Alphabetic Labyrinth [Paperback]

For purposes of this review, I will focus on Chapter four, Gnosticism, Hermeticism, Neo-Platonism and Neo-Pythagoreanism: Alphabet in the early Christian Eras. Chapter four of the Alphabetic Labyrinth concentrates on the materials produced in the later part of the classical era progressing through to the consolidation of Church and the Roman Empire. Written mostly in Greek, these written materials reflected both the changes of the political times, and the major changes occurring in the religious atmosphere of the period. As Constantine brought Christianity to the Roman Empire, many syncretistic religious hybrids were formed to adapt to the new religious beliefs.

Politics marked changes in script forms. Greek scripts began to show the softening effects of the Romans. Letters were drawn with ink on papyrus and vellum instead of being chiseled in stone. Large square letters known as majuscles began to show the softer effects of Latin lettering known as Rustic.

The major change in writing during the reign of Constantine was the forked style of lettering associated with the Byzantine style of writing. Constantine also established the Christian Script to become a symbol of the rise of Christianity. Reestablishment of Christian libraries and texts marked the beginning of Christianity in this era. Before the adoption of Carolingian miniscule script in the 8th Century as a standardized style of writing, odd combinations of Greek and Latin letters often appeared. This style was construed as a reflection of the new Imperial Authority at Constantinople.

Christianity, as well as Jewish and Islamic religions share a concept known as logos or the concept of the Word. Christians believe that the Word is the true essence of God in the universe. Drucker uses the example from John 1:1 in the Bible which states, "In the beginning was the Word, and the Word was with God and the Word was God." Jews believe that the Word is Divine and must be preserved, interpreted and transmitted. This belief is the foundation of the kabbalistic tradition. Islamics equally believe that their Koran is divinely inspired and must be preserved and transmitted to future generations. This belief in the "Word" establishes for all three religions a belief in the transcendent power of language. Language becomes even more powerful when it is ascribed the power of Truth that is believed to be found in the scriptures of these religions.

Gnosticism, borrowed from Greek, Coptic, Mandaean and Jewish sources, was a meaningful attempt to unify the beliefs of the old world with the new values of Christianity. Gnosticism also drew on the cosmologic beliefs of Zoroastrianism and Persian Mazdaism in addition to Babylonian astrological fatalism. In spite of some Christian similarities, Gnosticism was outlawed in the 3rd and 4th centuries and disappeared totally in the 6th century. Few of the Gnostic texts remain and their beliefs have been passed on from the writings of other authors. Gnosticism used letter symbolism which was related to the cult of the Stoicheia. Gnostics used many numerical references to Christ associating the spelling of his name with the number six which supposedly represented the secret spelling of Jesus. Other numerical associations are made to Jesus and the number six through the Creation Story and the Jesus' travels. The blending of Christianity and various numerical symbolism illustrated the syncretic trends that Gnostic displayed during its lifetime. Drucker does not mention the Nag Hammadi manuscripts which were found in 1945 and had a impact on the understanding of Gnosticism and early Christianity.

In contrast to the surge of Christianity during this period, there were still pockets of Greek traditionalists which subscribed to the teachings of Plato and Pythagorus, Drucker explains. Neo-Platonism, especially, was an attempt by the Greeks to maintain their traditions in the face of a powerful emerging Christian movement. Both Greek movements, Neo-Platonism and Neo-Pyagoreanism, displayed features of cosmology, harmony and symbolism which had surfaced in the classical period. The Chaldean Oracles were the Neo-Platonism response to the Christian's Bible. These Greek influences continued to be so strong even three hundred years after Jesus' death, that they were decreed illegal by Constantine's son, Constantinus.

Neo-Pythagoreanism and Neo-Platonism paralleled each other in the belief that goodness and order were found in form, harmony, measure and limit. For the Neo-Pythagoreans, harmony was related to the seven planetary vowels. The various distances of the planets from the Earth was equated to chords in the Greek musical instrument, heptachord. Each chord was named with a letter of the alphabet, with the vowels holding a privileged status. The soul and the body of a person were also compared to vowels and consonants in the alphabet. The seven vowel theory and its derivatives has resurfaced on numerous occasions throughout history.

The intertwining of Christianity and the alphabet is perhaps best illustrated by the Biblical passage of Jesus stating that he is the "Alpha and Omega" , the beginning and the end of all power. Another illustration used by Drucker, is a letter written by St. Jerome to St. Paula concerning the 18th Psalm. This letter is used to illustrate to St. Paula the idea that the alphabet contains spiritual knowledge in symbolic form.

Hermetic tradition was Egyptian in origin and was a development of the Hellenistic Period. Hermeticism expressed the idea that the universe was a rebus which assigned mystical value to visual symbols. Hermetic influences have surfaced in such symbolic traditions as the Freemasons, Kabbalists, and allegorical alphabets.

As the author points out at the end of the chapter, many of the religious syncretic tendencies that surfaced during this period died as a result of the strong Christian presence that was proliferated by Constantine and his followers. Other religious beliefs managed to resurface in later periods such as the Renaissance in various forms including some in their original forms. The Alphabet still continues to give us a variety of symbolism in the light of the late twentieth century.

Although the author states on the first page of the chapter that she is only giving us a "brief overview" of this era in history, many students of the alphabet may need additional sources to fully appreciate the dynamics of this period. Illustrations in this chapter give the reader a feel for comparative alphabetical style during this era of history.