39 Ibid., p. 94.
40 Ibid., p. 95.
41 Frances Yates, The Occult Philosophy in the Elizabethan Age, Routledge & Keagan Paul, London, 1979, p. 22.
42 Cheistopher McIntosh, The Rosicrucians, Samuel Weiser Inc., York Beach, ME, p. 7.
43 Yates, Giordano Bruno and the Hermetic Tradition, p. 112.
44 Ibid., p. 114.
45 Erik Iversen, The Myth of Egypt and its Hieroglyphs in European Tradition, GEC GAD Publishers, Copenhagen, 1961, p. 62.
46 Ibid.
47 Ibid., p. 63.
48 Ibid.
49 Yates, Giordano Bruno and the Hermetic Tradition, p. 115.
50 Ibid., p. 49.
51 Ibid., pp. 49 – 50.
52 For a more detailed narrative, see Bauval, Secret Chamber, p. 163ff.
53 Atallah translation, Oourboros Press, 2002; Pingree translation as informed by Elizabeth Witchall, the Warburg Insititute, Aug. 2001.
54 Yates, Giordano Bruno and the Hermetic Tradition, p. 49.
55 Bauval, Secret Chamber, pp. 168 – 9.
56 Selim Hassan, Excavations at Giza vol. VI – Part I, Government Press, Cairo, 1946, p. 45. Hassan quotes from the Geographical Dictionary ‘Moagam el Buldan’ by Yakut El Hamwi vol. VIII (Cairo Edition), p. 457: ‘To both of them (two pyramids) the Sabian made their pilgrimage.’
57 Yates, Giordano Bruno and the Hermetic Tradition, pp. 211 – 14.
58 Brian P. Copenhaver (trans.), Hermetica: The Greek Corpus Hermeticum and the Latin Asclepius in a New English Translation, with Notes and Introduction, Cambridge University Press, Cambridge, 1995, pp. 81 – 2.
59 Ibid., pp. 82 – 3.
60 Yates, Giordano Bruno and the Hermetic Tradition, p. 55 – 6.
61 Ibid., p. 52.
62 Ibid., p. 56.
63 Copenhaven, op. cit., p. 81.
64 Sir Walter Scott (trans.), Hermetica: The Ancient Greek and Latin Writings Which Contain Religious or Philosophic Teachings Ascribed to Hermes Trismegistus, Shambala, Boston, 1993, excerpt xxiv; pp. 501 – 3.
65 Picatrix, lib. IV, cap. 3; See also Yates, Giordano Bruno and the Hermetic Tradition, p. 54.
66 Yates, Giordano Bruno and the Hermetic Tradition, p. 55.
67 Ibid., p. 128.
68 Ibid., p. 54, footnote 1.
69 John Baines & Jalomir Malek, Cultural Atlas of The World: Ancient Egypt, Stonehenge Press, Alexandria, VA, 1991, p. 127.
CHAPTER NINE: TWO PHOENIXES
1 E. A. Wallis Budge, The Book of the Dead, Arkana, London & New York, 1985, p. 318.
2 Ibid., p. 628.
3 Ibid., pp. 492 – 3.
4 Tobias Churton, The Hermetic Philosophy: A Primer, Sabiot Truchon Books, London, 1998, p. 7.
5 Scott, op. cit., p. 43.
6 Copenhaver, op. cit., p. lix.
7 See discussion in Copenhaver, op. cit., pp. lviii – lix.
8 Churton, op. cit., p. 7.
9 See Chapters Five & Eight.
10 Cited in Yates, Giordano Bruno and the Hermetic Tradition, pp. 55 – 6.
11 R. O. Faulkner (ed.), The Ancient Egyptian Book of the Dead, British Museum Publications, London, 1989, p. 184.
12 R. O. Faulkner (ed.), The Ancient Egyptian Pyramid Texts, Oxford University Press, Oxford, 1969 (Aris and Phillips reprint), p. 101.
13 Cited in Yates, Giordano Bruno and the Hermetic Tradition, p. 394.
14 Faulkner, Pyramid Texts, pp. 240 – 41.
15 The Emerald Tabletof Hermes Trismegistus, Evanescent Press, Layton, California, 1988, p. 4.
16 Faulkner, Book of the Dead, p. 166.
17 Ibid., p. 44.
18 Faulkner, Pyramid Texts, pp. 67 – 8.
19 Ibid., p. 138.
20 Ibid., p. 227.
21 R. O. Faulkner, The Ancient Egyptian Coffin Texts, Aris and Phillips Ltd., Warminster, 1994, vol. I, p. 220.
22 Scott, op. cit., p. 181.
23 Ibid., p. 337.
24 Ibid., pp. 197 – 9.
25 Ibid., p. 241.
26 Ibid., p. 249.
27 For example, see Faulkner, Pyramid Texts, line 748, p. 138.
28 Thomas George Allen (trans.), The Book of the Dead or Going Forth by Day, The Oriental Institute of the University of Chicago, Chicago, 1974, p. 155.
29 Scott, op. cit., p. 123.
30 Ibid., p. 299.
31 Ibid., p. 301.
32 Ibid.
33 Ibid., p. 337.
34 Ibid., p. 305.
35 Ibid., p. 129.
36 Ibid., p. 193.
37 Ibid., p. 335.
38 Ibid.
39 Faulkner, Coffin Texts, vol. I, p. 31, footnote 4; and see Allan W. Shorter, The Egyptian Gods: A Handbook, Routledge & Keegan Paul, London, 1981, pp. 85 & 139.
40 Faulkner, Coffin Texts, vol. I, p. 186.
41 Ibid., vol. I, p. 30.
42 Ibid., vol. II, p. 254.
43 Budge, The Egyptian Heaven and Hell (Book of What is in the Duat), vol. III, p. 125.
44 Budge, The Book of the Dead, p. 298.
45 Faulkner, Pyramid Texts, p. 294.
46 The quoted words are from Yates, Giordano Bruno and the Hermetic Tradition, p. 55.
47 Scott, op. cit., p. 117.
48 Ibid., p. 327.
49 Ibid., p. 351.
50 Ibid., p. 433.
51 Ibid., p. 457.
52 Copenhaver, op. cit., p. 81.
53 Scott, op. cit., p. 429.
54 Ibid., p. 383.
55 Vision of Isaiah, cited in Barber, op. cit., p. 87.
56 For a full discussion and full supporting references, see Bauval & Hancock, Keeper of Genesis (in the US: Message of the Sphinx), p. 134 ff.
57 Budge, The Egyptian Heaven and Hell (Book of What is in the Duat), vol. I, p. 258.
58 Ibid., vol. I, p. 240.
59 Ibid., vol. I, p. 258.
60 Ibid., vol. II, p. 21.
61 Ibid., vol. II, p. 39.
62 Ibid., vol. II, pp. 38 – 9.
63 Scott, op. cit., p. 419.
64 Ibid., p. 307.
65 Ibid., pp. 303 – 5.
66 Ibid., p. 295.
67 Ibid., pp. 301 – 3.
68 Ibid., p. 305.
69 For a full discussion of the concept of Ma'at, see Hancock & Faiia, Heaven's Mirror, p. 68ff.
70 Cited in E. A. E. Reymond, The Mythological Origin of the Egyptian Temple, Manchester University Press, Manchester, 1969, p. 309.
CHAPTER TEN: CITY OF THE GOD-KING
1 Joan Wynne-Thomas, Proud-Voiced Macedonia, Springwood Books, London, 1979, p. 34.
2 Herodotus, The Histories, Penguin Classics, London, 1996, book II, sections 55 – 56.
3 Wynne-Thomas, op. cit., p. 80.
4 Herodotus, op. cit., book II, section 42. It is known that a copy of Herodotus’ Histories was kept by Alexander during his campaigns.
5 E. A. Budge, The Mummy: Funereal Rites & Customs in Ancient Egypt, Senate, London, 1995, p. 64.
6 Ahmed Fakry, Siwa Oasis, American University Press, Cairo, 1982, p. 167.
7 Budge, The Mummy, p. 64.
8 Diodorus, Biblioteca Historica, book I, sections xviii & xx.
9 Robert Bauval, ‘Investigations on the Origin of the Benben Stone: Was It An Iron Meteorite?’ in Discussions in Egyptology, vol. 14, 1989, pp. 5 – 16.
10 Plutarch, Lives, Harvard University Press, Cambridge, MA, 1985, chapter ‘Alexander’.
11 Plutarch, De Iside et Osiride, University of Wales Press, Cardiff, 1970.
12 Jean-Michel Angebert, Les Mystiques du Soleil, Robert Laffont, Paris, 1971, p. 144.
13 Ibid., p. 161.
14 Sydney H. Aufrère, ‘La Couronne d’Isis-Sothis, les Reines du Phare et la Lointaine’ in Egypt, Afrique et Orient, no. 6, Avignon, Septembre 1997, pp. 15 – 18.
15 Plutarch, Lives, chapter ‘Lysander’.
16 Fakhry, op. cit., p. 146.
17 Paul Faure, Alexandre, Fayard, Paris, 1985, p. 146.
18 Aristot
le, Politics, quoted in Agnes Savill, Alexander the Great and His Times, Sterling, New York, 1990, p. 287.
19 Faure, op. cit., pp. 9 & 34. Also Alexandrie IIIe siècle avant J. C., Editions Autrement, Paris, Série Mémoires, no. 19, p. 17.
20 Homer, The Odyssey, quoted in David Hatcher Childress, Lost Cities and Ancient Mysteries of Africa and Arabia, Adventures Unlimited Press, Kempton, IL, 1989, p. 91.
21 Herodotus, op. cit., book II, pp. 111 – 19.
22 Ibid.
23 Ibid. p. 42.
24 E. O. James, Le Culte de La Déesse-Mère, Le Mail, 1989, p. 196 (translated as The Cult of the Mother-Goddess, Thames & Hudson, London, 1960).
25 Sir James George Fraser, The Golden Bough, Wordsworth Editions, Ware, 1993, pp. 383 – 4.
26 Julia Samson, Nefertiti and Cleopatra, Rubicon Press, London, 1985, p. 127.
27 Bernard Mathieu, ‘Le Phare d’Alexandrie’, in Égypte, Afrique et Orient, no. 6, Avignon, September 1997, pp. 9 – 14.
28 E. M. Antoniadi, L’Astronomie égyptienne, Gauthier Villars, Paris, 1934, p. 77.
29 Aufrère, op. cit., p. 15 – 18.
30 Ibid.
31 Ibid.
32 Ibid.
33 Ibid.
34 Baltrušaitis, op. cit., p. 79.
35 Ibid.
36 Faure, op. cit., p. 479.
37 André Bernard, Alexandrie la Grande, Hachette, Paris, 1998, p. 66.
38 Alexandrie IIIe siècle avant J. C., p. 44.
39 Jean-Yves Empereur, Alexandria Rediscovered, British Museum Press, London, 1999, p. 25.
40 Bernard, op. cit., p. 66.
41 Plutarch, Lives, chapter ‘Alexander’.
42 According to Plutarch, for example, the night before Alexander's parents (Phillip of Macedon and his wife, Olympias) consummated their marriage ‘she [Alexander's mother] dreamed that a thunderbolt fell upon her body, which kindled a great fire, whose divided flames dispersed themselves all about, and then were extinguished. And Philip, some time after he was married, dreamt that he sealed up his wife's body with a seal, whose impression, as be fancied, was the figure of a lion. Some of the diviners interpreted this as a warning to Philip to look narrowly to his wife; but Aristander of Telmessus, considering how unusual it was to seal up anything that was empty, assured him the meaning of his dream was that the queen was with child of a boy, who would one day prove as stout and courageous as a lion.’ Astrology was extremely popular in ancient Greece and, especially, in the Macedonian court where Alexander was born. It is little surprise, then, that horoscopic astrology appears to have been created and nurtured in Alexandria. After Alexsander's invasion of Egypt an important school of astrology was established in the city of Alexandria. Here Babylonian and Greek astrology fused with the sky-religion of the Egyptian, and gave rise to type of astrology we know today as horoscopic (the influence of stars and planets on terrestrial matters and the lives of men). Although most of it was written in Greek, the lingua franca of that period, many of the authors were not Greeks but Egyptians. It is th is Alexandrian type of astrology which would form the basis of Greek astrological writings which flourished in later centuries. For more on this, see Nick Campion, Introduction to the History of Astrology, chap. ‘Mesopotamian Astrology’. Also Holden's A History of Horoscopic Astrology and Hand's Chronology of the Astrology of the Middle East and the West by Period.
43 George Hart, A Dictionary of Egyptian Gods and Goddesses, Routledge & Keagan Paul, London, 1988, p. 28
44 Herodotus, op. cit., book III, chapter 28.
45 Hart, op. cit., p. 30.
46 Ibid., p. 29.
47 Quoted from Lewis Spence, Myths & Legends: Egypt, Bracken Books, London, 1985, p. 285.
48 Faure, op. cit., p. 128.
49 Ibid., pp. 139 – 40.
50 Herodotus, op. cit., book II, 42.
51 Auguste Mariette, Le Serapeum de Memphis, Paris, 1858.
52 Alexandrie IIIe siècle avant J. C., p. 45.
53 Bauval, Secret Chamber, p. 47.
54 Patrick Boylan, Thoth, The Hermes of Egypt, Oxford University Press, Oxford, 1922, p. 124.
55 Ibid., p. 94.
56 Bauval, Secret Chamber.
57 Christian Jacq, Magic and Mystery in Ancient Egypt, Souvenir Press, London, 1998, p. 19.
58 Ibid., p. 15.
59 Yates, Giordano Bruno and the Hermetic Tradition, p. 60.
60 Jill Kamel, Coptic Egypt, American University Press, Cairo, 1993, p. 15.
61 Ibid., p. 16.
62 See Alan K. Bowman, Egypt After the Pharaohs, British Museum Press, London, 1986.
63 Ibid.
64 Letter addressed by Hadrian to his brother-in-law, the Consul Servianus, in AD 134. See also Ahmed Osman's very good book on this topic, Out of Egypt: The Roots of Christianity Revealed, Century, London, 1999.
65 Kamel ,op. cit., p. 7.
66 Ibid., p. 8.
67 Ibid.
CHAPTER ELEVEN: THE PROPHET OF HERMES
1 Frances Yates, Astraea: The Imperial Theme in the Sixteenth Century, London, 1975, p. 184.
2 Ibid., p. 83.
3 The Sabaeans (Sabians) of Baghdad (modern Iraq) and Harran (modern Turkey) served as incubators and preservers of the Hermetic texts in the East during the long period that these texts were absent from the West. See discussion in Chapter Eight. Churton, op. cit., p. 31 notes: ‘It is certainly strange that at the very time the Sabians seem to disappear from Baghdad, the Hermetic documents known to us as the Corpus Hermeticum appear in Constantinople after a 500-year interval.’
4 Giordano Bruno, The Expulsion of the Triumphant Beast, translated with introduction and notes by Arthur D. Imerti, Bison Books, University of Nebraska, Lincoln, NE & London, 1992, p. 4.
5 Ibid., p. 5.
6 Ibid., pp. 5 – 6.
7 Ibid., p. 6.
8 Ibid.
9 Frances Yates, The Art of Memory, Pimlico Press, London, 1996, p. 197.
10 Ibid., p. 198.
11 Yates, Giordano Bruno and the Hermetic Tradition, p. 203.
12 Ibid.
13 Yates, Art ofMemory, pp. 212 – 20; See also Yates, Giordano Bruno and the Hermetic Tradition, pp. 197 – 9.
14 Hermann Kesten, Copernicus and His World, Roy Publishers, New York, p. 330.
15 Yates, Giordano Bruno and the Hermetic Tradition, p. 204.
16 Ibid.
17 Ibid.
18 Giordano Bruno, La Cena de le ceneri, 1584, dial. 4; See also Yates, Giordano Bruno and the Hermetic Tradition, p. 207.
19 Bruno, op. cit., dial. 5.
20 Yates, Giordano Bruno and the Hermetic Tradition, p. 209.
21 Cited in Frances Yates, Giordano Bruno and the Hermetic Tradition, p. 219.
22 Ibid., p. 215.
23 Ibid.
24 Ibid.
25 Bruno, Spaccio della Bestia Trionfante, 1584, dial. 3; See also Yates, Giordano Bruno and the Hermetic Tradition, p. 213.
26 Yates, Giordano Bruno and the Hermetic Tradition, p. 223.
27 Ibid., p. 215.
28 Ibid.
29 Ibid., p. 216.
30 Kore Kosmou, 48; see also Scott, op. cit., p. 485.
31 Bruno, Spaccio, dial. 1; Yates, Giordano Bruno and the Hermetic Tradition, pp. 231 – 2.
32 Yates, Giordano Bruno and the Hermetic Tradition, p. 232.
33 The Corpus Hermeticum, Asclepius, 27. See Scott, op. cit., p. 361; see also Copenhaver, op. cit., p. 83.
34 Documenti della via di Giordano Bruno, a curia di Vincenzo Spamanato, Florence, p. 44; see also Yates, Giordano Bruno and the Hermetic Tradition, p. 233.
35 Dorothea Waley Singer, Giordano Bruno, His Life and Thoughts, Henry Schuman, New York, 1950, chapter 7.
36 Giordano Bruno, De Monade Numero e Figura, Frankfort, 1591.
37 Yates, Giordano Bruno and the Hermetic Tradition, pp. 273 – 4.
38 Ibid., p. 360.
CHAPTER TWELVE: ENVISIONING THE HERMETIC CITY
1 John M. Headley, Tommaso Cam
panella and the Transformation of the World, Princeton University Press, Princeton, 1997, p. 26.
2 Ibid., p. 29.
3 Ibid., p. 30.
4 Ibid., pp. 30 – 32.
5 Which was then, to complicate matters, under the control of Spain.
6 Cited in Headley, op. cit., pp. 34 – 5.
7 Cited in Ibid., p. 40.
8 Ibid., p. 36.
9 Ibid.
10 Ibid., p. 38.
11 Ibid., p. 3: ‘… an effort to establish an ideal state, a democratic/theocratic republic as harbinger of a new aeon.’
12 See Chapter Two.
13 Cited in Headley, op. cit., p. 39. (Emphasis added.)
14 Ibid., p. 37.
15 Ibid., p. 38.
16 Ibid., pp. 38 – 9.
17 Ibid., p. 45 – 7.
18 Ibid., p. 47.
19 Ibid., p. 3.
20 Ibid., pp. 47 – 8.
21 Ibid., p. 3.
22 Ibid., pp. 47 – 8.
23 Ibid., p. 53.
24 Ibid.
25 Ibid., pp. 114 – 17.
26 Yates, Giordano Bruno and the Hermetic Tradition, p. 342.
27 Duché, op. cit., p. 66.
28 Ibid.
29 Ibid., p. 76
30 Grand Larousse Encyclopédique, vol. 2, p. 598; see also Jean Meyer, La Naissance de Louis XIV, Editions Complexe, 1989, pp. 12 – 13. In recent years some historians have attempted to attribute some sort of ‘messianic’ origin to the Merovingian lineage through various convoluted mystical links, involving among these a legendary Frankish king called Pharamond (c. AD 420), Mary Magdalena, the ‘Holy Grail’ and the small town of Rennes-le-Château (see M. Baigent, H. Lincoln & R. Leigh, The Holy Blood and the Holy Grail, Corgi, London, 1983; also L. Gardner, Bloodline of the Holy Grail, Element Books, Shaftesbury, 1996.
31 Ian Shaw & Paul Nicholson, British Museum Dictionary of Ancient Egypt, Book Club Associates, London, 1995, pp. 51 & 247.
32 Baltrušaitis, op. cit., pp. 86 – 93.
33 Duché, op. cit., p. 77.
34 Meyer, op. cit., p. 108.
35 Yates, Giordano Bruno and the Hermetic Tradition, p. 390.
36 Meyer, op. cit., p. 103.
37 Frances Yates, in ‘Considérations de Bruno et de Campanella sur la monarchie française’, Actes du Congrès Leonardo de Vinci, Études d’Art, no. 8, 9 & 10, Paris-Alger, 1954, p. 12
38 François Bluché, Louis XIV, Fayard, Paris, 1986, p. 29; also Duché, op. cit., p. 90.
39 Meyer, op. cit., p. 112.
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