The Corpus Hermeticum
X. The Key
translated by G.R.S. Mead
Notes: This longer tractate presents itself explicitly as a summary or abridgement
of the General Sermons (CH II-IX), and discusses the Hermetic view of knowledge
and its role in the lives and afterlives of human beings. The attentive reader
will notice certain contradictions between the afterlife-teachings of this and
One of the central concepts of The Key, and of Hermetic
thought generally, is the distinction between ordinary discursive knowledge
which can be expressed in words (in Greek, episteme, which Mead
translates somewhat clumsily as "science") and transcendent, unitive knowledge
which cannot be communicated (in Greek, gnosis, which Mead simply and
sensibly leaves untranslated). The same distinction can be found in many systems
of mystical thought. Unlike most of these, though, the Hermetic teachings place
value on both.
Readers without much experience in the jargon of Classical philosophy will
want to remember that "hylic" means "material", "passible" means "subject to
outside forces or to suffering", and "intelligible" means "belonging to the
realm of the Mind", and "motion" includes all kinds of change. The special
implications of "good" in Greek thought - of self-sufficiency and desirability -
should also be kept in mind.
The delightful irony of the Zen moment early in section 9, when Hermes - in
the middle of this very substantial lecture - defines the good and pious man as
"he who doth not say much or lend his ear to much" and thus rules out both
himself and his audience, seems to have been lost on subsequent commentators.
1. Hermes: My yesterday's discourse (logos) I did devote to thee, Asclepius,
and so 'tis [only] right I should devote toafy's to Tat; and this the more
because 'tis the abridgement of the General Sermons (Logoi) which he has had
addressed to him.
"God, Father and the Good", then, Tat, hath the same nature, or more exactly,
For nature is a predicate of growth, and used of things that change, both
mobile and immobile, that is to say, both human and divine, each one of which He
willeth into being.
But energy consists in something else, as we have shown in treating of the
rest, both things divine and human things; which thing we ought to have in mind
when treating of the Good.
2. God's energy is then His Will; further His essence is to will the being of
all things. For what is "God and Father and the Good" but the "to be" of all
that are not yet? Nay, subsistence self of everything that is; this, then, is
God, this Father, this the Good; to Him is added naught of all the rest.
And though the Cosmos, that is to say the Sun, is also sire himself to them
that share in him; yet so far is he not the cause of good unto the lives, he is
not even of their living.
So that e'en if he be a sire, he is entirely so by compulsion of the Good's
Good-will, apart from which nor being nor becoming could e'er be.
3. Again, the parent is the children's cause, both on the father's and the
mother's side, only by sharing in the Good's desire [that doth pour] through the
Sun. It is the Good which doeth the creating.
And such a power can be possessed by no one else than Him alone who taketh
naught, but wills all things to be; I will not, Tat, say "makes".
For that the maker is defective for long periods (in which he sometimes
makes, and sometimes doth not make) both in the quality and in the quantity [of
what he makes]; in that he sometimes maketh them so many and such like, and
sometimes the reverse.
But "God and Father and the Good" is [cause] for all to be. So are at least
these things for those who can see.
4. For It doth will to be, and It is both Itself and most of all by reason of
Itself. Indeed, all other things beside are just bacause of It; for the
distinctive feature of the Good is "that it should be known". Such is the Good,
Tat: Thou hast, O father, filled us so full of this so good and fairest
sight, that thereby my mind's eye hath now become for me almost a thing to
For that the vision of the Good doth not, like the sun's beam, firelike blaze
on the eyes and make them close; nay, on the contrary, it shineth forth and
maketh to increase the seeing of the eye, as far as e'er a man hath the capacity
to hold the inflow of the radiance that the mind alone can see.
Not only does it come more swiftly down to us, but it does us no harm, and is
instinct with all immortal life.
5. They who are able to drink in a somewhat more than others of this Sight,
ofttimes from out the body fall asleep in this fairest Spectacle, as was the
case with Uranus and Cronus, our forebears. may this be out lot too, O father
Hermes: Yea, may it be, my son! But as it is, we are not yet strung to the
Vision, and not as yet have we the power our mind's eye to unfold and gaze upon
the Beauty of the Good - Beauty that naught can e'er corrupt or any comprehend.
For only then wilt thou upon It gaze when thou canst say no word concerning
It. For Gnosis of the Good is holy silence and a giving holiday to every sense.
6. For neither can he who perceiveth It, perceive aught else; nor he who
gazeth on It, gaze on aught else; nor hear aught else, nor stir his body any
way. Staying his body's every sense and every motion he stayeth still.
And shining then all round his mond, It shines through his whole soul, and
draws it out of body, transforming all of him to essence.
For it is possible, my son, that a man's soul should be made like to God,
e'en while it still is in a body, if it doth contemplate the Beauty of the Good.
7. Tat: Made like to God? What dost thou, father, mean?
Hermes: Of every soul apart are transformations, son.
Tat: What meanest thou? Apart?
Hermes: Didst thou not, in the General Sermons, hear that from one Soul - the
All-soul - come all these souls which are made to revolve in all the cosmos, as
though divided off?
Of these souls, then, it is that there are many changes, some to a happier
lot and some to [just] the contrary of this.
Thus some that were creeping things change into things that in the water
dwell, the souls of water things change to earth-dwellers, those that live on
earth change to things with wings, and souls that live in air change to men,
while human souls reach the first step of deathlessness changed into daimones.
And so they circle to the choir of the Inerrant Gods; for of the Gods there
are two choirs, the one Inerrant, and the other Errant. And this is the most
perfect glory of the soul.
8. But if a soul on entering the body of a man persisteth in its vice, it
neither tasteth deathlessness nor shareth in the Good; but speeding back again
it turns into the path that leads to creeping things. This is the sentence of
the vicious soul.
And the soul's vice is ignorance. For that the soul who hath no knowledge of
the things that are, or knowledge of their nature, or of Good, is blinded by the
body's passions and tossed about.
This wretched soul, not knowing what she is, becomes the slave of bodies of
strange form in sorry plight, bearing the body as a load; not as the ruler, but
the ruled. This [ignorance] is the soul's vice.
9. But on the other hand the virtue of the soul is Gnosis. For he who knows,
he good and pious is, and still while on the earth divine.
Tat: But who is such an one, O father mine?
Hermes: He who doth not say much or lend his ear to much. For he who spendeth
time in arguing and hearing arguments, doth shadow-fight. For "God, the Father
and the Good", is not to be obtained by speech or hearing.
And yet though this is so, there are in all the beings senses, in that they
cannot without senses be.
But Gnosis is far different from sense. For sense is brought about by that
which hath the mastery o'er us, while Gnosis is the end <i.e., goal> of science,
and science is God's gift.
10. All science is incorporeal, the instrument it uses being the mind, just
as the mind employs the body.
Both then come into bodies, [I mean] both things that are cognizable by mond
alone and things material. For all things must consist out of antithesis and
contrariety; and this can otherwise not be.
Tat: Who then is this material God of whom thou speakest?
Hermes: Cosmos is beautiful, but is not good - for that it is material and
freely passible; and though it is the first of all things passible, yet is it in
the second rank of being and wanting in itself.
And though it never hath itself its birth in time, but ever is, yet is its
being in becoming, becoming for all time the genesis of qualities and
quantities; for it is mobile and all material motion's genesis.
11. It is intelligible rest that moves material motion in this way, since
Cosmos is a sphere - that is to say, a head. And naught of head above's
material, as naught of feet below's intelligible, but all material.
And head itself is moved in a sphere-like way - that is to say, as head
should move, is mind.
All then that are united to the "tissue" of this "head" (in which is soul)
are in their nature free from death - just as when body hath been made in soul,
are things that hath more soul than body.
Whereas those things which are at greater distance from this "tissue" -
there, where are things which have a greater share of body than of soul - are by
their nature subject unto death.
The whole, however, is a life; so that the universe consists of both the
hylic and of the intelligible.
12. Again, the Cosmos is the first of living things, while man is second
after it, though first of things subject to death.
Man hath the same ensouling power in him as all the rest of living things;
yet is he not only not good, but even evil, for that he's subject unto death.
For though the Cosmos also is not good in that it suffers motion, it is not
evil, in that it is not subject to death. But man, in that he's subject both to
motion and to death, is evil.
13. Now then the principles of man are this-wise vehicled: mind in the reason
(logos), the reason in the soul, soul in the spirit <or, rather, vital spirits>,
and spirit in the body.
Spirit pervading [body] by means of veins and arteries and blood, bestows
upon the living creature motion, and as it were doth bear it in a way.
For this cause some do think the soul is blood, in that they do mistake its
nature, not knowing that [at death] it is iteh spirit that must first withdraw
into the soul, whereon the blood congeals and veins and arteries are emptied,
and then the living creature <or life> is withdrawn; and this is body's death.
14. Now from one Source all things depend; while Source [dependeth] from the
One and Only [One]. Source is, moreover, moved to become Source again; whereas
the One standeth perpetually and is not moved.
Three then are they: "God, the Father and the Good", Cosmos and man.
God doth contain Cosmos; Cosmos [containeth] man. Cosmos is e'er God's Son,
man as it were Cosmos' child.
15. Not that, however, God ignoreth man; nay, right well doth He know him,
and willeth to be known.
This is the sole salvation for a man - God's Gnosis. This is the Way Up to
By Him alone the soul becometh good, not whiles is good, whiles evil, but
[good] out of necessity.
Tat: What dost thou mean, Thrice-greatest one?
Hermes: Behold an infant's soul, my son, that is not yet cut off, because its
body is still small and not as yet come unto its full bulk.
Hermes: A thing of beauty altogether is [such a soul] to see, not yet
befouled by body's passions, still all but hanging from the Cosmic Soul!
But when the body grows in bulk and draweth down the soul into its mass, then
doth the soul cut off itself and bring upon itself forgetfulness, and no more
shareth in the Beautiful and the Good. And this forgetfulness becometh vice.
16. It is the same for them who go out from the body.
For when the soul withdraws into itself, the spirit doth contract itself
within the blood, and the soul within the spirit. And then the mind, stripped of
its wrappings, and naturally divine, taking unto itself a fiery body, doth
traverse every space, after abandoning the soul unto its judgement and whatever
chastisement it hath deserved.
Tat: What dost thou, father, mean by this? The mind is parted from soul and
soul from spirit? Whereas thou said'st the soul was the mind's vesture, and the
soul's the spirit.
17. Hermes: The hearer, son, should think with him who speaks and breathe
with him; nay, he should have a hearing subtler than the voice of him who
It is, son, in a body made of earth that this arrangement of the vestures
comes to pass. For in a body made of earth it is impossible the mind should take
its seat itself by its own self in nakedness.
For neither is it possible on the one hand the earthly body should contain so
much immortality, nor on the other that so great a virtue should endure a body
passible in such close contact with it. It taketh, then, the soul for as it were
And soul itself, being too and thing divine, doth use the spirit as its
envelope, while spirit doth pervade the living creature.
18. When then the mind doth free itself from the earth-body, it straightway
putteth on its proper robe of fire, with which it could not dwell in an
For earth doth not bear fire; for it is all set in a blaze even by a small
spark. And for this cause is water poured around earth, to be a guard and wall,
to keep the blazing of the fire away.
But mind, the swiftest thing of all divine outthinkings, and swifter than all
elements, hath for its body fire.
For mind being builder doth use the fire as tool for the construction of all
things - the Mind of all [for the construction] of all things, but that of man
only for things on earth.
Stript of its fire the mind on earth cannot make things divine, for it is
human in its dispensation.
19. The soul in man, however - not every soul, but one that pious is - is a
daimonic something and divine.
And such a soul when from the body freed, if it have fought the fight of
piety - the fight of piety is to know God and to do wrong to no man - such a
soul becomes entirely mind.
Whereas the impious soul remains in its own essence, chastised by its own
self, and seeking for an earthly body where to enter, if only it be human.
For that no other body can contain a human soul; nor is it right that any
human soul should fall into the body of a thing that doth possess no reason. For
that the law of God is this: to guard the human soul from such tremendous
20. Tat: How father, then, is a man's soul chastised?
Hermes: What greater chastisement of any human soul can there be, son, than
lack of piety? What fire has so fierce a flame as lack of piety? What ravenous
beast so mauls the body as lack of piety the very soul?
Dost thou not see what hosts of ills the impious soul doth bear?
It shrieks and screams: I burn; I am ablaze; I know not what to cry or do;
ah, wretched me, I am devoured by all the ills that compass me about; alack,
poor me, I neither see nor hear!
Such are the cries wrung from a soul chastised; not, as the many think, and
thou, son, dost suppose, that a [man's] soul, passing from body, is changed into
Such is a very grave mistake, for that the way a soul doth suffer
chastisement is this:
21. When mind becomes a daimon, the law requires that it should take a fiery
body to execute the services of God; and entering in the soul most impious it
scourgeth it with whips made of its sins.
And then the impious soul, scourged with its sins, is plunged in murders,
outrage, blasphemy, in violence of all kinds, and all the other things whereby
mankind is wronged.
But on the pious soul the mind doth mount and guide it to the Gnosis' Light.
And such a soul doth never tire in songs of praise [to God] and pouring blessing
on all men, and doing good in word and deed to all, in imitation of its Sire.
22. Wherefore, my son, thou shouldst give praise to God and pray that thou
mayst have thy mind Good Mind. It is, then, to a better state the soul doth
pass; it cannot to a worse.
Further there is an intercourse of souls; those of the gods have intercourse
with those of men, and those of men with souls of creatures which possess no
The higher, further, have in charge the lower; the gods look after men, men
after animals irrational, while God hath charge of all; for He is higher than
them all and all are less than He.
Cosmos is subject, then, to God, man to the Cosmos, and irrationals to man.
But God is o'er them all, and God contains them all.
God's rays, to use a figure, are His energies; the Cosmos's are natures, the
arts and sciences are man's.
The energies act through the Cosmos, thence through the nature-rays of Cosmos
upon man; the nature-rays [act] through the elements, man [acteth] through the
sciences and arts.
23. This is the dispensation of the universe, depending from the nature of
the One, pervading [all things] through the Mind, than which is naught diviner
nor of greater energy; and naught a greater means for the at-oning men to gods
and gods to men.
He, [Mind,] is the Good Daimon. Blessed the soul that is most filled with
Him, and wretched is the soul that's empty of the Mind.
Tat: Father, what dost thou mean, again?
Hermes: Dost think then, son, that every soul hath the Good [Mind]? For 'tis
of Him we speak, not of the mind in service of which we were just speaking, the
mind sent down for [the soul's] chastisement.
24. For soul without the mind "can neither speak nor act". For oftentimes the
mind doth leave the soul, and at that time the soul neither sees nor
understands, but is just like a thing that hath no reason. Such is the power of
Yet doth it not endure a sluggish soul, but leaveth such a soul tied to the
body and bound tight down by it. Such soul, my son, doth not have Mind; and
therefore such an one should not be called a man. For that man is a
thing-of-life <or animal> divine; man is not measured with the rest of lives of
things upon the earth, but with the lives above in heaven, who are called gods.
Nay more, if we must boldly speak the truth, the true "man" is e'en higher
than the gods, or at the [very] least the gods and men are very whit in power
each with the other equal.
25. For no one of the gods in heaven shall come down to the earth,
o'er-stepping heaven's limit; whereas man doth mount up to heaven and measure
it; he knows what things of it are high, what things are low, and learns
precisely all things else besides. And greater thing than all; without e'en
quitting earth, he doth ascend above. So vast a sweep doth he possess of
For this cause can a man dare say that man on earth is god subject to death,
while god in heaven is man from death immune.
Wherefore the dispensation of all things is brought about by means of there,
the twain - Cosmos and Man - but by the One.
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