Azrael Archangel of Death

Azrael
Archangel of Death

Remember friend, as you pass by.
As you are now, so once was I.
As I am now, you soon shall be.
So, prepare for death, and follow me.

"God is eternal . . . the world is not. And neither are you."


Azrael was one of the first Grigori created, and he was the first to be made an Archangel. Patient, meticulous, soft-spoken, he was so inobtrusive about his work that few of his fellow Archangels could be said to have known him, even before the outcasting of his Choir. The few who did know him knew that in addition to his other qualities, Azrael was above all kind -- one of the gentlest souls in the Seraphim Council.

Shortly after his creation, Azrael was assigned to study a phenomenon not well-understood by Heaven at that time: the disposition of human souls. The angels had long known that some human souls arrived in Heaven, and others did not. Reincarnation and oblivion had been offered as theories, but no one really knew where the "missing" souls were going . . . and the Seraphim Council intuited that following the Fall, this question might be very important. Azrael was given the Word of Death to carry out his duties (angelic Words were much less competitive and assigned with less deliberation in those days).

In his research, Azrael learned how to track human souls after death -- an accomplishment other angels have been unable to duplicate. He confirmed that reincarnation and disbandment both occurred, in some cases. He also discovered that many souls were anchoring themselves to the corporeal plane as ghosts, or to the ethereal plane as dream-shades. Some were drawn into the domains of ethereal spirits -- mostly pagan worshippers.

The greatest revelation was the fate of those humans who were weighed down by their selfishness. They were banished to a nether-realm on the celestial plane. At one time, this had been a bleak and empty place where the dead shuffled forever in miserable isolation. But then the Fallen arrived, and the place became known as Hell. The demons were torturing and sometimes destroying the damned souls confined there, and using them to supply Essence.

This revelation appalled Heaven. Azrael was elevated to the status of Archangel, and given the duty of making sure no souls were misdirected away from Heaven. He and his Servitors would gently separate ghosts and dream-shades from their anchors, retrieve pagan souls from ethereal domains, and prevent the demons from claiming any souls that didn't belong to them.

Azrael was extremely effective at his job. Angels of Death became the bane of pagan gods, and exorcised hundreds of ghosts that had been clinging to the corporeal plane. Azrael instructed his Servitors to also teach humans to accept Death; that it was merely a transition to their next state, and that if they lived their lives well, they had no need to fear it.

But Azrael also began a secret project. He could not accept that those souls damned to Hell must suffer for all eternity for mistakes they'd made in their too-short mortal existences. So the Archangel of Death began ministering to the damned, sneaking into Hell to locate human souls who might be converted to selflessness, and made worthy of Heaven.

Angels of Death were among the least involved with day-to-day mortal existence . . . they visited humans only at the end of their lives. So neither Azrael nor any of his Grigori Servitors were guilty of the crimes that got the rest of his Choir cast out of Heaven. Azrael had allies on the Seraphim Council, and might have been able to exempt himself had he fought the sentence. But Dominic had already begun sniffing around his visits to the infernal realm, just as the Archangel of Death was achieving some success at liberating damned souls from Hell.

Most of the Host believed Azrael declined to appeal for special dispensation out of solidarity with his Choir, and because he was indignant at David's brutal treatment of the Grigori and the humans who'd been fraternizing with them. This was true -- but a more important reason was that Azrael wanted to continue his most important project, and deduced that he would have more freedom to do so as an Outcast. So he left Heaven . . . but never stopped serving God.

The majority of Azrael's Servitors, except his Grigori, transferred to the service of another Archangel. Only a few of his most ardently loyal Servitors refused to leave him. To this day, Azrael is carrying on his work, with the help of a small number of angels who followed him into exile.

The other Archangels know Azrael is still alive, but he is not spoken of in Heaven. It has happened -- a few times in the millenia since the Grigori were cast out -- that an angel has researched Azrael's work, identified strongly with his mission, and sought out the Outcast Archangel of Death. Azrael automatically turns away members of the Host who manage to find him . . . but a very rare few have been persistent and sincere enough to persuade the Archangel of Death to take them into his service. (Azrael only takes in angels who remain dedicated to Heaven, but who also feel a genuine calling to Azrael's mission -- he is not a refuge for dissatisfied Servitors or Outcasts seeking patronage.)

No one knows how many Servitors Azrael still has, but the number is almost certainly below a hundred, and some say he has no more than a dozen followers left. If any of them are Grigori, they stay very well-hidden.

Azrael's Servitors are not true Outcasts, in that they do have Hearts. No one knows where Azrael keeps them -- not even his Servitors. If put into Trauma (or when they ascend to the celestial plane using their Hearts as beacons), they awaken in a dark and silent place, alone with their Heart in what seems to be an endless void. Azrael has no known Tethers.

Azrael and his Servitors do four things now. First, they seek to separate ghosts and dream-shades from their ties to the corporeal or ethereal plane, so these souls will move on to their final destinations. In this capacity, angels of Death search for haunted places on Earth, and often venture into the Far Marches, and the domains of ethereal gods (who regard them as "thieves").

Secondly, they hunt undead and destroy them wherever they are found. When Saminga became the Demon Prince of Death, Azrael was disgusted and appalled. Saminga would love to destroy Azrael, but finds his reclusive and subtle adversary impossible to confront directly.

Third, angels of Death try to reduce humanity's fear of death, reflecting Azrael's Grigori nature. When possible, they try to steer humans near death toward their destiny, and away from their fate, or at least give them a second chance on the wheel of life. In this capacity also, they are implacable enemies of Saminga's Servitors, who promote death as a gruesome, frightening, and evil thing.

Lastly, Azrael continues his mission of ministering to the damned. It's much more dangerous now, and he can only slip into Hell occasionally, meeting those souls that might be found far out on the frontiers of some of the more remote Principalities, like Abaddon and Gehanna. He does not discuss this aspect of his work, and does not generally permit any of his Servitors to join him (though it's rumored that one or two have shared in his salvation efforts). No one knows how many souls he might have saved, or how he removes them from Hell, or where they go after that -- to the Higher Heavens, to another reincarnation, or simply to oblivion -- but he must succeed often enough to keep him going back for more.
Dissonance

Azrael's Servitors may not interfere in the natural course of a mortal's life, except to counterract intervention by other celestials.

It is dissonant for angels of Death to cause or prevent a mortal human's death. (Healing someone who is injured is not dissonant, but healing someone who would otherwise die is.) The exception is when a mortal is threatened by celestial intervention, in which case the angel may intervene to save him.
Choir Attunements
Seraphim

Azrael's Seraphim are mediums who can communicate with the dead. With the mortal remains of a deceased human, they may make a Perception roll; if that human's soul is now in Heaven or Hell, or tied to the corporeal or ethereal plane as a ghost or dream-shade, he will be "summoned" to the Seraph's location (as if through the Song of Projection, and making a disturbance equal to twice his Celestial Forces), for a number of minutes equal to the check digit. Unwilling souls may resist with a Will roll. The Seraph (and anyone else present) may talk to the soul (who is not obligated to talk back).

If the soul has ascended to the Higher Heavens, reincarnated, or disbanded, he is beyond the Seraph's reach. Blessed souls who have been reborn as Saints also cannot be summoned. If the Seraph's summoning roll fails, he may not attempt to summon that individual again for a number of days equal to the check digit.
Cherubim (Restricted)

When Azrael became Outcast, most of his Cherubim transferred to Michael's service, and it is rumored that it was Azrael himself who taught Michael this attunement.

Azrael's Cherubim have the same ability as Cherubim of War: they know if anyone to whom they are attuned will die (without celestial intervention) within the next 24 hours. Unlike Azrael's other Servitors, they are also permitted to save the lives of their attuned without dissonance.
Ofanim

Ofanim of Death can follow a mortal soul to its final destination. They must assume celestial form next to the body of a mortal who has passed on within the last few minutes (no more than the angel's Celestial Forces). With a successful resonance roll, the Ofanite may then ascend to wherever the mortal's soul went -- Heaven, Hell, or an ethereal domain. If the soul became a ghost, the Ofanite will arrive at the soul's corporeal anchor (Corporeal Player's Guide, pp. 80-81). If the soul has disbanded, or gone on to reincarnate, the Ofanite will know this, though he will simply rematerialize next to the body -- unless the soul reincarnated and the Ofanite rolled a check digit of 6. In the latter case, the Ofanite will arrive next to the woman who bears the reincarnated soul in her womb!
Elohim (Restricted)

Azrael's Powers once worked closely with Servitors of Destiny, trying to steer those near death away from Hell. Now they must work alone. An Elohite of Death can "persuade" a mortal to go to Heaven . . . or at least, to stay away from Hell and try again on Earth. The Elohite must engage a mortal in conversation about his fate, and make a resonance roll. If successful, then if the mortal dies within a number of days equal to the angel's Celestial Forces, if he was Hell-bound (having achieved his fate, but not his destiny), he will reincarnate instead. If he was balanced between Heaven and Hell (having achieved his fate and his destiny, or having achieved neither), he will go to Heaven. This doesn't apply if (in the GM's opinion) the Elohite was unsuccessful in eliciting repentance from the mortal. Being able to divert mortal souls is a powerful ability, one that even Archangels do not have; Elohim of Death don't send their subjects to a better place, they induce the mortal to exercise his free will and go there. This must be roleplayed!
Malakim (Restricted)

With a successful resonance roll, a Malakite of Death will know, in addition to the usual information, where someone's soul would go if he died right now. They can detect undead with any successful resonance roll. (Celestials, of course, will register their native plane, but this doesn't automatically tell the Malakite that someone is an angel or a demon.)
Kyriotates (Restricted)

Kyriotates of Death can possess a corpse, if it died within a number of minutes equal to the Kyriotate's Celestial Forces. The host body will appear to revive, but it will die again after the Kyriotate leaves it (even if the angel healed any damage to the body). The Kyriotate will not suffer dissonance for this. (Azrael will disapprove of inflicting trauma on the living, of course.)
Mercurians (Restricted)

Azrael's Mercurians can perceive connections between the living and the dead. With a successful use of his resonance on a living person, the angel will learn the name of one family member or other loved one currently in Heaven, Hell, or anchored to the corporeal or ethereal planes (and which plane he is on). A check digit of 6 may -- at the GM's option -- reveal the name of a reincarnated love one, and the name of his new incarnation! Resonating on celestials will provide the name of a human soul beloved by that celestial. Individuals (mortal and celestial) who have no loved ones on any of the three planes will register a blank.

The Mercurian may also use this resonance in reverse on a ghost or dream-shade (but not undead). He will learn the name of a living person related to or beloved by the dead soul on whom he resonates.
Grigori

Azrael's Grigori can examine a corpse within a number of hours equal to the angel's Celestial Forces, and make a Perception roll as if detecting for disturbances (In Nomine, p. 55). On a successful roll, if the mortal was killed by celestial intervention, the Grigori will hear the echoes and receive information as if he'd been standing there at the time.
Servitor Attunements
Final Rest

For a cost of 2 Essence, the angel can send a ghost or dream-shade on to its final reward, or destroy an undead. The subject may resist with a Will roll; if successful, the angel may not try to lay that spirit or undead to rest again for a number of days equal to the check digit of the subject's Will roll.
Silence of the Grave

Quiet as the dead, the angel may absorb any disturbance he generates -- at a cost. Each point of disturbance inflicts 1 Soul hit on the Servitor. The angel may choose to absorb only part of a disturbance (or none of it).
Distinctions
Vassal of Death

Unless the angel wishes to be seen, no mortal may perceive the Vassal's celestial form, regardless of Perception. The exception is mortals who are dying, who have a normal chance to see the angel. Even other celestials (and Saints and undead) have more difficulty spotting him; do not add the Vassal's Celestial Forces to any Perception rolls.
Friend of the Dead

If a mortal dies in the angel's presence, he may temporarily delay the soul from passing onward; this allows the angel to talk to the soul, and use resonances upon him (including the Elohite of Death resonance, above). As long as the soul is willing to stay, the angel may continue talking to him indefinitely (but the soul's hold on the corporeal plane will end as soon as the angel leaves, and the angel cannot carry the soul with him). If the soul is unwilling, he may make a Will roll; on a success, the angel may only hold him for 6 more minutes minus the check digit of the roll. If the mortal's Will roll is unsuccessful, he may try again in a number of minutes equal to the check digit.
Master of Eternal Rest

The angel may escort a human soul in celestial form. The soul must be willing, but if he is, the angel can "carry" him anywhere the angel can go celestially. This power is usually used to carry ghosts or dream-shades to Heaven. No one knows if a Master of Eternal Rest can carry a damned soul to Heaven; it's rumored that those who haven't become sufficiently selfless will not survive the journey.
Relations

Azrael is technically an Outcast. The Inquisition does not hunt him, or his Servitors, though they will act to prevent angels of Death from interfering in the War, and they will monitor any activities they discover by the Grigori Archangel. Azrael despises Dominic for passing judgment on his entire Choir, and for being so uncaring of humanity, and for continuing to hunt the Children of the Grigori. He also resents Dominic's stationing the Angels of Final Judgment outside the gates of Hades -- they do some of what Azrael once did, screening out souls who don't belong in Hell, but they also make it impossible for angels of Death to minister to the damned before they are herded inside.

Azrael also bears a grudge against David, whose angels ruthlessly hunted down the Grigori, and killed many of them and their children.

Michael took over some of Azrael's duties after the latter left Heaven, and it's rumored that they still talk, from time to time. Azrael will also help angels of Destiny when he can, as they both work toward the same ultimate goal, though he hasn't spoken to Yves personally in over a thousand years.

Allied: No one
Associated: Michael, Yves
Hostile: David, Dominic

Basic Rites

* Comfort a dying human
* Teach a human not to fear death
* Free/Banish (but not destroy!) a ghost or dream-shade
* Destroy an undead

Chance of Invocation: 1

+1 A tombstone or other grave marker
+2 A coffin or shroud
+3 A well-tended cemetery or crypt
+4 A corpse, prepared for burial
+5 A joyous wake
+6 The body of a human who died peacefully within the last hour and whose soul was bound for Heaven

Invocation of Archangels

"Archangels Michael and Faith, protect me and increase my faith. Help me align my will with the Divine Will. Help me bring the energy of all that I Am and all that I have ever been into true attunement with Source. Energize me with purpose and majesty. Gift me with the power of the first ray of GOD."

"Archangels Gabriel and Hope, assist me in the resurrection of my emotional, mental, etheric, and physical bodies and personality self into my Higher or Christed Self. Grant me the eternal hope necessary to sustain and maintain myself during this time of transformation and accelera-tion. Energize me so that I may walk in purity and bring the sweet essence of harmony to the conflict that spins out upon the face of Earth. Help me to be myself an expression of the Divine, the face of peace everlasting. Gift me with the power of the fourth ray of GOD."

"Archangels Raphael and Mary, heal and align my physical, mental, emotional, and etheric bodies and help me to be a vehicle for healing others. Assist me in developing concentration. Help me dedicate myself to the path of ascension for Earth and self. Help me to pierce within the heart of Creation and draw forth what is needed as a model to heal separation. Gift me with the power of the fifth ray of GOD."

"Archangels Uriel and Aurora Grace, Great Doves of Peace, bring peace to my body, feelings, and mind so that I can live in a state of Grace and be a signpost of peace to others. Energize me with ray of devotion and ministration so that I may be as a guardian angel to others. Gift me with the power of the sixth ray of GOD."

Invocation of Angels in Jesus Name

While facing EAST, and envisioning a healing serene blue color filling your body call upon Raphael:

"Raphael, Archangel of healing and light. Enfold me [or person's name] in your wings of peace and harmony. Help to heal my [or person's name] physical body of all negative energy and illness. I am grateful for your loving and caring touch. Blessings."

While facing NORTH, and envisioning the vibrant color of yellow call upon Uriel:

"Uriel, Archangel of Enlightenment. Guide me on this path that is my life. Let my INNER SELF awaken to a higher understanding. Teach me to be a better person so that I may help my brothers and sisters on their journeys. I am grateful for your wisdom and knowledge. Blessings"

While facing WEST, and envisioning the vivid color of green, picture Nature in all of its splendid glory, call upon Gabriel:

"Gabriel, Archangel of Creativity and Faith. Show me your inner wisdom, that which I can withstand to help Mother Earth heal and to protect all of her children. To receive the gifts of mountain peaks that touch the heavens, oceans of deep, and skies so blue. For this I am truly grateful. Blessings."

While facing SOUTH, and envisioning the bold color of red, call upon Michael:

"Michael, Archangel of balance and light I call upon you for strength in this my [or person's name] time of need. Walk beside me [name] and help to guide on the path of LIGHT and battle with me [name] against those that would harm me [name]. I am grateful to you for enfolding me [name] in your wings of love and protection. Blessings"

Seraphim Angels

Traditionally, Seraphim angels are believed to be celestial beings with two or three pairs of
wings who guard the throne of God. In christianity, seraphim angels are the highest ranking
in angel hierarchy. Seraphim angels are usually depicted as being red -- symbolizing fire.
Seraphim angels appear in the Old Testament as six-winged creatures who praise God.

The following Seraphim angel information is from the Catholic tradition:

"The name, a Hebrew masculine plural form, designates a special class of heavenly
attendants of Yahweh's court. In Holy Writ these angelic beings are distinctly mentioned only
in Isaiah's description of his call to the prophetical office (Isa., vi, 2 sqq.). In a vision of deep
spiritual import, granted him in the Temple, Isaiah beheld the invisible realities symbolized
by the outward forms of Yahweh's dwelling place, of its altar, its ministers, etc. While he
stood gazing before the priest's court, there arose before him an august vision of Yahweh
sitting on the throne of His glory. On each side of the throne stood mysterious guardians,
each supplied with six wings: two to bear them up, two veiling their faces, and two covering
their feet, now naked, as became priestly service in the presence of the Almighty. His
highest servants, they were there to minister to Him and proclaim His glory, each calling to
the other: "Holy, holy, holy, Yahweh of hosts; all the earth is full of His glory." These were
seraphim, one of which flew towards Isaiah bearing a live coal which he had taken from the
altar, and with which he touched and purified the Prophet's lips, that henceforth these might
be consecrated to the utterances of inspiration. Such, in substance, is Isaiah's symbolical
vision from which may be inferred all that Sacred Scripture discloses concerning the
seraphim. Although described under a human form, with faces, hands, and feet (Is., vi, 2, 6),
they are undoubtedly existing spiritual beings corresponding to their name, and not mere
symbolic representations as is often asserted by advanced Protestant scholars. Their
number is considerable, as they appear around the heavenly throne in a double choir and
the volume of their chorus is such that the sound shakes the foundations of the palace.
They are distinct from the cherubim who carry or veil God, and show the presence of His
glory in the earthly sanctuary, whilst the seraphim stand before God as ministering servants
in the heavenly court. Their name too, seraphim, distinguishes them from the cherubim,
although it is confessedly difficult to obtain from the single Scriptural passage wherein these
beings are mentioned a clear conception of its precise meaning. The name is oftentimes
derived from the Hebrew verb saraph ("to consume with fire"), and this etymology is very
probable because of its accordance with Isa., vi, 6, where one of the seraphim is
represented as carrying celestial fire from the altar to purify the Prophet's lips. Many
scholars prefer to derive it from the Hebrew noun saraph, "a fiery and flying serpent",
spoken of in Num., xxi, 6; Isa., xiv, 29, and the brazen image of which stood in the Temple in
Isaias's time (IV Kings, xviii, 4); but it is plain that no trace of such serpentine form appears
in Isaias's description of the seraphim. Still less probable are the views propounded of late
by certain critics and connecting the Biblical seraphim with the Babylonian Sharrapu, a
name for Nergal, the fire-god, or with the Egyptian griffins (séréf) which are placed at
Beni-Hassan as guardians of graves.

Fallen Angels

Abaddon - fallen angel of death whose name means "to destroy."
Abezethibou - one-winged Red Sea fallen angel.
Allocen - fallen angel who is a duke in hell.
Amduscias - name of the fallen angel who appears as a unicorn.
Amon - fallen angel who is a strong marquis over 40 legions.
Amy - name of a fallen angel who is a president in hell.
Andras - fallen angel marquis and appears raven-headed.
Andrealphus - fallen angel who can transform humans into birds.
Andromalius - fallen angel who appears as a man holding a serpent.
Apollyon - fallen angel of death; same as Abaddon.
Armaros - fallen angel who teaches the "resolving of enchantments."
Asmoday - fallen angel king with three heads: a bull, a ram, and a man.
Asmodeus - one of the most evil of fallen angels, being an archdemon.
Astaroth - fallen angel who is a grand duke in hell.
Azael - evil, fallen angel who cohabited with women.
Azazel - fallen angel whose name means "God strengthens."
Azza - fallen angel whose name means "the strong."
Baal - fallen angel whose name means "the lord."
Balam - fallen angel who looks like Asmoday with a serpent tail.
Balberith - fallen angel who is a grand pontiff in hell.
Baraqijal - fallen angel who teaches astrology.
Barbatos - fallen angel who is a great count, earl and duke of hell.
Bathin - pale horse riding fallen angel.
Beelzebub - fallen angel known as the "prince of demons."
Behemoth - fallen angel who is the "demon of the deep."
Beleth - fallen angel who is a terrible king over 85 legions.
Belial - deceptively beautiful fallen angel whose name means "without worth."
Belphegor - fallen angel whose name means "lord of opening."
Berith - fallen angel...
Bernael - fallen angel of darkness and evil.
Bifrons - fallen angel that appears monstrous and teaches mathematical arts.
Botis - fallen angel who appears as a viper.
Buer - fallen angel who teaches philosophy, logic and ethics.
Bune - fallen angel who appears as a dragon with three heads.
Caim - fallen angel who appears as a thrush or man with a sword.
Dantanian - fallen angel who appears as a man with many faces.
Decarabia - fallen angel who appears as a star in a pentacle.
Eligor - fallen angel who appears as a good knight with lance.
Enepsigos - fallen angel who appears in the shape of woman.
Flauros - fallen angel who appears as a leopard.
Focalor - fallen angel who appears as a man with griffin wings.
Forcas - fallen angel who teaches logic and ethics.
Forneus - fallen angel marquis who appears as a sea monster.
Furcas - fallen angel who appears as a cruel man with long beard.
Furfur - fallen angel who appears as a hart with a fiery tail.
Gaap - fallen angel who appears as a man with bat wings.
Gadreel - fallen angel whose name means "God is my helper."
Gamygyn - fallen angel who appears as a small horse.
Glasyalabolas - fallen angel who appears as a winged dog.
Gomory - fallen angel who appears as a camel riding woman of beauty.
Gusion - fallen angel who can discern the past, present or future.
Hagenti - fallen angel who appears as a bull with griffin wings.
Halpas - fallen angel who appears as a stork.
Imamiah - fallen angel who governs voyages.
Ipos - fallen angel who appears as an angel with a lion's head.
Kokabiel - fallen angel whose name means "star of God."
Kunopegos - fallen angel who appears as a sea horse and sinks ships.
Lahash - fallen angel who interferes with divine will.
Lerajie - fallen angel who appears as an archer in green.
Leviathon - fallen angel associated with the deep seas.
Lillith - fallen female angel who searches for children to kidnap or kill.
Lix Tetrax - fallen angel of the wind.
Lucifer - actually a Babylonian king whose name means "bearer of light."
Malpas - fallen angel who appears as a crow.
Marbas - fallen angel who appears as a lion.
Marchosias - fallen angel who appears as a she-wolf with griffin wings.
Mastema - fallen angel whose name means "hostility."
Mephistopheles - fallen angel; name means "he who loves not the light."
Morax - fallen angel who appears as a bull.
Naamah - fallen angel of prostitution whose name means "pleasing."
Naberius - fallen angel who appears as a crowing cock.
Obyzouth - fallen angel femal who kills newborns and cause still-births.
Onoskelis - female fallen angel who lives in caves and perverts men.
Orias - fallen angel who appears as a lion with serpent's tail.
Ornias - fallen angel who is annoying and can shape-shift.
Orobas - fallen angel who appears as a horse.
Ose - fallen angel who appears as a leopard and is a president in hell.
Paimon - fallen angel who appears as a crowned man on a camel.
Penemuel - fallen angel who corrupts mankind through writing.
Pharzuph - fallen angel of fornication and lust.
Phoenix - fallen angel who appears as a phoenix bird.
Procel - fallen angel who can speak of hidden and secret things.
Purah - fallen angel of forgetfulness and the conjuring of the dead.
Purson - fallen angel who appears as a lion-headed man on a bear.
Qemuel - fallen angel who was destroyed by God.
Rahab - fallen angel of pride whose name means "violence."
Raum - fallen angel who appears as a crow.
Ronobe - fallen angel who is a monster who teaches rhetoric and art.
Ruax - headache fallen angel.
Sabnack - fallen angel who appears as a soldier with lion's head.
Saleos - fallen angel who appears as a soldier on a crocodile.
Samael - evil fallen angel whose name means "the blind God."
Satan - christian fallen angel whose name means "adversary."
Seere - fallen angel who appears as a man on a winged horse.
Semyaza - fallen angel leader and one of the Sons of God.
Shax - fallen angel who appears as a stork; stealer of money.
Solas - fallen angel who appears as a raven and teaches astronomy.
Sorath - fallen angel to some whose number is 666.
Sytry - fallen angel; appears as a man with griffin wings and leopard head.
Uzza - fallen angel whose name means "strength."
Valac - fallen angel who appears as a small boy with wings on a dragon.
Valefor - fallen angel who appears as a many-headed lion.
Vapula - fallen angel who is skilled in handicrafts, science and philosophy.
Vassago - fallen angel who discovers all things lost or hidden.
Vepar - fallen angel who appears as a mermaid.
Vine - fallen angel and appears as a lion sitting on a black horse.
Vual - fallen angel who appears as a huge camel.
Wormwood - fallen angel who brings plagues upon the Earth.
Xaphan - fallen angel who fires the fires of hell.
Zagan - fallen angel who can transform things; looks like a bull with wings.
Zepar - fallen angel who makes women love men.

List of Angels

Abasdarhon - angel of the fifth hour of the night.
Abraxos - ancient name attributed to an angel.
Adnachiel - angel who rules November.
Adonael - an archangel.
Adonai - one of seven angels of the presence, or elohim; creator.
Aeshma - Persian archangel.
Af - angel of light.
Agla - angel who saved Lot and his family.
Akriel - angel who aids those with infertility.
Amitiel - angel of truth.
Amriel - angel of the month of May.
Anael - angel influencing love, passion and sexuality.
Anapiel - angel whose name means "branch of God."
Anahel - angel who rules the third heaven.
Anpiel - angel who protects birds.
Ansiel - name of an angel known as "the constrainer."
Arael - variation of Uriel; prince over the people.
Araqiel - angel with dominion over the earth.
Araton - one of seven ruling angels over the provinces of heaven.
Ariel - "lion of God;" angel of protection.
Armisael - angel of the womb.
Asariel - "whom God has bound;" rules the moon.
Asroilu - guardian angel of the seventh heaven.
Astanphaeus - one of the seven angels of the presence; third gate guardian.
Asteraoth - name of an angel who thwarts power.
Atrugiel - great prince of the seventh heaven.
Ayil - angel of the zodiac sign Sagittarius.
Azbogah - name of the high ranking angel of judgment.
Azrael - archangel of death.
Azriel - name for the angel of destruction.
Balthioul - angel with the power to thwart distress.
Baradiel - angel of hail.
Barakiel - angel of lightning.
Barrattiel - angel of support.
Barbiel - angel of October.
Bariel - ruling angel of the eleventh hour of the day.
Barman - angel of intelligence.
Barquiel - ruling angel of the seventh hour of the day.
Baruchiel - angel with power over strife.
Bath Kol - female angel of divine prophecy.
Bazazath - archangel of the second heaven.
Bethor - one of seven ruling angels of the province of heaven.
Briathos - name of an angel who thwarts demons.
Cahethal - seraphim angel over agriculture.
Camael - angel name that means "he who sees God;" chief angel of powers.
Cassiel - angel of Saturn.
Cerviel - angel ruler of the principalities.
Chamuel - archangel whose name means "he who seeks God."
Chayyliel - angel whose name means "army;" a powerful angel.
Cochabiel - angel prince who stands before God.
Dabriel - angel of the first heaven who rules over Monday.
Dagiel - angel who has dominion over fish.
Dalquiel - angel prince of the third heaven.
Damabiath - angel of naval construction.
Dardariel - ruling angel of the eleventh hour.
Diniel - angel who protects infants.
Domiel - angel who guards the sixth hall of the seventh heaven.
Dubbiel - guardian angel of Persia; name means "bear-God."
Duma - angel prince of dreams.
Dumah - angel of silence.
Eae - angel who thwarts demons.
Eiael - angel with dominion over the occult sciences.
Elyon - ministering angel who brought the plague of hail upon Egypt.
Emmanuel - angel whose name means "God with us."
Erathaol - one of seven great archon angels.
Eremiel - great angel who presides over the Abyss and Hades.
Gabriel - archangel whose name means "man or hero of God."
Gadriel - angel who rules the fifth heaven.
Galgaliel - prince angel of the sun, like Raphael.
Galizur - great angel who rules the second heaven.
Gamaliel - angel who takes the elect unto heaven.
Gazardiel - angel who supervises the east.
Geburatiel - angel prince who guards the seventh heaven.
Guriel - angel of the zodiac sign of Leo.
Gzrel - angel who revokes any evil decree against another in heaven.
Hadraniel - angel who stands at the second gate in heaven; "majesty of God."
Hadriel - guardian angel of the gates of the east wind.
Hagith - one of the seven ruling angels of the provinces of heaven.
Halaliel - archangel known as "the lord of karma."
Hamaliel - angel who rules the order of virtues.
Hamon - a great, honored, beautiful prince angel in heaven.
Haniel - an archangel who guards the tree of life.
Harahel - angel who oversees libraries.
Hasdiel - angel of benevolance.
Hasmal - fire speaking angel of the throne of God.
Hayliel - angel prince in the seventh heaven.
Haziel - angel whose name means "vision of God."
Heman - angel leader of the heavenly choir, whose name means "trust."
Hermesiel - angel who leads one of the heavenly choirs.
Hofniel - ruling angel of the bene elohim; name means "fighter of God."
Iaoel - an angel of the lord; angel of visions.
Iaoth - archangel who has power to thwart demons.
Leo - an angel who thwarts demons.
Iofiel - archangel whose name means "beauty of God."
Israfil - Islamic angel whose name means "the burning one."
Jael - cherub who guards the ark of the covenant.
Jahoel - one of the angels of the presence and chief of the seraphim.
Jaoel - guardian angel who lives in the seventh heaven.
Jeduthun - angel whose name means "master of howling" or chanting to God.
Jefischa - ruling angel of the fourth hour of the night.
Jehudiel - archangel who rules the movements of the celestial spheres.
Jeremiel - archangel whose name means "mercy of God."
Kabshiel - angel of grace and favor.
Kafziel - archangel who rules the planet Saturn.
Kakabel - angel who rules over stars and constellations.
Kalaziel - angel who has the power to thwart demons of disease.
Karael - angel who has the power to thwart demons.
Kemuel - archon angel and chief of the seraphim.
Kerubiel - prince angel of the cherubim.
Kokabiel - prince angel of the stars.
Kutiel - angel of water and the use of diving rods.
Labbiel - angel whose name was changed to Raphael.
Lahabiel - angel who protects against evil spirits.
Lamechial - angel who thwarts deception.
Lassuarium - angel who rules the tenth hour of the night.
Laylah - angel who oversees and protects childbirth.
Machidiel - angel governing the zodiac sign of Aries and the month of March.
Marmaroth - angel who has power to thwart fate.
Mendrion - angel who rules the seventh hour of the night.
Metatron - one of the greatest archangels, second only to God.
Michael - great archangel whose name means "who is as God."
Mihr - angel of divine mercy; angel that governs September.
Miniel - angel invoked to induce love.
Mitatron - an angel of the third heaven.
Morael - angel of awe that rules the months of August-September.
Moroni - brought messages to Joseph Smith, founder of Mormonism.
Muriel - angel who rules the dominions and the month of June.
Naaririel - great prince angel of the seventh heaven.
Nahaliel - angel who governs running streams; "valley of God."
Nanael - angel who governs the sciences, and philosophy.
Narcariel - angel that rules the eighth hour of the night.
Nasargiel - good angel with a lion head that rules hell.
Nathanael - angel ruling over hidden things, fire and vengeance.
Naya'il - angel of testing.
Nelchael - angel of the schemhamphorae.
Nuriel - angel of spellbinding power and of hail storms.
Och - one ruling angel of the provinces of heaven.
Omael - angel of chemistry and species perpetuation.
Onoel - name of an archon angel...
Ophaniel - prince angel over the ophanim.
Ophiel - one ruling angel of the provinces of heaven and Mercury.
Oriel - ruling angel of the tenth hour of the day.
Orifiel - archangel over thrones, and the second hour of the day.
Orphamiel - angel known as the "great finger of the Father."
Osmadiel - ruling angel of the eighth hour of the day.
Ouriel - archangel who commands demons.
Pamyel - ruling angel of the ninth hour of night.
Pathiel - angel whose name means "opener of God."
Peliel - angel who rules the virtues.
Peniel - angel who rules Friday and resides in the third heaven.
Pesagniyah - angel who ushers prayers of grief to heaven.
Phaleg - one of the seven ruling angels of the provinces of heaven.
Phanuel - archangel who is an interpreter of revelations.
Phounebiel - disease thwarting angel.
Phul one of the seven ruling angels of the provinces of heaven.
Pravuil - an archangel who keeps all the records of heaven.
Pronoia - an archon angel who helped make mankind.
Purah - angel of forgetfulness.
Puriel - angel whose name means "the fire of God;" angel of punishment.
Qaspiel - angel who rules the moon.
Quabriel - ruling angel of the ninth hour of the day.
Rachiel - ophanim angel who rules Venus and governs sexuality.
Rachmiel - angel of mercy whose name also means the same.
Radueriel - angel who can create other angels and oversees archives.
Raguel - angel who watches over the behavior of angels; "friend of God."
Rahab - angel of death, destruction, but also the sea.
Rahatiel - angel prince of the constellations; name means "to run."
Rahmiel - angel of mercy and love.
Ramiel - angel who oversees visions and souls during the day of judgment.
Raphael - great archangel whose name means "the shining one who heals."
Rathanael - angel of the third heaven and thwarter of demons.
Raziel - angel chief over the thrones, guarding the secrets of the universe.
Remiel - angel who leads souls to judgment; name means "mercy of God."
Rikbiel - angel who oversees the divine chariot; chief of wheels.
Rizoel - angel with power to thwart demons.
Rogziel - angel of punishment whose name means "the wrath of God."
Ruman - angel who takes account of evil men's deeds while in hell.
Sabaoth - archon angel of the presence.
Sabathiel - angel or intelligence who communicates divine light.
Sablo - angel of graciousness and protection.
Sabrael - archangel who guards the first heaven.
Sabrathan - ruling angel of the first hour of the night.
Sachiel - ruling angel of Jupiter whose name means "covering of God."
Sagnessagiel - angel who guards the fourth hall of the seventh heaven.
Sahaqiel - angel prince of the fourth heaven.
Salathiel - rescuing angel of Adam and Eve.
Samkiel - angel of destruction and purifier of souls from sheol.
Samuel - fruling angel of the first hour of the day.
Sandalphon - giant angel whose name means "co-brother" (of Metratron).
Saniel - ruling angel of the sixth hour of the day.
Sarakiel - angel who rules the ministering angels.
Sarandiel - ruling angel of the twelfth hour of the night.
Satqiel - angel prince of the fifth heaven.
Seraphiel - chief angel of the seraphim angels.
Shamsiel - angel whose name means "light of day."
Shepherd - angel of repentance.
Shoftiel - angel whose name means "the judge of God."
Sidqiel - angel prince of the ophanim; ruler of Venus.
Sidriel - angel prince of the first heaven.
Simiel - archangel.
Sizouze - angel of prayer.
Sophia - angel whose name means "wisdom."
Soqedhozi - angel who weighs the merits of of men before God.
Sorath - angel who is the spirit of the sun.
Sorush - angel who punishes souls on judgment day.
Soterasiel - angel whose name means "who stirs up the fire of God."
Sraosha - angel who sets the world in motion.
Suriel - angel of healing whose name means "God's command."
Tagas - governing angel of singing angels.
Tartys - ruling angel of the second hour of the night.
Tatrasiel - great angelic prince.
Temeluch - angel caretaker who protects newborn babies and children.
Temperance - angel of the elixir of life.
Theliel - angel prince of love.
Tubiel - angel of summer.
Tzadkiel - angel of justice and guardian of the gates of the east wind.
Ubaviel - angel of the zodiac sign of Capricorn.
Umabel - angel of physics and astronomy.
Uriel - great archangel whose name means "God is my light."
Usiel - an angel who stands before the throne of God.
Uzziel - cherubim angel whose name means "strength of God."
Varhmiel - ruling angel of the fourth hour of the day.
Vequaniel - ruling angel of the third hour of the day.
Verchiel - ruling angel of the month of July and of the zodiac sign Leo.
Vretiel - swift in wisdom archangel responsible for recording God's deeds.
Xathanael - the sixth angel created by God.
Yabbashael - an angel of the earth whose name means "the mainland."
Yefefiah - archangel who is the prince of the Torah.
Yehudiah - benevolant angel of death.
Yerachmiel - an archangel who rules earth.
Yeshamiel - angel who rules the zodiac sign of Libra.
Yofiel - angel prince of the Torah commanding 53 legions of angels.
Zaapiel - angel punisher of wicked souls.
Zaazenach - ruling angel of the sixth hour of the night.
Zabkiel - angel who rules over the thrones.
Zachariel - angel governor of Jupiter.
Zachriel - angel who governs memories.
Zadkeil - archangel who rules heaven and stands in the presence of God.
Zagzagel - angel prince of the Torah and of wisdom.
Zakzakiel - angel of the seventh heaven who records good deeds.
Zaphiel - angel ruler of the cherubim.
Zaphkiel - archangel whose name means "knowledge of God."
Zarall - cherub angel who guards the ark of the covenant.
Zazriel - angel whose name means "strength of God."
Zehanpuryu - high ranking angel whose name means "one who sets free."
Zerachiel - angel of the month of July and the sun.
Zophiel - angel whose name means "God's spy."
Zuriel - angel ruler of the principalities whose name means "my rock is God."


























































































































Angel names find their roots within ancient cultures, such as Babylon, Assyria, and Egypt, as well as within Jewish, Christian and Muslim lore. Over thousands of years, angel names have evolved in spelling, meaning and use within religions, mysticism and magic, where the name of an angel is thought important in order to invoke angelic help.

Many of the angel names include a suffix word meaning of God (-el), or yah, which means Lord. This way, angel names portray the importance of the angel's connection with the divine. Angel names are thus traditionally viewed as being powerful. The angel names used most frequently are Gabrael, Raphael, Uriel and Ariel.

Copyright 2008
Angels & Ghosts LLC

The Fifth Book, That God is Not Manifest, And Yet Most Manifest

THIS Discourse, I will also make to thee, O Tat, that thou mayest not be ignorant of the more excellent name of God.

2. But do thou contemplate in thy Mind how that which to many seems hidden and unmanifest may be most manifest to thee.

3. For it were not all, if it were apparent, for whatsoever is apparent is generated or made; for it was made manifest, but that which is not manifest is ever.

4. For it needeth not be manifested, for it is always.

5. And he maketh all other things manifest, being unmanifest, as being always, and making other things manifest, he is not made manifest.

6. Himself is not made, yet in fantasie he fantasieth all things, or in appearance he maketh them appear; for appearance is only of those things that are generated or made, for appearance is nothing but generation.

7. But he that is One, that is not made nor generated, is also unapparent and unmanifest.

8. But making all things appear, he appeareth in all, and by all; but especially he is manifested to or in those things wherein himself listeth.

9. Thou, therefore, O Tat, my Son, pray first to the Lord and Father, and to the Alone, and to the One, from whom is one to be merciful to thee, that thou mayest know and understand so great a God; and that he would shine one of his beams upon thee in thy understanding.

10. For only the Understanding see that which is not manifest, or apparent, as being itself not manifest or apparent; and if thou canst, O Tat, it will appear to the eyes of thy Mind.

11. For the Lord, void of envy, appeareth through the whole world. Thou mayest see the intelligence, and take it into they hands, and contemplate the image of God.

12. But if that which is in thee, be not known or apparent unto thee, how shall he in thee be seen, and appear unto thee by the eyes?

13. But if thou will see him, consider and understand the Sun, consider the course of the Moon, consider the order of the Stars.

14. Who is he that keepeth order? For all order is circumscribed or terminated in number and place.

15. The Sun is the greatest of the Gods in Heaven, to whom all the Heavenly Gods give place, as to a King and Potentate; and yet he being such an one, greater than the Earth or the Sea, is content to suffer infinite lesser stars to walk and move above himself: whom doth he fear the while, O Son?

16. Every one of these Stars that are in Heaven do not make the like, or an equal course; who is it that hath prescribed unto every one the manner and the greatness of their course?

17. This Bear that turns round about its own self, and carries round the whole World with her, who possessed and made such an Instrument?

18. Who hath set the bounds to the Sea? Who hath established the Earth? For there is somebody, O Tat, that is the Maker and Lord of these things.

19. For it is impossible, O Son, that either place, or number, or measure, should be observed without a maker.

20. For no order can be made by disorder or disproportion.

21. I would it were possible for thee, O my Son, to have wings, and to fly into the Air, and being taken up in the midst, between Heaven and Earth, to see the stability of the Earth, the fluidness of the Sea, the courses of the Rivers, the largeness of the Air, the sharpness and swiftness of the Fire, the motion of the Stars, and the speediness of the Heaven, by which it goeth round about all these.

22. O Son, what a happy sight it were, at one instant, to see all these; that which is immoveable moved, and that which is hidden appear and be manifest!

23. And if thou wilt see and behold this Workman, even by mortal things that are upon earth, and in the deep, consider, O Son, how Man is made and framed in the Womb; and examine diligently the skill and cunning of the Workman, and learn who it was that wrought and fashioned the beautiful and Divine shape of Man; who circumscribed and marked out his eyes? who bored his nostrils and ears? who opened his mouth? who stretched out and tie together his sinews? who channelled the veins? who hardened and made strong the bones? who clothed the flesh with skin? who divided the fingers and joints? who flatted and made broad the soles of the feet? who digged the pores? who stretched out the spleen? who made the Heart like a Pyramis? who made the Liver broad? who made the Lights spungy, and full of holes? who made the belly large and capacious? who set to outward view the more honorable parts, and hid the filthy ones?

24. See how many arts in one Matter, and how many Works in one Superscription, and all exceedingly beautiful and all done in measure, and yet all differing.

25. Who hath made all these things? What Mother? What Father? Save only god that is not manifest; that made all things by his own will.

26. And no man says that a statue or an image is made without a Carver or a Painter, and was this Workmanship made without a Workman? O Great Blindness! O Great Impiety! O Great Ignorance!

27. Never, O Son Tat, canst thou deprive the Workmanship of the Workman; rather, it is the best Name of all the Names of God, to call him the Father of all, for so he is alone; and this is his work to be the Father.

28. And if thou will force me to say anything more boldly, it is his Essence to be pregnant, or great with all things, and to make them.

29. And as without a maker it is impossible that anything should be made, so it is that he should not always be, and always be making all things in Heaven, in the Air, in the Earth, in the Deep, in the whole World, and in every part of the whole, that is or that is not.

30. For there is nothing in the whole World that is not himself; both the things that are, and the things that are not.

31. For the things that are he hath made manifest, and the things that are not he hath hid in himself.

32. This is God that is better than any name; this is he that is secret; this is he that is most manifest; this is he that is to be seen by the Mind; this is he that is visible to the Eye; this is he that hath no body; and this is he that hath many bodies; rather, there is nothing of any body which is not he.

33. For he alone is all things.

34. And for this cause he hath many Names, because he is the One Father; and therefore he hath no Name, because he is the Father of all.

35. Who therefore can bless thee, or give thanks for thee, or to thee?

36. Which way shall I look when I praise thee? upward? downward? outward? inward?

37. For about these there is no manner nor place, nor anything else of all things that are.

38. But all things are in thee; all things from thee; thou givest all things, and takest nothing; for thou hast all things; and there is nothing that thou hast not.

39. When shall I praise thee, O Father, for it is neither possible to comprehend thy hour, nor they time?

40. For what shall I praise thee? For what thou hast made, or for what thou hast not made? for those things thou hast manifested, or for those things thou hast hidden?

41. Wherefore shall I praise thee, as being of myself, or having anything of mine own, or rather being anothers?

42. For thou art what I am, thou art what I do, thou art what I say.

43. Thou art all things, and there is nothing else thou art not.

44. Thou are thou, all that is made, and all that is not made.

45. The Mind that understandeth.

46. The Father that maketh and frameth.

47. The Good that worketh.

48. The Good that doth all things.

49. Of the matter, the most subtle and slender is Air; of the Air the Soul; of the soul the Mind; of the mind God.

The End of the Fifth Book....
THAT GOD IS NOT MANIFEST, AND YET MOST MANIFEST...

the Fourth Book, The Key

YESTERDAY'S Speech, O Asclepius, I dedicated to thee; this day it is fit to dedicate to Tat, because it is an Epitome of those general Speeches which 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 or Increase, which concerneth things changeable, and another about things unchangeable, and about things unmoveable, that is to say, Things Divine and Humane; every one of that 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 Humane, 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 Sun.

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. Trism. 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 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. Trism. I would we could, O Son; but for the present we are less intent to the Vision, and cannot yet open the eyes of our mind to behold the incorrputible and incomprehensible Beauty of that Good; but then we shall 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 anything else, nor hear any other thing, nor in sum move the Body.

18. For shining steadfastly upon and round 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 does thou mean deifying, Father?

21. Trism. There are differences, O Son, of every Soul.

22. Tat. But how dost thou again divide the changes?

23. Trism. Hast thou not heard in the general Speeches, that from one Soul of the universe are all those Souls which in 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 the 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 so this is the 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, and 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. Trism. 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. Trism. 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 the head, wherin 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, and therefore consisteth of material and intellectual.

43. And the World is the first and Man the second living wight after the World, but the first of things that are mortal; and therefore hath whatsoever benefit of the Soul all the other 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 evil, as it is immortal.

45. But man is evil, both as he is moveable, and as he is mortal.

46. But the Soul of Man is carried in this manner, The Mind is in Reason, Reason in the Soul, The Soul in the Spirit, The Spirit in the Body.

47. The Spirit being diffused and going through the veins, and arteries, and blood, both moveth the living creature, and after a certain manner beareth it.

48. Wherefore some also have thought the Soul to be blood, being deceived in Nature, not knowing that first the spirit must return into the Soul, and then the blood is congealed, and the veins and arteries emptied, and then the living thing dieth: And this is the death of the Body.

49. All things depend of one beginning, and the beginning depends of that which is one and alone.

50. And the beginning is moved, that it may again be a beginning; but that which is one, standeth and abideth, and is not moved.

51. There are therefore, these three, God the Father, and the Good, the World, and Man. God hath the World, and the World hath Man; and the World is the Son of God, and Man as it were the offspring of the World.

52. For God is not ignorant of Man, but knows him perfectly, and will be known by him. This only is healthful to man, the knowledge of God: This is the return of Olympus; by this only the soul is made good, and not sometimes good, and sometimes evil, but of necessity Good.

53. Tat. What meaneth thou, O Father?

54. Trism. Consider, O Son, the Soul of a Child, when as yet it hath as yet received no dissolution of its body, which is not yet grown, but is very small: how then if it look upon itself, it sees itself beautiful, as not having been as yet spotted with the Passions of the Body, but as it were depending yet upon the soul of the World.

55. But when the Body is grown, and distracteth the Soul, it engenders forgetfulness, and partakes no more of the Fair and the Good, and Forgetfulness is evilness.

56. The like also happeneth to them that go out of the Body: For when the soul runs back into itself, the Spirit is contracted into the blood, and the Soul into the Spirit. But the Mind being made pure, and free from these clothings; and being Divine by Nature, taking a fiery body, rangeth abroad in every place, leaving the soul to judgment, and to the punishment it hath deserved.

57. Tat. Why dost thou say so, O Father, that the Mind is separated from the Soul, and the Soul from the Spirit? When even now thou saidst that the Soul was the clothing or apparel of the Mind, and the Body of the Soul.

58. Trism. O Son, he that hears must co-understand, and conspire in thought with him that speaks; yea, he must have his hearing swifter and sharper than the voice of the speaker.

59. The disposition of these clothings or Covers is done in an Earthly Body; for it is impossible that the Mind should establish or rest itself, naked, and of itself in an Earthly Body; neither is the Earthly Body able to bear such immortality: and therefore, that it might suffer so great virtue, the Mind compacted, as it were, and took to itself the passable Body of the Soul, as a covering or clothing. And the Soul being also in some sort Divine, useth the Spirit as her Minister or Servant; and the Spirit governeth the living things.

60. When therefore the Mind is separated, and departeth from the Earthly Body, presently it puts on its Fiery Coat, which it could not do, having to dwell in an Earthly Body.

61. For the Earth cannot suffer fire, for it is all burned of a small spark; therefore is the water poured round about the Earth, as a wall or defence, to withstand the flame of fire.

62. But the Mind being the most sharp or swift of all the Divine Cogitations, and more swift than all the Elements, hath the fire for its Body.

63. For the Mind, which is the Workman of all, useth the fire as his Instrument in his Workmanship; and he that is the Workman of all useth it to the making of all things, as it is used by Man to the making of Earthly things only, for the Mind that is upon Earth, void or naked of fire, cannot do the business of men, nor that which is otherwise the affairs of God.

64. But the Soul of Man, and yet not everyone, but that which is pious and religious, is Angelic and Divine. And such a soul, after it is departed from the body, having striven the strife of Piety, becomes either Mind or God.

65. And the strife of piety is to know God, and to injure no Man; and this way it becomes Mind.

66. But the impious Soul abideth in its own offence, punished of itself, and seeking an earthly and humane body to enter into.

67. For no other Body is capable of a Humane Soul, neither is it lawful for a Man's Soul to fall into the Body of an unreasonable living thing: For it is the Law or Decree of God to preserve a Human Soul from so great a contumely and reproach.

68. Tat. How then is the Soul of Man punished, O Father, and what is its greatest torment?

69. Herm. Impiety, O my Son; for what Fire hath so great a flame as it? Or what biting Beast doth so tear the Body as it doth the Soul?

70. Or dost thou not see how many Evils the wicked Soul suffereth, roaring and crying out, I am burned, I am consumed, I know not what to say or do, I am devoured, unhappy wretch, of the evils that compass and lay hold upon me; miserable that I am, I neither hear nor see anything.

71. These are the voices of a punished and tormented Soul, and not as many; and thou, O Son, thinkest that the Soul going out of the Body grows brutish or enters into a Beast; which is a very great error, for the Soul punished after this manner.

72. For the Mind, when it is ordered or appointed to get a Fiery Body for the services of God, coming down into the wicked soul, torments it with the whips of Sins, wherewith the wicked Soul, being scorged, turns itself to Murders and Contumelies, and Blasphemies, and divers violences, and other things by which men are injured.

73. But into a pious soul, the mind entering, leads it into the Light of Knowledge.

74. And such a Soul is never satisfied with singing praise to God, and speaking well of all men; and both in words and deeds always doing good, in imitation of her Father.

75. Therefore, O Son, we must give thanks and pray that we may obtain a good mind.

76. The Soul therefore may be altered or changed into the better, but into the worse it is impossible.

77. But there is a communion of souls, and those of Gods, communicate with those men, and those of Men with those of Beasts.

78. And the better always take of the worse, Gods of Men; Men of brute Beasts, but God of all: For He is the best of all, and all things are less than He.

79. Therefore is the World subject unto God, Man unto the World, and unreasonable things to Man.

80. But God is above all and about all; and the beams of God are operations; and the beams of the World are Natures; and the beams of Man are Arts and Sciences.

81. And operations do act by the World, and upon Man by the natural beams of the World, but Natures work by the Elements, and Man by Arts and Sciences.

82. And this is the Government of the whole, depending upon the Nature of the One, and piercing or coming down by the one Mind, than which nothing is more Divine and more efficacious or operative; and nothing more uniting, or nothing is more One. The Communion of Gods to Men, and of Men to Gods.

83. This is the Bonas Genius, or good Demon: blessed soul that is fullest of it! And unhappy soul that is empty of it.

84. Tat. And wherefore, Father?

85. Trism. Know, Son, that every Soul hath the Good Mind; for of that it is we now speak, and not of that Minister of whom we said before, that he was sent from the Judgment.

86. For the Soul without the Mind can neither say nor do anything; for many times the Mind flies away from the Soul, and in that hour the Soul neither seeth nor heareth, but is like an unreasonable thing; so great is the power of the Mind.

87. But neither brooketh it an idle or lazy Soul, but leaves such an one fastened to the Body, and by it is pressed down.

88. And such a Soul, O Son, hath no Mind; wherefore neither must such a one be called a Man.

89. For Man is a Divine living thing, and is not to be compared to any brute Beast that lives upon Earth, but to them that are above in Heaven, that are called Gods.

90. Rather, if we shall be bold to speak the truth, he that is a Man indeed is above them, or at least they are equal in power, one to the other. For none of the things in Heaven will come down upon Earth, and leave the limits of Heaven, but a Man ascends up into Heaven, and measures it.

91. And he knoweth what things are on high, and what below, and learneth all other things exactly.

92. And that which is the greatest of all, he leaveth not the Earth, and yet is above: So great is the greatness of his Nature.

93. Wherefore we must be bold to say, That an Earthly Man is a mortal God, and that the Heavenly God is an immortal Man.

94. Wherefore, by these two are all things governed, the World and Man; but they and all things else of that which is One.

The Third Book, The Holy Sermon

THE glory of all things, God, and that which is Divine, and the Divine Nature, the beginning of things that are.

2. God, and the Mind, and Nature, and Matter, and Operation or Working, and Necessity, and Matter, and Operation or Working, and Necessity, and the End, and Renovation.

3. For there were in the Chaos an infinite darkness in the Abyss or bottomless Depth, and Water, and a subtle in Spirit intelligible in Power; and there went out the Holy Light, and the Elements were coagulated from the Sand out of the moist substance.

4. And all the Gods distinguished the Nature full of Seeds.

5. And when all things were interminated and unmade up, the light things were divided on high. And the heavy things were founded upon the moist Sand, all things being Terminated or Divided by Fire, and being sustained or hung up by the Spirit, they were so carried, and the Heaven was seen in Seven Circles.

6. And the Gods were seen in their Ideas of the Stars, with all their signs, and the Stars were numbered with the Gods in them. And the Sphere was all lined with Air, carried about in a circular motion by the Spirit of God.

7. And every God, by his internal power, did that which was commanded him; and there were made four-footed things, and creeping things, and such as live in the water, and such as fly, and every fruitful seed, and Grass, and the Flowers of all Greens, all which had sowed in themselves the Seeds of Regeneration.

8. As also the Generations of Men, to the Knowledge of the Divine Works, and a lively or working Testimony of Nature, and a multitude of men, and the dominion of all things under Heaven, and the Knowledge of good things, and to be increased in increasing, and multiplied in multitude.

9. And every Soul in Flesh, by the wonderful working of the Gods in the Circles, to the beholding of Heaven, the Gods Divine Works, and the operations of Nature; and for signs of good things, and the Knowledge of the Divine Power, and to find out every cunning Workmanship of good things.

10. So it beginneth to live in them, and to be wise according to the operation of the course of the circular Gods; and to be resolved into that which shall be great Monuments and Rememberances of the cunning Works done upon earth, leaving them to be read by the darkness of times.

11. And every Generation of living Flesh, of Fruit, Seed, and all Handicrafts, though they be lost, must of necessity be renewed by the renovation of the Gods, and of the Nature of a Circle, moving in number; for it is a Divine thing that every worldly temperature should be renewed by Nature; for in that which is Divine is Nature also established.

The Second Book, Called, Poemander

MY THOUGHTS being once seriously busied about things that are, and my Understanding lifted up, all my bodily Senses being exceedingly holden back, as it is with them that are heavy of sleep, by reason either of fulness of meat, or of bodily labour: Methought I saw one of an exceeding great stature, and of an infinite greatness, call me by my name, and say unto me, What wouldst thou hear and see? Or what wouldst thou understand to learn and know?

2. Then said I, Who are Thou? I am, quoth he, Poemander, the mind of the great Lord, the most mighty and absolute Emperor: I know what thou wouldst have, and I am always present with thee.

3. Then I said, I would learn the things that are, and understand the nature of them, and know God. How? said he. I answered that I would gladly hear. Then said he, Have me again in they mind, and whasoever though wouldst learn, I will teach thee.

4. When he had thus said, he was changed in his Idea or Form, and straightway, in the twinkling of an eye, all things were opened unto me. And I saw an infinite sight, all things were become light, both sweet and exceeding pleasant; and I was wonderfully delighted in the beholding it.

5. But after a little while, there was a darkness made in part, coming down obliquely, fearful and hideous, which seemed unto me to be changed into a certain moist nature, unspeakably troubled, which yielded a smoke as from Fire; and from whence proceeded a voice unutterable, and very mournful, but inarticulate, inasmuch as it seemed to have come from the Light.

6. Then from that Light, a certain holy Word joined itself unto Nature, and outflew the pure and unmixed Fire from the moist nature upwards on high; it was exceeding Light, and sharp, and operative withal. And the Air, which was also light, followed the Spirit and mourned up to Fire (from the Earth and the Water), insomuch that it seemed to hang and depend upon it.

7. And the Earth and the Water stayed by themselves so mingled together, that the Earth could not be seen for the Water, but they were moved because of the Spiritual word that was carried upon them.

8. Then said Poemander unto me, Dost thou understand this vision, and what it meaneth? I shall know, said I. Then said he, I am that Light, the Mind, thy God, who am before that moist nature that appeared out of darkness; and that bright and lightful Word from the mind is the Son of God.

9. How is that, quoth I? Thus, replied he, understand it: That which in thee seeth and heareth, the Word of the Lord, and the Mind the Father, God, differ not one from the other; and the union of these is Life.
Trismeg.--I thank thee.
Pimand.--But first conceive well the Light in they mind, and know it.

10. When he had said thus, for a long time we looked steadfastly one upon the other, insomuch that I trembled at his Idea or Form.

11. But when he nodded to me, I beheld in my mind the Light that is in innumerable, and the truly indefinite ornament or world; and that the Fire is comprehended or contained in, or by a great moist Power, and constrained to keep its station.

12. These things I understood, seeing the word, or Pimander; and when I was mightily amazed, he said again unto me, Hast thou seen in thy mind that Archetypal Form which was before the interminated and infinite Beginning? Thus Pimander to me. But whence, quoth I, or whereof are the Elements of Nature made?
Pimander.--Of the Will and counsel of God; which taking the Word, and beholding the beautiful World (in the Archetype thereof) imitated it, and so made this World, by the principles and vital seeds or Soul-like productions of itself.

13. For the Mind being God, Male and Female, Life and Light, brought forth by his Word another Mind or Workman; which being God of the Fire, and the Spirit, fashioned and formed seven other Governors, which in their circles contain the Sensible World, whose Government or disposition is called Fate or Destiny.

14. Straightway leaped out, or exalted itself from the downward Elements of God, The Word of God, into the clean and pure Workmanship of Nature, and was united to the Workman, Mind, for it was Consubstantial; and so the downward born elements of Nature were left without Reason, that they might be the only Matter.

15. But the Workman, Mind, together with the Word, containing the circles, and whirling them about, turned round as a wheel, his own Workmanships; and suffered them to be turned from an indefinite Beginning to an indeterminable end, for they always begin where they end.

16. And the Circulation or running round of these, as the mind willeth, out of the lower or downward-born Elements, brought forth unreasonable or brutish Creatures, for they had no reason, the Air flying things, and the Water such as swim.

17. And the Earth and the Water were separated, either from the other, as the Mind would; and the Earth brought forth from herself, such living creatures as she had, four-footed and creeping beasts, wild and tame.

18. But the Father of all things, the Mind being Life and Light, brought forth Man like unto himself, whom he loved s his proper Birth; for he was all beauteous, having the image of his Father.

19. For indeed God was exceedingly enamoured of his own form or shape, and delivered unto it all his own Workmanships. But he, seeing and understanding the Creation of the Workman in the whole, would needs also himself fall to work, and so was separated from the Father, being in the sphere of Generation or Operation.

20. Having all Power, he considered the Operations or Workmanships of the Seven; but they loved him, and everyone made him partaker of his own order.

21. And he learning diligently, and understanding their Essence, and partaking their Nature, resolved to pierce and break through the Circumference of the Circles, and to understand the power of him that sits upon the Fire.

22. And having already all power of mortal things, of the Living, and of the unreasonable creatures of the World, stooped down and peeped through the Harmony, and breaking through the strength of the Circles, so showed and made manifest the downward-born Nature, the fair and beautiful Shape or Form of God.

23. Which, when he saw, having in itself the unsatiable Beauty, and all the operations of the Seven Governors, and the Form or Shape of God, he smiled for love, as if he had seen the shape or likeness in the Water, or the shadow upon the Earth, of the fairest Human form.

24. And seeing in the Water a Shape, a Shape like unto himself, in himself he loved it, and would cohabit with it, and immediately upon the resolution ensued the operation, and brought forth the unreasonable Image or Shape.

25. Nature presently laying hold of what it so much loved, did wholly wrap herself about it, and they were mingled, for they loved one another.

26. And from this cause Man above all things that live upon earth is double: Mortal, because of his body, and Immortal, because of the substantial Man. For being immortal, and having power of all things, he yet suffers mortal things, and such as are subject to Fate or Destiny.

27. And therefore being above all Harmony, he is made and become a servant to Harmony, he is Hermaphrodite, or Male and Female, and watchful, he is governed by and subjected to a Father, that is both Male and Female, and watchful.

28. After these things, I said, Thou art my mind, and I am in love with Reason.

29. Then said Pimander, This is the Mystery that to this day is hidden and kept secret; for Nature being mingled with man, brought forth a Wonder most Wonderful; for he having the nature of the Harmony of the Seven, from him whom I told thee, the Fire and the Spirit, Nature continued not, but forthwith brought forth seven Men, all Males and Females, and sublime, or on high, according to the Natures of the seven Governors.

30. And after these things, O Pimander, quoth I, I am now come into a great desire and longing to hear; do not digress or run out.

31. But he said, Keep silence, for I have not yet finished the first speech.

32. Trism. Behold, I am silent.

33. Pim. The Generation therefore of these Seven was after this manner:--The Air being Feminine and the Water desirous of Copulation, took from the Fire its ripeness, and from the aether Spirit, and so Nature produced Bodies after the species and shape of men.

34. And man was made of Life and Light, into Soul and Mind; of Life the soul, of Light the Mind.

35. And so all the members of the Sensible World, continued unto the period of the end, bearing rule and generating.

36. Hear now the rest of that speech thou so much desireth to hear.

37. When that period was fulfilled, the bond of all things was loosed and untied by the will of God; for all living Creatures being Hermaphroditical, or Male and Female, were loosed and untied together with man; and so the Males were apart by themselves and the Females likewise.

38. And straightways God said to the Holy Word, Increase in increasing and multiplying in multitude all you my Creatures and Workmanships. And let him that is endued with mind, know himself to be immortal; and that the cause of death is the love of the body, and let him learn all things that are.

39. When he had thus said, Providence by Fate of Harmony, made the mixtures and established the Generations, and all things were multiplied according to their kind. And he that knew himself, came at length to the Superstantial of every way substantial good.

40. But he that thro' the error of Love loved the Body, abideth wandering in darkness, sensible, suffering the things of death.

41. Trism. But why do they that are ignorant, sin so much, that they should therefore be deprived of immortality?

42. Pim. Thou seemest not to have understood what thou hast heard.

43. Trism. Peradventure I seem so to thee; but I both understand and remember them.

44. Pim. I am glad for thy sake if thou understoodest them.

45. Trism. Tell me why are they worthy of death, that are in death?

46. Pim. Because there goeth a sad and dismal darkness before its body; of which darkness is the moist nature, of which moist nature the Body consisteth in the sensible world, from whence death is derived. Has thou understood this aright?

47. Trism. But why, or how doth he that understands himself, go or pass into God?

48. Pim. That which the Word of God said, say I: Because the Father of all things consists of Life and Light, whereof man is made.

49. Trism. Thou sayest very well.

50. Pim. God and the Father is Light and Life, of which Man is made. If therefore thou learn and believe thyself to be of the Life and Light, thou shalt again pass into Life.

51. Trism. But yet tell me more, O my Mind, how I shall go into Life.

52. Pim. God saith, Let man, endued with a mind, mark, consider, and know himself well.

53. Trism. Have not all men a mind?

54. Pim. Take heed what thou sayest, for I the mind come unto men that are holy and good, pure and merciful, and that live piously and religiously; and my presence is a help unto them. And forthwith they know all things, and lovingly they supplicate and propitiate the Father; and blessing him, they give him thanks, and sing hymns unto him, being ordered and directed by filial Affection and natural Love. And before they give up their bodies to the death of them, they hate their senses, knowing their Works and Operations.

55. Rather I that am the Mind itself, will not suffer the operations or Works, which happen or belong to the body, to be finished and brought to perfection in them; but being the Porter or Doorkeeper, I will shut up the entrances of Evil, and cut off the thoughtful desires of filthy works.

56. But to the foolish, and evil, and wicked, and envious, and covetous, and murderous, and profane, I am far off, giving place to the revenging Demon, which applying unto him the sharpness of fire, tormenteth such a man sensible, and armeth him the more to all wickedness, that he may obtain the greater punishment.

57. And such an one never ceaseth, having unfulfiled desires, and unsatisfiable concupiscences, and always fighting in darkness; for the Demon always afflicts and tormenteth him continually, and increaseth the fire upon him more and more.

58. Trism. Thou hast, O Mind, most excellently taught me all things, as I desired; but tell me, moreover, after the return is made, what then?

59. Pim. First of all, in the resolution of the material body, the Body itself is given up to alteration, and the form which it had becometh invisible; and the idle manners are permitted, and left to the Demon, and the senses of the body return into their Fountains, being parts, and again made up into Operations.

60. And Anger, and concupiscence, go into the brutish or unreasonable nature; and the rest striveth upward by Harmony.

61. And to the first Zone it giveth the power it had of increasing and diminishing.

62. To the second, the machinations or plotting of evils, and one effectual deceit or craft.

63. To the third, the idle deceit of Concupiscence.

64. To the fourth, the desire of Rule, and unsatiable Ambition.

65. To the fifth, profane Boldness, and the headlong rashness of confidence.

66. To the sixth, Evil and ineffectual occasions of Riches.

67. To the seventh Zone, subtle Falsehood, always lying in wait.

68. And then being made naked of all the Operations of Harmony, it cometh to the Eighth Nature, having its proper power, and singeth praises to the father with the things that are, and all they that are present rejoice, and congratulate the coming of it; and being made like to them with whom it converseth, it heareth also the Powers that are above the Eighth Nature, singing Praise to God in a certain voice that is peculiar to them.

69. And then in order they return unto the Father, and themselves deliver themselves to the Powers, and becoming Powers they are in God.

70. This is the Good, and to them that know, to be desired.

71. Furthermore, why sayest thou, What resteth, but that understanding all men thou become a guide, and way-leader to them that are worthy; that the kind of Humanity, or Mankind, may be saved by God?

72. When Pimander had thus said unto me, he was mingled among the Powers.

73. But I, giving thanks, and blessing the father of all things, rose up, being enabled by him, and taught the Nature of the Nature of the whole, and having seen the greatest sight or spectacle.

74. And I began to Preach unto men, the beauty and fairness of Piety and Knowledge.

75. O ye people, men, born and made of the earth, which have given yourselves over to drunkenness and sleep, and to the ignorance of God, be sober and cease your surfeit, whereunto you are allured and visited by brutish and unreasonable sleep.

76. And they that heard me come willingly and with one accord; and then I said further:

77. Why, O Men of the Offspring of Earth, why have you delivered yourselves over unto Death, having power to partake of Immortality? Repent and change your minds, you that have together walked in Error, and have been darkened in ignorance.

78. Depart from that dark light, be partakers of Immortality, and leave or forsake corruption.

79. And some of them that heard me, mocking and scorning went away, and delivered themselves up to the way of Death.

80. But others casting themselves down before my feet, besought me that they might be taught; but I, causing them to rise up, became a guide of mankind, teaching them the reasons how, and by what means they may be saved. And I sowed in them the Words of Wisdom, and nourished them with Ambrozian Water of Immortality.

81. And when it was evening and the brightness of the same began wholly to go down, I commanded them to go down, I commanded them to give thanks to God; and when they had finished their thanksgiving, everyone returned to his own lodging.

82. But I wrote in myself the bounty and benevolence of Pimander; and being filled with what I most desired, I was exceedingly glad.

83. For the sleep of the body was the sober watchfulness of the mind; and the shutting of my eyes the true sight, and my silence great with child and full of good; and the pronouncing of my words the blossoms and fruits of good things.

84. And thus it came to pass or happened unto me, which I received from my mind, that is Pimander, the Lord of the Word; whereby I became inspired by God with the Truth.

85. For which cause, with my soul and whole strength, I give praise and blessing unto God the Father.

86. Holy is God, the Father of all things.

87. Holy is God, whose will is performed and accomplished by his own powers.

88. Holy is God, that determineth to be known, and is known by his own, or those that are his.

89. Holy art thou, that by thy Word has established all things.

90. Holy art thou, of whom all Nature is the Image.

91. Holy art thou, whom Nature hath not formed.

92. Holy art thou, that art stronger than all power.

93. Holy art thou, that art stronger than all excellency.

94. Holy art thou, that art better than all praise.

95. Accept these reasonable sacrifices from a pure soul, and a heart that stretched out unto thee.

96. O unspeakable, unutterable, to be praised with silence!

97. I beseech thee, that I may never err from the knowledge of thee; look mercifully upon me, and enable me, and enlighten with this Grace those that are in Ignorance, the brothers of my kind, but thy Sons.

98. Therefore I believe thee, and bear witness, and go into the Life and Light.

99. Blessed art thou, O Father; thy man would be sanctified with thee, as thou hast given him all power.

The End of The Second Book, Called, POEMANDER….

The First Book of Hermes

1. O MY SON, write this First Book, both for Humanity's sake, and for Piety towards god.

2. For there can be no Religion more true or just, than to know the things that are; and to acknowledge thanks for all things, to Him that made them, which thing I shall not cease continually to do.

3. What then should a man do, O Father, to lead his life well; seeing there is nothing here true?

4. Be Pious and Religious, O my Son; for he that doth so, is the best and highest Philosopher, and without Philosophy it is impossible ever to attain to the height and exactness of Piety and Religion.

5. But he that shall learn and study the things that are, and how they are ordered and governed, and by whom, and for what cause, or to what end. Will acknowledge thanks to the Workman, as to a good Father, an excellent Nurse, and a faithful Steward, and he that gives thanks shall be Pious or Religious, and he that is Religious shall know both where the truth is, and what it is, and learning that he will be yet more and more Religious.

6. For never, O my Son, shall, or can that soul, which, while it is in the body, lightens and lifts up itself to know and comprehend that which is good and true, slide back to the contrary. For it is infinitely enamoured thereof, and forgetteth all evils; and when it hath learned and known its Father and Progenitor, it can no more apostatize or depart from that good.

7. And let this, O Son, be the end of Religion and Piety; whereunto thou art once arrived, thou shalt both live well and die blessedly, whilst thy soul is not ignorant wither it must return, and fly back again.

8. For this only, O Son, is the way to Truth, which our Progenitors travelled in; and by which making their journey, they at length attained to the good. It is a venerable way and plain, but hard and difficult for the soul to go in that is in the body.

9. For first must it war against its own self, and after much strife and dissention, it must be overcome of the part; for the contention is of one against two, whilst it flies away, and they strive to hold and detain it.

10. But the victory of both is not like, for the one hasteth to that which is Good, but the other is a neighbour to the things that are Evil; and that which is Good desireth to be set at liberty, but the things that are Evil love bondage and Slavery.

11. And if the two parts be overcome, they become quiet, and are content to accept of it as their Ruler; but if the one be overcome of the two, it is by them led and carried to be punished by its being and continuance here.

12. This is, O Son, the Guide in the way that leads thither; for thou must first forsake the Body before thy end, and get the victory in this contention and strifeful life, and when thou hast overcome, return.

13. But now, O my Son, I will by Heads run through the things that are. Understand thou what I say, and remember what thou hearest.

14. All things that are moved, only that which is not is immoveable.

15. Every body is changeable.

16. Not every body is dissolveable.

17. Some bodies are dissolveable.

18. Every living being is not mortal.

19. Nor every living thing is immortal.

20. That which may be dissolved is also corruptible.

21. That which abides always is unchangeable.

22. That which is unchangeable is eternal.

23. That which is always made is always corrupted.

24. That which is made but once is never corrupted, neither becomes any other thing.

25. Firstly, God; secondly, the World; thirdly, Man.

26. The World for Man; Man for God.

27. Of the Soul; that part which is sensible is mortal, but that part which is reasonable is immortal.

28. Every Essence is immortal.

29. Every Essence is unchangeable.

30. Everything that is, is double.

31. None of the things that are stand still.

32. Not all things are moved by a soul, but everything that is, is moved by a soul.

33. Everything that suffers is sensible; everything that is sensible, suffereth.

34. Everything that is sad, rejoiceth also; and is a mortal living creature.

35. Not everything that joyeth is also sad, but is an eternal living thing.

36. Not every body is sick; every body that is sick is dissolveable.

37. The mind in God.

38. Reasoning (or disputing or discoursing) in Man.

39. Reason in the Mind.

40. The Mind is void of suffering.

41. No thing in a body true.

42. All that is incorporeal, is void of Lying.

43. Everything that is made is corruptible.

44. Nothing good upon Earth; nothing evil in Heaven.

45. God is good; Man is evil.

46. Good is voluntary, or of its own accord.

47. Evil is involuntary, or against its will.

48. The gods choose good things, as good things.

49. Time is a Divine thing.

50. Law is humane.

51. Malice is the nourishment of the World.

52. Time is the corruption of Man.

53. Whatsoever is in Heaven is unalterable.

54. All upon Earth is alterable.

55. Nothing in Heaven is servanted; nothing upon Earth free.

56. Nothing unknown in Heaven; nothing known upon Earth.

57. The things upon Earth communicate not with those in Heaven.

58. All things in Heaven are unblameable; all things upon Earth are subject to reprehension.

59. That which is immortal is not mortal; that which is mortal is not immortal.

60. That which is sown is not always begotten; but that which is begotten always is sown.

61. Of a dissolveable body, there are two times; one for sowing to generation, one from generation to death.

62. Of an everlasting Body, the time is only from the Generation.

63. Dissolveable Bodies are increased and diminished.

64. Dissolveable matter is altered into contraries; to wit, Corruption and Generation, but Eternal matter into itself, and its like.

65. The Generation of Man is corruption; the Corruption of Man is the beginning of Generation.

66. That which offsprings or begetteth another, is itself an offspring or begotten by another.

67. Of things that are, some are in bodies, some in their IDEAS.

68. Whasoever things belong to operation or working, are in a body.

69. That which is immortal, partakes not of that which is mortal.

70. That which is mortal cometh not into a Body immortal; but that which is immortal cometh into that which is mortal.

71. Operation or Workings are not carried upwards, but descend downwards.

72. Things upon Earth, do nothing advantage those in Heaven; but all things in Heaven do profit and advantage all things upon Earth.

73. Heaven is capable, and a fit receptacle of everlasting Bodies; the Earth of corruptible Bodies.

74. The Earth is brutish; the Heaven is reasonable or rational.

75. Those things that are in Heaven are subjected or placed under it, but the things on earth are placed upon it.

76. Heaven is the first element.

77. Providence is Divine order.

78. Necessity is the Minister or Servant of Providence.

79. Fortune is the carriage or effect of that which is without order; the Idol of operation, a lying Fantasie or opinion.

80. What is God? The immutable or unalterable good.

81. What is man? An unchangeable evil.

82. If thou perfectly remember these Heads, thou canst not forget those things which in more words I have largely expounded unto thee; for these are the contents or Abridgment of them.

83. Avoid all conversation with the multitude or common people; for I would not have thee subject to Envy, much less to be ridiculous unto the many.

84. For the like always takes to itself that which is like, but the unlike never agrees with the unlike. Such discourses as these have very few Auditors, and peradventure very few will have, but they have something peculiar unto themselves.

85. They do rather sharpen and whet evil men to their maliciousness; therefore, it behoveth to avoid the multitude, and take heed of them as not understanding the virtue and power of the things that are said.

86. How does thou mean, O Father?

87. This O Son: the whole nature and Composition of those living things called Men, is very prone to Maliciousness, and is very familiar, and as it were nourished with it, and therefore is delighted with it; now this wight, if it shall come to learn or know that the world was once made, and all things are done according to Providence or Necessity, Destiny or Fate, bearing rule over all, will he not be much worse than himself, despising the whole, because it was made? And if he may lay the cause of Evil upon Fate or Destiny, he will never abstain from any evil work.

88. Wherefore we must look warily to such kind of people, that being in ignorance they may be less evil for fear of that which is hidden and kept secret.