eul_wid: oqk-ap

Hermetica Only in God is the Good in Greek

"Only in God is the Good" is the sixth treatise of the Corpus Hermeticum, a collection of Greek philosophical and theological texts attributed to the mythical sage Hermes Trismegistus. Composed in Koine Greek in Roman Egypt, likely between the first and third centuries CE, it presents a concise, seven-part discourse advancing a singular and radical proposition: the absolute Good is identical with God alone and is entirely absent from the created cosmos. The treatise systematically argues that what is conventionally termed good in the material world—such as beauty, pleasure, or human intellectual activity—constitutes merely a deceptive imitation or shadow. In the stark dualism of the text, all corporeal existence, including the human body and the realm of sense perception, is characterized as "evil," defined not as active malice but as the fundamental privation of the true, divine Good.

The work is preserved in its complete form, primarily through a fourteenth-century manuscript tradition. Scholars classify it among the "philosophical" Hermetica, texts directed toward educated individuals engaged in spiritual pursuit. Its purpose is explicitly didactic, aiming to reorient the reader's understanding and desire away from attachment to transient, material phenomena and toward the knowledge and contemplation of the divine. This reorientation is presented as the sole legitimate aim of human life. The treatise's arguments demonstrate a characteristic syncretism of the period, weaving together Platonic concepts of the Good and the inferiority of the material realm with Stoic-influenced logic regarding self-sufficiency and impassibility to construct its portrait of a perfect, unitary deity who is the sole source and substance of all goodness.

t Ὅτι ἐν μόνῳ θεῷ τὸ ἀγαθόν ἐστιν, ἀλλαχόθι δὲ οὐδαμοῦ Τὸ ἀγαθόν, ὦ Ἀσκληπιέ, ἐν οὐδενί ἐστιν, εἰ μὴ ἐν μόνῳ τῷ θεῷ, μᾶλλον δὲ τὸ ἀγαθὸν αὐτός ἐστιν ὁ θεὸς ἀεί· εἰ δὲ οὕτως, οὐσίαν εἶναι δεῖ πάσης κινήσεως καὶ γενέσεως (ἔρημον δὲ οὐδέν ἐστιν αὐτῆς), περὶ δὲ αὐτὴν στατικὴν ἐνέργειαν ἔχουσαν, ἀνενδεῆ καὶ ἀπέριττον, πληρεστάτην, χορηγόν, ἐν δὲ ἀρχῇ πάντων· πᾶν γὰρ τὸ χορηγοῦν ἀγαθὸν ὅταν λέγω, καὶ πάντα καὶ ἀεὶ ἀγαθόν ἐστι.
1 τοῦτο δὲ [ἐν] οὐδενὶ ἄλλῳ πρόσεστιν, εἰ μὴ μόνῳ τῷ θεῷ· οὔτε γὰρ ἐνδεής ἐστί τινος, ἵνα ἐπιθυμήσας αὐτὸ κτήσασθαι κακὸς γένηται, οὔτε τῶν ὄντων οὐδὲν ἀπόβλητόν ἐστιν αὐτῷ, ὃ ἀποβαλὼν λυπηθήσεται (λύπη γὰρ κακίας μέρος) οὔτε κρεῖττον αὐτοῦ ἐστιν οὐδέν, ὑφ’ οὗ πολεμηθήσεται (οὐδὲ σύζυγόν ἐστιν αὐτῷ τὸ ἀδικηθῆναι), 〈οὔτε κάλλιον〉, καὶ διὰ τοῦτο αὐτοῦ ἐρασθήσεται, οὔτε ἀνήκοον, ᾧ ὀργισθήσεται, οὔτε σοφώτερον, ὃ ζηλώσει. τούτων δὲ μὴ ὄντος τῇ οὐσίᾳ μηδενός, τί ὑπολείπεται ἢ μόνον τὸ ἀγαθόν; ὥσπερ γὰρ οὐδὲν τῶν 〈ἄλλων〉 ἐν τῇ τοιαύτῃ οὐσίᾳ, οὕτως ἐν οὐδενὶ τῶν ἄλλων τὸ ἀγαθὸν εὑρεθήσεται· ἐν πᾶσι γὰρ τὰ ἄλλα πάντα ἐστί, καὶ ἐν τοῖς μικροῖς καὶ ἐν τοῖς μεγάλοις καὶ ἐν τοῖς καθ’ ἓν καὶ ἐν αὐτῷ τῷ ζῴῳ τῷ πάντων μείζονι καὶ δυνατωτάτῳ· παθῶν γὰρ πλήρη τὰ γεννητά, αὐτῆς τῆς γενέσεως παθητῆς οὔσης· ὅπου δὲ πάθος, οὐδαμοῦ τὸ ἀγαθόν· ὅπου δὲ τὸ ἀγαθόν, οὐδαμοῦ οὐδὲ ἓν πάθος, ὅπου γὰρ ἡμέρα, οὐδαμοῦ νύξ, ὅπου δὲ νύξ, οὐδαμοῦ ἡμέρα· ὅθεν ἀδύνατον ἐν γενέσει εἶναι τὸ ἀγαθόν, ἐν μόνῳ δὲ τῷ ἀγεννήτῳ.
2 ὥσπερ δὲ μετουσία πάντων ἐστὶν ἐν τῇ ὕλῃ δεδομένη, οὕτω καὶ τοῦ ἀγαθοῦ. τοῦτον τὸν τρόπον ἀγαθὸς ὁ κόσμος, καθὰ καὶ αὐτὸς πάντα ποιεῖ, 〈ὡσ〉 ἐν τῷ μέρει τοῦ ποιεῖν ἀγαθὸς εἶναι. ἐν δὲ τοῖς ἄλλοις πᾶσιν οὐκ ἀγαθός· καὶ γὰρ παθητός ἐστι, καὶ κινητός, καὶ παθητῶν ποιητής. ἐν δὲ τῷ ἀνθρώπῳ κατὰ σύγκρισιν τὸ ἀγαθὸν τοῦ κακοῦ τέτακται· τὸ γὰρ μὴ λίαν κακόν, ἐνθάδε τὸ ἀγαθόν ἐστι, τὸ δὲ ἐνθάδε ἀγαθόν, μόριον τοῦ κακοῦ τὸ ἐλάχιστον.
3 ἀδύνατον οὖν τὸ ἀγαθὸν ἐνθάδε καθαρεύειν τῆς κακίας· κακοῦται γὰρ ἐνθάδε τὸ ἀγαθόν· κακούμενον γὰρ οὐκέτι ἀγαθὸν μένει· μὴ μεῖναν δέ, κακὸν γίνεται. ἐν μόνῳ ἄρα τῷ θεῷ τὸ ἀγαθόν ἐστιν, ἢ αὐτός ἐστιν ὁ θεὸς τὸ ἀγαθόν. μόνον οὖν, ὦ Ἀσκληπιέ, τὸ ὄνομα τοῦ ἀγαθοῦ ἐν ἀνθρώποις, τὸ δὲ ἔργον οὐδαμοῦ· ἀδύνατον γάρ· οὐ γὰρ χωρεῖ σῶμα ὑλικόν, τὸ παντόθεν ἐσφιγμένον κακίᾳ καὶ πόνοις καὶ ἀλγηδόσι καὶ ἐπιθυμίαις καὶ ὀργαῖς καὶ ἀπάταις καὶ δόξαις ἀνοήτοις. καὶ τὸ πάντων κάκιστόν ἐστιν, ὦ Ἀσκληπιέ, ὅτι ἕκαστον τούτων τῶν προειρημένων ἐμπεπίστευται ἐνθάδε τὸ μέγιστον εἶναι ἀγαθόν, τὸ μᾶλλον ἀνυπέρβλητον κακόν. ἡ γαστριμαργία, ἡ τῶν κακῶν πάντων χορηγὸς ... ἡ πλάνη ἡ ἀπουσία ἐνθάδε τοῦ ἀγαθοῦ ἐστι. κἀγὼ δὲ χάριν ἔχω τῷ θεῷ, τῷ εἰς νοῦν μοι βαλόντι κἂν περὶ τῆς γνώσεως τοῦ ἀγαθοῦ, ὅτι ἀδύνατόν ἐστιν αὐτὸ ἐν τῷ κόσμῳ εἶναι.
4 ὁ γὰρ κόσμος πλήρωμά ἐστι τῆς κακίας, ὁ δὲ θεὸς τοῦ ἀγαθοῦ, ἢ τὸ ἀγαθὸν τοῦ θεοῦ .... αἱ γὰρ ἐξοχαὶ τῶν καλῶν περὶ αὐτοῦ εἰσι τὴν οὐσίαν· φαίνονται καὶ καθαρώτεραι καὶ εἰλικρινέστεραι τάχα που καὶ αὐταὶ αἱ οὖσαι ἐκείνου. τολμητέον γὰρ εἰπεῖν, ὦ Ἀσκληπιέ, ὅτι ἡ οὐσία τοῦ θεοῦ, εἴγε οὐσίαν ἔχει, τὸ καλόν ἐστι, τὸ δὲ καλὸν καὶ ἀγαθὸν ἐν οὐδενὶ ἔστι καταλαβέσθαι τῶν ἐν τῷ κόσμῳ· πάντα γὰρ τὰ ὀφθαλμῷ ὑποπίπτοντα εἴδωλά ἐστι καὶ ὥσπερ σκιαγραφίαι· τὰ δὲ μὴ ὑποπίπτοντα, μάλιστα δὲ ἡ τοῦ καλοῦ καὶ τοῦ ἀγαθοῦ ..... καὶ ὥσπερ ὀφθαλμὸς οὐ δύναται τὸν θεὸν ἰδεῖν, οὕτως οὐδὲ τὸ καλὸν καὶ τὸ ἀγαθόν. ταῦτα γὰρ μέρη τοῦ θεοῦ ἐστιν ὁλόκληρα, ἴδια αὐτοῦ μόνου, οἰκεῖα, ἀχώριστα, ἐρασμιώτατα, ὧν ἢ αὐτὸς ὁ θεὸς ἐρᾷ ἢ αὐτὰ τοῦ θεοῦ ἐρᾷ. εἰ δύνασαι νοῆσαι τὸν θεόν, νοήσεις τὸ καλὸν καὶ ἀγαθόν, τὸ ὑπέρλαμπρον, τὸ ὑπερλαμπόμενον ὑπὸ τοῦ θεοῦ· ἐκεῖνο γὰρ τὸ κάλλος ἀσύγκριτον, καὶ ἐκεῖνο τὸ ἀγαθὸν ἀμίμητον, ὥσπερ καὶ αὐτὸς ὁ θεός.
5 ὡς οὖν τὸν θεὸν νοεῖς, οὕτω καὶ τὸ καλὸν καὶ ἀγαθὸν νόει· ἀκοινώνητα γὰρ ταῦτα τοῖς ἄλλοις τῶν [ἄλλων] ζῴων ἐστί, διὰ τὸ ἀχώριστα εἶναι τοῦ θεοῦ. ἐὰν περὶ τοῦ θεοῦ ζητῇς, καὶ περὶ τοῦ καλοῦ ζητεῖς. μία γάρ ἐστιν εἰς αὐτὸ ἀποφέρουσα ὁδός, ἡ μετὰ γνώσεως εὐσέβεια· ὅθεν οἱ ἀγνοοῦντες καὶ μὴ ὁδεύσαντες τὴν περὶ τῆς εὐσεβείας ὁδόν, καλὸν καὶ ἀγαθὸν τολμῶσι λέγειν ἄνθρωπον, μηδὲ ὄναρ θεασάμενον εἴ τί ἐστιν ἀγαθόν, ἀλλὰ παντὶ κακῷ προειλημμένον, καὶ τὸ κακὸν πιστεύσαντα ἀγαθὸν εἶναι καὶ οὕτως αὐτῷ χρώμενον ἀκορέστερον καὶ φοβούμενον αὐτοῦ στερηθῆναι, πάντα δὲ ἀγωνιζόμενον, ἵνα μὴ μόνον ἔχῃ ἀλλὰ καὶ ἐπαύξῃ.
6 τοιαῦτα τὰ ἀνθρώπεια ἀγαθὰ καὶ τὰ καλά, ὦ Ἀσκληπιέ, ἃ οὔτε φυγεῖν δυνάμεθα οὔτε μισῆσαι· τὸ γὰρ πάντων χαλεπώτατον, ὅτι χρείαν αὐτῶν ἔχομεν καὶ ζῆν τούτων χωρὶς οὐ δυνάμεθα.