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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 Huma∣nity 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 there∣fore, that are without Reason, the Soul is Life, voyd of the operations of the Minde.
9. For the Minde is the Be∣nefactor 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 com∣pound Body, whereinto, when the Soul entereth, or descend∣eth, she is moystened and tincted with them.
13. As many Souls therefore, as the minde governeth or over∣ruleth, to them it shews its own Light, resisting their prepossefsi∣ons or presumptions.
14. As a good Physitian grieveth the Body, prepossefsed of a disease, by burning or laun∣cing it for healths sake.
15. After the same manner also, the Minde grieveth the Soule by drawing it out of Plea∣sure, from whence every di∣sease 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 en∣tertain the Minde for their Go∣vernor, do suffer the same thing that the Soul of unreasonable living things.
19. For the Soul being a Co∣operator with them, permits or leaves them to their concupi∣scences, whereunto they are carried by the torrent of their Appetite, and so tend to bru∣tishnesse.
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 An∣gers and Desires, are the most exceeding Evils.
22. And therefore hath God set the Mind over these, as a Re∣venger and Reprover of them.
23. Tat. Here, O Father, that Discourse of Fate and De∣stiny, which thou madest to me, is in danger to be overthrown: For if it be fatal for any man to commit Adultery or Sacri∣ledge or do any evil, he is puni∣shed also, though he of necessity do the work of Fate or Destiny?
24. Herm. All things, O Son, are the work of Fate, and with∣out it, can no bodily thing, ei∣ther 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 a∣bout 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 begin∣ning 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 un∣to other men; but being free from viciousnesse, and being not evil, they do suffer evil.
34. T•…•…. How sayest thou this again, Father? An Adulte∣rer, is he not evil? A Murthe∣rer, is he not evil? and so all o∣thers.
35. Herm. But the rationall man, O Son, will not suffer for Adultery, but as the Adulterer; not for Murther, but as the Mur∣therer.
36. And it is impossible to escape the Quality of Change, as of Generation; but the Vici∣ousnesse, he that hath the Mind, may escape.
37. And therefore, O Son, I have alwayes heard the good Demon say, and if he had deli∣vered 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, especi∣ally intelligible Bodies or that all especially intelligible Bo∣dies 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 possi∣ble, 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 impossi∣ble 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 hap∣pen to be under Fate.
46. And these thus far, were the excellent sayings of the good Demon.
47. Tat. Most divinely spo∣ken, O Father, and truly and profitably, yet clear this one thing unto me.
48. Thou sayest, that in bruit Beasts the Mind worketh or act∣eth after the manner of Nature, co-operating also with their (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, impetus) inclinations.
49. Now the impetuous in
clinations of bruit Beasts, as I conceive, are Passions. If there∣fore the Minde do co-operate with these impetuous Inclinati∣ons, & that they are the Passions in bruit Beasts, certainly the Mind is also a Passion, conform∣ing 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 them∣selves do act; for either they are unmoveable, or else are mo∣ved; 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 ap∣pellation of names trouble thee, for Action and Passion are the same thing, but that it is not grievous to use the more ho∣nourable name.
59. Tat. O Father, thou hast delivered this Discourse most plainly.
60. Herm. Consider this al∣so, O Son, That God hath freely bestowed upon man, above all other living things, these two, to wit, Minde and Speech, or Reason, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, equal to immor∣tality.
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 li∣ving 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 Na∣tion.
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 command∣ed the Soul to be in the Body, the Minde, in the Soul, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 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 Provi∣dence, and Nature, are the Or∣gans 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 uncorru∣ption 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 be∣get 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 Eterni∣ty 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 I∣mage 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 corrup∣ted, or of God be destroyed?
87. Tat. Therefore, O Fa∣ther, 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 decei∣ved 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 unmove∣able? 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 Mo∣tion.
97. And a ridiculous questi∣on it is, Whether the fourth part of the whole, be idle: For the word immoveable, or with∣out Motion, signifies nothing else, but idlenesse.
98. Know generally, O Son, That whatsoever is in the World, is moved either according to Augmentation or Diminuti∣on.
99. But that which is moved, liveth also, yet it is not neces∣sary, that a living thing should be or continue the same.
100. For while the whole World is together, it is un∣changeable, O Son, but all the parts thereof are changeable.
101. Yet nothing is corrup∣ted or destroyed, and quite abo∣lished,
but the names trouble men.
102. For Generation is not Life, but Sense; neither is Change Death, but forgetful∣nesse, or rather Occultation, and lying hid.
Or better, thus
102. For Generation is not a Creation of Life, but a pro∣duction of things to Sense, and making them manifest. Nei∣ther is Change Death, but an occultation or h•…•…ing of that which was.
103. These things being so; all things are Immortall, Mat∣ter, Life, Spirit, Soul, Minde, whereof every living thing con∣sisteth.
104. Every living thing there∣fore 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 pre∣sent, 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 up∣on 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 Necessi∣ty 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 Fa∣ther, are wholly Acts, or ope∣rations.
115. Herm. If they be there∣fore 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 Wa∣ter, and Air; after the same manner the Members of God, are Life and Immortality, and Eternity, and Spirit, and Ne∣cessity, and Providence, and Nature, and Soul, and Minde, and the Continuance or perse∣verance 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 Mat∣ter, 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 Opera∣tions, are the parts of God.
122. By whom are all living things quickned, and the Im∣mortall, by whom are they im∣mortalized? 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.