The Divine Pymander Of Hermes Mercurius Trismegistus 1884

This Is A New Release Of The Original 1884 Edition.

This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1884 edition. Excerpt: ... HE Greeks applied the name and term of Hermes A Mercurius Trismegistus, so significant and suggestive, certainly to the Egyptian Thoth, as early as the fourth century, B.C. He was believed to be the origin of everything formed or produced by the human mind. He was, therefore, esteemed as the inventor of all the arts and sciences. He was the contriver of the hieroglyphics. Of these there were various kinds. There was a profound system of hieroglyphical rendering, adopted among the Egyptians, the true meaning of which was only known to the higher ranks of the priests. There were other systems of representation by marks or figures which were less reserved, and some of these mysterious signs were fitted, or adapted, for the comprehension of the multitude. Hermes was the prolific and versatile interpreter between nature and man; the repository from which issued all the application of the methods of explaining the phenomena of nature and their uses, perceived by the human mind. In his hands, and through his means, lay the demonstration of the conclusions of reason. The epithet, Trismegistus (orpt DEGREESfyKTroc, or "superlatively" greatest), as applied to Hermes, is of comparatively late origin, and cannot be traced to any author earlier than the second Christian century. Most probably, it arose out of the earlier forms derived by the Greeks from pristine Egyptian sources. But various other explanations of the appellation have been offered, such as that of the author of the "Chronicon Alexandrinum" (47 A.d.), who maintains that it was because Hermes, while maintaining the unity of God, had also asserted the existence of three supreme or greatest powers, that he was called by the Egyptians Trismegistus. This view, which is also adopted by Sui

The Divine Pymander of Hermes Mercurius Trismegistus by 1575?-1650?John Everard, first published in 1884, is a rare manuscript, the original residing in one of the great libraries of the world. This book is a reproduction of that original, which has been scanned and cleaned by state-of-the-art publishing tools for better readability and enhanced appreciation. Restoration Editors' mission is to bring long out of print manuscripts back to life. Some smudges, annotations or unclear text may still exist, due to permanent damage to the original work. We believe the literary significance of the text justifies offering this reproduction, allowing a new generation to appreciate it.

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Alchemists are generally held to be the quirky forefathers of science, blending occultism with metaphysical pursuits. Although many were intelligent and well-intentioned thinkers, the oft-cited goals of alchemy paint these antiquated experiments as wizardry, not scientific investigation. Whether seeking to produce a miraculous panacea or struggling to transmute lead into gold, the alchemists radical goals held little relevance to consequent scientific pursuits. Thus, the temptation is to view the transition from alchemy to modern science as one that discarded fantastic ideas about philosophers stones and magic potions in exchange for modest yet steady results. It has been less noted, however, that the birth of atomic science actually coincided with an efflorescence of occultism and esoteric religion that attached deep significance to questions about the nature of matter and energy. Mark Morrisson challenges the widespread dismissal of alchemy as a largely insignificant historical footnote to science by prying into the revival of alchemy and its influence on the emerging subatomic sciences of the late 19th and early 20th centuries.Morrisson demonstrates its surprising influence on the emerging subatomic sciences of the late 19th and early 20th centuries. Specifically, Morrisson examines the resurfacing of occult circles during this time period and how their interest in alchemical tropes had a substantial and traceable impact upon the science of the day. Modern Alchemy chronicles several encounters between occult conceptions of alchemy and the new science, describing how academic chemists, inspired by the alchemy revival, attempted to transmute the elements; to make gold. Examining scientists publications, correspondence, talks, and laboratory notebooks as well as the writings of occultists, alchemical tomes, and science-fiction stories, he argues that during the birth of modern nuclear physics, the trajectories of science and occultism---so often considered antithetical---briefly merged.