Corpus Hermeticum VIII




Corpus Hermeticum – Tractate VIII
A Translation And Commentary


Corpus Hermeticum VIII



From the Introduction:

The eighth tractate of the Corpus Hermeticum, concise as it is, provides an interesting summary of some of the tenets of the Hermetic weltanschauung. As, for example, in the mention of a first being (the primary theos) and of a second being (a theos) who is an eikon (εἰκὼν) of the first, and which first being – theos – is the artisan of all beings; and as, for example, in the mention of mortals having a natural empathy (συμπάθεια) with this eikon, this second being, who is identified as κόσμος, with κόσμος understood here, as in tractate XI, either as a personification, as a divinity, the theos – a deathless living being, ζῷον ἀθάνατον – who is the living cosmic order, or, as in the Poemandres tractate as simply referring in an impersonal manner to ‘the cosmic order’ itself.

While most other translators have opted here, as in other tractates, to translate κόσμος as cosmos (which English term suggests that the physical universe is meant) I incline toward the view that here – as in tractate XI – a divinity is meant, especially given how κόσμος is described: as “a second theos and a deathless living being,” and as an eikon of the primary theos.

There are certain parallels with tractate XI and in which tractate it is stated that “Kosmos is the eikon of theos, Kosmos that of Aion, the Sun that of Aion, and mortals that of the Sun. It is said that changement is death since the body disintegrates with life departing to the unperceptible,” (section 15) and, in section 14, that “Life is the enosis of perceiverance and psyche, while death is not the loss of what was joined but the end of enosis.”

What therefore emerges from this, the eighth, tractate are two things: how we mortals are part of, and connected to, Kosmos and thence – since Kosmos is an eikon – to the first, the primary, theos, and how diverse the Hermetic weltanschauung is in respect of some details while nevertheless retaining an underlying ethos.

The references in the commentary to other tractates are to my translations of and commentary on tractates I (Poemandres), III (An Esoteric Mythos), IV (Chaldron Or Monas) and XI (From Perceiverance To Hermes), available in one volume [1]. As with those tractates I have, through transliterations and choice of English words, endeavoured to present something of the metaphysical nature of the tractate, although this particular tractate, concise as it is, is in places rather esoterically obscure, an obscurity that a study of the aforementioned tractates may somewhat alleviate, although it is interesting to speculate whether or not, in the decades following the composition of this tractate, such esoteric matters were explained by means of an aural tradition, individual mystic to aspiring individual mystic.

[1] Corpus Hermeticum I, III, IV, XI. 2017. ISBN 9781544269474

Image credit:
The beginning of Tractate VIII
from the book Mercvrii Trismegisti Pœmandres, published in Paris in 1554.