Pymander, books 13–15: Of sense and understanding; of operation and sense; of truth

THE Thirteenth Book OF Hermes Trismegistus. Of Sense and Understanding.

YEsterday, Asclepius, I delivered a perfect Discourse; but now I think it necessary, in suit of that, to dispute also of Sense.

2. For Sense and Understanding seem to differ, because the one is materiall, the other essentiall.

3. But unto me, they appear to be both one, or united, and not divided; in men, I mean.

4. For in other living Creatures, Sense is united unto Nature, but in men to Understanding.

5. But the Mind differs from Understanding, as much as God from Divinity.

6. For Divinity is ([non-Latin script]) from or under God, and Understand[…]g from the Minde, being the sister of the Word or Speech, and they the Instruments one of another.

7. For neither is the Word pronounced without Understanding, neither is Understanding manifested without the Word.

8. Therefore Sense and Understanding do both flow together into a man, as if they were infolded one within another.

9. For neither is it possible without Sense to understand, nor can we have Sense without Understanding.

10. And yet it is possible (for the time being) that the Understanding may understand without Sense, as they that fantasie Visions in their Dreams.

11. But it seems unto me, that both the operations are in the Visions of Dreams, and that the Sense is stirred up out of sleep, unto awaking.

12. For Man is divided into a Body and a Soul; when both parts of the Sense accord one with another, then is the Understanding childed, or brought forth by the Minde pronounced.

13. For the Minde brings forth all Intellections or Understandings: Good ones, when it receiveth good Seed from God; and the contrary, when it receives them from Devi's.

14. For there is no part of the World void of the Devil, which entering in privately, sowed the seed of his own proper operation; and the Minde did make pregnant, or did bring forth that which was sown, Adulteries Murthers Stri[…]ing of Parents, Sacriledges, Impieties, Stranglings, throwing down headlong, and all other things which are the works of evil Demons.

15. And the Seeds of God are few, but Great, and Fair, and Good; Vertue, and Temperance, and Piety.

16. And the Piety is the Knowledge of God, whom whosoever knoweth being full of all good things, hath Divine Understanding, and not like the Many.

17. And therefore they that have that Knowledge, neither please the multitude, nor the multitude them, but they seem to be mad, and to move laughter, hated and despised, and many times also murthered.

18. For we have already said, That wickednesse must dwell here, being in her own region.

19. For her region is the Earth, and not the World, as some will sometimes say, Blaspheming.

20. But the godly, or Godworshiping Man, laying hold on Knowledge, will despise or tread under all these things; for though they be evil to other men, yet to him all things are good.

21. And upon mature consideration, he refers all things to Knowledge, and that which is most to be wondered at, he alone makes evil things good.

22. But I return again to my Discourse of Sense.

23. It is therefore a thing proper to Man, to communicate and conjoyn Sense and Understanding.

24. But every man, as I said before, doth not enjoy Understanding; for one man is materiall, another essentiall.

25. And he that is material with wickednesse, as I said received from the Devils the seed of Understanding; but they that are with the Good essentially, are saved with God.

26. For God is the Workman of all things; and when he worketh, he useth Nature.

27. He maketh all things good like himself.

28. But these things that are made good, are in the use of Operation unlawfull.

29. For the Motion of the World stirring up Generations, makes Qualities; infecting some with evilnesse, and purifying some with good.

30. And the World, Asclepius, hath a peculiar Sense and Understanding, not like to Mans, nor so various or manifold, but a better and more simple.

31. For the Sense and understanding of the World is One, in that it makes all things, and unmakes them again into it self; for it is the Organ or Instrument of the Will of God.

32. And it is so organized or framed, and made for an Instrument by God; that receiving all Seeds into it self from God, and keeping them in it self, it maketh all things effectually, and dissolving them, reneweth all things.

33. And therefore like a good Husband-man of Life, when things are dissolved or loosened, he affords by the casting of Seed, renovation to all things that grow.

34. There is nothing that it (the World) doth not beget or bring forth alive; and by its Motion, it makes all things alive.

35. And it is at once, both the Place and the Workman of Life.

36. But the Bodies are from the Matter, in a different manner; for some are of the Earth, some of Water, some of Air, some of Fire, and all are compounded, but some are more compounded, and some are more simple.

37. They that are compounded, are the heavier and they that are lesse, are the higher.

38. And the swiftnesse of the Motion of the World, makes the vatieties of the Qualities of Generation; for the spiration or influence, being most frequent, extendeth unto the Bodies qualities with one fulnesse, which is of Life.

39. Therefore, God is the Father of the World, but the World is the Father of things in the World.

40. And the World is the Son of God, but things in the World are the Sons of the World.

41. And therefore it is well called [non-Latin script], the World, that is an Ornament, because it adorneth and beautifieth all things with the variety of Generation, and indeficiency of Life, with the unweariednesse of Operation, and the swiftnesse of Necessity, with the mingling of Elements, and the order of things done.

42. Therefore it is necessarily, and properly called [non-Latin script] the World.

43. For of all living things, both the Sense, and the Understanding, cometh into them from without, inspired by that which compasseth them about, and continueth them.

44. And the World receiving it once from God assoon as it was made, hath it still, what ever it once had.

45. But God is not as it seems to some who Blaspheme through superstition, without Sense, and without Minde, or Understanding.

46. For all things that are, O Asclepius, are in God, and made by him, and depend of him; some, working by Bodies, some moving by a Soul-like Essence, some quickning by a Spirit, and some receiving the things that are weary, and all very fitly.

47. Or rather, I say, that he hath them not, but I declare the Truth; he is all things, not receiving them from without, but exhibiting them outwardly.

48. And this is the Sense and Understanding of God, to move all things always.

49. And there shall never be any time, when any of those things that are, shall fail or be wanting.

50. When I say the things that are, I mean God; for the things that are, God hath; and neither is there any thing without him, nor he without any thing.

51. These things, O Ascleplus, will appear to be true, if thou understand them; but if thou understand them not, incredible.

52. For to understand, is to beleeve; but not to beleeve, is not to understand: For my speech or words reach not unto the Truth, but the Minde is great, and being led or conducted for a while by speech, is able to attain to the Truth.

53. And understanding all things round about, and finding them consonant, and agreeable to those things that were delivered, and interrupted by Speech, beleeveth; and in that good belief, resteth.

54. To them therefore that understand the things that have been said of God, they are credible; but to them that understand them not, incredible.

55. And let these, and thus many things, be spoken concerning Understanding and Sense.

The End of the Thirteenth Book.

THE Fourteenth Book OF Hermes Trismegistus. Of Operation and Sense.

TAt. Thou hast well explained these things, Father: Teach me furthermore these things; for thou sayest, that Science & Art were the Operations of the rationall, but now thou sayest, that Beasts are unreasonable, and fot want of reason, both are, and are called Bruits; so that by this Reason, it must needs follow, that unreasonable Creatures partake not of Science, or Art, because they come short of Reason.

2. Herm. It must needs be so, Son.

3. Tat. Why then, O Father, do we see some unreasonable living Creatures use both Science and Art? as the Pismires treasure up for themselves food against the Winter, and Fouls of the Air likewise make them Nests, and four-footed Beasts know their own Dens.

4. These things they do, O Son, not by Science or Art, but by Nature; for Science or Art are things that are taught, but none of these bruit Beasts are taught any of these things.

5. But these things being Natural unto them, are wrought by Nature, whereas Art and Science do not happen unto all, but unto some.

6. As men are Musitians, but not all; neither are all Archers, or Huntsmen, or the rest, but some of them have learned some things by the working of Science or Art.

7. After the same manner also, if some Pismires did so, and some not, thou mightest well say, they gather their Food according to Science and Art.

8. But being they are all led by Nature, to the same thing, even against their wills, it is manifest they do not do it by Science or Art.

9. For Operations, O Tat, being unbodily, are in Bodies, and work by Bodies.

10. Wherefore, O Tat, in as much as they are unbodily, thou must needs say they are immortal.

11. But as much as they cannot act without Bodies, I say, they are always in a Body.

12. For those things that are to any thing, or for the cause of any thing made subject to Providence or Necessity, cannot possibly remain idle of their own proper Operation.

13. For that which is, shall ever be; for both the Body, and the Life of it, is the same.

14. And by this reason, it follows, that the Bodies also are always; because I affirm, That this corporiety is always by the Act and Operation, or for them.

15. For although earthly bodies be subject to dissolution; yet these bodies must be the Places, and the Organs, and Instruments of Acts or Operations.

16. But Acts or Operations are immortall, and that which is immortall, is alwayes in Act, and therefore also Corpori[…]cation if it be always.

17. Acts or Operations do follow the Soul, yet come not suddenly or promiscuously, but some of them come together with being made man, being about bruitish or unreasonable things.

18. But the purer Operations do insensibly. in the change of time, work with the oblique part of the Soul.

19. And these Operations depend upon Bodies; and truly they that are Corporifying, come from the Divine Bodies into Mortall ones.

20. But every one of them acteth both about the Body and the Soul, and are present with the Soul, even without the Body.

21. And they are alwayes Acts or Operations, but the Soul is not always in a Mortall Body, for it can be without a Body, but Acts or Operations cannot be without Bodies.

22. This is a sacred speech, Son, The Body cannot consist without a Soul.

23. Tat. How meanest thou that, Father?

24. Herm. Understand it thus, O Tat; When the Soul is separated from the Body, there remaineth that same Body.

25. And this same Body according to the time of its abode, is actuated or operated in that it is dissolved, and becomes invisible.

26. And these things the Body cannot suffer without act or operation, and consequently there remaineth with the Body the same act or operation.

27. This then is the difference between an Immortall Body, and a Mortall one, that the immortall one consists of one Matter, and so doth not the mortall one; and the immortall one Doth, but this Suffereth.

28. And every thing that acteth or operateth, is stronger, and ruleth, but that which is actuated or operated, is ruled.

29. And that which ruleth, directeth, and governeth as free, but the other is ruled as servant.

30. Acts or Operations do not only actuate or operate, living or breathing, or insouled ([non-Latin script]) Bodies, but also breathlesse Bodies or without Souls, Wood, and Stones, and such like; encreasing and bearing fruit, ripening, corrupting, rotting, […]utrifying, and breaking or working such-like things, and whatsoever inanimate Bodies can suffer.

31. Act or Operation, O Son, is called, whatsoever is, or is made or done; and there are alwayes many things made, or rather all things.

32. For the World is never widowed or forsaken of any of those things that are; but being alway carried or moved in it self, it is in labour to bring forth the things that are, which shall never be left by it to corruption.

33. Let therefore every act or operation be understood to be alwayes immortal, in what manner of Body soever it be.

34. But some Acts or Operations be of Divine, some of corruptible Bodies, some universall, some peculiar, and some of the generals, and some of the parts of every thing.

35. Divine Acts or Operations therefore there be, and such as work or operate upon their proper Bodies, and these also are perfect, and being upon or in perfect Bodies.

36. Particular, are they which work by any of the living Creatures.

37. Proper, be they that work upon any of the things that are.

38. By this Discourse therefore, O Son, it is gathered that all things are full of Acts or Operations.

39. For if necessarily they be in every Body, and that there be many Bodies in the World, I may very well affirm, that there be many other Acts or Operations.

40. For many times in one Body, there is one, and a second, and a third, besides these universall ones that follow.

41. And universall Operations, I call them that are indeed bodily, and are done by the Senses and Motions.

42. For without these it is impossible that the Body should consist.

43. But other Operations are proper to the Souls of Men, by Arts, Sciences, Studies, and Actions.

44. The Senses also follow these Operations, or rather are the effects or perfections ([non-Latin script]) of them.

45. Understand therefore, O Son, the difference of Operations, it is sent from above.

46. But Sense being in the Body, and having its essence from it, when it receiveth Act or Operation, manifesteth it, making it as it were corporeall.

47. Therefore, I say, that the Senses are both corporeall and mortall, having so much existence as the Body; for they are born with the Body, and die with it.

48. But mortal things themselves have not Sense, as not consisting of such an Essence.

49. For Sense can be no other than a corporeal apprehension, either of evil or good that comes to the Body.

50. But to Eternall Bodies there is nothing comes, nothing departs; therefore there is no Sense in them.

51. Tat. Doth the Sense therefore perceive or apprehend in every Body?

52. Herm. In every Body, O Son.

53. Tat. And do the Acts or Operations work in al things?

54. Herm. Even in things inanimate, O Son, but there are differences of Senses.

55. For the Senses of things rationall, are with Reason; of things unreasonable, Corporeal onely; but the Senses of things inanimate, are passive onely, according to Augmentation and Diminution.

56. But Passion and Sense depend both upon one head, or heighth, and are gathered together into the same by Acts or Operations.

57. But in living wights there be two other Operations that follow the Senses and Passions, to wit, Grief and Pleasure.

58. And without these, it is impossible that a living wight, especially a reasonable one should perceive or apprehend.

59. And therefore, I say, that these are the Ideas of Passions that bear rule, especially in reasonable living wights.

60. The Operations work indeed, but the Senses do declare and manifest the Operations, and they being bodily, are moved by the brutish parts of the Soul; therefore, I say, they are both maleficiall, or doers of evil.

61. For that which affords the Sense to rejoyce with Pleasure, is straightway the cause of many evils happening to him that suffers it.

62. But Sorrow gives stronger Torments and Anguish, therefore doubtlesse are they both maleficiall.

63. The same may be said of the Sense of the Soul.

64. Tat. Is not the Soul incorporeal, and the Sen[…]e a Body, Father? or is it rather in the Body?

65. Herm. If we put it in a Body, O Son, we shall make it like the Soul or the Operations. For these being unbodily, we say are in Bodies.

66. But Sense is neither Operation, nor Soul, nor any thing else that belongs to the Body; but as we have said, and therefore it is not incorporeall.

67. And if it be not incorporeall, it must needs be a Body; for we alwayes say, that of things that are, some are Bodies, and some incorporeall.

The End of the fourteenth Book.

THE Fifteenth Book OF Hermes Trismegistus. Of Truth to his Son Tat.

Herm. Of Truth, O Tat it is not possible that man being an imperfect wight, compounded of imperfect Members; and having his Tabernacle, consisting of different and many Bodies, should speak with any confidence.

2. But as far as it is possible, and just, I say, That Truth is onely in the Eternall Bodies, whose very Bodies be also true.

3. The Fire is fire it self only, and nothing else; the Earth is earth it self, and nothing else; the Air is air it self, and nothing else; the Water, water it self, and nothing else.

4. But our Bodies consist of all these; for they have of the Fire, they have of the Earth, they have of the Water, and Air, and yet there is neither Fire, nor Earth, nor Water, nor Air, nor any thing true.

5. And if at the beginning, our Constitution had not Truth, how could men either see the Truth, or speak it, or understand it onely, except God would?

6. All things therefore upon Earth, O Tat, are not Truth, but imitations of the Truth; and yet not all things neither, for they are but few that are so.

7. But the other things are Falshood, & Deceit, O Tat and Opinions like the Images of the fantasie, or appearance.

8. And when the fantasie hath an influence from above, then it is an imitation of Truth; but without that operation from above, it is left a lie.

9. And as an Image shews the Body described, and yet is not the Body of that which is seen, as it seems to be; and it is seen to have eyes, but it sees nothing, and ears, but hears nothing at all; and all other things hath the picture, but they are false, deceiving the eyes of the beholder, whilest they think they see the Truth, and yet they are indeed but lies.

10. As many therefore as see not Falshood, see the Truth.

11. If therefore we do so understand, and see every one of these things as it is then we see and understand true things.

12. But if we see or understand any thing besides, or otherwise, than that which is, we shall neither understand, nor know the Truth.

13. Tat. Is Truth therefore upon Earth, O Father?

14. Herm. Thou dost not misse the mark, O Son. Truth indeed is no where at all upon Earth, O Tat, for it cannot be generated, or made.

15. But concerning the Truth, it may be that some men, to whom God will give the good seeing Power, may understand it.

16. So that unto the Minde and Reason, there is nothing true indeed upon Earth.

17. But unto the true Minde and Reason, all things are fantasies or appearances, and opinions.

18. Tat. Must we not therefore call it Truth, to understand and speak the things that are?

19. Herm. But there is nothing true upon Earth.

20. Tat. How then is this true, That we do not know any thing true? how can that be done here?

21. Herm. O Son, Truth is the most perfect Vertue, and the highest Good it self, not troubled by Matter, not encompassed by a Body, naked, clear, unchangeable, venerable, unalterable Good.

22. But the things that are here, O Son, are visible, incapable of Good, corruptible, passible, dissolveable, changeable, continually altered, and made of another.

23. The things therefore that are not true to themselves; how can they be true?

24. For every thing that is altered, is a lie, not abiding in what it is; but being changed it shews us always, other, and other appearances.

25. Tat. Is not man true, O Father?

26. Herm. As far forth as he is a Man, he is not true, Son; for that which is true hath of it self alone its constitution, and remains, and abides according to it self, such as it is.

27. But man consists of many things, and doth not abide of himself; but is turned and changed, age after age, Idea after Idea, or form after form; and this while he is yet in the Tabernacle.

28. And many have not known their own children after a little while; and many children likewise have not known their own Parents.

29. Is it then possible, O Tat, that he who is so changed, is not to be known, should be true? no, on the contrary, he is Falshood, being in many Appearances of changes.

30. But do thou understand the True to be that which abides the same, and is Eternal, but man is not ever, therefore not True; but man is a certain Appearance, and Appearance is the highest Lie or Falshood.

31. Tat. But these eternall Bodies, Father, are they not true through they be changed?

32. Herm. Everything that is begotten, or made, and changed, is not true; but being made by our Progenitor, they might have had true Matter.

33. But these also have in themselves: something that is false, in regard of their change.

34. For nothing that remaines not in it self, is True.

35. Tat. What shall one say then, Father, that only the Sun, which besides the Nature of other things, is not changed but abides in it self, is Truth?

36. Herm. It is Truth, and therefore he is only intrusted with the Workmanship of the World, ruling and making all things, whom I do both honour, and adore his Truth; and after the One, and First, I acknowledge him the Workman.

37. Tat. What therefore dost thou affirm to be the first Truth, O Father?

38. Herm. The One and Only, O Tat, that is not of Matter, that is not in a Body, that is without Colour, without Figure or Shape, Immutable, Unalterable, which always is; but Falshood, O Son, is corrupted.

39. And corruption hath laid hold upon all things on Earth, and the Providence of the True encompasseth, and will encompasse them.

40. For without corruption, there can no Generation consist.

41. For Corruption followeth every Generation, that it may again be generated.

42. For those things that are generated, must of necessity be generated of those things that are corrupted, and the things generated must needs be corrupted, that the Generation of things being, may not stand still or cease.

43. Acknowledge therefore the first Workman by the Generation of things.

44. Consequently the things that are generated of Corruption, are false; as being sometimes one thing, sometimes another: For it is impossible, they should be made the same things again; and that which is not the same, how is it true?

45. Therefore, O Son, we must call these things fantasies or appearances.

46. And if we will give a man his right name, we must call him the appearance of Manhood; and a Childe, the fantasie or appearance of a Childe; an old man, the appearance of an old man; a young man, the appearance of a young man; and a man of ripe age, the appearance of a man of ripe age.

47. For neither is a man, a man; nor a childe, a childe; nor a young man, a young man; nor an old man, an old man.

48. But the things that pre-exist, and that are, being changed, are false.

49. These things understand thus, O Son, as these false Operations, having their dependance from above, even of the Truth it self.

50. Which being so, I do affirm, that Falshood is the Work of Truth.

The End of the Fifteenth Book.