Asclepius (treatise)

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The Asclepius, also known as the Perfect Discourse (from the Greek Logos teleios), [lower-alpha 1] is a religio-philosophical Hermetic treatise. The original Greek text, which was likely written in Alexandria between 100 CE and 300 CE, [1] is largely lost and only a few fragments remain. However, the full text is extant in an early Latin translation, and fragments from a Coptic translation have also been found among the documents discovered in Nag Hammadi. [2]

Contents

Contents

The text takes the form of a dialogue, set in the sanctuary of an Egyptian temple, between Hermes Trismegistus and three of his students: Asclepius (a grandson of the Greek god and physician Asclepius), Tat, and Hammon. [3]

Legacy

Medieval Latin readers had access to many Hermetic treatises of a 'technical' nature (astrological, alchemical, or magical, often translated from the Arabic). [4] However, the Asclepius was the only Hermetic treatise belonging to the 'religio-philosophical' category that was available in Latin before Marsilio Ficino's (1433–1499) and Lodovico Lazzarelli's (1447–1500) translation of the 17 Greek treatises that constitute the Corpus Hermeticum . [5] During the Middle Ages, the Asclepius was falsely attributed to the Middle Platonist philosopher Apuleius (c.124–after 170). [6]

The text of the Asclepius was used by the philosopher Peter Abelard (1079–1142) and his student Robert of Melun (c.1100–1167) as a means to prove that knowledge of the Trinity was naturally available to pagans. [7] Albertus Magnus (c.1200–1280) praised the idea developed in the Asclepius that the human being forms a link between God and the world, uniting in themselves both the spiritual nature of divine beings and the corporeal nature of the material world. [8]

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References

Notes

  1. Alternative translations of the Greek title include the Perfect Word and the Perfect Teaching, in Latin Sermo perfectus.

Citations

  1. Salaman 2007 , p. 11.
  2. Robinson 1990 , pp. 12–13; Copenhaver 1992 , pp. xliii–xliv. Critical editions of the Latin text in Nock & Festugière 1945–1954 and Stefani 2019; English translations of the Latin in Copenhaver 1992 and Salaman 2007; English translation of the Coptic fragments in Brashler, Dirkse & Parrott 1990.
  3. Hanegraaff 2022 , p. 49.
  4. See, e.g., Burnett 2004; Matton 2004. On the Arabic Hermetica, see Van Bladel 2009.
  5. Copenhaver 1992 , p. xlvii.
  6. Ebeling 2007 , p. 54; Copenhaver 1992 , p. 214.
  7. Ebeling 2007 , p. 54.
  8. Ebeling 2007 , p. 55.

Bibliography

Translations and editions

Secondary literature