By Clement Salaman
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Extra resources for Asclepius: The Perfect Discourse of Hermes Trismegistus
51. 55. Acts 17:34. 56. Dionysius, Mystical Theology, 2-3. 57. Ibid. 58. Dionysius, Celestial Hierarchy, 3,2. 59. For the account of Hermes’ reputation in the Middle Ages I am much indebted to Paolo Lucentini’s excellent article ‘Hermes Trismegistus, II: Middle Ages’, in the Dictionary of Gnosis and Western Esotericism. 60. For this information I am indebted to Dr Joseph Milne. 61. Meister Eckhart’s Selected Writings, tr. Oliver Davies, p. xviii. 62. Lucentini, op. cit. 63. M. Counet, ‘Nicholas of Cusa’, Dictionary of Gnosis and Western Esotericism.
From all the heavenly bodies just referred to, of which the same God is the ruler, continual influences are borne throughout the cosmos and throughout all ensouled classes and individual forms, because this is the nature of the cosmos. The cosmos has been prepared by God as a receptacle for forms of all kinds. Nature, then, impresses forms on matter by means of the four elements, and leads all things to heaven so that they will be pleasing in the sight of God. 55 Asclepius Archetypes* and individual forms  ‘All beings dependent on the world above are divided into individual forms, as I am going to explain.
Many of these ideas we are more accustomed to associate with the East, and with India in particular. Some of them are in fact extraordinarily ancient and formative to our civilisation. We may respond to them more easily through our own tradition than when we receive them through a different culture. Nowhere do we hear these ideas more concisely or more powerfully than in the writings attributed to Hermes Trismegistus. Perhaps this is the true legacy of Ancient Egypt. Conclusion Although belief in the extreme antiquity of these texts had been demolished by Casaubon, they were still respected by some for the power of their content.