 Charting Suhrawardi’s intellectual journey and encounters with mysticism, ancient Greek Gnosticism and Hermeticism, or ancient Persian Zoroastrian traditions, to whose symbols he often appeals, remains exceedingly difficult (Muwahhid 1995). Some have attempted to trace the Greek influences of such figures as Empedocles, Pythagoras, Hermes, etc. in his work, an exercise that has, for example, rendered him a ‘Pythagoreanizing Neoplatonist’ (Walbridge 2000, 2001) with more or less success (Gutas 2003, 308). 