A Compendium of the Ancient Gods
Hermes Trismegistus, plate

Hermes Trismegistus — "Hermes the Thrice-Great" — was the legendary author of a body of religious-philosophical literature produced in Hellenistic and Roman Egypt, in Greek language but with Egyptian theological content, between approximately the second century BCE and the third century of our era. The figure was a syncretism of the Greek Hermes (treated in Volume III) and the Egyptian Thoth (treated in Volume II), the two gods being already identified in Hellenistic times because both were patrons of writing, of wisdom, of the arts of the scribe; the epithet Trismegistus reflects an Egyptian formula for the very great Thoth. The historical Hermes Trismegistus, in the sense of an actual ancient sage who had written the works attributed to him, was not a real person; the works are pseudonymous, attributed to him as the legendary inventor of writing and the bringer of all wisdom.

The literature attributed to Hermes Trismegistus — collectively known as the Hermetica — consisted of two related bodies: the philosophical Hermetica (the Corpus Hermeticum, surviving in seventeen treatises in Greek; the Asclepius, surviving in Latin translation; and various fragments preserved by Stobaeus and others) and the technical Hermetica (works on astrology, alchemy, medicine, and magic, of which a great deal also survives). The philosophical Hermetica taught a complex theological doctrine, partly Platonic (with strong dependences on the Middle and Neo-Platonic philosophical traditions), partly Egyptian (preserving Egyptian theological vocabulary and conceptions), partly Stoic, partly mystery-religious, with the soul's ascent to divinity through gnostic illumination as a central theme. The technical Hermetica gave the West some of its principal traditions of esoteric science and magic.

The figure of Hermes Trismegistus had an extraordinary subsequent life. The Corpus Hermeticum was translated into Latin by Marsilio Ficino in 1463 (at Cosimo de' Medici's special request) and was, for the next century and a half, considered an authentic ancient Egyptian wisdom-tradition older than Plato and contemporary with Moses — until Isaac Casaubon in 1614 demonstrated by linguistic and stylistic analysis that the texts were of Hellenistic and Roman date and could not be the immemorial wisdom they claimed to be. Casaubon's demonstration was a foundational moment of modern critical philology; before it, Hermes had been a major inspiration of the Renaissance occult tradition (Pico della Mirandola, Giordano Bruno, the alchemists), and the influence persisted long after the historical demotion.

Curator’s note

What the sources say, and what later tradition added. The sources for this bay

The Corpus Hermeticum is best read in the modern critical edition of A. D. Nock and A.-J. Festugière, Corpus Hermeticum (4 vols., 1945–1954); the philosophical-theological dimension was studied magisterially by Festugière in La Révélation d'Hermès Trismégiste (4 vols., 1944–1954). Casaubon's De rebus sacris et ecclesiasticis exercitationes XVI (1614) is the critical-historical foundation. The Renaissance-Hermetic tradition is treated by Frances Yates, Giordano Bruno and the Hermetic Tradition (1964). The figure should not be confused with the genuine ancient Egyptian Thoth (Volume II) or with the Greek Hermes (Volume III), though it descends imaginatively from both.

Kin in the sources

Each tie is quoted from the entry that states it.

The same god in other rooms

The ancient sources themselves name these as one god under different names. See Thoth, Hermes and Hermes Trismegistus hung together

When the sources speak

Dated witnesses for The Deified Virtues and the Imperial Mystery Cults. A date marks when the evidence was written down, not when the belief began. The whole timeline

c. 1000–750 BCE
Iron Age communities of Latium and neighboring peoples develop the cult landscapes later absorbed into Roman tradition.
traditional 753 BCE
Roman foundation chronology places Romulus and the first civic institutions at the beginning of the city’s sacred history.
traditional 7th–6th centuries BCE
The regal period is credited with priesthoods, calendars, temples, and the organization of public rites.
509–264 BCE
Republican expansion incorporates Latin, Sabine, Etruscan, and Italian cults through treaty, migration, and evocatio.
264–146 BCE
Mediterranean conquest accelerates Greek interpretation and the importation or redefinition of foreign gods.
204 BCE
The Magna Mater is formally brought from Pessinus during the Second Punic War.
1st century BCE
Varro, Cicero, and other antiquarians document rites and divine names amid civil war and institutional change.
27 BCE–14 CE
Augustan restoration monumentalizes selected ancestral cults and rewrites Roman sacred history.

Floor plan

The rooms follow one another in the order their peoples first appear in the written record.

  1. The Cradle of Citiesc. 3400 BCE to 395 CE. 115 works
  2. The Gift of the Nilec. 4000 BCE to 395 CE. 73 works
  3. The Olympian Orderc. 1600 BCE to 750 CE. 152 works
  4. The Persian Worldc. 2000 BCE to 1010 CE. 30 works
  5. The Levantine Borderlandsc. 1200 BCE to 500 CE. 20 works
  6. The Edges of Empirec. 2000 BCE to 1500 CE. 33 works
  7. The Etruscan Worldc. 900 BCE to 750 CE. 22 works
  8. The Roman Inheritancec. 1200 BCE to 500 CE. 58 works
  9. The Northern Inheritancec. 2000 BCE to 1600 CE. 131 works