Magnum miraculum est homo. The phenomenon of man in asclepius sive dialogus hermetis trismegisti

institutiones (304-313). The eighth book (415-416) of the De civitate Dei offers the other chronological extreme” (Parri 2005, 15, transl. K.P.). Both texts, the Greek and the Latin one, are also discussed by Reitzenstein (Reitzenstein 1904, 393-411). According to Scott, the Asclepius “has been made up putting together three distinct and unconnected documents… : ‘ Asclepius I ( De homine )’, ‘ Asclepius II ( De origine mali )’ and ‘ Asclepius III ( De cultu deorum )’ – and adding a ‘prologus’ and an ‘epilogus’” (Scott 1924, 51). Zielinski distinguished four parts in Asklepios , namely chapters 1-14; 14-27; 27-37; 37-41 (Zielinski 1905, 321372). According to Fowden, “the Asclepius is a compilation of materials from various sources, loosely linked together” (Fowden 1993, 38). Ferguson expresses a similar opinion in his Introduction to Scott’s Hermetica (Scott 1936, XXVII). However, Parri has a different opinion: “the Asclepius is not a compilation, it is not an anthology, it is not a compendium, but it is within the hermeticism the autonomous and complete proposal of a single author. … In fact, the Hermetic doctrine presents itself as a revealed mystery. According to this premise, it is not possible to look for a style in the construction of the text that follows the methods and structure of a rational investigation” (Parri 2005, 20). See also: Hunink 1996, 288-299; Siniscaldo 1966-67, 83-116. Scarpi 2014, 650-651.

² Reitzenstein compares Asclepius to mysterial religion and believes that it presents a kind of initiation resembling initiations characteristic of ancient mysteries (Reitzenstein 1927, 242-243). Scott holds a contrary opinion and does not detect a mysterial initiation in this piece of work. According to Scott, Asclepius is simply a philosophical treatise which propagates the philosophy of Hermeticism: “religious or philosophic teachings ascribed to Hermes Trismegistus” which are “the modification of a fundamentally Platonic system of thought by an intermixture of Stoic physics” (Scott 1993, 1; 53). However, Scott adds that “some at least of the Hermetic writers felt themselves to be inspired by God” (Scott 1924, 7). Similarly, Broek writes that “In a number of specific Hermetic writings the influence of Greek philosophical ideas is very conspicuous (Broek 1998, 5). But then he adds: “But then one is missing the point, for the central concern of these writings is not philosophical but religious. Their authors were convinced that, in the end, it is not philosophical reasoning but divine revelation that leads to the truth. The philosophical Hermetica teach a way by which the soul can ascend to the divine realm above the sphere of the fixed stars from which it has originally come down. There it mingles with the divine powers, comes to see, that is, to know God, which means to become absorbed in God. This deification will be fully attained after death when the soul ascends to God, but it can also be an inner experience during this earthly life, at the end of a process of Hermetic instruction culminating in mystical initiation” (Broek 1998, 5-6). Moreschini, although he does not fully agree with Reitzenstein, also claims that, after all, Asclepius is a revelation, offering Gnosis to the initiated, but at the same time it is a theosophical treatise (Moreschini 1985, 117, 118; Mo-reschini 2000, 156). The novelty of it consists in the optimistic vision of human destiny (Moreschini 1985, 85; Moreschini 2000, 123). Sfamenti Gasparro holds a similar opinion that Hermetic writings contain a kind of philosophical-religious revelation. She interprets the first treatise from Corpus Hermeticum , namely Poimandres , in the same way – as a revelation (Sfamenti Gasparro 1995, 107-138; see also: Sfameni Gasparro 2018, 111-139). Yates

The sheer understanding of philosophy in the Asclepius creates the atmosphere that would be suitable for revelations and initiations. The philosophy itself is defined by Hermes Trismegistus in a rather noncomplicated way as “holy religion” ( in cognoscenda divinitate frequens obtutus et sancta religio ): “Speaking as a prophet, I will tell you that after us will remain none of that simple regard for philosophy found only in the continuing reflection and holy reverence by which one must recognize divinity” ( Asclepius , XII).³

A little further on, Hermes alludes to this by saying: “To adore the godhead with simple mind and soul and to honor his works, also to give thanks to god's will (which alone is completely filled with good), this is a philosophy unprofaned by relentlessly curious thinking” ( Asclepius , XIV).⁴

It can be said that Hermes made philosophy equal not to religion or religious cult but instead to spirituality,5 or more precisely, with spirituality, the essential elements of which are the contemplation of the harmony of the universe and spiritual communion with God the Creator (Asclepius, XIII).6 The aim of philosophy comes to a similar conclusion that Hermetic treatises, and particularly the motifs of the mental contemplation of the world and illumination present in them, can be compared to some sort of philosophical world religion, a purely mental religion that does without temples and religious rites. (Yates 2002, 4-5). See also: Pawłowski 2023, 73-89.

understood in such a way is not knowledge itself, but rather man’s spiritual transformation and rebirth (Asclepius, XI; XXIX).7 This is the context in which also theoretical issues, including anthropological and theological ones, shall be pondered over. The main tool of this philosophy is not constituted by theoretical delving (although, in fact, it may also prove meaningful), but contemplation and spiritual sensations connected with it. Contemplation enables people mainly “to know them-selves”8, what is one of the most important objectives of this philosophy (Asclepius, XIII).9 However, understanding in purely cognitive sense is not an end in itself, and in that regard Hermes’ message is utterly clear. Man’s spiritual and moral transformation, that is “rebirth”10, closely connected with understanding, is of far greater importance. This very “rebirth” is the crucial objective of Hermetic philosophy. It is at the same time the key (ground-breaking) moment in the spiritual life of the follower of the philosophy of Hermeticism, for only then can he see beyond all that is material, look with the eyes of his heart (cf. C.H. IV 11) or mind (C.H. V 2) into the spiritual dimension of the nature and the whole world. At that moment he can fully “get to know himself”, and in this way comprehend the meaning and mystery of his own (human) existence. Only spiritual “rebirth” enables that. The importance of “rebirth” in Hermeticism is particularly strongly emphasized in treatise XIII of Corpus Hermeticum (C.H. XIII, 9-10). Both rebirth and learning the meaning of human existence are possible only by means of divine illumination. In chapter XXXII of Asclepius Hermes Trismegistus implies quite clearly that he has gained such illu-mination.11 There is one more significant element of Hermetic Philosophy connected with it – mysteriousness and silence (Asclepius, I).12 What is most precious in this philosophy, is experienced in “holy silence”. The mystery of human existence cannot be cognized or expressed with a brain, in a verbal discourse. It can only be experienced, just as everything that truly gives human life some deeper meaning. In short, the philosophy of Hermeticism cannot be learnt. The only path leading to it are initiations (cf. C.H. V 1).

Therefore, it can be stated that Hermes Trismegistus’ philosophy shows some qualities of initiation characteristic of mysteries of those times¹³, but also of the philosophy of the Platonism (the Middle Platonism), which was in full bloom in approximately the same time as Hermeticism.¹⁴ Besides, it is a characteristic feature of all books of Corpus Hermeticum , which can be treated as a means of conveying “a revelation” of a kind (“revelation” understood in Hermetic categories, of course).¹⁵ The essence of Hermetic initiation resides in experiencing the mystery of God and his fatherly love.¹⁶ God it the ultimate goal of Hermetic initiations (Cf. C.H. I, 26). Getting to know God leads to man’s ultimate salvation, (Cf. C.H. X, 15) for man is born to God and created in his image ( Asclepius , X).¹⁷

The phenomenon of man

This utterly “unscientific” notion of philosophy as the “holy religion” includes an equally “unscientific” anthropology by Hermes Trismegistus.¹⁸ It contains, just as his understanding of philosophy, certain Platonic motifs, present in Apuleius’ writings. In Asclepius Trismegistus eulogizes over man acknowledging him as a great miracle ( magnum miraculum ), a creature worthy of the highest reverence and glory ( animal adorandum atque honorandum ):

“Because of this, Asclepius, a human being is a great wonder, a living thing to be worshipped and honored: for he changes his nature into a god's, as if he were a god; he knows the demonic kind inasmuch as he recognizes that he originated among them; he despises the part of him that is human nature, having put his trust in the divinity of his other part. How much happier is the blend of human nature! Conjoined to the gods by a kindred divinity, he despises inwardly that part of him in which he is earthly. All others he draws close to him in a bond of affection, recognizing his relation to them by heaven's disposition. He looks up to heaven. He has been put in the happier place of middle status so that he might cherish those beneath him and be cherished by those above him. He cultivates the earth; he swiftly mixes into the elements; he plumbs the depths of the sea in the keenness of his mind. Everything is permitted him: heaven itself seems not too high, for he measures it in his clever thinking as if it were nearby. No misty air dims the concentration of his thought; no thick earth obstructs his work; no abysmal deep of water blocks his lofty view. He is everything, and he is everywhere” ( Asclepius , VI).¹⁹

This text recalls Apuleius who elevated a man in a similar (although less profuse) way in the De Platone et eius dogmate. However, in the De deo Socratis he was rather critical of man (this time from a moral point of view).²⁰

People owe their excellence to their double, spiritual-physical nature, thanks to which they can commune both with purely physical earthly creatures, as well as purely spiritual heavenly gods. Men were created twofold by God Supreme so that they were up to the twofold task he assigned to them. One part of the task was to care for and rule over physical creatures, lower in rank than men.21 The other – to worship God (Asclepius, VIII, IX, X, XI). Man was sufficiently trained by the Maker to fulfil both parts of the task. A man is the image of God Supreme (yet second in rank, since the first place is occupied by the world which, similarly to man, embodies God as well). Thanks to his hard work on earth he takes part in the divine act of creation:

“The master of eternity is the first God, the world is second, mankind is third. God is maker of the world and all it contains, governing all things along with mankind, who governs what is composite. Taking responsibility for the whole of this – the proper concern of his attentiveness - mankind brings it about that he and the world are ornaments to one another so that, on account of mankind's divine composition, it seems right to call him a well-ordered world, though kosmos in Greek would be better” ( Asclepius , X).²²

What is more, similarly to Creator God, man created gods. And he created them in his image (what makes him alike God): “Always mindful of its nature and origin, humanity persists in imitating divinity, representing its gods in semblance of its own features, just as the father and master made his gods eternal to resemble him” ( Asclepius , XXIII).²³

Admittedly, the gods created by man have the form of statues, nevertheless, they possess real divine power: they can tell the future, prophesize, and heal (cf. Asclepius , XXIII-XXIV and XXXVII-XXXVIII).

Men were created as spiritual-physical creatures. They are mortal in their physical structure. Trismegistus defines death as a decomposition of body and the cessation of bodily functions:

“Death results from the disintegration of a body worn out with work, after the time has passed when the body's members fit into a single mechanism with vital functions. The body dies, in fact, when it can no longer support a person's vital processes. This is death, then: the body's disintegration and the extinction of bodily consciousness. Worrying about it is pointless” ( Asclepius , XXVII).²⁴

In their spiritual structures, people are immortal. This is where Hermes Trisme-gistus’ anthropology and eschatology, supported by the study of the migration of souls (see: Asclepius , XII)²⁵, have their point of convergence (see: Asclepius , XXVIIIXXIX and XI and XII). Certain well-known Platonic motifs can be found therein as well (cf. Plato, Gorgias , 523 A–527 E; Phaedo , 80 C–84 B; 107 A–115 A; Republic , 614 B–621 D), however, Trismegistus’ disquisition is not as rich and vivid as Platonic eschatological myths, treated by Plato himself as didactic and moral parables (Plato, Gorgias , 523 A). According to Trismegistus, every man after his death will be judged by the highest demon and will receive a proper sentence – either eternal purgatory somewhere between heaven and earth, or admission to the heavens ( Asclepius , XXVIII-XXIX). In chapter XII Trismegistus sentences wicked souls to renewed incarnations ( Asclepius , XII). The factor deciding on soul’s destiny after it leaves a mortal body is its moral condition. Similarly, in chapter XXVIII:

The image portrayed here by Trismegistus is rather terrifying, yet still to a far lesser extent than Plato’s eschatological visions.²⁷ It cannot be ruled out, however, that the terror depicted in this image makes for a peculiar incentive to moral improvement, the more effective, the more expressive as a message and impact on the recipients (similarly, Plato’s abovementioned eschatological myths can be interpreted in didactic-moral convention as a kind of parables²⁸, and they are usually located in ethical contexts, just as in the Gorgias (523 A–527 A) or the Republic (614 B–621 D)²⁹, or in the context of a discourse on soul, as in the Phaedo (107 D–115 A). Trismegistus’ conclusion seems to support this idea: “To escape this snare, let us recognize what we must fear, dread, and avoid. After they have done wrong, the unbelievers will be forced to believe, not by words but by example, not threats but real suffering of punishment” ( Asclepius , XXVIII).³⁰

Regardless of the didactic message behind Hermes’ eschatological vision, its thesis on man’s moral responsibility remains in good standing. The fate of people who do not qualify for heavens is not clear in Hermes’ eschatology. As this is what he states (in chapter XII): “For the unfaithful it goes differently: return to heaven is denied them, and a vile migration unworthy of a holy soul puts them in other bodies” ( Asclepius , XII).³¹

In other words, they will be cast back into the circle of reincarnations, known from beliefs not restricted solely to Orphic ones. It is hard to affirm whether the abovementioned agonies, that await the wicked between heaven and earth after their bodies perish, are this “vile migration” ( foeda migratio ). It is not entirely clear. What one can be sure about, though, is that “those who piously subordinate their lives to God and live to help the world” will get their deserved “prize” ( Asclepius , XII).³² And the reward must be truly grand. Hermes Trismegistus speaks about it as following:

“Therefore, given that mankind was made and shaped in this way and that the supreme god appointed him to such duty and service, if he observes the worldly order in an orderly way, if he adores God faithfully, complying duly and worthily with god's will in both its aspects, with what prize do you believe such a being should be presented? (Seeing that the world is god's work, one who attentively preserves and enriches its beauty conjoins his own work with god's will when, lending his body in daily work and care, he arranges the scene formed by god's divine intention.) Is it not the prize our parents had, the one we wish - in most faithful prayer – may be presented to us as well if it be agreeable to divine fidelity: the prize, that is, of discharge and release from worldly custody, of losing the bonds of mortality so that god may restore us, pure and holy, to the nature of our higher part, to the divine?” ( Asclepius , XI).³³

Therefore, this dream and longed-for land of eternal happiness are the divine spheres where God resides. In order to enter it, one needs to be holy and pure. Thus, it is required of a soul to be purified. The purification – as it has been already stated herein – is reached through philosophy and “contemplating the divine” ( Asclepius , XI).³⁴ This enables the soul to feel elevated above the carnal matters ( Asclepius , XII). For holiness and goodness, which consist in restraint and separation from physical lust, are a measure of a man ( Asclepius , XI). Unabatedly, philosophical contemplation, mentioned above, remains the leading motif. It is the driving force of man’s moral conversion – in the perspective of immortal issues, worldly things are brought back to their proper status and become what they are supposed to be out of their nature, and this is what the elevated spiritual condition consists in: “When he has seen the light of reason as if with his eyes, every good person is enlightened by fidelity, reverence, wisdom, worship and respect for god, and the confidence of his belief puts him as far from humanity as the sun outshines the stars” ( Asclepius , XXIX).³⁵

Contrary to appearances, Hermes does not depreciate corporality, he only positions it appropriately and thereby ennobles. Maybe even boosts its value and sublimates its natural procreation power possessed by all living beings, including God.36 In Trismegistus’ vision, the eroticism connected with the sphere of sex and procreation takes on the proportions of both noble and enchanting mysteries of love. This is how Hermes Trismegistus expresses this thought:

“I say that sensation and growth are also in the nature of things, that the world contains growth within it and preserves all that have come to be. For each sex is full of fecundity, and the linking of the two or, more accurately, their union is incomprehensible. If you call it Cupid or Venus or both, you will be correct. Grasp this in your mind as truer and plainer than anything else: that God, this master of the whole of nature, devised and granted to all things this mystery of procreation unto eternity, in which arose the greatest affection, pleasure, gaiety, desire and love divine. One should explain how great is the force and compulsion of this mystery, were it not that each individual already knows from contemplation and inward consciousness. For if you take note of that final moment to which we come after constant rubbing when each of the two natures pours its issue into the other and one hungrily snatches (love) from the other and buries it deeper, finally at that moment from the common coupling females gain the potency of males and males are exhausted with the lethargy of females. Therefore, the act of this mystery, so sweet and vital, is done in secret so that the divinity that arises in both natures from the sexual coupling should not be forced to feel the shame that would come from the laughter of the ignorant if it happened in public or, much worse, if it were open to the sight of irreverent people” ( Asclepius , XXI).³⁷

Evil in moral sense

The problem of evil is incorporated into the anthropological issues developed by Hermes Trismegistus in the Asclepius. The point is that there are few good, pious people, as claimed by Trismegistus. So few they can be easily counted.38 This, generally trivial, statement made by Hermes does not surprise. What does surprise, however, is the description of reasons for people falling into evil. According to Hermes, moral evil buds in human souls due to the lack of reason and metaphysical knowledge of things existing around people in the world (defectu prudentiae scien-tiaeque rerum omnium, quae sunt):

“The reverent are not many, in any case, no more than a few whose number in the world can be counted, whence it happens that evil remains in the many because they lack wisdom and knowledge of all the things that are. Scorn for the vices of the whole world – and a cure for those vices – comes from understanding the divine plan upon which all things have been based. But when ignorance and folly persist, all vices thrive and wound the soul with incurable disorders. Tainted and corrupted by them, the soul grows inflamed as if poisoned – except the souls of those who have the sovereign remedy of learning and understanding” ( Asclepius , XXII).³⁹

This is an extremely interesting and at the same time accurate diagnosis, obviously in the context of Trismegistus’ philosophy. In other words, people’s moral condition depends on their self-awareness. Being aware of oneself and the world around, and, most importantly, understanding one’s own status in this world, makes the decisive impact on one’s whole life. What defines people in ethical sense is not their material or social status, but their self-awareness. This is a thesis to which subscribes the entirety of Platonic ethics and anthropology, saying the proper creator of man, in moral sense, and his whole life, is his self-awareness and spirituality. It is also perfectly inscribed in Socratic-Platonic pedagogy, having at its core the conviction of man’s ability to moral development, and, at the same time, pedagogic work. Besides, Platonism had its Renaissance at the same time as Hermeticism. Platonic ethics revives with it, and its principal ethical motto, and at the same time the most creatively affecting moral ideal, is the ideal of “likeness to God” (“homoiosis theo”) and “follow God” (“hepu theo”) which replace “follow nature”, the ideal of the Stoic and Epicurean moralists of the Hellenistic era.40 In this way, the ethics regains its spiritual foundation. As can be seen, these motifs, proclaimed by all Platonists, are present in Hermes Trismegistus’ revelation as well.

While Hermes is discoursing upon anthropology and eschatology, the main character of the dialogue, Asclepius, notices that such (Hermes’) anthropological and eschatological conceptions are of little interest to people. Most of them do not believe in conceptions of such kind, whereas some even ridicule them. Asclepius explains that the reasons for that is that people are too attached to the physical sides of life what makes them indifferent towards spiritual matters. That is why they are unable to commit themselves to the type of philosophy focused on spiritual issues ( Asclepius , XII). Asclepius’ reflection seems to be the proof that the author of the Asclepius reckoned quite hard-headedly the chances of Hermes Trisme-gistus’ teachings becoming successful. Hermeticism, for scientific reasons fairly interesting as a spiritual phenomenon, was a truly elitist current.⁴¹

The sources of evil in the world

Hermes takes up the difficult topic of the sources of evil in the world. It might be a trace of discussions held on the matter. Naturally, the age-old question still rankling people and somewhat intended for Creator God to answer had to arise at this point: non poterat deus incidere atque avertere a rerum natura malitiam? ( Asclepius , XVI).⁴²

Neither in Hermetic nor in Middle Platonic circles was there anybody having doubts about the materiality of things being the dwelling of evil – matter was considered the seedbed for all erosion, including moral erosion blamed on soul as its active generator. The only doubt could be encapsulated in the question: “ non po-terat deus …? ” Platonists used to answer assuredly: the problem of evil is not connected to metaphysics; it is a purely moral issue since soul emerges as the only area of influence here. They used to say bluntly: evil is nothing else but the disease of soul. Hermes Trismegistus, however, did not show such confidence. He may have been aware of the concepts of Gnostics who did not hesitate to recognize evil running rampant in the world as being enrooted in something person-like, in some malevolent constructor or demiurge of this world. Nevertheless, he does not propound this Gnostic and anti-Platonic doctrine in his lecture.⁴³ Moreover, his Creator God has distinctive features of a Platonic Demiurge. Evil, as in Platonic ethics, is the condition of a human soul. All the same, the problem of the origins of evil remains unsolved, while the thesis that matter is the dwelling of evil is maintained ( sicuti enim in natura materiae qualitas fecunda est, sic et malignitatis eadem est aeque fecunda ): “Just as there is a fertile quality in the nature of matter, so also is the same matter equally fertile malice” ( Asclepius , XV).⁴⁴

Evil can penetrate soul because of the latter being in contact with material body which can be the carrier of evil due to its very materiality. For all that, when man’s natural needs, mainly physical ones, are not satisfied, when they go beyond any limits and possess the soul, only then does the evil appear in it. Hermes does not answer the question whether God could have rooted out evil from the world. He claims, however, that man was given by Creator God a fine weapon against evil aiming at possessing his soul. This weapon is man’s intellect and his whole mental sphere:

“Acting as reasonably as possible, the supreme god took care to provide against evil when he deigned to endow human minds with consciousness, learning and understanding, for it is these gifts alone, by which we surpass other living things, that enable us to avoid the tricks, snares and vices of evil. He that avoids them on sight, before they entangle him, that person has been fortified by divine understanding and foresight, for the foundation of learning resides in the highest good” (Asclepius, XVI).45

The mind, finding out what impact evil makes on a soul, teaches it how to overcome this evil and therefore proves to be man’s biggest blessing. Human being is the only creature on earth enjoying such a great endowment ( Asclepius , XXXII).⁴⁶