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Hermes Trismegistus and invented mystery traditions.

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  • bri_mue
    The idea for Hermes Trismegistus stems from the Egyptian God Thoth who is frequently written about in connection with the goddess Maat, embodiment of the order
    Message 1 of 1 , Mar 8, 2002
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      The idea for Hermes Trismegistus stems from the Egyptian God Thoth
      who is frequently written about in connection with the goddess
      Maat, embodiment of the order of the cosmos.

      Thot was originally personified by the ibis, and millions of
      carefully wrapped ibis mummies testify to the worship of this animal
      sacred to Thoth.

      In spell 167 of the Book of the Dead, where Thoth is said to "pacify"
      the eye, we have a reference to his bringing home the Distant Goddess.

      A few tausend years later in the later Egyptian periods Thoth then
      was transformed into the universal Hermes Trismegistus, the "thrice
      A first step was his designation as "twice great" , which he already
      bears on a stela, now in Lausanne (Switzerland), which is dated to
      year 20 of King Apries, that is, 570 B.C.E., and records a grant of
      land by Pharaoh to Thoth, the "twice great," lord of Hermopolis (in
      the delta).

      From the same reign comes the title "overseer of the prophets of
      Thoth, the twice great, lord of Hermopolis," born by Ankhhor, an
      official of Nitocris, God's Wife of Amun in Thebes. The
      epithet "twice great" appears written in Dernotic beginning with the
      reign of Darius 1, and from the third century B.C.E. on, it is
      intensified by means of the adverb wer, "exceedingly," leading to the
      development of "thrice great" beginning with the late second century
      B.C.E. We even find a "five times great" in the First Story of Setne
      and other texts. From the Egyptian form "thrice great, exceedingly"
      (the language had no grammatical form for the superlative)

      The Tabula Smaragdina , also called "Kybalion," , is the work of an
      Arab alchemist of the ninth century, its first western publication,
      in the form of a Latin text, was first published in 1541. And
      certainly was not of any influence on Plato, but the other way
      round , the 9e century "Kybalion," was influenced by neo-Platonism,
      that also did not have much to with Plato directly but this movement
      at least borrowed his name.

      The Sabaeans in Harran, who were without a sacred scripture under
      Islam, in order to count as a "people of the Book," elevated the
      Corpus Hermeticum into such a holy book in the ninth century, thereby
      contributing to the continued existence of Hermetic texts among the
      Arab writers. M. Ullmann has published an example of such a tractate,
      the Serpent Book of Hermes Trismegistus, a dialogue of Hermes with
      Asclepius. In this text, we are informed, among other things, that
      his grandfather, the "Hermes of Hermes," built the temples of Egypt
      and deposited timeless knowledge in them. Other Arab writers offer
      similar accounts; al-ldrisi (d. 1165) stresses that this was Hermes'
      way of keeping his knowledge alive after the Flood. In particular, the
      temple of Akhn-dm was constructed by Hermes "several years before
      the Flood" (Ibn Duqmaq, d. 1407), and on its walls, "all the
      Egyptians'knowledge of alchemy, magic, talismans, medicine,
      astronomy, and geometry were set down"

      And later we have a "the perfectly preserved corpse" of
      "Christian Rosenkreutz" bears a close resemblance to the tale given
      in the Tabula Smaragdina, in which the Emerald Tablet is said to have
      been found in the hands of Hermes as he lay in state in his tomb.
      Kaballa as a Christian Science and for ist integration with
      Hermeticism came from Pico Della Mirandola (l463-94). And continued
      with Agrippa Von Nettesheim, John Dee, Reuchlin, Knorr von Rosenroth.

      Blavatsky placed the Corpus Hermetic in early Pharaoh times instead
      of during the Hellenistic period, place the Kabbala of the middle ages
      in Rabbinistic time periods, and assumed that the Greek mysteries had
      similar contents as the cabbalist- neuplatonic ideas. Blavatsky
      therefore whas not so interested in Gnosticism as she was in
      Hermetism, because for her, Gnosis derived from Hermetism, whereby
      today we know it is the other way around.

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