Thrice-Greatest Hermes, Vol. II (the Corpus Hermeticum) — G. R. S. Mead (1906)

And of these bodies — one's greater than another, or another's less than is another, by difference of strength and size.

Of course, the stronger of them are more easily perceived, just as the larger [are]. The lesser ones, however, or the more minute, can scarcely be perceived, or not at all — those which we know are things [at all] by sense of touch alone.

Whence many come to think they are not bodies, and that there are void spaces, — which is impossible.

2. So also [for the Space] which is called

1 Of. a. H., xi. (xii.).

Extra-cosmic, — if there be any (which I do not believe), — [then] is it filled by Him with things Intelligible, that is things of like nature with His own Divinity ; just as this Cosmos which is called the Sensible, is fully filled with bodies and with animals, consonant with its proper nature and its quality ; — [bodies] the proper shape of which we do not all behold, but [see] some large beyond their proper measure, some very small ; either because of the great space which lies between [them and ourselves], or else because our sight is dull ; so that they seem to us to be minute, or by the multitude are thought not to exist at all, because of their too great tenuity.

I mean the daimones, who, I believe, have their abode with us, and heroes, who abide between the purest part of air above us and the earth, — where it is ever cloudless, and no [movement from the] motion of a single star [disturbs the peace].

3. Because of this, Asclepius, thou shalt call nothing void ; unless thou wilt declare of what that's void, which thou dost say is void; — for instance, void of fire, of water, or things like to these.

For if it should fall out, that it should seem that anything is able to be void of things like these, — though that which seemeth void be little

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or be big, it still cannot be void of spirit and of air.

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1. In like way must we also talk concerning "Space,"1 — a term which by itself is void of "sense."2

For Space seems what it is from that of which it is [the space]. For if the qualifying 3 word is cut away, the sense is maimed.

Wherefore we shall [more] rightly say the space of water, space of fire, or [space] of things like these.

For as it is impossible that aught be void ; so is Space also in itself not possible to be distinguished what it is.

For if you postulate a space without that [thing] of which it is [the space], it will appear to be void space, — which I do not believe exists in Cosmos.

2. If nothing, then, is void, so also Space by its own self does not show what it is unless you add to it lengths, breadths [and depths], — just as you add the proper marks4 unto men's bodies.

These things, then, being thus, Asclepius, and ye who are with [him], — know the Intelligible

1 Cf. xv. 1 above. 2 Intelledu caret.

3 Principals, — lit. principal.

4 Signa ; characteristics, presumably.

Cosmos (that is, [the one] which is discerned by contemplation of the mind alone) is bodiless ; nor can aught corporal be mingled with its nature, — [by corporal I mean] what can be known by quality, by quantity, and numbers. For there is nothing of this kind in that.

3. This Cosmos, then, which is called Sensible, is the receptacle of all things sensible, — of species, qualities, or bodies.

But not a single one of these can quicken without God. For God is all, and by Him [are] all things, and all [are] of His Will.

For that He is all Goodness, Fitness, Wisdom, unchangeable, — that can be sensed and understood by His own self alone.

Without Him naught hath been, nor is, nor will be.

4. For all things are from Him, in Him, and through Him, — both multitudinous qualities, and mighty quantities, and magnitudes exceeding every means of measurement, and species of all forms ; — which things, if thou should'st understand, Asclepius, thou wilt give thanks to God.

And if thou should'st observe it 1 as a whole, thou wilt be taught, by means of the True Reason, that Cosmos in itself is knowable to sense,2 and that all things in it are wrapped as in a vesture by that Higher Cosmos l [spoken of above].

1 Sc. the Cosmos.

2 Sensibilem ; probably referring to the sensus par excellence ; that is, the higher or cosmic sense.

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