1 Rosarium, in Art. aurif., II, p. 253.

2 Berthelot, Alch. grecs, III, vi, 18: “The unity of the composition [produces] the indivisible triad, and thus an undivided triad composed of separate elements creates the cosmos, through the forethought [προνοία] of the First Author, the cause and demiurge of creation; wherefore he is called Trismegistos, having beheld triadically that which is created and that which creates.”

3 Epigrammata, V, 24.

4 Reinach, Cultes, mythes et religions, III, pp. 160f.

5 Schweitzer, Herakles, pp. 84ff.

6 De natura deorum, 3, 21, 53.

7 There is also a Zeus triops.

8 Roscher, Lexicon, V, col. 1208.

9 Hyl. Chaos, pp. 6 and 199.

10 Ibid., p. 203.

11 Phil. ref., p. 96.

12 This peculiar designation refers to the demiurge, the saturnine Ialdabaoth, who was connected with the “God of the Jews.”

13 Mus. herm., p. 112.

14 Theatr. chem., IV (1659), p. 507.

15 Ibid., p. 614.

16 Ibid., p. 615.

17 Pp. 198f.

18 Cf. Rosarium, in Art. aurif., II, p. 248: “filius . . . coloris coelici” (cited from Haly’s “Secretum”); Khunrath, Hyl. Chaos, passim: “filius macrocosmi,” p. 59: “unigenitus”; Penotus in Theatr. chem., I (1659), p. 601: “filius hominis, fructus virginis.”

19 De daemonibus (trans. Marsilio Ficino), fol. N. Vv.

20 Cf. the report on the Bogomils in Euthymios Zigabenos, “Panoplia dogmatica” (Migne, P.G., vol. 130, cols. 129ff.).

21 The duality of the sonship appears to date back to the Ebionites in Epiphanius: “Two, they assert, were raised up by God, the one (is) Christ, the other the devil” (Panarium, XXX, 16, 2).

22 Art. aurif., I, p. 151. The same is said of God in the Contes del Graal of Chrétien de Troyes:

“Ce doint icil glorieus pere

Qui de sa fille fist sa mere.”

(Hilka; Der Percevalroman, p. 372.)

23 Art. aurif., II, p. 339.

24 Schweitzer, Herakles, p. 84.

25 Chwolsohn, Die Ssabier und der Ssabismus, II, p. 367.

26 Bibl. chem., I, p. 409.