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.gitignore

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+## Core latex/pdflatex auxiliary files:
+*.aux
+*.lof
+*.log
+*.lot
+*.fls
+*.out
+*.toc
+*.fmt
+*.fot
+*.cb
+*.cb2
+.*.lb
+
+## Intermediate documents:
+*.dvi
+*.xdv
+*-converted-to.*
+# these rules might exclude image files for figures etc.
+*.ps
+*.eps
+*.pdf
+
+## Generated if empty string is given at "Please type another file name for output:"
+.pdf
+
+## Bibliography auxiliary files (bibtex/biblatex/biber):
+*.bbl
+*.bcf
+*.blg
+*-blx.aux
+*-blx.bib
+*.run.xml
+
+## Build tool auxiliary files:
+*.fdb_latexmk
+*.synctex
+*.synctex(busy)
+*.synctex.gz
+*.synctex.gz(busy)
+*.pdfsync
+
+## Build tool directories for auxiliary files
+# latexrun
+latex.out/
+
+## Auxiliary and intermediate files from other packages:
+# algorithms
+*.alg
+*.loa
+
+# beamer
+*.nav
+*.pre
+*.snm
+*.vrb
+
+# changes
+*.soc
+
+# glossaries
+*.acn
+*.acr
+*.glg
+*.glo
+*.gls
+*.glsdefs
+*.lzo
+*.lzs
+*.slg
+*.slo
+*.sls
+
+# uncomment this for glossaries-extra (will ignore makeindex's style files!)
+# *.ist
+
+# gnuplot
+*.gnuplot
+*.table
+
+# gnuplottex
+*-gnuplottex-*
+
+# hyperref
+*.brf
+
+# listings
+*.lol
+
+# makeidx
+*.idx
+*.ilg
+*.ind
+
+# minitoc
+*.maf
+*.mlf
+*.mlt
+*.mtc[0-9]*
+*.slf[0-9]*
+*.slt[0-9]*
+*.stc[0-9]*
+
+# minted
+_minted*
+*.pyg
+
+# nomencl
+*.nlg
+*.nlo
+*.nls
+
+# pax
+*.pax
+
+# pdfpcnotes
+*.pdfpc
+
+# tcolorbox
+*.listing
+
+# TikZ & PGF
+*.dpth
+*.md5
+*.auxlock
+
+# titletoc
+*.ptc
+
+# todonotes
+*.tdo
+
+# vhistory
+*.hst
+*.ver
+
+# xcolor
+*.xcp
+
+# xmpincl
+*.xmpi
+
+# xindy
+*.xdy
+
+## Editors:
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+*.lyx~
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+# auto folder when using emacs and auctex
+./auto/*
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+
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+
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+*_flymake.*
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+.dir-locals.el
+
+# network security
+/network-security.data

corpus-hermeticum.tex

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+\documentclass[a5paper,10pt,twoside,openany]{memoir}
+\usepackage[T1]{fontenc}
+\usepackage[utf8]{inputenc}
+\usepackage{hyperref}
+\usepackage{fancyhdr,lastpage,changepage}
+\usepackage{indentfirst}
+\usepackage[english]{babel}
+\usepackage[final,babel=true]{microtype}
+\usepackage{libertine}
+\usepackage{csquotes}
+
+\chapterstyle{chappell}
+
+\setlrmarginsandblock{1in}{0.75in}{*}
+\setulmarginsandblock{1in}{1in}{*}
+\checkandfixthelayout 
+
+\begin{document}
+
+\begin{titlingpage}
+  \thispagestyle{empty}
+  \fontfamily{pbk}\selectfont
+  \centering
+  \vspace*{2\baselineskip}
+  {\Huge The Corpus Hermeticum} \\[4em]
+  {\large\emph{--- Translation and Commentary by ---}} \\[2em]
+  {\LARGE G. R. S. Mead} \par
+  \vspace*{5\baselineskip}
+  \vspace*{5\baselineskip}
+  \vspace*{5\baselineskip}
+  {\Large The Theosophical Publishing Society}\\[1em]
+  {\Large\scshape 1906}\par
+  \vspace*{2\baselineskip}
+\end{titlingpage}
+
+\chapter{Pœmandres, The Shepherd of Men}
+
+1. It chanced once on a time my mind was meditating on the things that
+are\footnote{περὶ τῶν ὄντων.}, my thought was raised to a great
+height, the senses of my body being held back---just as men 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\footnote{Ποιμάνδρης.}, Mind of
+all-masterhood\footnote{ὁ τῆς αὐθεντίας νοῦς. The αὐθεντία was the
+  \emph{summa potestas} of all things; see R. 8, n. 1; and § 30
+  below. Cf. also C. H., xiii. (xiv.) 15.}; I know what thou desirest
+and I am 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. Even with these words His aspect changed,\footnote{ἠλλάγη τῇ ἰδέᾳ.}
+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 [\dots] 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 of the
+Earth-and-Water rising up to Fire so that it seemed to hang therefrom.
+
+But Earth-and-Water stayed so mingled with each 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, said I.
+
+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 upon 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 whorl, 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 over [all] the mortals in the
+cosmos and over 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 it was as
+though she hadd seen the image of Man's fairest form upon her Water,
+his shadow on her Earth.
+
+He in 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
+around 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 over 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
+is 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, \dots, for now I am filled with great
+desire and long to hear; do not run off.
+
+The Shepherd said: Keep silence, for not as yet have I unrolled for
+thee the first discourse (logoi).
+
+Lo! I am still, I said.
+
+17. In such wise than, 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 Aether. Nature thus brought
+forth frames to suit the form of Man.
+
+And Man from Light and Life changed into soul and mind---from Life to
+soul, from Light to mind.
+
+And thus continued all 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):
+
+\begin{quote}
+  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.
+\end{quote}
+
+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 seemest, He said, O thou, not to have given heed to what thou
+heardest. Did I not 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, 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 [happenest] 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 \dots 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 up the body 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 will 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 mured 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 upon him
+through his senses, thus rendering him 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 the 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-energized; unto the third, the
+Guile of the Desires de-energized; unto the fourth, his Domineering
+Arrogance, [also] de-energized; unto the fifth, unholy Daring and the
+Rashness of Audacity, de-energized; unto the sixth, Striving for
+Wealth by evil means, deprived of its aggrandizement; and to the
+seventh zone, Ensnaring Falsehood, de-energized.
+
+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 had 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 had taught me of the nature of the All and of the loftiest
+Vision.
+
+And I began to preach unto 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 yourselves up 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 out from 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-eminence.
+
+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 never 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, even as Thou gave him Thy full authority [to be].
+
+\chapter{To Asclepius}
+
+1. \emph{Hermes}: All that is moved, Asclepius, is it not moved
+\emph{in} something and \emph{by} something?
+
+Asclepius: Assuredly.
+
+\emph{H}: And must not that in which it's moved be greater than the moved?
+
+\emph{A}: It must.
+
+\emph{H}: Mover, again, has greater power than moved?
+
+\emph{A}: It has, of course.
+
+\emph{H}: The nature, furthermore, of that in which it's moved must be quite
+other from the nature of the moved?
+
+\emph{A}: It must completely.
+
+2. \emph{H}: Is not, again, this cosmos vast, [so vast] that than it there
+exists no body greater?
+
+\emph{A}: Assuredly.
+
+\emph{H}: And massive, too, for it is crammed with multitudes of other mighty
+frames, nay, rather all the other bodies that there are?
+
+\emph{A}: It is.
+
+\emph{H}: And yet the cosmos is a body?
+
+\emph{A}: It is a body.
+
+\emph{H}: And one that's moved?
+
+3. \emph{A}: Assuredly.
+
+\emph{H}: Of what size, then, must be the space in which it's moved, and of
+what kind [must be] the nature [of that space]? Must it not be far
+vaster [than the cosmos], in order that it may be able to find room
+for its continued course, so that the moved may not be cramped for
+want of room and lose its motion?
+
+\emph{A}: Something, Thrice-greatest one, it needs must be, immensely vast.
+
+4. \emph{H}: And of what nature? Must it not be, Asclepius, of just the
+contrary? And is not contrary to body bodiless?
+
+\emph{A}: Agreed.
+
+\emph{H}: Space, then, is bodiless. But bodiless must either be some godlike
+thing or God [Himself]. And by ``some godlike thing'' I mean no more the
+generable [i.e., that which is generated] but the ingenerable.
+
+5. If, then, space be some godlike thing, it is substantial; but if
+'tis God [Himself], it transcends substance. But it is to be thought
+of otherwise [than God], and in this way.
+
+God is first ``thinkable'' <or ``intelligible''> for us, not for Himself,
+for that the thing that's thought doth fall beneath the thinker's
+sense. God then cannot be ``thinkable'' unto Himself, in that He's
+thought of by Himself as being nothing else but what He thinks. But he
+is ``something else'' for us, and so He's thought of by us.
+
+6. If space is, therefore, to be thought, [it should] not, [then, be
+thought as] God, but space. If God is also to be thought, [He should]
+not [be conceived] as space, but as energy that can contain [all
+space].
+
+Further, all that is moved is moved not in the moved but in the
+stable. And that which moves [another] is of course stationary, for
+'tis impossible that it should move with it.
+
+\emph{A}: How is it, then, that things down here, Thrice-greatest one, are
+moved with those that are [already] moved? For thou hast said the
+errant spheres were moved by the inerrant one.
+
+\emph{H}: This is not, O Asclepius, a moving with, but one against; they are
+not moved with one another, but one against the other. It is this
+contrariety which turneth the resistance of their motion into
+rest. For that resistance is the rest of motion.
+
+7. Hence, too, the errant spheres, being moved contrarily to the
+inerrant one, are moved by one another by mutual contrariety, [and
+also] by the spable one through contrariety itself. And this can
+otherwise not be.
+
+The Bears up there <i.e., Ursa Major and Minor>, which neither set nor
+rise, think'st thou they rest or move?
+
+\emph{A}: They move, Thrice-greatest one.
+
+\emph{H}: And what their motion, my Asclepius?
+
+\emph{A}: Motion that turns for ever round the same.
+
+\emph{H}: But revolution---motion around same---is fixed by rest. For
+``round-the-same'' doth stop ``beyond-same''. ``Beyond-same'' then, being
+stopped, if it be steadied in ``round-same''---the contrary stands firm,
+being rendered ever stable by its contrariety.
+
+8. Of this I'll give thee here on earth an instance, which the eye can
+see. Regard the animals down here---a man, for instance, swimming! The
+water moves, yet the resistance of his hands and feet give him
+stability, so that he is not borne along with it, nor sunk thereby.
+
+\emph{A}: Thou hast, Thrice-greatest one, adduced a most clear instance.
+
+\emph{H}: All motion, then, is caused in station and by station.
+
+The motion, therefore, of the cosmos (and of every other hylic <i.e.,
+material> animal) will not be caused by things exterior to the cosmos,
+but by things interior [outward] to the exterior---such [things] as
+soul, or spirit, or some such other thing incorporeal.
+
+'Tis not the body that doth move the living thing in it; nay, not even
+the whole [body of the universe a lesser] body e'en though there be no
+life in it.
+
+9. \emph{A}: What meanest thou by this, Thrice-greatest one? Is it not
+bodies, then, that move the stock and stone and all the other things
+inanimate?
+
+\emph{H}: By no means, O Asclepius. The something-in-the-body, the
+that-which-moves the thing inanimate, this surely's not a body, for
+that it moves the two of them---both body of the lifter and the
+lifted? So that a thing that's lifeless will not move a lifeless
+thing. That which doth move [another thing] is animate, in that it is
+the mover.
+
+Thou seest, then, how heavy laden is the soul, for it alone doth lift
+two bodies. That things, moreover, moved are moved in something as
+well as moved by something is clear.
+
+10. \emph{A}: Yea, O Thrice-greatest one, things moved must needs be moved in
+something void.
+
+\emph{H}: Thou sayest well, O [my] Asclepius! For naught of things that are
+is void. Alone the ``is-not'' is void [and] stranger to subsistence. For
+that which is subsistent can never change to void.
+
+\emph{A}: Are there, then, O Thrice-greatest one, no such things as an empty
+cask, for instance, and an empty jar, a cup and vat, and other things
+like unto them?
+
+\emph{H}: Alack, Asclepius, for thy far-wandering from the truth! Think'st
+thou that things most full and most replete are void?
+
+11. \emph{A}: How meanest thou, Thrice-greatest one?
+
+\emph{H}: Is not air body?
+
+\emph{A}: It is.
+
+\emph{H}: And doth this body not pervade all things, and so, pervading, fill
+them? And ``body''; doth body not consist from blending of the ``four''
+<elements>? Full, then, of air are all thou callest void; and if of
+air, then of the ``four''.
+
+Further, of this the converse follows, that all thou callest full are
+void---of air; for that they have their space filled out with other
+bodies, and, therefore, are not able to receive the air
+therein. These, then, which thou dost say are void, they should be
+hollow named, not void; for they not only are, but they are full of
+air and spirit.
+
+12. \emph{A}: Thy argument (logos), Thrice-greatest one, is not to be
+gainsaid; air is a body. Further, it is this body which doth pervade
+all things, and so, pervading, fill them. What are we, then, to call
+that space in which the all doth move?
+
+\emph{H}: The bodiless, Asclepius.
+
+\emph{A}: What, then, is Bodiless?
+
+\emph{H}: 'Tis Mind and Reason (logos), whole out of whole, all
+self-embracing, free from all body, from all error free, unsensible to
+body and untouchable, self stayed in self, containing all, preserving
+those that are, whose rays, to use a likeness, are Good, Truth, Light
+beyond light, the Archetype of soul.
+
+\emph{A}: What, then, is God?
+
+13. \emph{H}: Not any one of these is He; for He it is that causeth them to
+be, both all and each and every thing of all that are. Nor hath He
+left a thing beside that is-not; but they are all from things-that-are
+and not from things-that-are-not. For that the things-that-are-not
+have naturally no power of being anything, but naturally have the
+power of the inability-to-be. And, conversely, the things-that-are
+have not the nature of some time not-being.
+
+14. \emph{A}: What say'st thou ever, then, God is?
+
+\emph{H}: God, therefore, is not Mind, but Cause that the Mind is; God is not
+Spirit, but Cause that Spirit is; God is not Light, but Cause that the
+Light is. Hence one should honor God with these two names [the Good
+and Father]---names which pertain to Him alone and no one else.
+
+For no one of the other so-called gods, no one of men, or daimones,
+can be in any measure Good, but God alone; and He is Good alone and
+nothing else. The rest of things are separable all from the Good's
+nature; for [all the rest] are soul and body, which have no place that
+can contain the Good.
+
+15. For that as mighty is the Greatness of the Good as is the Being of
+all things that are---both bodies and things bodiless, things sensible
+and intelligible things. Call thou not, therefore, aught else Good,
+for thou would'st imious be; nor anything at all at any time call God
+but Good alone, for so thou would'st again be impious.
+
+16. Though, then, the Good is spoken of by all, it is not understood
+by all, what thing it is. Not only, then, is God not understood by
+all, but both unto the gods and some of the men they out of ignorance
+do give the name of Good, though they can never either be or become
+Good. For they are very different from God, while Good can never be
+distinguished from Him, for that God is the same as Good.
+
+The rest of the immortal ones are nonetheless honored with the name of
+God, and spoken of as gods; but God is Good not out of courtesy but
+out of nature. For that God's nature and the Good is one; one os the
+kind of both, from which all other kinds [proceed].
+
+The Good is he who gives all things and naught receives. God, then,
+doth give all things and receive naught. God, then, is Good, and Good
+is God.
+
+17. The other name of God is Father, again because He is the
+that-which-maketh-all. The part of father is to make.
+
+Wherefore child-making is a very great and a most pious thing in life
+for them who think aright, and to leave life on earth without a child
+a very great misfortune and impiety; and he who hath no child is
+punished by the daimones after death.
+
+And this is the punishment: that that man's soul who hath no child,
+shall be condemned unto a body with neither man's nor woman's nature,
+a thing accursed beneath the sun.
+
+Wherefore, Asclepius, let not your sympathies be with the man who hath
+no child, but rather pity his mishap, knowing what punishment abides
+for him.
+
+Let all that has been said then, be to thee, Asclepius, an
+introduction to the gnosis of the nature of all things.
+
+\end{document}
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