← Home
Transcendental Magic II: The Ritual (Éliphas Lévi) · 113 of 123 · tr. A.E. Waite

22. The Book Of Hermesf

חBalance, attraction and repulsion, life, terror, promise and threat. Hieroglyph, JUSTICE with sword and balance. ט Good, horror of evil, morality, wisdom. Hieroglyph, a sage leaning on his staff, holding a lamp in front of him and enveloped completely in his cloak. The inscription is THE HERMIT or CAPUCHIN, on account of the hood of his oriental cloak. His true name, however, is PRUDENCE, and he thus completes the four cardinal virtues which seemed imperfect to Court de Gebelin and Etteilla. יPrinciple, manifestation, praise, manly honour, phallus, virile fecundity, paternal sceptre. Hieroglyph, THE WHEEL Of FORTUNE, that is to say, the cosmogonical wheel of Ezekiel, with a Hermanubis ascending on the right, a Typhon descending on the left and a sphinx in equilibrium above, holding a sword between his lion's claws -an admirable symbol, disfigured by Etteilla, who replaced Typhon by a wolf, Her-manubis by a mouse, and the sphinx by an ape, an allegory characteristic of Etteilla's Kabalah. כThe hand in the act of grasping and holding. Hieroglyph, STRENGTH, a woman crowned with the vital [infinity sign] closes, quietly and without effort, the jaws of a raging lion. לExample, instruction, public teaching. Symbol, a man hanging by one foot, with his hands bound behind his back, so that his body makes a triangle, apex downwards, and his legs a cross above the triangle. The gallows is in the form of a Hebrew TAU, and the two uprights are trees, from each of which six branches have been lopped. We have explained already this symbol of sacrifice and the finished work. מThe heaven of Jupiter and Mars, domination and force, new birth, creation and destruction. Hieroglyph, DEATH, reaping crowned heads in a meadow where men are growing. נThe heaven of the Sun, climates, seasons, motion, changes of life, which is ever new yet ever the same. Hieroglyph, TEMPERANCE, an angel with the sign of the sun upon her forehead, and on the breast the square and triangle of the septenary, pours from one chalice into another the two essences which compose the Elixir of Life. סThe heaven of Mercury, occult science, Magic, commerce, eloquence, mystery, moral force. Hieroglyph, THE DEVIL, the Goat of Mendes, or the Baphomet of the Temple, with all his pantheistic attributes. This is the only hieroglyph which was properly understood and interpreted correctly by Etteilla. עThe heaven of the Moon, alterations, subversions, changes, failings. Hieroglyph, a TOWER struck by lightning, probably that of Babel. Two persons, doubtless Nimrod and his false Prophet or minister, are precipitated from the summit of the ruins. One of the personages in his fall reproduces perfectly the letter Ayin. פHeaven of the soul, outpourings of thought, moral influence of idea on form, immortality. Hieroglyph, the BLAZING STAR and eternal youth. We have described this symbol previously. צThe elements, the visible world, reflected light, material forms, symbolism. Hieroglyph, the MOON, dew, a crab rising in the water towards land, a dog and wolf barking at the moon and chained to the base of two towers, a path lost in the horizon and sprinkled with blood. קComposites, the head, apex, prince of heaven. Hieroglyph, a radiant SUN and two naked children, taking hands in a fortified enclosure.
Themes
Alchemical Workpraxis

The transformation of base substance — outer matter or the inner soul — into a purified, perfected, or 'gold' state; the magnum opus as both laboratory practice and spiritual allegory.

Explicit references to the 'Elixir of Life' and Temperance pouring essences indicate alchemical transformation processes.

All passages →
Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

Divine forces are depicted through human and animal forms such as 'Angel', 'Woman', 'Man', and the 'Goat of Mendes'.

All passages →
Correspondencecosmology

The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.

The passage systematically links Hebrew letters, Tarot hieroglyphs, planetary heavens, and virtues, embodying the Hermetic axiom that cosmic structures reflect one another.

All passages →
Letter Meditationpraxis

Contemplative practice focused on Hebrew letters as cosmic symbols or gates of divine power.

The text serves as a guide for contemplating Hebrew letters as cosmic symbols and gates of power.

All passages →
Letters Of Creationcosmology

The twenty-two Hebrew letters as the building blocks through which God creates and sustains all existence.

The text is structured around Hebrew letters (Chet, Tet, Yod, etc.) described as principles of manifestation and creation.

All passages →
Related passages · 5 parallels
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 16 (part 1)
PLATE III. Vignette: Scene of the weighing of the Heart of the Dead. Ani and his wife enter the Hall of Double Law or Truth, wherein the heart, emblematical of the conscience, is to be weighed in the balance against the feather, emblemati…”
Both passages describe a judgment scene in the afterlife where the deeds of the deceased are weighed. Passage A details the Egyptian concept of the weighing of the heart against the feather of Maat, while Passage B references a similar judgment theme through the symbol of the balance and the figure of Justice. The structural parallel of a moral judgment in the afterlife is evident in both traditions.
egyptian|The Egyptian Heaven and Hell|Chapter 10 (part 1)
SECOND DIVISION OF THE TUAT. II. THE KINGDOM OF KHENTI-AMENTI-OSIRIS ACCORDING TO THE BOOK OF GATES. To advance into this Division the Boat of AFU-RA must first pass through the Gate which is guarded by the huge serpent SAA-SET, and this…”
Both passages describe a judgment of the dead, where the deceased are divided into the good and the bad, and their actions are weighed. The concept of divine judgment and the division of souls based on their deeds is a shared insight across these mystical traditions.
egyptian|The Egyptian Heaven and Hell|Chapter 21 (part 1)
p. 158 CHAPTER XI. SIXTH DIVISION OF THE TUAT. II. KINGDOM OF OSIRIS ACCORDING TO THE BOOK OF GATES. THE Boat of AFU-RA, having passed through the first five DIVISIONS of the Tuat, now, according to the BOOK OF GATES, arrives near the…”
Both passages describe a judgment scene involving a balance and divine figures. Passage A details the Egyptian judgment hall of Osiris where the heart of the deceased is weighed against the feather of Maat, while Passage B includes a description of the hieroglyph for JUSTICE with a sword and balance, symbolizing moral judgment. The shared theme of divine judgment and the use of a balance as a symbolic tool for determining righteousness or wickedness makes these passages genuine parallels.
renaissance_hermeticism|Agrippa: The Philosophy of Natural Magic, Chapter LXVIII — How Our Mind Can Change and Bind Inferior Things to the Ends Which We Desire|Chapter LXVIII, Section 1
CHAPTER LXVIII. How Our Mind Can Change and Bind Inferior Things to the Ends Which We Desire . There is also a certain virtue in the minds of men of changing, attracting, hindering, and binding to that which they desire; and all things obey…”
Both passages discuss the concept of celestial influences and their effects on the world and human beings. Passage A describes various hieroglyphs representing different celestial bodies and their attributes, while Passage B explains how the mind can change and bind inferior things to desired ends through celestial influences. Both passages share the underlying theme of the interplay between celestial forces and their impact on earthly and human affairs.
renaissance_hermeticism|Agrippa: The Philosophy of Natural Magic, Chapter LXXIV — Of the Proportion, Correspondency, and Reduction of Letters to the Celestial Signs and Planets, According to Various Tongues, and a Table Thereof|Chapter LXXIV, Section 1a
CHAPTER LXXIV. Of the Proportion, Correspondency, and Reduction of Letters to the Celestial Signs and Planets, According to Various Tongues, and a Table Thereof . God gave to man a mind and speech, which (as saith Mercurius Trismegistus)…”
Both passages discuss the symbolic and mystical significance of letters, characters, and their correspondence to celestial bodies and divine virtues. They share a conceptual framework that links language, cosmology, and divine order, though they come from different traditions.