The Suhrawardian Hermes
A bit of an intermission/general interest post: a short look at the "Arabic Hermes" as Suhrawardi would have understood him and how the Criamon could now have the answer to a vexing question for those so inclined in the Order.
The Islamic Hermetica seems to provide an answer for Hermetic magi interested in "The Problem of Hermes" - described in this sidebar from the tribunal book The Sundered Eagle:
Seeker magi are most interested in Hermes. His two most intriguing characteristics are as a god of invention and as a god of transition. According to myth, Hermes invented music, writing, arithmetic, and magic; this characteristic seems to make him a creature of the Magic Realm according to theorists. Other stories make him a human, whose knowledge was so great that he divined the secret of immortality, transcended his humanity, and became a god; this is a path to the Magic Realm that many aspire to emulate. However, as a god of doorways, the bringer of sleep, and the guide of souls to the Underworld, he occupies a quintessential liminal role and thus is ideally characterized as a faerie. Furthermore, he was offered worship by travelers and merchants, and his shrines often retain a Faerie aura. The most satisfactory answer to many is that there were two or more beings who went by the name of Hermes, and so all of these options — and more — are potentially true.
The Islamicate conception of Hermes (or rather the three different Hermeses) is first codified by the great astrologer Abu Ma'shar and represents a truly interesting tradition of intellectual synthesis. Abu Ma'shar drew his story of the First Hermes from a now vanished Arabic language chronographical text based on Syriac sources. Panodorus and Annianus passed down this tale of the First Hermes from Hellenic Egypt's Book of Sothis. At the same time, they make much use of apocryphal Enoch literature and combined Biblical and pagan (Greek as well as Egyptian and Babylonian) chronographic traditions. The chronicle of Annianus became an authority on ancient dates throughout Syriac chronographic literature. These chronicles were the first to identify Hermes with Enoch (Prophet Idris in the Islamic world). Abu Ma'shar drew his knowledge of the Second Hermes from the Iranian astrological tradition represented by the Middle Persian recension of Dorotheus, which told of a Hermes that was from Babylon who became king of Egypt. The chronographic works at his disposal included dates of the ancient Iranian kings, and he, or one of his sources, thereby identified the Second Hermes with mythical Iranian sage-king Hōšang, the Pēšdād. The famed philosopher-scholar Al-Kindi related an account about a Hermes of more recent times who was the author of the more mundane Hermetica in circulation - such as the books on healing, dream interpretation, and travel routes - that were perhaps unlike the great secret lore expected from the two ancient Hermeses. This report, which did not match those received from the Syriac-Persian-Egyptian chronographic tradition that the Muslims had painstakingly collected and harmonized, was included in the work of Abu Ma'shar and thus all Islamic Hermetica after - perhaps in order to fill out an idea of “Hermes Triplicate in Wisdom” (Hirmis al-mu'tallat).
The Islamic Hermetica seems to elegantly provide the multiple Hermeses answer some Seeker Magi already suspected was true, even neatly dividing into the master of science and high theurgy in the Ancient Hermeses and the more prosaic Third Hermes involved with the liminal like travel and sleep; the split corresponding to the predicted Magic/Faeire split. The Islamic Hermetica actually goes a bit farther - not only does it have three Hermeses to fit the description of a Hermes Thrice Great, Triplicate in Wisdom - one can easily connect each of the Hermeses to one of the three non-Infernal realms. The First Hermes is considered to be the same as the Prophet Enoch/Idris, an antediluvian prophet-sage who is described in the work of Ibn Gulgul (citing Abu Ma'shar) as
...the first who built temples and glorified God in them. His home was Upper Egypt; he chose that [place] and built the pyramids and cities of clay there. He feared that knowledge would pass away in the Flood, so he built the monumental temples.
The First Hermes can, from this, easily be called The Divine Hermes.
The Second Hermes is the classic concept of Hermes Thrice-Great, understood in the Islamicate as the great progenitor of the scientific tradition. Back to Ibn Gulgul:
He was skilled in the knowledge of medicine and philosophy, knew the natures of numbers, and his student was Pythagoras the Arithmetician. This Hermes renewed the knowledge of medicine, philosophy, mathematics, and magic that was lost during the Flood at Babylon.
The Second Hermes might be interpreted as The Magic Hermes.
The Third Hermes seems primarily described as a healer and wandering magician, dealing with transformations through alchemy and travel.
He was a philosopher and a physician, knowledgeable in the natures of lethal drugs and infectious animals. He traveled around in different countries, wandering in them, knowing the foundations of cities, their natures, and the natures of their peoples. He knew all the craft of transformation and dreams.
This one is less clear cut than the last two, I believe, but the discussions of wanderings, natures, transformations and sleep all lend some support to the final piece of the puzzle - the Third Hermes as The Faerie Hermes.
Now, I believe the Criamon interacting with the Islamicate Hermetica through mystically inclined Muslim members of the House might now have a very strong explanation for the Problem of Hermes, one that seems well sourced in medieval terms and is relatively rational - but honestly I'm not sure what this means for the Order at large. It's certainly very interesting to think about, however.