Hermes Trismegistus (Greek for “Hermes the thrice-greatest” or Mercurius ter Maximus in Latin, is the syncretism of the Greek god Hermes and the Egyptian Thoth. In Hellenistic Egypt, the god Hermes was given as epithet the Greek name of Thoth. He has also been identified with Enoch. Other similar syncretized gods include Serapis and Hermanubis.

Hermes Trismegistus might also be explained in Euhemerist fashion as a man who was the son of the god, and in the Kabbalistic tradition that was inherited by the Renaissance, it could be imagined that such a personage had been contemporary with Moses, communicating to a line of adepts a parallel wisdom. A historian, however, would leave such speculation to the history of alchemy and the nineteenth-century history of occultism.

Both Thoth and Hermes were gods of writing and of magic in their respective cultures. Thus the Greek god of interpretive communication was combined with the Egyptian god of wisdom as a patron of astrology and alchemy. In addition, both gods were psychopomps, guiding souls to the afterlife.

The majority of Greeks, and later Romans, did not accept Hermes Trismegistus in the place of Hermes. The two gods remained distinct from one another.

The Hermetic literature added to the Egyptian concerns with conjuring spirits and animating statues that inform the oldest texts, Hellenistic writings of Greco-Babylonian astrology and the newly developed practice of alchemy. In a parallel tradition, Hermetic philosophy rationalized and systematized religious cult practices and offered the adept a method of personal ascension from the constraints of physical being, which has led to confusion of Hermeticism with Gnosticism, which was developing contemporaneously Dan Merkur, “Stages of Ascension in Hermetic Rebirth”.

As a divine fountain of writing, Hermes Trismegistus was credited with tens of thousands of writings of high standing, reputed to be of immense antiquity. Plato’s Timaeus and Critias state that in the temple of Neith at Sais, there were secret halls containing historical records which had been kept for 9,000 years. Clement of Alexandria was under the impression that the Egyptians had forty-two sacred writings by Hermes, encapsulating all the training of Egyptian priests. Siegfried Morenz has suggested (Egyptian Religion) “The reference to Thoth’s authorship…is based on ancient tradition; the figure forty-two probably stems from the number of Egyptian nomes, and thus conveys the notion of completeness.” The Neo-Platonic writers took up Clement’s “forty-two essential texts”.

The so-called “Hermetic literature”, the Hermetica, is a category of papyri containing spells and induction procedures. In the dialogue called the Asclepius (after the Greek god of healing) the art of imprisoning the souls of demons or of angels in statues with the help of herbs, gems and odors, is described, such that the statue could speak and prophesy. In other papyri, there are other recipes for constructing such images and animating them, such as when images are to be fashioned hollow so as to enclose a magic name inscribed on gold leaf.

During the Middle Ages and the Renaissance, the writings attributed to Hermes Trismegistus known as Hermetica enjoyed great credit and were popular among alchemists. The “hermetic tradition” therefore refers to alchemy, magic, astrology and related subjects. The texts are usually distinguished in two categories the “philosophical” and “technical” hermetica. The former deals mainly with issues of philosophy, and the latter with magic, potions and alchemy. Among other things there are spells to magically protect objects, hence the origin of the term “Hermetically sealed”.

The classical scholar Isaac Casaubon in De Rebus sacris et ecclesiaticis exercitiones XVI (1614) showed, by the character of the Greek, the texts that were traditionally written at the dawn of time, to be more recent: most of the “philosophical” Corpus Hermeticum can be dated to around AD 300. However, flaws in this identification were uncovered by the 17th century scholar Ralph Cudworth, who argued that Casaubon’s allegation of forgery could only be applied to three of the seventeen treatises contained within the Corpus Hermeticum. Moreover, Cudworth noted Casaubon’s failure to acknowledge the codification of these treatises as a late formulation of a pre-existing (possibly oral) tradition. According to Cudworth, the text must be viewed as a terminus ad quem and not a quo.

Modern occultists continue to suggest that some of these texts may be of Pharaonic origin, and that “the forty two essential texts” that contained the core work of his religious beliefs and his life philosophy remain hidden away in a secret library.

mercurius-orion  asked:

Haha xD why do you hate Lucy's recent outfit do much? Just curious.

The outfit in question is this:

And god do I hate it so much. I don’t know if it’s pigtails, or the fact that I’m surprised Lucy hasn’t popped right out of that shirt yet, or the skirt that literally would cover nothing if it was real, but I loath this outfit. 

That, and it seems like it’s become Mashima’s new go-to? If Lucy ever needs a replacement outfit it’s always this one??? Granted, I don’t think I’ve liked a lot of Lucy’s blue outfits. 



A Roman god who was later combined with aspects of Hermes, Mercury ruled over commerce, messages and travellers and was generally a trickster god who sometimes took souls to Dis in the Underworld. Like Hermes, he was the son of Maia and Jupiter and had a consort in the nymph, Larunda who was incapable of keeping secrets.

When she told Juno of Jupiter’s affair with the nymph Juturna, her tongue was cut out and she was to be delivered to the Underworld by Mercury. On the way, Mercury fell in love with her and either laid with her or committed rape leading her to birth two children, the Lares. To make sure that Jupiter could not find her, she lived afterwards in a hidden cottage. In the ‘Aeneid’ it was Mercury who reminded Aeneas of his mission to found the city of Rome.

According to Carl Jung, Mercurius was a supreme deity that was imprisoned in all of matter and was represented by the Ourobous. At the beginning he was a hermaphrodite, but was split into male and female halves. At the end of time, these two parts will reunite as one. In old medieval alchemy, the Python Mercurius was represented as a three headed dragon whose’s faces were the sun, the moon and Taurus.

Photograph of Greek inscription at the Bollingen “Tower” of C.G. Jung; the inscription itself dates to 1950.

The central figure is Homunculus-Mercurius-Telesphorus, wearing a hooded cape and carrying a lantern. He is surrounded by a quaternary Mandala of alchemical significance, with the top quarter dedicated to Saturnus, the bottom quarter to Mars, the left quarter to Sol-Jupiter (“male”) and the right quarter to Luna-Venus (“female”). The Greek inscription translates to approximately:
“Aion (Time, Eternity, the Eon) is a child at play, gambling; a child’s is the kingship. Telesphorus ("the Accomplisher”) traverses the dark places of the world, like a star flashing from the deep, leading the way to the Gates of the Sun and the Land of Dreams"

Time is a child at play, gambling; a child’s is the kingship is a fragment attributed to Heraclitus.

to the Gates of the Sun and the Land of Dreams is a quote of the Odyssey (24.11), referring to Hermes the psychopomp leading the spirits of the slain suitors away.

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ΤΕΛΕΣ                             ΦΟΡΟΣ  
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 ΥΣ.ΣΚ                           ΟΤΕΙΝ  
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ΚΟΣΜΟΥ.                         ΤΟΠΟΥ
Σ.ΚΑΙ.ὩΣ.                          ΑΣΤΗΡ.
ΑΝΑΛ              ΑΜΠΩ         Ν.ΕΚ.ΤΟ
Υ.ΒΑ             ΘΟ [♂] ΥΣ.      ὉΔ
                  ΗΓΕΙ   ΠΑΡ᾽