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sharpness of mind, they might be taught these things. Therefore, I think it is reasonable that Poimandres Shepherd of Men is present in this dialogue, that is, the divine and governing intellect of the soul, which shepherds and contemplates existing things by its own movements, which Aristotle also declares to be impassive and eternal. From this, one may infer that those who wish to listen to and learn the teachings of theognosia knowledge of God must first have need of a divine illumination, guiding them to the accurate comprehension of those things. This is not possible in any other way, until one has cast off all worldly deception and the care of the mind that is stained by matter. And when one has been purified of these and is restored to that divine and paternal intellect, one may safely touch upon its contemplation and knowledge. So, too, this divine man, freeing himself from the mist of the body and lifting his mind to the height of contemplation, and becoming entirely removed from things here, begins to question himself—that is, Poimandres, who is also called the intellect of authority—in order to learn the nature of existing things and to know God, the father and creator of all. Answering him, he piously demonstrates and interprets much of the greatness of divine wisdom and power, and of that all-wise and providential governance: so that he who inquires and understands these things is struck with wonder and cries out:
"> Glory to the Father and to God. Holy is God, the
"> Father of all. Holy is God, whose will is accomplished by His