Cited by 5Historical, Religious, and Philosophical StudiesAncient Egypt and ArchaeologyClassical Antiquity Studies

The hermetic logos: reading the 'Corpus Hermeticum' as a reflection of Graeco-Egyptian mentality

Open access
Gurgel Pereira, Ronaldo Guilherme·2010·University of Basel

Abstract

This study analyses Hermetic literature and focuses on the seventeen treatises of the so-called Corpus Hermeticum. It takes as its starting point the assumption that what are nowadays known as the Philosophical Hermetica emerged as a product of a Graeco-Egyptian process of self-perception. As will be demonstrated, Hermetic literature helps our understanding of how reformulations of symbolic universes led to a specific Graeco-Egyptian mentality. The Hermetica will be treated as the result of cross-cultural exchange between Greek and Egyptian symbolic universes. Hermetic literature will therefore be analysed according to its historical context, i.e. as part of a Greek-Egyptian dialogue. \n

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Written from a shortened version of the paper’s full text (it is longer than we read).

TL;DR

This dissertation reads the *Corpus Hermeticum* as a product of Graeco-Egyptian cultural negotiation rather than as purely Greek or purely Egyptian literature. It argues that Hermetic ideas of Nous, Logos, and gnosis can be understood through Egyptian concepts such as Maat, Sia, Hu, and Heka, while Hermetic cosmology is distinguished from Gnostic systems.

Key findings

  • Hermetic literature is presented as a Graeco-Egyptian intellectual product from Hellenistic and Roman Egypt, combining Greek philosophical vocabulary with Egyptian moral and cosmic notions. The study tentatively places the birth of the philosophical Hermetica between the 1st century B.C. and the 3rd century A.D., while the *Book of Thoth* fragments are dated between the 1st century B.C. and the 2nd century A.D.
  • The Hermetic cosmogony centres on God, the Cosmos as first son/Demiurge, and Man. The cosmos is good and immortal; evil is limited to earthly mortality and human action, and gnosis/salvation is open to anyone through moral and spiritual development rather than predestination. This is contrasted with Plotinus’s critique of Gnosticism.
  • The study maps Egyptian terms onto Hermetic concepts: Sia/thought of the heart to Nous; Hu/utterance to Logos; Maat to moral order and divine-human commitment; Heka to theurgic efficacy; Shay to Fate; and iyt to demonic punishment. Egyptian wisdom/instruction literature is compared with the philosophical Hermetica.
  • Reception is treated as plural: Hermetic texts circulated among Gnostics, Christians, pagans, and later Sabians/Islamic thinkers. Nag Hammadi Codex VI contains three Hermetic fragments (VI.6, VI.7, VI.8) within a library of 13 codices and 52 tractates; Christian writers such as Tertullian, Cyril, and Augustine quoted or debated Hermetic material; Iamblichus used it for theurgy; and no formal Hermetic canon is identified.

Methods

  • Historical-philological and comparative analysis of the *Corpus Hermeticum*’s seventeen treatises alongside other Hermetic texts, Nag Hammadi materials, the *Book of Thoth*, Greek magical papyri, Ptolemaic synodal decrees, and Greek and Egyptian literary sources.
  • Diachronic contextualisation of Greek-Egyptian contact from the Middle Kingdom through Ptolemaic and Roman Egypt, including cultural identity, nomos, ruler cult, priestly decrees, and Roman administrative classifications.
  • Theoretical framing drawn from Bourdieu, Foucault, Hall, Sahlins, and others to discuss textual circulation, reception, and the formation of social discourses around Hermetism.

Limitations

  • The paper states that the dating of Hermetic texts is not uniformly accepted, that no consensus exists on the structure and interpretation of some texts, that it is impossible to know whether ancient readers had the same number or variety of texts, and that tracing specific cultural influences is biased and ultimately futile. It also says the pragmatic objective of Hermetic doctrine cannot be assumed.
  • Evident from the text: the argument relies heavily on fragmentary and translated sources in Demotic, Hieratic, Coptic, Greek, Latin, Armenian, and Arabic, making the Egyptian-Hermetic conceptual equivalences interpretive. The chronological and geographic scope is very broad, and parts of the provided full text are truncated or citation-heavy.

Model-written summary. Check it against the paper before relying on it.

Integrity signals

Registry

DataCite · 10.5451/unibas-005398928

Cites

61 of 61 references verified0 citation errors · 0 not checkable

Statistics

Nothing to recompute.

Claims the paper makes

1 of 184 cited sources checked · 0 supported · 0 flagged · accuracy not yet measured

  • Findingcitation
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Everyday life in Hellenistic Egypt gave rise to intercultural marriages producing generations able to switch between two cultural identities.

    “Everyday life in Hellenistic Egypt soon gave rise to intercultural marriages producing a succession of generations that were able to switch between two cultural identities.107”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [107] 107. Benverniste, E. Le Vocabulaire des Institutions Indo-Européennes. (Paris: 1969).

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Findingcitation
    § 1.2.1 The Roman Conquest and the Reconstruction of Identities

    During the Republican period, Romans had a generally negative opinion about Egypt's Hellenistic elite, despising them as degenerated.

    “However, during the Republican period, Romans had a generally negative opinion about Egypt's Hellenistic elite despising them as ‗degenerated'i.e. a people who had become barbarians.131”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [131] 131. De Meuleunaere, H. -Thèbes et la Renaissance Saïte‖. In : Egypte, Afrique & Orient, n.28, février 2003, pp. 61-68.

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Findingcitation
    § 49. Freedmen of Alexandrians may not marry Egyptian women.

    In the case of Egypt, the class relationships and restrictions show no essential modifications after Caracalla's edict.

    “However, in the case of Egypt, -the class relationships, the restrictions, show no essential modifications‖ 142 .”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [142] 142. Drijvers, H. J. W. -Bardaisan of Edessa and the Hermetica: The Aramaic Philosopher and the Philosophy of his time‖. In: Voorraziatische-Egyptische Genootschap, Ex Oriente Lux, 21 (1969-70), pp. 190-210.

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Findingcitation
    § 49. Freedmen of Alexandrians may not marry Egyptian women.

    Following the orders of Augustus, the Roman policy of subordination foresaw the embedding of all Egyptian priests and temples under the command of a Roman official in Alexandria.

    “Following the orders of Augustus, the Roman policy of subordination also foresaw the embedding of all Egyptian priests and temples under the command of a Roman official in Alexandria.140”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [140] 140. Dunand, F. -Les representations de l'Agathodémon.‖ In: BIFAO 67, (Le Caire: 1969), pp. 9-48.

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Findingreasoning
    § 1.2.1 The Roman Conquest and the Reconstruction of Identities

    Life in Egypt broadly remained the same after the Roman conquest.

    “Life in Egypt broadly remained the same after the Roman conquest.”
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  • The quote only partly states this claim. 5
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    Findingcitation
    § 49. Freedmen of Alexandrians may not marry Egyptian women.

    In 212 A.D., the Roman emperor Caracalla issued an edict granting Roman citizenship to all inhabitants of the Roman Empire.

    “In 212 A.D, the Roman emperor Caracalla issued an edict granting Roman citizenship to all inhabitants of the Roman Empire.141”
    Quote in the paperNot a substantial claim1 of 1 sources checked
    • cites [141] 141. Durand, M. -G. -Un traité Hermétique conserve en Arménien.‖ In: Revue de l'histoire des religions, 190 (1976), pp.55-72 source

      The passages from pp. 55–57 discuss an Armenian Hermetic treatise and its manuscripts, not Roman citizenship. Searches of our copy for Caracalla, the year 212, and a citizenship edict found no passage addressing the claim. (LLM, conf=0.74)

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    Findingcitation
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    All decisions taken were made public in every Egyptian temple by means of a stone stela inscribed in three languages: Greek, Demotic and hieroglyphs.

    “All decisions taken were made public in every Egyptian temple by means of a stone stela that was inscribed in three languages: Greek, Demotic and hieroglyphs 80 .”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [80] 80. Quirke, S., Adrews, C. The Rosetta Stone. (London: 1988).

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Findingnone given
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The decrees were produced at the end of their session and gave an account of all aspects concerning the king's domestic and foreign policies and dealt with several issues regarding Egypt's social organisation.

    “The decrees were produced at the end of their session.They gave an account of all aspects concerning the king's domestic and foreign policies and dealt with several issues regarding Egypt's social organisation.”
    Quote in the paperNot a substantial claim
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    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The Canopus Decree stela shows Ptolemy III Evergetes I and his wife, queen Berenike II, portrayed as gods at a gathering with their ancestors and Egyptian gods.

    “This stela shows Ptolemy III Evergetes I and his wife, queen Berenike II, portrayed as gods at a gathering with their ancestors and Egyptian gods.”
    Quote in the paperNot a substantial claim
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    Findingnone given
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The Raphia Decree offers details of a military campaign to Syria including the return of lost sacred statues to the Egyptian temples and fiscal privileges granted them.

    “The Raphia Decree, on the other hand, offers details of a military campaign to Syria including the return of lost sacred statues to the Egyptian temples and fiscal privileges granted them (as reduced taxes, for instance.).”
    Quote in the paperNot a substantial claim
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    Findingnone given
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    All decrees start by reporting the individual benefactions made by the particular king to Egypt and its temples.

    “All decrees start by reporting the individual benefactions made by the particular king to Egypt and its temples.”
    Quote in the paperNot a substantial claim
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    Findingnone given
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The list of topics in the decrees varies and may include the creation of a new phyle of priests or a reform of the Egyptian calendar, as in the Decree of Canopus.

    “The list of topics varies and may include, among others, the creation of a new phyle of priests or a reform of the Egyptian calendaras can be found in the Decree of Canopus.”
    Quote in the paperNot a substantial claim
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    Findingnone given
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The Memphis/Rosetta Decree makes reference to the organisation of a new fleet and army, an amnesty given to rebels, and the concession of fiscal privileges to the temples.

    “The Memphis/Rosetta Decree makes reference to the organisation of a new fleet and army, an amnesty given to rebels, and the concession of fiscal privileges to the temples.”
    Quote in the paperNot a substantial claim
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    Findingnone given
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The decrees were produced in three languages: two Egyptian scripts, hieroglyphs and demotic, as well as in Greek.

    “As was already mentioned, the decrees were produced in three languages, namely two Egyptian scripts, hieroglyphs and demotic, as well as in Greek.”
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    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The decrees prescribed the inclusion of royal statues fashioned in Egyptian style inside Egyptian temples.

    “The decrees prescribed the inclusion of royal statues fashioned in Egyptian style inside Egyptian temples.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Findingreasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    In Egypt, the public domain was supplemented by Egyptian piety, present in various ways in Hellenistic quotidian life.

    “In Egypt, this public domain was supplemented by Egyptian piety, which was present in various ways in Hellenistic quotidian life.”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Findingcitation
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Dioskourides adhered to traditional Egyptian funerary customs despite having led a public life as part of the Greek elite.

    “Dioskourides adhered to traditional Egyptian funerary customs despite having led a public life as part of the Greek elite.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [108] 108. Bergman, J. Ich bin Isis: Studien zum memphitischen Hintergrund der griechischen Isisaretalogien. (Upsala: 1968).

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Findingnone given
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The decrees also featured passages on tax balances, fiscal privileges and several other political aspects relevant to the Greek/Macedonian government and the Egyptian priests.

    “On top of that, the decrees also featured passages on tax balances, fiscal privileges and several other political aspects relevant to the Greek/Macedonian government and the Egyptian priests.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Findingcitation
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The decrees also promoted social modifications, such as the creation of new priestly ranks, a calendar reform and several fiscal benefits and privileges granted to the temples in the decrees made under Ptolemy V Epiphanes.

    “However, the decrees also promoted social modifications, such as the creation of new priestly ranks, a calendar reform 90 and several fiscal benefits and privileges granted to the temples in the decrees made under Ptolemy V Epiphanes.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [90] 90. Thissen, H. -J. -Hermes Trismegistos.‖ In: Helck, W., Otto, E. (ed.) Lexikon der Ägyptologie. (Wiesbaden: 1977), pp.1133-5.

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Findingown data
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    The Egyptian bicultural elite actively fostered cultural mediation between different symbolic universes.

    “The Egyptian bicultural elite actively fostered cultural mediation between the different symbolic universes.This can be deduced from art produced at the time.”
    Quote in the paperNot a substantial claim
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    Findingnone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    At a certain moment, the Hellenised inhabitants of Hellenistic Egypt reached a consensus on what being Greek involved in an Egyptian reality.

    “At a certain moment in history, the Hellenised inhabitants of Hellenistic Egypt reached a consensus on what being Greek involved in an Egyptian reality.”
    Quote in the paperNot a substantial claim
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    Findingnone given
    § 49. Freedmen of Alexandrians may not marry Egyptian women.

    With the arrival of the Romans in Egypt, native priests began to live as a closed community disconnected from the people around them.

    “It is important to remember that with the arrival of the Romans in Egypt native priests began to live as a closed community disconnected from the people around them.”
    Quote in the paperNot a substantial claim
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    Findingcitation
    § 1.2.1 The Roman Conquest and the Reconstruction of Identities

    Temples continued to be built and decorated in the native Egyptian style all through the three centuries of the Principate.

    “Temples continued to be built and decorated in the native Egyptian style all through the three centuries of the Principate.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [129] 129. Crawford, D. J. Kerkeosiris : an Egyptian village in the Ptolemaic Period. (Cambridge: 1971).

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

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    Findingnone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Outsiders judged differently, as seen in the Roman Republic's disdain of the Macedonian's Hellenism in Egypt.

    “Outsiders, on the other hand, judged differently, as can be seen, for example in the Roman Republic's disdain of the Macedonian's Hellenism in Egypt.”
    Quote in the paperNot a substantial claim
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    Findingnone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Some Greek things were adopted by the Egyptians, such as their language.

    “On the other hand, some Greek things were adopted by the Egyptians, as for instance their language.”
    Quote in the paperNot a substantial claim
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    Findingnone given
    § 49. Freedmen of Alexandrians may not marry Egyptian women.

    Augustus abolished temple-owned estates, which used to make up the main income of Egyptian temples in pharaonic and Ptolemaic times.

    “Furthermore, Augustus abolished temple-owned estates, which used to make up the main income of Egyptian temples back in pharaonic and Ptolemaic times.”
    Quote in the paperNot a substantial claim
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    Findingreasoning
    § 1.2.1 The Roman Conquest and the Reconstruction of Identities

    The lingua franca remained Greek, specifically the koine.

    “Among other things that meant that lingua Franca remained Greek, to be more precise, the so-called koine (lit.-common‖).”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Findingreasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    To the Graeco-Egyptian population, adopting Egyptian practices posed no problems for their Greek discourse of identity.

    “To the Graeco-Egyptian population adopting Egyptian practices posed no problems for their Greek discourse of identity, i.e. the way they saw themselves.”
    Quote in the paperNot a substantial claim
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    Findingnone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    One of the most emblematic Hellenistic additions to Egyptian traditions was the establishment of social acceptance of marriages between brothers and sisters.

    “One of the most emblematic Hellenistic additions to Egyptian traditions was the establishment of social acceptance of marriages between brothers and sisters.”
    Quote in the paperNot a substantial claim
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    Findingnone given
    § 1.2.1 The Roman Conquest and the Reconstruction of Identities

    The Egyptians took the view that the Roman emperors were merely a new dynasty of foreign pharaohs, as had been the case with the Macedonians and Persians.

    “The Egyptians took the view that the Roman emperors were merely a new dynasty of foreign pharaohs, as had been the case with the Macedonians and Persians.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Findingnone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Hellenised non-Greek immigrants settled Egypt together with Greeks, and Greeks chose spouses among both the Hellenised and Egyptian native population.

    “In addition to this, Hellenised non-Greeks immigrants settled Egypt together with Greeks, and Greeks chose spouses among both the Hellenised and Egyptian native population.”
    Quote in the paperNot a substantial claim
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    Findingnone given
    § 1.2.1 The Roman Conquest and the Reconstruction of Identities

    Greek Gymnasiums were built and Greek education remained the social model pursued by Hellenised elites.

    “Furthermore, the Greek Gymnasiums were built and Greek education unquestionably remained the social model pursued by Hellenised elites.”
    Quote in the paperNot a substantial claim
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    Findingnone given
    § 1.2.1 The Roman Conquest and the Reconstruction of Identities

    Apart from a few adjustments, the Romans maintained the Ptolemaic administrative structure of Egypt.

    “Apart from a few adjustments, the Romans maintained the Ptolemaic administrative structure of Egypt.”
    Quote in the paperNot a substantial claim
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    Findingreasoning
    § 1.2.1 The Roman Conquest and the Reconstruction of Identities

    The Romans established a new juridical classification that made a clear distinction between Greeks, Romans and Egyptians.

    “They consequently established a new juridical classification that made a clear distinction between Greeks, Romans and Egyptians.”
    Quote in the paperNot a substantial claim
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    Findingreasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    It was agreed that a Greek in Egypt was still Greek even if he worshipped Isis and called her son Isidoros.

    “Thus it was agreed that a Greek in Egypt was still Greek even if he worshipped Isis and called her son -Isidoros,‖ i.e. -the gift of Isis‖.”
    Quote in the paperNot a substantial claim
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    Findingreasoning
    § 1.3 Hellenistic Mentality and Religious Thought in Graeco-Roman Egypt

    Oriental gods such as Cybele, Mithras, Sarapis and Isis achieved great popularity throughout the Hellenistic world.

    “Oriental gods such as Cybele, Mithras, Sarapis and Isis achieved great popularity throughout the Hellenistic world.”
    Quote in the paperNot a substantial claim
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    Findingnone given
    § 1.3 Hellenistic Mentality and Religious Thought in Graeco-Roman Egypt

    From then onwards all Greeks were subjects or had to pay tribute to a Hellenistic basileus.

    “From then onwards all Greeks were subjects or had to pay tribute to a Hellenistic basileus.”
    Quote in the paperNot a substantial claim
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    Findingnone given
    § 1.3 Hellenistic Mentality and Religious Thought in Graeco-Roman Egypt

    The teachings of Zoroaster and Hermes Trismegistos achieved great popularity.

    “Most important to the present discussion, however, is the fact that the teachings of Zoroaster and Hermes Trismegistos achieved great popularity.”
    Quote in the paperNot a substantial claim
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    Findingnone given
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    The name Poimandres occurs twelve times in CH.I, but only twice in the other treatises.

    “Overall, the name Poimandres occurs twelve times in CH.I, but only twice in the other treatises.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Findingcitation
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    In CH IX,10, reasoned discourse does not get to the truth, but mind (Nous) guided by reason can reach the truth.

    “Reasoned discourse does < not > get to the truth, but mind is powerful, and, when it has been guided by reason up to a point, it has the means to get < as far as > the truth.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites CH.IX, 10

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

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    Findingcitation
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The sensorial faculties, heart and mind, could work together to help man perceive God.

    “Instead, the sensorial faculties, which were heart and mind, could work together to help man perceive God:”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites CH.VII, 2

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

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    Findingnone given
    § 3.1.1.1 On Gnostic/Hermetic communities

    There is a passage in the Nag Hammadi Hermetica on holy aliments that were without blood and that concerned a ceremonial banquet.

    “There is a passage on holy aliments that were -without blood‖ and that concerned a ceremonial banquet:”
    Quote in the paperNot a substantial claim
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    Findingnone given
    § 3.1.1.1 On Gnostic/Hermetic communities

    Among the Hermetic texts found at Nag Hammadi, there was a previously unknown discourse depicting the protagonists of the Hermetica living in a Gnostic-like environment.

    “Among the Hermetic texts found at Nag Hammadi, there was a previously unknown discourse, which depicts the protagonists of the Hermetica living in a Gnostic-like environment.”
    Quote in the paperNot a substantial claim
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    Findingnone given
    § 3.1.1.1 On Gnostic/Hermetic communities

    There were no formal recommendations found in any part of the Hermetic doctrine concerning social organisation.

    “there were no formal recommendations found in any part of the Hermetic doctrine concerning social organisation.”
    Quote in the paperNot a substantial claim
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    Findingnone given
    § 3.1.1.1 On Gnostic/Hermetic communities

    In the Hermetica from the Nag Hammadi Library, Hermes encourages Tat to teach others, and the discourse reveals the existence of many other spiritual sons who were also educated by Hermes.

    “In the Hermetica from the Nag Hammadi Library, Hermes encourages Tat to teach others, and the discourse reveals the existence of many others spiritual sons who were also educated by Hermes.”
    Quote in the paperNot a substantial claim
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    Premisecitation
    § Introduction

    Casaubon proved in 1614 that the Corpus Hermeticum was not as old as it pretended to be but should be dated after the beginning of the Christian era.

    “However, [i]n 1614 the Swiss Calvinist from Geneva, Casaubon, proved that the Corpus Hermeticum was not as old as it pretended to be but should be dated after the beginning of the Christian era.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Quispel

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

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    Interpretationreasoning
    § 1.1 Background Information on Cultural Interactions between Greeks and Egyptians

    Since Egyptians had already been in contact with Greeks prior to Alexander's arrival, knowledge of Greek philosophy and any Greek cultural influence entered Egyptian writings at a much earlier point than usually assumed.

    “However, since the Egyptians had already been in contact with Greeks prior to Alexander's arrival, it is likely that knowledge of Greek philosophyand any Greek cultural influence for that matterentered Egyptian writings at a much earlier point than usually assumed.”
    Quote in the paperNot a substantial claim
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    Interpretationnone given
    § Introduction

    The production of Hermetic literature in Greek, Coptic, Syriac, Aramaic, Arab and Armenian illustrates that the Hermetica remained an intellectual subject and were continuously studied.

    “The production of Hermetic literature in Greek, Coptic, Syriac, Aramaic, Arab and Armenian illustrates that the Hermetica remained an intellectual subject and were continuously studied.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § Introduction

    Hermetic mythology claimed to be a translation of traditional Egyptian teachings.

    “Hermetic mythology claimed to be a translation of traditional Egyptian teachings.”
    Quote in the paperNot a substantial claim
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    Premisereasoning
    § Introduction

    All non-Greek parts in the Hermetic doctrine were generically classified as 'Egyptian'.

    “What is more, despite the apparent presence of Judaism, Zoroastrism and other cultural elements, all non-Greek parts in the Hermetic doctrine were generically classified as -Egyptian‖.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Premisecitation
    § Introduction

    Study of The Book of Thoth proved that Hermetic literature was written in Greek at the same time as similar texts were developed in Egyptian temples.

    “Their study proved, firstly, that Hermetic literature was written in Greek at the same time as similar texts were developed in Egyptian temples;”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Jasnow, K-Th.Zauzich

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationreasoning
    § Introduction

    Hermetism is part of a cross-cultural exchange and dialogue between Greek and Egyptian referential symbolic universes.

    “This is why Hermetism will be viewed as part of a cross-cultural exchange and dialogue taking place between Greek and Egyptian referential symbolic universes.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § Introduction

    Translating abstract Egyptian concepts into Greek might have risked unintentional misinterpretations and/or multiple possible understandings.

    “The second chapter suggests that translating abstract Egyptian concepts into Greek might have risked unintentional misinterpretations and/or multiple possible understandings.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationnone given
    § Introduction

    Hermetic literature is the result of a major intercultural mixture.

    “The present study considers Hermetic literature to be the result of a major intercultural mixture.”
    • Also stated in: § Introduction · plain
      “Hermetic literature is a Graeco-Egyptian intellectual product, which flourished during the Graeco-Roman period.”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Premisecitation
    § Introduction

    The Book of Thoth is composed of fragments dating from the 1st century B.C. and the 2nd century A.D. that stem from various sites in Egypt.

    “The Book itself is composed of fragments, dating from the 1 st century B.C. and the 2 nd century A.D that stem from various sites in Egypt.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Jasnow, K-Th.Zauzich

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S2 (checkable), S4 (based). May combine two claims.

    Interpretationreasoning
    § Introduction

    Hermetic literature created a new world-conception and proposed a different way of interaction with the world.

    “In other words, Hermetic literature created a new world-conception and proposed a different way of interaction with the world.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

    Interpretationreasoning
    § 1.1 Background Information on Cultural Interactions between Greeks and Egyptians

    As a result of an encounter between cultures, a culture's perception of itself and the elements setting it apart from another culture become blurred and undergo constant, gradual and always unpredictable transformations.

    “As a result of such an encounter, a culture's perception of itself and the elements setting it apart from another culture become blurred and undergo constant, gradual and always unpredictable transformations.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based). May combine two claims.

    Interpretationreasoning
    § Introduction

    The Hermetica and Hermetic doctrine were reproduced in linear continuity of Egyptian spirituality.

    “Broadly speaking we may say that the Hermetica and Hermetic doctrine were reproduced in linear continuity of Egyptian spirituality.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationnone given
    § Introduction

    The Philosophical Hermetica were the result of a Graeco-Egyptian process of self-perception.

    “The main premise will be that the Philosophical Hermetica were the result of a Graeco-Egyptian process of self-perception.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim.

    Premisecitation
    § Introduction

    Study of The Book of Thoth proved that this cultural phenomenon preceded Christianity rather than being its contemporary.

    “and, secondly, that this cultural phenomenon preceded Christianity (rather than being its contemporary).”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Jasnow, K-Th.Zauzich

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim.

    Premisecitation
    § Introduction

    The Book of Thoth is a multi-layered discourse in the form of a dialogue between the god Thoth and his disciple Mr-rḫ.

    “The scales were tipped with the discovery of The Book of Thoth 27 , a multi-layered discourse in the form of a dialogue between the god Thothwhom the Greeks identified with Hermes in the Interpretatio Graeca 28 -and his disciple Mr-rḫ (-lover of wisdom‖).”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Jasnow, K-Th.Zauzich

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § Introduction

    The translation of the Hermetica into Coptic suggests that even non-Hellenised Egyptians were familiar with the Hermetica's symbolic Egyptian ancestry.

    “The fact that the Hermetica were even translated into Coptic suggests that even non-Hellenised Egyptians were familiar with the Hermetica's symbolic Egyptian ancestry.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § Introduction

    During the Roman administration, the Egyptian Hermes was also called Trismegistos, probably evolved from the translation of an Egyptian epithet for Thoth.

    “During the times of the Roman administration, the Egyptian ‗Hermes' was also called -Trismegistos‖ -literally -three times the greatest‖which had probably evolved from the translation of an Egyptian epithet for Thoth.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § 1.1.1.1 Late Period Egypt and Archaic/ Classical Hellade

    Recruitment of foreign mercenaries was a common practice under the Saites.

    “It is important to remember that the recruitment of foreign mercenaries was a common practice under the Saites.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § 1.1.1.1 Late Period Egypt and Archaic/ Classical Hellade

    Subsequent generations of Greeks contented themselves with merely copying what their predecessors had already outlined about Egypt.

    “it becomes apparent that subsequent generations contented themselves with merely copying what their predecessors had already outlined.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisereasoning
    § 1.1.1.1 Late Period Egypt and Archaic/ Classical Hellade

    As the Greek contingent clearly outnumbered those of other nationalities, the Egyptian title 'Commander of Greeks' became a synonym for 'Commander of foreigners' during the 26th Dynasty.

    “As the Greek contingent clearly outnumbered those of other ‗nationalities,' the Egyptian title -Commander of Greeks‖ (mr ḑꜣw-nbw) became a synonym for -Commander of foreigners‖ (mr ḫꜣstyw) during the 26 th Dynasty.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § 1.1 Background Information on Cultural Interactions between Greeks and Egyptians

    The birth of the Hermetic milieu in Egypt concurred with a newly founded perception of reality.

    “Hence the birth of the Hermetic milieu in Egypt concurred with a newly founded perception of reality.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 1. 1 Greeks and Egyptians prior to the Hellenistic age

    These changes brought about the collapse of an entire network of commercial and diplomatic relations existing between Egypt and its Mediterranean neighbours.

    “By and large, these changes brought about the collapse of an entire network of commercial and diplomatic relations existing between Egypt and its Mediterranean neighbours.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1.1.1.1 Late Period Egypt and Archaic/ Classical Hellade

    Commerce between Greeks and Egyptians was so thriving that the former received permission to colonise a trade port near Sais known as Naucratis.

    “Commerce between Greeks and Egyptians was so thriving that the former received permission to colonise a trade port in the vicinity of Sais which came to be known as Naucratis.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Höbl

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisereasoning
    § 1.1.1.3 Herodotus attitude towards of the Persians

    Herodotus ironically portrayed the Persians as men without culture since they adopted foreign customs with easiness.

    “This is the reason why Herodotus, for instance, ironically portrayed the Persians as men without culture since they adopted foreign customs with easiness (I, 135).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites I, 135

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 1. 1 Greeks and Egyptians prior to the Hellenistic age

    When seen from a Greek perspective, even the relations between Greeks and Egyptians can be traced back to the Mycenaean times.

    “Indeed, when seen from a Greek perspective even the relations between Greeks and Egyptians can be traced back to the Mycenaean times.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 1.1.1.1 Late Period Egypt and Archaic/ Classical Hellade

    Descriptions of Egypt by Herodotus and Diodorus, read by Greeks and Romans alike, helped crystallise a stereotyped image of the land of the Nile.

    “It was these authors whose descriptions of Egypt, read by Greeks and Romans alike, helped crystallise a stereotyped image of the land of the Nile.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

    Interpretationreasoning
    § 1.1 Background Information on Cultural Interactions between Greeks and Egyptians

    The outcome of such a transformation of cultures is a new symbolic universe-in this case a Hellenistic universe-that contains a new world view replacing both traditional Egyptian and Hellenic discourses.

    “The outcome of such a transformation of cultures is a new symbolic universein our case a Hellenistic universethat contains a new world view replacing both traditional Egyptian and Hellenic discourses.”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Interpretationcitation
    § 1.1.1.1 Late Period Egypt and Archaic/ Classical Hellade

    Egyptians developed really close ties with their past during the Late Period, resulting in the generation of a new 'cultural memory', which might even be labelled 'conservative'.

    “Overall, Egyptians developed really close ties with their past during the Late Period resulting in the generation of a new ‗cultural memory' 44 , which might even be labelled ‗conservative'.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites De Meulenaere

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1.1.1.1 Late Period Egypt and Archaic/ Classical Hellade

    Psamtek I became a model of inspiration due to his ability to restore national unity.

    “Psamtek I, for instance, became a model of inspiration due to his ability to restore national unity”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Perdu

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § 1.1.1.1 Late Period Egypt and Archaic/ Classical Hellade

    The Saite Dynasty set the background to the writings of Herodotus and Diodorus Siculus.

    “The Saite Dynasty was also of crucial importance as it set the background to the writings of Herodotus (5 th century B.C.) as well as those of Diodorus Siculus (1 st B.C.)”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Premisecitation
    § 1.1.1.1 Late Period Egypt and Archaic/ Classical Hellade

    Herodotus adopted the concept of θμα in the 5th century B.C., which included general curiosities, wonders, miracles and prodigies, and used it to classify the peoples he surveyed.

    “in the 5 th century B.C, Herodotus adopted in his rhetoric the concept of θμα 53 which included general curiosities, wonders, miracles and all kind of prodigies according to which the peoples surveyed could be classified.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [53] 53. Godley, A. D. (transl.) Herodotus -The Persian Wars.-Loeb Classical Library -vol.1. (London: 2004).

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Interpretationreasoning
    § 1.1.1.1 Late Period Egypt and Archaic/ Classical Hellade

    Greek historians created the image of Egypt as a land full of knowledge which in turn was linked to its priests.

    “The above survey shows how Greek historians created the image of Egypt as a land full of knowledge which in turn was linked to its priests.”
    Quote in the paperNot a substantial claim
    • Rests on an assumption: The Greek historians' accounts can be treated as evidence of a collective Greek perception of Egypt.
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 1.1.1.1 Late Period Egypt and Archaic/ Classical Hellade

    Diodorus emphasised the role of the priests as guardians of knowledge, which induced many foreigners to visit Egypt.

    “As his predecessor, Diodorus emphasised the role of the priests' as guardians of this knowledge which induced many foreigners to visit Egypt:”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Diod.I, 96, 1-2

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1.1.1.1 Late Period Egypt and Archaic/ Classical Hellade

    The Saite Dynasty exercised influence over later Egyptian dynasties.

    “It is important to note that the Saite Dynasty even exercised influence over later Egyptian dynasties.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Perdu

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1.1.1.1 Late Period Egypt and Archaic/ Classical Hellade

    The demise of the New Assyrian Empire caused Egypt to turn its gaze more and more often to the Mediterranean and the Greeks.

    “Höbl explains that the demise of the New Assyrian Empire: … caused Egypt to turn its gaze more and more often to the Mediterranean and the Greeks.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Höbl

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § 1.1.1.1 Late Period Egypt and Archaic/ Classical Hellade

    Egypt became the epitome of a golden age civilisation due to Greek and Egyptian 'recollections' of the 26th Dynasty.

    “To sum up, Egypt became the epitome of a golden age civilisation due to Greek and Egyptian ‗recollections' of the 26 th Dynasty.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 1.1.1.1 Late Period Egypt and Archaic/ Classical Hellade

    Herodotus reinforced the vision of Egypt as a remarkable and admirable place.

    “Inevitably, this reinforced the vision of Egypt as a remarkable and admirable place, of which Herodotus tells his audience:”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1.1.1.3 Herodotus attitude towards of the Persians

    Classical Greece considered somebody to be a barbarian if he/she did not follow Greek laws, which were based on customs and traditions.

    “According to Cassin 63 , classical Greece considered somebody to be a barbarian if he/she did not follow Greek laws, which were based on customs and traditions.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Cassin 63

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 1.1.1.1 Late Period Egypt and Archaic/ Classical Hellade

    The 26th Dynasty saw great transformations of Egypt's administrative and judiciary systems whereby cultural traditions of older dynasties were revived.

    “The 26 th Dynasty saw great transformations of Egypt's administrative and judiciary systems whereby cultural traditions of older dynasties were revived.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites De Meulenaere

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Interpretationcitation
    § 1.1.1.1 Late Period Egypt and Archaic/ Classical Hellade

    Herodotus's rhetoric strategy was successful and his model was still reproduced four centuries later by Diodorus.

    “Herodotus' rhetoric strategy 58 was so successful that his model was still reproduced four centuries later by Diodorus.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [58] 58. Hamilton, W. (transl.) Ammianus Marcellinus, The Later Roman Empire (A.D. 354- 378). (New York: 1986).

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1.1.1.1 Late Period Egypt and Archaic/ Classical Hellade

    From 650 B.C. onwards, Greeks came to live at Naucratis as well as at other military colonies in the Delta.

    “From 650 B.C. onwards, the Greeks came to live at Naucratis as well as at other military colonies in the Delta.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Herodotus

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1. 1 Greeks and Egyptians prior to the Hellenistic age

    The mutual influence between Greeks and Egyptians left traces in art, as seen in Minoan motifs found in frescoes from Avaris.

    “The mutual influence left traces in art, as can be clearly seen in the Minoan motifs found in frescoes from Avaris, the former capital of the Hyksos located in the eastern Delta.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Assmann

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 1.1.1.1 Late Period Egypt and Archaic/ Classical Hellade

    King Amasis was perceived as a particularly good friend of the Greeks: he bestowed the legal status of a polis upon the Greek settlement in Naucratis.

    “King Amasis (570 -526) was perceived as a particularly good friend of the Greeks: he bestowed the legal status of a polis upon the Greek settlement in Naucratis (in the Delta).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Höbl

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 1.1.1.1 Late Period Egypt and Archaic/ Classical Hellade

    This copying created a continuous process of quotations and reproductions of former stereotypes that were understood to be valid premises for studying Egypt.

    “By and large, this created a continuous process of quotations and reproductions of former stereotypes that were understood to be valid premises for studying Egypt.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § 1.1.1.3 Herodotus attitude towards of the Persians

    The Persians were constructed as the complete antithesis of Greek-Athenian virtues and Egyptian religious virtues.

    “The Persians were therefore ‗constructed' as the complete antithesis of Greek-Athenian virtues and Egyptian religious virtues.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 1.1.1.3 Herodotus attitude towards of the Persians

    Barbarians were defined by their ability to adapt; they took originally foreign traditions, prescriptions and laws and made them their own.

    “Generally speaking, barbarians were defined by their ability to adapt; they took originally foreign traditions, prescriptions and laws and made them their own.64”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [64] 64. Holzhausen, J. Das Corpus Hermeticum-Deutsch I-II. (Stuttgart, Bad Cannstatt: 1997).

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1. 1 Greeks and Egyptians prior to the Hellenistic age

    By the beginning of the New Kingdom, intercultural exchange between Greeks and Egyptians had become intense.

    “By the time of the beginning of the New Kingdom, i.e. the 18 th Dynasty (ca.1550-1350 B.C.), intercultural exchange between Greeks and Egyptians had become intense.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Assmann

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationcitation
    § 1.1.1.1 Late Period Egypt and Archaic/ Classical Hellade

    A further factor contributing to Greek-Egyptian ties was a strong Greek 'cordiality' with Egypt.

    “A further factor that contributed to the establishment of Greek-Egyptian ties was a strong Greek ‗cordiality' with Egypt.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 1.1.1.1 Late Period Egypt and Archaic/ Classical Hellade

    At that time, Cyprus belonged to the Egyptian Empire and an agreement of friendship existed with Cirene.

    “At that time, Cyprus belonged to the Egyptian Empire and an agreement of friendship existed with Cirene.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Höbl

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1.1.1.1 Late Period Egypt and Archaic/ Classical Hellade

    Native pharaohs under Amirtaios and Nectanebo I viewed the Saite 26th Dynasty as an ideal model of government.

    “Indeed, not only during the reign of Amirtaios (28 th Dynasty) after the first Persian domination, but also under Nectanebo I (30 th Dynasty), native pharaohs viewed the Saite 26 th Dynasty as an ideal model of government.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Perdu

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1. 1 Greeks and Egyptians prior to the Hellenistic age

    There is a tendency among modern scholars of ancient Greece to overestimate the importance of the Linear B script with regard to the Greeks' self-perception and their relations with their past.

    “There is a tendency among modern scholars of ancient Greece to overestimate the importance of the Linear B script with regard to the Greeks' self-perception and their relations with their past.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Finley

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1.1.1.3 Herodotus attitude towards of the Persians

    Herodotus employed his mode of depiction with all cultural groups/civilisations he described, Greeks and Barbarians alike.

    “It should also be noted that Herodotus employed this mode of depiction with all cultural groups/civilisations he described, Greeks and Barbarians alike 65 .”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [65] 65. Jasnow, R., Zauzich, K-Th. (transl.) The ancient Book of Thoth. (Wiesbaden: 2005).

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The actual cult became popular at the beginning of the rule of Amenhotep III (ca.1390-1352 B.C), during the New Kingdom.

    “The actual cult became popular at the beginning of the rule of Amenhotep III (ca.1390-1352 B.C), i.e. during the New Kingdom.”
    Quote in the paperNot a substantial claim
  • May combine two claims. The quote only partly states this claim.

    Interpretationreasoning
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    Ptolemy I seized the cult as an opportunity to promote himself as a legitimate successor to Alexander, but never claimed divine worship for himself.

    “Nonetheless, Ptolemy never claimed divine worship for himself.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    According to Sahlins, politics serves as the essential mediator between man and society, nature and cosmos.

    “According to Sahlins, 75 -politics‖ serves as the essential mediator between man and society, nature and cosmos.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Sahlins 75

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The dynastic royal model stands in stark contrast to the Hellenistic basileus in Egypt, who totally depended on his own charisma and political skills for his transformation into a living god.

    “The dynastic royal model stands in stark contrast to the Hellenistic basileus in Egypt, who totally depended on his own charisma and political skills for his transformation into a living god.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The cult followed the pattern of the daily temple rituals of other gods very closely and kings even erected colossal statues of themselves where offerings were deposited.

    “It followed the pattern of the daily temple rituals of other gods very closely and kings even erected (colossal) statues of themselves where offerings were deposited.82”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [82] 82. Salaman, C., et alii (transl.) The Way of Hermes: The Corpus Hermeticum and The Definitions of Hermes Trismegistos to Asclepios. (London: 1999).

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    This idiosyncratic cult first emerged under Ptolemy I and started out as another Greek hero cult in honour to Alexander, whose body had been transported from Babylon to Macedonia for burial and subsequent placement in a shrine in Alexandria.

    “This idiosyncratic cult first emerged under Ptolemy I.It started out as another Greek hero cult in honour to Alexander, whose body had been transported from Babylon to Macedonia for his burial and subsequent placement in a shrine in Alexandria.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    According to Kessler, the introduction of Sarapis enabled the Greek masses to take part in the Egyptian festivals at the Sarapeion of Alexandria.

    “According to Kessler, the introduction of Sarapis enabled the Greek masses to take part in the Egyptian festivals at the Sarapeion of Alexandria.73”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Kessler 73

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The introduction of the Sarapis cult was the birth of a new Greek-Egyptian syncretistic deity created with the help of Egyptian and Greek sages.

    “A good example of this scheme is the introduction of the Sarapis cult; i.e. the birth of a new Greek-Egyptian syncretistic deity created with the help of Egyptian and Greek sages.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    As a god, pharaoh was identified with the sun god Re as well as with the manifestations of the gods Horus and Osiris.

    “As a god, pharaoh was identified with the sun god Re as well as with the manifestations of the gods Horus and Osiris.81”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [81] 81. Robinson, J. M. (ed.) The Nag Hammadi Library. (New York: 1990).

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    Throughout its Hellenistic rule, Egyptian priests functioned as major mediators establishing native acceptance of the Macedonian authority.

    “Throughout its Hellenistic rule, Egyptian priests functioned as major mediators establishing native acceptance of the Macedonian authority.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    Both elites recognised the new political channels as a valid means of communication between the respective representatives of Hellenistic and Egyptian bodies or symbolic jurisdictions.

    “This was possible because both elites recognised the new political channels as a valid means of communication between the respective representatives of Hellenistic and Egyptian bodies or -symbolic jurisdictions‖.”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Interpretationreasoning
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    In his role as pharaoh, the basileus had to meet the demands of an Egyptian king, which introduced a peculiar realpolitik at the Hellenistic court in Egypt where native traditions and royal Egyptian ideology were important elements of the affairs of the king.

    “In other words, in his role as pharaoh, the basileus had to meet the demands of an Egyptian king.Inevitably, this introduced a peculiar realpolitik at the Hellenistic court in Egypt, where native traditions and royal Egyptian ideology were considered to be important elements of the -affairs of the king‖ (basilica).”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1.1.1.3 Herodotus attitude towards of the Persians

    Since Herodotus' accounts gained popularity throughout the Greek world, they were constantly imitated, even in Graeco-Roman times.

    “Since Herodotus' accounts gained popularity throughout the Greek world, they were constantly imitated, even in Graeco-Roman times 66 .”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [66] 66. Kamal, A. B. Catalogue Général des Antiquités Égyptiennes : 22001-22208 Stèles Ptolémaiques et Romaines Tome II. (Le Caire: 1904).

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The deification of the basileus based on his superior character (arete) stands in closer connection to the Greek custom of hero-worshipping than any Egyptian practices.

    “The deification of the basileus based on his superior character (arete) stands in closer connection to the Greek custom of hero-worshipping than any Egyptian practices.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1.1.1.3 Herodotus attitude towards of the Persians

    The negative view of Persians was still considered attractive and politically useful when Alexander the Great declared war against the Persians.

    “This negative view was still considered to be attractive and politically useful when Alexander the Great declared war against the Persians whom he allegedly fought in revenge for two events; namely their invasion of Greece, that took place 150 years before his time, and the Persian profanation of Greek temples and sanctuaries.67”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [67] 67. Keyes, C. W. (transl.) Cicero: De Republica, De Legibus -Loeb Classical Library - vol. XVI. (Cambridge: 1970).

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationown data
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    Portraying the Ptolemies as Egyptian pharaohs, the visual discourse suggests the ideal of continuity between the former pharaohs and the current dynasty.

    “Portraying the Ptolemies as Egyptian pharaohs, the visual discourse suggests the ideal of continuity between the former pharaohs and the current dynasty.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The development of the ruler cult as a Hellenistic state religion had the support and collaboration of Egyptian priests.

    “The development of the ruler cult as a Hellenistic ‗state religion' had the support and collaboration of Egyptian priests.”
    Quote in the paperNot a substantial claim
    • Rests on an assumption: The Hellenistic ruler cult functioned as a state religion.
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    Ptolemy II Philadelphos arranged the formal deification of his parents around 280 B.C., proclaiming them as Savior Gods (Theoi Soteres).

    “It was his son, Ptolemy II Philadelphos, who arranged the formal deification of his parents around 280 B.C, which proclaimed them as -Savior Gods‖ (Theoi Soteres).”
    Quote in the paperNot a substantial claim
  • May combine two claims. The quote only partly states this claim.

    Interpretationreasoning
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    By means of the political instrumentalisation of religiousness, Hellenistic Egypt developed a new symbolic campus, which created channels through which power could be negotiated.

    “Hellenistic Egypt developed a new symbolic campusfoot_6 , which in turn created channels through which power could be negotiated.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisenone given
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    Pharaoh acquired and maintained his divinity with the help of specific kingship rituals, beginning with his coronation, which was the most important ritual.

    “He acquired and maintained his divinity with the help of specific kingship rituals.These began with his coronation, which was also the most important ritual.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The cult of Sarapis soon became popular among the Hellenised population of Egypt and spread throughout the eastern Mediterranean basin and towards all the places owned by the Lagides.

    “The god's cult soon became popular among the Hellenised population of Egypt and spread throughout the eastern Mediterranean basin and towards all the places owned by the Lagides.74”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [74] 74. Nock, A. D., Festugière A.-J.(transl.) Corpus Hermeticum 4 vols. (Paris: 1945-54).

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The Hellenistic ruler cult did not form a linear continuation of dynastic Egypt practices.

    “It is important, however, to note that this cult did not form a linear continuation of dynastic Egypt practices.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationreasoning
    § 1.1.1.3 Herodotus attitude towards of the Persians

    The anti-Persian propaganda persisted throughout the Hellenistic age; the Macedonian kings of Egypt transferred the negative Persian stereotypes to the Hellenistic Seleucid Empire.

    “the Macedonian kings of Egypt simply transferred the negative Persian stereotypes to the Hellenistic Seleucid Empire.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 1.1.1.3 Herodotus attitude towards of the Persians

    It became common practice to reiterate a stereotypical image of Persians who embodied the complete opposite of Egyptian virtues.

    “It became common practice to reiterate a stereotypical image of Persians whoat least in the eyes of the Greeksembodied the complete opposite of Egyptian virtues.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    In the traditional Egyptian royal cult, pharaoh, due to his divine status (nṯr), received a cult both during his life and after his death.

    “In the traditional Egyptian royal cult, pharaoh, due to his divine status (nṯr), received a cult both during his life and after his death.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationreasoning
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    Pharaoh was understood to be the mortal bearer of divine functions; at the core, he was essentially a mediator between the natural and the supernatural world.

    “As this clearly shows, pharaoh was understood to be the mortal bearer of divine functions; at the core, he was essentially a mediator between the natural and the supernatural world.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The priests returned the king's favour in the form of material and symbolic support.

    “The priests returned the king's favour in form of material and symbolic support.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The Macedonians are likely to have kept the native administration because they needed an efficient administrative body, which was crucial in their struggle against the newborn Hellenistic kingdoms of Syria and Macedonia.

    “As Rostovtzeff explains, 70 the Macedonians are likely to have kept the native administration since they needed an efficient administrative body.This was crucial in their struggle against the newborn Hellenistic kingdoms of Syria and Macedonia.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Rostovtzeff 70

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    It formed part of each Lagide ruler's agenda to build, expand, and restore Egyptian temples.

    “It formed part of each Lagide ruler's agenda to build, expand, and restore Egyptian temples.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisenone given
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    Some years later, Ptolemy II Philadelphos and his wife Arsinoe II were also deified and, in contrast to Ptolemy I, were endowed with the title of Sibling Gods (Theoi Adelphoi) while still living.

    “Some years later, Ptolemy II Philadelphos and his wife, Arsinoe II, were also deified.In contrast to Ptolemy I, they were endowed with their new title of the -Sibling Gods‖ (Theoi Adelphoi) while still living.”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Interpretationreasoning
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The Macedonian army was initially welcomed as liberator from Persian domination, but the Macedonians needed justification for their rule over the Egyptians.

    “On the one hand, the Macedonian army was initially welcomed as liberator from the Persian domination; on the other hand, the Macedonians needed some sort of justification for their rule over the Egyptians nonetheless.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The decrees worked as official and organised reaction of the Hellenistic government to home affairs, albeit clad in Ptolemaic religious practices.

    “The decrees worked as official and organised reaction of the Hellenistic government to home affairsalbeit clad in Ptolemaic religious practices.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The heroes' cult was a cult centring on dead people and was maintained to preserve role models for future generations.

    “However, the heroes' cult was in fact a cult centring on dead people and was maintained to preserve role models for future generations.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    It was considered Greek to pursue Egyptian religiosity.

    “Simply put, it was considered ‗Greek' to pursue Egyptian religiosity.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Hellenistic civilisation employed the concept of Hellenisation as means towards achieving effective and systematic domination.

    “Hellenistic civilisation employed the concept of Hellenisation as means towards achieving an effective and systematic domination.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationreasoning
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The Ptolemies sought to control Egyptian temples by unifying them as one body, and the organisation of regular synods proved a helpful tool in this undertaking.

    “The Ptolemies, for their part, sought to control Egyptian temples by unifying them as one body.The organisation of regular synods proved a helpful tool in this undertaking.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Although many Hellenised settlements were founded in Egypt following the great influx of Hellenic and Hellenised immigrants, Hellenistic Egypt only featured three 'true' Greek poleis.

    “Although many Hellenised settlements were founded in Egypt following the great influx of Hellenic and Hellenised immigrants, Hellenistic Egypt only featured three ‗true' Greek poleis.97”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [97] 97. Alon, G. The Jews in their land in the Talmudic age. (Harvard: 1980).
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    To respect Maat was always also a private matter.

    “To respect Maat was always also a private matter.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    According to Höbel, the system of allotting land to military settlers probably spread over all the grain-producing lands of the Ptolemaic empire, and scattered over the entire country, the kleruchs introduced Greek ideas and technology into the agricultural environment in which they were living.

    “This system of allotting land to military settlers probably spread over all the grainproducing lands of the Ptolemaic empire, […].Scattered over the entire country, the kleruchs introduced Greek ideas and technology into the agricultural environment in which they were living.101”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Höbel 101

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    Since the Macedonian kings adhered to Egyptian rituals and symbolic prerogatives, the local priests were willing to recognise them as pharaohs.

    “Since the Macedonian kings adhered to Egyptian rituals and symbolic prerogatives, the local priests were willing to recognise them as pharaohs.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    Eventually, a ψήφισμα-wḏ became a key factor in the establishment of regular dialogue between Egypt's ruler and its priests.

    “Eventually, a ψήφισμα-wḏ became a key factor in the establishment of regular dialogue between Egypt's ruler and its priests.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    The Egyptian Negative Confession, spell 125 of the Book of the Dead, can be read as a definition of Egyptian identity and sums up proper social behaviour.

    “The Egyptian Negative Confession, i.e. spell 125 of the Book of the Dead, can be read as a definition of Egyptian identity and nicely sums up what was thought to be proper social behaviour:”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    The Hellenistic homogeneia comes closest to our modern concept of a nation.

    “What is more, the Hellenistic homogeneia comes closest to our modern concept of a nation.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    The first of these poleis was Naucratis in the Delta, which had been created centuries before the arrival of the Macedonians.

    “The first of these was Naucratis in the Delta, which had been created centuries before the arrival of the Macedonians.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Greek-Hellenistic perception of culture was essentially political and had jurisdiction over the public dimension of everyday life.

    “Greek-Hellenistic perception of culture, on the other hand, was essentially political and had jurisdiction over the public dimension of everyday life.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Nomos included specific moral values, such as the notion of decency and comfort found in social relationships.

    “Nomos even included specific moral values, such as the notion of decency and comfort found in social relationships.”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Interpretationcitation
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The decrees proclaimed the legitimacy of the cult to the royal family, made the good deeds of the king public, reinforced the loyalty of the priests and recorded contracts concerning both the king and the priests.

    “In addition to this, the decrees proclaimed the legitimacy of the cult to the royal family.88 They made the good deeds of the king public, reinforced the loyalty of the priests and recorded contracts concerning both the king and the priests.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [88] 88. Sternberg-el-Hotabi, H. -Die Metternichstele.‖ In: C. Butterweck et alii. TUAT -Band II.3: Rituale und Beschwörungen II. (Gütesloh: 1988), pp.358-380.

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisereasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Any disturbance of what was considered normal by a Greek community was felt to be an infringement of a taboo and consequently barbarian.

    “By the same token, any disturbance of what was considered normal by a Greek community was felt to be an infringement of a taboo and consequently ‗barbarian'in other words, outside Greek homogeneia.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    As Huss observes, the Ptolemaic kings established a free spiritual space throughout the hieratikoi and hieroì nómoi respectively.

    “As Huss observes, the Ptolemaic kings established a free spiritual space throughout the hieratikoi and hieroì nómoi respectively.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Huss

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationreasoning
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The decrees functioned as an intermediary medium to securing the respective ambitions of the two elites and served as a balanced foundation for discussions of power relations between the throne and the temples.

    “The decrees in turn functioned as intermediary medium to securing their respective ambitions.Generally speaking, they served as a balanced foundation for the discussions of power relations between political institutions, i.e. the throne and the temples.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Nomos was a common denominator of values and judgements uniting different individuals, who adopted the nomoi as unquestionable truth, reality and norm.

    “Ultimately, nomos was a common denominator of values and judgements uniting different individuals, who adopted the nomoi as unquestionable truth, reality and norm.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Nomos stood in contrast to any form of arbitrary or chaotic decisions.

    “It therefore stood in contrast to any form of ‗arbitrary' or ‗chaotic' decisions.105”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [105] 105. K. Barwise, J. Etchemendy, Language, Proof and Logic. (Stanford: 2002). ___. The Liar: An Essay on Truth and Circularity. (Oxford: 1989),

      Not checked in the free run.

  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Cultural hybridism, biculturalism and syncretism were relevant and complementary elements of the formation of the new symbolic universe in Hellenistic Egypt.

    “Cultural hybridism, biculturalism and syncretism were all relevant and complementary elements of the formation of the new symbolic universe in Hellenistic Egypt.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationcitation
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    The Greek's feeling of supremacy rested upon the assumption of cultural superiority.

    “The Greek's feeling of supremacy rested upon the assumption of cultural superiority, which had been largely debated since the Classical Greek period.112”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [112] 112. Boardman, J., et alii. (ed.). The Oxford History of Greece and the Hellenistic World. (Oxford 1991).

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    On the whole, the Egyptian priests helped consolidate a new cultural element in Egypt by accepting and organising the royal cult.

    “On the whole, the Egyptian priests helped consolidate a new cultural element in Egypt by accepting and organising the royal cult.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationcitation
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The Greek name for the decrees, ψήφισμα, suggests some degree of symbolic submission on the part of the Egyptian priestly class.

    “The Greek name for the decrees, ψήφισμα, suggests some degree of symbolic submission on the part of the Egyptian priestly class.91”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [91] 91. Uxkull-Gylleband, W. G. (transl.) Der Gnomon des Idios Logos. In: BGU V, II. (Berlin: 1934).

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Nomos originally meant the common law found in a society that exclusively followed ancient customs and established social norms.

    “Nomos originally meant the common law found in a society that exclusively followed ancient customs and established social norms.104”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [104] 104. Balsdon, J. P. V. D. -The Divinity of Alexander‖, Historia 1 (Stuttgart: 1950), pp. 363-388.

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The newly fashioned Hellenistic ruler cult received full support from Egyptian priests through the decisions taken during the synodal decrees.

    “In fact the newly fashioned Hellenistic ruler cult received full support from Egyptian priests through the decisions taken during the synodal decrees:”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Interpretationreasoning
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    A new addition was that it was no longer the pharaoh who issued the decrees and took responsibility for their contents but the priests; they now took over the authorship and responsibility for the production of the decrees.

    “A new addition, however, was that it was no longer the pharaoh who issued the decrees and took responsibility for their contents but the priests; they now took over the authorship and responsibility for the production of the decrees.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationreasoning
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The priests also took part in the promotion of regular synods, at which the exchange of honours, prestige and privileges bestowed on both parties and mutually recognised were written on stelae and consequently positioned throughout Egypt.

    “The priests also took part in the promotion of regular synods, at which the exchange of honours, prestige and privileges bestowed on both parties and mutually recognised were written on stelae and consequently positioned throughout Egypt.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisenone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Alexander founded Alexandria on the Mediterranean coast, and Ptolemy I established Ptolemais in Upper Egypt.

    “This was followed by Alexander's founding of Alexandria on the Mediterranean coast.Finally, Ptolemy I established Ptolemaisfoot_11 (or Ptolemais Hermioufoot_12 ) in Upper Egypt.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisereasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Nomos provided and helped create a sense of social and cultural identity among its members.

    “It provided and helped create a sense of social and cultural identity among its members, who recognised its validity and obeyed the order of the symbolic universe it entailed.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    There was no such thing as an Egyptian clergy in the Lagide Empire.

    “There was no such thing as an Egyptian clergy in the Lagide Empire.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisereasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Nomos gained its legitimacy through a consensus based on social relationships and habits.

    “As we have seen, nomos gained its legitimacy through a consensus based on social relationships and habits.”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Interpretationreasoning
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    The Hellenistic Power was satisfied with the alleged Egyptian symbolic submission implicit in a ψήφισμα, while the Egyptians were equally pleased with the usurpation of the traditional symbolic pharaonic prerogative of ordering the production of a decree.

    “Thus the latter was satisfied with the alleged Egyptian symbolic submission implicit in a ψήφισμα, while the Egyptians were equally pleased with the usurpation of the traditional symbolic pharaonic prerogative of ordering the production of a decree.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    Egypt was dotted with several temples for various deities, and inside temple walls different political points of view were common.

    “Moreover, Egypt was dotted with several temples for various deities, and inside temple walls different political points of view were common.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationreasoning
    § 1.1.2 The Ptolemies: Egyptian religion used as a Political Instrument

    Although some of the elites were willing to negotiate their support of the Hellenistic authority, the relationship between the Macedonian king and the Egyptian priests remained a complex issue overall.

    “Although some of the elites were willing to negotiate their support of the Hellenistic authority, the relationship between the Macedonian king and the Egyptian priests remained a complex issue overall.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Native people living in Egypt considered each other to be Egyptians due to their public adherence to the principle of Maat and with regard to their private behaviour.

    “Ultimately, the native people living in Egypt did not only consider each other to be ‗Egyptians' due to their public adherence to the principle of Maat, but also with regard to their private behaviour.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    The nomos played a crucial role in the way Greeks dealt with Egyptian religion.

    “The nomos also played a crucial role in the way Greeks dealt with Egyptian religion.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Hall conceives nation as a symbolic community that is marked by its power to generate a sense of identity and, consequently, solidarity and loyalty.

    “Hall conceives nation as a symbolic community that is marked by its power to generate a sense of identity and, consequently, solidarity and loyalty.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    This ties in well with Hall's argument that a nation is not only a political entity, but also a unit that produces meaning, i.e. system of cultural representations.

    “This ties in well with Hall's argument that a nation is not only a political entity, but also a unit that produces meaning, i.e. system of cultural representations.103”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Hall 103

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisenone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Greek settlers, most of whom stemmed from the army, were sent to the countryside, so-called chora, where the majority received land in exchange for military services.

    “The Greek settlersmost of whom stemmed from the armywere sent to the countryside, so-called chora, where the majority of them received land in exchange for military services.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationcitation
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    The aim was a community joined by a common consensus of customs and laws, or a community united by a common nomos.

    “In other words, the aim was a community joined by a common consensus of customs and laws, or, differently put, a community united by a common nomos.102”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [102] 102. Bagnall, R. S. -Cults and Names of Ptolemais in Upper Egypt‖. In: OLA 85, 1998, pp. 1093 -1101.
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationcitation
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Hellenisation was a consequence of the attempt to construct a homogeneia, i.e. a community tied not only by blood, but also by common behaviour, values, customs, traditions, laws, etc.

    “Broadly speaking we may say that Hellenisation was a consequence of the attempt to construct a homogeneia, i.e. a community that was tied not only by blood, but also by common behaviour, values, customs, traditions, laws, etc.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Their co-existence naturally gave birth to biculturalism.

    “Their co-existence thus naturally gave birth to biculturalism.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationnone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    The cultural encounter between Greeks and Egyptians triggered a process of mutual negotiation of two distinct ways of perceiving the world.

    “triggered a process of mutual negotiation of two distinct ways of perceiving the world.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing). May combine two claims.

    Interpretationcitation
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    This does not necessarily imply an impermeable Greek identity but is likely to allow exceptions and readjustments in day-to-day practice.

    “However, this does not necessarily imply an impermeable Greek identity but is likely to allow exceptions and readjustments in day-to-day practice.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    The Greek nomos in Egypt belongs to Hellenistic Egypt and was developed right there, not in Rome and not by another Hellenistic civilisation.

    “It clearly belongs to Hellenistic Egypt and was developed right there, not in Rome and not by another Hellenistic civilisation.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    According to Sahlins, it involved a risk since the production of new meanings could go unnoticed.

    “According to him it involved a -risk‖ since the production of new meanings could go unnoticed.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [120] 120. Brown, K. -Hermes Trismegistus and Apollonius of Tyana in the Writings of Bahá'u'lláh.‖ In: McLean, J., (ed.) Revisioning the Sacred: New Perspectives on a Bahá'í Theology -vol 8 (Los Angeles: 1997), pp.153-187.

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Nomos helped the Greeks decide if they were still being Greeks or not.

    “It was nomos that helped the Greeks decide if they were still being Greeks or not.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationreasoning
    § 49. Freedmen of Alexandrians may not marry Egyptian women.

    Since the Graeco-Egyptian nomos differed from the one the Romans used, the Romans despised Hellenistic Egypt as a barbarised or decayed civilisation.

    “Since the Graeco-Egyptian nomos differed from the one the Romans used, the Romans despised Hellenistic Egypt as a -barbarised‖ or -decayed‖ civilisation.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationreasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    There was a Macedonian nomos, an Egyptian nomos, a Syrian nomos, etc.

    “Differently put, there was a Macedonian nomos, an Egyptian nomos, a Syrian nomos, etc.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    The nature and outlook of this incorporation differed from Hellenistic society to Hellenistic society.

    “The nature and the outlook of this incorporation differed from Hellenistic society to Hellenistic society.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing).

    Premisecitation
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Cultural adaptation can be seen as an attempt to establish double-contextualisation and re-contextualisation whereby an item is removed from its original location and modified to fit a new environment.

    “Burke, on the other hand, holds that cultural adaptation can be seen as an attempt to establish doublecontextualisation and re-contextualisation whereby an item is removed from its original location and modified in such a way that it fits a new environment.116”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [116] 116. Bresciani, E. -Lo Straniero‖. In: Donadoni, S. (ed.). In: L'Uomo Egiziano. (Roma: 1990), pp. 235-268.

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationnone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Social interactions between natives and foreigners/immigrants naturally led to the mutual incorporation of initially alien cultural elements.

    “led to the mutual incorporation of initially alien cultural elements.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    What was regarded to be nomic in Egypt did not feature a geographical dimension, as had been the case during Classical age.

    “What was regarded to be ‗nomic' in Egypt did not feature a geographical dimension, as had been the case during Classical age.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    The Greeks viewed their nomoi as the barriers of symbolic universes.

    “the Greeks viewed their nomoi as the barriers of symbolic universes.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationreasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    The growing bicultural population laid the ground for practicing Egyptian religion in Egyptian manner and defined how Egyptian jobs were to be done in Greek fashion.

    “Moreover, the growing bicultural population laid the ground for practicing Egyptian religion in Egyptian manner and defined how Egyptian jobs were to be done in Greek fashion.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 49. Freedmen of Alexandrians may not marry Egyptian women.

    Roman administrative politics aimed at restraining social mobility.

    “Ultimately, Roman administrative politics aimed at restraining social mobility.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Assmann claims that the marriage between brothers and sisters was a case of mistaken interpretation of Egypt's past and produced an entirely mistaken conception of Egyptian culture.

    “Taking a critical view towards this Hellenistic practice, Assmann claims that the marriage between brothers and sisters was, as many other examples, a case of mistaken interpretation of Egypt's past and consequently produced a entirely mistaken conception of Egyptian culture.121”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [121] 121. Broze, M., van Liefferinge, C. -L'Hermès commun du prophète Abamon.‖ In : BdE 135, (Le Caire : 2002), pp.35-44.

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 1.2.1 The Roman Conquest and the Reconstruction of Identities

    In regard to its culture, Egypt followed the tendency of the whole east Mediterranean, which remained positively Greek in its self-perception.

    “regard to its culture, Egypt followed the tendency of the whole east Mediterranean which remained positively Greek in its self-perception.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationcitation
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    The interactions between foreign cultural practices and native ways of doing things eventually produced unexpected results, i.e. inventions that were not directly absorbed by the discourse of nomoi.

    “Thus, the interactions between foreign cultural practices and native ways of doing things eventually produced unexpected results, i.e. ‗inventions' that were not directly absorbed by the discourse of nomoi.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Since private acts received less attention, they fell out of the jurisdiction of the nomos.

    “Since private acts received less attention, i.e. were less witnessed by other people, they fell out of the jurisdiction of the nomos.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    This whole complex was considered to mirror cosmic order.

    “in fact, this whole complex was considered to mirror cosmic order”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 49. Freedmen of Alexandrians may not marry Egyptian women.

    Even after the Roman conquest and re-classification of most Greeks as barbarians like the Egyptians, many subcategories between citizen and barbarian developed in the countryside due to the prominence of the Graeco-Egyptian nomos as the only mediator between Greeks and world around them.

    “Even after the Roman conquest and the subsequent re-classification of most Greeks as barbarians like the Egyptians, many subcategories between -citizen‖ and -barbarian‖ developed in the countryside due to the prominence of the Graeco-Egyptian nomos as the only mediator between Greeks and world around them.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Sahlins termed the possibility of altering symbolic meanings through day-to-day practice empiric risk.

    “Sahlins termed the possibility of altering symbolic meanings though day-to-day practice -empiric risk‖.120”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [120] 120. Brown, K. -Hermes Trismegistus and Apollonius of Tyana in the Writings of Bahá'u'lláh.‖ In: McLean, J., (ed.) Revisioning the Sacred: New Perspectives on a Bahá'í Theology -vol 8 (Los Angeles: 1997), pp.153-187.

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationnone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    What linked these different societies was the desire to remain Greek while living in a new cultural environment.

    “What nevertheless linked these different societies to each other was the desire to remain Greek while living in a new cultural environment.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationnone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    The mixture of symbolic universes happened as a consequence of everyday interactions.

    “As we shall see, the mixture of symbolic universes happened as a consequence of everyday interactions.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S1 (asserted), S3 (load-bearing). May combine two claims.

    Premisecitation
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Roberts remarks that no concession by Hellenism to oriental manners is more striking than this, and it was found necessary specifically to forbid such marriages to Romans in the Gnomon of the Ideos Logos.

    “Roberts similarly remarks that: -[N]o concession by Hellenism to oriental manners is more striking than this; it is noteworthy that in the Gnomon of the Ideos Logos it was found necessary specifically to forbid such marriages to Romans.‖foot_18”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites foot_18

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Interpretationreasoning
    § 49. Freedmen of Alexandrians may not marry Egyptian women.

    Inevitably the priests lost part of their social prestige, economic autonomy and general cosmic importance during the Roman period.

    “Inevitably the priests lost part of their social prestige, economic autonomy and general cosmic importance during the Roman period.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisereasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Day-to-day practice is a category of social relations not immune to misunderstandings, adaptations, innovations and reformulations.

    “Since these are dynamic and unplanned par excellence, day-to-day practice -or what is called -Altagspraxis‖ in Germanis a category of social relations which is not immune to misunderstandings, adaptations innovations and reformulations.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    In the case of Egypt, the master identity was the search of a universal ideal of Greek culture, which enabled everyone to become Hellenised, albeit not unanimously and uniformly.

    “In the case of Egypt, the -master identity‖ was the search of a universal ideal of Greek culture, which enabled everyone to become Hellenised (albeit not unanimously and uniformally).”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisenone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Egyptian law and customs were connected to their ancestral heritage, religiousness and subjection to a pharaoh as well as to the social and symbolic prestige of the priestly class.

    “While Egyptian law and customs were connected to their ancestral heritage, religiousness and the subjection to a pharaoh as well as to the social and symbolic prestige of the priestly classin fact, this whole complex was considered to mirror cosmic orderthe Greeks viewed their nomoi as the barriers of symbolic universes.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    A witness of one's behaviour served as the ultimate monitoring instrument in the maintenance of the nomos.

    “This is the reason why a witness of one's behaviour served as the ultimate monitoring instrument in the maintenance of the nomos.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationnone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    The process of adopting foreign elements resulted in the diminishment of the original symbolic barrier between us and them.

    “This process of adopting foreign elements resulted in the diminishment of the original symbolic barrier between ‗us' and ‗them'.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § 1.2.1 The Roman Conquest and the Reconstruction of Identities

    The entire eastern Mediterranean basin continued being Hellenised during the Roman rule.

    “Thus the entire eastern Mediterranean basin continued being ‗Hellenised' during the Roman rule.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    The Greek nomos in Egypt differs greatly from other nomoi found in Hellenistic societies.

    “The Greek nomos in Egypt differs greatly from other nomoi found in Hellenistic societies.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Nomos had been redefined as something which could be perceived in social public activities.

    “Nomos had been redefined as something which could be perceived in social public activities.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 49. Freedmen of Alexandrians may not marry Egyptian women.

    The Roman administration turned the Egyptian priests into an extension of the Roman bureaucracy, transforming them into a formal clergy subordinated to a high-priest, a Roman administrator appointed by the Roman praefectus from Alexandria.

    “The Roman administration turned the Egyptian priests into an extension of the Roman bureaucracy transforming them into a formal clergy subordinated to a -high-priest,‖ i.e. a Roman administrator appointed by the Roman praefectus from Alexandria.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Sahlins has demonstrated how unpredictable innovations resulting from daily interactions are.

    “Sahlins 117 has demonstrated how unpredictable innovations resulting from daily interactions are.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [117] 117. Briant, P. Histoire de l'Empire Perse. De Cyrus à Alexandre. (Paris: 1996).

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    A series of innovations within the existing symbolic universe gave birth to a Hellenistic-Egyptian symbolic universe.

    “In other words, a series of innovations taking place within the existing symbolic universe gave birth to a Hellenistic-Egyptian symbolic universe.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationreasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Due to mediation, Egyptian practices were more easily tolerated and became acceptable as Greek practices.

    “Due to this mediation, Egyptian practices were more easily tolerated and became acceptable as Greek practices.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 49. Freedmen of Alexandrians may not marry Egyptian women.

    The individual degree of Hellenisation formed the only means of distinction.

    “The individual degree of Hellenisation formed the only means of distinction.”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Interpretationreasoning
    § 49. Freedmen of Alexandrians may not marry Egyptian women.

    Roman Egypt featured a very heterogeneous society that developed a different way to consider itself more Hellenic than Barbaric from the one developed in Egypt.

    “Overall, Roman Egypt featured a very heterogeneous society that developed a different way to consider itself more -Hellenic‖ than -Barbaric‖ from the one developed in Egypt.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Hellenistic Egypt viewed being Greek as publicly acting in line with what was expected by the group's nomos.

    “Hellenistic Egypt, however, viewed ‗being' Greek as publicly acting in line with what was expected by the group's nomos, i.e. the readiness to seek consensus for the sake of maintaining social ‗normality'.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationreasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    Nomos formed the cultural bond between Greeks and served as a means of defining their master identity.

    “Nomos formed the cultural bond between them; it served as a means of defining their -master identity‖ and was actively promoted.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § 1.2 Cultural Identity and Hellenistic Society in Graeco-Roman Egypt

    In the eyes of the Greeks, nomos and master identity were synonyms.

    “In fact, in the eyes of the Greeks, nomos and -master identity‖ were synonyms.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § a) The Book of Thoth

    Other writers who discussed Hermetic literature include Tertullian, Arnobius, Lactantius, Augustine and Cyril of Alexandria.

    “Other writers who discussed Hermetic literature and thereby helped shape its reception include Tertullian, Arnobius, Lactantius, Augustine and Cyril of Alexandria.foot_39”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisereasoning
    § 1.4 Hermetism and Hellenism

    Greeks, Macedonians and several other Hellenised cultural groups continued to interact with Egyptians on a daily basis.

    “Greeks, Macedonians and several other Hellenised cultural groups continued to interact with Egyptians on a daily basis.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § a) The Book of Thoth

    Two of the Nag Hammadi Hermetic fragments, VI.7 and VI.8, stem from a Coptic version of ad Asclepius.

    “Two of these fragments, VI.7 and VI.8, stem from a Coptic version of ad Asclepius.”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Premisereasoning
    § 1.4 Hermetism and Hellenism

    Greeks and Hellenised people adopted 'Egyptian religion' at the same time as Egyptians and non-Greeks adopted the Greeks' way of life, art, philosophy, etc.

    “Greeks and Hellenised people adopted ‗Egyptian religion' at the same time as Egyptians and non-Greeks adopted the Greeks' way of life, art, philosophy, etc.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 1.3 Hellenistic Mentality and Religious Thought in Graeco-Roman Egypt

    This helped to give more credibility to eastern cults, in which followers were able to gain the favour of a deity through initiation into the god's mysteries.

    “This in turn helped to give more credibility to eastern cults, in which followers were able to gain the favour of a deity through the initiation into the god's mysteries.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisenone given
    § a) The Book of Thoth

    Codex VI.6 is the text called The discourse on Eighth and Ninth (or The Ogdoad reveals the Ennead) and only exists in Coptic.

    “Codex VI.6. is text which was then called The discourse on Eighth and Ninthfoot_37 (or The Ogdoad reveals the Ennead) and only exists in Coptic.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 1.4 Hermetism and Hellenism

    Hellenistic Greeks and Egyptians had been living together for centuries and shared a common past, but their relationship was completely redefined from the Late/Archaic-Classical Period onwards.

    “Although Hellenistic Greeks and Egyptians had been living together for centuries and thus shared a common past, their relationship was completely redefined from the Late / Archaic-Classical Period 172 onwards.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [172] 172. Karle, B. Der Alchemistentraum des Zosimus (Freiburg: 1925).

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 1.3 Hellenistic Mentality and Religious Thought in Graeco-Roman Egypt

    The traditional civic religion of the poleis lost its original meaning.

    “In addition to these changes, the traditional civic religion of the poleis lost its original meaning.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § a) The Book of Thoth

    References to Hermetic texts are found in the works of Al-Kindi, Abu Sulaiman Al-Maqdisi, Al-Nadin, Ibn Zulaq, Ibrahim Ben Wassif Shah and Al-Katibi.

    “Thus we find references to Hermetic texts in the works of Al-Kindi (the earlier, ca.850 A.D), Abu Sulaiman Al-Maqdisi, Al-Nadin, Ibn Zulaq, Ibrahim Ben Wassif Shah and Al-Katibi.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § a) The Book of Thoth

    The Nag Hammadi texts included three Hermetic fragments: Codex VI.6, VI.7 and VI.8.

    “Apart from of several Gnostic revelations, the texts featured three Hermetic fragments (Codex VI.6, VI.7 and VI.8).”
    Quote in the paperNot a substantial claim
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    Premisecitation
    § 1.3 Hellenistic Mentality and Religious Thought in Graeco-Roman Egypt

    Priestly virtues were a combination of formal requirements and additional moral achievements like voluntary presence in the temple and providing teaching for posterity.

    “priestly virtues are a combination of formal requirements 163 and additional moral achievements like voluntary presence in the temple and providing teaching for posterity‖.164”
    Quote in the paperNot a substantial claim0 of 2 sources checked
    • cites [163] 163. ___. -The Question of Cultural Identity‖. In: Hall, S., Held, D., McGrew, T., (eds.) Modernity and its Futures. (Oxford: 1992), pp. 273-326.

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites [164] 164. Hartog, F. Le mirroir d'Herodote : essai sur la représentation de l'autre. (Paris: 1980).

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § 1.4 Hermetism and Hellenism

    Syncretistic gods such as Sarapis and the Hellenised version of Isis achieved great popularity across the eastern Mediterranean basin.

    “Syncretistic gods such as Sarapis and the Hellenised version of Isis achieved great popularity across the eastern Mediterranean basin.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § a) The Book of Thoth

    Thabit ibn Qurra founded a pagan Hermetic school in Bagdad.

    “Thabit ibn Qurra, who lived from 836 until 901 A.D even founded a pagan Hermetic school in Bagdad.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisereasoning
    § 1.4 Hermetism and Hellenism

    Greek idealisation of Egypt as the land of an amazing civilisation did not keep the Greeks from perceiving its political reality as well.

    “Greek idealisation of Egypt as the land of an ‗amazing civilisation' did not keep the Greeks from perceiving its political reality as well.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § 1.3 Hellenistic Mentality and Religious Thought in Graeco-Roman Egypt

    The contents of the Book of Thoth can be described as texts with ethic-normative elements that directly linked the Egyptian notion of good sociocultural behaviour to the cosmic order.

    “It is possible to describe their contents as texts with ethic-normative elements that directly linked the Egyptian notion of good sociocultural behaviour to the cosmic order.”
    Quote in the paperNot a substantial claim
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    Interpretationreasoning
    § 1.3 Hellenistic Mentality and Religious Thought in Graeco-Roman Egypt

    The teachings of priests were meant for people inside the temples and those who had access to them.

    “In other words, the above-mentioned teachings were meant for people inside the temples and those who had access to them.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § 1.4 Hermetism and Hellenism

    Egyptian priests were promoting 'philosophical blending' in the temples.

    “We can therefore presume that Egyptian priests were promoting ‗philosophical blending' in the temples as well.”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Interpretationreasoning
    § 1.4 Hermetism and Hellenism

    It is not feasible to posit a distinction between 'Egyptian religion' and 'Greek philosophy' as both discourses were widely accepted as part of their respective symbolic universes.

    “It is thus not feasible to posit a distinction between ‗Egyptian religion' and ‗Greek philosophy' as both discourses were widely accepted as part of their respective symbolic universes.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationcitation
    § 1.3 Hellenistic Mentality and Religious Thought in Graeco-Roman Egypt

    The new aspect of the Book of Thoth that linked it to Greek Hermetica and Egyptian Instructions was its syncretism of style and content.

    “The new aspect the Book of Thoth featured and which in turn linked it to Greek Hermetica 167 and Egyptian Instructions was its syncretism of style and content.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [167] 167. Hornung, E. L'Égypte Ésoterique. (Monaco: 2007).

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationreasoning
    § 1.3 Hellenistic Mentality and Religious Thought in Graeco-Roman Egypt

    The loss of the polis' political autonomy almost completely decreased the citizens' political importance and rendered civic religion nearly meaningless.

    “Whereas priests in a polis used to hold a temporary office that could (theoretically) be given to anyone applying for it, the loss of the polis' political autonomy almost completely decreased the citizens' political importance and rendered civic religion nearly meaningless.”
    Quote in the paperNot a substantial claim
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    Interpretationreasoning
    § 1.3 Hellenistic Mentality and Religious Thought in Graeco-Roman Egypt

    Isis is portrayed in the Kyme hymn as being able to protect humankind from all its contemporary dreads, summarised as fear of a chaotic world.

    “Isis is portrayed in this hymn as being able to protect humankind from all its contemporary dreads which can be summarised as fear of a chaotic world.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Premisenone given
    § 1.4 Hermetism and Hellenism

    Egypt had already entertained diplomatic and trading contacts with its neighbours several centuries before Alexander's arrival.

    “As has been shown, Egypt had already entertained diplomatic and trading contacts with its neighbours several centuries previous to Alexander's arrival.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S2 (checkable).

    Interpretationreasoning
    § 1.4 Hermetism and Hellenism

    Identifying 'Hellenistic' or 'Egyptian' elements in the Hermetica is very subjective.

    “Again, this makes the task of identifying ‗Hellenistic' or ‗Egyptian' elements in the Hermetica very subjective.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    A Book XV used to be in the Corpus Hermeticum; a 16th-century editor named Flussas composed it from parts of different origins.

    “There used to be a Book XV in the Corpus Hermeticum.A 16 th -century editor named Flussas originally composed it from parts of different origins.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 1.3 Hellenistic Mentality and Religious Thought in Graeco-Roman Egypt

    The loss of their political autonomy led to a series of transformations of Greek institutions and its people's mentality.

    “The loss of their political autonomy led to a series of transformations of Greek institutions and its people's mentality.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § a) The Book of Thoth

    Four tractates discuss mystical aspects of Hermetism: CH.XI, CH.XII, CH.XIII and CH.XIV.

    “Furthermore, there are four tractates which discuss mystical aspects of Hermetism.To these belong: CH.XI --Nous to Hermes‖ CH.XII --About the common mind to Tat‖ CH.XIII --A Secret dialogue on the mountain to his son Tat: On being born again and the promise to be silent‖”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Premisecitation
    § 1.3 Hellenistic Mentality and Religious Thought in Graeco-Roman Egypt

    Egyptian scholarly texts were translated into Greek and circulated throughout the Roman Empire.

    “For one thing Egyptian scholarly 169 texts were translated into Greek and circulated throughout the Roman Empire.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [169] 169. Huss, W. Der Makedonische König und die ägyptischen Priester: Studien zur Geschichte des ptolemaiischen Ägypten. Historia Einzelschriften 85. (Stuttgart: 1994).

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

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    Interpretationreasoning
    § 1.3 Hellenistic Mentality and Religious Thought in Graeco-Roman Egypt

    The normative discourse in the Book of Thoth aimed at promoting Egyptian moral values as the ultimate goal of every priest.

    “The normative discourse contained in the Book essentially aimed at promoting Egyptian moral values as the ultimate goal of every priest.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S2 (checkable).

    Interpretationreasoning
    § 1.4 Hermetism and Hellenism

    The importance of Hermetic literature does not rely on its alleged 'Egyptianity' or 'Hellenicity'.

    “With regard to Hermetic literature, its importance does not rely on its alleged ‗Egyptianity' or ‗Hellenicity'.”
    Quote in the paperNot a substantial claim
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    Premisenone given
    § 1.4 Hermetism and Hellenism

    Egyptian priests were deeply involved in the political affairs of their country.

    “At the same time, Egyptian priests were deeply involved in the political affairs of their country.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 1.3 Hellenistic Mentality and Religious Thought in Graeco-Roman Egypt

    Egyptian priests represented a social model of behaviour.

    “Furthermore, we need to bear in mind that Egyptian priests represented a social model of behaviour.”
    Quote in the paperNot a substantial claim
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    Premisenone given
    § 1.3 Hellenistic Mentality and Religious Thought in Graeco-Roman Egypt

    The dialogue form between teacher and student was common to Egyptian Wisdom texts and Greek philosophical works.

    “The texts' form as a dialogue between teacher and student, on the other hand, was common to Egyptian Wisdom texts and Greek philosophical works.”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Interpretationreasoning
    § 1.4 Hermetism and Hellenism

    Egypt's intellectuals were already living in a cosmopolitan society and had access to foreign ideologies, doctrines, languages and cultures.

    “Since Egypt's intellectuals were thus already living in a cosmopolitan society, they had access to all kinds of foreign ideologies, doctrines, languages and cultures with whom they would further mix later during the Hellenistic age.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 1.3 Hellenistic Mentality and Religious Thought in Graeco-Roman Egypt

    Hermes' virtue as psychopompos promoted his assimilation to Anubis, raising the so-called Hermanubis, from Isis cult.

    “Hermes' virtue as psychopompos promoted his assimilation to Anubis, raising the so-called -Hermanubis‖, from Isis cult.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based). May combine two claims.

    Interpretationreasoning
    § 1.4 Hermetism and Hellenism

    The cultural identity of the Hermetica was never an issue for their ancient audience; they saw them as translations of ancient Egyptian origin for their schools and masters.

    “It should also be remembered that the cultural identity of the Hermetica was never an issue for their ancient audience; in their eyes the Hermetica were translations of ancient an Egyptian origin for their schools and masters.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § 1.3 Hellenistic Mentality and Religious Thought in Graeco-Roman Egypt

    The Hellenistic age ended the Classical independent city-state model.

    “The Hellenistic age ended the Classical independent city-state model.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationreasoning
    § 1.3 Hellenistic Mentality and Religious Thought in Graeco-Roman Egypt

    Hellenistic Greek philosophy turned its attention to metaphysics and became deeply influenced by eastern mysticism and religious thought.

    “Hellenistic Greek philosophy turned its attention to metaphysics.Moreover, it became deeply influenced by eastern mysticism and religious thought.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § 1.4 Hermetism and Hellenism

    Egyptian religiousness was popular among all social classes and people from different cultural backgrounds.

    “Egyptian religiousness was popular among all social classes and people from different cultural backgrounds.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 1.3 Hellenistic Mentality and Religious Thought in Graeco-Roman Egypt

    Cultural and intellectual exchange between Greeks and Egyptians is much older than the one taking place during the Hellenistic period.

    “As we have seen, cultural and intellectual exchange between Greeks and Egyptians is much older than the one taking place during the Hellenistic period.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 1.3 Hellenistic Mentality and Religious Thought in Graeco-Roman Egypt

    Later Byzantine and Islamic readers also believed in the Hermetica's Egyptian pedigree.

    “The same holds true for later Byzantine and Islamic readers.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § 1.4 Hermetism and Hellenism

    Even the Macedonian conquest did not put an end to the Greeks' veneration of Egypt's golden age.

    “Even the Macedonian conquest did not put an end to the Greeks' veneration of Egypt's ‗golden age'.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 49. Freedmen of Alexandrians may not marry Egyptian women.

    Classifying themselves as the positive opposite of their foreign counterpart lay at the root of Greek and Egyptian conception of identity.

    “Indeed, classifying themselves as the positive opposite of their foreign counterpart lay at the root of Greek and Egyptian conception of identity.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 1.3 Hellenistic Mentality and Religious Thought in Graeco-Roman Egypt

    Classic philosophy began to lose its raison d'être once disconnected from its main objective, political excellence.

    “Classic philosophy, which debated a range of topics related to physics and politics seeking to find the best administration for the Greeks' community and life in general, began to lose its raison d'être.Once it was disconnected from its main objective, i.e. political excellence, Hellenistic Greek philosophy turned its attention to metaphysics.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    Initially, the Greek god Hermes was considered to be the equivalent to the Egyptian god Thoth.

    “Initially, the Greek god Hermes was considered to be the equivalent to the Egyptian god Thoth.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    The language used in Tat's teachings is therefore always simple and clear.

    “The language used in Tat's teachings is therefore always simple and clear.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    Only in one instance does Asclepios assume the role of teacher himself, namely in CH.XVI at the court of king Ammon.

    “Only in one instance does Asclepios assume the role of teacher himself, namely in CH.XVI at the court of king Ammon.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisenone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    In the deep were boundless darkness and water and fine intelligent spirit, all existing by divine power in chaos.

    “In the deep were was boundless darkness and water and fine intelligent spirit (ἦν γὰρ σκότος ἄπειρον ἐν ἀβύσσῳ καὶ καὶ ὕδωρ καὶ πνεῦμα λεπτὸν νοερόν ), all existing by divine power in chaos (δυνάμει θείᾳ ὄντα ἐν χάει).”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisereasoning
    § 2.2.3 A magical gnosis as a 'short-cut' to salvation

    Such passwords would give the Gnostic a safe passage to his spiritual kingdom.

    “Such passwords would give the Gnostic a safe passage to his spiritual kingdom.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationcitation
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    Tat may symbolise the pupil's early stages of the Hermetic path, since in CH.XIII, 7-10 his mortal weaknesses are purified by God's power.

    “Tat may symbolise the pupil's early stages of the Hermetic path, since in CH.XIII, 7-10 his mortal weaknesses are purified by God's power.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    The result of this process is the separation and grouping of transformed elements according to each one's nature.

    “The result of this process is the separation and grouping of transformed elements according to each one's nature.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisenone given
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    CH.XVI is a letter from Asclepius to an Egyptian king featuring a lesson on the constitution of the cosmos.

    “This is a letter from Asclepius to an Egyptian king featuring a lesson on the constitution of the cosmos.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisereasoning
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    Hermetism interprets Hermes not as a god but as a man or prophet guided by a god.

    “Hermetism interprets Hermes not as a god but a man or prophet guided by a god.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    Hermetic doctrine aimed at transmitting this lore to later generations.

    “Hermetic doctrine in turn aimed at transmitting this lore to later generations.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationreasoning
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    As Poimandres' teachings concern the divine discourse/logos, he is not only the divine Nous but also acts as the divine Logos.

    “As Poimandres' teachings concern the divine discourse/logos, he is not only the divine Nous but also acts as the divine Logos.231”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    Some thought of Hermes Trismegistos as a contemporary of Moses.

    “Some thought of him as a contemporary of Moses.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 2.2 (Neo-) Platonism vs. Gnostic systems

    In the third century A.D the (Neo-) Platonist philosopher Plotinus wrote a treatise against the Gnostic movements, in which he accused Gnostics of being maliciously obscure in their terminology, and deliberately modifying original Platonic concepts.

    “Indeed, in the third century A.D the (Neo-) Platonist philosopher Plotinus wrote a treatise against the Gnostic movements 267 , in which he accused Gnostics of being maliciously obscure in their terminology, and deliberately modifying original Platonic concepts.”
    Quote in the paperNot a substantial claim
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    Premisecitation
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    The Neo-Platonic Iamblichus wrote that Plato and Pythagoras had visited Egypt, where they had studied the stelae of Hermes with the assistance of native priests.

    “The Neo-Platonic Iamblichus wrote that Plato and Pythagoras had visited Egypt.Where they had studied the stelae of Hermes with the assistance of native priests.238”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    Hornung mentions a Greek horoscope from 138 A.D in which Asclepios and Hermes are treated as equals.

    “Hornung also mentions a Greek horoscope from 138 A.D in which Asclepios and Hermes are treated as equals.246”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § I) On God's attributes

    Matter is the less subtle sphere of existence.

    “Matter is the less subtle sphere of existence.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    At some stage Hermetists began to talk of the existence of three 'Hermeses', namely a 'grandfather', a 'father' and a 'grandson'.

    “However, at some stage Hermetists began to talk of the existence of three ‗Hermeses', namely a ‗grandfather', a ‗father' and a ‗grandson'.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    Hermetic mythology took as its starting point that gods used to live as ordinary men on earth.

    “This mythology took as its starting point that gods used to live as ordinary men on earth.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 2.2.1 The universe and the material world as evil

    Plotinus believed that the absence of virtue left Gnosticism as an empty system.

    “Plotinus believed that the absence of virtue left Gnosticism as an empty system.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    God enlightened this chaotic, dark and humid primordial element.

    “God enlightened this chaotic, dark and humid primordial element.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisereasoning
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    Agathos Daimon was identified with Sarapis.

    “His function as a protective deity also caused Agathos Daimon to be identified with Sarapis.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Premisenone given
    § 2.2.3 A magical gnosis as a 'short-cut' to salvation

    In their defense, the Gnostics claimed that they had a secret and magical knowledge (gnosis) which enabled them to assure their own salvation.

    “In their defense, the Gnostics claimed that they had a secret and magical knowledge (gnosis) which enabled them to assure their own salvation.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § I) On God's attributes

    God and His Nous are present in all spheres of His creation.

    “God and also His Nous are present in all spheres of His creation.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 2.2.1 The universe and the material world as evil

    As Plotinus observed, Gnostics failed to explain their own concept of virtue since there was no Gnostic tractate on virtue.

    “Their systems were normally cohesive in that they defended their arbitrary superiority in the face of all humankind and Gods, however, as Plotinus observed, they failed to explain their own concept of virtue since there was no Gnostic tractate on virtue.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisereasoning
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    The 'third' Hermes was the one who translated the texts into Greek and was supposedly the son of Agathos Daimon and father of Tat.

    “The ‗third' Hermes was the one who translated the texts into Greek 235 and was supposedly the son of Agathos Daimon 236 and father of Tat.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    Hermetic mythology related how these 'men' had contact with supernatural beings who passed their divine knowledge, i.e. gnosis, onto them.

    “It related how these ‗men' had contact with supernatural beings who passed their divine knowledge, i.e. gnosis, onto them.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim.

    Premisecitation
    § 2.2.3 A magical gnosis as a 'short-cut' to salvation

    Plotinus classified this as naive and unrealistic.

    “Plotinus classified this as naive and unrealistic and with irony said:”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    Poimandres meets and teaches Hermes Trismegistos, and ultimately helps him reach his gnosis.

    “Poimandres meets and teaches Hermes Trismegistos.230 Ultimately, he helps Hermes Trismegistos reach his gnosis.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § I) On God's attributes

    God's other name is 'father' because he is capable of making all things; making is characteristic of a father.

    “God's other name is ‗father' because he is capable of making all things ( δὲ ἑτέρα προσηγρία ἐστίν τοῦ πατρός πάλιν διὰ τὸ ποιτικὸν πάντων· ).Making is characteristic of a father.(πατρός γὰρ τὸ ποιεῖν).(CH.II, 17).”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Premisecitation
    § I) On God's attributes

    God surrounds everything and permeates everything, while mind surrounds soul, soul surrounds air and air surrounds matter.

    “And god surrounds everything and permeates everything (καὶ ὁ μὲν θεὸς περὶ πάντα καὶ διὰ πάντων,), while mind surrounds soul (ὁ δὲ νοῦς περὶ τὴν ψυχὴν), soul surrounds air and air surrounds matter.( δὲ ψυχὴ περὶ τὸν ἀέρα, ὁ δὲ ἀὴρ περὶ τὴν ὕλην).(CH.XII, 14).”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    Plato mentions the tradition tale that Thoth-Hermes revealed the arts of writing, geometry, and astronomy to King Ammon at Thebes.

    “Platon mentions the tradition tale that Thoth-Hermes revealed the arts of writing, geometry, and astronomy to King Ammon at Thebes.264”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims. The quote only partly states this claim.

    Premisenone given
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    The other texts that belong to the Corpus Hermeticum are CH.XVI, CH.XVII and CH.XVIII.

    “The other texts that belong to the Corpus Hermeticum are: CH.XVI --The Definitions of Asclepius to King Ammon‖.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    Greek astrology located ἀγαθὴ τύχη and κακὴ τύχη as the 5th and 6th zodiac signs, which corresponded to the demotic horoscopes tꜢ-špšy(.t) and tꜢ-wry(.t).

    “According to Quagebeur, Greek astrology located ἀγαθὴ τύχη and κακὴ τύχη as the 5 th and 6 th zodiac signs, which corresponded to the demotic horoscopes tꜢ-špšy(.t)and tꜢ-wry(.t)252 .”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisereasoning
    § I) On God's attributes

    God is the beginning of all and is ultimately responsible for life's continuity.

    “God is the beginning of all and is ultimately responsible for life's continuity.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 2.2.1 The universe and the material world as evil

    The lack of commitment by Gnostics with regards to explaining their own concepts was a common characteristic of Gnostic doctrines.

    “The lack of commitment by Gnostics with regards to explaining their own concepts was a common characteristic of Gnostic doctrines.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim.

    Premisenone given
    § I) On God's attributes

    God, as well as mind and nature and matter, is the beginning of all things that are since he is wisdom meant to show them forth.

    “God, as well as mind and nature and matter is the beginning of all things that are since he is wisdom meant to show them forth (ἀρχὴ τν ὄτων ὁ θεός, καὶ νοῦς καὶ φύσις καὶ ὕλη, σοφία εἰς δεῖξιν ἁπάντων ὤν·).”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    CH.XVII has Tat instructing an Egyptian king, presumably king Ammon.

    “Tat instructs an Egyptian king (presumably king Ammon).220”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § I) On God's attributes

    Existence was the result of the combination of God, Nous and matter.

    “Existence was the result of the combination of God, Nous and matter.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § I) On God's attributes

    Air is the most subtle portion of Matter, but it remains a factor as it serves as a border stage between material and transcendental existences.

    “Air is the most subtle portion of Matter, but it remains a factor as it serves as a border stage between material and transcendental existences.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § I) On God's attributes

    Nous and Air are similar as intermediary spheres.

    “Nous and Air are similar as intermediary spheres.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    The zodiac signs of the 11th and 12th demotic horoscopes, i.e. pꜢ-šy and sšr, tallied with ἀγαθὸς δαίμων and κακὸς δαίμων.

    “The author adds that the zodiac signs of the 11 th and 12 th demotic horoscopes, i.e. pꜢ-šy and sšr, in turn tallied with ἀγαθὸς δαίμων and κακὸς δαίμων.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § I) On God's attributes

    The divine creation was moved by His supreme goodness, which is inherent to God.

    “The divine creation was moved by His supreme goodness, which is inherent to God.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisenone given
    § I) On God's attributes

    God is the glory of all things, as also are the divine and the divine nature.

    “God is the glory of all things, as also are the divine and the divine nature (Δόξα πάντων ὁ θεός καὶ θεὶον καὶ φύσις θεὶα).”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisenone given
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    The writings ascribed to Hermes usually describe Thoth as a mortal agent offering guidance that leads to sacred revelation; he frees souls from the bondage of matter and promises to disclose the secrets surrounding creation.

    “The writings ascribed to Hermes usually describe Thoth as a mortal agent offering guidance that leads to sacred revelation; he frees souls from the bondage of matter and promises to disclose the”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 2.2.3 A magical gnosis as a 'short-cut' to salvation

    This gnosis was necessary in order to cross the 'gates' of each cosmic sphere which was guarded by a gatekeeper potency called Archon.

    “This gnosis was necessary in order to cross the -gates‖ of each cosmic sphere which was guarded by a gatekeeper potency called Archon.273”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisereasoning
    § I) On God's attributes

    God is also the father of all creation.

    “Therefore, God is also the father of all creation:”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § I) On God's attributes

    Creation is nothing less than the manifestation of God's goodness.

    “Thus, the creation is nothing less than the manifestation of God's goodness:”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § 2.3.1 The Hermetic Trinity and their emanations

    There were three major, active participants in the Hermetic creation: God, the father and only true creator and His first son the Cosmos, who helped Him organize and form life; God's second son Man, who helped God rule the material world.

    “There were three major, active participants in the Hermetic creation.God, the father and only true creator and His first son the Cosmos, who helped Him organize and form life.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    In order to maintain the prestige of the Greek texts, Hermes the younger became the translator of the original texts of Thoth.

    “In order to maintain the prestige of the Greek texts, Hermes the younger became the translator of the original texts of Thoth.237”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    Hermes Trismegistos was held to be an archetypical master of gnosis, from whose teachings later philosophers derived the fundamentals of their philosophy.

    “He was held to be an archetypical master of gnosis, from whose teachings later philosophers derived the fundamentals of their philosophy.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 2.3 The Corpus Hermeticum and its Cosmogony

    It is clear that Plotinus considered Gnosticism as an opportunistic alteration and misunderstanding of Plato's theories.

    “It is clear that Plotinus considered Gnosticism as an opportunistic alteration and misunderstanding of Plato's theories.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    In astronomical texts Asclepios and Hermes Trismegistos appear interchangeably.

    “In astronomical texts Asclepios and Hermes Trismegistos appear interchangeably.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    Graeco-Romans read ancient myths and gods as fragmentary and remote memories of real men and events.

    “Graeco-Romans read ancient myths and gods as fragmentary and remote memories of real men and events.223”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    CH XVIII is 'On the Soul hindered by the body's affections'.

    “CH XVIII --On the Soul hindered by the body's affections‖.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § I) On God's attributes

    In the material world, the creation is able to manifest itself and interact with Natural and Sensitive reality.

    “In the material world, the creation is able to manifest itself and interact with Natural and Sensitive reality.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § I) On God's attributes

    God is defined as incorporeal.

    “God is defined as incorporeal:”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationcitation
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    In line with the Hellenistic explanation of myths and gods as events and people from a remote past, this king Ammon was thought to be an ancient king of Egypt, which might have served as role model for the creation of the god Amun.

    “In line with the Hellenistic explanation of myths and gods as events and people from a remote past, this king Ammon was thought to be an ancient king of Egypt, which might have served as role model for the creation of the god Amun.265”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    The 'first' Hermes, i.e. the Hermes who wrote hieroglyphs on stelae, was believed to have been the Egyptian god Thoth.

    “The ‗first' Hermes, i.e. the Hermes who wrote hieroglyphs on stelae, was believed to have been the Egyptian god Thoth.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    In CH.XIII, 2 Tat says that the teachings between father and son have no riddles.

    “In CH.XIII, 2 Tat says that the teachings between father and son have no riddles.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 2.2 (Neo-) Platonism vs. Gnostic systems

    The existence of Hermetic texts among the discoveries at Nag Hammadi proved that Hermetic texts circulated also among Gnostics.

    “The existence of Hermetic texts among the discoveries at Nag Hammadi proved that Hermetic texts circulated also among Gnostics.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    To both Christians and pagans of the Roman Empire, Hermes Trismegistos was a real person of great antiquity.

    “To both Christians and pagans of the Roman Empire, Hermes Trismegistos was a real person of great antiquity.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    Thoth-Hermes was regarded as the originator of sacred texts, formulae and of the arts and science.

    “Thoth-Hermes was regarded as the originator of sacred texts, formulae and of the arts and science.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 2.2.1 The universe and the material world as evil

    Plotinus defended the Platonic Ontology, for maintaining that the Universe was not just good but also eternal and divine, and then he attacked the Gnostic doctrine.

    “Plotinus defended the Platonic Ontology, for maintaining that the Universe was not just good but also eternal and divine, and then he attacked the Gnostic doctrine:”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisecitation
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    Agathos Daimon was worshipped as the guardian god of Alexandria, whose cult was probably established by Alexander himself.

    “In addition to this, Agathos Daimon was also worshipped as the guardian god of Alexandria, whose cult was probably established by Alexander himself.248”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Premisecitation
    § I) On God's attributes

    The divine is also a beginning, and it is nature and energy and necessity and completion and renewal.

    “The divine is also a beginning, and it is nature and energy and necessity and completion and renewal.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    The Corpus Hermeticum always counted eighteen volumes with the fifteenth missing.

    “Although this fifteenth text no longer forms part of the Corpus Hermeticum, the latter always counted eighteen volumes with the fifteenth missing.219”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    Agathos Daimon was known as a god of fortune associated with Τυχὴ Ἀγαθή, which in turn was also identified as Isis and Sarapis.

    “Moreover, he was known as a god of fortune associated with Τυχὴ Ἀγαθή (-Good Fortune‖) 249 , which in turn was also identified as Isis and Sarapis.250”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Premisecitation
    § I) On God's attributes

    God is present in all dimensions of existence; His emanations can be found in every single aspect of being.

    “God is also present in all dimensions of existence.His emanations can be found in every single aspect of being:”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    The epithet 'Trismegistos', i.e. 'Thrice the greatest', was standardised in the Roman period.

    “The epithet ‗Trismegistos', i.e. -Thrice the greatest,‖ was standardised in the Roman period.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § 2.2.1 The universe and the material world as evil

    Following the Gnostic principles, a serious revisionism of Platonic concepts is the transformation of the Maker of the Universe, or Demiurge, into an evil entity who paradoxically created the world just to be adored.

    “Following the Gnostic principles, a serious revisionism of Platonic concepts is the transformation of the Maker of the Universe, or Demiurge an evil entity who paradoxically created the world just to be adored.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationnone given
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    The popular Hellenistic cults fathered individuals whose attributes and definitions as pupils and masters eventually set up a complex Hermetic mythology.

    “The popular Hellenistic cults also fathered individuals whose attributes and definitions as pupils and masters eventually set up a complex Hermetic mythology.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § 2.2.1 The universe and the material world as evil

    The Gnostic system of Numenius bears resemblance to the one Plotinus attacked, especially with regard to the hierarchy of gods, the Supreme God, or Mind vs. the Second Mind, and the conception of the universe as an ensouled divine being.

    “The Gnostic system of Numenius bears resemblance to the one Plotinus attacked, especially with regard to the hierarchy of gods, the Supreme God, or Mind vs. the Second Mind, and the conception of the universe as an ensouled divine being.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    The Cosmos is the first creation of God.

    “The Cosmos is the first creation of God.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisecitation
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    Ammianus Marcellinus refers to Hermes Trismegistos, Apollonius of Tyana, and Plotinus as individuals who were assisted by guardian spirits.

    “In addition to this, Ammianus Marcellinus refers to Hermes Trismegistos, Apollonius of Tyana, and Plotinus as individuals who were assisted by guardian spirits.234”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    In the Corpus Hermeticum, Asclepios is the pupil of Hermes Trismegistos (CH.XIV, 1).

    “In the Corpus Hermeticum, however, Asclepios is the pupil of Hermes Trismegistos, (CH.XIV, 1).”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    The Egyptian version of ἀγαθὸς δαίμων and ἀγαθὴ τύχη, Shaï and Shepset, also formed a pair.

    “The Egyptian version of ἀγαθὸς δαίμων and ἀγαθὴ τύχη, Shaï and Shepset, also formed a pair.251”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § CH. XIV --From Hermes Trismegistos to Asclepius: health of mind‖

    Centuries before the Graeco-Roman age, Plato had already questioned whether Thoth was a god or just a divine man.

    “Centuries before the Graeco-Roman age, Plato had already questioned whether Thoth was a god or just a divine man.233”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 2.2 (Neo-) Platonism vs. Gnostic systems

    There is some tendency by modern scholars of labelling Hermetism as a Hellenized form of Gnosticism.

    “There is some tendency by modern scholars of labelling Hermetism as a Hellenized form of Gnosticism.266”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    Nous is a field or a sphere from where life originally came.

    “Nous is a field or a sphere from where life originally came.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisereasoning
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    The creation of the elements of nature was not the craftsman's concern; he just manipulated the elements that God previously produced.

    “However, the creation of the elements of nature was not the craftsman's concern.He just manipulated the elements that God previously produced:”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationnone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    To Mankind, Logos is God's divine aspect as he maintains the ability to transcend material reality towards immortality.

    “To Mankind, Logos is God's divine aspect as he maintains the ability to transcend material reality towards immortality.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Premisecitation
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    The elements of nature arose from the counsel of god which, having taken in the word and having seen the beautiful cosmos, imitate it, having become the cosmos through its own elements and its progeny of souls.

    “[...] ‗the elements of naturewhence have they arisen?' (στοιχῖα τῆς φύσως πόθεν ὑπεστη ;) [...] ‗From the counsel of god (ἐκ βουλῆς θεοῦ) which, having taken in the word and having seen the beautiful cosmos, imitate it, (ἥτις λαβοῦσα τὸν Λόγον καὶ ἰδοῦσα τὸν καλὸν κόσμον ἐμιμήσατο) having become the cosmos through its own elements and its progeny of souls (κοσμοποιηθεῖα διὰ τν ἑαυτῆς στοιχείων καὶ”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    The instruments of creation were the combination of Logos and Nous.

    “The instruments of creation were the combination of Logos and Nous:”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim.

    Premisereasoning
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    The process of creation is advanced by the power of speech/logos.

    “Note that the process of creation is advanced by the power of speech/logos.”
    Quote in the paperSubstantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Premisereasoning
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    As the manifestation of will, speech places sounds into the air which represent ideas. These are carried with the power by will, and the result of this action was creation.

    “As the manifestation of will, speech places sounds into the air which represent ideas.These are carried with the power by will, and the result of this action was creation.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisenone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    The positive šꜢy is related to the gods' favour, the end of a misfortune, and the favourable result of dubious situations.

    “The positive šꜢy is related to the gods' favour, the end of a misfortune, and the favourable result of dubious situations.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Premisereasoning
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    God is the one who sustains the immortality of the cosmos. This is done through God's presence, which encompasses all dimensions of existence.

    “God is the one who sustains the immortality of the cosmos.This is done through God's presence, which encompasses all dimensions of existence:”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisereasoning
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    God's logos guided Cosmos' Nous (the craftsman's mind) during his participation in the creation.

    “God's logos guided Cosmos' Nous (the craftsman's mind) during his participation in the creation.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    In addition, man is not exiled or held as a prisoner of the cosmos as the Gnostics believed. Instead, he was a positive part of it.

    “In addition, man is not exiled or held as a prisoner of the cosmos as the Gnostics believed.Instead, he was a positive part of it:”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisereasoning
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    The Cosmos, known as the craftsman, or as the first son of God, was also his assistant and helped Him create the physical world.

    “The Cosmos, know as the craftsman, or as the first son of God, was also his assistant and helped Him create the physical world.”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Premisecitation
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    There are examples of divine šꜢy, royal šꜢy, and human šꜢy.

    “Therefore, there are examples of divine šꜢye.g.Nw.t wr.t ms nṯr.w nb šꜢw rr.t m s.t-wrt.-Nout, la grande qui fait naître les dieux, maîtresse de Shaï-Reret à Edfou‖ 277 ; royal šꜢy -e.g.ntk šꜢw nfr.Tu (i.e Emperor Domitian) es le bon Shaï‖ 278 ; and human šꜢystn wsjr tkr pꜢy-k šy jrm-k ḑtp pꜢy-k rn-nfr n šy m ḑtp.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    In this sense, God is the unique creator.

    “In this sense, God is the unique creator.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Premisenone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    God's Logos is also a description of the ability to bring something that existed in God's mind/will/heart/Nous into manifested existence.

    “God's Logos is also a description of the ability to bring something that existed in God's mind/will/heart/Nous into manifested existence.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Premisecitation
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    The source of all things is god; eternity is their essence; the cosmos is their matter. Eternity is the power of god, and the cosmos is eternity's work. Therefore, nothing in the cosmos will ever be corrupted (for eternity is incorruptible), nor will pass away since eternity encloses the cosmos.

    “The source of all things is god (πηγὴ μὲν οὖν πάντων ὁ θεός); eternity is their essence (οὐσία δὲ ὁ αἰών); the cosmos is their matter (ὕλη δὲ ὁ κόσμος).Eternity is the power of god (δύναμις δὲ τοῦ θεοῦ ὁ αἰών), and the cosmos is eternity's work (ἔργον δὲ τοῦ αἰώνος ὁ κόσμος), [...].Therefore, nothing in the cosmos will ever be corrupted (for eternity is incorruptible) (διὸ οὐδὲ φθαρήσεταί ποτε (αἰ”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    As negative effect, šꜢy is connected to all negative aspects of life, including death.

    “As negative effect, šꜢy is connected to all negative aspects of life, including death.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationnone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    Darkness and humidity in close relation with chaos also re-occur in the Egyptian creation of the world.

    “It is worth comparing the motives associated with the creation of cosmos: darkness and humidity in close relation with chaos also re-occur in the Egyptian creation of the world.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    The heavens appeared in seven circles, the gods became visible in the shapes of the stars and all their constellations, and the arrangement of the lighter substance corresponded to the gods contained in it.

    “The heavens appeared in seven circles (καὶ ὤφθη ὁ οὑρανὸς ἐν κύκλοις ἑπτά), the gods became visible in the shapes of the stars and all their constellations (καὶ θεοὶ [ταῖς] ἐν ἄστρων ἰδέαις ὀπτανόμενοι,), and the arrangement of < this lighter substance > corresponded to the gods contained in it.( σὺν τοῖς αὐτων σημείοις ἅπασι καὶ διηρθρώθη ... σὺν τοῖς ἐν αὐτῇ θεοῖς).(CH.III, 1-2).”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Premisenone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    The Egyptian creative myth describes God existing alone before creation in the primordial Ocean (Nun).

    “The Egyptian creative myth describes God existing alone before creation in the primordial Ocean (Nun).”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationcitation
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    The Cosmos is also depicted as the god of 'fire and spirit' since he created seven potencies to assure the cosmic order in the material/sensible world.

    “So, the Cosmos is also depicted as the god of -fire and spirit‖ (the stars were representations of divine powers) since he created seven potencies to assure the cosmic order in the material / sensible world.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisereasoning
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    These seven spheres restrain physical life/existence/reality, and rule over mortals through the mandate of gods/potencies (manifested as stars, and constellations) under the law called 'Fate'.

    “These seven spheres restrain physical life/existence/reality, and rule over mortals through the mandate of gods/potencies (manifested as stars, and constellations) under the law called -Fate‖.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisereasoning
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    It was possible to obtain a good šꜢy by achieving the protection of deities. This was achieved through the respect and observation of Maat's principles.

    “It was possible to obtain a good šꜢy by achieving the protection of deities.This was achieved though the respect and observation of Maat's principles.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    There was a negative and positive šꜢy. In a passive sense, it corresponded to predetermined destiny, in an active sense it was the consequence of human actions.

    “It is important to understand that there was a negative and positive šꜢy.In a passive sense, it corresponded to predetermined destiny, in an active sense it was the consequence of human actions.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisereasoning
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    All the blessings that one can receive that serve to assure one's happiness including prosperity, health are perceived as a divine reward attributable to good behaviour.

    “All the blessings that one can receive that serve to assure one's happiness including prosperity, health are perceived as a divine reward attributable to good behaviour.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Premisecitation
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    Since the craftsman made the whole cosmos by reasoned speech, not by hand, and as having crafted by his own will the things that are.

    “Since the craftsman made the whole cosmos, by reasoned speech, not by hand, (πειδὴ τὸν πάντα κόσμον ἐποίησεν ὁ δημιουργός, οὐ χερσὶν ἀλλὰ λόγῳ), [...] and as having crafted by his own will the things that are.(τῇ δὲ αυτοῦ θελήσει δημιοργήσαντος τὰ ὄντα· τοῦτο γάρ ἐστι τὸ σμα ἐκείνου).(CH.IV, 1).”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing).

    Interpretationreasoning
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    The creation of Life must be understood as the creation of Souls.

    “The creation of Life must be understood as the creation of Souls.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisereasoning
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    Creation through speech was possible only due to the use of God's speech.

    “However, creation through speech was possible only due to the use of God's speech.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing), S4 (based).

    Interpretationnone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    God's Nous represents an attempt to identify an origin for His will, love; intelligence and maybe an essence.

    “God's Nous represents an attempt to identify an origin for His will, love; intelligence and maybe an essence.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Premisenone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    Beyond these seven spheres or material reality, there are three transcendental and spiritual ones: Logos, Nous and God.

    “Beyond these seven spheres or material reality, there are three transcendental and spiritual ones: Logos, Nous and God.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim.

    Premisecitation
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    Out of the primordial chaos the first son of God, Cosmos, created seven circles of gods, who were directly connected to stars and constellations.

    “Out of the primordial chaos the first son of God, Cosmos, created seven circles of gods, who were directly connected to stars and constellations.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisereasoning
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    These three spheres are not in the jurisdiction of Cosmos.

    “These three spheres are not in the jurisdiction of Cosmos.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    The role of God's first son, Cosmos, was to offer material support for Life to develop.

    “The role of God`s first son, Cosmos, was to offer material support for Life to develop.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    The seven spheres of stars and constellations had hegemony over the material world.

    “The seven spheres 280 of stars and constellations had hegemony over the material world.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    Then, by sharing God's Logos and Nous, Cosmos shaped and ordered seven celestial material spheres, aiming to coordinate the interactions between Nature and living creatures.

    “Then, by sharing God's Logos and Nous, Cosmos shaped and ordered seven celestial material spheres, aiming to coordinate the interactions between Nature and living creatures.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based). May combine two claims.

    Premisenone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    God's self-manifestation or creation as Atum-Re emerged out from Nun - e.g. by hatching out of his egg - and gave a principle to all gods and creation.

    “God's self-manifestation or creation as Atum-Re, emerged out from Nun -eg.by hatching out of his eggand gave a principle to all gods and creation.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Premisecitation
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    The mind who is god, by speaking gave birth to a second mind, a craftsman, who as god of fire and spirit, crafted seven governors; they encompass the sensible world in circles, and their government is called fate.

    “The mind who is god (ὁ δὲ Νοῦς ὁ θεός), [...], by speaking gave birth to a second mind, a craftsman (ἀπεκύησε λογῳ ἕτερον Νοῦν δημιουργόν), who as god of fire and spirit, crafted seven governors (ὃς θεὸς τοῦ πυρὸς καὶ πνεύματος ὤν ἐ δημιούργησε διοικητάς τίνας ἑπτά); they encompass the sensible world in circles, and their government is called fate.(ἐν κύκλοις περιέχοντας τὸν αἰσθητὸν κόσμον, καὶ δ”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    The combination of God's Nous and God's Logos produced Life.

    “The combination of God's Nous and God's Logos produced Life.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisereasoning
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    Through one's actions his šꜢy, or factum or ἑηκαρκέλη, or destiny, could be positive or negative.

    “Through one's actions his šꜢy, or factum or ἑηκαρκέλη, or destiny, could be positive or negative.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisenone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    Then a holy light was sent forth, and elements solidified out of liquid essence.

    “Then a holy light was sent forth, and elements solidified [...] out of liquid essence (ἀνείθη δὴ φς ἅγιον καὶ ἐπάγη + ὑφ' ἅμμῳ + ἐξ ὑγρᾶς οὐσίας στοχεῖα).”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim.

    Premisereasoning
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    Since the cosmos was also able to create life (from elements given by God) he was also known as 'the Craftsman'.

    “Since the cosmos was also able to create life (from elements given by God) he was also known as -the Craftsman‖ (ὁ Δημιουργός).”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    All the gods divide the parts of germinal nature.

    “And all the gods {divide the parts} of germinal nature (καὶ θεοὶ πάντες + καταδιερσι + φύσεως ἐνσπόρου).”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    The Hermetic world-view accepted the existence of divine secondary powers.

    “The Hermetic world-view accepted the existence of divine secondary powers.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisenone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    ŠꜢy was also represented as a goddess, whose attributes were correlated with gods, the king and men.

    “ŠꜢy was also represented as a goddess, whose attributes were correlated with gods, the king and men 276”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Premisecitation
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    The Cosmos shared the divine Logos with God. He was also able to emulate God's role by creating souls from elements created by God, but also present in his own nature.

    “The Cosmos shared the divine Logos with God.He was also able to emulate God's role by creating souls from elements created by God, but also present in his own nature.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    The word of god leapt straight up to the pure craftwork of nature and united with the craftsman-mind (for the word was of the same substance). The weighty elements of nature were left behind, bereft of reason, so as to be mere matter.

    “[...] the word of god leapt straight up to the pure craftwork of nature and united with the craftsman-mind (for the word was of the same substance).(ὁ τοῦ θεοῦ Λόγος εἰς τὸ καθαρὸν τῆς φύσεως δημιούργημα, καὶ νώθη τῶ δημιουργῶ Νῶ (ὁμοούσιος γὰρ ἦν)).The weighty elements of nature were left behind, bereft of reason, so as to be mere matter.(καὶ κατελείφθη [τὰ] ἄλογα τὰ κατωφερῆ τῆς φύσεως στοιχεῖα,”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisereasoning
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    Cosmos' main attributes were concerned with the handling of all forms of matter.

    “Cosmos' main attributes were concerned with the handling of all forms of matter.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    The Egyptian expression for destiny/fate/luck was šꜢw/šꜢy, derived from the verb šꜢj (to determine/decide).

    “The Egyptian expression for destiny /fate/ luck was šꜢw/ šꜢy, derived from the verb šꜢj (to determine/ decide).”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationnone given
    § d) On Man's double-nature

    Logos was a mediator between God and Man, placed in the intermediary zone between spiritual and material spheres.

    “Logos was a mediator between God and Man.It is placed in the intermediary zone between spiritual and material spheres.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim.

    Interpretationnone given
    § c) The creation of the Second Son, or Man

    There are three major creative powers in the Hermetica: God, the Second God/Demiurge=Cosmos, and Man.

    “Then, there are three major creative powers in the Hermetica: God, the Second God/ Demiurge=Cosmos and Man.They are correlated as follows:”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    The government of such spheres was the responsibility of Fate/Destiny (Εἱμαρμένης).

    “The government of such spheres was the responsibility of Fate /Destiny ( Εἱμαρμένης).”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § c) The creation of the Second Son, or Man

    By knowing God, Man was able to distinguish himself as the manifestation of his Father's love. Man's origin was in God.

    “By knowing God, Man was able to distinguish himself as the manifestation of his Father's love.Man's origin was in God.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationcitation
    § c) The creation of the Second Son, or Man

    Nous, the Father of all, who is life and light, brought forth Man equal to himself, bearing the image of his Father; God loved his own form and handed over all creation to him.

    “Nous, the Father of all (ὁ δὲ πάντων πατὴρ ὁ Νοῦς), who is life and light (ὢν ζωὴ καὶ ϕς), brought forth Man, the same as himself (ἀπεκύησεν Ἄνθρωπον αὐτῶ ἴσον), [...] bearing the image of his Father (τὴν τοῦ πατρὸς εἰκονα ἔχων·).It was really his own form that God loved (ὄντως γὰρ καὶ ὁ θεὸς ρὰσθη τῆς ἰδίας μορφῆς), and he handed over to him all his creation.(παρέδωκετὰ ἑαυτοῦ πάντα δημιουργήματα”
    Quote in the paperSubstantial claim
  • May combine two claims.

    Interpretationcitation
    § c) The creation of the Second Son, or Man

    Man's origin is in God; God created Man directly from his will, not from the Craftsman like other living beings.

    “By knowing God, Man was able to distinguish himself as the manifestation of his Father's love.Man's origin was in God.”
    • Also stated in: § c) The creation of the Second Son, or Man · plain
      “Indeed, by saying that Man's seed came straight from God, Man's creation is depicted as being an extraordinary moment of creation, since he came from God and not from the Craftsman (like the other living beings).”
    Quote in the paperSubstantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationcitation
    § e) On Logos and Nous

    Nous is an emanation of God; to have Nous is to be in contact with God's will; having Nous grants an individual the ability to be one with God, sharing the same sphere.

    “Nous is an emanation of God.To have Nous should rather be understood as being in contact with God's will.Having Nous grants an individual the ability to be -one‖ with God, since they are sharing the same sphere:”
    Quote in the paperSubstantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationcitation
    § c) The creation of the Second Son, or Man

    Man observed the craftsman's creation, wished to make craftwork, and the Father agreed; entering the craftsman's sphere with all authority, Man observed his brother's craftworks, the governors loved him, and each gave a share of his own order.

    “And after the man had observed what the craftsman had created with the father's help, he also wished to make some craftwork, and the father agreed to this (καὶ κατανοήτας δὲ τὴν τοῦ Δημιουργοῦ κτίσιν ἐν τῶ πυρί, βουλήθη καὶ αὐτὸς δημιουργεῖν, καὶ συνεχωρήθη ἀπὸ τοῦ πατρός·).Entering the craftsman's sphere (γενόμενος ἐν τῇ δημιουργικῇ σφαίρᾳ), where he was to have all authority (ἕξων τὴν πᾶσαν ἐξου”
    Quote in the paperSubstantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning
    § e) On Logos and Nous

    The Hermetical Logos is the capacity of Man to distinguish himself from other creatures and to have the conscience of God; human Logos is the mediator between God's Nous and his soul.

    “The Hermetical Logos is the capacity of Man to distinguish himself from other creatures and to have the conscience of God.As a result, a human Logos is the mediator between God's Nous and his soul.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationnone given
    § e) On Logos and Nous

    Only Man has a share of the divine Logos, which grants him the potential to rule over the material world.

    “Conversely, only Man has a share of the divine Logos which grants him the potential to rule over the material world.”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Premisenone given
    § Relations

    In the Shabaka Stone, as the heart of Atum and the tongue of the Sun-god, Thoth commanded thoughts into being and then the creative power of Thoth was created by utterance into the physical world.

    “In the Shabaka Stone, as the heart of Atum and the tongue of the Sun-god, Thoth commanded thoughts into being and then the creative power of Thoth was created by utterance into the physical world.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationreasoning
    § e) On Logos and Nous

    Humankind functions in a similar way, resulting from God having created everyone as souls; man's body is a tool that allows him to interact with sensitive or material reality.

    “Humankind functions in a similar way which resulted from God have created everyone as souls.As a result, man's body is a tool that allows him to interact with sensitive or material reality.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § c) The creation of the Second Son, or Man

    Man was created to observe and interact with the works of God, and to discover all divine arts in the world. Hence, the necessity of multiplying across the earth so that he will be present in the whole world.

    “Man was created to observe and interact with the works of God, and to discover all divine arts in the world.Hence, the necessity of multiplying across the earth so that he will be present in the whole world.”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Interpretationcitation
    § Relations

    The Hermetica defended the cosmos by claiming that everything in the cosmos was good; evil was limited to mortality and therefore to Earth, as Hermes taught Asclepius.

    “The Hermetica defended the cosmos by claiming that everything on the cosmos was good.Evil was limited to mortality and therefore, to Earth, as Hermes taught to Asclepius.”
    Quote in the paperSubstantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning
    § Relations

    The Cosmos is inferior to the first God, who is still co-responsible for the creation of life; Cosmos is an auxiliary participant in the creation process.

    “He is inferior to the first God, who is still co-responsible for the creation of life.Nonetheless, Cosmos is an auxiliary participant (as man would also be when created) in the creation process.”
    Quote in the paperSubstantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationcitation
    § c) The creation of the Second Son, or Man

    God created Man directly from his will and allowed Man to assume equality with the first son, the Cosmos; beloved by Father and Brother, Man received permission to take active part in creation.

    “In fact, God has created Man directly from his will and allowed Man to assume a condition of equality with the first son, the Cosmos.Being beloved by his Father and Brother, Man received the permission to take an active part on the creation.”
    Quote in the paperSubstantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning
    § e) On Logos and Nous

    Man's logos gave him authority over the material world and speechless creatures while allowing him to gather means to leave this world and return to God's side, achieved through developing Nous.

    “Man's logos gave him authority over the material world and speechless creatures while at the same time allowing him to gather the means to leave this world and return to God's side.This is achieved through the process of developing his Nous.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § d) On Man's double-nature

    The gift of Logos aimed to assist Man in his double task: to master the material world and to learn how to connect to God; it can be used to exercise humanity's power over creation and pursue development of Man's spirituality.

    “The gift of Logos aimed to assist Man in his double task: to master the material world and to learn how to connect to God.In this sense, his divine gift of Logos can be used in order to exercise humanity's power over creation and to pursue the development of Man's spirituality.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationcitation
    § c) The creation of the Second Son, or Man

    Man, the third living being, was begotten in the image of the cosmos; he has affinity with the second God and a conception of the first.

    “[...] the third living being, man, has been begotten in the image of the cosmos (τὸ δὲ τρίτον ζῶον, ὁ ἄνθρωπος, κατ' εἰκόνα τοῦ κόσμου γενόμενος), [...].Not only does he have affinity with the second God (οὐ μόνον πρὸς τὸν δεύτερον θεὸν συμπάθειαν ἔχω), but also a conception of the first.(ἀλλὰ καὶ ἔννοιαν τοῦ πρώτου·).”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    The Craftsman's work produced the so-called seven spheres of existence.

    “The Craftsman's work produced the so-called seven spheres of existence:”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationcitation
    § e) On Logos and Nous

    Mind comes from the very essence of god, has not been cut off from god's essentiality, has expanded like the light of the sun; in humans this mind is god.

    “Mind, O Tat, comes from the very essence of god (Ὁ νοῦς, ὦ Τάτ, ἐξ αὐτῆς τῆς τοῦ θεοῦ οὐσίας) [...].Mind then, has not been cut off from god's essentiality (ὁ νοῦς οὖν οὐκ ἔστιν ἀποτετμημένος τῆς οὐσιότητος τοῦ θεοῦ); it has expanded, as it were, like the light of the sun (ἀλλ' ὥσπερ πλωμένος καθάπερ τὸ τοῦ λίου φς).In humans this mind is god (οὗτος δὲ ὁ νοῦς ἐν μὲν ἀνθρώποις θεός ἐστι·).”
    Quote in the paperSubstantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationcitation
    § e) On Logos and Nous

    God shares his Logos and Nous with the Cosmos, sustains cosmic immortality, and provides continuity for physical existence, with everything in subordination to the seven spheres and Fate.

    “While God shares his Logos and Nous with the Cosmos He also sustains cosmic immortality and provides continuity for physical existence (i.e. everything in subordination to the so-called seven spheres and Fate).”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationnone given
    § d) On Man's double-nature

    God created Man's soul and Cosmos prepared his body; Man's presence in the material world is a consequence of Man's desire to help the effort of creation.

    “Table 8: God's emanations to Man God created Man's soul and Cosmos prepared his body.The presence of Man in the material world is a consequence of Man's desires to help the effort of creation.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § c) The creation of the Second Son, or Man

    The man became a spectator of god's work. He looked at it in astonishment and recognized its maker.

    “[...]The man became a spectator of god's work (θεατὴς γὰρ ἐγένετο τοῦ ἔργου τοῦ θεοῦ ὁ ἄνθρωπος).He looked at it in astonishment and recognized its maker.(καὶ ἐθάνμασε καὶ ἐγνώρισε τὸν ποιήσαντα).(CH.IV, 2).”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationnone given
    § e) On Logos and Nous

    Human reasoned speech, discernment, reason, articulated word, or logos were divine gifts to mankind and constituted a part of God's virtue.

    “Human reasoned speech, discernment, reason, articulated word, or logos were divine gifts to mankind and constituted a part of God's virtue.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S4 (based). May combine two claims.

    Interpretationreasoning
    § e) On Logos and Nous

    Man is only able to have Nous because he was directly created by God; the Hermetical Nous is the connection of God with humankind and the spiritual dimension of Man himself.

    “Man is only able to have Nous (or to -achieve‖ Nous, since it is an emanation from God's sphere) because he was directly created by God.The Hermetical Nous is the connection of God with humankind and is the spiritual dimension of Man himself.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisereasoning
    § Relations

    According to Memphite Theology, Ptah himself is not the creative god but the intermediary between the act of creative thought and speech; he was worshipped as the creator of the physical world; creation of life itself was a consequence of the divine Word.

    “According to Memphite Theology, Ptah himself is not the creative god, but the intermediary between the act of creative thought and speech.He was worshipped as the creator of the physical world.The creation of life itself was a consequence of the divine Word.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § c) The creation of the Second Son, or Man

    Throughout the contemplation of God's works, Man should be able to know his Father.

    “Throughout the contemplation of God's works, Man should be able to know his Father.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationreasoning
    § e) On Logos and Nous

    God created all souls (real life), while the physical bodies of creatures were in charge of the Cosmos.

    “God created all souls (real life), while the physical bodies of the creatures were in charge of the Cosmos.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationnone given
    § e) On Logos and Nous

    Man's double condition is by no means a punishment; he is beloved by God, Cosmos, and the seven potencies who rule the sensible world; he is on earth helping his brother and father to master creation.

    “Man's double condition is by no means a punishment.He is beloved by God, Cosmos and even the seven potencies (celestial spheres) who rule the sensible world.He is on earth helping his brother and father to master the creation.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § c) The creation of the Second Son, or Man

    The gods sowed the generations of humans to know the works of god; to be a working witness to nature; to increase the number of mankind; to master all things under the heaven; to discern the things that are good; to increase by increasing and multiply by multiplying.

    “{[...] The gods} sowed the generations of humans to know the works of god (+ ἐαυτοις εσπερμολόγουν + τάς τε γενέσεις τν ἀνθρώπων εῖς ἔργων θείων γνσιν); to be a working witness to nature (καὶ φύσεως ἐνεργοῦσαν μαρτυρίαν); to increase the number of mankind (καὶ πλῆθος ἀνθρώπν); to master all things under the heaven (καὶ πάντων τν ὑπὸ οὐρανὸν δεσποτίαν); to discern the things that are good (καὶ ἀγαθ”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationreasoning
    § d) On Man's double-nature

    Mankind flourished on earth with God's permission and blessings; since Man was destined to rule over all other living creatures, God gave him the gift of Logos/intelligence/moral-intellectual discernment.

    “Therefore, mankind flourished on earth with God's permission and blessings.Since Man was destined to rule over all other living creatures, God gave him the gift of Logos/intelligence/moral-intellectual discernment.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationcitation
    § d) On Man's double-nature

    Although immortal and having authority over all things, mankind is affected by mortality because he is subject to fate; though above the cosmic framework, he became a slave within it.

    “Even though he is immortal and has authority over all things, mankind is affected by mortality because he is subject to fate (ἀθάνατος γὰρ ὤν καὶ πάντων τὴν ἐξουσίαν ἔχων, τὰ θνητὰ πάσχει ὑποκείμενος τῇ εἱμαρμένῃ); thus, although man is above the cosmic framework, he became a slave within it.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § Relations

    Love was the ultimate motivating force for creation: love guided God towards manifestation of existence, made Cosmos an assistant, and motivated humanity to join nature and help God and Cosmos govern the world.

    “Another point of interest is the presence of love as the ultimate motivating force for creation.Love guided God towards the manifestation of existence.Love made Cosmos an assistant for the creative process, and love motivated humanity to join nature and help God and Cosmos govern the world.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationnone given
    § e) On Logos and Nous

    Humankind has a share of the divine, creative word and is connected to God by the action of Nous.

    “Indeed, humankind has a share of the divine, creative word, and, in addition, is connected to God by the action of Nous.”
    Quote in the paperSubstantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Premisecitation
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    Everything is an act of fate, my child, and outside of it nothing exists among bodily entities. Neither good or evil comes to be by chance. Even one who has done something fine is fated to be affected by it, and this is why he does it: in order to be affected by what affects him because he has done it.

    “Everything is an act of fate, my child, and outside of it nothing exists among bodily entities.”
    • Also stated in: § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos · plain
      “(Εἱμαρμένης γὰρ πάντα τὰ ἔργα, ὦ τέκνον, καὶ χωρὶς ἐκείνης οὐδέν ἐστι τν σωματικν·) Neither good or evil comes to be by chance.(οὔτε ἀγαθὸν οὔτε κακὸν γενέσθαι συμβαίνει) Even one who has done something fine is fated to be affected by it (εἵμαρται δὲ καὶ τὸ καλὸν ποιήσαντα παθεῖν), and this is why he does it: in order to be affected by what affects him because he has done it.(καὶδιὰ τοῦτο δρᾷ ἵνα”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationcitation
    § c) The creation of the Second Son, or Man

    A human soul is carried with mind in reason, reason in soul, soul in spirit, spirit passing through veins, arteries, and blood.

    “A human soul is carried in this way (ψυχὴ δὲ ἄνθρωπου ὀχεῖται τὸν τρόπον τοῦτον·): the mind is in the reason (ὁ νοῦς ἐν τῶ λόγῶ); the reason is in the soul (ὁ λόγος ἐν τῇ ψυχῇ), the soul is in the spirit ( ψυχὴ ἐν τῶ πνεύματι·); the spirit passing through veins and arteries and blood, [...] (τὸ πνεῦμα διῆκον διὰ φλεβν καὶ ἀρτηριν καὶ αἵματος).”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    Necessity, providence and nature are instruments of the cosmos and of the order of matter.

    “Necessity, providence and nature are instruments of the cosmos and of the order of matter (ἀνάγκη δὲ καὶ πρόνοια καὶ φύσις ὄργανά ἐστι τοῦ κόσμου καὶ τῆς τάξεως τῆς ὕλης).(CH.XII, 14).”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationcitation
    § d) On Man's double-nature

    Mankind is twofold: in the body mortal but immortal in the essential man.

    “[...] unlike any other living thing on earth, mankind is twofold (καὶ διὰ τοῦτο παρὰ πάντα τὰ ἐπὶ γῆς ζῶα διπλοῦς ἐστι ὁ ἄνθρωπος)in the body mortal but immortal in the essential man (θνητὸς μὲν διὰ τὸ σμα ἀθάνατος δὲ διὰ τὸν οὐσιώδη ἄνθρωπον·).”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationnone given
    § e) On Logos and Nous

    This Logos helps Man recognise and remember his divine nature and may guide Man towards his share of the divine Nous.

    “This Logos also helps Man to recognise and remember his divine nature and may guide Man towards his share of the divine Nous.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based). May combine two claims.

    Interpretationnone given
    § Relations

    The Cosmos acts like a Demiurge in Hermetic literature, but is not permitted to create more than speechless creatures and to manipulate inanimate matter; its creation consists in giving form/shape/order to nature elements which are God's creation, then together forming complex physical bodies each God's soul must inhabit.

    “The Cosmos acts like a Demiurge in Hermetic literature.However, Cosmos is not permitted to create more than speechless creatures (i.e.his -creation‖ consists in giving form/shape/order to nature elements -which are God's creationthen together with them forming the complex physical bodies each God's soul must inhabit), and to manipulate inanimate matter.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationcitation
    § e) On Logos and Nous

    Reasoned speech is the image and mind of god, as the body is the image of the idea and the idea is the image of the soul.

    “Reasoned speech, then, is the image and mind of god, (ὁ οὖν λόγος ἐστὶν εἰκων καὶ νοῦς τοῦ θεοῦ,) as the body is the image of the idea and the idea is the image of the soul.(καὶ τὸ σμα δὲ τῆς ἰδέας, δὲ ἰδέα τῆς ψυχῆς).”
    Quote in the paperSubstantial claim
  • May combine two claims.

    Interpretationreasoning
    § Relations

    The so-called spheres were ruled by friendly potencies who loved Man since the beginning; these potencies or gods must be understood as the Egyptian Pantheon instead of Gnostic interpretations.

    “Even the so-called spheres were ruled by friendly potencies who loved Man since the beginning.These potencies or gods must be understood as being the Egyptian Pantheon instead of any Gnostic interpretations such as both Valentinian and non-Valentinian systems.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationcitation
    § e) On Logos and Nous

    Logos and Nous are interconnected with God and are mediators between material and spiritual spheres of existence.

    “Logos and Nous are interconnected with God.They are the mediators between material and spiritual spheres of existence:”
    Quote in the paperSubstantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationcitation
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    Fate is an amoral power. It can be understood as a general rule or principle of cause-effect, whose function is to assure the balance and the order of the universe.

    “Fate is an amoral power.It can be understood as a general rule or principle of causeeffect, whose function is to assure the balance and the order of the universe.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § e) On Logos and Nous

    In the Armenian Definitions, there are three worlds: God is the immovable/intelligible world, the world is a sensible God, man is a reasonable world; two are visible (sensible and man, destructible) and the intelligible is God, not visible but evident within visible things.

    “God: an intelligible world; world a sensible God; God: an immovable world; heaven: a movable world; man: a reasonable world.Then there are three worlds.Now the immovable world (is) God, and the reasonable world is man: for both of (these) units (are) one: God and man after the species.Consequently (there are) three worlds on the whole: two units (make up) the sensible and one (is) the intelligible”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Definitions, I, 1-2

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim.

    Interpretationnone given
    § c) The creation of the Second Son, or Man

    Man is the only living being with speech/logos.

    “Man is the only living being with speech/logos.This logos is reminiscent of the divine, creative Logos and is therefore useful in helping Man exercise his authority over earth.”
    Quote in the paperSubstantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationcitation
    § c) The creation of the Second Son, or Man

    Man's logos is reminiscent of the divine, creative Logos and is useful in helping Man exercise authority over earth, assure dominion over the material world, and connect himself with God.

    “This logos is reminiscent of the divine, creative Logos and is therefore useful in helping Man exercise his authority over earth.It helped Man assure his dominion over the material world and helped him to connect himself with God.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § II) On God's creation and relations with His sons a) The creation of the First Son, or Cosmos

    As a result, Fate's jurisdiction was limited to all physical beings.

    “As a result, Fate's jurisdiction was limited to all physical beings.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing), S4 (based).

    Interpretationnone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Such troubles of communication were solved in a most simplistic fashion: it was merely admitted as part of the texts' nature and then incorporated in between the lines of the work.

    “Such troubles of communication were solved in a most simplistic fashion: it was merely admitted as part of the texts' nature and then incorporated in between the lines of the work.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S4 (based). May combine two claims.

    Interpretationreasoning
    § Hieroglyphica:

    However, the use of Greek nomenclature dragged the contents of these texts into philosophical speculation; therefore, the Hermetic use of Logos and Nous lent new meanings to the text.

    “However, the use of Greek nomenclature dragged the contents of these texts into philosophical speculation.Therefore, the Hermetic use of Logos and Nous lent new meanings to the text.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The instructions embody the pragmatic wisdom of the upper-class Egyptian and promote the code of the Old Kingdom nobleman; this nobleman belonged to the wealthy class, initiated the temple service, was able to read and write, and was part of the administration of Pharaoh and often were local governors, high priests, and members of court or Pharaoh's family.

    “The instructions embody the pragmatic wisdom of the upper-class Egyptian, and promote the code of the Old Kingdom nobleman.This nobleman belonged to the wealthy class, initiated the temple service, was able to read and write, and was part of the administration of Pharaoh and often were local governors, high priests, and members of court or Pharaoh's family.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

    Interpretationreasoning
    § Hieroglyphica:

    The Greek receptor was able to recognise the former Greek definition for Logos, Nous and nonetheless included the Hermetic sense as another valid perspective.

    “The Greek receptor was able to recognise the former Greek definition for Logos, Nous and nonetheless included the Hermetic sense as another valid perspective.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § Relations

    The Corpus Hermeticum is an anthology of dialogues promoting an association among gods who sometimes act as masters and other times as pupils; these dialogues display a combination of different degrees of mythic narratives and hymns.

    “The Corpus Hermeticum is an anthology of dialoguesfoot_47 , promoting an association among gods who sometimes act as masters and other times as pupils.These dialogues display a combination of different degrees of mythic narratives and hymns.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The goal here is to transmit vital information concerning Maat by means of a good example; this example is also a discourse by those who know Maat.

    “The goal here is to transmit vital information concerning Maat by means of a good example.This example is also a discourse by those who -know Maat‖.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § Hieroglyphica:

    There are, by no means, pluralities of Nous but that of God, according to the Hermetica.

    “There are, by no means, pluralities of Nous but that of God, according to the Hermetica.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisereasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Translating a sacred text could also mean giving the enemy the efficacy of the ritual word, since the word was not a mere expression but also an act.

    “Translating a sacred text could also mean giving the enemy the efficacy of the ritual word, since the word was not a mere expression but also an act.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The Egyptian verb šdj.t to read also meant to recite; as a discourse is written down, the process of reading also implies the combination of reciting and hearing.

    “Note that the Egyptian verb šdj.t -to read‖ also meant -to recite‖.Indeed, as a discourse is written down, the process of -reading‖ also implies the combination of -reciting‖ and -hearing‖.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim.

    Interpretationreasoning
    § a) On the Hermetic Nous and Logos

    Logos acts as the mediator between that which is inside God (the will of God comes from Nous) and this material world.

    “Therefore, Logos acts as the mediator between that which is inside God (the will of God comes from Nous) and this material world.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § a) On the Hermetic Nous and Logos

    According to Boylan, though Sia is at different times identified with various gods, he is identified far more frequently with Thoth than with any other; throughout the huge body of texts of the Greco-Roman period, the identification of Thoth with Sia is so frequent that Sia is simply a second name of Thoth.

    “Though Sia is at different times, identified with very various gods, he is identified far more frequently with Thoth than with any other.Throughout the huge body of texts of the Greco-Roman period, the identification of Thoth with Sia is so frequent that Sia is simply a second name of Thoth.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Boylan

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 2.4 Hermetic Logos, Nous and Gnosis

    Festugière already exposed the relationship between Hermetica and Greek philosophical concepts.

    “Festugière already exposed the relationship between Hermetica and Greek philosophical concepts.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Festugière

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    In the Old Kingdom, sbꜢy.t was primarily addressed to aristocratic circles; in the New Kingdom, when a new ideal man was presented as being entirely modest with no material interests, the effect was felt as the literature became popular.

    “In the Old Kingdom, sbꜢy.t was primarily addressed to aristocratic circles.In the New Kingdom, when a new -ideal man‖ was presented as being entirely modest with no material interests, the effect was felt as the literature became popular.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 2.4 Hermetic Logos, Nous and Gnosis

    Plotinus' Gnostic generalisation accuses Gnosticism of misinterpreting original Platonic concepts.

    “Plotinus' Gnostic generalisation accuses Gnosticism of misinterpreting original Platonic concepts.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Plotinus

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S4 (based).

    Premisenone given
    § a) On the Hermetic Nous and Logos

    The view of Thoth as a wise, creator god using his demiurgic reason or logos is very similar to the Greek concept of a demiurgic Nous.

    “The view of Thoth as a wise, creator god using his demiurgic reason or logos is very similar to the Greek concept of a demiurgic Nous.”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Premisecitation
    § Relations

    Hermetic ethics celebrated the divine within the world; Gnostic ethics were abstemious, ascetic efforts to escape from the world.

    “Hermetic ethics celebrated the divine within the world; Gnostic ethics were abstemious, ascetic efforts to escape from the world.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites [288]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Interpretationcitation
    § a) On the Hermetic Nous and Logos

    However, the Egyptian sense of Sia-Thoth as reasoning god did not correlate to the Stoic world-ruling Nous concept; here the Heart (Thoth) and the Tongue (Horus) were not thought of as independent divinities.

    “However, the Egyptian sense of Sia-Thoth as reasoning god did not correlate to the Stoic world-ruling Nous concept.Here the Heart (Thoth) and the Tongue (Horus) were not thought of as independent divinities.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The spoken words have intrinsic value because truth and justice (Maat) are present in them.

    “The spoken words have intrinsic value because truth and justice (Maat) are present in them.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The mdw nṯr assumed a magical and creative effect when used as in ritual formulae and was connected to the divine power present in the hieroglyphs.

    “The mdw nṯr assumed a magical and creative effect when used as in, for instance, the ritual formulae and was connected to the divine power present in the hieroglyphs.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim.

    Interpretationreasoning
    § a) On the Hermetic Nous and Logos

    This Hermetic perspective is particularly close to the Egyptian world-view.

    “This Hermetic perspective is particularly close to the Egyptian world-view.”
    Quote in the paperSubstantial claim
  • May combine two claims.

    Premisecitation
    § Relations

    The general antagonism between Gnosticism and Hermetism was noted by early Christian fathers like Tertullian of Carthage, who quoted from the philosophical Hermetica in Adversus Valentinianos and De anima around 206-207 A.D.

    “The general antagonism between Gnosticism and Hermetism was noted also by early Christian fathers like Tertullian of Carthage, who quoted clearly from the philosophical Hermetica in his tractate against Gnostics, called Adversus Valentinianos, and in another work, called the De anima, both composed around 206 -207 A.D.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Tertullian

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § Hieroglyphica:

    In De Mysteriis, Iamblichus called Thoth-Hermes the god in charge of the word/logos; Iamblichus also named Nous and Logos as primordial elements to creation.

    “In De Mysteriis, Iamblichus called Thoth-Hermes -the god in charge of the word/logos‖ (Θεὸς ὁ τν λόγων γεμών).Iamblichus also named Nous and Logos as primordial elements to creation.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites De Mysteriis Aegyptiorum VIII, 4

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning
    § 2.4 Hermetic Logos, Nous and Gnosis

    If it is true that Hermetism tries to explain non-Greek concepts in Greek, such misunderstandings become impossible to avoid; this is a byproduct of the ambiguity of many Greek concepts.

    “Thus, if it is true that Hermetism tries to explain non-Greek concepts in Greek, such -misunderstandings‖ become impossible to avoid.This is a byproduct of the ambiguity of many Greek concepts.”
    Quote in the paperSubstantial claim
    • Rests on an assumption: Hermetism tries to explain non-Greek concepts in Greek.
  • Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

    Interpretationnone given
    § Hieroglyphica:

    The corpora of the so-called philosophical Hermetica were actually conceived as a literary source for moral instruction.

    “The corpora of the socalled philosophical Hermetica were actually conceived as a literary source for moral instruction.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationcitation
    § Hieroglyphica:

    The Hermetica teach that there is a correct or moral way to use Logos and Nous; the correct use of these divine gifts is the path to proving oneself worthy of immortality.

    “The Hermetica teach that there is a correct or moral way to use Logos and Nous: Notice this also, my child, that to mankindbut to no other mortal animalgod has granted these two things, mind and reasoned speech, which are worth as much as immortality.”
    • Also stated in: § Hieroglyphica: · plain
      “The correct use of these divine gifts is the path to proving oneself worthy of immortality.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The Egyptian instruction literature aims at the importance of the actual words spoken by the father.

    “This aims to the importance of the actual words spoken by the father.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationreasoning
    § Hieroglyphica:

    The human logos and soul were both divine gifts, and are a part of man.

    “Thus, the human logos and soul were both divine gifts, and are a part of man.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Asclepios is not debating Egyptian magic or rituals; rather he critiques Philosophy as a vehicle of moral instruction.

    “Asclepios is not debating Egyptian magic or ritualsfoot_52 ; rather he critiques Philosophy as a vehicle of moral instruction.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based). May combine two claims.

    Interpretationnone given
    § a) On the Hermetic Nous and Logos

    Hermetical creation is a process which articulates God, His Nous-an emanation from His essence if He has any-which produces will (the passive form of command), and His Logos, which in turn grants God the command of His Nous.

    “As previously discussed, hermetical creation is a process, which articulates God, His Nous: an emanation from His essenceif He has any -which produces will (the passive form of command) + His Logos, which in turn grants God the command of His Nous.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). The quote only partly states this claim.

    Interpretationcitation
    § Hieroglyphica:

    The Hermetica defined Nous as a divine prize to special Men.

    “The Hermetica defined Nous as a divine prize to special Men.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationcitation
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The passage portrays the Egyptian idiom as being capable of giving an unusual power to the objects it describes.

    “This passage portrays the Egyptian idiom as being capable of giving an unusual power to the objects it describes.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The expression sounds full of action may not be literally understood; it simply refers to the efficacy of the Egyptian way of transmitting knowledge.

    “The expression -sounds full of action‖ may not be literally understood.It simply refers to the -efficacy‖ of the Egyptian way of transmitting knowledge.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § 2.4 Hermetic Logos, Nous and Gnosis

    Many Egyptian concepts had no equivalent in Greek, and therefore it was necessary to use different Greek terms in order to improve upon the visualization of those terms.

    “Moreover, many Egyptian concepts had no equivalent in Greek, and therefore, it was necessary to use different Greek terms in order to improve upon the visualization of those terms.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The Egyptian instruction/teaching literature-or sbꜢy.t, written teaching-had a different strategy on how to transmit knowledge; it usually followed a narrative structure of a monologue spoken by a father to his son, a characteristic also present in the Corpus Hermeticum.

    “The Egyptian instruction/teaching literatureor sbꜢy.t,-written teaching‖ had a different strategy on how to transmit the knowledge.It followed usually a narrative structure of a monologue spoken by a father to his son -a characteristic also present in the Corpus Hermeticum.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Premisereasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Translation of original texts was taboo; it was a way to corrupt their true meaning, and by replacing the original Egyptian sound, the effect of the magic would be lost.

    “Translation of original texts was taboo.It was a way to corrupt their true meaning, and by replacing the original Egyptian sound, the effect of the magic would be lost.”
    Quote in the paperSubstantial claim
  • May combine two claims.

    Interpretationreasoning
    § Relations

    Hermetism is not reduced to a variant of Gnosticism; nor is it intended to be a philosophical system; Hermetism is a movement or doctrine with a well-explained gnosis and maintains an emphasis on eliminating the obscurity of their teachings.

    “Therefore, Hermetism is not reduced to a variant of Gnosticism; nor is it intended to be a philosophical system.Hermetism is a movement or doctrine with a well-explained -gnosis‖ and maintains an emphasis on eliminating the obscurity of their teachings.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The goals of the spoken words are reached and result in them, at the very least, lingering in the memory of those who heard them.

    “The goals of the spoken words are reached and results in them, at the very least, lingering in the memory of those who heard them.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based). May combine two claims.

    Interpretationnone given
    § Relations

    The old Egyptian creation myth was re-created by the Hermetic narrative; this update aims to establish a correspondence between Greek philosophy (and its maxims, such as know yourself) and the Hermetic (and Gnostic) re-formulated use of Greek philosophy.

    “According The old Egyptian creation myth was re-created by the Hermetic narrative.This update aims to establish a correspondence between Greek philosophy (and its maxims, such as -know yourself‖) and the Hermetic (and Gnostic) re-formulated use of Greek philosophy.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § 2.4 Hermetic Logos, Nous and Gnosis

    The acceptance of these new meanings is at times unintentional; those receiving the Hermetic discourse are not necessarily aware that they are dealing with new interpretations or proposing new interpretations.

    “However, the acceptance of these new meanings is, at times, unintentional.Those that receive the Hermetic discourse are not necessarily aware that they are dealing with new interpretations or even that they are actually proposing new interpretations in their discourse.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    When the Hermetica describe in Greek that sjꜢ-thought = Nous, and ḑw-utterance = Logos are the powers in charge of creation, this speaks to the Greek concepts of νοῦς-mind and λόγος-speech.

    “When the Hermetica describe in Greek that sjꜢ-thought = Nous, and ḑw-utterance = Logos are the powers in charge of creation, how does this not speak to the Greek concepts of νοῦς-mind and λόγος-speech?”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    In Egyptian, mdw refers to the spoken word rather than the written symbol (drf).

    “In Egyptian, mdw refers to the spoken word rather than the written symbol (drf).”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based). May combine two claims.

    Interpretationreasoning
    § Hieroglyphica:

    Creating a sense of moral duty caused the necessity of re-evaluating the meanings of Logos and Nous in the Hermetica; as a result, these concepts were updated due to the process of re-interpretation, which was co-dependent upon the context.

    “Creating a sense of moral duty caused the necessity of re-evaluating the meanings of Logos and Nous in the Hermetica.As a result, these concepts were updated due to the process of re-interpretation, which was co-dependent upon the context.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based). May combine two claims.

    Premisenone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Egyptian sapient education was based on hearing the discourse of Maat; to hear it was to let the real meaning of the words enter one's heart; this allowed one to make a perfect copy of what was heard and the capability of reproduction.

    “Egyptian sapient education was based on hearing the discourse of Maat.To hear it was to let the real meaning of the words enter one's heart.This allowed one to make (if hearing was accomplished) a perfect copy of what was heard and the capability of reproduction.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based). May combine two claims.

    Interpretationnone given
    § Relations

    The sayings are mostly derived from Greek philosophy, connecting self-knowledge or gnosis with questions of cosmology and anthropology.

    “Alternatively, the sayings are mostly derived from Greek philosophy, connecting the -self-knowledge‖ or gnosis with questions of cosmology and anthropology.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The Hermetica have a similar objective as they use Hellenistic/Hellenized popular gods as moral models to inspire their audience.

    “The Hermetica have a similar objective as they use Hellenistic/Hellenized popular gods as moral models to inspire their audience.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Iamblichus defines the general Graeco-Roman perception of the power of Egyptian language in his definition of theurgy, the magical virtues of the Egyptian language, and in general, the inherent virtue of each original language in opposition to translations.

    “Indeed, Iamblichus defines the general Graeco-Roman perception of the power of Egyptian language in his definition of theurgy, the magical virtues of the Egyptian language, and in general, the inherent virtue of each original language in opposition to translations.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites De Mysteriis Aegyptiorum VII, 5

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Asclepius himself must be referring to the capacity of mdw to change into mdw nṯr or sacred/divine words.

    “Asclepius himself must be referring to the capacity of mdw to change into mdw nṯr or sacred/divine words.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning
    § 2.4 Hermetic Logos, Nous and Gnosis

    They actually believed that they were reproducing the Greek interpretation of a pure Egyptian ancient wisdom; however, any interpretation implies a certain degree of adaptation and innovation.

    “They actually believed that they were reproducing the Greek interpretation of a -pure Egyptian ancient wisdom‖.However, any interpretation implies a certain degree of adaptation and innovation.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisecitation
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Egyptians had a clear distinction between written and spoken words.

    “Note, however that Egyptians had a clear distinction between written and spoken words.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    During the Graeco-Roman era, mdw nṯr was already the accepted word for hieroglyphs.

    “During the Graeco-Roman era, mdw nṯr was already the accepted word for hieroglyphs.”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Interpretationreasoning
    § Relations

    This message is a direct condemnation of Gnostic beliefs about an evil Cosmos, gods, archons, and demiurge; therefore, despite being a doctrine with a gnosis, the Hermetica should not be easily reduced to a Gnostic doctrine.

    “This message seems to be a direct condemnation of those Gnostic beliefs about an evil Cosmos, gods, archons and demiurge.Therefore, despite being a doctrine with a gnosis, The Hermetica should not be easily reduced to a Gnostic doctrine.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § Hieroglyphica:

    According to Broze and van Liefferinge, Hermetism assimilated the Egyptian metaphor that regarded the heart as the symbol of the creative intelligence/will of the demiurge as the logos reports to the demiurge's creative word.

    “According to Broze and van Liefferinge, Hermetism assimilated the Egyptian metaphor that regarded the heart as the symbol of the creative intelligence/ will of the demiurge as the logos reports to the demiurge's creative word.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Broze and van Liefferinge

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Not only is this a good discourse because it concerns itself with what people ought to do to live a balanced life (namely Maat), but the dialogue is presented in an accomplished, excellent way.

    “Not only is this a -good‖ discourse because it concerns itself with what people ought to do to live a balanced life (namely Maat), but the dialogue is presented in accomplished, excellent way.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationnone given
    § Hieroglyphica:

    By receiving logos, Man attained the ability to observe the Father's works and use this experience to learn about God or to recognise Him.

    “By receiving logos, Man attained the ability to observe the Father's works and use this experience to learn about God or to recognise Him.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationreasoning
    § Relations

    Since Gnostics and Hermetists were engaged in a similar hermeneutical procedure, this can explain the motivation which led Gnostics to develop interest in the Hermetica and include some of them in the Nag Hammadi Library.

    “Since Gnostics and Hermetists were engaged in a similar hermeneutical procedure, this can be used explain the motivation which led Gnostics to develop interest in the Hermetica, and included some of them in the so-called Nag Hammadi Library.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim.

    Interpretationcitation
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Reason alone cannot be enough to reach the truth of God.

    “However, reason alone cannot be enough to reach the truth of God.”
    Quote in the paperSubstantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Premisereasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    MꜢꜥt covered social, spiritual, cultural and magical dimensions, defined justice, piety, mercy, charity, honesty, goodness, and connected all things in an indestructible unity including the cosmos, material world, society and people.

    “This single word was able to cover social, spiritual, cultural and magical dimensions.MꜢꜥt defines justice, piety, mercy, charity, honesty, goodness, and it is the ultimate synonym of everything related to the cosmic order, like friendship, conjugal fidelity, the servant's loyalty, the king's capacity to defend his people and territory, the repetition of religious rituals and ceremonies, etc. MꜢꜥt”
    Quote in the paperSubstantial claim
  • May combine two claims.

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Hermetism has no equivalent to the universal chaos/evil represented by the Egyptian god Seth; the only mention of evil in the Hermetica belongs to the individual dimension.

    “Hermetism has no equivalent to the universal chaos/evil represented by the Egyptian god Seth.The only mention of evil in the Hermetica belongs to the individual dimension.”
    Quote in the paperSubstantial claim
  • Classified as probably not a substantial claim.

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Iyt is suited to be the Hermetic description of the action of demons, which had a priori power over all those disconnected from God/Maat.

    “As a result, it is suited to be the Hermetic description of the action of demons, which had a priori power over all those who were disconnected from God/Maat.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S2 (checkable).

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    This transcendental truth must be reached by Nous, which means by spiritual/moral achievements.

    “This transcendental truth must be reached by Nous, which means, by spiritual/moral achievements.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationnone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    In the Hermetica Nous, the key to immortality, is given by God as a prize for virtuous men.

    “In the Hermetica Nousi.e. the key to immortality -is given by God as a prize for virtuous men.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The consequences of the absence of Maat are comparable to the absence of Nous-God in the Hermetica; both are the cause of suffering, since the Egyptians had iyt and the Hermetica the so-called demons.

    “The consequences of the absence of Maat are comparable to the absence of Nous-God in the Hermetica.Both are the cause of suffering, since the Egyptians had iyt, and the Hermetica the so-called demons.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationnone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Gnosis can be translated as knowledge, but it also can be understood as seeking to know or means of knowing.

    “Gnosis 309 can be translated as knowledge, but it also can be understood as -seeking to know‖ or -means of knowing‖.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Asclepios explained that translating the Hermetic doctrine to a different system of teaching created unnecessary complications and misinterpretations.

    “Asclepios explained that translating the Hermetic doctrine to a different system of teaching created unnecessary complications and misinterpretations.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    As a system the Hermetica determined that without believing an emotional faculty it was not possible to know God.

    “Indeed, as a system the Hermetica determined that without believingan emotional faculty -it was not possible to know God.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The Instruction of Amenemope praises Maat as a great gift of god, given to whom he wishes.

    “-Maat is a great gift of god, He gives it to whom he wishes.‖321”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites The Instruction to Amenemope

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S4 (based). May combine two claims.

    Interpretationnone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The Hermetica are individualistic, theological, reflective and invoke the inner, mystical initiation during life on Earth.

    “The Hermetica are individualistic, theological, reflective and invoke the inner, mystical initiation during life on Earth.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationnone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Men are engaged in an endless cycle of living and death, remaining everlastingly connected to the material world/cosmos.

    “Men are engaged to an endless cycle or living and death, remaining everlastingly connected to the material world/cosmos.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim.

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The Hermetic definition of gnosis is comparable to the Egyptian definition of wisdom and of a wise man, which was not limited to technical knowledge.

    “The Hermetic definition of gnosis is comparable to the Egyptian definition of wisdom and of a wise man, which was not limited to techinal knowledge.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The Egyptian concept of iyt can be translated as fate, but always with an evil connotation.

    “It can be also translated as -fate‖, but always with an evil connotation.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Rizzo

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S2 (checkable).

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The Hermetic gnosis is the process of recognising one's spiritual dimension.

    “The Hermetic gnosis is the process of recognising one's spiritual dimension.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Iyt was a punishment to human moral corruption and might affect those who neglected Maat or, in Hermetic terminology, impious people or men without Nous.

    “Iyt was a punishment to human moral corruption.It might affect those who neglected Maator in the Hermetic terminology, impious people or -men without Nous‖.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationnone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Those who use their Logos strictly to improve material life are men without Nous.

    “Those who use their Logos strictly to improve the material life -i.e.social prestige, material prosperity, physical pleasures etc. -are men without Nous.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationnone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The Hermetica used philosophy as a unique way of systematizing moral teachings in a recognizable way to the Greek/Hellenized mentality.

    “The Hermetica also used philosophy since it was a unique way of systematizing moral teachings in a recognizable way to the Greek/Hellenized mentality.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Premisenone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Egyptian virtue was the observation and obedience to mꜢꜥt (maat).

    “Egyptian virtue was the observation and obedience to mꜢꜥt (maat).”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Those who have no Nous are disconnected from the higher transcendent spheres of existence and must remain attached to the Cosmos in the realm of ordinary creation; conversely, Nous grants immortality to the truly wise ones, who may join the Father in His sphere after leaving their bodies.

    “Those who have no Nous are disconnected from the higher transcendent spheres of existence and therefore, must remain attached to the Cosmos in the realm of ordinary creation.Conversely, Nous grants immortality to the truly wise ones, who, after leaving their bodies, may join the Father in His sphere.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationcitation
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Hermes explained that men without Nous are potentially susceptible to the actions of demons.

    “Hermes explained that those men without Nous are potentially susceptible to the actions of demons.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites NHH.VI-8, 78, 30-43

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    All intellectual achievements would be useless in helping the Hermetic disciple if not accompanied by deep moral values; moral transformation makes an individual deserve to awaken one's own personal Nous.

    “Therefore, all intellectual achievements would be useless in helping the the Hermetic disciple, if it was not accompanied by deep moral values.It is the moral transformation which makes an individual deserve to awaken one's own personal Nous.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The closest concept the Greeks had for translating mꜢꜥt was δίκη.

    “On the other hand, the closest concept the Greeks had for translating mꜢꜥt, was δίκη.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Premisecitation
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    A truly wise person was the one who managed to live according to Maat and transmitted its laws to the subsequent generations.

    “A truly wise person was the one who managed to live according to Maat and transmited its laws to the subsequent generations.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites The Instruction to Merikare

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The Hermetic gnosis allows the ascension of the soul and its return to God's sphere.

    “The Hermetic gnosis allows the ascension of the soul, and its return to God's sphere.”
    Quote in the paperSubstantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The only way Man can access the divine sphere is by remembering his true spiritual condition, which happens through one's Nous.

    “The only way Man can access this divine sphere is by remembering his true spiritual condition.That happens through one's Nous.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The transcendent virtue of gnosis can be compared to the Egyptian ḑkꜢ.

    “This transcendent virtue of the gnosis can be compared to the Egyptian ḑkꜢ :”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    According to Tobin, maintaining that δίκη in the Greek system is equivalent to Egyptian mꜢꜥt is a mistaken oversimplification; mꜢꜥt was a moral force from the beginning of creation, while δίκη was originally amoral and received moral connotations only later.

    “According to Tobin: -To maintain, [...], that δίκη in the Greek system is the equivalent of the Egyptian mꜢꜥt is a mistaken oversimplification.‖319 Both concepts express the belief of a universal order within the cosmos.Nevertheless, mꜢꜥt was moral force from the beginning of creation, while δίκη was -originally amoral, receiving its moral connotations only as result of later development.‖320”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Tobin

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing), S4 (based).

    Interpretationnone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The use of philosophy takes the attention away from the moral subjects and into a debate a general thought.

    “This is because the use of philosophy takes the attention away from the moral subjects and into a debate a general thought.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationcitation
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The Corpus Hermeticum defined isft as a product of the actions of men without Nous, so evil was always a matter of individual choices.

    “In fact, the Corpus Hermeticum defined isft as a product of the actions of men without Nous.Thus, evil was always a matter of individual choices:”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites CH.IV, 3

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The Hermetica use Hellenistic/Hellenized popular gods as moral models to inspire their audience.

    “The Hermetica have a similar objective as they use Hellenistic/Hellenized popular gods as moral models to inspire their audience.”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Maat promoted the reproduction of a moral code for cultural behaviour in Egyptian society and consolidated the perception of right and wrong, good and evil, moral and immoral in the Egyptian mentality.

    “Maat promotes the reproduction of a moral code for cultural behaviour for Egyptian society.It consolidated the perception of right and wrong, good and evil, moral and immoral in the Egyptian mentality.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationnone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The only way to become free of this cycle is to awake their Nous, a spiritual faculty capable of connecting one's soul to God's sphere through Nous.

    “The only way to become free of this cycle is to awake their Nous, a spiritual faculty capable of connecting one's soul to God's sphere through Nous.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Men without Nous, regardless of intelligence or success, remain ignorant about the truth of God, since Nous is a spiritual sensibility/wisdom.

    “As a result, these men, regardless of how intelligent or successful they may be, remain ignorant about the truth of God, since Nous is a spiritual sensibility/ wisdom.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based). May combine two claims.

    Premisenone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Egyptian wisdom is ethical, social and engaged with current life here and now.

    “Egyptian wisdom is ethical, social and engaged with current life here and now.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Iyt naturally assumes the gap left by Maat and is a conditional fate or castigation that only appears as a possibility when Maat is absent.

    “As a result of this process, iyt naturally assumes the gap left by Maat.That makes iyt a conditional fateor castigation -, which only appears as a possibility when Maat is absent.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The Hermetic sense of gnosis is an ethic code rather than a mysterious anthology of spells and formulas.

    “The Hermetic sense of gnosis is an ethic code rather than a mysterious anthology of spells and formulas.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Hermetism is ascetical and rejects matter and the world.

    “Moreover, Hermetism is ascetical and rejects matter and the world.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationnone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The ordinary use of Logos makes Man the ruler of the material world, while its other use brings man to Nous and therefore into contact with God.

    “The ordinary use of Logos makes Man the ruler of the material world.Its -other‖ use brings man to Nous and therefore into contact with God.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The Hermetica show an influence from Dionysian and Orphic traditions.

    “They also show an influence from Dionysian and Orphic traditions.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Hermetism preached that intellectual development must always be combined with spiritual achievement; hence Logos alone cannot grant immortality to mankind.

    “Hermetism preached that intellectual development must be always combined with spiritual achievement.Hence, Logos alone cannot grant immortality to mankind.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing).

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Gnosis defines not only intellectual or technical achievements but also moral, thus, transcendental virtue.

    “Hence, -gnosis‖ defines not only intellectual or technical achievements but also moral, thus, transcendental virtue.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Nous guided virtuous people toward God.

    “Nous guided virtuous people toward God.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    One possible opposition to mꜢꜥ righteousness was isft falsehood, antisocial behaviour: egoism, aggressivity, greed, compulsive behaviour, and fight for power.

    “In this sense, one possible opposition to mꜢꜥ --righteousness‖ (lit.having the quality of mꜢꜥt); was isft 323 --falsehood‖antisocial behaviour: egoism, agressivity, greed, compulsive behaviour, and fight for power...”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Assmann

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The Egyptian concept of mꜢꜥt is one of the sources of the Hermetic monotheistic content.

    “The Egyptian concept of mꜢꜥt is one of the sources of the Hermetic monotheistic content.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    Rizzo defines iyt as a channel that propagates the forces of evil in all possible forms.

    “Rizzo 316 defines it as a -channel‖ that propagates the forces of evil in all possible forms.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Rizzo

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationnone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The Hermetica tried to transmit Egyptian moral or the Maat-code in order to achieve the same social, spiritual and individual order that the sbꜢy.t promoted.

    “Finally, they tried to transmit Egyptian moral or the Maat-code in order to achieve the same social, spiritual and individual order that the sbꜢy.tpromoted.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationnone given
    § b) The Hermetica as a channel to Graeco-Egyptian concepts

    The Hermetica explain that there are two kinds of man: one concerned with his spiritual condition and another concerned with the sensible world.

    “The Hermetica explain that there are two kinds of man.One kind is concerned with his spiritual condition and another concerned with the sensible world.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S4 (based). May combine two claims.

    Premisenone given
    § SbꜢy.t

    The Egyptian language distinguished between written and spoken words, and that was not the same in Greek.

    “Another point of interest is the fact that the Egyptian language distinguished between written and spoken words.That was not the same in Greek.”
    Quote in the paperNot a substantial claim
    • Rests on an assumption: The Egyptian language distinguished between written and spoken words, and Greek did not.
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning
    § SbꜢy.t

    The Hermetic Nous was in charge of deciding on the destiny of Men's souls: those who had Nous returned to God's side; those without Nous remained chained in a cycle of birth and death in the material world; a third possibility covered those who lived apart from God/Maat, whose souls were consumed by evil and remained on earth as demons.

    “The Hermetic Nous was also in charge of deciding on the destiny of Men's souls.Those who had Nous returned to God's side.Those without Nous remained chained in a cycle of birth and death in the material world.A third possibility covered all those who lived apart from God/Maat, which stated that their souls were consumed by evil.Those evil souls remained on earth as demons.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § 2.5 Hermetic receptivity to Egyptian concepts

    The purer the heart of the Hermetist (i.e. his association with Maat), the more efficient would be his magical ability, or more intense his contact with the divine sphere.

    “It is not explicitly an element of the Hermetic cosmogony, however, the purer the heart of the Hermetist (i.e.his association with Maat), the more efficient would be his magical ability, or more intense his contact with the divine sphere.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § 2.5 Hermetic receptivity to Egyptian concepts

    It is the responsibility of Man to assure that he had the right to receive his Nous from God, as this Nous was a gift given by God only to some humans who acted with true moral behavior and pious attitude.

    “It the responsibility of Man to assure that he had the right to receive his Nous from God, as this Nous was a gift given by God only to some humans with who acted with true moral behavior and pious attitude.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S2 (checkable). May combine two claims.

    Interpretationcitation
    § 3. The Hermetica in Discursive Practices

    Different groups taking part in the process of the text's interpretation represented different possibilities for the text's assimilation and definition, and one or more groups can use symbolic power to propose or impose consensus or social order concerning social integration.

    “These different groups taking part in the process of the text's interpretation represented different possibilities for the text's assimilation (as knowledge to be understood), and definition (as a phenomenon to be explained).Following this, one or more groups in society can use its/their symbolic power in order to propose/impose what Bourdieufoot_56 defined as consensus, or social order concerning”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Bourdieu

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S4 (based). May combine two claims.

    Interpretationreasoning
    § 2.5 Hermetic receptivity to Egyptian concepts

    If mꜢꜥt and ḥkꜢ were once active principles in the Egyptian tradition, they became passive principles since they act as consequences in the Hermetic tradition.

    “Therefore, if mꜢꜥt and ḥkꜢ were once active principles in the Egyptian tradition, they became passive principlessince they act as consequencesin the Hermetic tradition.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

    Interpretationreasoning
    § SbꜢy.t

    The process of re-contextualizing such terms allowed for a new way of understanding Nous as the Hermetic Nous and Logos as the Hermetic Logos.

    “The process of re-contextualizing such terms allowed for a new way of understanding Nous as the Hermetic Nous and Logos as the Hermetic Logos.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § 3.1.1.1 On Gnostic/Hermetic communities

    The existence of more formally organised Hermetic communities or associations will produce its own Hermetic discourses in order to promote symbolic legitimacy and regulation of the group's social consensus.

    “Nevertheless, the existence of more formally organised Hermetic communities/associations will also -produce‖ its own Hermetic discourses in order to promote symbolic legitimacy and regulation of the group's social consensus.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 3.1.1 Hermetic Mysticism and Gnostics

    Gnostics were defined by Plotinus as esoteric/magic multifaceted groups with several variant doctrines; they labeled the world as an evil place and claimed that learning a secret knowledge (or gnosis) was the unique form of escaping from it.

    “-Gnostics‖ were defined by the words of Plotinus as esoteric/magic multifaceted groups with several variant doctrines.They labeled the world as an evil place and claimed that learning a secret knowledge (or gnosis) was the unique form of escaping from it.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Plotinus

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § SbꜢy.t

    Most of the receptors of the Hermetic discourses were not able to recognize and explain the concepts of MꜢꜥt, mdw-nṯr, sjꜢ, iyt, etc., but truehearted Hermetists were deeply committed to the meaning of these concepts without necessarily being aware of it.

    “Most of the receptors of the Hermetic discourses were not able to recognize and explain the concepts of MꜢꜥt, mdw-nṯr, sjꜢ, iyt, etc.Nevertheless, the truehearted Hermetists were, throughout their lives, deeply committed to the meaning of these concepts without necessarily being aware of it.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Premisenone given
    § 2.5 Hermetic receptivity to Egyptian concepts

    Thoth was not only the master of all natural and supernatural knowledge; he was also the defender of Maat and was always eager to assist virtuous men.

    “For Thoth was not only the master of all natural and supernatural knowledge.He was also the defender of Maati.e. truth, justice, good, ..., and was always eager to assist -virtuous men‖.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 2.5 Hermetic receptivity to Egyptian concepts

    As Plotinus established, Gnosticism was not able to develop a consistent system of beliefs.

    “However, as Plotinus established, Gnosticism was not able to develop a consistent system of beliefs.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Plotinus

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S2 (checkable). May combine two claims.

    Interpretationreasoning
    § SbꜢy.t

    Since the universe is mental/spiritual (there is no difference), Man is free to join those who are mentally/spiritually harmonic with him.

    “Since the universe is mental/spiritual (there is no difference), Man is free to join those who are mentally/spiritually harmonic with him.”
    Quote in the paperNot a substantial claim
    • The authors state this as an assumption: The universe is mental/spiritual, with no difference between the mental and the spiritual.
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning
    § SbꜢy.t

    The Hermetica defined the demons as a consequence of the lack of God and as punitive tools to those who disregarded their spiritual side.

    “The Hermetica defined the demons as a consequence of -the lack of God‖ and that they act as punitive tools to those who disregarded their spiritual side.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 3.1.1.1 On Gnostic/Hermetic communities

    The possibility of the existence of several other religious or esoteric communities using or even producing Hermetic texts is not discarded.

    “The possibility of the existence of several other religious/esoteric communities using or even producing Hermetic texts is not discarded.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based). May combine two claims.

    Interpretationreasoning
    § SbꜢy.t

    It is possible to understand the so-called philosophical Hermetica as a doctrine aiming to teach moral codes of values, and this morality is culturally compatible with the Egyptian definition of moral covered by the concept of Maat.

    “Therefore, it is possible to understand the so-called philosophical Hermetica as a doctrine aiming to teach moral codes of values.This morality is culturally compatible with the Egyptian definition of moral covered by the concept of Maat.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § 3.1.1.1 On Gnostic/Hermetic communities

    It is certain that Hermetism projected no organised cult, with priests, sacrifices, processions and the like.

    “It is certain that Hermetism projected no organised cult, with priests, sacrifices, processions and the like.”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Interpretationcitation
    § 3.1.1.1 On Gnostic/Hermetic communities

    That style of Hermetic dialogue was totally new compared to the Corpus Hermeticum, which had two protagonists, the master and the disciple, and ad Asclepius, where Hermes teaches Asclepius along with Tat and Ammon.

    “That style of Hermetic dialogue was totally new, since, in comparison, the anthology called the Corpus Hermeticum had two protagonists: the master and the disciple, and in ad Aslcepius, Hermes teaches Asclepius along with Tat and Ammon.329”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [329]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning
    § SbꜢy.t

    The Hermetica recognise philosophy as a valid method of conveying knowledge/information, but the study of philosophy alone would not bring the true Hermetic gnosis.

    “The Hermetica recognise philosophy as a valid method of conveying knowledge/ information.However, it was clear that the study of philosophy alone would not bring the true Hermetic gnosis.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § 2.5 Hermetic receptivity to Egyptian concepts

    There are many similarities between Hermetism and Gnosticism; both offered a new cosmogony, mythical characters and defended the gnosis as the unique way to salvage one's soul from the material world.

    “In fact, there are many similarities between Hermetism and Gnosticism.Both offered a new cosmogony, mythical characters and defended the gnosis as the unique way to salvage one's soul from the material world.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisenone given
    § 3.1.1.1 On Gnostic/Hermetic communities

    Gnostic adepts and doctrines exchanged knowledge with one another and also took information from external beliefs and traditions.

    “Gnostic adepts and doctrines used to exchange knowledge with one another and also took information from external beliefs, traditions, etc.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S4 (based). May combine two claims.

    Premisenone given
    § 3. The Hermetica in Discursive Practices

    A text is the result of a production: it is composed by men, and addressed to men, and must be viewed as an active form of social mobilization rather than simply a reflection of the society into which it is inserted.

    “A text is the result of a production: it is composed by men, and addressed to men.It is important to consider the intentions and values present in a text's production, and to understand that its process of reception and reproduction in society are, in fact, complex and dynamic.A text must be viewed as not being simply a reflection of the society into which it is inserted, but rather as an active”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 2.5 Hermetic receptivity to Egyptian concepts

    To those men with Nous, death is the gate to returning to their spiritual home, by God's sphere.

    “To those -men with Nous‖, death is the gate to returning to their spiritual home, by God's sphere.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationreasoning
    § 2.5 Hermetic receptivity to Egyptian concepts

    Maat is not an independent element, although it is also present in Hermetic cosmogony in a similar way to the Egyptian tradition.

    “Maat is not an independent element, although it is also present in Hermetic cosmogony in a similar way to the Egyptian tradition.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § 3.1 Groups of Reception and Interpretation

    Private libraries/collections could compose different anthologies of Hermetic treatises and promote a thematic/partial selection of those texts, and the audience/readers/receptors were free to select them according to individual preferences for specific topics.

    “However, private libraries/collections could compose different anthologies of Hermetic treatises, and consequently promote a thematic/partial selection of those texts.For the audience/readers/receptors of such literature was/were free to select them according to individual preferences for specific topics.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationcitation
    § 3.1.1 Hermetic Mysticism and Gnostics

    The contact of Gnostics with Hermetic authors is not discarded, nor is the possibility of some degree of mutual influences between Christian/Pagan Gnosticism and Hermetism.

    “The contact of Gnostics with Hermetic authors is not discarded, nor is the possibility of some degree of mutual influences between Christian/Pagan Gnosticism and Hermetism.330”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [330]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 3.1 Groups of Reception and Interpretation

    There was no known attempt to organise Hermetic literature into a canon as a codification for the Hermetic doctrine.

    “It has already been explained that there was no known attempt to organise this literature into a canon -as a codification for the Hermetic doctrine.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § 2.5 Hermetic receptivity to Egyptian concepts

    The popularity of Hermes Trismegistos and his allegorical interlocutors helped the Hermetica assimilate social prestige and relevance, so that Hermetic mythology could legitimatize a new Hermetic cosmogony.

    “The popularity of Hermes Trismegistos and his allegorical interlocutors helped the Hermetica assimilate social prestige and relevance, so that Hermetic mythology could legitimatize a new Hermetic cosmogony.”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Interpretationreasoning
    § SbꜢy.t

    It was possible to connect the Hermetic vulnerability to the actions of demons with the Egyptian vulnerability to iyt, but the idea of someone joining the demons had no Egyptian precedent.

    “It was possible to connect the Hermetic vulnerability to the actions of demons with the Egyptian vulnerability to iyt.However, the idea of someone joining the demons had no Egyptian precedent.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § 2.5 Hermetic receptivity to Egyptian concepts

    There was no formal separation between technical and philosophical hermetica.

    “Thereby is it correct to assume that there was no formal separation between technical and philosophical hermetica.”
    Quote in the paperNot a substantial claim
    • The authors state this as an assumption: There was no formal separation between technical and philosophical hermetica.
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning
    § SbꜢy.t

    All of these paths were available to everyone, and it was the intentions and actions connected to one's free will that decided his fate.

    “All of these paths were available to everyone.It was the intentions and the actions connected to one's free will that decided his fate.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationreasoning
    § 2.5 Hermetic receptivity to Egyptian concepts

    Both literary categories established the relationship between moral merits and magical efficacy and assumed a theurgy-like aspect, connecting moral virtue as a primordial element in communication with the divine sphere and in assuring a magician's efficiency.

    “Both literary categories established the relationship between moral merits and magical efficacy.They assumed a theurgy-like aspect, by connecting moral virtue as a primordial element in the process of communication with the god/divine sphere as well as for assuring the efficiency of a magician during his operations.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationnone given
    § SbꜢy.t

    In order to receive the Hermetic Nous from God, it was necessary to believe with the heart, rather than to understand with reason.

    “In order to receive the Hermetic Nous from God, it was necessary to believe with the heart, rather than to understand with reason.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § 2.5 Hermetic receptivity to Egyptian concepts

    According to the Hermetic doctrine, Man is free, lives on earth with God's blessings, and it is Man's purpose on earth to rule over the creation and to learn about God's love.

    “According to the Hermetic doctrine, Man is free, and lives on earth with God's blessings.It is Man's purpose on earth to rule over the creation, and to learn about God's love.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 3.1 Groups of Reception and Interpretation

    Hermeticism was by no means a way of self-perception.

    “To call the producer and receptor as Hermetists could be useful didactically; however, it must be clear that Hermeticism was by no means a way of self-perception.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § 2.5 Hermetic receptivity to Egyptian concepts

    Man uses his divine gift, the Logos, which grants mankind intellectual supremacy and the ability to recognize God's participation in all abstract and concrete things in the universe.

    “In doing so, Man uses his divine gift, the Logos.This Logos grants mankind intellectual supremacy and the ability to recognize God's participation in all abstract and concrete things in the universe.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S4 (based). May combine two claims.

    Interpretationnone given
    § 3.1 Groups of Reception and Interpretation

    In Graeco-Roman Egypt, a Hermetist could belong to any social category, with any cultural identity and hold any number of possible political/ideological/religious inclinations.

    “So, a priori, in Graeco-Roman Egypt, a Hermetist could belong to any social category, with any cultural identity and hold any number of possible political/ ideological/ religious inclinations.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 2.5 Hermetic receptivity to Egyptian concepts

    If Man chooses a virtuous life and looks forward to understanding his own spirituality, then he receives another gift from God: the realisation of one's spiritual condition.

    “If Man chooses a virtuous life and looks forward to understanding his own spirituality, then he receives another gift from God: the realisation of one's spiritual condition.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § 2.5 Hermetic receptivity to Egyptian concepts

    Only those who are in harmony with Maat deserve Thoth's favour.

    “Therefore, only those who are in harmony with Maat deserve Thoth's favour.”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Interpretationreasoning
    § SbꜢy.t

    Both literatures were responsible for reproducing and transmitting teachings concerning moral/Maat and its transcendental implications, in order to assure individual/social/emotional/spiritual order, and may be classified as similar although not in the sense of a lineal relation of continuity as proposed by Mahé.

    “Both literatures were responsible for reproducing and transmitting teachings concerning moral/Maat and its transcendental implications, in order to assure individual/ social/ emotional/ spiritual order.Despite using different languages and having different receptors and historical background, they may be classified as similaralthough not in the sense of a lineal relation of continuity as proposed”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Mahé

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § 2.5 Hermetic receptivity to Egyptian concepts

    This description evokes an Egyptian myth of creation where the heart and utterance of Re created the world, and the Egyptian myth identified Thoth as both the heart and the tongue of the god Re.

    “This description evokes an Egyptian myth of creation where the heart and utterance of Re created the world.The Egyptian myth identified Thoth as both the heart and the tongue of the god Re.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationreasoning
    § 2.5 Hermetic receptivity to Egyptian concepts

    The Egyptian relationship between heart and utterance is essential to understanding the Hermetic relation between Logos and Nous.

    “The Egyptian relationship between heart and utterance is essential to understanding the Hermetic relation between Logos and Nous.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

    Interpretationnone given
    § 3. The Hermetica in Discursive Practices

    After a text's production, it is presented to a society where different groups can participate in its process of reception and reproduction, or textual circularity.

    “After a text's production, it is presented to a society where different groups can participate in its process of reception and reproduction, or -textual circularity‖.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 2.5 Hermetic receptivity to Egyptian concepts

    The composition of the Hermetic philosophical discourses joined a new mythological universe of gods, cults, and deities that were particularly popular in Graeco-Roman Egypt.

    “The composition of the Hermetic philosophical discourses joined a new mythological universe of gods, cults, and deities that were particularly popular in Graeco-Roman Egypt.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationreasoning
    § 3.1.1 Hermetic Mysticism and Gnostics

    There were pagan and Christian Gnostic groups, and due to the lack of formal codification, both currents were able to use each other's concepts and literature.

    “There were pagan and Christian Gnostic groups as well, and due to the lack of formal codification, both currents were able to use each other's concepts and literature.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § 2.5 Hermetic receptivity to Egyptian concepts

    The hermetic doctrine escapes from the Gnostic stereotypes and avoids mysteries and secrets; nobody is predestined for salvation, and salvation, meaning gnosis, is reachable for anyone at anytime, despite cultural identities or social status, if truly committed to the Hermetic path.

    “The hermetic doctrine escapes from the Gnostic stereotypes and avoids such things as mysteries and secrets.Nobody is predestined for salvation, according to the Hermetic view.Salvation, meaning gnosis, is reachable for anyone at anytime, despite cultural identities or social status, since he is truly committed to the Hermetic path.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationnone given
    § 2.5 Hermetic receptivity to Egyptian concepts

    Heart and utterance formed the so-called mdw-nṯr, the divine/creative word, whose efficacy was granted by Maat.

    “Heart and utterance formed the so-called mdw-nṯr, the divine/creative word, whose efficacy was granted by Maat.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisereasoning
    § 3.1.1.1 On Gnostic/Hermetic communities

    The Hermetic treatises were no exception to the Gnostic usage of external sources in their systems.

    “The Hermetic treatises were no exception for the Gnostic usages of external sources in their systems.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationreasoning
    § 2.5 Hermetic receptivity to Egyptian concepts

    Contrary to the Gnostic principles, Hermetism developed a cosmogony in accordance with Plato's ontology: God, the Cosmos and Man lived in perfect harmony and the only evil in the universe was created by Man's actions on earth.

    “Contrary to the Gnostic principles, Hermetism developed a cosmogony in accordance with Plato's ontology: God, the Cosmos and Man lived in perfect harmony and the only evil in the universe was created by Man's actions on earth.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 3.1 Groups of Reception and Interpretation

    It is not possible nowadays to achieve any accord about how the so-called technical and philosophical Hermetic literatures were used.

    “It is not possible nowadays to achieve any accord about how the so-called technical and philosophical Hermetic literatures were used.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

    Interpretationnone given
    § 3. The Hermetica in Discursive Practices

    Symbolic systems are also utilized as instruments for the legitimacy of ideologies, aiming to assure the domination of one social group over another.

    “Symbolic systems are also utilized as instruments for the legitimacy of ideologies, aiming to assure the domination of one social group over another.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based). May combine two claims.

    Interpretationnone given
    § 2.5 Hermetic receptivity to Egyptian concepts

    Hermetic cosmogony explains that God created the universe from His Nous; this Nous must be understood not only as an intellect, but also as His will in a passive sense, and the responsibility for turning this passive will into active condition was the divine Logos, understood as the manifestation of God's will/Nous.

    “Hermetic cosmogony explains that God created the universe from His Nous.This Nous must be understood not only as an intellect, but also as His will in a passive sense.The responsibility for turning this passive will into active condition was the divine Logoshere understood as the manifestation of God's will/ Nous.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 3.1.1.1 On Gnostic/Hermetic communities

    According to Quispel, Hermetic communities or associations may have existed under a structure similar to that of the former Classical mystery religions.

    “According to Quispel, such Hermetic communities or associations may have existed under a structure similar to that of the former Classical mystery religions:”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Quispel

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § 3.1.1.2 Christian Mysticism and Hermetism

    In Hermetism, God is unbegotten while God's Mind/Nous and Logos are selfbegotten.

    “In Hermetism, God is unbegotten while God's Mind/Nous and Logos are selfbegotten.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 3.1.1.2 Christian Mysticism and Hermetism

    In the Gospel of St. John, composed ca. 100 A.D., Christ is depicted as the Word of God, having been united with him since the moment of Creation.

    “Here, Christ is depicted as the Word of God, having been united with him since the moment of the Creation.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites John, 1, 1-5

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 3.1.2.1 Tertullian of Carthage as a Hermetist

    In de Anima, Tertullian declared that true knowledge cannot be taught, but can only be given by God.

    “In his work de Anima he declared that true knowledge cannot be taught, but can only be given by God:”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 3.1.2 Philosophical Hermetica and Christian Thought

    In just few centuries Christianity was consolidated as the official religion of the Roman Empire, and also of its neighbours Ethiopia and Armenia.

    “However, in just few centuries it was already consolidated as the official religion of the Roman Empire, and also of its neighbours Ethiopia and Armenia.343”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [343]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Premisecitation
    § 3.1.1.2 Christian Mysticism and Hermetism

    In its Neo-Platonic form, this structure was used by the theologians of Constantine to form the Nicene Trinitarian concept of the One God, which is still the cornerstone of the contemporary Catholic concept of God.

    “In its Neo-Platonic form, this structure was used by the theologians of Constantine, to form the Nicene Trinitarian concept of the -One God‖, which is still the cornerstone of the contemporary Catholic concept of God.338”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [338]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § b) On the human incapacity concerning to understand God, the Father

    Cyrill followed Hermes' arguments to explain how impossible it was for a human being to describe or even to understand God.

    “Cyrill followed Hermes' arguments in order to explain how impossible it was for a human being to describe or even to understand God:”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § 3.1.2 Philosophical Hermetica and Christian Thought

    His representation of Egyptian Liturgy was actually a demonstration of Egyptian knowledge such as anatomy, geography, healing, etc.

    “His representation of Egyptian Liturgy was actually a demonstration of Egyptian knowledge such as anatomy, geography, healing, etc.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 3.1.1.2 Christian Mysticism and Hermetism

    According to Parson, during this period some Christian leaders adopted some elements of Gnostic mysticism in their development of Christianity before separating permanently.

    “According to Parson 337 , it was during this period that some Christian leaders adopted some elements of Gnostic mysticism in their development of Christianity before separating permanently.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [337]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 3.1.2 Philosophical Hermetica and Christian Thought

    Origen and Augustine of Hippo are good examples of this Christian intellectual war on paganism and heresies.

    “Origen ( 2nd /3 rd centuries A.D) and Augustine of Hippo (4 th /5 th centuries A.D) are good examples of this -Christian intellectual war‖ on paganism and heresies.345”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [345]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § 3.1.2 Philosophical Hermetica and Christian Thought

    Christianism started in a poor and remote Roman province and was a small branch of Judaism.

    “Christianism started in a poor and remote Roman province and was a small branch of Judaism.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning
    § 3.1.1.2 Christian Mysticism and Hermetism

    The relationship of God's creative Logos/Word and the divine pre-existence of three spiritual spheres of existence are part of the Hermetic Cosmogony and are present in the Corpus Hermeticum.

    “As pointed out in the last chapter, the relationship of God's creative Logos/Word and the divine pre-existence of three spiritual spheres of existence are part of the Hermetic Cosmogony, and therefore is present in the Corpus Hermeticum:”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § 3.1.2 Philosophical Hermetica and Christian Thought

    The overall function of the priesthood was the ordered preservation of the cosmos-earth, society, sky, gods-through the performance of rituals.

    “The overall function of the priesthood was indeed the ordered preservation of the cosmosearth, society, sky, godsthrough the performance of rituals.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § 3.1.2 Philosophical Hermetica and Christian Thought

    Tertullian, Cyrill and Augustin were reading Hermetic texts, collections and/or anthologies.

    “We know that Tertullian, Cyrill and Augustin were reading Hermetic texts, collections and/or anthologies.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 3.1.2 Philosophical Hermetica and Christian Thought

    According to Frankfurter, Clement's view of Egyptian priests was stylized and condensed to some essential facts.

    “According to Frankfurter, Clement's view of Egyptian priests was stylized and condensed to some essential facts.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Frankfurter

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § 3.1.1.2 Christian Mysticism and Hermetism

    The Hermetic Demiurge was responsible for giving forms to the creation, and he was a brother and equal to the Hermetic Man.

    “It was explained in the last chapter that the Hermetic Demiurge was responsible for giving forms to the creation, and that he was a brother and equal to the Hermetic Man.”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Interpretationreasoning
    § 3.1.2 Philosophical Hermetica and Christian Thought

    It was necessary to develop some epistemology to codify the beliefs and also to promote a unified position against rivals such as the pagan religions and Christian divergent sects or heretics.

    “Therefore, it was necessary to develop some epistemology to codify the beliefs and also to promote a unified position against rivals such the pagan religions and Christian divergent sectsor heretics.344”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [344]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § 3.1.1.2 Christian Mysticism and Hermetism

    Coptic was developed as a language used in translating the Christian and Old Testament books from Greek into a language for Egyptian use.

    “Coptic was developed as a language used in translating the Christian and Old Testament books from Greek into a language for Egyptian use”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § 3.1.2.1 Tertullian of Carthage as a Hermetist

    The herald may be understood as a reference to Jesus, inviting humanity, on God's behalf, to a share of immortality through his calling/Logos.

    “In that sense, the herald may be understood as a reference to Jesus, inviting humanity, on God's behalf, to a share of immortality through his calling/Logos.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 3.1.2 Philosophical Hermetica and Christian Thought

    Clement claimed that the pagan gods were nothing but divinised ancient men, fake gods.

    “He claimed that the pagan gods were nothing but divinised ancient menthus, fake gods.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § b) On the human incapacity concerning to understand God, the Father

    In Corpus Hermeticum Hermes explains to Tat that prayer is the only possible way to feel the presence of God.

    “In Corpus Hermeticum Hermes explains to Tat that prayer is the only possible way to feel the presence of God:”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites CH.V, 2

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationcitation
    § Thematic field B:

    The vision of this wonderful light is an experience which leads a common person to Ecstasy.

    “The vision of this wonderful light is an experience which leads a common person to Ecstasy.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 3.1.1.2 Christian Mysticism and Hermetism

    In Acts, Paul who was travelling heard the voice of Jesus Christ, but his companions could not hear or see anyone.

    “In this case, Paul who was travelling heard the voice of Jesus Christ, but his companions could not hear or see anyone.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Acts 9, 1-9

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § 3.1.2 Philosophical Hermetica and Christian Thought

    The early Christian Fathers went as far as to quote the Hermetic texts in their campaign against heresies.

    “The early Christian Fathers went as far as to quote the Hermetic texts in their campaign against heresies.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § 3.1.2.1 Tertullian of Carthage as a Hermetist

    The connection to the Christian sacrament of baptism is undeniable.

    “The connection to the Christian sacrament of baptism is undeniable.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § b) On the human incapacity concerning to understand God, the Father

    Cyrill quoted the description of God as eternal Logos, the Supreme Good and Father of all, as given also by Corpus Hermeticum, I, 18-19; II, 14-17.

    “Indeed, Cyrill quoted the description of God as eternal Logos, the Supreme Good and Father of all, as given also by Corpus Hermeticum, I, 18-19; II, 14-17.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Corpus Hermeticum, I, 18-19; II, 14-17

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § 3.1.2 Philosophical Hermetica and Christian Thought

    Clement recognised that a different philosophy emerged from this combination of literatures.

    “Clement recognised that a different philosophy emerged from this combination of literatures.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § b) On the human incapacity concerning to understand God, the Father

    He goes on to explain that God can be noted only by one's Nous.

    “He goes on to explain that God can be noted only by one's Nous:”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisereasoning
    § 3.1.1.2 Christian Mysticism and Hermetism

    The combination of these three elements created the universe with a holy word.

    “The combination of these three elements created the universe with a -holy word‖.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § b) On the human incapacity concerning to understand God, the Father

    He again returns to this subject and calls Hermes as a witness to his argument that the act of creating was part of God's nature.

    “He again returns to this subject and call Hermes as a witness to his argument that the act of creating was, in fact, part of God's nature:”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationreasoning
    § Thematic field B:

    Logos and Nous are here combined in the same way as the Egyptian/Hermetic theurgic principles correlating moral merit and magical efficiency.

    “Logos and Nous are here combined in the same way as the Egyptian/Hermetic theurgic principles correlating moral merit and magical efficiency.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). The quote only partly states this claim.

    Interpretationnone given
    § Thematic field B:

    Further understanding of the initiatory character of the visionary experience of apprehension of divine Nous is provided in the Hermetica by the Nag Hammadi tractate The Discourse on the Eighth and Ninth.

    “Further understanding of the initiatory character of the visionary experience of apprehension of divine Nous is provided in the Hermetica by the Nag Hammadi tractate”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § 3.1.1.2 Christian Mysticism and Hermetism

    The second God or Logos was the glory of God sent to enlighten men.

    “The -second God‖ or -Logos‖ was the glory of God sent to enlighten men.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 3.1.2.1 Tertullian of Carthage as a Hermetist

    Such position was in agreement with the Hermetic doctrine.

    “Such position was indeed in agreement with the Hermetic doctrine:”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 3.1.2 Philosophical Hermetica and Christian Thought

    Such rapid growth produced diversity in the interpretations of this religion.

    “Such rapid growth produced diversity in the interpretations of this religion.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 3.1.2 Philosophical Hermetica and Christian Thought

    Porphyry of Tyre in Contra Christianos criticizes Origen's appropriation of Greek allegorical methods of interpretation to explain the Jewish scriptures.

    “On the other hand, Porphyry of Tyre in Contra Christianos criticizes Origen's appropriation of Greek allegorical methods of interpretation to explain the Jewish scriptures.346”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [346]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationreasoning
    § 3.1.2 Philosophical Hermetica and Christian Thought

    This process of codification was deeply based in the debate between Christian ideology and philosophic systems, whose authors were not necessarily exclusive Christians, but could be interpreted in a favourable sense.

    “This process of codification was deeply based in the debate between Christian ideology and philosophic systems, whose authors were not necessarily exclusive Christians, but could be interpreted in a favourable sense.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 3.1.2.1 Tertullian of Carthage as a Hermetist

    It could also reflect how at some point a Christian view of Hermetism become integrated into the Hermetic doctrine.

    “On the other hand, it could also reflect how at some point a Christian view of Hermetism become integrated into the Hermetic doctrine.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § 3.1.2 Philosophical Hermetica and Christian Thought

    This different philosophy of the Egyptians was also present as a whole in the early Christian effort of debating the canon of beliefs for their religious doctrine.

    “This -different philosophy‖ of the Egyptians was also present as a whole in the early Christian effort of debating the canon of beliefs for their religious doctrine.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 3.1.2 Philosophical Hermetica and Christian Thought

    In the late 4th century A.D Emperor Julian attempted to remove some of the power of the Christian schools, which used ancient Greek literature in their teachings, in an effort to present the Christian religion as superior to paganism.

    “in the late 4 th century A.D Emperor Julian -called -the Apostate‖ by Christiansattempted to remove some of the power of the Christian schools, which, during this time and following time periods, used ancient Greek literature in their teachings, in an effort”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [347]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 3.1.2 Philosophical Hermetica and Christian Thought

    During the late 2nd century A.D, Clement of Alexandria differentiated between Greeks and Christians, accusing the Greeks of atheism in his Exhortation to the Greeks (II, 20p).

    “During the late 2 nd century A.D, Clement of Alexandria differentiated between Greeks and Christians, accusing the Greeks of atheism 348 in his -Exhortation to the Greeks‖ ( II, 20p).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [348]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationcitation
    § 3.1.1.2 Christian Mysticism and Hermetism

    Paul received the spirit from Christ in a vision portraying a Gnostic-like experience of enlightening (Acts 9, 1-9).

    “Paul received -the spirit from Christ‖ in a vision portraying a Gnostic-like experience of enlightening (Acts 9, 1-9).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Acts 9, 1-9

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § 3.1.2 Philosophical Hermetica and Christian Thought

    They rejected its Paganism, but noted that similarities could be found within their theology.

    “They rejected its Paganism, but noted that similarities could be found within their theology.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 3.1.2.1 Tertullian of Carthage as a Hermetist

    Some principles in Tertullian's thought are deeply based or influenced by his debate with the Hermetic doctrine-among other philosophic schools and traditions.

    “Some principles in Tertullian's thought are deeply based or influenced by his debate with the Hermetic doctrineamong other philosophic schools and traditions.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § 3.1.1.2 Christian Mysticism and Hermetism

    To Christians, the Logos is Christ.

    “To Christians, the -Logos‖ is Christ.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § 3.1.1.2 Christian Mysticism and Hermetism

    In the Gospel of John, the Hermetic notion of Man-with-Nous is present as the gift of God by virtue of the Son, who is called the Word-Logos.

    “In the Gospel of John, the Hermetic notion of ‗Man-with-Nous' is present as the gift of God by virtue of the Son, who is called -the Word-Logos‖.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § 3.1.2.1 Tertullian of Carthage as a Hermetist

    Thus, the philosophical/theological aspects of the Hermetic doctrine were openly accepted as being compatible with most Christian perceptions of God.

    “Thus, the philosophical/theological aspects of the Hermetic doctrine were openly accepted as being compatible with most Christian perceptions of God.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 3.1.2 Philosophical Hermetica and Christian Thought

    In early 3rd century A.D, Clement wrote in the Stromata that the Theban priests were reputed astronomers and philosophers, but that Egyptians had a different and particular philosophy, deeply based in their religion.

    “In early 3 rd century A.D, Clement wrote in the Stromata that the Theban priests were reputed astronomers and philosophers 350 , but that Egyptians had a different and particular philosophy, deeply based in their religion 351 .”
    Quote in the paperNot a substantial claim0 of 2 sources checked
    • cites [350]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites [351]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 3.1.2.1 Tertullian of Carthage as a Hermetist

    It could be explained by the Hermetic view as a representation of God's sharing of Nous with selected souls.

    “It could be explained by the Hermetic view as a representation of God's sharing of Nous with selected souls.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § Thematic field B:

    The elements present in this process of achieving a miracle are analogous to the Egyptian/Hermetic ones analysed in the former chapter.

    “The elements present in this process of achieving a miracle are analogous to the Egyptian/Hermetic ones analysed in the former chapter.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § b) On the human incapacity concerning to understand God, the Father

    Concerning the perception of God by humans, Cyrill observed that it was not possible to directly perceive God using sensorial faculties and used Hermetic texts to reinforce his beliefs.

    “Concerning the perception of God by humans, Cyrill observed that it was not possible to directly perceive God using sensorial faculties and used Hermetic texts to reinforce his beliefs once more:”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 3.1.2 Philosophical Hermetica and Christian Thought

    Clement seem to be more concerned with the association between Thoth-Hermes and magical, medicinal and astrological knowledge-i.e. the so-called Technical Hermetica.

    “Clement seem to be more concerned with the association between Thoth-Hermes and magical, medicinal and astrological knowledgei.e. the so-called Technical Hermetica.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 3.1.1.2 Christian Mysticism and Hermetism

    Paul was in such ecstasy with his experience that he became blind, and did not eat or drink anything for the next three days (Acts 9, 9).

    “Paul was in such ecstasy with his experience that he became blind, and did not eat or drink anything for the next three days (Acts 9, 9).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Acts 9, 9

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 3.1.2.1 Tertullian of Carthage as a Hermetist

    Hermes adopted a bowl full of Nous as a metaphor and shared it only with those special souls of men who had faith.

    “It is interesting to note that Hermes adopted a bowl full of Nous as a metaphor and shared it only with those special souls of men who had faith.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 3.1.2.1 Tertullian of Carthage as a Hermetist

    The Hermetic doctrine was a useful source for the so-called Patristica Latina.

    “The Hermetic doctrine was a useful source for the so-called”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisenone given
    § 3.1.2 Philosophical Hermetica and Christian Thought

    When Christianity split from Judaism as an independent religion, it first grew in popularity among slaves and poor segments of the population and faced many periods of political persecution.

    “When it split from Judaism as an independent religion, it first grew in popularity among slaves and poor segments of the population and faced many periods of political persecution.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 3.1.2.1 Tertullian of Carthage as a Hermetist

    The Logos of God creating the world is debated in CH.IV.

    “The Logos of God creating the world is debated in CH.IV.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites CH.IV

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 3.1.2 Philosophical Hermetica and Christian Thought

    This association between Thoth-Hermes and the so-called technical Hermetica is also reproduced in Clement's description of an Egyptian procession in which priests of different ranks hold different sorts of Hermetic Books.

    “This association between Thoth-Hermes and the so-called technical Hermetica is also reproduced in Clement's description of an Egyptian procession in which priests of different ranks hold different sorts of Hermetic Books:”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisecitation
    § 3.1.1.2 Christian Mysticism and Hermetism

    The Hermetic Man is the son of God, as Poimandres explained, for he came directly from God's Intellect/Will/Nous.

    “The Hermetic Man is the son of God, as Poimandres explained, for he came directly from God's Intellect/Will/Nous.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § a) On Theurgy

    Iamblichus explained that union with the gods, or theurgy, produced spiritual purification and allowed man to triumph over Fate.

    “Iamblichus explained that the union with the gods, or theurgy produced the spiritual purification and allowed man to triumph over Fate:”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites De Mysteriis Aegyptiorum X, 1-2

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S1 (asserted), S3 (load-bearing).

    Premisecitation
    § 3.1.2.3 Christians and their separation of Hermetica

    Festugière argued that philosophic Hermetism and occult Hermetism had little to do with each other.

    “Festugière argued that -philosophic Hermetism‖ and -occult Hermetism‖ had little to do with each other.360”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [360]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 3.1.3 Technical Hermetica and Pagan Thought

    Taking a different route than the Christian Hermetists, the pagan milieu endorsed the technical and philosophical aspects of the Hermetic doctrine with the same deference.

    “Taking a different route than the Christian Hermetists, the pagan milieu endorsed the technical and philosophical aspects of the Hermetic doctrine with the same deference.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § 3.1.3.2 Sabians and their fusion of Hermetica

    A text in circulation throughout society is liable to be interpreted, reinterpreted, and adapted according to the multiple understandings and interests present in different social groups such as Christians, Pagans and Gnostics.

    “Indeed, a text, when in circulation throughout society, is liable to be interpreted, reinterpreted, and adapted according to the multiple understandings and interests present in different social groups such as Christians, Pagans and Gnostics.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites M. Foucault

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § a) On Theurgy

    Since Iamblichus based part of his system on translated Egyptian tradition, it would be illogical for him to promote an interpretation in which his main source of symbolic legitimacy disagreed with his ideas regarding the efficacy of philosophy.

    “Since he consistently based a part of his system on -translated Egyptian tradition‖, it would be illogical to promote an interpretation in which his main source of symbolic legitimacy disagreed with his ideas regarding the efficacy of philosophy.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationreasoning
    § 3.1.2.3 Christians and their separation of Hermetica

    Tertullian is not denouncing magic as a lie; he condemned its adoption as a fake system, by accusing it of being product of demoniac activity.

    “Note that Tertullian is not denouncing magic as a lie.He condemned its adoption as a fake system, by accusing it of being product of demoniac activity.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § a) On Theurgy

    Iamblichus and his Hellenistic contemporaries would be 'symbolically blind' to the possibility of Hermetic criticism of philosophy.

    “Therefore Iamblichus and his other Hellenistic contemporaries would be ‗symbolically blind' to any such possibility.”
    Quote in the paperNot a substantial claim
    • Rests on an assumption: It was part of all Hellenized symbolic systems that the 'truth' was that philosophy was the only civilized way of intellectual expression.
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § a) On Theurgy

    Iamblichus interpreted CH XVI,1 differently and used it to support the idea that Egyptian sounds should be preserved in order to preserve their magical virtues.

    “However, Iamblichus had a different interpretation of this same passage and used it to support the idea that Egyptian sounds should be preserved in order to preserve their magical virtues.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § a) On Theurgy

    Iamblichus could not accept the possibility of Hermetic criticism of philosophy since he was proposing a philosophic system.

    “Iamblichus could not accept the possibility of Hermetic criticism of philosophy since he was proposing a philosophic system.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § Anima, LVII).

    It would have been a huge contradiction if Christians integrally accepted a doctrine which dismissed the necessity of a Church or any formal clergy as precondition to achieving Heaven/God.

    “In this sense, it would have been a huge contradiction if Christians integrally accepted a doctrine which dismissed the necessity of a Church or any formal clergy as precondition to achieving Heaven/God.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § b) On the human incapacity concerning to understand God, the Father

    In ad Asclepius God is widely debated as subject in 8-22.

    “In ad Asclepius God is a widely debated as subject in 8-22.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites ad Asclepius 8-22

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationreasoning
    § Anima, LVII).

    When some content was more connected to the pagan mentality or to heresies such as the Gnostic sects, it was corrected as a misunderstanding, or repelled as demonic.

    “When some content was more connected to the pagan mentality or to heresies such as the Gnostic sects, it was corrected as a misunderstanding, or repelled as demonic.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § b) On the human incapacity concerning to understand God, the Father

    Such debate regarding the definition of God is present in Corpus Hermeticum CH.I, 21; II 5-12, God as the Supreme good in II, 14-16 and VI; on the possibility of a man learning on God, CH.III, 3; V, 2-6; and the impossibility of describing God is present as subject in CH I, 30, IX, 1-6.

    “Such debate regarding the definition of God is present in the following texts: Corpus Hermeticum: CH.I, 21; II 5-12, God as the Supreme good in II, 14-16 and VI; on the possibility of a man learning on God, CH.III, 3; V, 2-6; The impossibility of describing God is present as subject in: CH I, 30, IX, 1-6.”
    Quote in the paperNot a substantial claim0 of 3 sources checked
    • cites CH.I, 21

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites II 5-12

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites CH.III, 3

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § a) On Theurgy

    His opinion on this subject seems to be supported by Asclepios' teachings to King Ammon in Corpus Hermeticum.

    “His opinion on this subject seems to be supported by Asclepios' teachings to King Ammon in Corpus Hermeticum:”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § 3.1.2.3 Christians and their separation of Hermetica

    Tertullian generally defined all magic, oracles, spirit evocations, and magicians as essentially evil.

    “Tertullian generally defined all magic, oracles, spirit evocations, and magicians as essentially evil:”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § Anima, LVII).

    During the process of codification of the Christian doctrine, a functional division of the Hermetic literature was promoted based on its content.

    “Therefore, during the process of codification of the Christian doctrine, a functional division of the Hermetic literature was promoted based on its content.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 3.1.2.3 Christians and their separation of Hermetica

    It has been made clear just how prepared the early Christian Fathers were for debating and comparing Christianism and Hermetism.

    “In addition, it has been made clear just how prepared the early Christian Fathers were for debating and comparing Christianism and Hermetism.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationnone given
    § 3.1.2.3 Christians and their separation of Hermetica

    The separation of Technical/Practical/Occult and Philosophical/Theological/Theoretical Hermetica is rather a didactic measure than a de facto perception of the phenomenon as a whole by its contemporaries.

    “As explained in the second chapter of this study, the separation of Technical/Practical/Occult and Philosophical/Theological/Theoretical Hermetica is rather a didactic measure than a de facto perception of the phenomenon as a whole by its contemporaries.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationreasoning
    § 3.1.2.3 Christians and their separation of Hermetica

    It has been demonstrated through examples how the Christian doctrine was compatible with the hermetic cosmogony.

    “It has been demonstrated through examples how the Christian doctrine was compatible with the hermetic cosmogony.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § 3.1.3.1 Iamblichus of Chalcis as a Hermetist

    Using Egypt as a reference for his system, Iamblichus followed the idea that Hermetism did parallel many aspects of Egyptian tradition, reproducing some degree of Egyptomania that existed in the Graeco-Roman mentality.

    “Using Egypt as a reference for his system, Iamblichus followed the idea that Hermetism did parallel many aspects of Egyptian tradition, reproducing some degree of -Egyptomania‖ that existed in the Graeco-Roman mentality.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim.

    Interpretationreasoning
    § 3.1.3.2 Sabians and their fusion of Hermetica

    Each social group had a particular perspective of the Hermetic literature according to its contents and background.

    “Each group had a particular perspective of the Hermetic literature according to its contents and background.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § Anima, LVII).

    Such an attempt to exclude rivals instead of convincing adversaries was recurrent in this branch of Christian literature.

    “Such an attempt to exclude rivals instead of convincing adversaries was recurrent in this branch of Christian literature.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § a) On Theurgy

    Betz identifies the spell in PGM IV, 930-949 as a Greek equivalent to the Demotic spell pḥ-nṯr (god's arrival).

    “Betz (p.56, n.126) identifies this spell as a Greek equivalent to the Demotic spell called: pḥ-nṯr (god's arrival).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Betz

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Interpretationcitation
    § 3.1.3 Technical Hermetica and Pagan Thought

    Magicians were not necessarily as evil as portrayed in Christian literature, but indeed celebrated as extraordinary individuals, even to the point of holiness.

    “Magicians were not necessarily as evil as portrayed in Christian literature, but indeed celebrated as extraordinary individuals, even to the point of holiness.367”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [367]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S4 (based). May combine two claims.

    Interpretationnone given
    § Anima, LVII).

    Pagan gods and religious practices were tolerant and non-excluding about themselves, but belief in the Christian god could not tolerate other gods or religious behaviours.

    “Pagan gods and religious practices were tolerant and non-excluding about themselves, but belief in the Christian god could not tolerate other gods or religious behaviours.”
    Quote in the paperNot a substantial claim
  • May combine two claims.

    Interpretationreasoning
    § 3.1.3.2 Sabians and their fusion of Hermetica

    The Hermetica transmitted 'Egyptian knowledge', but such knowledge was not disconnected from other cultural influences such as Babylonian astrology.

    “In fact, the Hermetica transmitted -Egyptian knowledge‖, but such knowledge was not disconnected from other cultural influences -such as the Babylonian astrology, for example.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing).

    Interpretationreasoning
    § Anima, LVII).

    Christian usage of the Hermetica should be limited to certain specific subjects.

    “In this sense, Christian usage of the Hermetica should be limited to certain specific subjects.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 3.1.3.1 Iamblichus of Chalcis as a Hermetist

    As a result, his perception of the occult arts connected them as a complementary mechanism which aimed for the perfection of souls.

    “As a result, his perception of the occult arts connected them as a complementary mechanism which aimed for the perfection of souls.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § 3.1.3.1 Iamblichus of Chalcis as a Hermetist

    In De Mysteriis Aegyptorum, written between late third century and early 4th century A.D, Iamblichus established a particular conception of magic by which the human soul could achieve salvation through rituals aimed at contact with gods.

    “In his work De Mysteriis Aegyptorumfoot_63 , written between late third century and early 4 th century A.D, the Syrian Neo-Platonist/Neo-Pythagorean Iamblichus established a particular conception of magic by which the human soul could achieve salvation through rituals aimed at contact with gods.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim.

    Interpretationreasoning
    § 3.1.3.2 Sabians and their fusion of Hermetica

    These perspectives were different for each social group since they represented different symbolic universes.

    “These perspectives were different for each social group since they represented different symbolic universes.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § a) On Theurgy

    For Iamblichus it would be culturally unfathomable to consider any kind of criticism of the efficiency of philosophy as a system of intellectual digression/instruction.

    “For Iamblichus it would be culturally unfathomable to consider any kind of criticism of the efficiency of philosophy as a system of intellectual digression/instruction.”
    Quote in the paperNot a substantial claim
    • Rests on an assumption: It was part of all Hellenized symbolic systems that the 'truth' was that philosophy was the only civilized way of intellectual expression.
  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationreasoning
    § Anima, LVII).

    Early Christian thinkers assimilated the parts of the Hermetica that were in harmony with the Christian doctrine.

    “Early Christian thinkers assimilated the parts of the Hermetica that were in harmony with the Christian doctrine.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § a) On Theurgy

    This tendency to relate Egypt to occult and fantastic wisdom remained a part of late Graeco-Roman imagery.

    “In fact, this tendency to relate Egypt to occult and fantastic wisdom remained a part of late Graeco-Roman imagery.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationcitation
    § Anima, LVII).

    This selective perception of Hermetism is present in the commentary of Augustin, bishop of Hippo, to whom some aspects of the Hermetic doctrine were not the work of the Holy Spirit, but of a spirit of lies.

    “This selective perception of Hermetism is present in the commentary of Augustin, bishop of Hippo, to whom some aspects of the Hermetic doctrine were not the work of the Holy Spirit, but of a spirit of lies.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 3.1.3.2 Sabians and their fusion of Hermetica

    By aiming for a reproduction of a sense of order, Christians, Pagans and Gnostics offered particular interpretations in order to satisfy each group's ideologies.

    “By aiming for a reproduction of a sense of order, Christians, Pagans and Gnostics offered particular interpretations in order to satisfy each group's -ideologies‖.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationnone given
    § 3.1.3.2 Sabians and their fusion of Hermetica

    Greeks and Egyptians adopted nearly the same behaviours and customs in Egypt, making the dichotomy between them thinner.

    “a dichotomy would become even thinner as Greeks and Egyptians adopted nearly the same behaviours and customs in Egypt.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § a) On Theurgy

    Astrology was a method of combining the intellectual and spiritual aptitudes (the double-essential Hermetic Logos) that composed human nature.

    “Thus, astrology was a method of combining the intellectual and spiritual aptitudes (the double-essential Hermetic Logos), which composed human nature.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § 3.1.3 Technical Hermetica and Pagan Thought

    According to Pinch, most surviving Egyptian magic is concerned with protection or healing, and in the Graeco-Egyptian papyri magic is often motivated by desire for sexual pleasure, financial gain and social success.

    “According to Pinch: Most surviving Egyptian magic is concerned with protection or healing.In the Graeco-Egyptian papyri, magic is often motivated by the desire for sexual pleasure, financial gain and social success.366”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [366]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § 3.1.3 Technical Hermetica and Pagan Thought

    The general belief in Egypt was that Hermes Trismegistos was the link between contemporary times and the lost idealised Egyptian past.

    “The general belief in Egypt was that Hermes Trismegistos was the link between contemporary times and the lost idealised Egyptian past.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § a) On Theurgy

    Iamblichus proposed that to free oneself of Fate, it was necessary to become divine by seeking God and avoiding all evildoings.

    “In that sense, Iamblichus proposed that in order to free oneself of Fate, it was necessary to become divine, by seeking God and avoiding all evildoings.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites De Mysteriis Aegyptiorum X, 5

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § Anima, LVII).

    There was an apparent contradiction in the Tertullian double definition of magic in the axis: Us-divine-allowed vs. Then-demoniac-forbidden.

    “There was an apparent contradiction in the Tertullian double definition of magic in the axis: Us-divine-allowed vs. Then-demoniac-forbidden.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § a) On Theurgy

    According to Iamblichus's explanation, the choice of Philosophy as the way to produce Hermetic literature would have been a consequence of the translation's process from Egyptian to Greek.

    “According to Iamblichus's explanation, the choice of Philosophy as the way to produce Hermetic literature would have been a consequence of the translation's process from Egyptian to Greek.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § Anima, LVII).

    Rituals and Processions were deemed as futile and even such seemingly innocuous activities such as burning incense while praising God were not only considered unnecessary but also offensive to God.

    “Rituals and Processions were deemed as futile and even such seemlingy innocuous activities such as burning incense while praising God were not only considered unnecessary but also offensive to God.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S1 (asserted), S3 (load-bearing). May combine two claims.

    Premisecitation
    § 3.1.2.3 Christians and their separation of Hermetica

    Fowden has argued that the two bodies of literature were not mutually exclusive and should be understood as components of a single Hermetic worldview.

    “However, Fowden has argued that the two bodies of literature were not mutually exclusive.Instead, they should be understood as components of a single Hermetic worldview.361”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [361]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § a) On Theurgy

    Iamblichus' De Mysteriis exposes that Egyptian sounds were believed to have magical virtues and therefore should be symbolically preserved at least as voces magicae.

    “What is exposed in Iamblichus' -The Mysteriis‖ is that Egyptian sounds were believed to have had magical virtues, and therefore, they should be -symbolically preserved‖ at least as voces magicae.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Iamblichus' -The Mysteriis

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning
    § a) On Theurgy

    The process of freeing oneself from Fate demanded a dual effort: moral/spiritual purification and intellectual development of channels to the gods.

    “That process demanded a dual effort.”
    • Also stated in: § a) On Theurgy · plain
      “and the other side was intellectual, through the magical development of channels to the gods.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § Anima, LVII).

    Hermetism accepted the existence of other gods and, at the same time, claimed that the salvation of one's soul was an individual and solitary enterprise.

    “Indeed, Hermetism accepted the existence of other gods and, at the same time, claimed that the salvation of one's soul was an individual and solitary enterprise.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § a) On Theurgy

    Iamblichus observed that the dual nature of Man leaves him under the rule of Fate as long as he lived in his material form.

    “Concerning the Hermetic Astrology, Iamblichus observed that the dual nature of Man leaves him under the rule of Fate as long as he lived in his material form.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites De Mysteriis Aegyptiorum VIII, 6

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § 3.1.3 Technical Hermetica and Pagan Thought

    Magic was very popular in the pagan milieu, especially regarding love charms, divine protection, avenging human enemies and necromancy.

    “Magic was very popular in the pagan milieu, especially regarding love charms, divine protection, avenging human enemies and necromancy.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § 3.1.3.1 Iamblichus of Chalcis as a Hermetist

    Iamblichus based his explanation on the divine aspect of his so-called theurgy in the hermetical principle of Man's dual nature.

    “Iamblichus based his explanation on the divine aspect of his so-called theurgy (lit.the work of gods, normally translated as a synonym for magical practices) in the hermetical principle of Man's dual nature.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationcitation
    § Additional information

    Tertullian's account of the destiny of the human soul after death is quoted directly from the Corpus Hermeticum.

    “Tertullian's account of the destiny of the human soul after death is quoted directly from the Corpus Hermeticum:”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites De Anima XXXIII, 2

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § Additional information

    God created Man and sent him to Earth in order to rule over the creation with his share of the divine Logos.

    “It has already been explained that God created Man and sent him to Earth in order to rule over the creation with his share of the divine Logos.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § Additional information

    The reproduction of such ancestry as a social discourse deliberately ignored all external cultural influences, such as Babylonian or Hebrew.

    “The reproduction of such -ancestry‖ as a social discourse deliberately ignored all external 369 cultural influences, such as Babylonian, or Hebrew, for instance.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § Additional information

    Technical Hermetica were a demonstration of the divine dimension of men.

    “Technical Hermetica were a demonstration of the divine dimension of men.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationreasoning
    § Additional information

    The Hermetic Logos was related to a universal spiritual faculty; it affected all humankind equally without distinction, in contrast to animal sounds.

    “The Hermetic Logos was related to a universal spiritual faculty.It affected all humankind equally without distinction which was in contrast to animal sounds.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § Additional information

    In the Latin ad Asclepius Hermes explains that Man may join God or the demons according to his deeds.

    “In the Latin ad Asclepius Hermes explains that Man may join God or the demons according to his deeds:”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites ad Ascl.5-6

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § Additional information

    In the Hermetic literature, Nous denotes a spiritual faculty or sensibility rather than intellectual proficiency.

    “Therefore, in the Hermetic literature, Nous denotes a spiritual faculty or sensibility rather than intellectual proficiency.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationnone given
    § Additional information

    Nous is used to learn about God and as a tool to understand the differences between good and evil.

    “It is also used to learn about God, and as a -tool‖ used to understand the differences between good and evil.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationcitation
    § Additional information

    Cyril links Hermes to natural (numbers, astronomy) and supernatural (astrology) brands of knowledge.

    “Following the same observations as that of Clement and Tertullian, Cyril links Hermes to natural (numbers, astronomy) and supernatural (astrology) brands of knowledge.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Contra Julianum, I, 548 B-C

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim.

    Interpretationreasoning
    § 3.1.3.2 Sabians and their fusion of Hermetica

    The receptors of the Hermetica realized that they were not dealing with one 'pure' Egyptian tradition, but with a tradition that was 'pure enough' to be recognised as Egyptian tradition, according to what their Graeco-Roman receptors expected Egyptian traditions to look like.

    “Their receptors realized that they were not dealing with one -pure‖ Egyptian tradition, but with a tradition that was -pure enough‖ to be recognised as Egyptian tradition, according to what their Graeco-Roman receptors expected Egyptian traditions to look like.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 3.1.3.2 Sabians and their fusion of Hermetica

    The development of Egyptian interpretations of external influences as an efficient 'Egyptian astrology' offered legitimacy to the myth that everything in the literature dedicated to Thoth-Hermes Trismegistos remained linearly connected to a lost idealised Egyptian past.

    “Nevertheless, the development of Egyptian interpretations of these external influences -as an efficient -Egyptian astrology‖offered legitimacy to the myth that everything present in the literature dedicated to Thoth-Hermes Trismegistos remained linearly connected to a lost idealised Egyptian past.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationreasoning
    § Additional information

    Man uses logos to rule the world, but also as an intermediary between himself and the Hermetic Nous.

    “Man uses logos to rule the world, but also as an intermediary between himself and the Hermetic Nous.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § Additional information

    Willpower is condensed by the action of sounds and produces a physical effect.

    “Willpower is condensed by the action of sounds and produces a physical effect.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § Additional information

    Mdw nṯr is the divine word; it is the capacity of creating thought through words.

    “Mdw nṯr : The divine word. It is the capacity of creating thought through words.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § Additional information

    Hermes explained that a demon (δαίμων) was a soul (ψυχή), and when a soul is full of evil (κακία), it becomes impossible to reach the air (ἀήρ).

    “Hermes explained that a demon (δαίμων) was a soul (ψυχή), and when a soul is full of evil (κακία), it becomes impossible to reach the air (ἀήρ).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [314]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § Additional information

    The major problem in translating Egyptian thought into Greek words is the Greek separation of reason and emotion as two distinct and even antagonist categories.

    “The major problem in translating Egyptian thought into Greek words is the Greek separation of reason and emotion as two distinct and even antagonist categories.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § Additional information

    The Hermetic gnosis was a combination of intellectual (Logos) and sensitive (Nous) faculties.

    “The Hermetic gnosis was a combination of intellectual (Logos) and sensitive (Nous) faculties.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisereasoning
    § Additional information

    The Hermetica generally classify human words as empty of truth, since they give false virtues to matter.

    “The Hermetica generally classify human words as empty of truth, since they give false virtues to matter.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationnone given
    § Additional information

    Hermetic texts were also inspiration for the Patristica Graeca.

    “Hermetic texts were also inspiration for the Patristica Graeca.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § Additional information

    The Hermetic Logos is an aspect of the Father, presented as a gift to His son.

    “It is indeed an aspect of the Father, presented as a gift to His son.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim.

    Premisenone given
    § Additional information

    The Hermetic discourses in Corpus Hermeticum use the term Logos for two kinds of speeches: the divine gift of Logos, and the ordinary speech that all humanity utters.

    “However, the Hermetic discourses in Corpus Hermeticum use the term Logos for two kinds of speeches: the divine gift of Logos, and the ordinary speech that all humanity utters.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § Additional information

    Such duality is also allegorically present in both Hermes and Christ's part-man part-god status.

    “Such duality is also allegorically present in both Hermes and Christ`s -part-manpart-god‖ status.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S2 (checkable).

    Interpretationreasoning
    § 3.1.3.2 Sabians and their fusion of Hermetica

    It was possible or necessary to present the Hermetic teachings using different idioms and didactical language.

    “So, it was possible or necessary to present the Hermetic teachings using different idioms and didactical language.”
    Quote in the paperNot a substantial claim
    • Rests on an assumption: The receptor of the Hermetica was generally a Greek speaker and probably familiar to some extent with philosophy.
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationnone given
    § Additional information

    Ḑw is Utterance and God's Logos.

    “Ḑw : Utterance. God's Logos.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing), S4 (based).

    Interpretationnone given
    § Additional information

    Egyptian thought can find some compatibility with Greek philosophy since it aims to arrange events looking for a sense of order or meaning.

    “Thus, Egyptian thought can find some compatibility with Greek philosophy since it aims to arrange events looking for a sense of order or meaning.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationreasoning
    § Additional information

    In the Hermetica, humans' idioms are equal and exist in opposition and in common superiority to all animal sounds, because these are beings without Logos.

    “In the Hermetica, humans' idioms are equals and exist in opposition and in common superiority to all animal sounds, because these are -beings without Logos‖.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisenone given
    § Additional information

    Man's older brother, the Cosmos, creator of the seven spheres and their gods (i.e. stars, constellations) gave him a share of each god's virtue, in order to assist him during his experiences in the material world.

    “Man's older brother, the Cosmos, creator of the seven spheres and their gods (i.e.stars, constellations) gave him a share of each god's virtue, in order to assist him during his experiences in the material world.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § 3.1.3.2 Sabians and their fusion of Hermetica

    The philosophical principles behind the Hermetic discourses presented their moral teachings partly as a mythic description and partly as a philosophic digression.

    “The philosophical principles behind the Hermetic discourses presented their moral teachings partly as a mythic description and partly as a philosophic digression.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationreasoning
    § Additional information

    Evil occurs due to a lack of God, actually the absence of Maat/Nous, and therefore the incapacity of men to connect with God.

    “This passage aims to explain that evil occurs due to a -lack of God‖actually the absence of Maat/Nous, and therefore, the incapacity of men to connect with God.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationreasoning
    § Additional information

    Men without Nous are disconnected from God, so instead of receiving inspiration from the divine sphere, they are subject to other sources of influence.

    “Men without Nous are disconnected from God, so instead of receiving inspiration from the divine sphere, they are subject to other sources of influence.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § Additional information

    The complementary power and active principle of creation is in charge of manifesting the will created in the heart/Nouse into the material world.

    “The complementary power and active principle of creation is in charge of manifesting the will created in the heart/Nouse into the material world.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § Additional information

    The sense of Hermetic gnosis is radically different from that defended by Gnostics and attacked by Plotinus.

    “The sense of such gnosis is radically different from that defended by Gnostics and attacked by Plotinus.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § Additional information

    Those who managed to coordinate intellectual and emotional reasons were able to reach God's truth, or gnosis.

    “Those who managed to coordinate intellectual and emotional reasons were able to reach God's truth, or gnosis.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § Additional information

    Men without Nous are vulnerable to evil influences due to their own lack of spiritual concern.

    “It is important here to aknowledge that men without Nous are vulnerable to evil influences due to their own lack of spiritual concern:”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

    Interpretationreasoning
    § 3.1.3.2 Sabians and their fusion of Hermetica

    This may have led, intentionally or not, to a new Graeco-Egyptian cultural perception of values, justice, moral, history, cultural identity, and an entire reformulation of the socio-cultural concept of 'truth'.

    “This may have had led tointentionally or not -a new Graeco-Egyptian cultural perception of values, justice, moral, history, cultural identity, and an entire reformulation of the socio-cultural concept of -truth‖.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § Additional information

    Nous is responsible for embedding humankind in two basic categories: those with Nous and those without Nous.

    “It is also responsible for embedding humankind in two basic categories: those with Nous and those without Nous.”
    Quote in the paperNot a substantial claim
  • Classified as probably not a substantial claim.

    Interpretationreasoning
    § Additional information

    Regardless of the original 'nation' of men, they all had the same divine Logos transcending the sensorial differences of the languages of different civilizations.

    “Consequently, regardless of the original -nation‖ (ἔθνος) of men, they all had the same divine Logos transcending the sensorial differences of the languages of different civilizations.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § Additional information

    Hermes said that the heart is responsible for discerning God.

    “For Hermes also said that the heart is responsible for discerning God.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites CH.VII, 1-3

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § Additional information

    Tertullian denied the Pythagorean and Hermetic principles of reincarnation and the pre-existence of a human soul.

    “In his understanding of the human soul, he denied the Pythagorean and Hermetic principles of reincarnation 357 and the pre-existence of a human soul: 358”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites De Anima XXVIII, 1

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § Additional information

    When an individual decides to search for God, he is able to develop a special condition named in the Hermetic context as Nous.

    “When an individual decides to search for God, he is able to develop a special special condition named in the Hermetic context as Nous.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § Additional information

    Tertullian agreed with the Hermetic doctrine by identifying the heart as the core of the soul's energy.

    “Tertullian also agreed with the Hermetic doctrine by identifying the heart as the core of the soul's energy:”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites De Anima, XV, 1-5

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Premisecitation
    § Additional information

    Hermetic discourses were also present in the arguments of Cyrill of Alexandria, who wrote a posthumous response to Emperor Julian's tractate against Christians in the 5th century A.D.

    “Hermetic discourses were also present in the arguments of Cyrill of Alexandria, who wrote a postumous response to Emperor Julian's tractate against Christians in the 5 th century A.D.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Contra Iulianum

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning
    § 3.1.3.2 Sabians and their fusion of Hermetica

    Hermetic literature integrated new cultural elements and engaged in debates regarding new ideas and the proposal of new interpretations on these subjects.

    “Hermetic literature integrated new cultural elements and engaged in debates regarding new ideas and the proposal of new interpretations on these subjects.”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § Additional information

    A demon no longer exists as a divine soul (θεῖος ψυχή), and it does not exist as a reasoned (λογικός) human soul (ψυχή) anymore, but just for an evil existence.

    “A demon no longer exists as a -divine soul‖ (θεῖος ψυχή), and it doesn't exist as a reasoned (λογικός) human soul (ψυχή) anymore, but just for an evil existence.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [315]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § Additional information

    This principle establishes Man as superior to the gods, since he belongs to a superior sphere of existence.

    “This principle establishes Man as superior to the gods, since he belongs to a superior sphere of existence.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § Additional information

    Greek philosophy was defined in the Hermetica as being unable to reach the full understanding of Egyptian thought.

    “Greek philosophy was defined in the Hermetica as being unable to reach the full understanding of Egyptian thought.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites CH.XVI, 2

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § Additional information

    Tertullian demonstrated that Christian Hermetists were also debating this doctrine to the point of producing direct quotations in their texts, as well as agreements and disagreements on subjects presented by Hermetic literature.

    “Tertullian demonstrated that Christian Hermetists were also debating this doctrine to the point of producing direct quotations in their texts, as well as agreements and disagreements on subjects presented by Hermetic literature.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationnone given
    § Additional information

    Hermetists believed that the power of sounds was irrelevant in comparison with the Divine power they represent (the gift of Logos).

    “Hermetists believed that the power of sounds were irrelevant in comparison with the Divine power they represent (the gift of Logos).”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given
    § Additional information

    The Hermetic Logos was a spiritual counterpart of humankind, capable of uttering his thoughts into being.

    “It was a spiritual counterpart of humankind, capable of uttering his thoughts into being.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § Additional information

    In Contra Iulianum, Cyrill considers the Hermetic texts, here called the Hermaic Books (Ἑρμαϊκὰ), a legacy of a wise human being who was deified by Egyptians in posterior generations.

    “In his antithesis: -Contra Iulianum‖, Cyrill considers the Hermetic textshere called the -Hermaic Books‖ (ρμαϊκὰ) -a legacy of a wise human being who was deified by Egyptians in posterior generations.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Contra Julianum, I, 548 B-C

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § Additional information

    The Hermetic doctrine generally disdained the use of words.

    “However the Hermetic doctrine generally disdained the use of words.”
    Quote in the paperNot a substantial claim0 of 3 sources checked
    • cites CH.II, 16

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites CH. VII, 6

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites CH. VIII, 1

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § Additional information

    Nous is the channel to God.

    “Nous is the channel to God.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning
    § Additional information

    Accepting and refusing aspects of the Hermetic (and other) doctrine is enough to establish that such literature took part in Christian intellectual digressions during the construction of a Christian system of belief.

    “Accepting and refusing aspects of the Hermetic (and other) doctrine is enough to establish that such literature took part in Christian intellectual digressions during the construction of a -Christian system of belief‖.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given
    § 3.1.3.2 Sabians and their fusion of Hermetica

    The Hermetica reinvented the Egyptian cosmogony in order to combine its own system with Greek and Egyptian cosmogonies.

    “In a similar way, the Hermetica reinvented the Egyptian cosmogony in order to combine its own system with Greek and Egyptian cosmogonies.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationcitation
    § Additional information

    The Hermetic Logos has abstract characteristics that transcend human idioms and all ordinary use of words.

    “Hence, the Hermetic Logos has abstract characteristics, which transcend human idioms, and all ordinary use of words.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites CH.XII,13

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § References

    Iamblichus's definition and justification of astrology is deeply connected to the Hermetic principle of Man's duality.

    “Iamblichus` definition and justification of astrology is deeply connected to the Hermetic principle of Man's duality.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [385]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisecitation
    § References

    By analysing Egyptian thought, Iamblichus established that it was a characteristic of Egyptians to differentiate between the spiritual and intellectual dimensions of life.

    “By analysing the Egyptian thought he established that it was a characteristic of Egyptians to differentiate between the spiritual and intellectual dimensions of life: Ils (les Égyptiens) distinguent de la nature la vie psychique et la vie intellectuelle, non seulement à propos de l'univers mais dans notre cas: mettant au-dessus intelect et raison”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § References

    Some stars and constellations were preeminent in Egyptian religious tradition.

    “Some stars and constellations were preeminent in Egypt religious tradition”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [381]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § References

    From 830 A.D. on, the term Sabian was used specifically to refer to Harran.

    “However, from 830 A.D on, the term was used specifically to refer to Harran.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § References

    By the time of the Muslim conquest, Babylonian, Assyrian, Jewish, Greek, Graeco-Egyptian and Roman religion as well as Syriac Christianity had interpreted Harranian religion, which was rooted in the worship of the stars and raised astrology to the level of a religion.

    “By the time of the Muslim conquest, Babylonian, Assyrian, Jewish, Greek, Graeco- Egyptian and Roman religion as well as Syriac Christianity had interpreted Harranian religion which was rooted in the worship of the stars and raised astrology to the level of a religion.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § References

    At the end of the 4th century A.D., the Syrian city of Harran was still pagan and its population remained following the Mesopotamian Moon god Sin.

    “At the end of the 4 th century A.D, the Syrian city of Harran 389 was still pagan and its population remained following the Mesopotamian Moon god -Sin‖. 390”
    Quote in the paperNot a substantial claim0 of 2 sources checked
    • cites [389]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites [390]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § References

    In Harran, Hermetism had been synchronized with late Neo-Platonism, which was prior to the rise of Islam.

    “In Haran, Hermetism had been syncronized with late Neo-Platonism which was prior to the rise of Islam.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [393]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation
    § References

    Man is a spiritual being who descended to Earth with God's blessings in order to learn about Him and to help rule the creation.

    “A spiritual being who descended to Earth with God's blessings in order to learn about Him and to help rule the creation.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [385]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § References

    In the 7th century A.D., this late Hellenistic Hermetism submitted to the invading Muslim forces.

    “In the 7 th century A.D, this late Hellenistic Hermetism submitted to the invading Muslim forces.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § References

    The seven spheres or astral gods who governed the material world in obedience to Fate had de facto influences over men as long as they remained in their jurisdiction.

    “The seven spheres or astral gods who governed the Material world in obedience to Fate had de facto influences over men as long as they remained in their jurisdiction.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [385]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning
    § References

    Man was restricted by the cosmic forces ruling the material world.

    “In that sense, Man was restricted by the cosmic forces ruling the material world.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [385]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Interpretationreasoning
    § References

    Theurgy helped Man in his transcendence to the gods, while astrology helped him to understand and control his relations with Fate.

    “Thus, while Theurgy helped Man in his transcendence to the gods, Astrology helped him to understand and control 386 his relations with Fate.”
    Quote in the paperNot a substantial claim0 of 2 sources checked
    • cites [386]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites [387]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § References

    The twelve signs of the zodiac are a Greek invention.

    “the twelve signs of zodiac are a Greek invention”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [381]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § References

    In the Graeco-Roman age, astrology was a mixture of Greek, Egyptian and Mesopotamian lore.

    “Astrology in Graeco-Roman age was a mixing of Greek, Egyptian and Mesopotamian lores.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [381]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisecitation
    § References

    Christian writers who included Hermetism as part of Christian doctrines through quotations and debates (e.g., Tertullian, Lactantius, Augustin) were used as sources by Giordano Bruno, Marsilio Ficino, Campanella and Giovanni Pico della Mirandola in order to classify Hermes Trismegistos as a wise pagan prophet.

    “Those Christian writers who included Hemetism as part of Christian doctrines through quotations and debates, (i.e.Tertullian, Lactantius, Augustin, etc.) were used as sources by Giordano Bruno, Marsilio Ficino, Campanella and Giovanni Pico della Mirandolla in order to classify Hermes Trismegistos as a wise pagan prophet who”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [411]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § References

    Iamblichus explained that astrology was just one of the many topics of the Hermetic doctrine.

    “He explained that Astrology was just one of the many topics of the Hermetic doctrine: Les ephemerides astrologiques ne contiennent qu'une petite partie du systhème d'Hermès (τν ἑρμαϊκν διατάξεων). (De Mysteriis Aegyptiorum VIII, 4).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites De Mysteriis Aegyptiorum VIII, 4

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Premisenone given
    § References

    Sabians are normally identified as Persians, Zoroastrians and Eastern Chaldeans, and their religion is portrayed as a star-worshiping cult.

    “Sabians are normally identified as Persians, Zoroastrians and Eastern Chaldeans, while their religion is portrayed as a star-worshiping cult.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § References

    Emperors in the Graeco-Roman world had Egyptian astrologers at their service.

    “Emperors had -Egyptian astrologers‖ at their service.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [382]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § References

    Astrology was a popular phenomenon in the Graeco-Roman world.

    “Astrology was a popular phenomenon in Graeco- Roman world.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [382]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation
    § References

    Astrology was based on the theory that the energy of stars and planets was connected to certain precious stones and metals, and to parts of the human body.

    “It was based on the theory that the energy of stars and planets were connected to certain precious stones and metals, and parts of the human body as well.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [381]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

768 of 768
  • The authors state this as an assumption.

    The circumstances responsible for the development of Hermetic literature were not confined to the restricted axis of 'Hellenised population to Hellenised population'.

    “The present study is therefore based on the premise that the circumstances responsible for the development of Hermetic literature were not confined to the restricted axis of ‗Hellenised population to Hellenised population'.”
  • The authors state this as an assumption.

    The Hellenistic civilisation in Egypt was the result of complex relations between two symbolic universes, which had for many centuries coexisted within the same physical space.

    “This paper takes as its premise that the Hellenistic civilisation in Egypt was the result of complex relations between two symbolic universes, which had for many centuries coexisted within the same physical space.”
  • The paper relies on this without support.

    It is not cultures that 'meet' each other but people.

    “We need to bear in mind, of course that it is not cultures that ‗meet' each other but people.”
  • The paper relies on this without support.

    The criteria of a historically accurate narrative in antiquity differed from present-day theoretical and methodological approaches.

    “We need to bear in mind that the criteria of a historically accurate narrative back then differed from our theoretical and methodological approaches nowadays.”
  • The paper relies on this without support.

    The Greek historians' accounts can be treated as evidence of a collective Greek perception of Egypt.

    “The above survey shows how Greek historians created the image of Egypt as a land full of knowledge which in turn was linked to its priests.”
  • The paper relies on this without support.

    The synodal decrees accurately reflect the political negotiations and shared interests of priests and kings.

    “What occurred in such a space can be seen in the so-called -Synodal decrees‖foot_7 , where priests and kings acted interconnectedly due to their their shared interest, namely the welfare of (priests and) Egypt.78”
  • The paper relies on this without support.

    The Hellenistic ruler cult functioned as a state religion.

    “The development of the ruler cult as a Hellenistic ‗state religion' had the support and collaboration of Egyptian priests.”
  • The paper relies on this without support.

    Integration is likely to have occurred among every social class, not only elites.

    “Furthermore, integration it is likely to have occurred among every social class, not only elites.”
  • The authors state this as an assumption.

    What the Greeks defined as normal was undergoing a process of reconfiguration in Egypt.

    “It goes without saying that what the Greeks defined as ‗normal' was undergoing a process of reconfiguration in Egypt.”
  • The paper relies on this without support.

    With the arrival of the Romans in Egypt, native priests began to live as a closed community disconnected from the people around them.

    “It is important to remember that with the arrival of the Romans in Egypt native priests began to live as a closed community disconnected from the people around them.”
  • The paper relies on this without support.

    The social reality of the reader will be extremely relevant to establish the possible line of dialogue between author and receptor.

    “The social reality of the reader will be extremely relevant to establish the possible line of dialogue between author and receptor.”
  • The authors state this as an assumption.

    Hermetic thought is a particular case of intellectual syncretism of Greek philosophy, Egyptian and oriental thought.

    “Its premises include the assumption that Hermetic thought is a particular case of intellectual syncretism of Greek philosophy, Egyptian and oriental thought.”
  • The paper relies on this without support.

    Similarities between Hermetic and Egyptian creation myths indicate Egyptian influence on Hermetic thought.

    “It is worth comparing the motives associated with the creation of cosmos: darkness and humidity in close relation with chaos also re-occur in the Egyptian creation of the world.”
  • The paper relies on this without support.

    Plotinus's criticism of Gnostics can serve as a reliable guide for defining ancient Gnostics.

    “Plotinus's argument against the Gnostics in his work can also function as a useful guide to help understand the ancient definition of Gnostics.”
  • The paper relies on this without support.

    The absence of a Gnostic tractate on virtue means that Gnostics failed to explain their concept of virtue.

    “as Plotinus observed, they failed to explain their own concept of virtue since there was no Gnostic tractate on virtue.”
  • The authors state this as an assumption.

    The distortions and unclarity of Greek translations of Hermetic texts were related to the necessity of translating important Egyptian concepts into Greek.

    “It seems possible to assume that this possibility was related to the necessity of translating important Egyptian concepts into Greek.”
  • The authors state this as an assumption.

    The Egyptian perception of the superiority of their language is a premise of their magical thought.

    “The Egyptian perception of the superiority of their language is a premise of their magical thought.”
  • The paper relies on this without support.

    Hermetism tries to explain non-Greek concepts in Greek.

    “Thus, if it is true that Hermetism tries to explain non-Greek concepts in Greek, such -misunderstandings‖ become impossible to avoid.”
  • The paper relies on this without support.

    The Hermetica were written in Greek so that the entire known world (oikoumene) may have access to them.

    “They are written in Greek so that the entire known world (oikoumene) may have access to them.”
  • The authors state this as an assumption.

    There was no formal separation between technical and philosophical hermetica.

    “Thereby is it correct to assume that there was no formal separation between technical and philosophical hermetica.”
  • The paper relies on this without support.

    The Egyptian language distinguished between written and spoken words, and Greek did not.

    “Another point of interest is the fact that the Egyptian language distinguished between written and spoken words.That was not the same in Greek.”
  • The authors state this as an assumption.

    The universe is mental/spiritual, with no difference between the mental and the spiritual.

    “Since the universe is mental/spiritual (there is no difference), Man is free to join those who are mentally/spiritually harmonic with him.”
  • The paper relies on this without support.

    The Hermetic texts of Nag Hammadi reflect the actual social reality of Hermetic communities rather than only literary or idealised settings.

    “The Nag Hammadi Hermetica portrayed a specific social reality.”
  • The paper relies on this without support.

    It was part of all Hellenized symbolic systems that the 'truth' was that philosophy was the only civilized way of intellectual expression.

    “It was part of all Hellenized symbolic systems that the ‗truth' was that philosophy was the only civilized way of intellectual expression.”
  • The paper relies on this without support.

    The receptor of the Hermetica was generally a Greek speaker and probably familiar to some extent with philosophy.

    “The receptor of the Hermetica was generally a Greek speaker and probably familiar to some extent with philosophy.”
  • The paper relies on this without support.

    The Hermetic literature can be read as a reflection of a collective Graeco-Egyptian mentality.

    “Hellenistic Egypt developed a Graeco-Egyptian mentality.”
26 of 26

Self-check

Percentages, sums and reported differences re-computed from the paper’s own numbers.

Each contradiction between two passages listed here was confirmed by an independent check.

  • The creator of souls changes between accounts

    Major

    One account says the Cosmos could create souls from elements God had made. A later summary assigns the creation of all souls to God and gives the Cosmos responsibility for physical bodies instead.

  • Accounts of Hermetism conflict on whether it rejects the world

    Major

    The paper characterizes Hermetism as rejecting matter and the world, but elsewhere says its ethics celebrate the divine within the world and that the Hermetica defend the cosmos as good. These are opposing descriptions of a central conclusion about the doctrine.

  • Greek settlement is dated before Amasis despite being said to begin under him

    Minor

    The paper says Greeks started settling in Egypt under Amasis, whose reign it dates to 570-526 B.C. It also says Greeks were living at Naucratis from 650 B.C., before his reign.

  • Two different starting periods are given for Archaic Greece

    Minor

    One passage places the beginning of Greece's Archaic Period during the Saite dynasty, which it dates to 664-525 B.C. Another dates the archaic period to 750-480 B.C., starting before that dynasty.

  • Ptolemy IX is identified by two different epithets

    Minor

    One passage identifies Ptolemy IX as Evergetes II; another identifies him as Soter II.

  • Ptolemy IV is given conflicting epithets

    Minor

    The discussion calls Ptolemy IV "Philometor," whereas the paper's synodal-decrees table calls Ptolemy IV "Philopator."

  • The Memphis decree has two dates

    Minor

    The decree identified as the Rosettana or Memphis decree is dated to 197 B.C. in the text but to 196 B.C. in Table 2.

7 of 7

Cites

Flagged first, then by citations

Research works printed but not linked: 97

  1. [2]2. Asclepios: Asclepios was another popular deity in Graeco-Roman Egypt. According to Hornung, during the rule of Cleopatra VII (46 B.C.) Asclepios-Imhotep was even more popular than Ptah, Memphis' patron god. 239 Asclepios-Imhotep was the deified sage Imhotep, who was known as Imouthes among the Greeks and believed to be a powerful magician and healer. 240 Ptolemy IX Evergetes II erected a shrine to Thoth- Hermes in Medinet Habu in which three deified individuals, namely Imhotep-Asclepios, Amenophis and Teos 241 (Ḏḑr), are represented as paredroi of Thoth. 242 Asclepios and Hermes often resemble each other in their insignia; both Asclepios and Hermes are accompanied by a combination of serpents and a staff. Both attributes already appear in magical texts in the book of Exodus VII, 9-12. 243 In the Graeco- Roman world, Alclepios was represented by a serpent-entwined wooden staff; Hermes, on the other hand, by the traditional Greek caduceus, i.e. a metallic short herald's staff 239 E. Hornung, L'Égypte Ésoterique. (Monaco : 2007), p.64. 240 See: J. B. Hurry, Imhotep, the Vizier and Physician of King Zoser. (Oxford: 1928), and J. B. Hurry, Imhotep, the Egyptian god of medicine. (Chicago: 1987). 241
  2. [3]3. P. Boylan, Thoth, the Hermes of Egypt, (Oxford: 1922), pp. 166-8. On this Teos-Ḏḑr, there are some dispute if he might be just a memphitic Sm-priest of Ptah, or the -Teban Hermes‖ mentioned by Clement of Alexandria along with the memphitic Asclepios -cf. Clement, Strom. I, 21, 134. 242 Ibidem 243 This consensus continued throughout Late Antiquity. See also Tertullian: De Anima LVII: The serpents which emerged from the magicians' rods, certainly appeared to Pharaoh and to the Egyptians as bodily substances‖. 246 E. Hornung, op.cit., p. 65. For the association between Hermes and Asclepios on Astronomy, see: K. Sethe, Imhotep, der Asklepios der Aegypter -Untersuchungen zur Geschichte und altertumskunde Ägyptens. (Leipzig: 1902), p.22. 247
  3. [4]4. F. Dunand, -Les representations de l'Agathodémon.‖ In: BIFAO 67, (Le Caire: 1969), pp. 44-5. 248
  4. [5]5. Cf. Pseudo-Calisthenes I, 32. Agathos Daimon is also deemed as the guardian of Alexandria in -The Oracle of the Potter‖ (ca. 130 B.C), P3, 49-62. 249 PGM IV. 3125-71. 250 For the correlations between Agathos Daimon, Good Fortune and Isis, Sarapis Sobek among others, see: F. Dunand -Les representations de l'Agathodémon.‖ In: BIFAO 67, (Le Caire: 1969), pp. 9-48 251
  5. [7]7. B. Karle, Der Alchemistentraum des Zosimus (Freiburg: 1925). Fragments: pp. 26-32, commentary: pp.33-61. 260
  6. [8]8. See: A.D. Nock, A.-J Festugière (ed. and transl.), Corpus Hermeticum: Tome I, Traités I -XI, (Paris: 1945), p.135, n. 78, and P.M. Fraser, Ptolemaic Alexandria vol I. (Oxford: 1972), p. 209-11. 261
  7. [13]13. understands that Gnostics rather called themselves -Gnostics‖: -since they borrowed freely from each other, and it is likely that Valentinus took some of his ideas about Sophia from older Gnostic sources, and that his ideas in turn influenced other Gnostics. For observations on Valentinian Gnostics and its treatises on Nag Hammadi, see: M. Puech, Les sources de Plotin (Genève: 1960), pp. 162-3 and 174-80. For Porphyry see: Plotinus I (7 vols): Porphyry On the Life of Plotinus and the order of his Books -transl.
  8. [15]15. P. Boylan, Thoth, the Hermes of Egypt (Oxford:1922), p. 113. See also: H. Spiess, Der Aufstieg eines Gottes -Untersuchungen zum Gott Thot bis zum Beginn des Neuen Reiches. (Hamburg: 1991). 294 The deification of Sia means the personification of understanding and perception. It is not the sense of a self-revelation of a god -what could identify Sia to Logos. As Boylan explains: -The reason or perception of any god might be thus personified -and not merely the understanding of a primitive deity.‖ (Op.cit., p. 105). 295 Ibidem, p. 106. 316
  9. [16]16. J. Rizzo, -Iyt: Une conception égyptienne de la fatalité.‖ In: Egypte, Afrique & Orient n.24 (2001). 317 "Iyt". Ibidem, p.36. The Teachings of Ptahhotep, 17, 4-17, 9. See: M. Lichtheim, Ancient Egyptian Literature -I: The Old and Middle Kingdoms. (Berkeley: 2006), pp.74-75 318
  10. [19]19. -Lasst uns einander küssen (ἀζπάδεζζαη).‖ This ceremonial kiss and prayer are repeated in Codex VI-7, 65 3f. See also: J. Holzhausen, Das Corpus Hermeticum-Deutsch II. (Stuttgart-Bad Cannstatt:: 1997), pp.518;
  11. [20]20. and J. M. Robinson (ed.) The Nag Hammadi Library. (New York: 1990). This ceremonial kiss is repeated in VI-7, 65, 5 and note that both in Robinson's and Holzhausen's text, the translation for ἀζπάδεζζαη is to embrace / umarmen, instead of to kiss. 334
  12. [21]21. M. Krause op.cit., p. 80, excerpt from Codex VI-7, 65 5-7: -Als sie das gesagt hatten, indem sie beteten, küssten sie einander und gingen, um ihre heilige Nahrung zu essen, in der kein Blut ist.‖ Note that vegetarianism was also a norm of Pythagorean communities, and that blood in aliments was also part 343 See: J. L. González, The Story of Christianity: Vol. 1: The Early Church to the Reformation. (San Francisco: 1984). 344 In fact, the heresies were deemed as the greatest threat to Christianism, since different Christian sects promoted independent efforts of evangelization (especially among the belligerent Germanic tribes), spreading their heresies and the ideological conflict. 345 Against the popular cults of Isis, Mithra and Cybele, see Augustin's City of God VII, 23-26. 346
  13. [23]23. Iamblichus also attacked Christian's view on magic, acusing Christians of impiety for denying the divine principles supporting theurgy: 380 Et ceux par lesquels certains ridiculisent comme vagabonds et charlatans les fidèles des dieux, [...] ceux-là non plus n'atteignent pas la vraie théologie et la vraie théurgie. (De Mysteriis Aegyptiorum X, 3). His theurgy proposed a way to form a relationship with magic. From this perspective, the use of magic was acceptable and necessary in the process of learning about God. b) On Astrology Astrology in Graeco-Roman age was a mixing of Greek, Egyptian and Mesopotamian lores. 381 Some stars and constellations were preeminent in Egypt religious tradition, but the twelve signs of zodiac are a Greek invention. It was based on the theory that the energy of stars and planets were connected to certain precious stones and metals, and parts of the human body as well. Astrology was a popular phenomenon in Graeco- Roman world. Emperors had -Egyptian astrologers‖ at their service. 382 Astrologers had 380 As in the attacks of Augustin in City of God X, 9-11. Augustin condemned all kinds of magic and classified incantantions, charms, necromancy (goetia) and theurgy as demonolatry. He addressed these chapters against Platonists like Porphyry who insisted in the divine aspects of theurgy. 381 For a complete analysis of the development of Astronomy in a comparative approach on Babylonians, Egyptians, Persians including Indian and Hellenistic sources, see: B. L. van der Waerden, Anfänge der Astronomie (Groningen: 1956). For a study on Egyptian astrology and the Graeco-Roman milieu, see: J. Dieleman, -Claiming the Stars -Egyptian Priests Facing the Sky.‖ In: S. Bickel, A. Loprieno (eds.) AH 17 (Basel: 2003), pp. 277-289. See also: O. Neugebauer, R. A. Parker, Egyptian astronomical Texts 3vols. (London: 1969). 382
  14. [24]24. See: G. Pinch, Magic in Ancient Egypt. (London: 1994), p. 169, and J. Dieleman, -Claiming the Stars -Egyptian Priests Facing the Sky.‖ In: S. Bickel, A. Loprieno (Eds.) Aegyptiaca Helvetica 17 (Basel: 2003), p. 277-89. such social prestige that even the New Testament 383 included a scene of young Jesus receiving a visit of three eastern wise men/mages 384 guided by a mighty star. When they heard the king. They departed; and behold, the star which they had seen in the East went before them, till it came and stood where the young Child was. (Mt. II, 9). Iamblichus` definition and justification of astrology is deeply connected to the Hermetic principle of Man's duality. 385 A spiritual being who descended to Earth with God's blessings in order to learn about Him and to help rule the creation. In that sense, Man was restricted by the cosmic forces ruling the material world. The seven spheres or astral gods who governed the Material world in obedience to Fate had de facto influences over men as long as they remained in their jurisdiction. Thus, while Theurgy helped Man in his transcendence to the gods, Astrology helped him to understand and control 386 his relations with Fate. 387 He explained that Astrology was just one of the many topics of the Hermetic doctrine: Les ephemerides astrologiques ne contiennent qu'une petite partie du systhème d'Hermès (τν ἑρμαϊκν διατάξεων). (De Mysteriis Aegyptiorum VIII, 4).
  15. [26]26. As exposed in CH. I, 15, and already explained in the second chapter of this study. 386 -Control‖ in the sense of not being reduced to a passive beholder of Fate's actions. For a well trained astrologer it was possible to change one's fate through foreknowledge. 387 The Hermetic relation with Fate is explained in chapter 2.2.1, II-b of this study. Sabians are normally identified as Persians, Zoroastrians and Eastern Chaldeans, while their religion is portrayed as a star-worshiping cult. According to Assmann, some Gnostic sects from the 2 nd and 3 rd centuries A.D could also fit in the definition of Sabian. At the end of the 4 th century A.D, the Syrian city of Harran 389 was still pagan and its population remained following the Mesopotamian Moon god -Sin‖. 390 According to Drijvers 391 , soteriology, cosmology, anthropology and theology of Bar Daysan of Edessa 392 (154 -222
  16. [28]28. H. J. W. -Bardaisan of Edessa and the Hermetica: The Aramaic Philosopher and the Philosophy of his time‖, in: JEOL, 21, 1970, pp.190-210. 392 Ibidem. Bar Daysan of Edessa was one of the most important links in the chain of transmission of Hermetism to the Near East. derived from Hermetic sources as other influences were also present. In Haran, Hermetism had been syncronized with late Neo-Platonism which was prior to the rise of Islam. 393 In the 7 th century A.D, this late Hellenistic Hermetism submitted to the invading Muslim forces. According to Holmyard, Syrian pagans from Harran were [...] star-worshippers and diligent astrologers. These Sabians, as the Arabs called them, possessed exceptional skills as linguists, and the ease with which they acquired Arabic recommended them to the courts at Baghdad [...]. 394
  17. [30]30. E. J. Holmyard, Alchemy, (Dover, New York: 1990), p.68. 395 Ibidem, p.110. 396 For the Koran (2: 59; 5:73; 22:17) proclaimed that Jews, Christians and Sabians were believers and therefore are protected by the Law. However, regardless of this, they were obligated to convert in 1050
  18. [31]31. A.D. 397 W. Scott (ed., Transl.) Hermetica: The Ancient Greek and Latin Writings Which Contain Religious or Philosophic Teachings Ascribed to Hermes Trismegistus. (Oxford: 1929), pp. 97-108. Hermetism was incorporated into Christian theologies and the gospels of Paul and John. Those Christian writers who included Hemetism as part of Christian doctrines through quotations and debates, (i.e.Tertullian, Lactantius, Augustin, etc.) were used as sources by Giordano Bruno, Marsilio Ficino, Campanella and Giovanni Pico della Mirandolla in order to classify Hermes Trismegistos as a wise pagan prophet who 411 See: A. E. Affifi, -The Influence of Hermetic Literature on Moslem Thought.‖ In: Bulletin of the School of Oriental and African Studies 13/4, (Cambridge: 1951), and: T. M. Green, The City of the Moon God: Religious Traditions of Harran. (Leiden:1992). 412
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  97. [249]249. Auch meine Masterarbeit wurde wiederum von meiner Universität gedruckt. Von 2007 bis 2010 arbeitete ich am ägyptologischen Seminar in Basel an meiner Dissertation. Meine Arbeit behandelt das sogenannte Corpus Hermeticum und die …(truncated)

Authors
Gurgel Pereira, R. G.
Venue
University of Basel
Publisher
University of Basel
Published
2010
OpenAlex
W1522703225
Cited by
5
References
53
Citations by year
2023: 2 · 2022: 1 · 2021: 2
Type
dissertation
Language
en
Open access
Licence
public-domain
Locations
  • edoc (University of Basel) (acceptedVersion, public-domain)
  • edoc (University of Basel)
Topics
  • Social Sciences › Arts and Humanities › Archeology › Historical, Religious, and Philosophical Studies
  • Social Sciences › Arts and Humanities › Archeology › Ancient Egypt and Archaeology
  • Social Sciences › Anthropology › Classical Antiquity Studies
Keywords
Corpus Hermeticum, cross-cultural exchange, symbolic universe, logos, Greek-Egyptian relations, ancient Egyptian religion, ancient Greek philosophy

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