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hermes
Introduction
TOP
The figure of Hermes Trismegistus,
the Thrice Great Hermes, looms large in the Western esoteric tradition. Born
from the fusion of the Greek and Egyptian spiritual traditions, the writings
attributed to this great sage had a decisive effect on the Renaissance.
Marsilio Ficino, the great Renaissance philosopher and astrologer, was asked by
his Medici patron to put aside all other work to translate the Corpus
Hermeticum, series of treatises attributed to Hermes Trismegistus. The
availability of the complete Corpus Hermeticum in Latin set off an explosion of
interest in Hermetic philosophy and the three allied esoteric fields of
astrology, alchemy and magic.
Medievel
Moon From the time of its first emergence in the great free trade zone of the
Roman imperium, epitomized in the teeming city of Alexandria, filled as it was
with Greeks, Jews, Egyptians and all of the myriad races and cultures of the
Mediterranean, whenever the Zeitgeist, or Spirit of the Age, turns to
Hermeticism there is a surface effulgence of art, literature and culture as
well as a hidden flowering of the esoteric arts. This phenomenon was the hidden
current in the Renaissance and we are experiencing a similar rebirth in our own
age.
The summary of any philosophy or
esoteric movement suffers an inevitable loss of meaning, but we can begin by
seeing Hermeticism as a practical method of gnosis, i.e. direct knowledge of
the Divine. The true nature of each of us is Divine and we can, through a
process of purification, learning and initiation, come to have an actual
experience of the One.
A key tenet of Hermeticism is the
Unity of the Cosmos and the sympathy and interconnection of all things. Without
this unity we could not accomplish the mystic union, but it also makes possible
the spiritual connection, without which magic, astrology and alchemy could not
function.
The Traditional View of Hermes
Trismegistus
TOP
This extract is from Francis
Barrett's The Magus:
Medievel
Trismegistus HERMES Trismegistus, (who was the author of the divine Pymander
and some other books,) lived some time before Moses. He received the name of
Trismegistus, or Mercurius ter Maximus, i. e. thrice greatest Intelligencer,
because he was the first intelligencer who communicated celestial and divine
knowledge to mankind by writing.
He was reported to have been king
of Egypt; without doubt he was an Egyptian; nay, if you believe the Jews, even
their Moses; and for the justification of this they urge, 1st, His being well
skilled in chemistry; nay, the first who communicated that art to the sons of
men; 2dly, They urge the philosophic work, viz. of rendering gold medicinal,
or, finally, of the art of making aurum potabile; and, thirdly, of teaching the
Cabala, which they say was shewn him by God on Mount Sinai: for all this is
confessed to be originally written in Hebrew, which he would not have done had
he not been an Hebrew, but rather in his vernacular tongue.
But whether he was Moses or not 1,
it is certain he was an Egyptian, even as Moses himself also was; and therefore
for the age he lived in, we shall not fall short of the time if we conclude he
flourished much about the time of Moses; and if he really was not the identical
Moses, affirmed to be so by many, it is more than probable that he was king of
Egypt; for being chief philosopher, he was, according to the Egyptian custom,
initiated into the mysteries of priesthood, and from thence to the chief
governor or king.
He was called Ter Maximus, as
having a perfect knowledge of all things contained in the world (as his Aureus,
or Golden Tractate, and his Divine Pymander shews) which things he divided into
three kingdoms, viz. animal, vegetable, and mineral; in the knowledge and
comprehension of which three he excelled and transmitted to posterity, in
enigmas and symbols, the profound secrets of nature; likewise a true
description of the Philosopher's Quintessence, or Universal Elixir, which he
made as the receptacle of all celestial and terrestrial virtues. The Great
Secret of the philosophers he discoursed on, which was found engraven upon a
Smaragdine table, in the valley of Ebron.
Medievel Sun Johannes Functius, in his Chronology says, he lived in the time
of Moses, twenty-one years before the law was given in the wilderness. Suidas
seems to confirm it by saying, "Credo Mercurium Trismegistum sapientem
Egyptium floruisse ante Pharaonem." [I believe that Hermes Trismegistus,
the Egyptian sage, flourished before Pharoah.] But this of Suidas may be
applied to several ages, for that Pharaoh was the general name of their kings;
or possibly it might be intended before the name of Pharaoh was given to their
kings, which, if so 1, he makes Trismegistus to exist 400 years before Moses,
yea, before Abraham's descent into Egypt.
There is no doubt but that he
possessed the great secret of the philosophic work; and if God ever appeared in
man, he appeared in him, as is evident both from his books and his Pymander; in
which works he has communicated the sum of the abyss, and the divine knowledge
to all posterity; by which he has demonstrated himself to have been not only an
inspired divine, but also a deep philosopher, obtaining his wisdom from God and
heavenly things, and not from man.
Francis Barrett, The Magus, page
150-1.
Does the Date of the Writing of the
Corpus Hermeticum Matter?
TOP
Medievel Trismegistus The modern received "wisdom" with
regard to Hermetic philosophy, particularly as it was seen in the Renaissance
is that while Renaissance humanism, which hearkened back to classical Latin
rhetoric and literature, was historically rooted, Renaissance Hermeticism,
"...the return to a pure golden age of magic, was based on a radical error
in dating." Francis Yates, Giordano Bruno and the Hermetic Tradition,
(UChicago, 1964) at 1.
That the traditional dating of the Corpus Hermeticum as
contemporaneous with Moses was in error had been discovered by Issac Casaubon
in 1614 who noted various anachronisms and established by the style and
vocabulary that they were not early Greek works. Yates, at 400. A date of the
2nd to 4th centuries A.D. is now generally accepted as the date of the earliest
known versions of the Corpus Hermeticum. Casaubon's view that the Corpus
Hermeticum was, "...made up partly from the writings of Plato and the
Platonists and partly from Christian sacred books." [Yates at 400.] is
also the currently scholarly opinion of the origin of the Corpus. Finally since
the Renaissance philosophers and mages accepted the Corpus only because it was
ancient and its antiquity
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Introduction
TOP
The figure of Hermes Trismegistus,
the Thrice Great Hermes, looms large in the Western esoteric tradition. Born
from the fusion of the Greek and Egyptian spiritual traditions, the writings
attributed to this great sage had a decisive effect on the Renaissance.
Marsilio Ficino, the great Renaissance philosopher and astrologer, was asked by
his Medici patron to put aside all other work to translate the Corpus
Hermeticum, series of treatises attributed to Hermes Trismegistus. The
availability of the complete Corpus Hermeticum in Latin set off an explosion of
interest in Hermetic philosophy and the three allied esoteric fields of
astrology, alchemy and magic.
the Thrice Great Hermes, looms large in the Western esoteric tradition. Born
from the fusion of the Greek and Egyptian spiritual traditions, the writings
attributed to this great sage had a decisive effect on the Renaissance.
Marsilio Ficino, the great Renaissance philosopher and astrologer, was asked by
his Medici patron to put aside all other work to translate the Corpus
Hermeticum, series of treatises attributed to Hermes Trismegistus. The
availability of the complete Corpus Hermeticum in Latin set off an explosion of
interest in Hermetic philosophy and the three allied esoteric fields of
astrology, alchemy and magic.
Medievel
Moon From the time of its first emergence in the great free trade zone of the
Roman imperium, epitomized in the teeming city of Alexandria, filled as it was
with Greeks, Jews, Egyptians and all of the myriad races and cultures of the
Mediterranean, whenever the Zeitgeist, or Spirit of the Age, turns to
Hermeticism there is a surface effulgence of art, literature and culture as
well as a hidden flowering of the esoteric arts. This phenomenon was the hidden
current in the Renaissance and we are experiencing a similar rebirth in our own
age.
Moon From the time of its first emergence in the great free trade zone of the
Roman imperium, epitomized in the teeming city of Alexandria, filled as it was
with Greeks, Jews, Egyptians and all of the myriad races and cultures of the
Mediterranean, whenever the Zeitgeist, or Spirit of the Age, turns to
Hermeticism there is a surface effulgence of art, literature and culture as
well as a hidden flowering of the esoteric arts. This phenomenon was the hidden
current in the Renaissance and we are experiencing a similar rebirth in our own
age.
The summary of any philosophy or
esoteric movement suffers an inevitable loss of meaning, but we can begin by
seeing Hermeticism as a practical method of gnosis, i.e. direct knowledge of
the Divine. The true nature of each of us is Divine and we can, through a
process of purification, learning and initiation, come to have an actual
experience of the One.
esoteric movement suffers an inevitable loss of meaning, but we can begin by
seeing Hermeticism as a practical method of gnosis, i.e. direct knowledge of
the Divine. The true nature of each of us is Divine and we can, through a
process of purification, learning and initiation, come to have an actual
experience of the One.
A key tenet of Hermeticism is the
Unity of the Cosmos and the sympathy and interconnection of all things. Without
this unity we could not accomplish the mystic union, but it also makes possible
the spiritual connection, without which magic, astrology and alchemy could not
function.
Unity of the Cosmos and the sympathy and interconnection of all things. Without
this unity we could not accomplish the mystic union, but it also makes possible
the spiritual connection, without which magic, astrology and alchemy could not
function.
The Traditional View of Hermes
Trismegistus
Trismegistus
TOP
This extract is from Francis
Barrett's The Magus:
Barrett's The Magus:
Medievel
Trismegistus HERMES Trismegistus, (who was the author of the divine Pymander
and some other books,) lived some time before Moses. He received the name of
Trismegistus, or Mercurius ter Maximus, i. e. thrice greatest Intelligencer,
because he was the first intelligencer who communicated celestial and divine
knowledge to mankind by writing.
Trismegistus HERMES Trismegistus, (who was the author of the divine Pymander
and some other books,) lived some time before Moses. He received the name of
Trismegistus, or Mercurius ter Maximus, i. e. thrice greatest Intelligencer,
because he was the first intelligencer who communicated celestial and divine
knowledge to mankind by writing.
He was reported to have been king
of Egypt; without doubt he was an Egyptian; nay, if you believe the Jews, even
their Moses; and for the justification of this they urge, 1st, His being well
skilled in chemistry; nay, the first who communicated that art to the sons of
men; 2dly, They urge the philosophic work, viz. of rendering gold medicinal,
or, finally, of the art of making aurum potabile; and, thirdly, of teaching the
Cabala, which they say was shewn him by God on Mount Sinai: for all this is
confessed to be originally written in Hebrew, which he would not have done had
he not been an Hebrew, but rather in his vernacular tongue.
of Egypt; without doubt he was an Egyptian; nay, if you believe the Jews, even
their Moses; and for the justification of this they urge, 1st, His being well
skilled in chemistry; nay, the first who communicated that art to the sons of
men; 2dly, They urge the philosophic work, viz. of rendering gold medicinal,
or, finally, of the art of making aurum potabile; and, thirdly, of teaching the
Cabala, which they say was shewn him by God on Mount Sinai: for all this is
confessed to be originally written in Hebrew, which he would not have done had
he not been an Hebrew, but rather in his vernacular tongue.
But whether he was Moses or not 1,
it is certain he was an Egyptian, even as Moses himself also was; and therefore
for the age he lived in, we shall not fall short of the time if we conclude he
flourished much about the time of Moses; and if he really was not the identical
Moses, affirmed to be so by many, it is more than probable that he was king of
Egypt; for being chief philosopher, he was, according to the Egyptian custom,
initiated into the mysteries of priesthood, and from thence to the chief
governor or king.
it is certain he was an Egyptian, even as Moses himself also was; and therefore
for the age he lived in, we shall not fall short of the time if we conclude he
flourished much about the time of Moses; and if he really was not the identical
Moses, affirmed to be so by many, it is more than probable that he was king of
Egypt; for being chief philosopher, he was, according to the Egyptian custom,
initiated into the mysteries of priesthood, and from thence to the chief
governor or king.
He was called Ter Maximus, as
having a perfect knowledge of all things contained in the world (as his Aureus,
or Golden Tractate, and his Divine Pymander shews) which things he divided into
three kingdoms, viz. animal, vegetable, and mineral; in the knowledge and
comprehension of which three he excelled and transmitted to posterity, in
enigmas and symbols, the profound secrets of nature; likewise a true
description of the Philosopher's Quintessence, or Universal Elixir, which he
made as the receptacle of all celestial and terrestrial virtues. The Great
Secret of the philosophers he discoursed on, which was found engraven upon a
Smaragdine table, in the valley of Ebron.
having a perfect knowledge of all things contained in the world (as his Aureus,
or Golden Tractate, and his Divine Pymander shews) which things he divided into
three kingdoms, viz. animal, vegetable, and mineral; in the knowledge and
comprehension of which three he excelled and transmitted to posterity, in
enigmas and symbols, the profound secrets of nature; likewise a true
description of the Philosopher's Quintessence, or Universal Elixir, which he
made as the receptacle of all celestial and terrestrial virtues. The Great
Secret of the philosophers he discoursed on, which was found engraven upon a
Smaragdine table, in the valley of Ebron.
Medievel Sun Johannes Functius, in his Chronology says, he lived in the time
of Moses, twenty-one years before the law was given in the wilderness. Suidas
seems to confirm it by saying, "Credo Mercurium Trismegistum sapientem
Egyptium floruisse ante Pharaonem." [I believe that Hermes Trismegistus,
the Egyptian sage, flourished before Pharoah.] But this of Suidas may be
applied to several ages, for that Pharaoh was the general name of their kings;
or possibly it might be intended before the name of Pharaoh was given to their
kings, which, if so 1, he makes Trismegistus to exist 400 years before Moses,
yea, before Abraham's descent into Egypt.
of Moses, twenty-one years before the law was given in the wilderness. Suidas
seems to confirm it by saying, "Credo Mercurium Trismegistum sapientem
Egyptium floruisse ante Pharaonem." [I believe that Hermes Trismegistus,
the Egyptian sage, flourished before Pharoah.] But this of Suidas may be
applied to several ages, for that Pharaoh was the general name of their kings;
or possibly it might be intended before the name of Pharaoh was given to their
kings, which, if so 1, he makes Trismegistus to exist 400 years before Moses,
yea, before Abraham's descent into Egypt.
There is no doubt but that he
possessed the great secret of the philosophic work; and if God ever appeared in
man, he appeared in him, as is evident both from his books and his Pymander; in
which works he has communicated the sum of the abyss, and the divine knowledge
to all posterity; by which he has demonstrated himself to have been not only an
inspired divine, but also a deep philosopher, obtaining his wisdom from God and
heavenly things, and not from man.
possessed the great secret of the philosophic work; and if God ever appeared in
man, he appeared in him, as is evident both from his books and his Pymander; in
which works he has communicated the sum of the abyss, and the divine knowledge
to all posterity; by which he has demonstrated himself to have been not only an
inspired divine, but also a deep philosopher, obtaining his wisdom from God and
heavenly things, and not from man.
Francis Barrett, The Magus, page
150-1.
150-1.
Does the Date of the Writing of the
Corpus Hermeticum Matter?
Corpus Hermeticum Matter?
TOP
Medievel Trismegistus The modern received "wisdom" with
regard to Hermetic philosophy, particularly as it was seen in the Renaissance
is that while Renaissance humanism, which hearkened back to classical Latin
rhetoric and literature, was historically rooted, Renaissance Hermeticism,
"...the return to a pure golden age of magic, was based on a radical error
in dating." Francis Yates, Giordano Bruno and the Hermetic Tradition,
(UChicago, 1964) at 1.
regard to Hermetic philosophy, particularly as it was seen in the Renaissance
is that while Renaissance humanism, which hearkened back to classical Latin
rhetoric and literature, was historically rooted, Renaissance Hermeticism,
"...the return to a pure golden age of magic, was based on a radical error
in dating." Francis Yates, Giordano Bruno and the Hermetic Tradition,
(UChicago, 1964) at 1.
That the traditional dating of the Corpus Hermeticum as
contemporaneous with Moses was in error had been discovered by Issac Casaubon
in 1614 who noted various anachronisms and established by the style and
vocabulary that they were not early Greek works. Yates, at 400. A date of the
2nd to 4th centuries A.D. is now generally accepted as the date of the earliest
known versions of the Corpus Hermeticum. Casaubon's view that the Corpus
Hermeticum was, "...made up partly from the writings of Plato and the
Platonists and partly from Christian sacred books." [Yates at 400.] is
also the currently scholarly opinion of the origin of the Corpus. Finally since
the Renaissance philosophers and mages accepted the Corpus only because it was
ancient and its antiquity
contemporaneous with Moses was in error had been discovered by Issac Casaubon
in 1614 who noted various anachronisms and established by the style and
vocabulary that they were not early Greek works. Yates, at 400. A date of the
2nd to 4th centuries A.D. is now generally accepted as the date of the earliest
known versions of the Corpus Hermeticum. Casaubon's view that the Corpus
Hermeticum was, "...made up partly from the writings of Plato and the
Platonists and partly from Christian sacred books." [Yates at 400.] is
also the currently scholarly opinion of the origin of the Corpus. Finally since
the Renaissance philosophers and mages accepted the Corpus only because it was
ancient and its antiquity
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