Hermetica Poliphili (original) (raw)
Related papers
Marsilio Ficino e il ritorno di Ermete Trismegisto / Marsilio Ficino and the retourn of Hermes Trismegistus (Biblioteca Medicea Laurenziana Firenze & Bibliotheca Philosophica Hermetica Amsterdam) redd. Sebastiano Gentile & Carlos Gilly, Firenze, Centro Di, 1991; 2012.
Marsilio Ficino e il ritorno di Ermete Trismegisto / Marsilio Ficino and the retourn of Hermes Trismegistus (Biblioteca Medicea Laurenziana Firenze & Bibliotheca Philosophica Hermetica Amsterdam) redd. Sebastiano Gentile & Carlos Gilly, Firenze, Centro Di, 1991; 2012. (INDICE) 01) L'editio princeps dell'Asclepius nell'Opera di Apuleio / The first edition of the Asclepius in the works of Apuleius (pp. 121-124) 02) L'editio princeps della traduzione ficiniana del Pimander / the first edition of Ficino's translation of Pimander (pp. 124-126) 03) L'editio princeps del testo greco del Poemander / The editio princeps of the Greek text of Poemander (pp. 126-128) 04) La prima edizione dei Trattati XVI-XVIII del Corpus Hermeticum / The editio princeps of treatises XVI-XVIII of the Corpus Hermeticum (128-130) 05) La seconda parte degli Excerpta di Stobeo (1536) /The first Greek edition of books III-IV of Stobaeus’ Excerpta (1536) (pp. 131-133) 06) La prima parte degli Excerpta di Stobeo / The books I-II of Stobaeus’ Excerpta (1575) (pp. 133-135) 07) Un manuale ermetico di medicina magica: Iatromathematica / A manual of Hermetic astral medicine. Iatromathematica (pp. 135-137) 08) Un manuale ermetico di medicina magica: Le Kyranides / A Hermetic manual of magical medicine: the Cyranides (pp. 138-140) 09) Presenza di Ermete Trismegisto nel Laureziano alchimico greco Plut. 86 /Presence of Hermes in the Greek alchemical manuscript Plut. 86.16 (par Jean Letrouit) (pp. 140-143) 10) Una bibliografia dei libri sacri di Ermete / A bibliography of sacred books of Hermes: Clemens Alexandrinus (pp. 144-147) 11) La prima testimonianza su Ermete nella patristica latina. Tertuliano / First testimony to Hermes in Latin patristic writings:Tertulian 12) Le prime citazioni dal Corpus Hermeticum / First quotations from the Corpus Hermeticum: Pseudo-Justin (pp. 150-153) 13) Ermete e le sibille / Hermes and the Sibyls (153-155) 14) Ermete attraverso gli occhi dei neoplatonici / Hermes as viewed by Neoplatonists (pp. 156-159) 15) La dottrina dei ‘viri novi’, cioè degli ermetici / The teachings of the ‘viri novi’ or adherents of Hermes (pp. 158-160) 16) Ermete: profeta pagano della rivelazione cristiana: Lattanzio / Hermes: pagan prophet of the Christian revelation: Lactantius (161-164) 17) Un'enciclopedia dell'astrologia pagana / An encyclopedia of pagan astrology: Iulius Firmicus Maternus (pp. 164-166) 18) L'imperatore Giuliano: ermetico persecutore o ermetico perseguitato? / The Emperor Julian: persecutor or persecuted Hermetist? (pp. 166-170) 19) Il biasimo di Agostino: ‘Ermete diretto portavoce del demonio’/ Il biasimo di Agostino: ‘Ermete diretto portavoce del demonio’ (pp. 170-171) 20) Vescovo Quodvultdeus: il recupero di Ermete al cristianesimo / Bishop Quodvultdeus: recovering Hermes for Christianity (pp. 172-173) 21) Dionigi: "Platonicus primo ac deinde Christianus" / Platonicus primo ac deinde Christianus’ (Ficino on Dionysius) (pp. 174-177) 22) Boezio e i suoi commentatori ermetici / Boethius and his Hermetical commentators (pp. 177-180) 23) L’uomo che salvò il Corpus Hermeticum / The man who saved the Corpus Hermeticum: Michael Psellos(pp. 181-183) 24) L’Asclepio e la rinascita del XII secolo / The Asclepius in the Renaissance of the 12th century. Bernardus Silvestris (pp. 183-187) 25) Infinità della sfera e ubiquità del centro / Never-ending sphere and the centre everywhere: Alanus de Insulis (pp. 187-190) 26) ‘Bocados de oro’: Sentenze dorate di Ermete, Tat e Asclepio / ‘Bocados de oro’: Golden Sayings of Hermes, Tat, and Asclepius: Abû-l Wafâ’ al-Mubaššir ibn Fâtik (pp. 191-194) 27) Sentenze di Ermete: il primo libro datato stampato in Inghilterra / The sayings of Hermes: first dated book printed in England (pp. 194-196) 28) Due versioni della Tabula Smaragdina tratte dal Secretum secretorum / Two versions of the Tabula Smaragadina from the Secretum secretorum (pp. 196-200) 29) Il testo ‘vulgato’ della Tabula Smaragdina / The Vulgate edition of the Emerald Table 1541 (pp. 200-202) 30) La Tabula Smaragdina e un suo presunto simbolo / The Tabula Smaragdina and its alleged symbol (pp. 203-206) 31) Alchimia: un termine nuovo nella cultura occidentale / Alchemy introduced to the Christian Middle Ages: Robert of Ketton’s translation of Morienus Romanus 1144 (pp. 207-209 32) Il libro più influente dell’alchimia ermetica / The most influential book of Hermetic alchemy: Hermes’ Septem tractatus (pp. 210-213) 33) Un classico dell’alchimia allegorica / A classic of the allegorical alchemy: Senior Zadith (pp. 213-215) 34) L’alchimia come scienza creativa: la ricerca di ciò che ancora non c’è / Alchemy as innovative science: the search for what is not yet available: Petrus Bonus (pp. 216-219) 35) Il presunto ermetismo di Raimondo Lullo / Was Raymundus Lullus really a Hermetist? (pp- 219-221) 36) Il Corpus di scritti alchemici dello pseudo-Lullo / The alchemical corpus of Pseudo-Lullus (pp. 221-224) 37) Il manoscritto alchemico più celebre di Firenze / The most renowned alchemical manuscript of Florence: Jo. v. Teschen, Miscellanea Alchimica (pp.224-226) 38) Una raccolta di testi magico-ermetici / A collection of Hermetic magical texts: Liber Hermetis vel de rebus occultis, Ms. 114 of the BPH, Amsterdam (pp. 226-229) 39) Il più temuto testo magico del Medioevo latino / The most dreaded magical book of the Latin Middle Ages: Sepher Raziel, hoc est, Liber angelorum (pp. 230-232). 40) I libri aggiunti al Sefer Raziel / The supplementary parts to the Sefer Raziel: Abraham de Alexandria, Glose super Razielem; Liber sapientium Egypti; Theyzelius super Razielem (pp. 233-235) 41) Una compilazione tarda: il testo ebraico del Libro di Raziel / A late compilation: the Hebrew book Raziel: Sepher Raziel HaMalach, 1701 (pp. 236-237) 42) Una collezione di testi magico-ermetici sabei / A collection of Hermetic magical texts of the Sabaeans, Firenze Ms. Laur. II iii 214 & Darmstadt Ms. 240 (pp. 238-240) 43) Il testo più diffuso dell’astrologia ermetica / The most widely disseminated text of Hermetic astrology: Centiloquium Hermetis (pp. 240-244) 44) Una condanna totale di Ermete Trismegisto / An all-out condemnation of Hermes Trismegistus: Guillaume d’Auvergne (pp. 244-246) 45) Il ricupero dell’opera di Ermete / The recovery of the works of Hermes: Albertus Magnus 46) L’uomo divino di Ermete e l’uomo divino di Eckhart / The Divine Man of Hermes and the divine man in Meister Eckhart 47) Ermete: un santo cristiano / Hermes, a Christian Saint: Johannes Tauler 48) Misticismo cristiano o filosofia ermetica? / Christian mysticism or Hermetic philosophy? Heinrich Seuse 49) Ermete mercatore e Cristo mercator / Hermes the Merchant and Christus Mercator: Jan van Ruusbroec 50) Il cardinale Nicolò da Cusa divulgatore di Ermete, ‘padre dell'eresia’ Cardinal Nicolaus de Cusa as proclaimer of the ‘heresiarch’ Hermes 51) Due editiones principes pichiane / The first editions of Pico della Mirandola: Apologia & Heptaplus 52) Un riformatore ermetico e i suoi due editori in Francia / A Hermetic reformer and his two editors in France: Lodovico Lazarelli, Lefèvre d’Étaples and Symphorien Champier 53) Ermetismo e cabbala: Johann Reuchlin / Hermetism and Kabbala: Johann Reuchlin 54) Una vera opera magica di Tritemios: Liber experimentorum / A truly magical work of Trithemius: The booke of Secretts, otherwise called the Booke of Angells. 55) Le lezioni universitarie di Agrippa sopra il Pimander / Agrippa’s university lecture on the Pimander
Revista Lusófona de Ciências das Religiões, Ano XI, 2012/13, n. 16/17, pp. 153 - 175., 2013
This paper aims to understand the phenomenon of Hermetism though the perspective of its process of reception and reproduction in society. It will explore the phenomenon that was the transformation of the Hermetica into a social discourse. The so-called technical and philosophical Hermetica are texts. A text is the result of a production: it is composed by men, and addressed to men. It is important to consider the intentions and values present in a text’s production, and to understand that its process of reception and reproduction in society are, in fact, complex and dynamic. A text must be viewed as not being simply a reflection of the society into which it is inserted, but rather as an active form of social mobilization. After a text’s production, it is presented to a society where different groups can participate in its process of reception and reproduction, or “textual circularity”. Then, different interpretations concerning the texts’ intentions can be proposed to society throughout the process of debate.
The Use of the Terms a2gneiva, parqeniva, swfrosuvnh, and e1gkravteia in the Symposium of Methodius of Olympus With a view to clarifying the position of Methodius of Olympus within the debate concerning the body in the ancient polemic with the encratist movements of the first centuries, it seems important first to define the use of terminology which revolves around the concepts of 'chastity ', 'virginity', 'continence', and 'temperance'. 1 This will enable us to recognise with greater lucidity how Methodius adopted a position from the original tenor concerning the destiny of the body and its accountability with regard to sin. This originality may be seen in particular in two aspects of his use of the concept of chastity: on the one hand, this allows him to show the body's natural ability to be prompted to good (and the body's capacity to be docile to the action of the Spirit rules out any platonising or Gnostic dualism); on the other hand, Methodius extends the concept of chastity to the spiritual realm, thereby freeing it from the restrictions of the purely sexual sphere.
A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines
Al-ʿUṣūr al-Wusṭā Journal, 2021
The pseudo-Aristotelian Hermetica (hereafter PsAH) are a group of texts surviving in Arabic that claim to record conversations between Aristotle and Alexander the Great. In these conversations, Aristotle instructs Alexander about the cosmos, the comingto-be of everything in it, and astral magic-more precisely, talismanry, rituals for attracting the spiritual and planetary forces of the cosmos, the creation of amulets, and extensive astrological rules. The purpose of the instruction is to support Alexander's military career and personal life. Aristotle claims to have received this knowledge from Hermes Trismegistus. There are very few studies dedicated to these fascinating and influential texts; therefore, this article offers a preliminary study of the PsAH that introduces the texts and their contexts systematically.
On the allegedly manicheic funerary..., N. Proeva. In. ANTE PORTAM AUREAM STUDIA, 2017, pp. 178-
.) Ante portam auream, studia in honorem professoris Aleksandar Jovanović,, 2017
The so-called Tikvesh funerary stelae (N. Proeva), rather than stelae of the Kavadarci type (N. Vulić), are concentrated mainly in the Tikvesh region, and not only in Kavadarci, but are spread alongside the mid-stream of the Axius (Vardar). These stelae are the only ones in Roman Macedonia, with iconography that is not figural, but features motifs that are vegetal (the evergreen tree, leaves of ivy and wine, poppies, pinecones) and astral (stars, crescent) as well as agricultural tools (a wine reaping hook, a pickaxe). The motifs, presented in a more or less stylized manner, are found in the relief field, as well as on the pediments of the stelae. There are different and contradicting interpretations promoted to date, regarding the iconography of the stelae, the latest of which is based on Manicheans dogma. This opinion is unacceptable because the author has not looked at it as a unique iconographic pattern but had analyzed the motifs separately, completely ignoring the epigraphic elements (onomastic, paleography, etc.). The dating of these stelae to late Antiquity is also not supported. Contrary to this approach, by analyzing all the epigraphic and iconographic elements of this unusual iconography within the socioeconomic , religious and cultural milieu which it was created, the conclusion can be reached that the iconography concerns heroization, not only of the deceased, but also of their ancestors, along with the belief in immortality, expressed in a original way, typical of the local population.