Pymander, books 11–12: Of the common mind; the Crater or Monas

THE Eleventh Book OF Hermes Trismegistus. Of the Common Minde to Tat.

THe minde, O Tat, is of the very essence of God, if yet there be any Essence of God.

2. What kinde of Essence that is, he alone knows himself exactly.

3. The minde thereof is not cut off, or divided from the essentiality of God, but united as the light of the Sun.

4. And this Minde in men, is God, and therefore are some men Divine, and there Humanity is near Divinity.

5. For the good Demon called the Gods, immortal men; and men, mortal Gods.

6. But in the bruit Beasts, or unreasonable living wights, the Minde is their Nature.

7. For where there is a Soul, there is the Minde; as where there is Life, there is also a Soul.

8. In living Creatures therefore, that are without Reason, the Soul is Life, voyd of the operations of the Minde.

9. For the Minde is the Benefactor of the Soules of men, and worketh to the proper Good.

10. And in unreasonable things it co-operateth with the Nature of every one of them, but in men it worketh against their Natures.

11. For the Soul being in the Body, is straight way made Evil by Sorrow, and Grief, and Pleasure or Delight.

12. For Grief and Pleasure, flow like Juices from the compound Body, whereinto, when the Soul entereth, or descendeth, she is moystened and tincted with them.

13. As many Souls therefore, as the minde governeth or overruleth, to them it shews its own Light, resisting their prepossefsions or presumptions.

14. As a good Physitian grieveth the Body, prepossefsed of a disease, by burning or launcing it for healths sake.

15. After the same manner also, the Minde grieveth the Soule by drawing it out of Pleasure, from whence every disease of the Soul proceedeth.

16. But the great Disease of the Soul is Atheism, because that opinion followeth to all Evil, and no Good.

17. Therefore the Minde resisting, it procureth Good to the Soul, as a Physitian health to the Body.

18. But as many Souls of men, as do not admit or entertain the Minde for their Governor, do suffer the same thing that the Soul of unreasonable living things.

19. For the Soul being a Cooperator with them, permits or leaves them to their concupiscences, whereunto they are carried by the torrent of their Appetite, and so tend to brutishnesse.

20. And as bruit Beasts, they are angry without reason, and they desire without reason, and never cease, nor are satisfied with evil.

21. For unreasonable Angers and Desires, are the most exceeding Evils.

22. And therefore hath God set the Mind over these, as a Revenger and Reprover of them.

23. Tat. Here, O Father, that Discourse of Fate and Destiny, which thou madest to me, is in danger to be overthrown: For if it be fatal for any man to commit Adultery or Sacriledge or do any evil, he is punished also, though he of necessity do the work of Fate or Destiny?

24. Herm. All things, O Son, are the work of Fate, and without it, can no bodily thing, either Good or Evil be done.

25. For it is decreed by Fate, that he that doth any evil, should also suffer for it.

26. And therefore he doth it, that he may suffer that which he suffereth, because he did it.

27. But for the present let alone that speech, concerning Evil and Fate, for at other times we have spoken of it.

28. Now our discourse is about the Minde, and what it can do, and how it differs, and is in men such a one, but in bruit Beasts changed.

29. And again, in bruit Beasts it is not beneficiall, but in men by quenching both their Anger and Concupiscences.

30. And of men thou must understand, some to be rationall or governed by reason, and some irrationall.

31. But all men are subject to Fate, and to Generation, and Change; for these are the beginning and end of Fate or Destiny.

32. And all men suffer those things that are decreed by Fate.

33. But rationall men, over whom, as we said, the Minde bears rule, do not suffer like unto other men; but being free from viciousnesse, and being not evil, they do suffer evil.

34. T[…]. How sayest thou this again, Father? An Adulterer, is he not evil? A Murtherer, is he not evil? and so all others.

35. Herm. But the rationall man, O Son, will not suffer for Adultery, but as the Adulterer; not for Murther, but as the Murtherer.

36. And it is impossible to escape the Quality of Change, as of Generation; but the Viciousnesse, he that hath the Mind, may escape.

37. And therefore, O Son, I have alwayes heard the good Demon say, and if he had delivered it in writing, he had much profited all mankinde: For he alone, O Son, as the first born, God, seeing all things, truly spake Divine words. I have heard him say sometimes, That all things are one thing, especially intelligible Bodies or that all especially intelligible Bodies are one.

38. We live in Power, in Act, and in Eternity.

39. Therefore a good Minde, is that which the Soul of him is.

40. And if this be so, then no intelligible thing differs from intelligible things.

41. As therefore it is possible, that the Minde, the Prince of all things; so likewise that the Soul that is of God, can do whatsoever it will.

42. But understand thou well, for this Discourse I have made to the Question which thou askest of me before, I mean concerning Fate and the Mind.

43. First, if, O Son, thou shalt diligently withdraw thy self from all contentious speeches, thou shalt finde that in Truth, the Mind, the Soul of God bears rule over all things, both over Fate, and Law, and all other things.

44. And nothing is impossible to him, no not of the things that are of Fate.

45. Therefore, though the Soul of man be above it, let it not neglect the things that happen to be under Fate.

46. And these thus far, were the excellent sayings of the good Demon.

47. Tat. Most divinely spoken, O Father, and truly and profitably, yet clear this one thing unto me.

48. Thou sayest, that in bruit Beasts the Mind worketh or acteth after the manner of Nature, co-operating also with their ([non-Latin script], impetus) inclinations.

49. Now the impetuous in clinations of bruit Beasts, as I conceive, are Passions. If therefore the Minde do co-operate with these impetuous Inclinations, & that they are the Passions in bruit Beasts, certainly the Mind is also a Passion, conforming it self to Passions.

50. Herm. Well done, Son, thou askest nobly, and yet it is just that I should answer thee.

51. All incorporeall things, O Son, that are in the Body, are passible, nay, they are properly Passions.

52. Every thing that moveth is incorporeal; every thing that is moved is a Body; and it is moved into the Bodies by the Minde: Now Motion is Passion, and there they both suffer; as well that which moveth, as that which is moved, as well that which ruleth, as that which is ruled.

53. But being freed from the Body, it is freed likewise from Passion.

54. But especially, O Son, there is nothing impassible, but all things are passible.

55. But Passion differs from that which is passible; for that (Passion) acteth, but this suffers.

56. Beodies also of themselves do act; for either they are unmoveable, or else are moved; and which soever it be, it is a Passion.

57. But incorporeall things do alwayes act, or work, and therefore they are passible.

58. Let not therefore the appellation of names trouble thee, for Action and Passion are the same thing, but that it is not grievous to use the more honourable name.

59. Tat. O Father, thou hast delivered this Discourse most plainly.

60. Herm. Consider this also, O Son, That God hath freely bestowed upon man, above all other living things, these two, to wit, Minde and Speech, or Reason, [non-Latin script], equal to immortality.

61. These, if any man use, or imploy upon what he ought, he shall differ nothing from the Immortals.

62. Yea rather going out of the Body, he shall be guided and led bythem, both into the Quier and Society of the Gods, and blessed Ones.

63. Tat. Do not other living Creatures use Speech, O Father?

64. Herm. No, Son, but onely Voice; now Speech and Voice do differ exceedingmuch; for Speech is common to all men, but Voice is proper unto every kinde of living thing.

65. Tat. Yea, but the Speech of men is different, O Father; every man according to his Nation.

66. Herm. It is true, O Son, they do differ: Yet as man is one, so is Speech one also; and it is interpreted and found the same both in Egypt, Persia, and Gréece.

67. But thou seemest unto me, Son, to be ignorant of the Vertue, or Power, and Greatness of Speech.

68. For the blessed God, the good Demon said or commanded the Soul to be in the Body, the Minde, in the Soul, ([non-Latin script]) the Word, or Speech, or Reason in the Minde, and the Minde in God, and that God is the Father of them all.

69. Therefore the Word is the Image of the Minde, and the Minde of God, and the Body of the Idea, and the I[…]ea of the Soul.

70. Therefore of the Matter, the subtilest or smallest part is Air, of the Air the Soul, of the Soul the Minde, of the Minde God.

71. And God is about all things, and through all things, but the Minde about the Soul, the Soul about the Air, and the Air about the Matter.

72. But Necessity, and Providence, and Nature, are the Organs or Instruments of the World, and of the Order of Matter.

73. For of those things that are intelligible every one is, but the Essence of them is Identity.

74. But of the Bodies of the whole, or universe, every one is many things.

75. For the Bodies that are put together, and that have, and make their changes into other, having this Identity, do alwayes save and preserve the uncorruption of the Identity.

76. But in every one of the compound Bodies, there is a Number.

77. For without Number it is unpossible there should be consistence, or constitution, or composition, or dissolution.

78. But Unities do both beget and increase Numbers, and again being dissolved, come into themselves.

79. And the Matter is One.

80. But this whole World, the great God, and the Image of the Greater, and united unto him, and conserving the Order, and Will of the Father, is the fulnesse of Life.

81. And there is nothing therein, through all the Eternity of the Revolutions, neither of the whole, nor of the parts which doth not live.

82. For there is nothing dead, that either hath been, or is, or shall be in the World.

83. For the Father would have it, as long as it lasts, to be a li[…]ing thing, and therefore it must needs be God also.

84. How therefore, O Son, can there be in God, in the Image of the Universe, in the fulnesse of Life, any dead things?

85. For dying is corruption, and corruption is destruction.

86. How then can any part of the incorruptible be corrupted, or of God be destroyed?

87. Tat. Therefore, O Father, do not the living things in the World die, though they be parts thereof.

88. Herm. Be wary in thy Speech, O Son, and not deceived in the names of things.

89. For they do not die, O Son, but as compound Bodies they are dissolved.

90. But dissolution, is not death; and they are dissolved, not that they may be destroyed, but that they may be made new.

91. Tat. What then is the operation of Life? Is it not Motion?

92. Herm. And what is there in the World unmoveable? Nothing at all, O Son.

93. Tat. Why, doth not the Earth seem unmoveable to thee, O Father?

94. Herm. No, but subject to many motions, though after a manner, it alone be stable.

95. What a ridiculous thing it were, that the Nurse of all things should be unmoveable, which beareth and bringeth forth all things?

96. For it is impossible that any thing that bringeth forth, should bring forth without Motion.

97. And a ridiculous question it is, Whether the fourth part of the whole, be idle: For the word immoveable, or without Motion, signifies nothing else, but idlenesse.

98. Know generally, O Son, That whatsoever is in the World, is moved either according to Augmentation or Diminution.

99. But that which is moved, liveth also, yet it is not necessary, that a living thing should be or continue the same.

100. For while the whole World is together, it is unchangeable, O Son, but all the parts thereof are changeable.

101. Yet nothing is corrupted or destroyed, and quite abolished, but the names trouble men.

102. For Generation is not Life, but Sense; neither is Change Death, but forgetfulnesse, or rather Occultation, and lying hid.

Or better, 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 h[…]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. He[…]. Filling a large Cup or Bowl therewith, he […]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 the act and operation of the other.

31. The choice of the better therefore, is not onely best for him that chuseth it, by deifying a man; but it also sheweth Piety and Religion towards God.

32. But the choice of the worse destroyes a man, but doth nothing against God; save that as Pomps or Pageants, when they come abroad, cannot do any thing themselves, but hinder; after the same manner also do these make Pomps or Pageants in the World, being seduced by the pleasures of the Body.

33. These things being so, O Tat, that things have been, and are so plenteously ministered to us from God; let them proceed also from us, without any scarcity or sparing.

34. For God is innocent or guiltlesse, but we are the causes of Evil, preferring them before the Good.

35. Thou seest, O Son, how many Bodies we must go beyond, and how many Quiers of Demons, and what continuity and courses of Stars, that we may make haste to the One, and onely God.

36. For the Good is not to be transcended, it is unbounded and infinite; […]nto it self without beginning, but unto us, seeming to have a beginning, even our knowledge of it.

37. For our knowledge is not the beginning of it, but shews us the beginning of its being known unto us.

38. Let us therefore lay hold of the beginning, and we shall quickly go thorow all things.

39. It is indeed a difficult thing, to leave those things that are accustomable, and present, and turn us to those things that are ancient, and according to the Originall.

40. For these things that appear, delight us, but make the things that appear not, hard to beleeve, or the things that appear not, are hard to beléeve.

41. The things most apparent are Evil, but the Good is secret, or hid in, or to the things that appear; for it hath neither Form nor Figure.

42. For this cause it is like to it self, but unlike every thing else; for it is impossible, that any thing incorporeall, should be made known, or appear to a Body.

43. For this is the difference between the like and the unlike; and the unlike wanteth alwayes somewhat of the like.

44. For the Unity, Beginning, and Root of all things, as being the Root and Beginning.

45. Nothing is without a beginning, but the Beginning is of nothing, but of it self; for it is the Beginning of all other things.

46. Therefore it is, seeing it is not from another […]eginning.

47. Unity therefore being the Beginning, containeth every number; but it self is contained of none, and begetteth every number, it self being begotten of no other number.

48. Every thing that is begotten (or made) is imperfect, and may be divided, increased, diminished.

49. But to the perfect, there happeneth none of these.

50. And that which is increased, is increased by Unity, but is consumed & vanished through weaknesse, being not able to receive the Unity.

51. This Image of God, have I described to thee, O Tat, as well as I could; which if thou do diligently consider, and view by the eyes of thy minde and heart, beleeve me, Son, thou shalt finde the way to the things above, or rather the Image it self will lead thee.

52. But the spectacle or sight, hath this peculiar and proper: Them that can see, and behold it, it holds fast and draws unto it, as they say the Loadstone doth Iron.

The End of the twelfth Book.