I was disappointed to find that this is not a book-length study on Hermes. Instead, it is a collection of articles related by the fact that this same author has written broadly on the topic of Hermes. The collection was edited to reduce (but not eliminate) repetition of subject matter. Most unfortunately, the mythistorical progression implied in the subtitle ("From Greek God to Alchemical Magus") is only weakly developed. The articles are uneven in length, varying from 10-40 pages. They also vary in depth and quality. Chapter 1 ("Hermes in the Western Imagination") was good, and there are interesting tidbits throughout (for example, St. Augustine's hostile reaction to the Hermetica). But by the time we reach the last chapter ("The Inheritance of Alexandrian Hermeticism"), the discourse has been reduced to a kind of glorified historical bibliography. The 39 B/W plates are interesting. But the overall approach is curiously concerned with form over substance or experience. For example, we are told repeatedly (pp. 40, 60, 100) how Causabon proved in 1614 that the Hermetica could not be older than 2nd-3rd c. CE, yet we are not told exactly what philological trick he used to do that. Nor does our author speculate as to what impact that inference might actually have on a tradition that explictly refers its own origins to teachings in a meditative dream-state (Corpus Hermeticum I.1). As another example, we are explicitly told (p. 60) that the retelling of the myths of the Fall and reintegration, as well as the philosophical, practical and theurgical implications, are the task of Theosophy--and, by implication, are not part of the intent here. Overall, these pieces are not nearly so impoverished as Doniger-O'Flaherty's structuralist reduction of Vedic myth, but neither does it overflow with rich historical portraits like Frances Yates, nor is it nearly so sympathetic & interiorized as Mircea Eliade (to whom Faivre was compared). In short, if you had, like me, IMAGINED more, you will, like me, need to look elsewhere.