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This is the first volume of three of G.R.S. Mead's comprehensive survey of the literature attributed to the legendary Egyptian sage, Hermes Trismegistus. Chapters include: The Remains of the Trismegistic Literature; The History of the Evolution of Opinion; Thoth the Master of Wisdom; The Popular Theurgic Hermes-Cult in the Greek Magic Papyri; The Main Source of the Trismegistic Literature According to Manetho, High Priest of Egypt; An Egyptian Prototype of the Main Features of the Poemandres’ Cosmogony; The Myth of Man in the Mysteries; Philo of Alexandria and the Hellenistic Theology; Plutarch: Concerning the Mysteries of Isis and Osiris, and more.
This is the edition including all three books. The so-called Hermetic writings have been known to Christian writers for many centuries. The early church Fathers (Justin Martyr, Tertullian, Clement of Alexandria) quote them in defense of Christianity. Stobaeus collected fragments of them. The Humanists knew and valued them. They were studied in the sixteenth and seventeenth centuries, and in modern times have again been diligently examined by many scholars. G. R. S. Mead has issued a translation of the whole body of extant literature, with extended prolegomena, commentary, etc. There is a wide difference of opinion as to the date at which this literature was produced. Mead believes that some of the extant portions of it are at least as early as the earliest Christian writings, while von Christ assigns them to the third Christian century, and thinks that they show the influence of neo-Platonism. To affirm that they influenced New Testament usage would be hazardous, but they perhaps throw some light on the direction in which thought was moving in New Testament times.
The Asclepius is one of two philosophical books ascribed to the legendary sage of Ancient Egypt, Hermes Trismegistus, who was believed in classical and renaissance times to have lived shortly after Moses. The Greek original, lost since classical times, is thought to date from the 2nd or 3rd century AD. However, a Latin version survived, of which this volume is a translation. Like its companion, the Corpus Hermeticum (or The Way of Hermes), the Asclepius describes the most profound philosophical questions in the form of a conversation about secrets: the nature of the One, the role of the gods, and the stature of the human being. Not only does this work offer spiritual guidance, but it is also a valuable insight into the minds and emotions of the Egyptians in ancient and classical times. Many of the views expressed also reflect Gnostic beliefs which passed into early Christianity.
1906 Studies in Hellenistic Theosophy and Gnosis, being a translation of the Extant Sermons & Fragments of the Trismegistic Literature, with prolegomena, commentaries & notes. These volumes might perhaps be described as the preparation of materials to s.
This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1906 edition. Excerpt: ...of the Logos: " But what it is in truth, as conceived of in itself, and as spoken of to thee,6--it is the marking-off or delimitation of all things, the firm necessity of those 1 Be Monarch., ii. 5; M. ii. 225, P. 823 (Ri. iv. 302). 2 Gen. i. 26. 3 Leg. Alleg., iii. 31; M. i. 106, 107, P. 79 (Ri. i. 152, 153). 4 Sc. the essence. 6 Sc. elements. Quis Rer. Biv. Her., 27; M. i. 492, P. 500 (Ri. iii. 32). 6 John, to whom the Master is speaking. things that are fixed and were unsettled, the Harmony of Wisdom." i But to return to the concept of the Logos as symbolised by the idea of a City; speaking of the six " cities of refuge," Philo allegorises them as follows: " Is not, then, the most ancient and most secure and best Mother-city, and not merely City, the Divine Season Logos), to which it is of the greatest service to flee first? " The other five, as though they were colonies from it, are the Powers of the Speaker of this Word Logos), of which the chief is the Creative Potency, according to which He who creates by Eeason or Word, fashioned the cosmos. The second is the Sovereign Potency, according to which He who created, ruleth that which is brought into existence. The third is the Merciful Potency, by means of which the Artist hath compassion and hath mercy on His own work. The fourth is the Legislative Providence, by means of which He doth forbid the things that may not be...." 2 Philo then regards these " cities " as symbolising the refuges to which the various kinds of erring souls should flee to find comfort. If the Divine Pteason, and the Creative and Sovereign (Kingly) Powers are too far off for the comprehension of the sinner's ignorance, then he should flee to other goals at a shorter distance, the "cities" of...