Ante-Nic. Fathers, vol. ii. See also F. Spitta, Zur Gesch. und Lit. der Urchristenthums, vol. ii. (Göttingen, 1898), and Funk, in Theol. Quartalschr. lxxii. and lxxxv.
[G.S.]
Hermenigild (Ermenigild), St., Visigoth Catholic prince in Spain, son of the Arian king Leovigild. Hermenigild and Reccared were sons of Leovigild's first wife (Joh. Bicl. apud Esp. Sagr. vi. 378), who was dead in 569. The dates of their births are unknown (? 560–562), but Hermenigild was the elder. In 573 both sons were made "consortes regni" (ib.). Most probably between 573 and 575 (cf. Greg. Tur. iv. 38) Hermenigild was betrothed to the Catholic Frankish princess Ingunthis, the daughter of Sigibert of Rheims. In 579 (Joh. Bicl. l.c. 381) Ingunthis, then 12 years old, reached Spain, and, owing to dissensions between her and her Arian grandmother, Leovigild sent the newly married pair to a distance, assigning to Hermenigild the government of Baetica, or part of it, with Seville for a capital (ib.). Here later in 579 (cf. Görres, Kritische Untersuch. über den Aufstand und das Martyrium des Westgoth. Königsohnes Hermenigild, in Zeitschrift für Hist Theol. 1873, i. n. 83; Dahn, Kön. der Germ. v. 137, gives 580 as the year) Hermenigild renounced Arianism, was confirmed in the Catholic faith by Leander the Catholic metropolitan of Seville, and took the name of Joannes (Greg. Tur. v. 39; Greg. Magn. Dial. iii. 31; Paul. Diac. iii. 21). This was immediately followed by the rebellion of Hermenigild (Joh. Bicl. l.c.), who shortly afterwards formed a close alliance with the Byzantines in the south, and with the recently catholicized Suevi in the north, i.e. with the two most formidable enemies of his father's state and power (cf. Dahn, v. 138). Thus the struggle shaped itself as a conflict of confessions and nationalities, of Arianism and Catholicism, of Goth and Roman, although Leovigild had adherents among the provincials, and Hermenigild counted some Gothic partisans (ib. 140).
It was not till the end of 582 that Leovigild felt himself strong enough to attack his son. Seville fell in 584 (Joh. Bicl. l.c. 383), and shortly afterwards Hermenigild was captured in or near Cordova (ib.; Greg. Tur. v. 39, vi. 43), deprived of the government of Baetica, and exiled to Valencia. In 585 Hermenigild was put to death (Joh. Bicl. 384). Isidore does not mention her death at all. Gregory of Tours mentions it in passing (Hist. Fr. viii. 28). Upon the account given by Gregory the Great alone (Dial. iii. 31) rests the claim of Hermenigild to be considered not as a rebel suffering the penalty of a political crime, but as a martyr for the Catholic faith. According to the pope, Hermenigild, after a painful imprisonment, was beheaded on the night of Easter Sunday, by his father's apparitores, because he had refused to receive the sacrament from the hands of an Arian bishop. After the execution, miracles were not wanting to substantiate his claim to veneration. In his grave, according to Gregory, were laid the foundations of Visigothic Catholicism; for, after Leovigild's death, his son Reccared was converted by Leander and led the whole people of the Visigoths to the true faith.
[M.A.W.]
Hermes (1) Trismegistus. Under this title we have a variety of writings of uncertain date and unknown authorship originating in Egypt. The name "Hermes Trismegistus" never belonged to any single writer. Jamblichus, at the beginning of his treatise de Mysteries, tells us that "Hermes, who presides over speech, is, according to ancient tradition, common to all priests; he it is who exists in all of them. That is why our ancestors attributed all discoveries to him, and issued their works under the name of Hermes." There was, in fact, a long-continued series of books called "hermetic," extending over several centuries. Tertullian, however (cont. Valent. c. 15), speaks of Hermes Trismegistus as a master in philosophy; and the extant hermetic books have, whatever their date, philosophical and spiritual relations of a very interesting kind. They belong, as is now generally agreed, to the neo-Platonic school; and gather up in a synthesis, the artificiality of which is not at first sight apparent, large elements of all the different factors of religious belief in the Roman world or the 2nd and 3rd cents. The two principal are the Ποιμάνδρης (the "Shepherd of Men"), and the Λόγος τέλειος (or "Discourse of Initiation"), otherwise called "Asclepius." These two works, together with a variety of fragments, have been translated into French by M. Louis Ménard (Paris, 1867), and accompanied with a preliminary essay of much interest on the hermetic writings and their affinities generally. His most important fragments are from a work entitled Κόρη κόσμου (the "Virgin of the World"), a dialogue between Isis and her son Horus on the origin of nature and of animated beings, including man. Other less noticeable works attributed to Hermes Trismegistus are named in D. of G. and R. Biogr. (s.v.).
It is not to be assumed that these, the Ποιμάνδρης, and Λόγος τέλειος, are by the same author; but from their great similarity of tone and thought, this is possible. Both works are quoted by Lactantius (who ascribed to them the fabulous antiquity and high authority which the early Fathers were wont to attribute to the Sibylline books); and must have been written before c. 330, when Lactantius died. The historical allusions in the Asclepius distinctly point to a time when heathenism was about to perish before the increasing power of Christianity. Hence both these works were probably written towards the close of the 3rd cent.
Three motives are discernible in them. First, the endeavour to take an intellectual survey of the whole spiritual universe, without marking any points where the understanding of man fails and has to retire unsatisfied; this is a disposition which, under different forms and at different times, has been called Pantheism or Gnosticism (though the Gnostic idea of an evil element in creation nowhere appears in these treatises). The ideas of the author are presented with a gorgeous material imagery; and, speaking generally, he regards the material world as interpenetrated by the spiritual, and almost identified with it. The power and divine character which he attributes to the sun and other heavenly bodies are peculiarly Egyptian, though this also brings him into affinity with Stoic, and even with Platonic, views. Secondly, this Pantheism or Gnosticism is modified by moral and
