Besides the History of Witchery, I’m also interested in theology. One theologian in particular, an Elizabethan-era guy by the name of Richard Hooker, has caught my attention lately. He wrote a book called Laws of Ecclesiastical Polity as an answer to Puritans who thought the Church of England’s style of church government—its ecclesiastical polity—was unbiblical and therefore evidence of high rebellion, and a good reason not to submit to church authority.
Hooker’s response starts by examining what laws are and where they come from in the first place—not just laws the government enforces, but laws of nature, universal moral laws, and the laws given in the Bible. His major point is that the Bible doesn’t have the answers to every question, and isn’t meant to. God gave us the ability to reason, and commanded us to grow in wisdom, and so we are therefore not only allowed, but expected to use our judgment on any number of issues where the Bible doesn’t give a clear answer. For his purposes that means church government, but principles he expounds can be applied to many other issues. I highly recommend the modernized version I have been reading. Language has, after all, changed since the time of Shakespeare.
But the reason I bring this up is that I was surprised to find that Richard Hooker was familiar with one of the big names in the history of witchery: Hermes Trismegistus.
Hermes, also known as Mercury, was the Greco-Roman god of many things, magic among them. He is sometimes identified with the Egyptian god Thoth and the Norse god Odin. Some later Jewish and Christian authors identified him with the Old Testament saint Enoch, who “walked with God and was not, for God took him.” In post-Biblical legends, he is supposed to have been a particularly holy man who was therefore given quite a bit of wisdom, which he then passed on to his sons. In more occult readings of this story, this means secret, magical wisdom which only initiates have access to.
The Corpus Hermeticum is the body of work attributed to this figure, referred to by readers of the work as “Hermes Trismegistus.” The philosophy contained in these books inspired a lot of more high-class, mystical and ceremonial magic in the later medieval period and beyond. One of the more recent magical societies, the Hermetic Order of the Golden Dawn, draws inspiration from him, as do other modern practitioners.
So imagine my surprise when I found this inspirer of magicians referenced in the very respectable book of a quite orthodox theologian. Of course, any confusion is quickly cleared up when one pays attention to how Richard Hooker references Hermes.
The first reference in Book I comes as Hooker is arguing that God does everything according to a plan, a sort of law He has established for Himself. Having stated his case, and before he dives into Biblical proofs, he asserts that “Even wise and learned pagans” agree on this point. He cites Homer, Anaxagoras, Plato, and the Stoics. In the midst of this cavalcade of wise pagans, he cites Hermes Trismegistus:
“…and Hermes Trismegistus admits the same when he says that the demiurge made all the world, not by hands, but by reason.”
Below, the editors note the passage he is citing. They use the Mead translation, which is as follows:
“With Reason… not with hands, did the World-maker make the universal World.”
In my version, which is much older, it goes:
“The Workman made this Universal World, not with his Hands, but his Word.”
If, as I suspect, the underlying Greek word for Reason/Word is “logos,” then not only do the differing translations make sense, but there may be some additional, probably intentional, Christological significance to the statement. The passage comes from verse one of what their translation calls “The Cup or Monad,” and what mine calls “His Crater or Monas,” which is the twelfth book of the Corpus Hermeticum.
The other reference in Book I of the Laws also cites Hermes as a wise pagan who recognizes a Biblical truth. That, I think, is a sensible use of such mystic texts. When they get things right, there is no harm in acknowledging it, but they are not authorities on par with Scripture. This does imply that pagan thinkers, even magical ones, can obtain a certain degree of truth through natural reason alone, and that was exactly Hooker’s point. Reason is a gift from God, and though it won’t get you everywhere you need to go, it is often quite a reliable guide, even in theological issues.
Beyond this theological point, Hooker’s use of Hermes also extends our picture of the influence of magicians on the modern world. Note only were scientists often dabblers in mystical realms, at least one major theologian of the Church of England was familiar with one of the more influential magical works in history. I don’t read enough footnoted early modern theologians to promise I’ll follow this thread, but as I continue to make my way through Hooker’s Laws I’ll certainly make note of any future references to Hermes or his ilk here.
 Hooker, Richard. W. Bradford Littlejohn, Brian Marr, and Bradley Belschner, editors. Divine Law and Human Nature: Book I of Hooker’s Laws: A Modernization. Lincoln, Nebraska: The Davenant Trust, 2017. Pg. 6.
 They cite it as “The Cup or Monad 1. Cf. The Corpus Hermeticum, trans. G. Mead (United States of American: IAP, 2009), 29.”
 Hooker, pg. 24.