Hermes on death as mutation; body's death when the soul leaves, soul's when God forsakes
So Hermes in the Asclepius (p. 61): Death, he says, is a change, because the body indeed is dissolved, but life goes away into obscurity, so that some part of the world daily becomes invisible. The death of the body is when it is forsaken by the soul; of the soul, when it is forsaken by God. And just as when the soul departs the body does not indeed return into nothing, but loses the whole nature of humanity: so also when God departs the soul does not indeed cease to be, but ceases to be what it was, and is no longer a soul, if one may say truly, but — so to speak — a corpse of a soul.
Nor let anyone wonder that corruption is attributed also to the soul above in chapter 1, scholium on aphorism 7. For besides the privation of every good, which is the greatest corruption, which the souls of the damned suffer: even in the most blessed, until they are consummated with bodies resumed, there is privation, there is defect, and therefore there is corruption — though far distant from that which the souls of the impious experience. Nor indeed in the bodies themselves is the reason of corruption the same. The bodies of the pious are dissolved, but that they may put on a heavenly nature; of the impious, that they may lose what good they had: therefore they first melt away into this our earth, from that again to pass into a spiritual earth of eternal corruption. The same reason holds of souls: the force of privation reigns in all for a time, but the souls of the pious by failing advance, while the natural fall of the impious is terminated in eternal precipice.
Latin
Sic Hermes in Asclep. p. 61. Mors, ait, mutatio est, eo quod corpus quidem solvitur, vita vero in obscurum abit, sic pars mundi aliqua quotidie fit invisibilis. Corporis mors est, cum ab anima, animae, cum a Deo derelinquitur. Quemadmodum autem abeunte anima, corpus non illud quidem in nihilum redit, sed omnem humanitatis naturam deperdit: sic & anima discedente Deo, ne illa esse quidem definit, sed definit esse quod fuit, nec jam anima est, si verum liceat dicere, sed ut ita dicam, cadaver animae. Nec miretur quispiam, quod corruptionem etiam animae tributam audiat supra cap. 1. scholio aph. 7. Praeter enim omnis boni privationem, quae maxima est corruptio, quam damnatorum animae patiuntur: & in beatissimis, donec resumtis corporibus consummantur, privatio est, defectus est, ac proinde corruptio est, quanquam longe distans ab ea, quam impiorum animae experiuntur. Neque enim in ipsis corporibus eadem est corruptionis ratio. Solvuntur piorum corpora, sed ut coelestem induant naturam: impiorum, ut quod habuerunt boni amittant: idcirco in terram hanc nostram primum diffluunt, ex illa rursum in spiritualem terram aeternae corruptionis transitura. Animarum eadem ratio: regnat in omnibus ad tempus privationis vis, sed piorum animae deficiendo proficiunt, impiorum naturalis casus aeterno praecipitio terminatur.