1. Yesterday's Speech, O Asclepius, I dedicated to thee, this day's it is fit to dedicate to Tat, because it is an Epitome of those general speeches that were spoken to him.
2. God therefore, and the Father, and the Good, O Tat, have the same Nature, or rather also the same Act and Operation.
3. For there is one name or appellation of Nature and Increase which concerneth things changeable, and another about things unchangeable, and about things unmoveable, that is to say, Things Divine and Human; every one of which, himself will have so to be; but action or operation is of another thing, or elsewhere, as we have taught in other things, Divine and Human, which must here also be understood.
4. For his Operation or Act, is his Will, and his Essence, to Will all Things to be.
5. For what is God, and the Father, and the Good, but the Being of all things that yet are not, and the existence itself, of those things that are!
6. This is God, this is the Father, this is the Good, whereunto no other thing is present or approacheth.
7. For the World, and the Sun, which is also a Father by Participation, is not for all that equally the cause of Good, and of Life, to living Creatures: And if this be so, he is altogether constrained by the Will of the Good, without which it is not possible, either to be, or to be begotten or made.
8. But the Father is the cause of his Children, who hath a will both to sow and nourish that which is good by the Son.
9. For Good is always active or busy in making; and this cannot be in any other, but in him that taketh nothing, and yet willeth all things to be; for I will not say, O Tat, making them; for he that maketh is defective in much time, in which sometimes he maketh not, as also of quantity and quality; for sometimes he maketh those things that have quantity and quality and sometimes the contrary.
10. But God is the Father, and the Good, in being all things; for he both will be this, and is it, and yet all this for himself (as is true) in him that can see it.
11. For all things else are for this, it is the property of Good to be known: This is the Good, O Tat.
12. Tat. Thou hast filled us, O Father, with a sight both good and fair, and the eye of my mind is almost become more holy by the sight or spectacle.
13. Trismegistus. I Wonder not at It, for the Sight of Good is not like the Beam of the Sun, which being of a fiery shining brightness, maketh the eye blind by his excessive Light, that gazeth upon it; rather the contrary, for it enlighteneth, and so much increaseth the light of the eye, as any man is able to receive the influence of this Intelligible clearness.
14. For it is more swift and sharp to pierce, and innocent or harmless withal, and full of immortality, and they that are capable and can draw any store of this spectacle, and sight do many times fall asleep from the Body, into this most fair and beauteous Vision ; which thing Celius and Saturn our Progenitors obtained unto.
15. Tat. I would we also, O Father, could do so.
16. Trismegistus. I would have, could, O Son; but for the present we are less intent to the Vision, and cannot yet open the eyes of our minds to behold the incorruptible, and incomprehensible Beauty of that Good: But then shall we see it, when we have nothing at all to say of it.
17. For the knowledge of it, is a Divine Silence, and the rest of all the Senses; For neither can he that understands that understand anything else, nor he that sees that, see any thing else, nor hear any other thing, nor in sum, move the Body.
18. For shining steadfastly upon, and round about the whole Mind it enlighteneth all the Soul ; and loosing it from the Bodily Senses and Motions, it draweth it from the Body, and changeth it wholly into the Essence of God.
19. For it is Possible for the Soul, O Son, to be Deified while yet it Lodgeth in the Body of Man, if it Contemplate the Beauty of the Good.
20. Tat. How dost thou mean deifying, Father!
21. Trismegistus. There are differences, O Son, of every Soul. 22. Tat. But how dost thou again divide the changes?
23. Trismegistus. Hast thou not heard in the general Speeches, that from one Soul of the Universe, are all those Souls, which in all the world are tossed up and down, as it were, and severally divided? Of these Souls there are many changes, some into a more fortunate estate, and some quite contrary; for they which are of creeping things, are changed into those of watery things and those of things living in the water, to those of things living upon the Land; and Airy ones are changed into men, and human Souls, that lay hold of immortality, are changed into Demons.
24. And so they go on into the Sphere or Region of the fixed Gods, for there are two choirs or companies of Gods, one of them that wander, and another of them that are fixed. And this is the most perfect glory of the Soul.
25. But the Soul entering into the Body of a Man, if it continue evil, shall neither taste of immortality, nor is partaker of the good.
26. But being drawn back the same way, it returneth into creeping things. And this is the condemnation of an evil Soul.
27. And the wickedness of a Soul is ignorance; for the Soul that knows nothing of the things that are, neither the Nature of them, nor that which is good, but is blinded, rusheth and dasheth against the bodily Passions, and unhappy as it is, not knowing itself, it serveth strange Bodies, and evil ones, carrying the Body as a burden, and not ruling, but ruled. And this is the mischief of the Soul.
28. On the contrary, the virtue of the Soul is Knowledge; for he that knows is both good and religious, and already Divine.
29. Tat. But who is such a one, O Father!
30. Trismegistus. He that neither speaks, nor hears many things; for he, O Son, that heareth two speeches or hearings, fighteth in the shadow.
31. For God, and the Father, and Good, is neither spoken nor heard.
32. This being so in all things that are, are the Senses, because they cannot be without them.
33. But Knowledge differs much from Sense; for Sense is of things that surmount it, but Knowledge is the end of Sense.
34. Knowledge is the gift of God ; for all Knowledge is unbodily but useth the Mind as an Instrument, as the Mind useth the Body.
35. Therefore both intelligible and material things go both of them into bodies; for, of contraposition, That is Setting One against Another, and Contrariety, all Things must Consist. And it is impossible it should be otherwise,
36. Tat. who therefore is this material God?
37. Trismegistus. The fair and beautiful world, and yet it is not good; for it is material and easily passible, nay, it is the first of all passible things; and the second of the things that are, and needy or wanting somewhat else. And it was once made and is always, and is ever in generation, and made, and continually makes, or generates things that have quantity and quality.
38. For it is moveable, and every material motion is generation; but the intellectual stability moves the material motion after this manner.
39. Because the World Is a Sphere, that is a Head, and above the head there is nothing material, as beneath the feet there is nothing intellectual.
40. The whole universe is material; The Mind is the head, and it is moved spherically, that is like a head.
41. Whatsoever therefore is joined or united to the Membrane or Film of this head, wherein the Soul is, is immortal, and as in the Soul of a made Body, hath its Soul full of the Body; but those that are further from that Membrane, have the Body full of Soul.
42. The whole is a living wight [a creature], and therefore consisteth of material and intellectual.
43. And the World is the first, and Man the second living wight [a creature] after the World; but the first of things that are mortal and therefore hath whatsoever benefit of the Soul all the others have: And yet for all this, he is not only not good, but flatly evil, as being mortal.
44. For the World is not good as it is moveable; nor