HERMETICA The Greek Corpus Hermeticum and the Latin Asclepius in a new English translation with notes and introduction Brian P. Copenhaver. Cambridge University Press. 1992. (Reprinted 1997). 320pp.

In the last issue, we had a look at a populist presentation of the philosophical dialogues anciently attributed to Hermes Trismegistus. For those requiring a more detailed, scholarly immersion into the thought of a hero of both the medieval craft and Renaissance Hermetic revival, I can heartily recommend Copenhaver’s new (1992) translation of the extant 16 libelli of the Greek Hermetica, as well as the Latin Asclepius. While French readers have had the benefit of Nock & Festugière’s first-class translation, English readers have generally had to rely on Walter Scott’s somewhat inaccurate ordering of the texts, first published in the 1920s (Scott’s notes are, however, extensive and very useful). Copenhaver’s work is of a very high standard and must now take its place as the standard English text, along with its 177 pages of textual notes.
    The Hermetica have rewarded the study of saints and sages for some 1800 years and possibly longer. Drink deep from a series of crystal-clear visions of Man, the Cosmos and the spiritual nature of life, promulgated in luminous phrases which still carry an immense expressive force. After all, they were traditionally designed to survive deluges of both water and fire! These texts have been revolutionary before and, I believe, may be so again. The words of Hermes sparkle with a determined wisdom and are simply ‘musts’ for serious Freemasons with philosophical and spiritual interests; the spirit which inspired them : both pious and generous.
    Copenhaver’s Introduction is informative enough but seems to have been written by an academician whose concern for impressing his peer-group has been satisfied at the expense of suppressing the very enthusiasm which undoubtedly made him undertake the great work in the first place. God forbid that a modern scholar should declare belief in the substance of his work! Still, let Hermes’ words (whoever wrote them) find their own disciples - like the Ancient Mariner who intuitively knows the one to whom his tale he tells.
    The first known initiate of a non-operative lodge of whom we have any knowledge, Elias Ashmole (1617-1692), called himself the Mercuriophilus Anglicus: the English lover of Hermes. He was not alone. You’re never alone with Hermes beside you.
    Tobias Churton