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Journal articles on the topic 'Hermes Trismegistos'

Author: Grafiati

Published: 4 June 2021

Last updated: 18 February 2022

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1

Jagiełło, Mieszek. "Hermes Trismegistos według Marsilia Ficina. Argumentum – przekład i komentarz." Roczniki Humanistyczne 69, no. 3 (2021): 31–46. http://dx.doi.org/10.18290/rh21693-2.

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Tak zwany Korpus Hermetyczny doczekał się już wielu przekładów, między innymi na język polski, choć polskie przekłady powstawały głównie na podstawie wcześniejszych tłumaczeń na inne języki nowożytne, którym pośredniczyła wersja łacińska. Długą tradycję przekładów tego filozoficzno-mistyczno-ezoterycznego dzieła zapoczątkował Marsilio Ficino w 1463 r., dokonując tłumaczenia z greki na łacinę. Łacińska wersja Korpusu do 1585 r. doczekała się aż szesnastu edycji. Nie wszystkie wydania uwzględniały również wstęp, którym Ficino opatrzył swój przekład. W owym wstępie Ficino odwołuje się do znanej m

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Filho, Paulo Ferrareze. "A INSUFICIÊNCIA DO USO DO CONCEITO DE TRADIÇÃO PELA CRÍTICA HERMENÊUTICA DO DIREITO." Novos Estudos Jurídicos 24, no. 1 (2019): 127. http://dx.doi.org/10.14210/nej.v24n1.p127-154.

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O presente diagnóstico busca demonstrar que o uso do conceitode tradição oriundo da hermenêutica filosófica não é capaz de subsidiar apossibilidade de respostas corretas em Direito, tal qual propugna, via Dworkin e Gadamer, a Crítica Hermenêutica do Direito (CHD). Para tanto, o diagnóstico analisa características mitológicas da figura de Hermes Trismegistos, bem como operacionaliza os conceitos nietzschianos de perspectivismo e de morte de deus (história).

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Åkerman, Susanna. "Queen Christina’s esoteric interests as a background to her Platonic Academies." Scripta Instituti Donneriani Aboensis 20 (January 1, 2008): 17–37. http://dx.doi.org/10.30674/scripta.67324.

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In 1681 the blind quietist, Francois Malaval, stated that Queen Christina of Sweden late in life had ‘given up’ [Hermes] Trismegistos and the Platonists, in favour of the Church fathers. The statement does not explain what role the Church fathers were to play in her last years, but it does show that Christina really had been interested in the rather elitist and esoteric doctrine of Hermetic Platonic Christianity. In this article the author looks at her library to show the depth of this Hermetic involvement. Her interest serves as a background to her life as ex-queen in Italy after her famous a

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Tröger, Karl-Wolfgang. "Hermes Trismegistos, die Gnosis und der „Berliner Arbeitskreis für koptisch-gnostische Schriften“ – Ein Rückblick." Zeitschrift für Antikes Christentum 13, no. 1 (2009): 142–46. http://dx.doi.org/10.1515/zac.2009.13.

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5

Bulang, Tobias. "Wissensgenealogien der frühen Neuzeit im Vergleich." Daphnis 48, no. 1-2 (2020): 38–64. http://dx.doi.org/10.1163/18796583-04801002.

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For Paracelsian texts, as well as for hermetic writing in general, genealogies that trace knowledge all the way back to Hermes Trismegistos or even to Adam are characteristic. However, in the 16th century, Paracelsians were by far not the only ones drafting such genealogies. Many sciences didn’t restrict themselves to the medieval practice of quoting ancient authorities (e.g. Plinius dixit …), but rather employed genealogies of knowledge to achieve legitimacy for their texts. Such genealogies of knowledge preceeded a modern history of science. Also, they aim towards a turning point in the very

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6

Fisker, Caroline Elisabeth. "Anmeldelse af Jørgen Podemann Sørensen: Det gamle Ægyptens religiøse litteratur – Fra Pyramideteksterne til Hermes Trismegistos." Religionsvidenskabeligt Tidsskrift, no. 63 (November 20, 2015): 118. http://dx.doi.org/10.7146/rt.v0i63.22562.

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Vieira, Otávio Santana, and Carlos André Macedo Cavalcanti. "O Hermetismo na Historiografia sobre Marsílio Ficino." Protestantismo em Revista 45, no. 2 (2020): 134. http://dx.doi.org/10.22351/nepp.v45i2.3631.

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Este artigo busca reconstruir, estabelecer e confrontar dentro da historiografia geral sobre Marsílio Ficino (1433-1499), filósofo e teólogo florentino, um de seus eixos principais, ou seja, o interesse pelo Hermetismo. Ficino foi um dos principais nomes em torno do ressurgimento do interesse pelo Hermetismo e a sabedoria antiga no Renascimento (séc. XV). Nossos objetivos consistem em estabelecer um quadro comparativo entre alguns de seus estudiosos e buscar compreender qual lugar e importância é atribuída ao Hermetismo na historiografia sobre Marsílio Ficino desenvolvida na História da Filoso

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Sowińska, Agata. "Znaczenie Egiptu w apokaliptyce – Λόγος Τέλειος /Asclepius (NHC VI, 8: 70,3-76,1; Ascl. 24-27)". Vox Patrum 57 (15 червня 2012): 551–73. http://dx.doi.org/10.31743/vp.4152.

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The aim of this paper was to present the Egyptian land in two apocalyptic texts both written in a Coptic language. First – the Apocalypse of Elijah (written in two Coptic dialectical versions: Sahidic and Achmimic) – shows a typical biblical meaning of Egypt as a place full of pain, death and fear. On the other hand, in the Codex VI of the Nag Hammadi Library there is the Apocalypse which gives us quite different image of that part of African land. This very Apocalypse is called the Apocalypse of Hermes Trismegistos or the Hermetic Apocalypse (written in Sahidic dialect and partly in the ancie

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9

Dillon, Matthew P. J. "Hermes Trismegistus." Classical Review 49, no. 1 (1999): 39–40. http://dx.doi.org/10.1093/cr/49.1.39.

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10

Faivre, Antoine. "The Secret History of Hermes Trismegistus: Hermeticism from Ancient to Modern TimesBy Florian Ebeling Translated by, David Lorton. Ithaca, NY, and London: Cornell University Press, 2007. Pp. xiii+158, illustrations. $29.95. Translation ofDas Geheimnis des Hermes Trismegistos: Geschichte des Hermetismus von der Antike bis zur Neuzeit. Munich: C. H. Beck, 2005." History of Religions 49, no. 1 (2009): 92–97. http://dx.doi.org/10.1086/605904.

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11

Stroganov, D., and E. Muravleva. "The Hermetic Logo in the Apology of Arnobius the Elder." Bulletin of Science and Practice 6, no. 1 (2020): 359–62. http://dx.doi.org/10.33619/2414-2948/50/44.

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This article discusses the attitude of the 3rd-century apologist Arnobius the Elder to the philosophy of ancient Hermeticism and its mythical founder Hermes Trismegistus according to the apologetic essay The Seven Books against the Heathen. Also considered are the reasons for the refusal of the rhetoric from Sikki to abandon the so-called ‘Christian concordism’ with certain provisions of the Hermetic teaching and the dual perception of the image of Hermes Trismegistus.

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12

Bull, Christian H. "Hermes Trismegistus: Special Issue." Gnosis: Journal of Gnostic Studies 3, no. 1 (2018): 1–2. http://dx.doi.org/10.1163/2451859x-12340045.

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13

Quispel, Gilles. "Hermes Trismegistus and Tertullian." Vigiliae Christianae 43, no. 2 (1989): 188–90. http://dx.doi.org/10.1163/157007289x00065.

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14

Jeck, Udo Reinhold. "Parmenides - Platon - Hermes Trismegistus." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 1 (December 31, 1996): 153–78. http://dx.doi.org/10.1075/bpjam.1.08jec.

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Abstract Heidegger's many observations about the philosophical thought of the Middle Ages, while often controversial, are deserving of attention. One of the lesser-known of these observations reflects his interest in hermetic philosophy, as found in his posthumously published treatise Die Negativität (1938/39), a critical engagement with Hegel with regard to the nature and ontological status of negation. Therein, Heidegger associates the acpoupa of Parmenides with the sphaera intelligibi-lis of Hermes Trismegistus and the absolute Idee of Hegel and therewith Plato's doctrine of the ideas in it

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Vinokurov, V. V. "Prototype Hermetic Teachings: Hermes Trismegistus and Three Hermes." Concept: philosophy, religion, culture 5, no. 1 (2021): 60–72. http://dx.doi.org/10.24833/2541-8831-2021-1-17-60-72.

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The paper treats the topic of hermeticism — an esoteric tradition of teachings — with the view to its origins and varying interpretations. In setting research objectives, the text aims at identifying the common structural foundations of myths and ideas of the hermetic genesis and to establish the main vectors of the formation and transformation of esoteric teachings presented in the spiritual domain and reflected in the material culture of Western Europe from the 4th century BC to the present. For the needs of such a comparative study that embraces philosophical, religious and historical pheno

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DOLUKHANYAN, Aelita. "The Main Theses of the Armenian Translation of the Definitions by Hermes Trismegistus." wisdom 2, no. 7 (2016): 136. http://dx.doi.org/10.24234/wisdom.v2i7.147.

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Academician Sen Arevshatyan, a great connoisseur of medieval philosophy, enumerates a series of philosophical and theological works, translated in the middle of the 5th century and the beginning of the 6th century, the texts of which have been preserved only in Armenian. Among them one shall cite seven works by Philo of Alexandria and the Definitions by Hermes Trismegistus. The text of the Hermes’ work, which has an international value, was prepared to publication by academician Hacob Manandyan and it was printed in the journal “Banber Matenadarani” (“The Messenger of the Matenadaran”).

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17

Nicholson, Caroline, and Oliver Nicholson. "Lactantius, Hermes Trismegistus and Constantinian obelisks." Journal of Hellenic Studies 109 (November 1989): 198–200. http://dx.doi.org/10.2307/632052.

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In a recent article in this journal (JHS cvii [1987] 51–57) Garth Fowden has argued that the obelisk from Karnak erected by Constantius II in Rome in 357 had been promised to that city by his father Constantine, as Ammianus Marcellinus states, and was not originally intended, as was claimed in the (lost) inscription on its base, for Constantine's new foundation at Constantinople. The interesting suggestion is made that Constantine might have been in touch with Athenian religious experts over the matter, and the project is seen as an earnest of ‘his desire to conciliate the pagan Establishment

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18

Quispel, Gilles. "Hermes Trismegistus and the Origins of Gnosticism." Vigiliae Christianae 46, no. 1 (1992): 1–19. http://dx.doi.org/10.1163/157007292x00223.

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19

Zoller, Robert. "The Hermetica as Ancient Science." Culture and Cosmos 1, no. 02 (1997): 23–34. http://dx.doi.org/10.46472/cc.0201.0211.

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The Corpus Hermeticum1(CH) is a compilation of philosophical, theosophical, mystical and cosmological texts dating, in their present form, from the third-fourth centuries C.E. and attributed, according to tradition, to Hermes Trismegistus. These texts exerted considerable influence upon western philosophers, scientific thinkers and mystics throughout the Middle Ages, especially influencing the Renaissance Neoplatonists. Scholarly discussions of the Hermetica once focused upon this Corpus, which some have felt contains lofty ideals and noble speculations.

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20

Patient, Aida, and Stanton J. Linden. "The Alchemy Reader: From Hermes Trismegistus to Isaac Newton." Sixteenth Century Journal 36, no. 3 (2005): 864. http://dx.doi.org/10.2307/20477519.

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21

VAN LAMOEN, Frank. "Sporen van Hermes Trismegistus in de vroege achttiende eeuw." Spiegel der Letteren 46, no. 3 (2004): 327–40. http://dx.doi.org/10.2143/sdl.46.3.2004781.

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22

Campanelli, Maurizio. "Marsilio Ficino’s portrait of Hermes Trismegistus and its afterlife." Intellectual History Review 29, no. 1 (2019): 53–71. http://dx.doi.org/10.1080/17496977.2019.1546439.

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23

van Bladel, Kevin. "Al-Bīrūnī on Hermetic Forgery." Gnosis: Journal of Gnostic Studies 3, no. 1 (2018): 54–66. http://dx.doi.org/10.1163/2451859x-12340048.

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AbstractIn Central Asia in the early eleventh century, the Chorasmian scholar Abū Rayḥān al-Bīrūnī recognized that the Arabic works attributed to Hermes Trismegistus were inventions of recent centuries falsely written in the name of the ancient sage of legend. He did, however, accept the existence of a historical Hermes and even attempted to establish his chronology. This article presents al-Bīrūnī’s statements about this and contextualizes his view of the Arabic Hermetica as he derived it from Arabic chronographic sources. Al-Bīrūnī’s argument is compared with the celebrated seventeenth-centu

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Principe, Lawrence. "The Alchemy Reader: From Hermes Trismegistus to Isaac Newton (review)." Bulletin of the History of Medicine 79, no. 3 (2005): 571–72. http://dx.doi.org/10.1353/bhm.2005.0126.

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Grislis, Egil. "The Influence of the Renaissance on Richard Hooker." Perichoresis 12, no. 1 (2014): 93–116. http://dx.doi.org/10.2478/perc-2014-0006.

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ABSTRACT Like many writers after the Renaissance, Hooker was influenced by a number of classical and Neo-Platonic texts, especially by Cicero, Seneca, Hermes Trimegistus, and Pseudo-Dionysius. Hooker’s regular allusions to these thinkers help illuminate his own work but also his place within the broader European context and the history of ideas. This paper addresses in turn the reception of Cicero and Seneca in the early Church through the Middle Ages and Renaissance, Hooker’s use of Ciceronian and Senecan ideas, and finally Hooker’s use of Neo-Platonic texts attributed to Hermes Trismegistus

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Da Silva Gamito, José Aristides. "A relação entre Hermetismo e Cristianismo Primitivo: uma análise de crenças herméticas no Evangelho de Tomé." Protestantismo em Revista 45, no. 2 (2020): 124. http://dx.doi.org/10.22351/nepp.v45i2.3587.

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A relação e a possível influência do hermetismo no cristianismo primitivo podem ser verificadas em alusões e em relações intertextuais entre o Evangelho de Tomé e as obras: Corpus Hermeticum e as Definições de Hermes Trismegisto a Asclépio. Este evangelho apócrifo compartilha um material semelhante aos evangelhos canônicos, porém, apresenta as marcas de uma fonte altamente mística e que pode ter sido uma coleção de sentenças herméticas. Neste artigo, discutiremos os temas do autoconhecimento e da ascensão celestial como crenças comuns entre os textos herméticos e o Evangelho de Tomé.

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Bull, Christian H. "Visionary Experience and Ritual Realism in the Ascent of the Discourse on the Eighth and the Ninth (nhc vi,6)." Gnosis: Journal of Gnostic Studies 2, no. 2 (2017): 169–93. http://dx.doi.org/10.1163/2451859x-12340035.

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The Discourse on the Eighth and the Ninth (nhc vi,6) is a dialogue between Hermes Trismegistus and his son, during which they experience visions of the eighth and ninth spheres, above the seven planetary spheres. The paper aims to show that such experiences were not merely literary fiction, but actively pursued and allegedly obtained by those who followed the course of spiritual formation known as the Way of Hermes. A comparison with the Greek and Demotic magical papyri shows that these texts all show signs of “ritual realism,” meaning that correct ritual performance necessarily provides direc

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Matula, Jozef. "De sex rerum principiis. Hermes Trismegistus , Paolo Lucentini , Mark D. Delp." Speculum 83, no. 3 (2008): 709–10. http://dx.doi.org/10.1017/s0038713400014962.

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Bull, Christian H. "Prophesying the Demise of Egyptian Religion in Late Antiquity: The Perfect Discourse and Antoninus in Canopus." Numen 68, no. 2-3 (2021): 180–203. http://dx.doi.org/10.1163/15685276-12341620.

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Abstract When the demise of traditional Egyptian religion took place is much debated. Some scholars have portrayed vibrant cults continuing well beyond the 4th century, embattled by Christianity, whereas others see a marked decline in the late 2nd and early 3rd century, leaving a blank slate for Christianity in the fourth century. The present contribution interprets the apocalyptic prophecy of Hermes Trismegistus in the Perfect Discourse to reflect a priestly insider’s perspective of the decline in temple-cult in the early 3rd century, and its projected catastrophic consequences for Egypt and

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Rocha Parker, Iskander I., and György E. Szönyi. "Classical and Christian Auctoritas in Marsilio Ficino’s preface to the Corpus Hermeticum." Clotho 2, no. 2 (2020): 75–87. http://dx.doi.org/10.4312/clotho.2.2.75-87.

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Marsilio Ficino’s fame as a translator, not least due to his contributions to theology and the development of hermeticism, has already been established by Frances Yates and debated by Wouter Hanegraaff. For each of his translations of Greek texts, Ficino wrote a preface to guide and to manipulate the reader. This paper presents an analysis of the auctoritas in the paratext of the Corpus Hermeticum, analyzing it as a rhetorical device used by Ficino to express his ideas, particularly the role of Hermes Trismegistus. Ficino used his rhetorical skill not only to translate from Greek to Latin but

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Shchepanskyi, Vitalii. "Hermes Trismegistus in cultural and religion space of Slavia Orthodoxa: written tradition." Skhid, no. 2(142) (June 4, 2016): 100–104. http://dx.doi.org/10.21847/1728-9343.2016.2(142).64181.

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Stannish, Steven M. "The Secret History of Hermes Trismegistus: Hermeticism from Ancient to Modern Times." History: Reviews of New Books 35, no. 4 (2007): 149–50. http://dx.doi.org/10.1080/03612759.2007.10527107.

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Paul, Andrea. "Docta religio y pia philosophia en el pensamiento de Marsilio Ficino: las fuentes herméticas y la búsqueda de una concordia." Cuadernos de filosofía, no. 73 (November 1, 2019): 19–30. http://dx.doi.org/10.34096/cf.n73.9714.

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El objetivo del trabajo es doble: por un lado, está dirigido a examinar la reelaboración de la Prisca Theologia por parte de Marsilio Ficino, neoplatónico florentino del siglo XV. Esto es, un saber cuyos orígenes se remontan hasta el Egipto de los faraones y la Persia de Zoroastro. Una tradición milenaria que en su seno contenía las doctrinas de una verdadera pia philosophia. Por otro, pensar la recepción del hermetismo en el pensamiento ficiniano en su intento de generar una concordia entre el cristianismo y el paganismo. Consideramos que en este intento Ficino elabora, en el transcurso de su

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van Oort, Johannes. "Augustine and Hermes Trismegistus: An Inquiry into the Spirituality of Augustine’s ‘Hidden Years’." Journal of Early Christian History 6, no. 2 (2016): 55–76. http://dx.doi.org/10.1080/2222582x.2016.1218998.

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Balmas, Nerina Clerici. "Le Langage Secret De Marc Papillon." Lingvisticæ Investigationes. International Journal of Linguistics and Language Resources 10, no. 2 (1986): 267–74. http://dx.doi.org/10.1075/li.10.2.03bal.

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Justly can we apply the definition of hermetic poetry to the works of Marc Papillon de Lasphrise, both as they mirror a world deeply influenced by the esoteric doctrine of Hermes Trismegistus and because the poet resorts to metabolic devices whose aim is to complicate the message and make communication difficult. In this study we examine a few examples of these metabolic expressions such as specular writing — where the decrypting mechanism can be easily identified — but also devices much more difficult to decipher. In the "Sonnet en langue inconnue" (S. LXXXI in Diverses Poésies) the process i

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Monfasani, John. "Hermes Trismegistus, Rome, and the Myth of Europa: An Unknown Text of Giles of Viterbo." Viator 22 (January 1991): 311–42. http://dx.doi.org/10.1484/j.viator.2.301327.

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Hereward Tilton. "The Secret History of Hermes Trismegistus: Hermeticism from Ancient to Modern Times (review)." Magic, Ritual, and Witchcraft 4, no. 1 (2009): 107–9. http://dx.doi.org/10.1353/mrw.0.0136.

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Hanegraaff, Wouter. "The Secret History of Hermes Trismegistus: Hermeticism from Ancient to Modern Times by Florian Ebeling." Numen 55, no. 5 (2008): 614–19. http://dx.doi.org/10.1163/156852708x338112.

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DeConick, April D. "The Secret History of Hermes Trismegistus: Hermeticism from Ancient to Modern Times - By Florian Ebeling." Religious Studies Review 34, no. 4 (2008): 304–5. http://dx.doi.org/10.1111/j.1748-0922.2008.00324_49.x.

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FREND, W. H. C. "Some North African Turning Points in Christian Apologetics." Journal of Ecclesiastical History 57, no. 1 (2006): 1–15. http://dx.doi.org/10.1017/s0022046905006172.

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Apologetics take their place beside miracles of healing and courage in the face of persecution as an important means of furthering the early Christian mission. In the first two centuries AD, when the popular perception was that Christianity was closely allied to Judaism, the argument from Old Testament prophecy was important. In the third century, however, as the Church gained ground among the educated classes in east and west, the emphasis changed to an attempt to demonstrate the superiority of Christianity over its pagan rivals as a philosophy with a more convincing understanding of the role

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Aghamohammadi, Mehdi. "Silence, an Eye of Knowledge." International Journal of Education and Literacy Studies 5, no. 2 (2017): 20. http://dx.doi.org/10.7575/aiac.ijels.v.5n.2p.20.

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One of the conspicuous features of the twentieth-century West was silence. This idea could be supported by examining reflections of Ludwig Wittgenstein, Fritz Mauthner, John Cage, Samuel Beckett, Ihab Hassan, Franz Kafka, Wassily Kandinsky, Jean-Paul Sartre, Virginia Woolf, Wolfgang Iser, Jacques Derrida, and Pierre Macherey. To me, silence is not a mere theory, but rather a phenomenon from which we can get practical benefits. I believe silence is an eye, eye of knowledge. We can broaden our knowledge of the world through silence. To convey the idea that silence is an eye, I have concocted the

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Porreca, David. "Hermes trismegistus in Thomas of York : a 13th-century witness to the prominence of an ancient sage." Archives d'histoire doctrinale et littéraire du Moyen Âge 72, no. 1 (2005): 147. http://dx.doi.org/10.3917/ahdlm.072.0147.

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Horowitz, Leonard G. "Electrodynamics and 528 Frequency Resonance in Water Science Helps Solve the Mystery in Homeopathy." Homœopathic Links 32, no. 02 (2019): 051–63. http://dx.doi.org/10.1055/s-0039-1683983.

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AbstractScientific advances have increasingly credited water and its messaging capacity to explain many mysteries. Physical-chemical phenomena from genetic functions to intercellular communications have been found to rely on water structuring. Homeopathic researchers now advance related theories including quantum electrodynamics to solve the mystery of this profession's efficacy. Sceptics, however, continue to plague this healing profession. This article examines a generally overlooked foundational feature of water, its structuring and frequency electrodynamics that best explains the mysteriou

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Ryynänen, Sanna. "The painter Meri Genetz and the endless quest for spiritual wisdom." Approaching Religion 11, no. 1 (2021): 156–73. http://dx.doi.org/10.30664/ar.100545.

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Meri Genetz (1885–1943) was a Finnish painter, esotericist, and a spiritual seeker. Around 1925, she began truly dedicating herself to spiritual seeking and started to make notes of her studies in black notebooks. This article will go through four of those notebooks which today offer a vivid picture of Genetz’s seeking between the years 1925 and 1943. In the beginning, Genetz acquainted herself with Gnosticism, Theosophy, and Kabbalah, as well as the works of Christian mystics, such as Emanuel Swedenborg and Jakob Böhme, the writings of, for example, Paracelsus, and texts attributed to the myt

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Audureau, Florian. "Christian H. Bull, The Tradition of Hermes Trismegistus: the Egyptian Priestly Figure as a Teacher of Hellenized Wisdom." Revue de l'histoire des religions, no. 237 (March 1, 2020): 131–34. http://dx.doi.org/10.4000/rhr.10322.

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Van den Kerchove, Anna. "The Tradition of Hermes Trismegistus: The Egyptian Priestly Figure as a Teacher of Hellenized Wisdom, by Christian H. Bull." Aries 20, no. 2 (2020): 273–76. http://dx.doi.org/10.1163/15700593-02002009.

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Ebeling (book author), Florian, and Kevin Van Bladel (review author). "The Secret History of Hermes Trismegistus: Hermeticism from Ancient to Modern Times. Foreword by Jan Assman. Translated by David Lorton." Aestimatio: Critical Reviews in the History of Science 4 (December 21, 2015): 112–18. http://dx.doi.org/10.33137/aestimatio.v4i0.25809.

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SMITH, PAMELA H. "STANTON J. LINDEN (ed.), The Alchemy Reader: From Hermes Trismegistus to Isaac Newton. Cambridge: Cambridge University Press, 2003. Pp. xxv+260. ISBN 0-521-79662-8. £16.95, $24.00 (paperback)." British Journal for the History of Science 38, no. 3 (2005): 363. http://dx.doi.org/10.1017/s0007087405317274.

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Grund, Peter. "Linden, Stanton J. 2003. The Alchemy Reader: From Hermes Trismegistus to Isaac Newton. Cambridge: Cambridge University Press. Hard Back: ISBN 0521 63185 8; £45.00. Paperback: ISBN 0521 00000 9; £16.95." Studia Neophilologica 75, no. 2 (2003): 211–12. http://dx.doi.org/10.1080/00393270310020190.

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Hamilton, A. "Asclepius. De volkomen openbaring van Hermes Trismegistus. Ingeleid, vertaald en toegelicht door G.Quispel. Texts and Studies published by the Bibliotheca Philosophica Hermetica, 6. In de Pelikaan, Amsterdam 1996. 306 pp." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 77, no. 1 (1997): 102. http://dx.doi.org/10.1163/002820397x00108.

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