out or exalted it self from the downward-born Elements of God the Word of God into the clean and pure Workmanship of Nature and was united to the Workman Minde for it was Consubstantiaâ—… 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 alwayes begin where they end 16. And the Circulation or running round of these as the Minde willeth out of the lower or downward-born Elements brought forth unreasonable or bruitish Creatures for they had no reason the Air flying things and the Water such as swim 17. And the Earth and the Water were separated either from other as the Mind would and the Earth brought forth from her self such Living Creatures as she had four-fooâ—…ed and creeping Beasts wild and tame 18. But the Father of all things the Minde being Life and Light bâ—…ought forth Man like â—…nto 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 thorow the Circumference of the Circles and to understand the Power of him that sits upon the Fire 22. And having already all power of mortall things or the â—…iving and of the unreasonable Creatures of the World stooped down and peeped thorow the Harmony and breaking thorow the strength of the Circles so shewed and made manifest the downward-born Nature the fair and beautifull Shape or Form of God 23. Which when he saw having in it self 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 Likenesse in the Water or the shadow upon the Earth of the fairest Humane form 24. And seeing in the Water a shape a shape like unto himself in himself he loved it and would cohabit with it and immediately upon the resolution ensued the Operation brought forth the unreasonable Image or Shape 25. Nature presently laying hold of what it so much loved did wholly â—…ap her self about it and they were mingled for they loved one another 26. And for this cause Man above all things that live upon Earth is double mortall because of his Body and immortall because of the substantiall Man For being immortall and having power of all things he yet suffers mortall things 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 watchfull he is governed by and subjected to a Father that is both Male and Female and watchfull 28. After these things I said Thou art my Minde and I am in love with Reason 29. Then said Pimander This is the Mystery that to this day is hidden and kept secret for Nature being mingled with Man brought forth a Wonder most wonderfull for he having the Nature of the Harmony of the Seven from him whom I told thee the Fire and the Spirit Nature continued not but forthwith brought forth seven Men all Males and Females and sublime or on high according to the Natures of the Seven Governors 30. And after these things O Pomander quoth I I am now come into a great desire and longing to hear Do not digress or run out 31. But he said Keep silence for I have not yet finished the first speech 32. Trism Behold I am silent 33. Piman The Generation therefore of these Seven was after this manner The Air being Feminine and the Water desirous of Copulation took from the Fire its ripenesse 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 Minde of Life the Soul of Light the Minde 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 Hermaphroditicall or Male and Female were loosed untied together with Man and so the Males were apart by themselves and the Females likewise 38. And straightwayes God said to the Holy Word Encrease in encreasing and multiply in multitude all you my Creatures Workmanships And let him that is endued with Minde know himself to be immortall 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 kinde and he that knew himself came at length to the Superstantiall of every way substantiall good 40. But he that through the Errour of Love loved the Body abideth wandering in darknesse sensible suffering the things of death 41. Trism But why do they that are ignorant sin so much that they should therefore be deprived of immortality 42. Pimand Thou seemest not to have understood what thou hast heard 43. Trism Peradventure I seem so to thee but I both understand and remember them 44. Pimand I am glad for thy sake if thou understoodest them 45. Trism Tell me Why are they worthy of death that are in death 46. Pimand Because there goeth a â—…ad and dismall darkness before its body of which darknesse is the moist Nature of which moist Nature the Body consisteth in the sensible World from whence death is derived Hast thou understood this â—…right 47. Trism But why or how doth he that understands himself go or pass into God 48. Pim. 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. Trism Thou sayest very well 50. Pim. God and the Father is Light and Life of which Man is made If therefore thou learn and beleeve thyself to be of the Life and Light thou shalt again passe into Life 51. Trism But yet tell me more O my Minde how I shall go into Life 52. Pim. God saith Let the Man endued with a Minde mark
of Generation 66. That which off-springs or begetteth another is it self an off-spring or begotten by another 67. Of things that are some are in Bodies some in their Ideas 68. Whatsoever things belong to operation or working are in a Body 69. That which is immortal partakes not of that which is mortal 70. That which is mortall cometh not into a Body immortall but that which is immortall cometh into that which is mortal 71. Operations or Workings are not carried upwards but descend downwards 72. Things upon Earth do nothing advantage those in Heaven but all things in Heaven do profit and advantage the things upon Earth 73. Heaven is capable and a fit receptacle of everlasting Bodies the Earth of corruptible Bodies 74. The Earth is bruitish the Heaven is reasonable or rational 75. Those things that are in Heaven are subjected or placed under it but the things on Earth are placed upon it 76. Heaven is the first Element 77. Providence is Divine Order 78. Necessity is the Minister or Servant of Providence 79. Forrune is the carriage or effect of that which is without Order the Idol of operation a lying fantasie or opinion 80. What is God The immutable or unalterable Good 81. What is man An unchangeable Evil. 82. 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 83. Avoyd all Conversation with the multitude or common People for I would not have thee subject to envy much lesse to be ridiculous unto the Many 84. For the like alwaies takes to it self that which is like but the unlike never argrees with the unlike Such Discourses as these have very few Anditors and peradventure very few will have but they have something peculiar unto themselves 85. They do rather sharpen and whet evil men to their maliciousnesse therefore it behoveth to avoyd the multitude take heed of them as not understanding the virtue and power of the things that are said 86. How dost thou mean O Father 87. Thus O Son the whole Nature and Composition of those living things called Men is very prone to Malieiousnesse 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 vvorld vvas once made and all things are done according to Providence and Necessity Destiny or Fate bearing Rule over all Will he not be much vvorse then himself despising the vvhole because it vvas made And if he may lay the cause of Evill upon Fate or Destiny he vvill never abstain from any evillwork 88. Wherefore we must look warily to such kind of people that being in ignorance they may be lesse evil for fear of that which is hidden and kept secret The end of the first Book THE Second Book CALLED Poemander MY Thoughts being once seriously busied about the things that are and my Understanding lifted up all my bodily Senses being exceedingly holden back as it is vvith them that are very heavy of sleep by reason either of fulnesse of meat or of bodily labor Me thought I savv one of an exceeding great stature and an infinite greatnesse call me by my name and say unto me What wouldest then hear and sée or what wouldest thou understand to learn and know 2. Then said I Who art thou I am quoth he Poemander the minde of the great Lord the most Mighty and absolute Emperor I knovv vvhat thou vvouldst have and I am alvvayes present vvith thee 3. Then said I I would learn the things that are and understand the nature of them and know God How said he I answered That I would gladly hear Then he Have me again in thy minde and whatsoever thou wouldest learn I will teach thee 4. When he had thus said he was changed in his Idea or Form and straight-way in the twinckling 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 darknesse made in part coming down obliquely fearfull and hideous which seemed unto me to be changed into a certain moyst nature unspeakably troubled which yielded a smoke as from fire and from whence proceeded a voyce unutterable and very mournfull but inarticulate insomuch that it seemed to have come from the Light 6. Then from that Light a certain holy Word joyned it self unto Nature and out-flew the pure and unmixed Fire from the moyst Nature upward on high it was exceeding light and sharp and operative withall 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 Spirituall Word that was carried upon them 8. Then said Poemander unto me Dost thou understand this Uâ—…on and what it meaneth I shall know said I Then said he I am that Light the Minde thy God who am before that moyst Nature that appeared out of darknesse and that bright and lightfull Word from the Minde is the Son of God 9. How is that quoth I Thus replyed he Understand it That which in thée séeth and heareth the Word of the Lord and the Minde the Father God differ not one from the other and the union of these is Life Trismeg I thank thee Pimand But first conceive well the Light in thy minde and know it 10. When he had thus said for a long time we looked stedfastly one upon the other insomuch that I trembled at his Idea or Form 11. But when he nodded to me I beheld in my minde the Light that is in innumerable and the truely indefinite ornament or world and that the fire is comprehended or contained in or by a most great Power and constrained to keep its station 12. These things I understood seeing the word of Pimander and when I was mightily amazed he said again unto me Hast thou seen in thy minde that Archetypall 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 Counsell of God which taking the Word and beholding the beautifull World in the Archetype thereof imitated it and so made this World by the Principles and vitall Seeds or Soul-like productions of it self 13. For the Minde Being God Male and Female Life Light brought forth by his word another Minde the Workman Which being God of the Fire 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. Straight way leaped
by this light much more For whatsoever the Sun doth enlighten by the Eclipses and interposition of Earth and the Moon and by the approach of night it loseth and is deprived of that light but reason when it shall be once mixed with mans Soul it becomes by that lively growing mixture of one nature with it So that minds thus qualified are never intangled with misty and obscure errors Whereby the sense or reason may well be said tobe the soul or Spirit of God but I say not of all but of some excellent and principall ones The COMMENTARY The seventh Chapter conteineth a hidden Philosophy of the generation and matter of the World of the Spirit accompanying it and of the place The world in God he calleth the Continent place wherefore he will not have the place of the world to be created but that it is created and not created created indeed if you respect the workmanship of the Creatures and not created if you respect the truth of the workmanship For the world and the spirit to wit the world and a certain divine power passing and disfusing it self through all things were not in the world when they were not created but he saith they were in that from whence they were to be created but in what where they but in that divine word by which all things were made But in which and what was made was life and from whence at length everything came that was made The world to be as fruitfull in evil as good being as capable of evil as good as the Earth is fruitfull both of medicinable Herbs and hurtfull Weeds and that the earth hath by a kind of propriety so likewise the World notwithstanding God as much as with reason he might hath provided for men reason discipline and understanding against this kind of materiall propriety least sinne should overrunne the World as brambles and hurtfull weeds a neglected and untilled desert or wildernesse Moreover of the spirits disfused through all things and those things that be under us of sense or reason which is a distilling of divine graces into mens souls as of the Sun beames on the eyes he discourseth somewhat in this seventh part CHAP. VIII Asclep Whom affirm you O Trismegistus to be the heads and beginnings of the first Principles Trism I reveal disclose unto thee great divine Mysteries of which I now begin by the desired help and assistance of God There are divers kinds of Gods and of those one part intelligible another sensible They are called intelligibles not because they may be supposed not to be subject to our senses for we perceive them more then those which we call visibles as our discourse shall shew and thou if thou mark it maiest perceive for divine reason passing beyond the reach and capacity of men if thou with good care and great attention listen not unto the speakers will fly away and passe through thee and returne to the Fountain of it own waters There are therefore chief Lords oâ—… Gods of all Species the Prince of whom is Uâ—…a these are like one to another in their Originall who by nature eâ—…ct all things every one illuminating one anothers work The chief Lord of Heaven or whatsoever is concluded under that name is Iupiter for from Heaven Iupiter gives life to all The chiefe Lord of the Sun is the Light For the benefit of light is distributed unto us by the globe of the Sun There are 34. Lords of the horoscope or which speculate into the Hours of Nativity placed alwayes amongst the fixed Planets the Prince of these they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is which hath all snapes or which in different Species makes divers Shapes The seven wandering Planets have also their Lords which they call Fortune and Fate by which all things are changed which were firmely stablished by the law of nature altered by a continual motion But the Aire is the Organ or instrument of all things in which all things are brought to passe and the chief Lord or Prince of this is second in degree conferring mortall things and the like upon mortall Creatures These things therefore being so that these lower things are moved by the higher So likewise all naturall things are joyned to themselves as mortall things with mortall and sensible things with sensible But the chief matter of Government belongs to that great Lord being not many but only one for from that one all things deâ—…end rather flowing from him when they seem to be distant are supposed to be a many things apart by themselves but indeed are united being one or rather two from whom all things are effected and from which they are created that is the matter of which they are made from his will by which other things are brought to passe Asclep Again what is the reason of this O Trismegistus Trism This O Asclepius For God the Father or the Lord of all things and whatsoever name he is more religiously and devoutly called of men which ought for our understanding sake to be reverenced of us in contemplation of so great a Majesty we have expresly called him by none of those names for if this sound uttered setteth forth the whole will of man or that understanding he shall conceive by the spirit the substance of which name consisting of a few syllables is limited and circumscribed that there might be in man a necessary and familiar entercourse betwixt the voice the eares the spirit and the understanding and so of all things by these Whether then the name of God be compleate or wholly in these for I suppose not that the efficient cause of all Majesty and the Father and Lord of all things can be expressed by one name though compounded of many Syllables it is necessary therefore that he should be called not by one name but rather by all names seeing that he is both one and all things being meet that all things should be his name or that He should be styled by the name of All. This therefore being but one as being all is full of the fruitfulnesse of both natures and rich in his own will bringeth forth whatsoever he hath a desire to create His will is all goodness and this same goodness pertaines to all things from his divinity nature proceeds that all things may be as they are and have been and in all things which shall be nature hence forward may of it self be sufficient to begâ—…t Let this therefore be the reason given thee O Asclepius wherefore and how all things of both sexes are made Asclep You mean God Trismegistus Trism Not only God O Asclepius but all Creatures having life and all Creatures without life for it is impossible that any of those things which are should be unfruitfull for fruitfulnesse being barred from all things that are it will be impossible that there be a perpetuity of those things which are for I say that Nature and Reason and the
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
thus 102. For Generation is not a Creation of Life but a production of things to Sense and making them manifest Neither is Change Death but an occultation or hâ—…ing of that which was 103. These things being so all things are Immortall Matter Life Spirit Soul Minde whereof every living thing consisteth 104. Every living thing therefore is Immortall because of the Minde but especially Man who both receiveth God and converseth with him 105. For with this living wight alone is God familiar in the night by dreams in the day by Symbols or Signes 106. And by all things doth he foretell him of things to come by Birds by Fowls by the Spirit or Winde and by an Oke 107. Wherefore also Man professeth to know things that have been things that are present and things to come 108. Consider this also O Son That every other living Creature goeth upon one part of the World Swimming things in the Water Land wights upon the Earth Flying Fowls in the Air. 109. But Man useth all these the Earth the Water the Air and the Fire nay he seeth and toucheth Heaven by his Sense 110. But God is both about all things and through all things for he is both Act and Power 111. And it is no hard thing O Son to understand God 112. And if thou wilt also see him look upon the Necessity of things that appear and the Providence of things that have been and are done 113. See the Matter being most full of Life and so great a God moved with all Good and Fair both Gods and Demons and Men. 114. Tat. But these O Father are wholly Acts or operations 115. Herm. If they be therefore wholly Acts or Operations O Son by whom are they acted or operated but by God 116. Or art thou ignorant that as the parts of the World are Heaven and Earth and Water and Air after the same manner the Members of God are Life and Immortality and Eternity and Spirit and Necessity and Providence and Nature and Soul and Minde and the Continuance or perseverance of all these which is called Good 117. And there is not any thing of all that hath been and all that is where God is not 118. Tat. What in the Matter O Father 119. Herm. The Matter Son what is it without God that thou shouldest ascribe a proper place to it 120. Or what dost thou think it to be peradventure some heap that is not actuated or operated 121. But if it be actuated by whom is it actuated for we have said that Acts or Operations are the parts of God 122. By whom are all living things quickned and the Immortall by whom are they immortalized the things that are changeable by whom are they changed 123. Whether thou speak of Matter or Body or Essence know that all these are acts of God 124. And that the Act of Matter is materiality and of the Bodies corporality and of essence essentiality and this is God the whole 125. And in the whole there is nothing that is not God 126. Wherefore about God there is neither Greatnesse Place Quality Figure or Time for he is All and the All through all and about all 127. This Word O Son worship and adore And the only service of God is not to be evil The End of the Eleventh Book THE Twelfth Book OF Hermes Trismegistus His Crater or Monas THe Workman made this Universall World not with his Hands but his Word 2. Therefore thus think of him as present every where and being always and making all things and one above that by his Will hath framed the things that are 3. For that is his Body not tangible nor visible nor measurable nor extensible nor like any other body 4. For it is neither Fire nor Water nor Air nor Wind but all these things are of him for being Good he hath dedicated that name unto himself alone 5. But he would also adorn the Earth but with the Ornament of a Divine Body 6. And he sent Man an Immortall and a Mortall wight 7. And Man had more then all living Creatures and the World because of his Speech and Minde 8. For man became the spectator of the Works of God and wondered and acknowledged the Maker 9. For he divided Speech among all men but not Minde and yet he envied not any for Envy comes not thither but is of abode here below in the Souls of men that have not the Minde 10. Tat. But wherefore Father did not God distribute the Minde to all men 11. Herm. Because it pleased him O Son to set that in the middle among all souls as a reward to strive for 12. Tat. And where hath he set it 13. Heâ—… Filling a large Cup or Bowl therewith he â—…t it down giving also a Cryer or Proclaimer 14. And he commanded him to proclaim these things to the souls of men 15. Dip and wash thy self thou that art able in this Cup or Bowl Thou that beleevest that thou shalt return to him that sent this Cup thou that acknowledgest whereunto thou wert made 16. As many therefore as understood the Proclamation and were baptized or dowsed into the Minde these were made pertakers of Knowledge and became perfect men receiving the Minde 17. But as many as missed of the Proclamation they received Speech but not Minde being ignorant whereunto they were made or by whom 18. But their Senses are just like to bruit Beasts and having their temper in Anger and Wrath they do not admire the things worthy of looking on 19. But wholly addicted to the pleasures and desires of the Bodies they beleeve that man was made for them 20. But as many as partaked of the gift of God these O Tat in comparison of their works are rather immortall then mortall men 21. Comprehending all things in their Minde which are upon Earth which are in heaven and if there be any thing above Heaven 22. And lifting up themselves so high they see the Good and seeing it they account it a miserable calamity to make their abode here 23. And despising all things bodily and unbodily they make haste to the One and Only 24. Thus O Tat is the Knowledge of the Minde the beholding of Divine things and the Understanding of God the Cup it self being Divine 25. Tat. And I O Father would be baptized drenched therein 26. Herm. Except thou first hate thy body O Son thou canst not love thy self but loving thy self thou shalt have the Minde and having the Minde thou shalt also partake the Knowledge or Science 27. Tat. How meanest thou that O Father 28. Herm. Because it is impossible O Son to be conversant about things Mortall and Divine 29. For the things that are being two Bodies and things incorporeall wherein is the Mortal and the Divine the Election or Choice of either is left to him that will chuse For no man can chuse both 30. And of which soever the choice is made the other being diminished or overcome magnifieth
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
form of his kind yet in the same form of shews they are all unlike one to another as the Genus of men although it be uniform that a man may naturally be known yet all of them are in the same form unlike to themselves for the Species which is divine is inâ—…orporeal and whatsoever else is comprehended in the soul or mind seeing therefore these two of which the Form consisteth are corporeal and incorporeal it is impossible that every Form should be created or born like one to another the moments of hours and climates differing and being distant but are changed so often as an hour hath minutes in which is that God of all shapes we have spoken of therfore the Species or Form remaineth begetting so often from it self so many and so different shapes as the course of the world hath moments which world is turned by conversion and changes but the Species is neither turned nor changed So the Forms of each kind are permanent and stable but unlike to themselves in the same Form Asclep And the world changeth his Species or Form O Trismegistus Trism Do you perceive therefore O Asclepius that all things are spoken unto thee as to one in a sleep or in a dream For what is the world or of what consisteth it but of all things created Asclep Therefore you mean to speak of the Heaven and of the Earth of the Elements Trismegistus For other things are more frequently changed into Forms the Heaven moystening or drying up cooling or heating bright or lowring In one Form of the Heaven these things are which Forms are altered by the Form also the Earth hath alwayes many alterations of her Form as when it bringeth forth fruits and when it nourisheth her fruits and when it giveth sundry and divers qualities and quantities of all fruits and places and times for the qualities sents relishes and forms of all trees flowers and berries The fire also hath many and divine alterations for the Forms of the Sun and the Moon they are of all shapes for they are as it were our looking-glasses for representation But of these things enough The COMMENTARY This twelfth Chapter declareth that there is no Vacuity or Emptinesse in things that Angels are conversant and dwell with us who in regard of their too much subtilty are not perceived of us that Spirits possesse the purer part of the Air the alone name of a place to be void that it belongs to somewhat which being not understood it cannot be conceived what a place is and that is common to all Relatives He affirmeth an intelligible World with which the sensible World and all things in it are veiled as with a garment seeing who is contained in the intelligible World that the Forms of all kinds whatsoever that are of one shape are unlike and that according to the circles moments and minutes of hours of which he maketh Pantomorphos Lord whom before he affirmed to be God of the Horoscopes but we acknowledge no such God but leave it to the folly and ignorance of the Gentiles if any as yet be so apparantly blind mad and stupified but we according to the saying of St. Paul have but one God the Father in whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him The Species and Forms that is the Idea's of which there is so much dispute with Plato and the Platonicks the immutable and unchangeable Forms he placeth in Pantomorphos having this name as though he consisted of all shapes and of every Idea from which severall hours and moments every particular Form is diversly shaped but that the rest are mutable as the World the Heaven and the Earth but there are who account Mercurius his Pantamorphos and Plato his Idea to be meer forged things and fictions This is the summe of the twelfth Chapter CHAP. XIII LEt us return again to man and to reason by which divine gift man is called a reasonable creature for those things are lesse to be wondered at albeit they deserve admiration which are only spoken of man But of all wonders this is the greatest wonder that man could find out and supply the divine nature because therefore our forefathers erred much being incredulous about the reason and nature of the Gods and not looking into divine worship and religion they found out an art whereby they might make them gods to which invention they joyned the work of nature and because they could not make souls they called out the souls of Devils or Spirits and put them into their Idols and divine Mysteries by which alone the Idols had power to do either good or hurt For thy Grandfather O Asclepius was the first inventer of Physick to whom a Temple is consecrated in a mountain of Libya or Africa near unto the shoare of Crocodiles in which lieth his body the rest of him or rather the whole of him being his better and Spirituall part is gone back again to Heaven affoording all manner of help and cure to diseased and sick persons now by vertue of his diety as he was wont to give before by art or skill of Physick and Hermes which was the name of my Auncestors doth not he now in his Country reteining that sirname cure all persons that come from all parts to him Also Isis the wife of Osiris being well pleased how much good she hath done and displeased how much evil do we know for it is an easy matter for earthly gods to be displeased seeing that they are made of the same nature that man is whereupon it happened that these holy creatures were called upon and their soules worshipped throughout every City by the Aegyptians who living consecrated them so that they continued in their Lawes and were called by their names for this cause O Asclepius those which seem to some worthy to be worshiped and honoured to others seem otherwise therefore Aegyptian Cities are wont to fall out and warr one with another Asclep And what is the quality or substance O Trismegistus of these earthly Gods Trism It consisteth O Asclepius of herbs of Stones of Spices which have in them a naturall power of divinity and for this cause they are delighted with often sacrifices Hymns praises and most sweet musick resembling an Heavenly harmony that that which is Heavenly may by a Heavenly and frequent use be allured into the Idol and there stay a long time as glad and desirous of humane society so man is the feigner of the gods and you should not suppose the effects of these earthly gods to be casual O Asclepius the Heavenly Gods inhabite the highest heavenly places fulfilling and preserving that order which he hath received But these our Gods regarding peculiarly certain things and foretelling some things by lot and conjecture foreseeing many things and after a manner helping them become as it were by a friendly alliance aiders unto mens affairs The COMMENTARY This Thirteenth Chapter