Gods communicate with those of men and those of men with those of Beasts 78. And the better alwayes take of the worse Gods of Men Men of bruit Beasts but God of all For he is the best of all and all things are lesse then he 79. Therefore is the World subject unto God Man unto the World and unreasonable things to Man 80. But God is above all and about all and the beames of God are operations and the beams of the World are Natures and the beams of Man are Arts and Sciences 81. And Operations do act by the World and upon man by the naturall beams of the World but Natures work by the Elements and man by Arts and Sciences 82. And this is the Government of the whole depending upon the Nature of the One and piercing or coming down by the One Minde than which nothing is more Divine and more efficacious or operative and nothing more uniting or nothing is more One The Communion of Gods to Men and of Men to Gods 83. This is the Bonus genius or good Demonâ—… Blessed Soul that is fullest of it and unhappy Soul that is empty of it 84. Tat. And wherefore Father 85. Trism Know Son that every Soul hath the Good Mind for of that it is we now speak and not of that Minister of which we said before That he was sent from the Judgement 86. For the Soul without the Minde can neither do nor say any thing for manytimes the Minde flâ—…es away from the Soul and in that hour the Soul neither seeth nor heareth but is like an unreasonable thing so great is the power of the Minde 87. But neither brooketh is an idle or lazie Soul but leaves such a one fastened to the Body and by it pressed down 88. And such a Soul O Son hath no Minde wherefore neither must such a one be called a Man 89. For Man is a Divine living thing and is not to be compared to any bruit Beast that lives upon Earth but to them that are above in Heaven that are called Gods 90. Rather if we shall be bold to speak the truth he that is a man indeed is above them or at least they are equall in power one to the other For none of the things in Heaven will come down upon Earth and leave the limits of Heaven but a man ascends up into Heaven and measures it 91. And he knoweth what things are on high and what below and learneth all other things exactly 92. And that which is the greatest of all he leaveth not the Earth and yet is above So great is the greatnesse of his Nature 93. Wherefore we must be bold to say That an earthly man is a mortall God and that the heavenly God is an immortall Man 94. Wherefore by these two are all things governed the World and Man but they and all things else of that which is One. The End of the fourth Book THE Fifth Book That God is not manifest and yet most manifest
materiall 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 lesse a Body if it be wholly inanimate 41. Asclep What meanest thou by this O Trismegistus Wood and Stones and all other inanimate things are they not moving Bodies 42. Herm. 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. Asclep The things that are moved 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. Asclep Are there not therefore some things that are empty O Trismegistus as an empty Barrell an empty Hogshead an empty Well an empty Wine-Presse and many such like 49. Herm. O the grossnesse of thy Error O Asclepius those things that are most full and replenished dost thou account them voyd and empty 50. Aclep What may be thy meaning Trismegistus 51. Herm. Is not the Air aâ—… a Body 52. Asclep It is a Body 53. Herm. Why then this Body doth it not passe 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 things which thou callest empty are full of Ayr. 54. Therefore those things that thou callest empty thou oughtest to call them hollow not empty for they exist and are full of Ayr and Spirit 55. Asclep This reason is beyond all contradiction O Trismegistus but what shall we call the Place in which the whole Universe is moved 56. Herm. Call it incorporeall O Asclepius 57. Asclep What is that incorporeall or unbodily 58. Herm. The mind and Reason the whole wholly comprehending it self free from all Body undeceiveable invisible impassible from a Body it self standing fast in it self capable of all things and that savour of the things that are 59. Whereof the God the Truth the Archetypall Light the Archetype of the Soul are as it were Beams 60. Asclep Why then what is God 61. Herm. That which is none of these things yetis 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. Asclep What dost thou then say at lenghth that God is 64. Herm. God is not a Minde but the cause that the Minde 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 any one 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 greatnesse 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 honored 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 kinde of them both from whence all are kindes 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 hath 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 childlesse man adjudged and condemned to a Body that neither hath 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 childlesse but on the contrary pity his misfortune knowing wha t 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 End of the Ninth Book THE Tenth Book OF Hermes Trismegistus The Minde to Hermes FOrbear thy Speech O Hermes Trismegistus and call to minde to those things that are said but I will not delay to speak what comes into my minde sithence 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 beleeve thee only for the manifestation of these things 3. Then said the Minde 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 God the Fair Blessednesse Wisdom 8. Of Eternity Identity or Selfnesse 9. Of the World Order 10. Of Time Change 11. Of Generation Life and Death 12. But the Operation of God is Minde and Soul 13. Of Eternity Permanence or Long-lasting
great day for albeit they counterfeit themselves to be Lovers of men yet they love them not but draw them to the same damnation which they themselves have had from the Beginning They counterfeited even to love when they brought death upon all men saying Ye shall not die but shall be as Gods knowing good and evil what therefore he here speaketh of Angels or Spirits can not seeme fitly to be applyed to any divine knowledge but to imitate the error of the Gentiles but what he speaks of men are those which cleave unto God and grow religious but those which joyn themselves unto evil Spirits we confesse to be those which shall be received into the Company of Devils and shall be joyned unto the evil Angels which shall be reserved as hath been said in eternal chaines under darknesse unto the great day for we know it pronounced out of Gods mouth what he will say to them on the left hand in the day of Iudgment Depart from me ye cursed into everlasting fire prepared for the Devill and his angels and who are those but those who are joyned unto them and love the works of darknesse in this life Thus much for the Second Chapter CHAP. III. IN this regard O Asclepius Man is a great miracle a Creature both to be reverenced and honored being after the nature Image of God as though he were a God This the Angels know for as much as they were created after the same nature but disdained part of the humane Nature relied only on the Divine Nature O therefore the more temperate the Nature of man is and comes nearest to God and to the divinity the more he despiseth that part of his whereby he becomes earthly all other things below with whom he must needs be he knoweth with a Heavenly disposition and are near unto him in way of Charity yet his desires are in heaven so therefore he is happily placed in the middest that what things are here below him he loveth and is himself beloved of those things above He inhabiteth the earth and by his agility is mixed with the Elements yet by the sharpnesse of his understanding he diveth into the depths of the Seâ—… all things appear manifest to him neither do the Heavens seem to be above his reach but as it were near by the quicknesse of his Spirit no obscurity or darknesse of Air can disturbe his fantasie no thicknesse of ground can hinder his endeavour nor depth of water hinder his eye-sight all things are the same with him even all creatures whether they take root from above or below Things without life grow upwards from one root into woods and bushes some are nourished with two Elements some with one the food is for two parts the Life and the Body of which the Animal consisteth The soul of the World is alwaies nourished by a continuall and restles agitation Corporeall things encrease and are nourished by such things which the water and earth affordeth The Spirit of which all things are full is mixt with all things quickens and inlivens all things adding sense unto the understanding of man which fifth part by Divine Inspiration is only granted to man and which not to be seen in any other Creatures doth beautifie advance and lift up the understanding of manto the knowledge of divine mysteries but for that I am put in minde to speak of the understanding I will hereafter expound the reason of it unto you for it is most holy excellent and no lesse than that which belongs to the Divinity it self but now I will dispatch what I began for I said in the beginning that in the nearnesse and conjunction of the Deity onely men enjoy the favour of God for whosoever have attained to so much felicity that they perceive that Divine Sense of Understanding they are nearest unto the Divinity and Wisdom of God which men onely partake of Asclep O Trismegistus there is not a like understanding of all men Trism O Asclepius All men have not attained that true Understanding but apprehending some false fantasie and that without any true reason out of a rash opinion are meerly deceived which begets wickednesse in the minde and transforms the best man into the nature and likenesse of a beast But of the Understanding and the like when I come to speak of the Spirit I will give you the full reason for man is only of two parts the one part simple which the Graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or which we call the Image of God but the other fourfold which the Graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we the earthly substance or pourtraiture being â—…he body in which is inclosed that which we have affirmed to be the divine part of man which is his Soul In which the pure Divinity of the Soul with the sense and feeling of a clear conscience resteth at peace within it self as within a Castle of Defence The COMMENTARY This third Chapter extolleth the dignity of man in which the Authour of so great benefits is chiefly to be acknowledged and for ever to be praised and laâ—…ded who hath honoured man with such excellent gifts for as he meaneth man is made that he might be like unto Angels acknowledging them both to be and that they are born with him whom he hath to be his Guaraians and Preservers even from the first beginniâ—…g of his nativity consisting of a nature near unto Immortality marked with the character or image of God compounded of a mortall and immortall earthly and supernaturall part but who soareth after divine things despiseth and undervalues these earthly hath his assistance in immortall and heavenly things looks up and sighs after Heaven knowing that to be the place of the better part of him of neerest affinity to his Soul neverthelesse he is placed here in the middest of the world tying other things here below unto him with whom by Divine Ordinance he knows he must needs be in the bond of love and charity loving so these earthly things that he may be loved of heavenly He inhabiteth the earth by his agility is mixed with the elements by the sharpnesse of his understanding descends into the deâ—… All things are manifest to hiâ—… Heavens seem not to be above his reach for that by the quicknesse of his Spirit he perceives them to be as it were neer unto him The darknesse of the air can neither confound the intention of his minde nor yet the thicknesse of the earth hinder his endeavour or the depth of the waters obscure his eye-sight and above all creatures God hath beautified advanced and lifted up the understanding of man to partake of Divine Knowledge the understanding being onely the celestiall and immortall part and challengeth a Divine Essence and some men have attained to this Divine Knowledge and therein are happy bearing alwayes a zealous and religious minde towards God Others content themselves onely with a shadow of Divine Knowledge which
it self 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 rejoyceth 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 Intellectuall 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 Plants in the Womb every where 48. Yet tell me further this one thing How are the torments of Darknesse being in in number Twelve driven away and expelled by the Ten powers What is the manner of it Trismegistus 49. Herm. This Tabernacle O Son consists of the Zodiacall Circle and this consisting of twelve numbers the Idea of one but all formed Nature admits 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 Rashnesse 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 hath the number of Ten and the number of Ten hath Unity 53. Tat. O Father I now see the Universe and my self in the Minde 54. Herm. 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. Herm. Good words Son and speak not things impossible for so thou shalt sin and the eye of thy minde grow wicked 57. The sensible Body of Nature is far from the Essentiall Generation for that is subject to Dissolution but this not and that is mortal but this immortall 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 heardest from the Powers when I was in the Ottonary 59. Herm. As Pimander said by way of Oracle to the Ottonary Thou dost well O Son to desire the Solution of the Tabernacle for thou art purified 60. Pimander the Minde of absolute Power and Authority hath delivered no more unto me then those that are written knowing that of my self 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 61. Tat. I would hear thee O Father and understand these things 62. Herm. 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 thy self 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 praise the Lord of the Creation and the All and the One. 68. Be opened you Heavens ye Winds stand still and let the immortall 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 every 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 Minde 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 magnifie the intelligible Light and rejoyce in the Joy of the Minde 76. All my Powers sing praise with me and thou my Continence sing praise my Righteousnesse 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 thankgiving 80. 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 verball Sacrifice in words 83. The powers that are in me cry the'e things they praise the All they fulfill thy Will thy Will and Counsell 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 Minde guideth or seedeth the Word O Spirit bearing Workman 86. Thou art God thy Man cryeth 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 meanes to blesse 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. Herm. Say in thy Intelligible World O Son 90. Tat. I do mean in my Intelligible World for by the Hymn and Song of praise my Minde is enlightened and gladly would I send from my Understanding a Thanksgiving unto God 91. Herm. Not rashly O Son 92. Tat. In my Minde O Father 93. Herm. 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 Minde accept these reasonable Sacrifices which thou requirest of me 95. For all things are done as the Minde 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
like himself 28. But these things that are made good are in the use of Operation unlawfull 29. For the Motion of the World stirring up Generations makes Qualities infecting some with evilnesse and purifying some with good 30. And the World Asclepius hath a peculiar Sense and Understanding not like to Mans nor so various or manifold but a better and more simple 31. For the Sense and understanding of the World is One in that it makes all things and unmakes them again into it self for it is the Organ or Instrument of the Will of God 32. And it is so organized or framed and made for an Instrument by God that receiving all Seeds into it self from God and keeping them in it self it maketh all things effectually and dissolving them reneweth all things 33. And therefore like a good Husband-man of Life when things are dissolved or loosened he affords by the casting of Seed renovation to all things that grow 34. There is nothing that it the World doth not beget or bring forth alive and by its Motion it makes all things alive 35. And it is at once both the Place and the Workman of Life 36. But the Bodies are from the Matter in a different manner for some are of the Earth some of Water some of Air some of Fire and all are compounded but some are more compounded and some are more simple 37. They that are compounded are the heavier and they that are lesse are the higher 38. And the swiftnesse of the Motion of the World makes the vatieties of the Qualities of Generation for the spiration or influence being most frequent extendeth unto the Bodies qualities with one fulnesse which is of Life 39. Therefore God is the Father of the World but the World is the Father of things in the World 40. And the World is the Son of God but things in the World are the Sons of the World 41. And therefore it is well called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the World that is an Ornament because it adorneth and beautifieth all things with the variety of Generation and indeficiency of Life with the unweariednesse of Operation and the swiftnesse of Necessity with the mingling of Elements and the order of things done 42. Therefore it is necessarily and properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the World 43. For of all living things both the Sense and the Understanding cometh into them from without inspired by that which compasseth them about and continueth them 44. And the World receiving it once from God assoon as it was made hath it still what ever it once had 45. But God is not as it seems to some who Blaspheme through superstition without Sense and without Minde or Understanding 46. For all things that are O Asclepius are in God and made by him and depend of him some working by Bodies some moving by a Soul-like Essence some quickning by a Spirit and some receiving the things that are weary and all very fitly 47. Or rather I say that he hath them not but I declare the Truth he is all things not receiving them from without but exhibiting them outwardly 48. And this is the Sense and Understanding of God to move all things always 49. And there shall never be any time when any of those things that are shall fail or be wanting 50. When I say the things that are I mean God for the things that are God hath and neither is there any thing without him nor he without any thing 51. These things O Ascleplus will appear to be true if thou understand them but if thou understand them not incredible 52. For to understand is to beleeve but not to beleeve is not to understand For my speech or words reach not unto the Truth but the Minde is great and being led or conducted for a while by speech is able to attain to the Truth 53. And understanding all things round about and finding them consonant and agreeable to those things that were delivered and interrupted by Speech beleeveth and in that good belief resteth 54. To them therefore that understand the things that have been said of God they are credible but to them that understand them not incredible 55. And let these and thus many things be spoken concerning Understanding and Sense The End of the Thirteenth Book THE Fourteenth Book OF Hermes Trismegistus Of Operation and Sense TAt. Thou hast well explained these things Father Teach me furthermore these things for thou sayest that Science Art were the Operations of the rationall but now thou sayest that Beasts are unreasonable and fot want of reason both are and are called Bruits so that by this Reason it must needs follow that unreasonable Creatures partake not of Science or Art because they come short of Reason 2. Herm. It must needs be so Son 3. Tat. Why then O Father do we see some unreasonable living Creatures use both Science and Art as the Pismires treasure up for themselves food against the Winter and Fouls of the Air likewise make them Nests and four-footed Beasts know their own Dens 4. These things they do O Son not by Science or Art but by Nature for Science or Art are things that are taught but none of these bruit Beasts are taught any of these things 5. But these things being Natural unto them are wrought by Nature whereas Art and Science do not happen unto all but unto some 6. As men are Musitians but not all neither are all Archers or Huntsmen or the rest but some of them have learned some things by the working of Science or Art 7. After the same manner also if some Pismires did so and some not thou mightest well say they gather their Food according to Science and Art 8. But being they are all led by Nature to the same thing even against their wills it is manifest they do not do it by Science or Art 9. For Operations O Tat being unbodily are in Bodies and work by Bodies 10. Wherefore O Tat in as much as they are unbodily thou must needs say they are immortal 11. But as much as they cannot act without Bodies I say they are always in a Body 12. For those things that are to any thing or for the cause of any thing made subject to Providence or Necessity cannot possibly remain idle of their own proper Operation 13. For that which is shall ever be for both the Body and the Life of it is the same 14. And by this reason it follows that the Bodies also are always because I affirm That this corporiety is always by the Act and Operation or for them 15. For although earthly bodies be subject to dissolution yet these bodies must be the Places and the Organs and Instruments of Acts or Operations 16. But Acts or Operations are immortall and that which is immortall is alwayes in Act and therefore also Corporiâ—…cation if it be always 17. Acts or Operations do follow the Soul yet come not suddenly or promiscuously but some
such who are either Hearers or Dealers in it The COMMENTARY This first Chapter teacheth that all things belong to one and that all things are one of one as from which all things are One as all the effects which in their cause are one as that every mans Soul is immortall but yet after a different sort All things descend from Heaven that which descendeth affords generation that which ascendeth and goeth upward giveth onely life This thing to be one of which all things are and this which is all things to move the world and all the forms of which the world is compounded to wit the Fire the Air the Water and the Earth And as all bodies make one body of one world so it will have all the forms of things to make one uniform form of one world which it calleth the Form of the world and these are one Body one Soul one World one God from whom Divine Understanding and the Word passeth from above with a swife lightening downwards like unto a swift Torrent which flows into and fils all things and this Divine VVisdom and the VVord what is it I pray but the Divinity or Divine VVisdom it self which is the Creatour of all things which as the wise man sings is the onely Mover of all things and which being one can do all things and which abiding in it self changeth all things This is the first part CHAP. II. HEaven therefore is the sensible preserver of all those bodies whose encrease and decrease the Sun and Moon have as it were power of But God who is the Creator of all things is the Governour of Heaven and of its Soul and of all things in the world For from all the foresaid things of all which there is a Governour there is a frequent influence carried through the world by nature it self and by the soul of every Genus and Species in it for the world is prepared of God to be a receptacle of every sort of Species or form and fashioning out nature by the forms hath brought the world by the four Elements even to Heaven All the works of God which are pleasing to the eye and which hang over us are divided into Species and in that manner I am now about to relate The Genera or kinds of all things follow their Species for that the Genus is the totality or substance of it the Species a part of the Genus wherefore there is a Genus of good Spirits and a Genus of badâ—… as also of men and likewise of Birds and of all things which the world hath it begets Species like to it self there is another Genus of brute Beasts wanting indeed understanding and reason but yet not a soul or life whereby it takes delight in Benefits pines and mournes away at injuries I say of all things which live on the Earth by the preservation of Roots and Plants whose Species are dispersed throughout the whole Earth the very Heaven it self is full of the Majesty of God whose Genus inhabiteth that place where all Species are immortall for the Species is a part of the Genus as the Soul a part of man being a point of necessity to follow the quality of it Genus from whence it proceeds that albeit every Genus or kind be immortall yet every Species is not immortall but the Genus of the godhead and the Species are immortall yet the kinds of other things whose eternity remaines in the Genus albeit it dyes in the Species is yet preserved by the fruitfulnesse of growing therefore the Species are mortall as man is mortall his soul immortal yet with every Genus the Species of every Geuus is mixed some which before were made some made of these but all these which were made are either of God of Angels or of men being all formes most like unto their kindes for it is impossible for Bodies to be formed without the will of God Species to be fashioned without the help of Spirits or brute Beasts to be ordered or disciplined without men Whatsoever therefore ill Spirits swarving from their kind are joyned into the form of any Species of a divine Genus are by that Proximity and nearnesse accounted like unto Gods but the Species of which Spirits persevering in the quality of their kind and these loving the wisdom of man are called Spirits there is also the like Species of men but more large for the Species of mankind is of many Shapes and full of variety and coming from above from the aforesaid fellowship makes a conjunction of necessity almost with all other Species in which respect it comes nearest to God who with Divine worship hath joyned himself unto God even in that holinesse he requires and they come nearest to ill Spirits who joyne themselves to them and those men who are contented with a mediocrity in their Genus shall be like those Species they resemble and joyne themselves to The COMMENTARY The Second Chapter for the better understanding of what is and shall be said intimateth that Mercurius doth use the word Animal in a far other signification then we have accustomed as also the word Anima For out of the Second Dialogue of Pimander he defineth the Soul by motion wherefore whatsoever hath a moving faculty by the observance of his speech hath Animam a Soul whatsoever hath Soul and Body is Animal The Heaven therefore is an Animal so likewise the world Plants and the Elements But it is our custome only to call that an Animal which is a living Creature and hath sense Animà we define not only by motion but by Life Sense Voluntary motion and Understanding Therefore when we hear of the word Animal let us take it in his sense and not in our own But now to the Dialogue he compareth Heaven and Heavenly bodies to other sensible things as a man to other Creatures but yet man with other Creatures as a reasonable Soul and Heaven with other sensible things as a sensible preserver But that God is the Ruler Governor of all thingst which are in the world is nothing else but that God provideth for all things dispenseth all things in their kinds and Species of all which the World is the receptacle and God imparteth to every one as to a fit instrument some gift or propriety as the Sun and Moon are the Divine Organs for the Springing and growing of things and for their encrease and decrease and disposeth of men by Angels and of brutes by men But what he speaks of spirits that Species cannot be formed without their help and that certain have cleaved to a divine Genus and in nearness and conversation have been accounted like unto Gods and certain in the quality of their Genus to have persevered Lovers of the wisdom of men VVe know out of the sacred Scriptures that those Angels which kept not their first State but left their habitation were reserved in everlasting chains under darkness unto the judgment of the
of the knowledge of God Now Hermes asketh to what end man ought to learn the dimensions of the earth that is Geometry the qualities quantities the depth of the Sea and the nature of fire and the effects of all these that is the Universall Philosophy of numbers celestiall globes and naturall things certainly to admire adore and praise the Art excellent Invention and Workman of all these for this is pure Philosophy and only depending upon divine religion this is Musick this is harmony to know the order of all things which all divinity partaketh of and which artificially pitched upon one generall will make in divine melody a certain well tun'd and most sweet harmony and that is Philosophy which is corrupted by no unfit curiosity of the minde which with a pure soul and mind doth worship the diety and honour his works as also to give thanks for the will of God which is so full of goodnesse and confirmeth the Prophecy of Asclepius This is the sixth partition CHAP. VII OF a Spirit and such like I will now begin There was God and Hyle which in Greek signifieth the world and the Spirit was in the world but not as with God neither are those things God of which the world is wherefore they were not when they were not created but even then they were in that from whence they had their being For those things are not onely said to be which are not yet created but those also which have not a fruitfulnesse in generating so that nothing can be produced and generated of them Whatsoever things therefore have in them a nature of conceiving those are things apt to ingender which may be created of these albeit they ingender or are created of themselves wherefore God everlasting God eternall neither is or could be begotten he both is hath been and ever shall be This is that therefore which in it self is the whole nature of God But the nature of the world and of the Spirit albeit they seem to be created from the beginning yet they have in themselves a vertue of begetting and procreation as also fruitfulnesse for a beginning is in the quality of the nature which contains in it self a quality and nature of conception and birth This is therefore onely generable or easie to be ingendered without the conception of another but that which hath in it onely the vertue of conceiving is by the mixture of another nature So they are to be discerned that this place of the world may not seem to be created with those things which are in themselves as which hath in it self the power of whole Nature I call it a place in which are all things for neither could all these things be if a place were wanting which might contain all things for a place was to be provided for all things that were for neither the quantities nor qualities nor situations or effects can be known of things which are not therefore the world albeit it be not so created yet it contains in it self the nature of all things as which giveth in all things rich and fruitfull matter to conceive This is therfore that whole quality matter which may be created albeit it be not created For as Nature is a fruitfull matter of quality so the same is as fruitfull in malignity Neither have I said O Asclepius and Amnon which is said of â—…any whether God could weaâ—… and turn away evil from the naâ—…ure of things To which we â—…nswer not at all yet for your â—…akes I will prosecute what I begaâ—… and give a reason For they affirm that God ought all manner of wayes to have freed the world from wickednesse for he is so in the world as though he seems to be a member or part of it for it is so provided and ordained by the most high God as much as with reason he could then when he hath vouchsafed to dignifie the mindes of men with sense discipline understanding for with those things in which we excel other creatures we can only shun the deceit of sin guile and all other corruption For he before that he is ensnared in them shall by the very sight uglinesse of them avoid them that man is guarded with divine knowledge and wisdom for it is the foundation of discipline consisting in the excellencie of knowledge for by the Spirit all things are ministered and refreshed in the world and as it were an organ or instrument is subject to the will of the great God Wherefore hitherto in our souls let us conceive of that wise Moderatour and sensible Governour of God which is called the Spirit or holy Ghost which comprehends in it self every place and the substance of every thing and the full matter of things begotten and created and whatsoever else in the world either for substance quality or quantity for all the Species in the world and every thing according to that nature which is given it of God is moved and governed by the Spirit But the world is the receptacle of all things and the haunt and place to move in for all creatures of which God is the Governour dispensing in all worldly things as much as is necessary to every one who with his Spirit fills all things of what nature and quality so ever For the world is round like unto a Ball or sphere being for the form or qualities sake invisible to it self For if you shall chuse any high place in it only to look down thou canst not see from thence what is below and because it consists of many places and parts it is supposed to have a quality and by the alone forms of the Species in whose Effigies it seems to be ingraven it is supposed to be visible when it is shewed drawn out or painted but indeed it is alwayes to it self invisible Whereby the bottom or lowest part of the Sphere if there be any is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek tongue signifieth to see which sight the bottom of the Sphere may want whereupon the Species are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that they are of an invisible form and for that they are deprived of light the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for that they are in the bottom of the Sphere the Latines Insert These are therefore the ancient principles or are as it were beginnings and heads of all things contained in any part or parts of these Asclep All these things therefore as you speak of which are earthly O Trismegistus are present as well in every Species as in the full substance of every thing Trism Therefore the world nourisheth the bodies the Spirit the life or soul and sense or reason the understanding being a gift with which man is only enriched neither all men but few who have a heart judgment to be capable of so great a benefit for as the world is inlightned by the Sun so mans minde is illuminated