Hermeticism: Rise and Fall of an Esoteric System: Part I

Winter 2009

John F. Nash

Summary pilgrimages to Egypt, and sometimes to other parts of the Middle East, to savor ancient wis- hat we now know as Hermeticism was dom and religious rituals. Wborn when texts appeared, early in the Common Era, believed to contain revelation Apocalyptic and “Wisdom” literature emerged from the god Thoth/Hermes/Mercury and in Hellenic Judaism and was incorporated into teachings of the ancient Egyptian priesthood. the Greek Septuagint—though not in the He- brew Bible approved by the Sanhedrin. The Taking an historical approach, this article ex- Books of Enoch supposedly described mystical plores the growing interest in Hermeticism in experiences of the biblical prophet Enoch, son the Middle Ages and even greater interest dur- of Jared and great-grandfather of Noah.1 Kab- ing the Renaissance. The Hermetic texts were balistic texts were believed to preserve oral thought to prophesy the coming of Christ—or teachings from Moses or even Abraham.2 The possibly the renewal of Christianity by the in- Sibylline Oracles presented a mixture of clas- corporation of elements of Egyptian religion. sical mythology and Judeo-Christian sacred For several centuries Hermeticism—with a stories. The Chaldean Oracles claimed to pre- strong basis in talismanic magic and signifi- sent the teachings of Zoroaster. Finally, and of cant emphasis on astrology and alchemy—was concern to us here, the so-called Hermetic the dominant system of esotericism in Chris- texts professed to communicate the secret wis- tian Europe. dom of the ancient Egyptian priesthood. Part I explores the evolution of Hermeticism That wisdom was attributed to the Egyptian from its origins in antiquity through its “golden god Thoth. Depicted in art as a man with the age,” which came to a close with the execution head of an ibis, he was the scribe of the gods, of Giordano Bruno in 1600. Part II, which will his long beak suggestive of a quill. Thoth al- appear in the next issue, continues the story by legedly gave his countrymen their laws and examining specific applications of Hermeti- bestowed on humanity the gifts of language cism, its decline in the mid-17th century, and and writing. Writing clearly brought great the revival of interest in modern times. benefits, but it was not universally welcomed. King Thamus complained to the god: “[T]his The Hermetic Texts discovery of yours will create forgetfulness in uring the period from about 200 BCE to D 300 CE, esoteric texts attracted attention in the Greco-Roman world. They found fertile ground in the cultural environment of late Pla- About the Author tonism, which had already taken on a religio- John F. Nash, Ph.D., is a long-time esoteric student, mystical dimension that would play out over author, and teacher. Two of his books, Quest for the time in the Essene and rabbinic schools of Ju- Soul and The Soul and Its Destiny, were reviewed daism; in pagan and Christian Gnosticism; and, in the Winter 2005 issue of the Esoteric Quarterly. by the end of the period, in Neoplatonism. Ex- His latest book, Christianity: The One, the Many, otic ideas, beliefs, and religious practices were was reviewed in the Fall 2008 issue. Further infor- valued by the intelligentsia of the Roman Em- mation can be found in the advertisements in this pire. Well-to-do Greeks and Romans made issue and at http://www.uriel.com/.

Copyright © The Esoteric Quarterly, 2009. 39 the learners’ souls, because they will not use in the Great Pyramid of Gizeh, supposedly their memories.”3 Then, in ancient Greece, the Hermes’ tomb. But the earliest verifiable ver- Olympian god Hermes, son of Zeus, became sion, which dates from the eighth century, is identified with Thoth. Upon the Hellenic con- on paper—in an Arabic work by the Islamic quest of Egypt, in the fourth century BCE, the alchemist Jabir ibn Hayyan. The text is short Egyptian Thoth became Hermes. Eventually and cryptic: the Romans identified their messenger-god It is true without lying, certain and most Mercury with Thoth/Hermes, and the three true. That which is Below is like that gods were conflated into a single multicultural which is Above, and that which is Above deity. is like that which is Below to do the mira- Most important of the Hermetic texts were the cles of the Only Thing. And as all things Corpus Hermeticum and a companion book, have been and arose from One by the me- the Asclepius. Less well-known was The Defi- diation of One, so all things have their nitions of Hermes Trismegistus to Asclepius. birth from this One Thing by adaptation. Authorship of all three was credited to “Her- The Sun is its father; the Moon its mother; mes Trismegistus” (“Thrice-Great Hermes”). the Wind hath carried it in its belly; the Much of the material was formatted as teacher- Earth is its nurse. The father of all perfec- disciple dialog, typically between Hermes and tion in the whole world is here. Its force or his favored disciple Asclepius or his son Tat. power is entire if it be converted into Hermes Trismegistus was held in high regard; Earth. Separate the Earth from the Fire, the for instance, one student proclaimed: subtle from the gross, sweetly with great “[E]verything is possible to you as master of industry. It ascends from the Earth to the the universe.”4 For more than 1,500 years, Heavens and again it descends to the Earth Hermes was assumed to be the god and receives the force of things superior Thoth/Hermes/Mercury or at least his incarna- and inferior. By this means you shall have tion in human form. Some accounts assert that the glory of the whole world and thereby Hermes was Moses’ teacher, or even Abra- all obscurity shall fly from you. Its force is ham’s, while others suggest that he lived at the above all force, for it vanquishes every time of Noah or Zoroaster. There may have subtle thing and penetrates every solid been more than one Hermes. The Asclepius thing. So was the world created. From this mentions a grandfather and grandson, both so- are and do come admirable adaptations, named, and asserts that the texts were written whereof the process is here in this. Hence by the grandson.5 Perhaps there was a triplicity am I called Hermes Trismegistus, having of Hermeses, providing one explanation of the three parts of the philosophy of the “Trismegistus.”6 Asclepius has sometimes whole world. That which I have said of the been identified with the Egyptian Imhotep.7 operation of the Sun is accomplished and ended.9 The classical Hermetic texts purported to re- veal new details of Egyptian religion. How- The famous second sentence: “That which is ever, none was written in hieroglyphic, hier- below…” is usually abbreviated to “As above, atic, or even demotic script. The Corpus Her- so below.” meticum was written in Greek. Only a Latin The Picatrix was also written in Arabic. Its translation and an abbreviated Coptic transla- original Arabic title could be interpreted as tion of the Asclepius survived, though the “Goal of The Wise.” Dated from around 1000 original version was also believed to have been CE, the Picatrix took the form of a handbook, in Greek. The Definitions of Hermes was pre- or grimoire, of talismanic magic. The exis- served in Coptic and Armenian manuscripts. tence of Arabic Hermetic texts draws attention Another important text was the Emerald Tab- to the penetration of Hermetism into Middle let, believed to have been inscribed on “emer- Eastern as well as European cultures. In par- ald” by Hermes himself.8 According to leg- ticular, the Sabians—whose descendents may end, Alexander the Great discovered the tablet be the modern Mandaeans of Iraq and Iran—

40 Copyright © The Esoteric Quarterly, 2009 Winter 2009 are believed to have embraced beliefs similar tween God and his creation. People with the to western Hermetism. proper disposition and who committed to the proper training could acquire Nous and be- An issue of terminology needs to be addressed come effective magi. They could also achieve at this point. Distinctions customarily are made gnosis, or enlightenment. between the Hermetism of late antiquity and the Hermeticism of the Middle Ages and be- Hermetism “saw the entire Cosmos as one yond. The former term refers to teachings great, interconnected Being, a system based on based on the Corpus Hermeticum, the Ascle- intricate harmony, sympathy, and correspon- pius, and The Definitions of Hermes, as they dence, both spiritual and material.”14 The were understood in the Greco-Roman world. teachings affirmed the divine nature of the Hermeticism refers to the much broader teach- planets and fixed stars and their influence on ings that reflected medieval additions to the human affairs. The zodiac, the backdrop for literature—a category that would include the both the planets and the stellar constellations, Picatrix and possibly the Emerald Tablet—and was divided not only into the familiar 12 signs the incorporation of concepts and practices but into 36 decans, each of 10° of arc. Every from other traditions. For example, it would be decan was the domain of a powerful spirit, accurate to speak of “Renaissance Hermeti- some of which were benevolent and others cism” or “Christian Hermeticism” but inaccu- malevolent. As the vault of the heavens rotated rate to speak of “Renaissance Hermetism” or during the 12-hour day, and during the solar “Christian Hermetism.” Corresponding to year, each resident spirit held sway in turn. Hermetism and Hermeticism are Hermetist and The planetary deities exerted influence as the Hermeticist, referring to individuals who study planets moved in relation to the zodiac. In con- and/or practice the respective disciplines. trast to the malevolent disposition of some decan spirits, all seven planetary deities—or Classical Hermetic Teachings “governors”—were benevolent, though the he literature of classical Hermetism of- influence of, say, Mars or Saturn was very dif- Tfered a blend of philosophy, magic, and ferent from that of Venus or the Sun. astrology; it also included some prayers and The Corpus Hermeticum presented a creation prophecies. These last, which became of inter- story that recalls the account in Genesis: est to Christian apologists, will be discussed in [I]n the abyss was infinite darkness, water, due course. Magic was the most conspicuous and fine intelligent spirit. By the power of feature in the texts, and considerable attention God were these within the chaos. A holy was paid to human potential. light was sent forth, and the elements from In the Asclepius, Hermes made the bold state- the watery substance solidified under the ment: “Man is a great miracle, a being adored Earth… [T]he light elements were then and honored.”10 Man is partly mortal and separated off and raised on high, and the partly immortal, occupying a position interme- heavy were founded firmly upon the wa- diate between God and nature. By raising his tery sand. All was distinguished by fire, all consciousness, man “passes into the nature of was raised up to be supported by the breath God as though he were God… [H]e is in the of life. The vault of heaven appeared in fortunate middle position: he loves those seven circles, and the gods appeared in the things that are below him and is beloved of the form of stars with all their constellations; beings above.”11 The Definitions of Hermes and heaven with the gods was complete in described three levels in the human constitu- every detail. The universe was encom- tion: body, soul, and Nous (Greek: “Mind”). passed by air and sustained on its circular “Nous,” it explained, “is the maker of soul, and course by divine spirit.15 soul the maker of the body.”12 Moreover, “The Animals, plants and people were created, body increases and reaches perfection… whereupon “men began to live and understand Every man has a body and a soul, but not every 13 the destiny assigned to them by the course of soul has Nous.” Nous spans the divide be-

Copyright © The Esoteric Quarterly, 2009. 41 the circling gods.”16 “Destiny” might imply the cury. And beware that Mercury not be ret- kind of determinism implied by conventional rograde nor combust, nor receiving any astrology, but Hermetic astrology allowed for aspect from an infortune. And this image the manipulation of planetary and zodiacal in- should be fashioned in the final hour of the fluences through magic. Man’s divine potential lord of the day, and the lord of the hour gave him privileges, but it also incurred some should be placed in the tenth house from responsibility for the world. Magic offered the Ascendant. And when this image has greater creative potential too: “[J]ust as the been fashioned in this manner, the afore- Father and Lord has made the eternal gods to said infirmities will be driven away.19 be similar to Himself, so humanity has made… Other talismans were designed to “to gain dig- gods in the likeness of its own features.”17 nity from a lord or king,” to secure lasting Hermetic magic was based largely on the invo- love, and to catch many fish. cation and manipulation of celestial influences. In some cases magical activity assumed larger Based on the premise that All is One, and All proportions. The Asclepius explained that is interconnected, the influence of a god or priests—presumably in the temples of ancient spirit could be changed by the judicious use of Egypt—fashioned statues and invoked divine plants, stones, colors, fragrances, sounds, ges- energy to bring them to life. Those “terrestrial tures, or graphic symbols. An object or activity gods” were “delighted by frequent sacrifices, was needed whose vibratory frequency reso- hymns, praises, and sweet sounds in tune with nated with that of the celestial entity. Accord- the celestial harmony.” In return, they ing to the Asclepius, herbs, stones, and spices, “help[ed] us as though they were loving par- which “have in themselves the power of divin- ents…or they fore[told] the future through lot ity in Nature,”18 could be used to produce and divination.”20 Inspired by the divine force changes in the celestial influences. that flowed into them, the statues healed the Magical intent was reinforced by the use of sick and prophesied. It was no accident that talismans. A talisman was constructed on Asclepius, Hermes’s closest disciple, was the parchment, wood, metal, stone, or other appro- grandson and namesake of the famous god of priate material, and was inscribed with a text medicine in Greek mythology.21 or image—especially a celestial image—that Alchemy was probably of interest in ancient established resonance with the power to be Egypt, and we know that it survived there in invoked. Efficacy was further enhanced by late antiquity because, in 296 CE, the Emperor making the talisman at an astrologically auspi- Diocletian ordered that all Egyptian books on cious time. It could also be enhanced by em- the subject be burned. The very word “al- bedding in it gemstones of the appropriate vi- chemy,” which is Arabic in origin, indicates bration. The talisman might be worn as a ring that the craft flourished in the Middle East; and or amulet; it could be set up in a sacred space, the work of Jabir ibn Hayyan has already been as the backdrop for an invocatory ritual, or it mentioned. In due course alchemy made its could be placed where the desired results were way to Moorish Spain and the rest of Europe. to be obtained. The medieval Picatrix offered Alchemy’s basic goal was the transmutation of detailed instructions for constructing and using metals, but it was approached in a context that talismans. For example, one for healing was drew no sharp divisions between the physical described as follows: and the nonphysical, the seen and the unseen Fashion an image of the purest silver in the worlds, or the inanimate and the animate. hour of Venus, with the Moon being Later commentators considered Hermes Tris- placed in the Ascendant, fourth, seventh or megistus to be the father of alchemy.22 Cer- tenth house and aspecting Venus with a tainly the correspondence between the divine good aspect; and the lord of the sixth Mercury and the alchemical mercury was not house should aspect a fortune with a trine lost on the ancients. In the words of a 17th- or opposite aspect, and the lord of the 8th century writer, “‘Mercurius’…being the trans- house should be in square aspect to Mer-

42 Copyright © The Esoteric Quarterly, 2009 Winter 2009 formative principle itself, may not only ‘fly’… ity. The teachings formed the foundation on between the two worlds, but also alchemically which Judeo-Christian religion and western join them.”23 philosophy both rested. However, the classical Hermetic texts never Several aspects of the Hermetic teachings discussed the subject; and the Emerald Tablet piqued the church fathers’ interest. One was only addressed it obliquely: “Separate the the creation story, already mentioned.27 Her- Earth from the Fire, the subtle from the gross, mes also spoke of the decline of Egyptian re- sweetly with great industry... By this means ligion and culture but prophesied a great re- you shall have the glory of the whole world awakening; perhaps that could be associated and thereby all obscurity shall fly from you.”24 with the coming of Christ. The Corpus Her- Numerous alchemical texts appeared later; but meticum contained a passage reminiscent of their connection—even by attribution—with the Sermon on the Mount: Hermes is unclear. A text of uncertain origin, O powers within me, sing to the One and the Aureus, or Golden Tractate of Hermes, was All…Temperance, sing with me. Justice, only published in the 19th century.25 Alchemy through me praise what is just. Generosity, should, perhaps, be considered part of Her- through me praise the All. Truth, sing of meticism but not of Hermetism. the Truth. Good, praise the Good. Life and The Hermetic teachings were believed to pre- Light, from you comes the praise and to serve the ancient Egyptian religion in its purest you it returns.28 form. Judaic religion (which flowed through The Corpus and the Asclepius even referred to Moses) and Greek philosophy (through Py- a “Son of God,” begotten by the Father.29 thagoras, Plato, and the Stoics) were both de- Those references, coming from someone rivative. They had considerable intrinsic value, thought to have lived in early biblical times, but they were imperfect forms of the original earned Hermes the appellation “the Gentile revelation. Perhaps Christianity was also a de- prophet,” or “the Egyptian Moses.” To be sure, generate form of the pristine Egyptian religion. Hermes’ teachings were not all valued by 30 Hermeticism in Early and Christian apologists, and some gaps had to be filled to reconcile them with Christian teach- Medieval Christianity ings; for example, he did not speak of a third 31 he Hermetic teachings influenced both person of the Trinity. Also, Hermes’ magic Torthodox and gnostic Christianity. The either had to be reconciled in some way with second-century Clement of Alexandria, whose Christian religious practice or—a clever sug- 32 work bridged the two, was aware of the Her- gestion in later times —had to be explained metic texts and claimed that Hermes Tris- away as interpolations in the original texts. megistus had written 42 books. Three Coptic Hermetic concepts found their way into the 26 texts, including parts of the Asclepius, were work of the Pseudo-Dionysius, the unknown found in the Nag Hammadi Library whose Neoplatonic scholar who lived in the sixth cen- contents were buried in the fourth century CE. tury or thereabouts.33 For example: The devotional content of those particular texts suggests that they may have served liturgical [O]f the many colored varieties of stones, as well as scholarly purposes among gnostic the white represents that which is lumi- Christians. In orthodox Christianity, apologist nous, and the red corresponds to fire, yel- Lucius Lactantius (c.260–340 CE) and church low to gold, and green to youth and vigor. father Augustine of Hippo (354–430) both be- Thus corresponding to each figure you will lieved that Hermes Trismegistus—or “Mercu- find a mystical interpretation which relates these symbolical images to the things rius” as they sometimes called him—was a 34 contemporary of Moses. They believed that the above. Hermetic texts preserved Egyptian wisdom His most important contribution, included in that was known to Moses and passed to Py- the same work, was his angelic hierarchy di- thagoras and Plato and eventually to Christian-

Copyright © The Esoteric Quarterly, 2009. 43 vided into nine “choirs.” The Pseudo- Interestingly, Albertus Magnus’ interest in Dionysian choirs of angels would eventually Hermeticism did not deter the Church of Rome be absorbed into a larger hierarchy that also from declaring him a saint and honoring him included the seven planetary spirits.35 with numerous accolades.39 Hermetic concepts were known to other Hermeticism in the prominent western Christian personages, including Albertus Magnus, Roger Bacon, Early Renaissance 36 Meister Eckhart, and Nicolas of Cusa. Do- he study of Hermeticism was limited dur- minical friar Albertus Magnus (c.1200–1280) Ting the Middle Ages. Although educated made important contributions to magic, and we westerners were aware that the church fathers know that he took an interest in alchemy. He had discussed the classical Hermetic texts, few criticized “demonic magic” but approved of people had access to the texts; and, of those celestial, or astrological, magic even when it who did, few could decipher them. The ancient was used for destructive purposes. Celestial manuscripts were in Greek and other lan- magic “gets its powers from the arrangement guages that, at the time, few people in the West of the Heavens; as if there was made an image could read. With the classical revival of the for the destruction of a particular thing in a Renaissance, the impediments to serious study particular place.” Albertus proceeded to ex- largely vanished. Greek and Hebrew were plain how a talismanic image should be used: studied once again, “lost” texts were rediscov- [W]hen the image has been made accord- ered, and the literature was translated into ing to these and other conditions, it should Latin. Aristotelian philosophy, whose ascen- be buried in the middle of the place from dancy marked the scholastic era, was replaced which you wish to expel the particular by Neoplatonism as the guiding mindset of the thing, placing earth from the four corners age. Great interest was expressed in exotic re- of the place in the belly of the image. If, on ligious and philosophical traditions. Emphasis the other hand, you wish to make an image on retrieving “lost” knowledge provided a for joy and success, make it at a time con- natural environment in which belief in Her- 40 trary to what we have said; additionally the metism’s extreme antiquity could find favor. image should be made at a time that has In Florence, where the Renaissance began in been elected, and it will have its effects the early 15th century, Cosimo de’ Medici according to the powers of the Heavens by (1389–1464) established a library that became 37 the command of God. the largest in the world since the Ptolemaic In another work, whose ostensible purpose was library in Alexandria. Cosimo also founded the to explore the properties of minerals, Albertus Florentine Academy, which attracted scholars 41 presented further discussion of talismans and from across Europe. One of the foreign visi- their uses; for instance: tors was the Greek philosopher Georgius Gemistos, an authority on both Plato and Zo- Andromeda is the image of a girl turned roaster. It will be remembered that the Chal- sideways, seated upon [a rock], with dean Oracles were attributed to Zoroaster who straining hands. nd this image, engraved vied with Hermes Trismegistus and Moses for upon gems that are by nature conciliating the claim to be the first of the “ancient theolo- in love…brings about lasting love between gians” so revered in the Renaissance. A later man and wife; indeed it is said to reconcile visitor was the German Hebraic scholar and even those who have been adulterous. Cas- Kabbalist Johann Reuchlin who eventually siopeia is a maiden sitting in an armchair, taught at the University of Tübingen. Reuchlin with her arms uplifted and bent; and this is remembered, among much else, for develop- sort of engraving upon [gems] that bring ing the notion that the name “Jesus” could be sleep and restore the members is said to related to the Jewish Tetragrammaton, thereby give rest after toil and to strengthen weak- 38 linking the invocatory power of the Judaic and ened bodies. Christian traditions.42

To head the Florentine Academy, Cosimo its power from the divine order present in na- chose Marsilio Ficino (1433–1499), a priest, ture, from demonic magic which involved the physician, and linguistic scholar. Ficino’s first conjuration of unwholesome entities. Through charge was to translate the entire works of his rejection of any involvement of devils he Plato into Latin, but Cosimo reassigned him to hoped to allay fears that his magic would translate the Corpus Hermeticum. Fourteen threaten the institutional church. treatises of the Corpus had been compiled into Ficino’s most famous student was Giovanni a single volume by Byzantine editors and Pico della Mirandola (1463–1494). A preco- brought to Florence by a monk from Mace- cious young nobleman, he boldly proclaimed: donia; a 15th treatise became available later. “I have ranged through all the masters of phi- Ficino’s translation and accompanying com- losophy, examined all their works, become mentary were published in 1463 and reprinted acquainted with all schools.” Pico is regarded more than 20 times over the next 150 years. as the first Christian Kabbalist. He would leave Based on Lactantius’ and Augustine’s testi- it to Cornelius Agrippa, several decades later, mony, Ficino and his to integrate Kabbalistic contemporaries were doctrine into Hermeti- convinced that the The Hermetic teachings were cism. But Pico focused Corpus Hermeticum believed to preserve the ancient on the contribution the had been written by a Kabbalah could make real, very ancient, Egyptian religion in its purest to Hermetic magic. Hermes Trismegistus. form. Judaic religion, which This new form of Indeed, Lactantius, magic, which involved who was clearly an flowed through Moses; and the invocation of di- admirer of “Hermes,” Greek philosophy, through Py- vine names, would be was freely quoted in thagoras, Plato and the Stoics; more powerful and Ficino’s commentary. more ethical. Indeed, it Augustine had testi- were both derivative. They represented “nothing fied to the Hermetic had considerable intrinsic else than the utter per- texts’ antiquity, even value, but they were imperfect fection of natural phi- though he condemned losophy.”44 However Hermes’ magical forms of the original revelation. his interest in magic practices. Perhaps Christianity was also a was mainly theoretical; Ficino also held the degenerate form of the pristine Pico was a philosopher firm belief that Her- Egyptian religion. and mystic, not a ma- meticism—the work gus; and he denounced of the “Egyptian the use of astrology for Moses”—could sup- purposes of divina- port and illuminate Christian theology. But his tion.45 fascination for magic was equally strong, and Ecclesiastical authorities, who looked back he envisioned ways in which magical rites with nostalgia to the power and glory of the could be incorporated into religious practice. medieval church, were cautious in their re- As historian Frances Yates observes, his magic sponse to the Renaissance in general, and they was more refined, more elegant, and in many regarded the Hermetic revival with particular ways more “spiritual” than that of the Her- suspicion. Pico was interrogated by the Inqui- metic texts.43 His talismans were not modeled sition on charges of heresy, but Pope Alexan- on the crude imagery of medieval magic but der VI, elected to office in 1492, not only ex- were works of art based on classical themes, onerated him from suspicion but strongly sup- and his incantations were sung to the accom- port to his work.46 Unfortunately, Pico was paniment of the musical instruments of the nearing the end of his days; he died at the early time. Importantly, he distinguished between what he termed “natural magic,” which drew

Copyright © The Esoteric Quarterly, 2009. 45 age of 31. Ficino outlived his student by an- who were dismayed by the contamination of other five years. their sacred tradition.50 Encouraged by Ficino’s and Pico’s studies, Yet astrology remained central to Agrippa’s Hermeticism attracted the attention of many magic. The planets had distinctive characteris- Christian scholars and even churchmen during tics, and invocation produced distinctive bene- the 16th century; and efforts were made to in- fits. For example, he offered this description of corporate it into the beliefs and practices of the the Sun: Roman church. In some cases, to appease ec- It sits as king in the middle of other plan- clesiastical sensitivities, the magical elements ets, excelling all in light, greatness, fair- were played down, leaving Hermeticism pri- ness, enlightening all, distributing virtue to marily as a philosophical system and a source them so dispose inferior bodies, and regu- of prophecy. Among other things, that meant lating and disposing of their motions.51 paying less attention to the Asclepius. The strategy was popular in France, and Philippe Invoking the Sun brought “nobility of mind, du Plessis Mornay (1549–1623) became a perspicuity of imagination, the nature of leading exponent.47 Other individuals and knowledge and opinion, maturity, counsel, groups presented the magical elements boldly, zeal, light of justice, reason and judgment dis- and that was easier outside France and Italy tinguishing right from wrong, purging light where the Inquisition was constantly inquiring from the darkness of ignorance, the glory of into questionable activities. truth found out, and charity the queen of all virtues.”52 The Golden Age Invocation could include the use of minerals, of Hermeticism talismanic images, letters, numbers, and musi- he most important contribution to Renais- cal tones and intervals. Recalling the depiction Tsance Hermeticism was made by Heinrich of the Sun as a king, cited above, Agrippa Cornelius Agrippa von Nettesheim (1486– urged that it be represented on talismans by “a 1535), a German government official, military king crowned, sitting in a chair, having a raven in his bosom, and under his feet a globe; he is strategist, and court physician. Agrippa au- 53 thored numerous works on Hermeticism, the clothed in saffron colored clothes.” Figure 1 shows some other talismanic data pertaining to best-known being his Three Books on Occult 54 Philosophy. The first was devoted to natural the Sun, taken from Agrippa’s work. Note magic, the second to celestial magic, and the the seal written in an occult alphabet that third to ceremonial magic. Written in about Agrippa described as “divine letters.” Note 1510 and published in a single volume 23 also that he expressed the Magic Square of the Sun both in western (Arabic) and in Hebrew years later, the Occult Philosophy provided an 55 encyclopedic reference source for Hermetic letter-numerals. With regard to musical inter- theory and practice. It offered a “host of vals, Agrippa related the Sun to the octave or names, associations, and uses of spirits, occult double octave. By contrast, Mercury corre- sponded to the perfect fourth and Jupiter to the characters, and alphabets, sigils, herbs, stones, 56 symbols, colors, fumes, numbers, prayers, fifth. stars, beasts and other elements employed Agrippa left no doubt as to his high regard for 48 magically.” magic: The “names” were taken from multiple Magic is a faculty of wonderful virtue, full sources. Influenced by Giovanni Pico, Agrippa of most high mysteries, containing the sought to integrate the Kabbalah into Hermeti- most profound contemplation of most se- 49 cism. From his time onward, the two disci- cret things…[It] is the most perfect, and plines tended to be conflated into a single eso- chief science, that sacred, and sublimer teric system in the eyes of Christian scholars— kind of philosophy…the most absolute though not in the eyes of Jewish authorities

perfection of all most excellent philoso- ence to astrology. The broad range of topics phy.57 spanned the microcosm and the macrocosm whose mutual interaction was the basis of Moreover he saw little difference between Hermetic magic. Figure 2 shows three illustra- ceremonial magic and religious ritual. Both tions from the book.61 The first is the elaborate should begin with an attitude of adoration and cover design. The second shows a geocentric humble supplication: “[I]n the first place im- cosmos in which the Earth is surrounded by 22 plore God the Father… that thou also mayest concentric spheres. The outermost sphere (#1), be one worthy of his favor.” After warning labeled Mens (Latin: “Mind”), was regarded as worshippers to avoid “menstruous women” the highest attribute comprehensible to man; and “her who hath the hemorrhoids,” Agrippa God himself resided outside that sphere. instructed his readers: “Thou shalt wash and Within the outer sphere lay the nine choirs of anoint, and perfume thyself, and shalt offer angels (#2-10). The dome of the fixed stars sacrifices.”58 He went on to explain: (#11) separated the angels from the planets “[P]erfumes, sacrifices, and unction penetrate (#12-18) and the four elements (#19-22). The all things, and open the gates of the elements choice of 22 as the total number of spheres and of the heavens, that through them a man suggests Kabbalistic influence; there are 22 can see the secrets of God, heavenly things, letters in the Hebrew alphabet, each of which and those which descend from the heavens, as has a numerical equivalent. The third illustra- angels, and spirits of deep pits…”59 Despite his tion shows the spheres with corresponding religious piety, Agrippa was forced to move “divine numbers” from 1 to 10,000. One from place to place to escape persecution by through nine, considered fundamental, are as- the church; several times he only narrowly sociated with God. The remaining numbers, in avoided arrest. Interestingly, one of his few tens, hundreds, and thousands, are created loyal protectors was Hermann von Wied, from them—just as God created the spheres. archbishop of Cologne, and the Occult Phi- Numbers provided a powerful way to access losophy was finally published in Hermann’s and influence the supercelestial world, the do- jurisdiction. Agrippa died of natural causes at main of the angelic hierarchies. age 49. Fludd’s geocentric universe might raise some We have seen that Agrippa sought to integrate eyebrows, considering that Niclaus Coperni- the Kabbalah into Hermeticism. Further syn- cus’ work on the heliocentric solar system had thesis was proposed by the English physician been published more than 70 years earlier. and astrologer Robert Fludd (1574–1637). Be- Perhaps Fludd lived in the past; however, we tween them they offered a remarkable aggrega- must bear in mind that his goal was not to cal- tion of the celestial entities of Hermetic astrol- culate planetary orbits but to explore celestial ogy, the Hebrew divine names, and the influences on the Earth and humanity. Pseudo-Dionysian choirs of angels, providing a rich inventory of power-names for magical In contrast, Giordano Bruno (1548–1600), who invocation. Furthermore, their cosmos had a was a quarter-century older, was intrigued by threefold structure: the “elemental world;” the heliocentrism. Frances Yates points out that “celestial world;” and the “supercelestial,” the Italian philosopher and former Dominican “angelic,” or “intellectual world.” Magic in- friar viewed the Copernican theory not just as volving the celestial world had always been a physical model but as a truth of profound suspect because of demons among the fixed metaphysical significance. Heliocentrism, in stars, but now beneficent angelic influences his view, validated Hermetic notions of the sun from the outer supercelestial world would pro- as the source of all magical power. As far as tect against demonic influence.60 the planets were concerned, Bruno believed that they were alive and moving under their Robert Fludd’s monumental Utriusque own volition. Cosmi… Historia (“Metaphysical, Physical, and Technical History”) recorded his thoughts Whereas Ficino had sought to refine the theory on everything from mechanics to military sci- and practice of magic and to integrate Her-

Copyright © The Esoteric Quarterly, 2009. 47 meticism into Christianity, Bruno promoted more primitive forms of magic, taken from the 8 If a tablet ever existed, it was probably of green Picatrix and elsewhere. He also rejected key granite or jasper, not emerald as we know it. Christian doctrines. Bruno was fascinated by 9 The Emerald Tablet, trans. Isaac Newton. Pub- the Corpus Hermeticum’s prophecy that Egyp- lic domain. tian religion would enjoy a resurrection. How- 10 Asclepius, chap. 6. Salaman, Asclepius, 58. Brit- ever, that resurrection, in his opinion, was not ish spelling changed to American style. associated with the coming of Christ but would 11 Ibid. 12 be accomplished in his own time. Indeed, as a The Definitions of Hermes Trismegistus to As- Christian magus, he, Bruno, might well be clepius, chap. 10, §3, trans. J-P. Mahé. Salaman equipped to play a leading role. The restoration et al, The Way of Hermes, 117. 13 Ibid., chap. 8, §4, 114. of Egyptian religion would be the basis for a 14 Source: http://www.renaissanceastrology.com/ major reformation of Christianity. It was not (accessed September 21, 2008). the Reformation spearheaded by Martin Lu- 15 Corpus Hermeticum, bk. 3, §§1-2, trans. Sala- ther. Bruno was critical of Catholicism, but he man et al. Salaman et al., The Way of Hermes, believed that a reformed Catholicism offered 30. greater potential than Protestantism.62 16 Ibid., §3, 31. 17 Asclepius, chap. 23, 77-78. Unfortunately, Bruno’s arrogance and his lack 18 Ibid., chap. 38, 95. diplomatic skills antagonized powerful indi- 19 Picatrix, bk. 1, chap. 2, trans. R. Thomas. viduals in almost every country he visited. A Source: http://www.renaissanceastrology.com/ showdown with the church became inevitable. (accessed September 5, 2008). He was arrested and, after long interrogation 20 Asclepius, chap. 38, 95. by the Inquisition, culminating in a trial in 21 Ibid., chap. 37, 94. 22 Rome, he was burned at the stake in 1600. See, for example: Paracelsus, “Secrets of Al- chymy,” The Archidoxis, treatise II, chap. 1, [To be continued in Part II.] trans. R. Turner (Paris: Ibis Press, 1656/1975), 21. 23 Tobias Churton, The Magus of Freemasonry (Rochester, VT: Inner Traditions, 2004), 126. 24 1 See the complete text above. Genesis 5:18. 25 2 Although the evidence is mounting, not every- It was included in Mary A. Atwood, A Sugges- one agrees that the Kabbalistic texts were writ- tive Inquiry into the Hermetic Mystery (published in London in 1850). ten early in the Christian era. We do know that 26 instructional materials in Jewish esoteric James M. Robinson, The Nag Hammadi Library (New York: HarperCollins, 1988), 321-338. schools remained closely guarded until the 12th 27 century. Hermetism took a more positive attitude to the 3 Plato, Phaedrus, trans. B. Jowett. Public do- “fall” than did Genesis. The Corpus Hermeti- main. cum described man’s very willing descent into 4 Discourse on the Eighth and Ninth in The Nag matter, motivated by his love of Nature—a love Hammadi Library, ed. James M. Robinson that was eagerly reciprocated. See the Corpus, bk. 1, §§ 13-15. (New York: HarperCollins, 1988), 325. This 28 text is sometimes referred to as the Discourse Corpus Hermeticum, bk. 13, §18, 69-70. 29 Ibid., bk. 8, §2. on the Ogdoad and the Ennead. 30 5 Ibid., 10. Asclepius, chap. 37. Clement Salaman, Ascle- 31 pius (London: Duckworth, 2007), 92. Some Christian Hermeticists inserted the Anima 6 Another interpretation is that Hermes was mas- Mundi, or World Soul, of the Neoplatonists. ter of three disciplines: magic, alchemy, and That suggestion might have appeal, but it cre- theurgy (i.e., the practice of magical ritual). A ated difficulties with respect to coequality of the third interpretation is that “Trismegistus” is persons of the Trinity. The Neoplatonic view of simply a superlative: “Very Blessed.” the Trinity, as expressed by Plotinus, considered 7 Clement Salaman, Dorine van Ovin, and Wil- cascading emanations from the Godhead, plac- liam D. Wharton, The Way of Hermes (Roches- ing the Anima Mundi at a lower level than the ter, VT: Inner Traditions, 2000), 79. Monad. Plotinus was opposed by Augustine of

Hippo whose assertion of coequality was en- 49 Agrippa, Three Books of Occult Philosophy, bk. dorsed by the Council of Nicaea. 3, chaps. 10-12. 32 One individual who made that suggestion was 50 Increasing “contamination” by Hermeticism and English naval hero Sir Walter Raleigh. See Christian theology was one reason why the Frances A. Yates, Giordano Bruno and the Kabbalah began to be shunned in Jewish circles. Hermetic Tradition (New York: Vintage Books, 51 Agrippa, Three Books of Occult Philosophy, bk. 1964), 403 footnote. 2, chap. 32, 365. 33 The Pseudo-Dionysius was long confused with 52 Ibid., bk. 3, chap. 37, 587. the Areopagite mentioned in Acts and with St. 53 Ibid., bk. 2, chap. 61, 386. Denis of Paris. 54 Ibid., bk. 1, chap. 33, 103; bk. 2, chap. 22, 324. 34 Pseudo-Dionysius, Celestial Hierarchies, chap. 55 Magic squares have many mathematical proper- 15, trans. unknown. Source: http://www. eso- ties, the most fundamental being that the sum of tericarchives.com/ (accessed September 26, the numbers in each row, column and diagonal 2008). is the same, in this case 111. The four central 35 That development will be discussed later. elements in the Square of the Sun add up to 74. 36 See the discussion in Salaman, Asclepius, 35- The sum of the numbers on the perimeter is 370, 40. and the grand total is 666. In the Hebrew gema- 37 Albertus Magnus, Speculum Astronomiae (“In- tria that number—referred to disparagingly in strument of Magic”), chap. 11, trans. unknown. Revelation as the “Number of the Beast”—is the Source: http://www.renaissanceastrology.com/ value of Sorath, the Spirit of the Sun. Note that (accessed September 26, 2008). 74, 111, 370, and 666 are all divisible by 37. 38 Albertus Magnus, De Mineralibus (“On Miner- 56 Agrippa, Three Books of Occult Philosophy, bk. als”), chap. 5, trans. unknown. Source: http:// 2, chap. 26, 339. www.renaissanceastrology.com/ (accessed Sep- 57 Ibid., bk. 1, chap. 2, 5. tember 26, 2008). 58 Ibid., bk. 3, chap. 64, 672. 39 Albertus was one of only a few individuals in 59 Ibid. history honored as “Doctor of the Universal 60 See the discussion in Frances Yates, The Occult Church.” Philosophy in the Elizabethan Age (New York: 40 Churton, The Magus of Freemasonry, 111. Routledge, 1979), 52-56. 41 G. F. Young, The Medici (New York: Modern 61 Robert Fludd, Utriusque Cosmi, Maioris scilicet Library, 1910/1930). et Minoris, metaphysica, physica, atque tech- 42 Specifically, the Hebrew name of Jesus, Yeho- nica Historia (“The Metaphysical, Physical, and shuah, consists of the Tetragrammaton, the un- Technical History of the Two Worlds, Namely utterable Hebrew name of God (yod, he, vav, the Greater and the Lesser”), published in he), augmented at its midpoint by the letter shin. Germany, 1617–1621. Figure 1(b) is from tract The original suggestion may have come from II, §1, bk. 10, 219; (c) is from tract II, §1, bk. church father Jerome; it was reiterated by the 12, 259. Italian scholar Francesco Giorgi. 62 Yates, Giordano Bruno and the Hermetic Tradi- 43 Yates, Giordano Bruno and the Hermetic Tradi- tion, especially pp. 214, 239. tion, 78ff. 44 Giovanni Pico, Oration on the Dignity of Man, §32, trans. E. L. Forbes. The Renaissance Phi- losophy of Man (Chicago: University of Chi- cago Press, 1948), 246-247. 45 Giovanni Pico, Disputations Against Divinatory Astrology. The work was published in Bologna sometime after Pico’s death. 46 Yates, Giordano Bruno and the Hermetic Tradi- tion, 113-116. 47 Ibid., 176-178. 48 Donald Tyson, “Introduction to Henry Corne- lius Agrippa” Three Books of Occult Philoso- phy, trans. J. Freake. (Woodbury, MN: Lle- wellyn, 1993), xli.

Figure 1. Solar Correspondences (after Cornelius Agrippa)

(a) Seal of the Sun

(b) Seal of the Sun in “Divine Letters”

Figure 2. Hermetic Cosmology (after Robert Fludd)

(a) Cover Page of Fludd’s Utriusque (b) Cosmos of Concentric Spheres