OVERVIEW OF STUDY

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Those wishing to grasp the subtleties of Hermeticism are compelled to trace and understand the origins and evolvement of the Hermetic Tradition.

In tracing that Tradition this Study starts with the Hellenistic origins of the Hermetic cult and the fusion of the Greek god Hermes with the Egyptian god Thoth. After the conquest of Egypt by the Greeks its political and religious climate changed. Out of this change arose syncretic cults. These and the affinity between the Hermetic Doctrines and Neoplatonism are examined.

The progress of the Tradition reflected in the changing centres of Hermeticism beginning with Hellenistic Alexandria, then Syria, Baghdad, Spain, Sicily, France, and finally Renaissance Italy. In tandem with this progression was the marked development of scientific thought and excellence in each of these geographic areas as the intellectuals came into contact with Hermeticism. In discussing this the Study serves as a prerequisite to the sister article Hermeticism as Science, which further explores this important and direct link.

The fusion of Hermeticism with esoteric Judaism, Christianity and Islam through a program of intentional synchronism is also examined.

Special attention is given to the leading names in Hermeticism. These include Iamblichus, Firmicus Maternus, Martianus Capella, Abu Ma'shar, Jabir ibn Hayyan, Al-Fargani, al-Battani, Thibet ben Qurrah, al-Idrisi, Surhawardi, Michael Scot, Guido Bonatti, Roger Bacon (?), Marsilio Ficino, Pico della Mirandola, Giordano Bruno and Athenasius Kircher. The importance of Freemasonry as a latter day repository of Hermetic symbolism and extant public examples of Hermetic iconography are touched upon.

Also, the Hermetic chain of adepts according to ibn Sab (13th century) is presented. This list antedates Ficino's 15th century "Golden Chain" of Prisci Theologi.

Thus, an attempt is made to show the line of descent of Hermeticism from its origins to the present day. As will become increasingly apparent to the reader of the Study this can only be done in broad outline, as there remain many branches of the Tradition yet to be identified.

Finally, the Study acknowledges the importance of the Arabian culture on the Tradition.

One of the more obvious indications of this being the fact that while the three important Hermetic documents survived in Western Europe between the Fall of Rome (c. 500AD) until the present day, namely Firmicus Maternus' Mathesis, the Latin Asclepius and Martianus Capella's Wedding of Mercury and Philology, there is little evidence (presently available) to suggest a living, practical Hermetic Tradition in the West between 500 and 1100 AD. After 1100 Western interest in Hermeticism revived as a result of the "New Science" but from circa 700 - 1100 AD it is primarily the Arabs who keep the Tradition alive.

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TEXTS CITED IN THE MAIN BODY OF THE STUDY:

(This only lists the principle texts referred to and is not exhaustive)

Hermetica, translated by Copenhaver , Cambridge, 1992

Hermetica, translated by Scott, London, 1968

The Divine Pymander, translated by Everard, London 1650

On the Mysteries of the Egyptians, Chaldaeans and Assyrians translated by Thomas Taylor, London 1999

Picatrix The Latin Version, ed. Pingree, London, 1986

De vita coelitus comparanda, Marsilio Ficino, Opera Omnia, Bottega D’Erasmo, Turino, 1962

De Occulta Philosophia, by H.C. Agrippa, New York, 1970

Muqaddimah, Ibn Khaldun, translated by Franz Rosenthal, New
York, 1958

Origin, progresos y estado actual de toda la literatura, by Juan Andres, 1782, cited in Idries Shah’s The Sufis, London, 1964, 1977

The Life of Greece, by Durant, New York, 1939

Proclus’ Commentary on the First Book of Euclid’s Elements,
translated by Morrow, Princeton, 1970

On the Nature of the Gods, Cicero, translated by C. D. Yonge, London 1907

Martianus Capella and the Seven Liberal Arts: The Wedding of Mercury and Philology, Stahl, Johnson and Burge, New York, 1977

Albumasar in Sadan, Thorndike, in ISIS, 1954

Almagest, Ptolemy, translated by Taliaferro, vol 16 of Chicago
Great Books, 1952

Speculum maius, Vincent of Beauvais, Douai, 1624

Hastings’ Encyclopedia of Religion and Ethics, London, 1917

The Renaissance of the Twelfth Century, Charles Homer Haskins, Cambridge, 1927

Geographie, al-Idrisi, translated by Jaubert, Paris, 1836

Physica et Mystica, Bolos, in Berthelot’s Collection des anciens alchemistes grecs, Paris 1887-1888

History of Magic and Experimental Science, Lynn Thorndike,
New York, 1923

Commentarius in Timaeum Platonis, William of Conches, in
Patrologia Latina CLXXII, 245-252

De philosophia mundi, William of Conches in Patrologia Latina, CLXXII, 32-102

Liber Hermetis Mercurii Triplicis de VI rerum principiis,
Silverstein in Archives d’histoire doctrinale et litteraire
du Moyen Age. XXII

The Didiscalicon of Hugh of St Victor, Taylor, New York, 1968

Theologia christiana, Abelard, in Patrologia Latina CXXVIIII,
114A

Opus Minor, Bacon, Roger , ed. Brewer, 1859

John Colet and the Platonic Tradition Miles, Leland, London,
1962

Oedipus Aegyptiacus, Anasthasius Kircher, 1654

Le Origine de tous les Cultes ou Religion Universelle Dupuis,
1795

The Origins of Freemasonry Stevenson, Cambridge, 1988

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  SPECIAL NOTE: digital copies of many of the original texts referred to in the main body of this Study may be obtained by application to the New Library archivist from our contact page.