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YORK TINDALL
After furnishing late antiquity, the middle ages, and the renaissance with information about the nature of things, the Hermetic
tradition all but disappeared during the age of Newton and Locke,
reappeared in the romantic period, and, separated from the idea of
nature it had affirmed, once more gave men of letters method. Examples from Baudelaire to Yeats come easily to mind. And Joyce,
who arranged correspondences even more elaborately, is another of
these denatured Hermetics.
Hermes Trismegistus, from whom this tradition takes its name,
is the Egyptian god Thoth, somewhat Hellenized by assimilation with
Hermes. Associated at first with the moon and the ibis, dog-headed
Thoth became secretary to Osiris. In this capacity he invented speech
and writing. Since magic depends upon words, he became magus-inchief and, under Greek auspices, the Logos or creator of things. This
god of words and original secretary, destined to become patron of
writers, is thrice great not only because it was customary to hail the
highest by three identical superlatives (megistos! megistos! megistos!), but because like the blessed Trinity itself he is three in one, a
condition that helped him with Christians.
Of the forty or more works attributed to Hermes-Thoth, some are
occult and some philosophical. The occult tracts, which date perhaps
from the two centuries before Christ, deal with astrology and alchemy.
The philosophical dialogues, which seem to have been written early
in the Christian era, are known as the Corpus Hermeticum or the
Pimander, after the title of the first.' Basically Pythagorean and
Platonic, these dialogues are confused by additions from Zoroaster,
the great magus. As Festugiere, the principal authority on both kinds
of Hermetism, points out, there is nothing peculiar or original in
either.2 Hermetism is one of many almost identical doctrines that
pleased those in Alexandria or at the Mareotic Lake who, tiring of
Greek dialectic, preferred to lose themselves in a mystery. In it the
exotic and ancient appeal of the East was made respectable by the
presence, almost equally remote, of Plato. The revelation of Hermes
may have survived the rival claims of the magi and the oracles because of Plato's ghost. But it is more likely to have survived because
it has a convenient and suggestive name, which came to mean all the
1A. D. Nock and A. J. Festugiere, editor and translator, Corpus Hermeticum
(Paris, 1945). I owe Joseph Mazzeoand Paul Kristellerthanks for advice and correctionin the matter of Hermes.
2 Le R. P. Festugiere,O.P., La Revelationd'HermesTrismegiste:Vol. I, L'Astrologie et les sciencesoccultes (Paris, 1944); Vol. II, Le Dieu cosmique (Paris, 1949).
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WILLIAM
YORK TINDALL
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JAMES
HERMETIC
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uncommonly his name, linked with that of Plato, was invoked to support it. Sir Thomas Browne, who saw man in a kind of spherical
vivarium as "that great and true Amphibium, whose nature is disposed to live not onely like other creatures in divers elements, but in
divided and distinguished
visible," reveals authority for this vision a few pages away: "The
severe Schools shall never laugh me out of the Philosophy of Hermes,
that this visible World is but a Picture of the invisible " nor out of
understanding a mystery " without a rigid definition, in an easie and
Platonick description." 5 Meanwhile in some high lonely tower Milton's thinker was watching out the Bear " with thrice great Hermes "
and "the spirit of Plato " by his side. Whether Platonic or Hermetic or more general than either, the doctrine of correspondences
provided a poetic century with method.
So provided, Andrew Marvell among melons, birds, and sundials
in his garden of analogies could see the mind as " that ocean where
each kind does straight its own resemblance find." The metaphors
which he and John Donne consciously employed as literary method
were also affirmations of organic unity and statements of fact. Equations of compasses and lovers, of fleas and marriage beds did not seem
so discordant to Donne's contemporaries as they did to Dr. Johnson,
who inhabited another world entirely, a world more logical perhaps
but mechanical. To Donne's contemporaries his analogies were happy
examples of wit or the power of discovering existing correspondences
among things or between them and ideas. Marvell's "Definition of
Love," a poem composed of parallel analogies, taken by apparent violence from geography, mathematics, and astrology, areas of knowledge which seem to have little connection with love, however desperate, is not only an ambiguous commentary on the nature of love
but by its form a symbol of the nature of things.
As Marjorie Nicolson points out, however, in her book on the
breaking of circles and the isolation of compasses, this organically
interconnected world, designed by Hermes and many others, was
succeeded by a world in which love, fleas, and stars lost touch with
one another. Under the impact of science the upper half of the chain
of being came off and, losing most of its links, was lost to sight or
mind while the remaining half became less chain than machine, part
connected with part no longer by sympathy but by a kind of engineering. With the death of a world which had lasted from Plato's
time, metaphor, by which men of letters had presented reality, became decorative and detachable. Analogy seemed-as indeed it is5 Religio Medici,Part I, Sect. 34, 12,
10, 47.
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WILLIAM
YORK TINDALL
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YORK TINDALL
(form, movement, number, color, odor, in the spiritual as in the natural) is significant, reciprocal, . . . corresponding."
cent repertory of human and divine analogies " the poet, whose " comparisons, metaphors, and epithets are drawn from the inexhaustible
depths of universal analogy," is translator and decipherer. That this
archaic yet romantic notion has a source more authentic than Swedenborg is suggested by the address to the reader with which Baudelaire introduces his poems. Here, in the third stanza, he refers to
the Satanic enchantments
of " Trismegiste
. . . ce savant chimiste."
It seems not unlikely from this that the images of swan, city, voyage,
and the like, with which Baudelaire's poems abound, are Hermetic
correspondences not only of above and below but, by romantic extension, of here and there.
These poems appeared in 1857. Two years earlier Eliphas Levi,
the most eminent magus of the nineteenth century, had published his
Dogme de la Haute Magie, the work above all others that disclosed
Hermes to poets. No evidence that I know of connects Levi with
Baudelaire, but it is difficult to see from what likelier source the poet
could have obtained his prefatory label and some passages of his later
essays. Attempting to improve his denuded and truncated time by
restoring what had been lost, Levi ransacked the Cabala, The Chaldean Oracles, the works of Pythagoreans, Paracelsus, Agrippa,
Boehme, Swedenborg, and, most of all, those of Hermes, whose name
he gives to the whole tradition. The Hermetic tablets, says Levi,
especially the Emerald, which contains the heart of true doctrine and
the only dogma, reveal that equilibrium of above and below which
makes the visible "the proportional measure of the invisible." Enlightened by the "lamp of Trismegistus," he continues, the magus
can proceed up and down the scale of being to discover by " analogical correspondence between the sign and the thing signified" the
secrets of nature. "To pronounce a name is to create or evoke a
being or a thought." It is not odd that poets, substituting poet for
magus, adopted Levi's Hermetism as symbolic method.
Typical of nothing else, Rimbaud is typical of these. After reading Levi,8 he called himself " voyant " or seer and re-created or maybe
created visions in his Illuminations. These poems, composed of symbols, are symbols or correspondences for feeling and idea. It is not
without Hermetic significance that the important part of his Season
in Hell is called " Alchemy of the Word." Here, when he says of his
poems " I put down the inexpressible " and " I reserved the rights of
translation," he is noting the non-discursive nature of the symbol.
8 Enid Starkie,ArthurRimbaud (London,1938), 88-106.
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HERMETIC
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YORK TINDALL
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some connection between Hermes and Joyce would seem the most
natural thing in the world. It can be shown, I think, that he found
hints for his art in the tradition of Hermes and that he thought his
art Hermetic. This is not to claim Hermes as Joyce's sole original.
But one among several of similar tendency, Hermes provided the
label for all. That he did so proves again the potency of name.
Joyce drew analogical method from sources both literary and
occult. As for the first of these, it is enough to mention a few of his
favorites. He liked Joachim of Flora, the twelfth-century abbot,
who not only explained the symbols of the Apocalypse but in his
comparison of texts pursued correspondences, parallels, and levels of
allegory beyond the limits of earlier ingenuity.15 He loved Dante,
whose fourfold method, as described in the Convivio and displayed
in the Comedy, accounts for much in Ulysses. That book and Finnegans Wake are filled with allusions to Blake and quotations from him.
According to Mary Colum, Joyce had Baudelaire's "Correspondances" by heart.16 In his early years, says Oliver Gogarty, who may
be trusted perhaps for this, Joyce modeled his life and work upon
those of Rimbaud.17 And he knew the poems of Mallarme well
enough to parody them in Finnegans Wake.8 In short he knew and
admired the principal symbolists. His work is not only a renewal of
mediaeval allegory, often another name for what we call symbolism,
but the climax of romantic symbolism, which, as we have seen, is
not without Hermetic significance.
Yeats, his immediate predecessor, seems to have been Joyce's
great example and not infrequently his theme. Several of the poems
of Chamber Music echo Yeats, especially the last poem of the collection, "I hear an army," which is obviously inspired by Yeats' "I
hear the Shadowy Horses." Allusions to Yeats and quotations from
him in A Portrait of the Artist, Ulysses, and Finnegans Wake show a
continuing interest. In The Day of the Rabblement, an early pamphlet, Joyce praises Yeats' occult short story "The Adoration of the
Magi," which Joyce's brother Stanislaus tells us James once read to
15Joyce tells us in Ulysses (p. 40) that Stephen read "Joachim Abbas" in
Marsh'slibrary,Dublin. In A Portrait of the Artist (487) he mentions Gherardo
da Borgo San Donnino, a follower of Joachim. Joyce learned of Joachim from
Yeats' "The Tables of the Law," a short story that fascinated him; see Stephen
Hero (New York, 1944), 176-78. Henceforthpage referencesto Joyce's works will
be made in parenthesesin the text. The editionsreferredto (as above) are the following: Ulysses, Modern Library edition; A Portrait of the Artist, Viking Press
PortableJoyce; FinnegansWake,VikingPress edition.
16Life and the Dream (New York, 1947), 392.
17 " James
Joyce, a Portrait,"Tomorrow(Jan., 1947).
18E.g., 561-2.
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YORK TINDALL
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Ulysses are invariably cynical; for by the time Joyce composed that
book he had long abandoned the occult as a possible way to divinity.
It is notable, however, that in two of these references the Theosophists are described as Hermetic, as if under that label their teaching could be subsumed-as indeed it can. In the Aeolus chapter of
Ulysses, Stephen Dedalus, a projection of the young Joyce of 1904,
mentions " that hermetic crowd, the opal hush poets: A.E. the master mystic? That Blavatsky woman started it." (139) Thinking of
her Isis Unveiled in the library scene, Stephen remarks: " The faithful hermetists await the light." (189) That Joyce, like other amateurs in this attenuated Hermetism, also investigated some of Mme
Blavatsky's sources is made plain by this passage from A Portrait of
the Artist: "A phrase of Cornelius Agrippa flew through his mind
and then . . . shapeless thoughts from Swedenborg on the correspondence of birds to things of the intellect . . ." (492) At the commencement of this rumination Stephen is thinking of augury and at
the end of symbol. At the beginning of the third chapter of Ulysses,
the Proteus or Egyptian episode, the phrase "Signatures of all
things" (38) implies Stephen's acquaintance with Jacob Boehme,
who used these words as the title of his most famous work.
However ironic about Theosophy, Stephen is plainly impressed if
not with the metaphysics of Hermes at least with his applicability to
literature. Since there is nothing in Joyce that is casual, nothing that
serves no purpose in the total structure, and since a principal theme
of Joyce's books is his development as an artist, it is likely that the
following passages on Hermes-Thoth as the god of writers, put into
the mind of a hero who is an incipient artist and surrogate of Joyce
himself, have the profoundest significance as a clue to the nature of
Stephen's future method, when as mature Joyce he composed A Portrait of the Artist and Ulysses. As Stephen in the Portrait, standing
suitably on the steps of the National Library, thinks of Agrippa,
Swedenborg, and symbols, he thinks "of Thoth, the god of writers,
writing with a reed upon a tablet and bearing on his narrow ibis head
the cusped moon." (493) In this description, which shows considerable acquaintance with the person and habits of Hermes, bird and
moon appear to function as traditional signs of the imagination, in the
service of which Stephen has declared himself priest; the reed seems
to indicate music and poetry; and the tablet, of course, is green. Inside the same library, in Ulysses, Stephen ruminates: "Coffined
thoughts around me, in mummycases, embalmed in spice of words.
Thoth, god of libraries, a birdgod, moony-crowned. And I heard the
voice of that Egyptian highpriest. In painted chambers loaded with
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WILLIAM
YORK TINDALL
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HERMETIC
TRADITION
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YORK TINDALL
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HERMETIC
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