Corpus Hermeticum • Poimandres (Treatise I)
Greek Text (Nock-Festugière Edition)
• The Theophany of the Macrocosmic Mind
[§1] Once when thought came to me (Gr: ennoias; en+nous, indwelling reflection) concerning the things that are (ta onta; ont-, ontological reality) and my reasoning was soaring high (meteoristheises; meteor-, suspended/elevated) 1my bodily senses being restrained (somatikon aistheseon; soma+aisthesis, corporeal perception) like those weighed down by sleep (hypno; hypn-, dormant state)2.
[§2] I seemed to see someone of immense magnitude (hypermegethe; hyper+megas, beyond-greatness) boundless in measure (aprioristo; a+horos, undefined/infinite) calling my name3. "I am," he said, "Poimandres" (Poimandres; poimen+aner, Shepherd of Men) "the Mind of Absolute Sovereignty" (nous tes authentias; aut+hentes, self-willed authority/original power)4.
[§3] I said, "I wish to learn the things that exist" (ta onta; being/reality) "and to understand their nature" (physin; phu-, essential constitution) "and to know God" (gnonai ton theon; gno-, direct experiential acquaintance)5.
• Cosmogenesis: The Light and the Logos
[§4] Immediately everything opened to me in a moment (rope; turn of scale/instant) and I see a vision boundless (thean aoriston; a+horos, infinite view) all things having become Light (phos; ph-a-o, illumination/manifestation) serene and joyous (ilaron; propitious)6.
[§5] But from the Light... a Holy Word (logos hagios; leg-, divine reason/ordering principle) mounted upon the nature (epebe; epi+baino, supervened) and pure fire leaped forth (pyr akraton; a+kratos, unmixed/elemental) from the moist nature upwards7.
[§6] "That Light," he said, "is I, Mind, thy God" (nous o sos theos; noetic deity) "who was before the watery nature" (physeos hygras; hygr-, fluid chaos)8. "The Luminous Word coming from Mind is Son of God" (huios theou; huio-, offspring/emanation)9.
[§9] But Mind the God (nous o theos) being male-female (arrenothelys; arren+thelys, androgyne/wholeness) existing as Life and Light (zoe kai phos; vital principle + illumination) brought forth another Mind the Demiurge (demiourgon; demios+ergon, public worker/craftsman)10.
• Anthropogony: The Fall of the Archetypal Man
[§12] The Father of all, the Mind (pater; pa-, generator/source) gave birth to Man (anthropon; anthrōpos, Archetypal Human) equal to Himself (iso; equal/like) whom He loved as His own child (tokou; tek-, offspring)11.
[§14] Having broken through the vault (kytos; hollow/sphere) he showed to the downward-borne nature (katopherei physei; kata+phero, heavy/material) the beautiful form of God (morphen; morph-, external shape/beauty)12. Nature, having received the beloved (eromenon; era-, object of passion) wrapped herself around him completely (perieplake; peri+pleko, entwined/embraced) and they were mingled (emigesan; mig-, commingled)13.
[§15] Therefore, unlike all living things on earth (zoa; zo-, animate beings) Man is twofold (diplous; di-, double) mortal through the body (thnetos; than-, subject to death) immortal through the essential Man (ousiodes; ousia, substance/essence)14.
• Soteriology: The Ascent Through the Spheres
[§21] "Let the man who has Mind" (ennous; en+nous, possessed of intellect) "recognize himself" (anagnorisato; ana+gno, re-cognize/remember) "as being immortal" (athanaton; a+thanatos, deathless) "and that the cause of death is eros" (erota; era-, desire for matter)15.
[§24] First, in the dissolution of the material body (analysei; ana+lyo, loosening/release) you surrender the body itself to alteration (alloiosin; allos, becoming other) and the form you had becomes invisible (aphanes; a+phan, unseen)16.
[§25] And thus he rushes upward through the Harmony (harmonian; ar-, fitting together/planetary spheres) and to the first zone surrenders the force of increase and decrease (auxetiken; aux-, growth)17. To the seventh zone, the ensnaring falsehood (enedreuon pseudos; pseud-, deception)18.
[§26] Then, stripped naked of the operations of the Harmony (gymnotheis; gymn-, bare/pure) he comes to the Ogdoadic nature (ogdoadiken; okto, eighth/sphere of fixed stars) having his own power (dynamin; dun-, potential/capacity)19. This is the good end for those who have possessed Gnosis (gnosin; gno-, experiential knowledge): to become God (theothenai; theos, deification)20.
• The Trisagion: Hymn to the Father
[§31] Holy is God, the Father of all (pater ton holon; universal generator)21. Holy is God, whose Will is accomplished by His own Powers (boule; volitional purpose)22.
[§31 cont.] Holy art Thou, who by Word established the things that are (logo; leg-, creative utterance)23. Holy art Thou, whom Nature has not formed (physis ouk emorphosen; morph-, given shape/limited)24.
[§32] Accept rational sacrifices pure (logikas thysias; log-, spiritual/reasonable offerings) from soul and heart (psyches kai kardias; seat of life + seat of intent) uplifted to Thee (anatetamenes; ana+teino, stretched up/tensioned) O Unspeakable, Ineffable (aneklalete arrete; a+rhe-, beyond speech)25.
Corpus Hermeticum • Poimandres (Treatise I)
Greek Text (Nock-Festugière Edition)Getty Images
• The Stripping of the Vice-Spheres (The Anodic Ascent)
[§25] And thus he rushes upward (orma; impulse/violent movement) through the Harmony (harmonian; ar-, jointing/planetary framework) and to the first zone (prote zone; the Moon) he surrenders the power of growth and decrease (auxetiken energeian; aux-, biological increase + meiotiken; meio-, lessening/waning)1.
[§25 cont.] And to the second (deutera; Mercury) the machination of evils (mechanen; mech-, contrivance/artificial device) deceit rendered inactive (dolon; bait/treachery)2. And to the third (trite; Venus) the lustful deception (epithymetiken apaten; epi+thymos, appetite/desire + apatao, to cheat) rendered inactive3.
[§25 cont.] And to the fourth (tetarte; the Sun) the ostentation of command (archontiken prophanian; arch-, ruling power + pro+phaino, shining forth/arrogance) no longer greedy (apleonektyton; a+pleon+echo, without-having-more/avarice)4. And to the fifth (pempte; Mars) unholy boldness (thrasos anosion; reckless courage + a+hosios, against divine law) and the temerity of rashness (tolmes propeteian; dare/venture + falling forward/haste)5.
[§25 cont.] And to the sixth (hekte; Jupiter) the evil resources of wealth (aphormas ploutou; apo+horme, starting points/means + plous-, abundance/riches) rendered inactive6. And to the seventh zone (hebdome; Saturn) the ensnaring falsehood (enedreuon pseudos; en+hedra, lying in ambush/trap + pseud-, untruth)7.
• The Final Deification
[§26] And then, stripped naked (gymnotheis; gymn-, bare/unencumbered) of the operations of the Harmony (energematon; en+ergon, activities/impulses) he comes to the Ogdoadic nature (ogdoadiken; the Eighth Sphere/Fixed Stars) possessing his own power (idian dynamin; essential potency) and hymns the Father with the existing ones (syn tois ousi; ont-, beings of light)8.
Corpus Hermeticum • Poimandres (Treatise I)
Greek Text (Nock-Festugière Edition)
• The Guardian Mind & The Avenging Demon
[§22] "Do not all men have Mind?" (noun; intellect/divine faculty). "Speak well, O you!" (euphemei; eu+phemi, use propitious speech/silence). "I myself, the Mind, am present (paraginomai; para+ginomai, arrive/stand beside) to the holy and good (hosiois; sanctioned by divine law) and pure and merciful (eleemosi; eleos, pity/compassion).
[§22 cont.] "And my presence becomes a help (boetheia; boe+theo, running to a cry/succor), and immediately they know all things (gnorizousi; gno-, recognize) and propitiate the Father (hilaskontai; hila-, appease/reconcile) lovingly (agapetikos; agape, spiritual love) and give thanks (eucharistousin; eu+charis, good grace/gratitude)."
[§22 cont.] "But I, the Mind, will not allow (ouk easo; permit/let be) the assaulting operations of the body (prospiptonta energemata; falling upon + working in) to be accomplished. Being the Gatekeeper (pyloros; pyle+ouros, door-watcher/warden), I will shut out the entrances of evil and shameful actions, cutting off the thoughts (enthymeseis; en+thymos, internal passions/intentions)."
[§23] "But from the mindless (anoetois; a+nous, without-intellect) and wicked and evil... I am far away (porrothen eimi; distant/remote), having yielded to the Avenging Demon (timoro daimoni; time+ouros, guardian of honor/retribution + daimon, divine power/spirit).
[§23 cont.] "Who, applying the sharpness of fire (oxyteta tou pyros; acid/piercing point), attacks him through the senses (aisthetikos; feeling/perceiving) and arms him further for lawlessness (anomias; a+nomos, without-law), so that he may obtain greater punishment (timorias; vengeance/penalty). And he does not cease having desire for boundless appetites (orexeis apletous; reaching out + a+pletho, unfillable/insatiable), fighting in the dark insatiably (akorestos skotomachon; a+koros, without satiety + skotos+mache, shadow-boxing/blind conflict)."
• The Apostolic Mission of Hermes
[§27] Having said these things, Poimandres mingled with the Powers (emige tais dynamesin; mig-, blended/united). But I, having given thanks and blessed the Father of all (eulogesas; eu+logos, spoke well of/praised), was released (aneithen; ana+hiemi, let up/relaxed) having been empowered (dynamotheis; dyn-, filled with power) and taught the nature of the All (tou pantos; pan, the universe/totality).
[§27 cont.] And I began to preach (keryssen; kerux, herald/proclaim) to men the beauty of piety and knowledge (eusebeias kai gnosews; eu+sebomai, right reverence + gnosis). "O Peoples, earth-born men (andres gegenies; ge+gen-, born of soil/terrestrial), you who have surrendered yourselves to drunkenness and sleep (methe kai hypno; intoxication + dormancy) and to ignorance of God (agnosia; a+gno, lack of knowledge): Be sober! (nepsate; ne-pho, drink no wine/be vigilant). Cease being hungover (kraipalontes; kraipale, drunken headache/giddiness), being bewitched by irrational sleep (thelgomenoi; thelg-, enchanted/charmed)."
• The Call to Repentance
[§28] But those hearing gathered together with one accord (homothymadon; homos+thymos, same-spirit/unanimously). And I said, "Why, O earth-born men, have you surrendered yourselves to death (thanato; extinction), having power to partake of immortality? (exousian; exist-ency/authority + athanasias; a+thanatos, deathlessness)."
[§28 cont.] "Repent! (metanoesate; meta+nous, change the mind/shift intellect) You who have journeyed with Error (synodeusantes te plane; syn+hodos, traveled road together + plan-, wandering/straying) and shared in Ignorance (sygkoinonesantes; syn+koinos, held in common). Escape the shadowy light (skoteinou photos; dark-light/oxymoron), partake of immortality, forsaking corruption (kataleipsantes ten phthoran; kata+leipo, leave behind + phther-, decay/ruin)."
• The Incubation of Gnosis
[§30] But I recorded the ply of Poimandres (euergesian; eu+ergon, good work/benefaction) within myself, and being filled with what I wished, I rejoiced (exeuphranthen; eu+phren, gladdened in mind). For the sleep of the body became the sobriety of the soul (nepsis; vigil/alertness), and the closing of the eyes became true vision (alethine horasis; a+lethe, not-hidden/real + hor-, seeing).
[§30 cont.] And my silence became pregnant with the Good (egkymon; en+kyema, holding fetus/gestating), and the utterance of the word became the offspring of good things (ekphora; carrying out/delivery +gennemata; gen-, birthed fruits). This happened to me having received from my Mind, that is Poimandres, the Word of Absolute Sovereignty (tou tes authentias logou; aut-hentes, self-willed power).
[§31] Holy is God and Father of the All (pater ton holon; universal generator)1. Holy is God, whose Counsel is accomplished by His own Powers (boule; will/deliberate plan + dynameon; dun-, inherent potencies)2. Holy is God, who wills to be known and is known by His own (gnosthenai; gno-, experiential knowledge + idios; belonging to oneself/kin)3.
[§31 cont.] Holy art Thou, who by Word constituted the things that are (logo systesamenos; leg-, ordering principle + syn+histemi, stood together/organized)4. Holy art Thou, of whom all Nature became an image (physis; phu-, natural growth + eikon; likeness/reflection)5. Holy art Thou, whom Nature did not form (emorphosen; morph-, give shape/limit)6.
[§31 cont.] Holy art Thou, stronger than all power (ischyroteros; ischy-, physical strength/force)7. Holy art Thou, greater than all pre-eminence (hyperoches; hyper+echo, holding above/superiority)8. Holy art Thou, better than praises (kreitton; superior/nobler + epainon; epi+ainos, speech of praise)9.
• The Offering of Silence
[§31 cont.] Accept rational sacrifices pure (logikas thysias; log-, spiritual/word-based + thy-, burnt offering) 10from a soul and heart stretched up to Thee (psyches kai kardias; life-principle + seat of intention + anatetamenes; ana+teino, tensioned upward)11. O Unspeakable, Ineffable (aneklalete; a+ek+laleo, out-talkable + arrete; a+rhe, unuttered) 12, summoned by silence (siope phonoumene; voicelessness + phon-, voiced call)13.
• The Apostolic Prayer & Final Apotheosis
[§32] To me asking not to fail in the knowledge that is according to our essence (gnoseos tes kat' ousian; essential gnosis) 14, nod assent (epineuson; epi+neuo, bow head/grant) and empower me (endynamoson; en+dynamis, infuse with power)15. And by this grace (charitos; divine favor/gift) I will enlighten those of the race in ignorance (photiso; phos, illuminate + agnoia; a+gno, lack of gnosis) 16, my brothers, but Thy sons (adelphous; a+delphys, shared womb + huious; offspring)17.
[§32 cont.] Therefore I believe and I bear witness (pisteuo; pist-, trust/faith + martyro; martys, testify/martyr) 18: into Life and Light I go (chorō; give way/withdraw into)19. Blessed art Thou, Father (eulogetos; eu+logos, well-spoken of/blessed)20. Thy Man wishes to share-in-holiness with Thee (synagiazein; syn+hagios, sanctify together/co-consecrate) 21, just as Thou handed over to him the whole authority (paredokas; para+didomi, transmitted/entrusted + exousian; ex+ousia, power of being/right)22.
Corpus Hermeticum • Treatise II (The Universal Sermon)
Greek Text (Nock-Festugière Edition)
Hermes to Asclepius
• The Metaphysics of Motion & Containment
[§1] "All that is moved (kinoumenon; kin-, motion/kinetic), O Asclepius, is it not moved in something and by something?" "Certainly." "Must not that in which it moves be greater than the moved?" (meizon; meg-, magnitude/superiority). "It must." "And the mover is stronger than the moved?" (ischyroteron; ischys, force/strength). "Stronger indeed."
[§2] "And that in which it moves must have a nature opposite (enantian physin; anti-, contrary + phu-, essential quality) to the moved?" "Absolutely." "Great, therefore, is this sphere (sphaira; globe/orbit) being moved?" "Great." "What then is the nature of the Place (topou; top-, location/space) in which it moves? Must it not be incorporeal?" (asomaton; a+soma, bodiless).
• The Paradox of the Void
[§3] "But the incorporeal, is it not motionless?" (akineton; a+kineo, static). "It is." "And surely every body is distinct from the Place?" (diesteke; dia+histemi, stands apart/separated). "For the place is a container (ochēma; och-, holding/vehicle) but the moved is the contained."
[§4] "Is there then a Void?" (kenon; ken-, empty/vacuous). "Be silent, Asclepius. Nothing of the things that are is void (ouden... kenon; absolute negation). For 'void' is that which has nothing. But that which Is (to on; ont-, being/existence) cannot be void of existence."
• The Plenum of the Cosmos
[§5] "But what of things called empty, like a jar?" (keramos; clay vessel). "Error, O Asclepius! (plane; wandering/delusion). They are full of air (plere aeros; ple-, plenum/fullness). The air is a body (soma; physical substance). Therefore, that which seems empty is full of air."
[§6] "Thus the place in which the All moves (to pan; the universe/totality) is not void, but incorporeal." "What then is this incorporeal thing?" "Mind, entire and whole (nous holos; intellect + hol-, complete/holographic), containing itself within itself (emperiechon; en+peri+echo, encompassing/surrounding), free of all body, unerring, intangible (aphaless; a+psallo, not-touched/intangible), standing firm in itself (hestos; hist-, static/fixed)."
• God as Space (Topos)
[§8] "Therefore God is not Mind, but the Cause of Mind (aitios; ait-, responsible source/origin). Nor is He Spirit, but the Cause of Spirit (pneuma; breath/wind). Nor Light, but the Cause of Light (phos; phan-, illumination). Hence we must worship God under these two names exclusively (onomasin; onom-, denominations): The Good and The Father (agathon... patera; intrinsic goodness + generator)."
[§9] "For the Good is the Giver of all things (choregoun; choros+ago, chorus-leader/provider) and retains nothing. Such is God. But the other names belong to the works (ergon; activity/creation), not the Essence (ousian; being/substance)."
Corpus Hermeticum • Treatise II (The Universal Sermon)
Greek Text (Nock-Festugière Edition)
• The Generative Nature of the Good
[§10] And the other name (allon onoma; denomination/title) is that of the Father (pater; pa-, generator/source), for the Father is the one who makes all things (poion; poi-, creating/constructing). For this is the province of God (idion; peculiar nature/property): to beget (gennan; gen-, producing offspring).
[§11] Therefore, child-making (paidopoia; pais+poiein, fabrication of children) is for those who think rightly (phronousi; phren, diaphragm/seat of mind) the greatest and most pious act (hosiōtaton; hosios, sanctioned by divine law). It is a great misfortune and impiety (asebema; a+seb-, lack of reverence) to depart from among men childless (ateknon; a+teknon, without fruit/offspring); such a one is punished by the demons (daimones; apportioners of destiny).
• Divine Creation vs. Human Craft
[§13] But do not marvel (thaumases; wonder/be astonished) if I say God breathes life into all things (empsychoun; en+psyche, ensouls/animates). For just as without life (zoe; z-, vital force) the body cannot be (soma; corporeal frame), so without making (poiesis; creative action) God cannot be.
[§14] For to Him, the existing is the making (to einai to poiein; being = acting). And being not adventitious (epikteton; epi+ktaomai, acquired/added on) but intrinsic (physiken; phu-, by nature), He cannot cease making, for He is never not-being (ouk on; non-existent). God therefore makes all things continuously (aei; eternal/always).
• The Visibility of the Invisible God
[§15] Would that you had wings (ptenos; pter-, flying/feathered) and flew up into the air (aera; atmospheric element), and poised between earth and heaven (mesos; middle/intermediate), you might see the solidity of the earth (naston; pressed close/solid), the fluidity of the sea (kyton; hollow/depths), the streams of rivers (reumata; rhe-, flowing currents), the wandering of the air (planen; plan-, straying/motion), the sharpness of fire (oxyteta; oxy-, piercing/acidic), the course of the stars (dromon; race/track), and the swiftness of heaven (tachous; speed/velocity).
[§16] O most happy sight (thea; contemplative vision), Asclepius! To see all these things moving under one impulse (rope; turn of scale/momentum), and to see the mover (kinounta; kin-, activator) remaining hidden (kryptomenon; krup-, concealed/cryptic) yet appearing in all things (phainomenon; pha-, shining forth/manifest).
• God as The All (Panentheism)
[§17] For He is not one thing (hen; monad/unity) but all things (panta; pan, plurality/totality). For the One is all things, and all things are One. Therefore, names are many (onomata polla; polyonymy) for the One, because He is all things; and the One has no name (anonymon; a+onyma, without-name/apophatic), because He is the Father of all.
[§18] Who then can hymn Thee? (hymnesai; song of praise). About what, or to what? Whither looking shall I praise Thee? (epainesō; epi+ainos, praise upon). Upwards or downwards, inwards or outwards? For Thou art the Place (topos; space/container), Thou art the Time (chronos; duration), Thou art the Being (on; existence).
[§19] Thou art what I speak (lalo; chatter/utter), Thou art what I think (noo; nous, intellect). Thou art what makes (poion; fabricator), Thou art what does (energoun; en+ergon, worker-in). Thou art the Good (agathon; ultimate value), having received nothing. Thou art the Father (pater; progenitor), making all things. Thou art Mind (nous; intelligence), thinking all things.
Corpus Hermeticum • Treatise III (The Holy Sermon)
Greek Text (Nock-Festugière Edition)
Hermes to Asclepius
• The Divine Principle & Cosmogenesis
[§1] The glory of all things (doxa; dok-, reputation/manifest radiance) is God (theos; tithemi, he who places/arranges). The divine (theion; divinity) is Nature (physis; phu-, emerging/growing reality). The beginning of the existing things (arche ton onton; first principle + ont-, beings) is God. Nature (physis) is Mind (nous; intellect) and Wisdom (sophia; skill/knowledge) and Power (dynamis; potentiality/force).
[§1 cont.] For it is the Divine (theion) that knows all things (eidos; eid-, seeing/knowing), both the visible (phanera; pha-, shining/manifest) and the invisible (aphanes; a+pha, unmanifest).
• The Primordial Chaos
[§2] For there was Darkness (skotos; obscurity/ignorance) boundless (apeiron; a+peirar, without limit/perimeter) in the Abyss (abyssos; a+byssos, bottomless depth) and Water (hydor; fluid element) and Spirit (pneuma; breath/wind) subtle and intelligent (lepton nueron; fine/thin + noetic), existing in Chaos (chaei; gap/void) by divine power (theia dynamei).
[§2 cont.] Then a Holy Light (phos hagion; illumination) issued forth (anethe; ana+tithemi, set up/arose) and the Elements (stoicheia; row/rank/fundamental components) were collected (page; peg-, fastened/solidified) from out of the moist substance (hygras ousias; liquid essence). And all Gods (theoi; divine powers) divided the nature of the seminal inputs (katadiarousi; kata+dia+haireo, distributed downwards).
• The Separation of the Elements
[§3] And while all things were undetermined (adioriston; a+dia+horos, undefined/mixed) and unwrought (akataskeuaston; a+kata+skeue, unequipped/unformed), the light was separated upwards (apokrithentos; apo+krino, judged away/separated out). And the heavy (bary; weight/gravity) was established downwards (themeliothentos; themelios, foundation stone) by the moist sand (ammou; sand/mud).
[§3 cont.] And fire (pyr) was distinguished (dioristhe; defined/bounded) and hung aloft (anekremasthe; ana+kremannymi, suspended up) to run the holy courses ( dromous; race-tracks/orbits).
• The Biogenesis & Cyclic Renewal
[§3 cont.] And heaven appeared (ouranos; vault/sky) with its seven circles (kyklois; cycles/spheres). And gods were seen in forms of stars (astrois; astral bodies) with all their signs (semiois; sem-, signals/zodiacal signs). And the structure (synarthrosis; syn+arthron, jointing together/articulation) was aligned with the gods in the circle of heaven.
[§4] And they begat (esporapholes; spora, sowing/seed) according to the error/wandering of God (planen; plan-, celestial motion/wandering) living things (zoa; animates) four-footed (tetrapoda), creeping things (herpeta; herp-, slithering), and those of the water (enydra; en+hydor, in-water) and the winged (ptena; pter-, flying). And all seminal sowing (spora) and creating (poiesis).
[§4 cont.] And the renewal of things (ananeosis; ana+neos, making new again) takes place according to the necessity of the cycle (anagken; constraint/force + kyklou; wheel/period) and the renovation of the gods (anakainismon; ana+kainos, restoration). For the divine is all the mixture of the cosmos (sygkrama; syn+krama, blend/temperament), Nature renewed in Nature.
Corpus Hermeticum • Treatise IV (The Cup or The Monad)
Greek Text (Nock-Festugière Edition)
Hermes to Tat
• The Creator & The Instrument
[§1] Since the Creator (demiourgos; demios+ergon, public craftsman/artisan) made the whole cosmos (ton panta kosmon; ordered universe) not with hands (chersin; cheir, manual limb) but by the Word (logo; leg-, articulating reason/speech), conceptualize him thus (hypolabe; hypo+lambano, take up/suppose) as present and existing continually (aei onta; eternal being), having made all things, being the One and the Only (monon; mon-, solitary/unique).
[§1 cont.] For neither appeared (ephane; pha-, shine/manifest) anyone before Him, nor will appear after Him. The Father (pater; pa-, generator) and the Good (agathon; ultimate value) are names appearing in no other.
• Speech (Logos) vs. Mind (Nous)
[§3] "Why then, Father, did God not impart Mind (noun; intellect/intuitive grasp) to all men?" "Because He willed, my child, to set it up (theinai; tithemi, place/establish) as a prize (athlon; contest reward/trophy) for souls."
• The Sacrament of the Crater (The Mixing Bowl)
[§4] He filled a great Mixing Bowl (kratera megan; kera-, to mix/wine-cup) with Mind (noos; nous) and sent it down (katepempse; kata+pempo, dispatched downwards), giving a herald (keryka; announcer/messenger) command to proclaim to the hearts of men (kardias; kar-, core/seat of will):
[§4 cont.] "Dip yourself (baptison; bap-, immerse/submerge) you who are able, into this Cup (kratera), you who believe (pisteuousa; pist-, trust/faith) that you will ascend to Him who sent the Cup (aneleusetai; ana+erchomai, go up), you who recognize for what you were born (genones; gen-, came into being)."
• The Gnostics (Those Who Dipped)
[§5] As many therefore as gave heed (prosechon; pros+echo, held to/attended) to the proclamation (kerygmati; message) and were dipped (ebaptisanto) in the Mind, these partook of the Gnosis (gnoseos; gno-, experiential knowledge) and became perfect men (teleioi; telos, end/complete), having received the Mind.
• The Hylics (Those Who Failed)
[§5 cont.] But as many as failed to hear (hemarton; hamartia, missed the mark/sin) the proclamation, these possess the Logos (logon; speech/discursive reason) but not the Mind, ignoring (agnoountes; a+gno, not-knowing) why they were born and from whom.
[§6] These derive their sensations (aistheseis; aisth-, sensory perception) like animals (aloga zoa; without-logos creatures) and consisting of anger and lust (thymou kai orges; passion + wrath), they do not admire the things worthy of vision (theas; contemplative sight), but turn their attention to the pleasures and appetites of the body (hedonas; hed-, sweet/pleasure + orexeis; reaching out/desire).
• The Ascent to the Monad
[§8] For the Monad (monas; unity/point) being the beginning and root of all things (arche kai riza; first principle + rad-, source), is in all things as the root and beginning. Without a beginning nothing exists; but the beginning is from nothing, but from itself.
[§9] If you apprehend this, O Tat, you will see the Image of God (eikona; icon/likeness) appearing in your eyes. Though the divine is invisible (aphanes; a+pha, unseen), in the contemplation of the cosmos it becomes visible.
[§10] For the Lord manifests Himself (emphanizei; en+pha, shows in) through the whole cosmos. Understand then the making (poiesin; creative act) of the sun, the course of the moon, the order of the stars. Who is it that maintains their order? (taxis; military rank/arrangement). Every order is circumscribed by number and place (arithmo kai topo; quantity + space).
[§11] Just as in man there is Mind and Word and Soul (nous kai logos kai psyche), Mind being the ruler (archon), Logos being the interpreter (hermeneus; Hermes/translator), so in the cosmos the Creator is the Mind.
Corpus Hermeticum • Treatise V
Greek Text (Nock-Festugière Edition)
That God is Invisible Yet Is Most Manifest
Hermes to Tat
• The Paradox of Manifestation
[§1] I will tell you this sermon also (logon; leg-, discourse/teaching), O Tat, so that you may not remain uninitiated (amyetos; a+mueo, outside the mysteries) into the name of the Superior God (kreittonos theou; superior/mightier deity). Observe (noei; nous, grasp with intellect) how that which seems invisible (aphanes; a+pha, un-shining/hidden) is strictly speaking the most manifest (phanerotaton; pha-, shining brightest/most visible).
[§1 cont.] For He does not hide Himself (kryptei; krup-, conceal/encrypt) but manifests Himself in all things (emphanizei; en+pha, shows-in/displays). For this is the nature of God (idion; peculiar property/essence): to appear (phainesthai; pha-, to shine forth/be seen). He makes all things manifest (dela; clear/visible), yet He is not manifest.
• The Creator Seen Through Creation
[§2] Pray first to the Lord and Father (euchou; euch-, vow/pray + patri; pa-, generator) that He may enable you to find the God (noun; intellect/perception). For he is not audible (akoustos; akou-, heard) nor visible to eyes (opthalmois; opt-, organ of sight), but visible to Mind and Heart (noi kai kardia; intellect + core will).
[§3] If you wish to see Him (idein; id-, perceive/vision), think of the sun (helion), think of the course of the moon (selenes dromon; running/orbit), think of the order of the stars (astron taxin; arrangement/rank). Who is the one maintaining this order? (teron; ter-, guarding/keeping). For every order is bounded by place and number (topo kai arithmo; space + quantity).
• God as the Unbegotten Maker
[§6] For He is the Unbegotten (agennetos; a+gen, not-birthed) Maker of things begotten (genneton; birthed/generated). For the begotten cannot exist prior to the Maker. He is the One Only (monos; mon-, solitary) and the One All (panta; pan, totality).
[§9] Therefore, He has no name (anonymos; a+onyma, without-name), because He is all names. He has no face (aprosopos; a+prosopon, without-mask/countenance), because He is all faces. He is the Mind thinking (nous noon), the Father making (pater poion), the God acting (theos energon; en+ergon, working-in).
• Pantheistic Hymn
[§10] He is the One (heis; unity) and the All (to pan). If anything exists that He is not, then He is not the All. But since He is the All, all things are He.
[§10 cont.] This is the God (houtos; this one/demonstrative): Greater than a name (kreitton onomatos; superior to noun/title), Invisible (aphanes; a+pha, unseen), Most Manifest (phanerotatos; pha-, brightest appearance). Contemplated by the mind (noi theoretos; thea-, beheld by intellect), seen by the eyes (opthalmois horatos; hor-, perceived by sight). Bodiless (asomatos; a+soma, without-matter), Multi-bodied (polysomatos; poly+soma, many-forms).
[§11] There is nothing in the whole cosmos which He is not. For He is the Being (on; ont-, existence) and the Non-Being (ouk on). The Being He has made manifest (ephanerosen), the Non-Being He holds within Himself.
[§11 cont.] Who can praise Thee? (hymnesei; song of praise). For what? (hyper tinos; on behalf of what). For what Thou hast made, or for what Thou hast not made? For Thou art the Space in which all things are (topos; container/place). Thou art the Agent (energon; worker), Thou art the Patient (paschon; path-, suffering/experiencing).
Corpus Hermeticum • Treatise VI
Greek Text (Nock-Festugière Edition)
That the Good is in God Alone and Nowhere Else
Hermes to Asclepius
• The Definition of The Good
[§1] The Good, O Asclepius, is in nothing (oudeni; absolute negation) except in God alone; or rather, the Good is God Himself always (aei; eternal duration). If this is so, it must be the essence (ousian; being/substance) unmovable and devoid of genesis (akineton... ageneton; a+kineo, static + a+gen, uncreated/unborn).
[§1 cont.] For the Good is the supplier of everything (choregos; choros+ago, chorus-leader/provider) and takes nothing (lambanon ouden; receiving zero). God gives all things and receives nothing. Therefore, the Good is God (to agathon theos).
• The Cosmos as Fullness of Evil
[§3] For the Cosmos is a fullness (pleroma; ple-, plenitude/filling up) of evil (kakias; badness/vice), just as God is the fullness of the Good (agathou). The beautiful things here (kala; kal-, aesthetic beauty) are such only by comparison to the ugly.
[§4] For it is impossible (adynaton; a+dyn, without-power/incapable) for the Good to be here (enthade; in-this-place/material realm), for matter is subject to genesis (hyle genetie; forest/matter + gen-, becoming). The Good becomes evil here (kakynetai; turns bad) when it is seized by the passions.
• The Obstacle of the Passions
[§5] For how can the Good exist in the midst of passions? (pathesin; path-, suffering/emotion). We are mastered by pleasures (hedonon; hed-, sweetness/hedonism), fears (phobon; phobia/terror), and greeds (pleonexion; pleon+echo, having-more/avarice).
[§6] And the greatest evil is this: that we suppose these things to be good. Gluttony (gastrimargia; gaster+margos, belly-madness) is considered a virtue. Error (plane; wandering/straying) is the leader of all evils here.
Corpus Hermeticum • Treatise VII
Greek Text (Nock-Festugière Edition)
The Greatest Evil Among Men is Ignorance of God
Hermes
• The Call to Awakening
[§1] Whither are you carried, O Men (anthropoi; anthro-, human), intoxicated (methyontes; methu, wine-drunk/sodden), having drunk the unmixed wine of Ignorance? (akraton... agnosias; a+kratos, strong/pure + a+gno, lack of knowledge). You cannot bear it, but are already vomiting it forth (emeite; emesis/spew).
[§1 cont.] Stop! Be sober! (nepsate; ne-pho, drink no wine/vigilant). Look up with the eyes of the heart (opthalmois tes kardias; opt-, vision + kard-, core/will). If not all of you, at least those who are able (dynamenoi; dun-, having power).
• The Flood of Error
[§2] For the malice of Ignorance (kakia; vice/badness) floods the whole earth (kataklyzei; kata+klyzo, washes down/deluge) and ruins the soul enclosed in the body (psychen... en dedemenen; life-principle + bound/fettered), not allowing it to anchor in the havens of Salvation (limenas soterias; harbor + sozo, safety/deliverance).
• The Enemy Within (The Body)
[§2 cont.] Seek the Guide (cheiragogon; cheir+ago, hand-leader) who will lead you to the Doors of Gnosis (thyras; portals/gates). There shines the Light that is clean of darkness (phos katharon skotous; illumination + katharsis, pure). There no one is drunk, but all are sober (nephousin; alert/clear-headed).
[§3] But first you must tear off the tunic you wear (chitona; tunic/garment): the web of ignorance (hyphasma; hyph-, woven fabric), the support of wickedness (sterigma; prop/foundation), the bond of corruption (desmon phthoras; desm-, chain + phther-, decay), the living death (zonta thanaton; zoe+thanatos, animate corpse).
[§3 cont.] It is a sensing corpse (aisthetos nekros; aisth-, feeling + nekr-, dead body), a tomb you carry around (taphon peri phoron; portable sepulcher), a robber in the house (enoikos lestes; en+oikos, dweller-within + bandit). Such is the enemy you wear.
Corpus Hermeticum • Treatise VIII
Greek Text (Nock-Festugière Edition)
That None of the Things that Are is Destroyed, but Men Erroneously Say Changes are Destructions and Deaths
Hermes to Tat
• The Definition of Death as Dissolution
[§1] Concerning the Soul and Body (psyches kai somatos; life-principle + corporeal frame), O Son, we must speak. Death is a name (thanaton... onoma; extinction + word/title) devoid of fact (ergou; work/reality), arising from custom (synetheias; syn+ethos, habit/convention) and ignorance (agnoias; a+gno, lack of knowledge).
[§1 cont.] For death is the dissolution of a weary body (dialysis; dia+lyo, loosening apart/breaking up) and the number of the body is completed (arithmou; quantity/measure). Nothing of the things that are is destroyed (apollytai; apo+ollymi, perish utterly/ruin), but the dissolution of the compound (syntheseos; syn+tithemi, putting together/composition) is mistakenly called death.
• The Hierarchy of Immortals
[§2] Listen, O Son: God is the Father (pater; pa-, generator/source), the Cosmos is the Son (kosmos... huios; ordered universe + offspring). God is immortal (athanatos; a+thanatos, deathless) and the Cosmos is immortal. But the Cosmos is not God, for it was made (poietos; poi-, fabricated/created).
[§3] The Father is the source of life (arche tes zoes; first principle + z-, vital force). The Cosmos is the matter of life (hyle; timber/material substrate). The Father is eternal (aidios; always-existing), the Cosmos is ever-living (aeizoon; aei+zoe, perpetually alive).
• God, Cosmos, and Man
[§5] God is in the Mind (nous; intellect/spirit), the Mind is in the Soul (psyche; anima), the Soul is in Matter (hyle; dense substance). God is the Cause (aitios; origin/responsibility), the Cosmos is the Instrument (organon; tool/implement), Matter is the Patient (paschon; path-, suffering/recipient).
[§5 cont.] There is a Third Living Being (triton zoon; animate creature), Man (anthropon), made in the image of the Cosmos (eikona; likeness/icon). Man has Mind (noun), unlike the other animals (alogon; a+logos, without speech/reason).
Corpus Hermeticum • Treatise IX
Greek Text (Nock-Festugière Edition)
On Understanding and Sensation
Hermes to Asclepius
• Sensation vs. Understanding
[§1] Yesterday, Asclepius, I delivered the Perfect Sermon (teleion logon; telos, end/completion + leg-, discourse). Now I think it necessary (anagkaion; anagke, constraint/necessity) to speak concerning Understanding and Sensation (noeseos kai aistheseos; noi-, intellectual grasp + aisth-, sensory perception).
[§1 cont.] For Sensation and Understanding seem to differ (diapherein; dia+phero, carry apart/differ). The one is material (hylike; hylo-, matter-bound), the other essential (ousiodes; ousia, substance/being). But to me, they appear united (henosthai; hen-, made one) and not separated (diestanai; dia+histemi, standing apart).
• The Purification of the Intellect
[§4] For the Mind conceives thoughts (kyei noemata; ky-, gestate/pregnant with ideas) either good or evil. If the matter is dense (pyknes; thick/frequent), the seeds of God (spermata tou theou; speiro, sow/germ) cannot burst forth. But if the soul is illuminated (ellampomenes; en+lampo, shine in), the Mind works freely.
• The Demon and the Impious Soul
[§5] To the impious soul (asebei; a+seb, ungodly/irreverent), the Mind does not show itself (ouphainetai; pha-, shine/appear). But an avenging Demon (daimon timoros; divine power + time-ouros, watcher of honor/retribution) falls upon it.
[§5 cont.] He whips the soul (mastizei; mastix, scourge/whip) with the goads of sins (hamartematon; hamart-, missing the mark/error). And the soul, being scourged, burns (kaiei; kau-, consume with fire), and rushes toward murders (phonous; slaughter) and outrages (hybreis; hubris, violence/insolence).
• The Pious Soul
[§6] But the Pious Soul (eusebes; eu+seb, rightly reverent) knows all things (oide panta; eid-, saw/knew). Whatever happens to him, he speaks well of God (euphemei; eu+phemi, use propitious speech). Being guided by the Mind (nooumenos; noi-, directed by intellect), he shines like a light (lampei; illuminates).
[§10] Therefore, do not say, O Asclepius, that God is the cause of evil. God is the giver of all good things (choregoun; chorus-leader/provider). The seeds are from God (spermata), but the reception (hypodoche; hypo+dechomai, receiving/container) depends on the nature of the soil.
Corpus Hermeticum • Treatise X
Greek Text (Nock-Festugière Edition)
The Key (Kleis)
Hermes to Tat
• The Nature of the Good
[§1] The Good is that which nothing can alter (analloioton; a+allos, unchangeable). It is the Father (pater), because He generates all things. For the function of the Father (idion; peculiar property) is to create (poiein; to make/fabricate).
[§2] Therefore, the greatest impiety (asebeia; a+seb, lack of reverence) is to attribute to God (anapherein; ana+phero, carry up/refer) the cause of things that are not good. God sends down no evil (kakian; vice/badness).
• The Soul's Motion
[§7] The Soul is an incorporeal essence (ousia asomatos; being + a+soma, bodiless). And even if it is in a body (en somati), it preserves its own nature (terei; ter-, guard/keep). For the Mind is the benefactor of the Soul (euergetes; eu+ergon, good-worker).
• Metempsychosis & The Hierarchy of Souls
[§8] The Soul that enters into a human body (anthropinon; anthropos, human) is happy (eudaimon; eu+daimon, having good spirit). But if it acts badly (kakose; kak-, evil), it is condemned to migrate (metabainei; meta+baino, step across/transfer) into the bodies of animals.
[§8 cont.] This is the punishment of the Soul (kolasis; pruning/chastisement): to become an irrational animal (alogon zoon; without-speech creature). But the soul that has Gnosis (gnosin; gno-, experiential knowledge) becomes a God (theos ginetai).
• The Structure of the Cosmos
[§11] The order of the Universe (taxis; military rank/arrangement) is this: God, the Father (theos pater). The Cosmos, the Son (kosmos huios). And the Soul, the Administrator (dioikousa; dia+oikos, house-manager).
[§11 cont.] The Sun (helios) is the Demiurge (demiourgos; demios+ergon, public worker/creator) of generation. For the Sun preserves (sozei; soz-, save/keep safe) and nourishes (trephei; troph-, food/nurse) all things.
• The Sun as Image of God
[§24] For just as the Sun illuminates the physical cosmos (aistheton kosmon; aisth-, perceptible universe), so the Good illuminates the intelligible cosmos (noeton; noi-, conceivable/intellectual). The Sun is the Image of the Creator (eikon; icon/likeness).
Corpus Hermeticum • Treatise XI
Greek Text (Nock-Festugière Edition)
Mind (Nous) to Hermes
• The Hierarchy of Being
[§1] Master this sermon (logon; leg-, discourse/rational structure), O Hermes. For the cosmos is made by God (theou; tithemi, placer/arranger) and is in God. But the source (arche; first principle) of all things is God. The source of the Cosmos is the Eternity (aion; aei+on, ever-being/duration).
[§2] God makes the Eternity (aiona), the Eternity makes the Cosmos (kosmon; order/ornament), the Cosmos makes Time (chronon; linear duration), and Time makes Genesis (genesin; gen-, becoming/birth).
[§2 cont.] The essence of God (ousia; being/substance) is the Good (agathon; ultimate value). The essence of Eternity is Identity (tautotes; tauto, the same). The essence of the Cosmos is Order (taxis; arrangement/rank). The essence of Time is Change (metabole; meta+ballo, throwing across/alteration).
• God is Energy (Actus Purus)
[§5] For God is not idle (argon; a+ergon, workless/inactive), since then all things would be idle. For all things are full of God (plere; ple-, plenum/fullness). But nowhere in the cosmos is there idleness (argia). For idleness is a name empty of fact (kenon... pragma; void + prag-, deed/matter).
[§6] For the activity of God (energeia; en+ergon, in-work/operation) is Mind (nous) and Soul (psyche). If God should cease working (energon), which is impossible (adynaton; a+dyn, without-power), He would cease being God.
• The Divine Imagination
[§19] See what power you have (dynamin; dun-, capacity/force) and what speed (tachos; velocity). Can you do these things, but God cannot? Consider God in this way: As having all thoughts within Himself (noemata; noi-, conceptions) like the whole cosmos.
[§20] If you do not make yourself equal to God (exisoses; ek+isos, equalize out), you cannot understand God. For like is understood by like (homoion; same/similar). Leap clear of all that is corporeal (somatikou; soma, body), and grow to a like expanse (auxetheis; aux-, increase/grow) with that Greatness which is beyond all measure (amegethei; a+megas, without-size).
• Omnipresence of Consciousness
[§20 cont.] Become higher than all height (hypsous; elevation), lower than all depth (bathous; deep/abyss). Sense within yourself (aisthou; aisth-, perceive) all the sensations of creation: fire, water, dry and moist. Be everywhere at once (pantachou; pan+achos, all-places): in earth, in sea, in heaven.
[§20 cont.] Be not yet born (agennetos), in the womb (gasteri; stomach/womb), young, old, dead, and beyond death. If you grasp all these things at once (athroas; gathered together/collective) —times, places, deeds, qualities, quantities— you can understand God (noesai; noi-, intellectual grasp).
Corpus Hermeticum • Treatise XII
Greek Text (Nock-Festugière Edition)
On the Common Mind
Hermes to Tat
• Mind vs. Speech
[§1] The Mind, O Tat, is of the very substance of God (ousias tou theou; essence + deity), if indeed there is a substance of God. And of what nature this substance is, He alone knows exactly. The Mind therefore is not cut off (apotetmemenos; apo+temno, cut off/severed) from the essentiality of God.
[§6] Animals, O Tat, do not have Speech (logon; leg-, articulate reason), but Voice (phonen; sound/cry). Speech and Voice are not the same. For Speech is common to all men (koinos; shared), but Voice is peculiar to each kind of animal (idion; private/distinct property).
• Fate (Heimarmene) and Necessity
[§5] "Is not Fate, O Father, over all things?" (heimarmene; heiromai, to receive share/destined portion). "Necessity, O Tat, acts as a servant to Providence (pronoia; pro+nous, fore-mind). Fate is the administrator (dioiketes; dia+oikos, house-manager) of Necessity (anagkes; force/constraint)."
[§6] All things are produced by Nature (physeos; phu-, growth) and by Fate, and there is no place void of Providence. But the Mind (nous) is the ruler of all (archon; arch-, first/leader). It is the autocrat (autokrator; auto+kratos, self-power) of the soul.
• The Mastery of the Mind
[§7] The Mind, being the Soul of God (psyche theou), exercises control over Fate and Law (nomou; custom/law). It makes the soul that is under Fate (hypeimarmenen; hypo+heimarmene) superior to Fate (kreittona; stronger/better).
[§8] But the wicked soul (kake; bad/vice), Mind does not enter. I, the Mind, shut the doors (apokleio; apo+kleis, close off/key) to evil counsels. But to the foolish (anoetois; a+nous, mindless), I leave them to the storm of the passions (cheimoni; winter storm/tempest).
Corpus Hermeticum • Treatise XIII
Greek Text (Nock-Festugière Edition)
On Rebirth (Palingenesia)
Hermes to Tat
• The Womb of Wisdom
[§1] "I do not know, O Father, from what womb (metras; matrix/uterus) a man is born again (anagennethai; ana+gen, generated up/again), nor from what seed" (sporas; sowing). "My Son, Wisdom is the womb (sophia... metra; skill/divine knowledge), conceived in Silence (sighe; quietness/mystic silence). The seed is the True Good (to alethinon agathon)."
[§2] "Who is the sower, Father?" (speiron; sper-, scattering seed). "The Will of God, O Child" (thelema; thel-, wish/volition). "And what sort of man is generated?" "The Son of God, the One Man" (anthropos; archetypal human).
• The Ten Powers of God vs. The Twelve Vices
[§7] Understand, Son, the tent we dwell in (skenos; tabernacle/body) is composed of the Circle of the Zodiac (zodiakou kyklou; zo-, living figures + cycle). This comprises twelve numbers (arithmous; quantities), which are twelve torments (timoriai; avengers/punishments).
[§8] Ignorance (agnosia) is driven out by Gnosis (gnosis). Grief (lype; pain/sorrow) by Joy (chara; grace/delight). Intemperance (akrasia; a+kratos, lack of power/control) by Self-control (egkrateia; en+kratos, holding-in power). Injustice (adikia; a+dike, not-right) by Justice (dikaiosyne).
[§9] By the Ten Powers (dekadynamei; ten-forces), the intellectual birth is constituted (noera genesis; noi-, mental + gen-, birth). The Decad expels the Dodecad (dyodekada; two-ten/twelve). For the Ten is the number of the Soul (psychikos), but the Twelve is of Matter (hylikos).
Corpus Hermeticum • Treatise XIII (Continued)
Greek Text (Nock-Festugière Edition)
On Rebirth (Palingenesia)
Hermes to Tat
• The Secret Hymn of Rebirth
[§17] Let the nature of the cosmos yield (katargeistho; kata+argeo, become idle/inactive) and let every measure be silent (sigato; sige, mystic silence). Open, O Heavens (anoigetho; ana+oigo, open up). Stand still, O winds (anemoi; anemos, breath/gale). For I am about to hymn the Lord of Creation (hymnein ton kyrion tes ktiseos; song of praise + kti-, building/creature).
[§18] Receive from me the rational sacrifice (logiken thysian; log-, spiritual/word-based + thy-, burnt offering). O Powers within me (dynameis; dun-, potencies), hymn the One and the All (to hen kai to pan). Sing with my Will (thelemati; thel-, volition). Gnosis, holy Gnosis (gnosis hagia), being illuminated by thee (photistheis; phos, light), I hymn the Intelligible Light (noeton phos; noi-, intellectual).
[§19] O Life, save me (zoe; z-, vital force). O Light, illuminate me (phos). O God, Spirit, illuminate me (pneuma). For the Mind is the Shepherd (poimen; herdsman/guide). Thy Word (logos) through me hymns Thee. For Thou art God, and Thy Man cries these things.
[§22] This, O Son, is the wisdom of Rebirth (palingenesias). Having grasped this (noesas; noi-, intellect), you will never be deceived (planathese; plan-, wander/err). The rest, keep in silence (sige). The virtue of Gnosis is silence.
Corpus Hermeticum • Treatise XIV
Greek Text (Nock-Festugière Edition)
Asclepius to the King
• God as the Universal Maker
[§1] Since you say God is the Maker of all things (poieten; poi-, fabricator/poet), O King, hear my speech. God is not a name (onoma; noun/title) but a thought (noema; concept) and a power (dynamis; force/potential). He is the Maker (poietes) not of some things, but of all.
[§2] For if He did not make all things, He would not be God. For the incomplete is not divine (ateles; a+telos, without end/perfection). God is the fullness (pleroma; ple-, plenum) and the completion.
• The Unbegotten vs. The Begotten
[§4] The Maker is unbegotten (agennetos; a+gen, not-birthed). But the things made are begotten (genneta). The body is begotten (soma), for it is dissolved (dialyetai; dia+lyo, loosened apart). But the Maker is eternal (aidios; aei, always).
Corpus Hermeticum • Treatise XVI
Greek Text (Nock-Festugière Edition)
Definitions of Asclepius to King Ammon
• God, The Sun, and The Demons
[§1] The Sun is the Charioteer (heniocheus; henia+echo, rein-holder) of the Cosmos. He binds together (synechei; syn+echo, holds together/sustains) heaven and earth. The Sun is the Image of the Creator (eikon tou demiourgou; icon/likeness + demios+ergon, public worker).
[§3] Around the Sun are the choral bands of Demons (choroi daimonon; dance-troupe + daimon, spirit/divider). These dwell in the region of the air (en to aeri; atmospheric realm) and rule over the affairs of men (dioikousi; dia+oikos, manage house).
• The Hierarchy of Governance
[§5] God is the Father of all (pater panton). The Sun is the Demiurge (demiourgos). The Cosmos is the Instrument (organon; tool). The Soul is the Form (eidos; id-, visible shape). Matter is the Vessel (angeion; recepticle).
[§7] The Demons (daimones) move the souls of men (psychas) through hope and fear (elpidos kai phobou). They shape destinies (heimarmenen; heiromai, allotted share). But the Rational Soul (logike psyche) that is illuminated by God (ellamphtheisa; en+lampo, shine-in) is free from the Demons.
Corpus Hermeticum • Treatise XVII
Greek Text (Nock-Festugière Edition)
Fragment
[§1] Reflect on this, O King: All things are in God. Not as in a place (topo; space/container), but as in a Mind (nous). For the place is body (soma), but the Mind is incorporeal (asomatos). Therefore, the things in God are not restricted (ou periechetai; peri+echo, held around/confined), but are thought (noeitai; noi-, conceived).
Corpus Hermeticum • Treatise XVIII
Greek Text (Nock-Festugière Edition)
On the Soul and the Hindrances of the Body
• The Soul's imprisonment
[§1] For the Soul, O King, is something incorporeal (asomaton) and divine (theion). But when it enters the body (soma), it is hindered (empodizetai; en+pous, fettered at the foot). Just as a fire burning in damp wood (hygro xylo; moist timber) gives off smoke (kapnon) and not light (phos).
[§3] So the Soul, weighed down by the body (bebarymene; barys, heavy/gravity), forgets its own nature (epilanthanetai; epi+lanthano, concealed/lethe) and serves the body. But when it is purified (kathartheisa; katharsis, purged), it shines forth (lampei) and knows the God.
[End of the Standard Corpus Hermeticum Treatises]
Asclepius • The Perfect Sermon
Latin Text (Nock-Festugière / Corp. Herm. Vol II)
• The Sacred Conclave
[§1] It is God, God, O Asclepius, who has led you to us (Lat: Deus; dyeu-, to shine/sky-father). It is a divine meeting (divinum; divus, godlike) that we hold today. Let Tat be present (intersit; inter+sum, be among/participate) and Hammon (Hammon; Amun, the Hidden One). But keep away the crowd (vulgi; vulg-, common people/mob) for it is not right (fas; divinely lawful) to publish the divine mysteries to the uninitiated (profanis; pro+fanum, outside the temple).
• The Unity of All (Unus Omnia)
[§2] All things flow from the One (omnia; omni-, all/totality) and return to the One (unum; oinos, unity). The One is All, and All is One (unus omnia). For the universe consists of God and Matter (materia; matr-, mother/timber/substance).
[§3] Heaven is the governor (gubernator; guber-, steer/pilot) of all bodies. But the Maker (opifex; opus+facio, work-maker/craftsman) of heaven is God. The essence (substantia; sub+sto, standing under/underlying reality) of God is Intellect (intellectus; inter+lego, choosing between/understanding).
• Man: The Great Miracle (Magnum Miraculum)
[§6] Therefore, O Asclepius, man is a great miracle (magnum miraculum; mir-, to wonder at/marvel), a being worthy of reverence and honor (adorandum; ad+oro, speak to/pray + honore; hon-, dignity/repute).
[§6 cont.] For he passes into the nature of a god (naturam; nas-, born/essential character) as though he were himself a god. He knows the genus of demons (daemonum; daio, divide/spirit) and despises the human part of himself (humanam; hum-, earth/ground), relying on the divinity of the other part.
[§6 cont.] O how much happier is the formation of man! (commixtio; com+misceo, blending together). He is linked to the gods by kinship (cognatione; co+gnatus, born-with/blood-relation) and he looks down upon the earth.
• The Hierarchy of Souls
[§7] Not all men possess Intellect (intellectum). Those who are content with the body (corpori; corp-, flesh/structure) possess only Reason (ratione; rat-, calculation/logic). But those who are illuminated (inlustrati; in+lustro, light-infused) by the divine mind partake of the Gnosis (disciplina; disc-, learning/instruction).
• Theurgy: Man Creating Gods
[§23] "Are you speaking of statues, O Trismegistus?" (statuas; sta-, to stand/set up). "Statues, O Asclepius, do you see how you lack faith?" (diffidis; dis+fides, trusting apart/doubt). "I mean statues ensouled and conscious (animatas sensu; anima, breath/soul + sensus, feeling), filled with spirit (plenas spiritu; spir-, breath/life), doing great things (tanta facientes; making great works)."
[§24] Just as the Father and Lord made the eternal gods (aeternos; aevum, age/everlasting), so also humanity (humanitas) fashions its own gods (deos suos fingit; fin-, shape/mold). Delighting in the likeness of humanity (similitudine; simil-, likeness), man makes gods in his own image (vultus; countenance/face).
• The Lament: The Prophecy of Egypt's Fall
[§24] Do you not know, Asclepius, that Egypt is the image of Heaven (imago caeli; cael-, sky/abode of gods)? Or rather, the projection of all things governed in heaven (proiectio; pro+iacio, throw forth/down). To speak the truth (verius; ver-, true), our land is the temple of the whole world (templum mundi; tem-, cut off space/sacred precinct + mundus, clean/ordered cosmos).
[§24 cont.] And yet, a time will come (tempus; tem-, span/season) when it will appear that the Egyptians served the Divinity in vain (frustra; in error/uselessly). The Divinity will depart from the earth (numen; nu-, nod/divine will) and return to heaven. Egypt will be forsaken (viduata; vidua, widowed/bereft), and the land of religion will be left desolate.
[§25] O Egypt, Egypt! Only fables will remain of your religion (fabulae; fa-, speak/story), incredible to posterity (incredibiles; in+credo, unbelieved). Only words cut in stone will survive (lapidibus; lapis, stone), narrating your pious deeds (pia facta; dutiful acts).
[§25 cont.] The Scythian or Indian (Scythes aut Indus; barbarian types) will inhabit this fair land. For the Divinity goes back to heaven (caelum repetit). Strangers will possess the country (alienigenae; alius+genus, other-born). Religion will be prohibited (interdicta; inter+dico, spoken between/forbidden) under penalty of law.
• The Apocalypse of the Elements
[§26] In that day, the world will no longer seem to be worthy of wonder (dignus; worthy/fitting + admiratione; ad+miror, wonder at). This whole good (totum bonum), than which nothing better was ever seen, will be threatened with destruction (periculo; trial/danger).
[§26 cont.] Darkness will be preferred to light (tenebris; ten-, shadow/gloom). Death will be judged more useful than life (mors... vita). No one will raise his eyes to heaven. The pious man will be thought insane (dementem; de+mens, out-of-mind), the impious man wise (impium sapientem; sap-, taste/discern).
• The Restoration (Apokatastasis)
[§26] But when all these things have happened, O Asclepius, then God the Creator (dominus et pater; master + father), looking upon the crimes (factis; deeds/crimes), will oppose the disorder (vitiis; fault/vice). He will cleanse the world by floods (eluens; e+lavo, wash out), or burn it by fire (igne; ign-, fire/ignition), or finish it by wars and pestilences (pestilentiis; plague).
[§26 cont.] And thus He will bring back his world to its ancient form (ad antiquam faciem; ante, before/old face), so that the Cosmos may again appear worthy of reverence (adorandus).
• The Final Prayer
[§41] We thank Thee, O Most High (summe; super-, highest). For by Thy grace alone we have attained the light of Gnosis (lumen cognitionis; co+gnosco, know together). We rejoice that Thou hast shown Thyself to us wholly (totum). We rejoice that Thou hast deigned to make us gods while still in the body (in corpore deos).
[§41 cont.] The only offering of man to God (gratulatio; grat-, grace/thanksgiving) is to know His majesty (maiestatem; magn-, greatness). Having prayed thus, we turn to a pure meal (cenam puram; ka-, clean/sacred), free of the flesh of animals (animalium; anim-, breathing beings).
[End of Latin Asclepius]