The Divine Pymander

The Divine Pymander, by Hermes Mercurius Trismegistus, tr. by John Everard, [], at leondumoulin.nl O MY SON, write this First Book, both for Humanity's sake, and for Piety towards god. For this only, O Son, is the way to Truth, which our Progenitors travelled in; and by which.
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And from her bosom, Nature produced living things, four-footed animals and reptiles, beasts wild and tame.

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The Descent of Man. In very truth, God fell in love with His own Form; and on it did bestow all of His own creations.

And when Man gazed upon what Mind the Maker had created in the region of Fire, he too wished to create and so assent was given him by the Father. Changing his state to the formative Sphere, where he was to have his whole authority, Man had in himself all the workings of the archetypal Administrators. Likewise, they fell in love with him, and each gave him a share of their own ordering.

And after that, Man had well learned their essence and had become a sharer in their nature. Man then had a mind to break right through the boundary of their Spheres, and to subdue the might of that which pressed upon the Fire. And Nature took the object of her love and wound herself completely round him, and they were intermingled, for they were lovers. And this is why beyond all creatures on the earth, Man is twofold: Though deathless and possessed of sway over all, yet does Man suffer as a mortal does, subject to Fate. Thus, though his true nature is above the Spheres, within the Spheres he has become a slave.

Though male-female, he is from a male-female Mind; and though he is sleepless from a sleepless Sire, yet is he overcome by sleep. And the Shepherd said: Nature embraced by Man brought forth a wonder, oh so wonderful. For as he had the nature of the Concord of the Seven, who, as I said to you, were made of Fire and Spirit. Nature did not delay but immediately brought forth seven men, in correspondence with the natures of the Seven Administrators, male-female were they and moving in the air.

Earth was as woman, her Water filled with longing; ripeness she took from Fire, spirit from Ether.

The Divine Pymander of Hermes Books 1-7 of 17

Nature thus brought forth frames to suit the Form of Man. And thus continued all the sense-world pairings until the period of their end and a new beginning arrived. Now listen to the rest of the discourse that you long to hear: For all the animals being male-female, at the same time with Man were loosed apart; some became male, some in like fashion female.

And so all things were multiplied according to their kind. And he who thus had learned to know himself, had reached that Good that does transcend abundance; but he who through worldly love that same end leads astray, he expends his love upon his body — he stays in Darkness — and suffering through his senses the things of Death. Did not I bid you think? Why do they merit death who are in ignorance?

The Divine Pymander of Hermes: Revelation of the Above and the Below

Light and Life is the Divine Mind, and from it Man was born. If then you know that you are yourself of Life and Light, and that you are made of them, you shall return to Life and Light. I, Divine Mind, myself am present with holy men and good, the pure and merciful men who live piously.


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And before they give the body up unto its proper death, they turn from their bodies with disgust from its sensations, from knowledge of what things they operate. Nay, it is I, the Divine Mind, that will not let the operations that befall the body work to their natural end. For being the gatekeeper, I close up all the entrances, and bar the entrance of the base and evil workings of the senses, cutting off all thoughts of them. But to the Mindless ones, the wicked and depraved, the envious and covetous, and murderous and impious, I keep far aloof, yielding my place to the Avenging Daimon, who sharpening the fire, torments them and adds fire to fire upon them, and rushes on them through their senses, thus rendering them the readier for their transgressions of the law, so that they meet with greater torment.

Nor do they ever cease to have desire for their appetites inordinate, insatiably striving in the Darkness.

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The Ascent of the Soul to the Eighth Sphere. To this, the Shepherd replied: And thus it is that man does speed his way thereafter upwards through the Spheres. And then, with all the energizings of the Spheres stripped from him, clothed in his proper Power, he comes to that nature that belongs unto the Eighth, and there with Those-That-Are is the One Mind.

The Hermetica are Egyptian - Greek wisdom texts from the 2nd century AD and later, which are mostly presented as dialogues in which a teacher, generally identified as Hermes Trismegistus "thrice-greatest Hermes " , enlightens a disciple. The texts form the basis of Hermeticism. They discuss the divine , the cosmos , mind , and nature. Some touch upon alchemy , astrology , and related concepts. The term particularly applies to the Corpus Hermeticum , Marsilio Ficino 's Latin translation in fourteen tracts, of which eight early printed editions appeared before and a further twenty-two by Extensive quotes of similar material are found in classical authors such as Joannes Stobaeus.

Parts of the Hermetica appeared in the 4th-century Gnostic library found in Nag Hammadi. Other works in Syriac , Arabic , Coptic and other languages may also be termed Hermetica — another famous tract is the Emerald Tablet , which teaches the doctrine "as above, so below".

The Divine Pymander

All these are themselves remnants of a more extensive literature, part of the syncretic , intellectualized paganism of their era, a cultural movement that also included the Neoplatonic philosophy of the Greco-Roman mysteries and late Orphic and Pythagorean literature and influenced Gnostic forms of the Abrahamic religions. There are significant differences: The Hermetica are heavily influenced by Judaism and explicitly refer to Genesis 1: Although Neoplatonic philosophers, who quote apocryphal works of Orpheus , Zoroaster , Pythagoras and other figures, almost never cite Hermes Trismegistus , the tracts were still popular enough in the 5th century to be argued against by Augustine of Hippo in the City of God.

The extant Egyptian-Greek texts dwell upon the oneness and goodness of God, urge purification of the soul, and defend pagan religious practices, such as the veneration of images. Their concerns are practical in nature, their end is a spiritual rebirth through the enlightenment of the mind:.

Seeing within myself an immaterial vision that came from the mercy of God, I went out of myself into an immortal body, and now I am not what I was before. I have been born in mind! While they are difficult to date with precision, the texts of the Corpus were likely redacted between the 1st and 3rd centuries AD.

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During the Renaissance these texts were believed to be of ancient Egyptian origin and even today some readers believe them to date from Pharaonic Egypt. Since Plato 's Timaeus dwelt upon the great antiquity of the Egyptian teachings upon which the philosopher purported to draw, scholars were willing to accept that these texts were the sources of Greek ideas. However the classical scholar Isaac Casaubon — successfully argued that some, mainly those dealing with philosophy, betrayed too recent a vocabulary.

Hellenisms in the language itself point to a Greek-era origin.


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    • However, flaws in this dating were discerned by the 17th century scholar Ralph Cudworth, who argued that Casaubon's allegation of forgery could only be applied to three of the seventeen treatises contained within the Corpus Hermeticum. Moreover, Cudworth noted Casaubon's failure to acknowledge the codification of these treatises as a late formulation of a pre-existing oral tradition.

    According to Cudworth, the texts must be viewed as a terminus ad quem and not a quo. Lost Greek texts, and many of the surviving vulgate books, contained discussions of alchemy clothed in philosophical metaphor. And one text, the Asclepius , lost in Greek but partially preserved in Latin, contained a bloody prophecy of the end of Roman rule in Egypt and the resurgence of pagan Egyptian power.

    Thus, it would be fair to assess the Corpus Hermeticum as intellectually eclectic.