Professional Documents
Culture Documents
Hermetic Ism Part I by John Nash
Hermetic Ism Part I by John Nash
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 de-
can spirits, all seven planetary deities—or
Classical Hermetic Teachings “governors”—were benevolent, though the
influence of, say, Mars or Saturn was very dif-
T he literature of classical Hermetism of-
fered a blend of philosophy, magic, and
astrology; it also included some prayers and
ferent from that of Venus or the Sun.
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
the destiny assigned to them by the course of
soul has Nous.”13 Nous spans the divide be-
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
Christian apologists,30 and some gaps had to be
Hermeticism in Early and filled to reconcile them with Christian teach-
Medieval Christianity ings; for example, he did not speak of a third
person of the Trinity.31 Also, Hermes’ magic
T he Hermetic teachings influenced both
orthodox and gnostic Christianity. The
second-century Clement of Alexandria, whose
either had to be reconciled in some way with
Christian religious practice or—a clever sug-
work bridged the two, was aware of the Her- gestion in later times32—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
texts, including parts of the Asclepius,26 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
rius” as they sometimes called him—was a these symbolical images to the things
contemporary of Moses. They believed that the above.34
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-
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
real, very ancient, Egyptian religion in its purest Kabbalah could make
to Hermetic magic.
Hermes Trismegistus. form. Judaic religion, which This new form of
Indeed, Lactantius,
who was clearly an
flowed through Moses; and magic, which involved
admirer of “Hermes,” Greek philosophy, through Py- the invocation of di-
vine names, would be
was freely quoted in thagoras, Plato and the Stoics; more powerful and
Ficino’s commentary.
Augustine had testi- were both derivative. They more ethical. Indeed, it
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 44
Hermes’ magical forms of the original revelation. losophy.” However
practices. Perhaps Christianity was also a his interest in magic
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-
45
port and illuminate Christian theology. But his tion.
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-
43 suspicion. Pico was interrogated by the Inqui-
metic texts. 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
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-
49
Hippo whose assertion of coequality was en- Agrippa, Three Books of Occult Philosophy, bk.
dorsed by the Council of Nicaea. 3, chaps. 10-12.
32 50
One individual who made that suggestion was 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.
51
Hermetic Tradition (New York: Vintage Books, Agrippa, Three Books of Occult Philosophy, bk.
1964), 403 footnote. 2, chap. 32, 365.
33 52
The Pseudo-Dionysius was long confused with Ibid., bk. 3, chap. 37, 587.
53
the Areopagite mentioned in Acts and with St. Ibid., bk. 2, chap. 61, 386.
54
Denis of Paris. Ibid., bk. 1, chap. 33, 103; bk. 2, chap. 22, 324.
34 55
Pseudo-Dionysius, Celestial Hierarchies, chap. 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 56
Albertus Magnus, De Mineralibus (“On Miner- Agrippa, Three Books of Occult Philosophy, bk.
als”), chap. 5, trans. unknown. Source: http:// 2, chap. 26, 339.
57
www.renaissanceastrology.com/ (accessed Sep- Ibid., bk. 1, chap. 2, 5.
58
tember 26, 2008). Ibid., bk. 3, chap. 64, 672.
39 59
Albertus was one of only a few individuals in Ibid.
60
history honored as “Doctor of the Universal 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 61
G. F. Young, The Medici (New York: Modern 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.
62
Italian scholar Francesco Giorgi. 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.