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CORPUS HERMETICUM I
The Mead Translation
The first libellus of the Corpus Hermeticum is entitled Hermou Trismegistou Poimandrês ("Poimandres, of Hermes Trismegistos"). The following is the English translation of 1906 by G.R.S. Mead, the Theosophist, prolific esoteric scholar, and founder of the Quest Society. --Adam Forrest
[Corpus Hermeticum, Libellus I]
(Text: R. 328-338; P. 1-18; Pat. 5b-8.)
Poemandres, the Shepherd of Men
1. It chanced once on a time my mind was meditating on the things that are, my thought was raised to a great height, the senses of my body being held back--just as men are who are weighed down with sleep after a fill of food, or from fatigue of body.
Methought a Being more than vast, in size beyond all bounds, called out my name and saith: What wouldst thou hear and see, and what hast thou in mind to learn and know?
2. And I do say: Who art thou?
He saith: I am Man-Shepherd, Mind of all-masterhood; I know what thou desirest and I'm with thee everywhere.
3. [And] I reply: I long to learn the things that are, and comprehend their nature, and know God. This is, I said, what I desire to hear.
He answered back to me: Hold in thy mind all thou wouldst know, and I will teach thee.
4. E'en with these words His aspect changed, and straightway, in the twinkling of an eye, all things were opened to me, and I see a Vision limitless, all things turned into Light--sweet, joyous [Light]. And I became transported as I gazed.
But in a little while Darkness came settling down on part [of it], awesome and gloomy, coiling in sinuous folds, so that methought it like unto a snake.
And then the Darkness changed into some sort of a Moist Nature, tossed about beyond all power of words, belching out smoke as from a fire, and groaning forth a wailing sound that beggars all description.
[And] after that an outcry inarticulate came forth from it, as though it were a Voice of Fire.
5. [Thereon] out of the Light . . . a Holy Word (Logos) descended on that Nature. And upwards to the height from the Moist Nature leaped forth pure Fire; light was it, swift and active too.
The Air, too, being light, followed after the Fire; from out the Earth-and-Water rising up to Fire so that it seemed to hang therefrom.
But Earth-and-Water stayed so mingled each with other, that Earth from Water no one could discern. Yet were they moved to hear by reason of the Spirit-Word (Logos) pervading them.
6. Then saith to me Man-Shepherd: Didst understand this Vision what it means?
Nay; that shall I know, I said.
That Light, He said, am I, thy God, Mind, prior to Moist Nature which appeared from Darkness; the Light-Word (Logos) [that appeared] from Mind is Son of God.
What then ? -- say I.
Know that what sees in thee and hears is the Lord's Word (Logos); but Mind is Father-God. Not separate are they the one from other; just in their union [rather] is it Life consists.
Thanks be to Thee, I said.
So, understand the Light [He answered], and make friends with it.
7. And speaking thus, He gazed for long into my eyes, so that I trembled at the look of Him.
But when He raised His head, I see in Mind the Light, [but] now in Powers no man could number, and Cosmos grown beyond all bounds, and that the Fire was compassed round about by a most mighty Power, and [now] subdued had come unto a stand.
And when I saw these things I understood by reason of Man-Shepherd's Word (Logos).
8. But as I was in great astonishment, He saith to me again: Thou didst behold in Mind the Archetypal Form whose being is before beginning without end. Thus spake to me Man-Shepherd.
And I say: Whence then have Nature's elements their being?
To this He answer gives: From Will of God. [Nature] received the Word (Logos), and gazing on the Cosmos Beautiful did copy it, making herself into a cosmos, by means of her own elements and by the births of souls.
9. And God-the-Mind, being male and female both, as Light and Life subsisting, brought forth another Mind to give things form, who, God as he was of Fire and Spirit, formed Seven Rulers who enclose the cosmos that the sense perceives. Men call their ruling Fate.
10. Straightway from out the downward elements God's Reason (Logos) leaped up to Nature's pure formation, and was at-oned with the Formative Mind; for it was co-essential with it. And Nature's downward elements were thus left reason-less, so as to be pure matter.
11. Then the Formative Mind ([at-oned] with Reason), he who surrounds the spheres and spins them with his whirl, set turning his formations, and let them turn from a beginning boundless unto an endless end. For that the circulation of these [spheres] begins where it doth end, as Mind doth will.
And from the downward elements Nature brought forth lives reason-less; for He did not extend the Reason (Logos) [to them]. The Air brought forth things winged; the Water things that swim, and Earth-and-Water one from another parted, as Mind willed. And from her bosom Earth produced what lives she had, four-footed things and reptiles, beasts wild and tame.
12. But All-Father Mind, being Life and Light, did bring forth Man co-equal to Himself, with whom He fell in love, as being His own child; for he was beautiful beyond compare, the Image of his Sire. In very truth, God fell in love with His own Form; and on him did bestow all of His own formations.
13. And when he gazed upon what the Enformer had created in the Father, [Man] too wished to enform; and [so] assent was given him by the Father.
Changing his state to the formative sphere, in that he was to have his whole authority, he gazed upon his Brother's creatures. They fell in love with him, and gave him each a share of his own ordering.
And after that he had well learned their essence and had become a sharer in their nature, he had a mind to break right through the Boundary of their spheres, and to subdue the might of that which pressed upon the Fire.
14. So he who hath the whole authority o'er [all] the mortals in the cosmos and o'er its lives irrational, bent his face downwards through the Harmony, breaking right through its strength, and showed to downward Nature God's fair Form.
And when she saw that Form of beauty which can never satiate, and him who [now] possessed within himself each single energy of [all seven] Rulers as well as God's [own] Form, she smiled with love; for 'twas as though she'd seen the image of Man's fairest form upon her Water, his shadow on her Earth.
He in his turn beholding the form like to himself, existing in her, in her Water, loved it and willed to live in it; and with the will came act, and [so] he vivified the form devoid of reason.
And Nature took the object of her love and wound herself completely round him, and they were intermingled, for they were lovers.
15. And this is why beyond all creatures on the earth man is twofold; mortal because of body, but because of the essential Man immortal.
Though deathless and possessed of sway o'er all, yet doth he suffer as a mortal doth, subject to Fate.
Thus though above the Harmony, within the Harmony he hath become a slave. Though male-female, as from a Father male-female, and though he's sleepless from a sleepless [Sire], yet is he overcome [by sleep].
16. Thereon [I say: Teach on], O Mind of me, for I myself as well am amorous of the Word (Logos).
The Shepherd said: This is the mystery kept hid until this day.
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 thee, [were made] of Fire and Spirit -- Nature delayed not, but immediately brought forth seven "men", in correspondence with the natures of the Seven, male-female and moving in the air.
Thereon [I said]: O Shepherd, . . ; for now I'm filled with great desire and long to hear; do not run off.
The Shepherd said: Keep siIence, for not as yet have I unrolled for thee the first discourse (logos). . .
Lo! I am still, I said.
17. In such wise then, as I have said, the generation of these seven came to pass. Earth was as woman, her Water filled with longing; ripeness she took from Fire, spirit from Žther. Nature thus brought forth frames to suit the form of Man.
And Man from Life and Light changed into soul and mind--from Life to soul, from Light to mind.
And thus continued alI the sense-world's parts until the period of their end and new beginnings.
18. Now listen to the rest of the discourse (logos) which thou dost long to hear.
The period being ended, the bond that bound them all was loosened by God's Will. For all the animals being male-female, at the same time with man were loosed apart; some became partly male, some in like fashion [partly] female. And straightway God spake by His Holy Word (Logos):
"Increase ye in increasing, and multiply in multitude, ye creatures and creations all; and man that hath Mind in him, let him learn to know that he himself is deathless, and that the cause of death is love, though Love is all."
19. When He said this, His Forethought did by means of Fate and Harmony effect their couplings and their generations founded. And so all things were multiplied according to their kind.
And he who thus hath learned to know himself, hath reached that Good which doth transcend abundance; but he who through a love that leads astray, expends his love upon his body--he stays in Darkness wandering, and suffering through his senses things of Death.
20. What is the so great fault, said I, the ignorant commit, that they should be deprived of deathlessness?
Thou seem'st, he said, O thou, not to have given heed to what thou heardest. Did not I bid thee think?
Yea do I think, and I remember, and therefore give Thee thanks.
If thou didst think [thereon], [said He], tell me: Why do they merit death who are in Death?
It is because the gloomy Darkness is the root and base of the material frame; from it came the Moist Nature; from this the body in the sense-world was composed; and from this [body] Death doth the Water drain.
21. Right was thy thought, O thou! But how doth "he who knows himself, go unto Him", as God's Word (Logos) hath declared?
And I reply: the Father of the universals doth consist of Light and Life, and from Him Man was born.
Thou sayest well, [thus] speaking. Light and Life is Father-God, and from Him Man was born.
If then thou learnest that thou art thyself of Life and Light, and that thou [only] happen'st to be out of them, thou shalt return again to Life. Thus did Man-Shepherd speak.
But tell me further, Mind of me, I cried, how shall I come to Life again . . . for God doth say: "The man who hath Mind in him, let him learn to know that he himself [is deathless]."
22. Have not all men then Mind?
Thou sayest well, O thou, thus speaking. I, Mind, myself am present with holy men and good, the pure and merciful, men who live piously.
[To such] my presence doth become an aid, and straightway they gain gnosis of all things, and win the Father's love by their pure lives, and give Him thanks, invoking on Him blessings, and chanting hymns, intent on Him with ardent love.
And ere they give the body up unto its proper death, they turn them with disgust from its sensations, from knowledge of what things they operate. Nay, it is I, the Mind, that will not let the operations which befall the body, work to their [natural] end. For being door-keeper I'll close up [all] the entrances, and cut the mental actions off which base and evil energies induce.
23. But to the Mind-less ones, the wicked and depraved, the envious and covetous, and those who murder do and love impiety, I am far off, yielding my place to the Avenging Daimon, who sharpening the fire, tormenteth him and addeth fire to fire upon him, and rusheth on him through his senses, thus rendering him the readier for transgressions of the law, so that he meets with greater torment; nor doth he ever cease to have desire for appetites inordinate, insatiately striving in the dark.
24. Well hast thou taught me all, as I desired, O Mind. And now, pray, tell me further of the nature of the Way Above as now it is [for me].
To this Man-Shepherd said: When thy material body is to be dissolved, first thou surrenderest the body by itself unto the work of change, and thus the form thou hadst doth vanish, and thou surrenderest thy way of life, void of its energy, unto the Daimon. The body's senses next pass back into their sources, becoming separate, and resurrect as energies; and passion and desire withdraw unto that nature which is void of reason.
25. And thus it is that man doth speed his way thereafter upwards through the Harmony.
To the first zone he gives the Energy of Growth and Waning; unto the second [zone], Device of Evils [now] de-energised; unto the third, the Guile of the Desires de-energised; unto the fourth, his Domineering Arrogance, [also] de-energised; unto the fifth, unholy Daring and the Rashness of Audacity, de-energised; unto the sixth, Striving for Wealth by evil means, deprived of its aggrandisement; and to the seventh zone, Ensnaring Falsehood, de-energised.
26. And then, with all the energisings of the Harmony stript from him, clothed in his proper Power, he cometh to that Nature which belongs unto the Eighth, and there with those-that-are hymneth the Father.
They who are there welcome his coming there with joy; and he, made like to them that sojourn there, doth further hear the Powers who are above the Nature that belongs unto the Eighth, singing their songs of praise to God in language of their own.
And then they, in a band, go to the Father home; of their own selves they make surrender of themselves to Powers, and [thus] becoming Powers they are in God. This the good end for those who have gained Gnosis--to be made one with God.
Why shouldst thou then delay? Must it not be, since thou hast all received, that thou shouldst to the worthy point the way, in order that through thee the race of mortal kind may by [thy] God be saved?
27. This when He'd said, Man-Shepherd mingled with the Powers.
But I, with thanks and blessings unto the Father of the universal [Powers], was freed, full of the power He had poured into me, and full of what He'd taught me of the nature of the All and of the loftiest Vision.
And I began to preach to men the Beauty of Devotion and of Gnosis:
O ye people, earth-born folk, ye who have given yourselves to drunkenness and sleep and ignorance of God, be sober now, cease from your surfeit, cease to be glamoured by irrational sleep!
28. And when they heard, they came with one accord. Whereon I say:
Ye earth-born folk, why have ye given up yourselves to Death, while yet ye have the power of sharing Deathlessness? Repent, O ye, who walk with Error arm in arm and make of Ignorance the sharer of your board; get ye from out the light of Darkness, and take your part in Deathlessness, forsake Destruction!
29. And some of them with jests upon their lips departed [from me], abandoning themselves unto the Way of Death; others entreated to be taught, casting themselves before my feet.
But I made them arise, and I became a leader of the Race towards home, teaching the words (logoi), how and in what way they shall be saved. I sowed in them the words (logoi) of wisdom; of Deathless Water were they given to drink.
And when even was come and all sun's beams began to set, I bade them all give thanks to God. And when they had brought to an end the giving of their thanks, each man returned to his own resting place.
30. But I recorded in my heart Man-Shepherd's benefaction, and with my every hope fulfilled more than rejoiced. For body's sleep became the soul's awakening, and closing of the eyes--true vision, pregnant with Good my silence, and the utterance of my word (logos) begetting of good things.
All this befell me from my Mind, that is Man-Shepherd, Word (Logos) of all masterhood, by whom being God-inspired I came unto the Plain of Truth. Wherefore with all my soul and strength thanksgiving give I unto Father-God.
31. Holy art Thou, O God, the universals' Father.
Holy art Thou, O God, whose Will perfects itself by means of its own Powers.
Holy art Thou, O God, who willeth to be known and art known by Thine own.
Holy art Thou, who didst by Word (Logos) make to consist the things that are.
Holy art Thou, of whom All-nature hath been made an Image.
Holy art Thou, whose Form Nature hath never made.
Holy art Thou, more powerful than all power.
Holy art Thou, transcending all pre-erninence.
Holy Thou art, Thou better than all praise.
Accept my reason's offerings pure, from soul and heart for aye stretched up to Thee, O Thou unutterable, unspeakable, Whose Name naught but the Silence can express.
32. Give ear to me who pray that I may ne'er of Gnosis fail, [Gnosis] which is our common being's nature; and fill me with Thy Power, and with this Grace [of Thine], that I may give the Light to those in ignorance of the Race, my Brethren, and Thy Sons.
For this cause I believe, and I bear witness; I go to Life and Light. Blessed art Thou, O Father. Thy Man would holy be as Thou art holy, e'en as Thou gavest him Thy full authority [to be].
of G.R.S. Mead
P. = Parthey (G.), Hermetis Trismegisti Poemander (Berlin; I854). Pat. = Patrizzi (F.), Nova de Universis Philosophia (Venice; 1593).
peri tôn ontôn.
ho tês authentias nous. The authentia was the summa potestas of all things; see R. 8, n. 1; and § 30 below. Cf. also C. H., xiii (xiv), 15.
êllagê tê idea.
skoliôs espeiramenon. The sense is by no means certain. Ménard translates "de forme sinueuse"; Everard, "coming down obliquely"; Chambers, "sinuously terminated". But cf. in the Sethian system "the sinuous Water"--that is, Darkness (see Hipp., Philos., v, 19).
Cf. Hipp., Philos., v, 9 (S. 170, 71): "They say the Serpent is the Moist Essence."
A lacuna of six letters in the text.
The idea of the Logos was the central concept of Hellenistic theology; it was thus a word of many meanings, signifying chiefly Reason and Word, but also much else. I have accordingly throughout added the term Logos after the English equivalent most suitable to the context.
Cf. Il., vii, 99, as quoted by Apion in the chapter "Concerning the Žon" as Comment. on C. H., xi (xii).
That is, in vision.
12. Cf. C. H., xi (xii), 6.
kosmon. The word kosmos (world-order) means either "order" or "world"; and in the original there is frequently a play upon the two meanings, as in the case of logos.
Nature and God's Will are identical.
That is, the ideal world-order in thc realms of reality.
Presumably the Pure Air of § 3.
ton aisthêton kosmon. The sensible or manifested world, our present universe, as distinguished from the ideal eternal universe, the type of all universes.
The Logos which had previously descended into Nature.
homoousias, usually translated "consubstantial"; but ousia is "essence" and "being" rather than "substance".
The Prototype, Cosmic, Ideal or Perfect Man.
Or Beauty (morphês).
Cf. The Gospel of Mary in the Akhmîm Codex: "He nodded, and when He had thus nodded assent . . ." (F. F. F., 586).
The Eighth Sphere bounding the Seven.
For note on exousia, see R. in loc. and 48, n. 3.
That is, the Seven Spheres fashioned by his Brother.
Taxis, rank or order.
Or "wear down" (kataponêsai). The reading katanoêsai, however, may be more correct; "he had a mind to come to knowledge of" this Boundary or Ring Pass not. See R. 49, n. 1.
Sc. the Mighty Power of § 9.
parekypsen. Cf. Cyril, C. J., i, 33 (Frag. xiii); R. 50: "beugt sich . . . nieder". But compare especially Plato, Phaedrus, 249 c., where he speaks of the soul "raising up her face (anakypsasa) to That which is". Cf. also Apion in Clement. Hom., vi, 4, in Comment. C. H., xi (xii).
That is, the harmonious interplay, concord, or system of the spheres ruled by the Rulers; in other words, the cosmos of Fate.
energeia, energy, and realisation.
That is, "a-sexual" but having the potentiality of both sexes.
For the various suggestions for filling up this lacuna, see R. in loc.; and for that of Keil, see R. 367.
Sc. as well as Nature.
See § 9.
metarsious. A term that must have a more definite meaning than the vague "sublime" by which it is generally translated.
For Keil's completion of the lacuna, see R. 368.
mê ektreche, perhaps meaning diverge from the subject, or go too fast; lit., it means "do not run away".
That is, the parts of what Hermes elsewhere calls the "cosmic man".
Cf. C. H., xvi, 16.
Omitting the ta before onta.
pronoia, that is Nature as Sophia or Providence or Will.
There is a word-play between planês and planômenos.
Sc. The Moist Nature.
eidotes autôn ta energêmata.
The text of this paragraph is hopelessly confused in the MSS.
perei tês anodou tês ginmomenês.
to êthos, the "habitual" part of man, presumably way of life impressed by habit on the body; or it may be "class" of life as in the Vision of Er.
ho thymos kai hê epithymia,--the masculine and feminine as positive and negative aspects of the "animal soul".
Cf. C. H., xiii (xiv).
Cf. C. H., xiii (xiv), 15.
taxei, order, group, sc. of the Nine; the Father being the Ten, or consummation.
Cf. K. K., 25: "Thus speaking God became Imperishable Mind".
Cf. the logos, "Jesus saith, I stood in the midst of the world, and in the flesh was I seen of them, and I found all men drunken, and none found I athirst among them, and my soul grieveth over the sons of men, because they are blind in heart." Sayings of Our Lord from an Early Greek Papyrus, Grenfell & Hunt (London; 1897).
59. Cf. P. S. A., xii, 2.
The Race of the Logos, of all who were conscious of the Logos in their heart, who had repented and were thus logoi.
Cf. Mark iv, 4: "He who soweth soweth the Word (Logos)."
Cf. K. K. 1--the drink given by Isis to Horus.
nêpsis, lit. soberness, watchfulness, lucidity.
See § 2 above.
Cf. K. K. (Stob., Ec., i, 49; p. 459, 20, W.), and Damascius, in Phot., Bibl., p. 337b, 23.
eulogian--a play on logos.
tês gnôseôs tês kat' ousian hêmôn, "our being", that is, presumably, the "being" of man and God, the "being" which man shares with God.
Cf. C. H., xiii (xiv), 20.
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