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Category: Hermes Trismegistus

I.P Cory on Sanchoniatho

 ” … Or all nations were once assembled together in a single place and in a single community; where they adopted a corrupt form of religion, which they afterwards respectively carried with them into the lands that they colonized.

[ … ]

 In the same manner we may ascertain the region from which mankind originally dispersed. Both in ancient and modern times the Greeks have been accused of a kind of plagiarism, which was the prevailing custom of every nation upon earth. Egypt and India, and Prœnicia, no less than Greece, have appropriated to themselves, and assigned within their own territorial limits, the localities of the grand events of primeval history, with the birth and achievements of the Gods and Heroes, the Deluge, the origin of the arts and the civilization of mankind.

And their claims have found more able supporters, only because they have not been so obviously liable to refutation. Yet by rejecting each country, whose claims rest upon no better foundation than its own local histories, and retaining those only, whose pretensions are substantiated by the concurrent testimony of the rest; it may be shown, independently of Scripture, that the primitive settlements of mankind were in such places, and attended with such circumstances, as the Scripture instructs us was the case.

Of the transactions previous to the Deluge there are but few and faint memorials among the heathens. One of the most authentic may be found in the remains of the Prœnician History of Sanchoniatho, who is considered to be the most ancient writer of the heathen world. In what age he wrote is uncertain: but his history was composed in the Prœnician language, and its materials collected from the archives of the Prœnician cities. It was translated into Greek by Philo Byblius, and for the preservation of these fragments we are indebted to the care of Eusebius.

The Cosmogony I shall have occasion to refer to hereafter: as one of the most ancient, it is extremely valuable, and as it speaks more plainly than the rest, it affords a key to their interpretation.

The Generations contain many very curious passages. In the first is an allusion to the fall: in the second Genus may be Cain: after which we lose the traces of similarity: at the fifth there is an interruption. But taking up the thread of inquiry, at the end, in Taautus or Thoyth, we may recognize Athothis, the second king of Egypt, the Hermes Trismegistus, who againt appears as the adviser of Cronus. His predecessor Misor then corresponds with Mizraïm, the first king of Egypt, the Menes and Mines of the dynasties.

In the preceding generation is Amynus, Amon, or Ham, the same with the Cronus, of what by the historian is supposed to be a different but contemporary line. An ascent higher we find, Agrus, the husbandman, who was worshipped in Phœnicia as the greatest of the gods: he corresponds with Noah, the Ouranus of the other line, whose original name was Epigeus or Autochthon.

Sanchoniatho seems to have been a very diligent inquirer, and intimates at the conclusion that the generations contain the real history of those early times, stripped of the fictions and allegories with which it had been obscured by the son of Thabion, the first hierophant of Prœnicia. That such is the case, we are assured by Philo Byblius, in the remarks on Sanchoniatho with which he prefaces his translation of the work. The passage also informs us that the history thus disguised was handed down to Isiris, the brother of Chna the first Prœnician, apparently alluding to Mizraïm the brother of Canaan.

It is very remarkable that he has placed these characters in the true order of succession, though in all the traditions of the heathens they are generally confounded with one another. It is also remarkable that Sanchoniatho is almost the only heathen writer upon antiquities who makes no direct mention of the deluge, though several obscure allusions to it may be found in the course of the fragment.

Were we assured of his silence upon the point in the parts of his work that have been lost, the omission might still be accounted for from his avowed determination to suppress what he considered merely allegorical, for he would find the traditions of the deluge so intimately blended with those relating to the creation, that in endeavouring to disengage the truth from the fable he might easily be induced to suppose that they related to the same event.

For explanation of his fragment upon the mystical sacrifice of the Prœnicians, I must refer to the very curious dissertations by Bryant and Mr. Faber.

Sanchoniatho wrote also a history of the serpent, a single fragment of which is preserved by Eusebius.”

I.P. Cory, Ancient Fragments, 1832, Introduction.

Marsilio Ficino and Christian Kabbalah

“Christian kabbalah can be traced to the “school of Marsilio Ficino in Florence, in the second half of the fifteenth century.”

“Ficino is best known for his translations of Plato’s writings from Greek to Latin, but of much importance was his translation to Latin of the corpus of esoteric, mysterious old treatises known as the Hermetica. These works, probably originating from Egypt in late antiquity, are attributed to a mysterious ancient philosopher, Hermes Trismegistus (The Thrice-Great Hermes), and they deal with magic, astrology, and esoteric theology.”

Ficino and his followers considered magic as “an ancient scientific doctrine, the source of all religious and natural truth.”

Dan mentions Count Giovani Pico dela Mirandola, a “great thinker, young scholar and theologian, who died at age thirty-three in 1496.”

He also observes that Pico’s interest in Hebrew was facilitated by the Latin translations of the Jewish Christian convert, Flavius Methredates.”

Pico’s most famous work, the Nine Hundred Theses, proclaims that Christianity’s truth is best demonstrated by the disciplines of magic and kabbalah.” In Pico’s work, magic and kabbalah are often indistinguishable. He interpreted kabbalistic texts as “ancient esoteric lore, conserved by Jews, at the heart of which was the Christian message.”

–Joseph Dan, Kabbalah: A Very Short Introduction, pg. 62-3.

You Say Kabbalah, I Say Cabala

Christian kabbalah can be traced to the “school of Marsilio Ficino in Florence, in the second half of the fifteenth century.”

“Ficino is best known for his translations of Plato’s writings from Greek to Latin, but of much importance was his translation to Latin of the corpus of esoteric, mysterious old treatises known as the Hermetica. These works, probably originating from Egypt in late antiquity, are attributed to a mysterious ancient philosopher, Hermes Trismegistus (The Thrice-Great Hermes), and they deal with magic, astrology, and esoteric theology.”

Ficino and his followers considered magic as “an ancient scientific doctrine, the source of all religious and natural truth.”

Dan mentions Count Giovani Pico de la Mirandola, a “great thinker, young scholar and theologian, who died at age thirty-three in 1496.”

He also observes that Pico’s interest in Hebrew was facilitated by the Latin translations of the Jewish Christian convert, Flavius Methredates.”

Pico’s most famous work, the Nine Hundred Theses, proclaims that Christianity’s truth is best demonstrated by the disciplines of magic and kabbalah.” In Pico’s work, magic and kabbalah are often indistinguishable. He interpreted kabbalistic texts as “ancient esoteric lore, conserved by Jews, at the heart of which was the Christian message.”

–Joseph Dan, Kabbalah: A Very Short Introduction, pg. 62-3.

The Search for the Prisca Theologia.

“These great and good men promulgated the idea of an ongoing, beneficent magic available to certain men of every age for the collective use of mankind. The Latin for this is prisca theologia, secret wisdom. The odd thing is that this belief in a secret wisdom is not the Rosicrucians’ alone. We know in London in the middle of the same century of the existence of a society called the Invisible College. Its members were reputed to be the very carriers of the beneficent magic I speak of.

You of course do not know of the writings of Giordano Bruno, of which here is a specimen page in his own handwriting. My scholars have traced for me, like the best detectives, the existence of this idea and of various mysterious organizations to maintain it, in most of the Renaissance cultures, in medieval societies and in ancient Greece.

I hope you are following this closely. The earliest recorded mention of special people born in each age to ease the sufferings of humankind with their prisca theologia comes to us through the Greek in the translated writings of the Egyptian priest Hermes Trismegistus. It is Hermes who gives the historical name to this occult knowledge. It is called the Hermetica.”

–EL Doctorow, Ragtime, pg. 124.

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