The Magic Circle Of Rudolf Ii Alchemy And Astrology In Renaissance Prague

Book: The Magic Circle Of Rudolf Ii Alchemy And Astrology In Renaissance Prague by Peter Marshall

When Rudolf II was crowned Holy Roman Emperor in 1576, he quickly filled his castle with artistic and scientific treasures. Marshall returns repeatedly to Rudolf's attempt to create a "theatre of the world" in Prague Castle and how it transformed the city into the last great cultural center of the Renaissance. Rudolf himself is relegated to the sidelines for much of the book's middle section, as the focus turns to the brilliant minds attracted to Prague's climate of Intellectual openness. The emperor, says Marshall, had a sincere but undiscriminating thirst for knowledge, open to both "fact and fantasy"; thus the community deftly sketched includes alchemists and prophets like John Dee as well as scientists like Kepler and Brahe and artists like Arcimboldo. Marshall, a cultural historian (The Philosopher's Stone), also explores Rudolf's apparent madness, concluding the emperor suffered from manic-depression, and while "eccentric and insecure," he was not insane. The final chapters depict the dwindling of Rudolf's kingdom, as he sank further into melancholy; prolonged conflict with the Vatican over his tolerance of "heretics" (such as Protestants and Jews) led to political intrigues against him. Yet, Marshall argues convincingly, his intellectual legacy bridged the gap between the medieval and modern worlds. I first heard about Rudolf II while reading To Have And To Hold: An Intimate History Of Collectors and Collecting. Even though Rudolf II was Holy Roman Emperor, king of the largest empire in Europe, that part of his life is the least interesting and thankfully The Magic Circle of Rudolf II does not spend too much time on politics. Rudolf, too, would have been pleased. Rudolf II was one of the world's greatest collectors, he spared no expense in finding rare and exotic objects from around the world to fill his castle in Prague. He never married, had a stable of 'imperial women', rarely left his castle or appeared in public, had little interest in the affairs of state - all of his energies were in his collections and in the Occult Sciences of astrology and alchemy. He was so wealthy and patronized so many artists and intellectuals that Prague became Europe's late Renaissance cultural capital for about 30 years around the turn of the 17thC. Peter Marshall does a wonderful job of revealing this eccentric and fascinating monarch, and the amazing artists and thinkers that were a part of his world. It was because of Rudolf's patronage that foundational scientific works were created, such as Kepler's "New Astronomy". Although Rudolf's ultimate quest was to find the Philosopher's Stone, a legendary alchemy rock that made one immortal, he inadvertently helped lay the foundational stone of the scientific revolution by allowing many great minds to flourish in an atmosphere of freedom and creativity. It is called the "Rudolfian age", comparable to the "Elizabethan age" (Elizabeth I of England). History has not been kind to Rudolf, only in the past 50 years or so has his life been been re-examined beyond the lens of his political failures, and his contributions to the arts and sciences been given their due credit. His life story will be appealing to anyone with an interest in collecting, astrology/alchemy, science history, European history, and eccentric monarchs. Marshall writes in a very readable style and brings life and color to the period, people and events.

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The Alchemyst The Secrets Of The Immortal Nicholas Flamel

Book: The Alchemyst The Secrets Of The Immortal Nicholas Flamel by Michael Scott

Twin 15-year-old siblings Sophie and Josh Newman take summer jobs in San Francisco across the street from one another: she at a coffee shop, he at a bookstore owned by Nick and Perry Fleming. In the vey first chapter, armed goons garbed in black with "dead-looking skin and... marble eyes" (actually Golems) storm the bookshop, take Perry hostage and swipe a rare Book (but not before Josh snatches its two most important pages). The stolen volume is the Codex, an ancient text of magical wisdom. Nick Fleming is really Nicholas Flamel, the 14th-century alchemist who could turn base metal into gold, and make a potion that ensures immortality. Sophie and Josh learn that they are mentioned in the Codex's prophecies: "The two that are one will come either to save or to destroy the world." Mayhem ensues, as Irish author Scott draws on a wide knowledge of world mythology to stage a battle between the Dark Elders and their hired gun—Dr. John Dee—against the forces of good, led by Flamel and the twins (Sophie's powers are "awakened" by the goddess Hekate, who'd been living in an elaborate treehouse north of San Francisco). Not only do they need the Codex back to stop Dee and company, but the Immortality potion must be brewed afresh every month. Time is running out, literally, for the Flamels. Proceeding at a breakneck pace, and populated by the likes of werewolves and vampires, the novel ends on a precipice, presumably to be picked up in volume two. They say that out of the mouths of babes...etc. In this case, I borrowed a book from a grandson. He was right. This is a terrific story and a great family adventure. I see that some of these reviews, in fact, most were not necessarily written by young adults. It's always clear. And though I kept in mind as I was reading that this was not specifically addressed to my generation, still I fell under the considerable spell of a really good story which transcended age. When I see a review getting very very literal and probing,even"erudite" I must say, I have my doubts as to the reviewers intentions. I was up for a good read, plain and simple and I got it. The ability for young readers to Google every single character except the twins is unparalleled in fiction. My grandson showed me how and what could be more engaging. It lends a life beyond the story. Great! Starred Review. Grade 6-9–Scott uses a gigantic canvas for this riveting fantasy. The well-worn theme of saving the world from the forces of evil gets a fresh look here as he incorporates ancient myth and legend and sets it firmly, pitch-perfect, in present-day California. At the emotional center of the tale are contemporary 15-year-old twins, Josh and Sophie, who, it turns out, are potentially powerful magicians. They are spoken of in a prophecy appearing in the ancient book of Abraham the Mage, all but two pages of which have been stolen by evil John Dee, alchemist and magician. The pursuit of the twins and Flamel by Dee and his allies to get the missing pages constitutes the book's central plot. Amid all this exhilarating action, Scott keeps his sights on the small details of character and dialogue and provides evocative descriptions of people, mythical beings, and places. He uses as his starting point the figures of the Historical alchemist Nicholas Flamel and his wife, who have found the secret of immortality, along with mythical beings, including the terrifying Scottish crow-goddess, the Morrigan; the three-faced Greek Hekate; the powerful Egyptian cat-goddess, Bastet; and Scathach, a legendary Irish woman warrior and vegetarian vampire. While there is plenty here to send readers rushing to their encyclopedias of mythology and alchemy, those who read the book at face value will simply be caught up in the enthralling story. A fabulous read.–Sue Giffard, Ethical Culture Fieldston School, New York City Copyright © Reed Business Information, a division of Reed Elsevier Inc. All rights reserved.

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Key 4 By Basil Valentine

All flesh that is derived from the earth, must be decomposed and again reduced to earth; then the earthy salt produces a new generation by celestial resuscitation. For where there was not first earth, there can be no resurrection in our Magistery. For in earth is the balm of Nature, and the salt of the Sages. At the end of the world, the world shall be judged by fire, and all those Things That God has made of nothing shall by fire be reduced to ashes, from which ashes the Phoenix is to produce her young. For in the ashes slumbers a true and genuine tartaric substance, which, being dissolved, will enable us to open the strongest bolt of the royal chamber. After the conflagration, there shall be formed a new heaven and a new earth, and the new man will be more noble in his glorified state than he was before. When the sand and ashes have been well matured and ripened with fire, the glass-blower makes out of it glass, which remains hard and firm in the fire, and in colour resembles a crystal stone. To the uninitiated this is a great mystery, but not to the master whom long experience has familiarized with the process. Out of stones the master also prepares lime by burning which is very useful for our work- But before they are prepared with fire, they are mere stones. The stone must be matured and rendered fervent with fire, and then it becomes so potent that few things are to be compared to the fiery spirit of lime. By burning anything to ashes you may gain its salt. If in this dissolution the sulphur and mercury be kept apart, and restored to its salt, you may once more obtain that form which was destroyed by the process of combustion. This assertion the wise of this world denounce as the greatest folly, and count as a rebellion, saying that such a Transformation would amount to a new creation, and that God has denied such creative power to sinful man. But the folly is all on their side. For they do not Understand that our Artist does not claim to create anything, but only to evolve new things from the seed made ready to his hand by the Creator. If you do not possess the ashes, you will be unable to obtain our salt; and without our salt you will not be able to impart to our substance a bodily form; for the coagulation of all things is produced by salt alone. As salt is the great preserving principle that protects all things from decay, so the Salt of our Magistery preserves metal from decomposition and utter annihilation. If their Balm were to perish, and the Spirit to leave the body, the body would be quite dead, and no longer available for any good purpose. The metallic spirit would have departed, and would have left its habitation empty, bare, and lifeless. Observe also, thou who art a lover of this Art, that the salt that is gained from ashes has great potency, and possesses many concealed virtues. Nevertheless, the salt is unprofitable, until its inward substance has been extracted. For the spirit alone gives strength and life. The body by itself profits nothing. If you know how to find this spirit, you have the Salt of the Sages, and the incombustible oil, concerning which many things have been written before my time. Although many philosophers Have sought for me with eagerness, Yet very few succeed at length In finding out my secret virtue.

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Turning Lead Into Gold

Alchemists believed that all things created on this earth were made of a single, tiny essence called the prima materia (first material). Through the manipulation of said prima materia, one could change the nature of any substance. Many alchemists also believed that metals ripened in the earth very similarly to plants, and that the final stage of metalic evolution was gold, after slowly going through various stages of transformations deep in the belly of the earth. Therefore, the alchemists reasoned, by attempting to change lead into gold through their art, they were not in fact practicing sorcery or Black Magic (most Medieval and Renaissance alchemists were staunch Christians), but changing things as nature changed them, merely speeding up the process. Many began to travel the path of alchemy specifically due to this belief, hoping to acquire wealth, power, and renown through its practice. They sought the legendary Philosopher's Stone, a magical substance that would change base metals into gold, or grant the posesser immortality, or grant magical powers, or all of the above (the legends tended to vary a bit). Many instead found merely scorched fingers and dirty furnaces. However, along with the physical alchemy that was being practiced, a mystical and philosophical alchemy was being cultivated as well, one that even the Psychoanalyst Karl Jung would devote considerable time studying and writing about.

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The Theological And Philosophical Works Of Hermes Trismegistus

Book: The Theological And Philosophical Works Of Hermes Trismegistus by John David Chambers

THE IMercurius or Hermes Trismegistus of legend was a personage, an Egyptian sage or succession of sages, who, since the time of Plato, has been identified with the Thoth (the name of the month September) of that people. This Thoth is the reputed author of the "Kitual of the Dead," or, as styled in Egyptian phraseology, the "Manifestation of Light" to the Soul, who through it declared the will of the Gods and the mysterious nature of Divine things to Man. 1 Dr Pietschmann, in his work on Hermes, which exhaustively treats of this subject, 2 gives a list of authorities for these facts, ranging from Plato down to Syncellus, circa A.D. 790. He states, however (p. 33), that by the time that the so-called Hermeneutical writings were collected together, the identity of Hermes with Thoth was forgotten, and Thoth became his son Tat, and Asclepius his disciple, both of whom he instructs in the writings now translated. Subsequently Pietschmann informs us, quoting Letronne, 3 that the epithet " Trismegistus " appears first in the second century of the Christian era, and that, before that period, Hermes was designated by the repetition of the " peyas, ft'eyas, neya; " only, as on the Eosetta Stone. Both Thoth and Hermes were gods of writing and of magic in their respective cultures. Thus, the Greek god of interpretive communication was combined with the Egyptian god of wisdom as a patron of astrology and alchemy. In addition, both gods were psychopomps; guiding souls to the afterlife. And there is also a connection with the Egyptian Priest and Polymath Imhotep[citation needed]. AMycenaean Greek reference found on a Linear B clay tablet at Pylos[3] to a deity or semi-deity called TI-RI-SE-RO-E, Trisheros (the "thrice or triple hero[4]") could be connected to the later epithet "thrice wise" "Trismegistus", applied to Hermes/Thoth. On the same Tn 316 tablet as well as other Linear B tablets, found in Pylos and Knossos, appears the name of the deity "Hermes" as E-MA-A, but not in any apparent connection with the "Trisheros". This Interpretation of poorly understood Mycenaean material is disputed, since Hermes Trismegistus is not referenced in any of the copious sources before he emerges in Hellenistic Egypt. The majority of Greeks, and later Romans, did not accept Hermes Trismegistus in the place of Hermes[citation needed]. The two gods remained distinct from one another. Cicero noted several individuals referred to as "Hermes": "the fifth, who is worshipped by the people of Pheneus [in Arcadia], is said to have killed Argus, and for this reason to have fled to Egypt, and to have given the Egyptians their laws and alphabet: he it is whom the Egyptians call Theyt."[5] In the same place, Cicero mentions a "fourth Mercury (Hermes) was the son of the Nile, whose name may not be spoken by the Egyptians." The most likely interpretation of this passage is as two variants on the same syncretism of Greek Hermes and Egyptian Thoth (or sometimes other gods); the one viewed from the Greek-Arcadian perspective (the fifth, who went from Greece to Egypt), the other viewed from the Egyptian perspective (the fourth, where Hermes turns out "actually" to have been a "son of the Nile," i.e. a native god). Both these very good early references in Cicero (most ancient Trismegistus material is from early centuries CE) corroborate the view that Thrice-Great Hermes originated in Hellenistic Egypt through syncretism with Egyptian gods (the Hermetica refer most often to Thoth and Amun)

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The Alchemists Handbook Manual For Practical Laboratory Alchemy

Book: The Alchemists Handbook Manual For Practical Laboratory Alchemy by Frater Albertus

Formerly handed down under oath of secrecy, this clear, concise handbook discusses: the fundamental principles of alchemy; directions for the formation of an inexpensive home laboratory, with illustrations of the necessary equipment; step-by-step instructions for the work of the Lesser Circulation, the alchemical transformation within the plant kingdom?the necessary prerequisite for any work in the mineral kingdom. Somewhere between the Renaissance and the late Industrial Era, Alchemy changed from an esoteric practice performed practically, in a laboratory environment, to a New Age process by which one changes themselves through meditation and mysticism. All of the ancient texts and grimoires have been construed in this light, now being seen as "blinds", whose real subject was purely spiritual, the whole laboratory process not intended to be taken seriously. Despite the history of the development of modern chemistry, New Agers have bought into this, and the number of texts out there to help the aspiring "spiritual alchemist" in "translating" the Ancient Grimoires on the subject and their techniques to spiritual practice abound. This book goes a long way to putting things back the way they were intended. Frater Albertus (one Albert Reidel), who, along with John Reed, is widely regarded as one of the re-discoverers of modern practical alchemy, believes that grimoires say what they mean, and that the techniques within were designed to be practiced, not as metaphors for further practice and techniques. In the extraordinary handbook for the beginner, Reidel illustrates in detail the basic principles of practical (laboratory) alchemy, and describes for the beginner all the things that they will need, both to know and to practice, in order to begin this most fascinating Art and Science. It is a beginner's book, without doubt but, coupled with Junius's Practical Handbook of Plant Alchemy, it will get the aspiring alchemist pretty far along the path before additional instruction is required. At that point, the alchemist will need to seek out and enroll in the 7-year course (some have done it in less) in Practical Alchemy prepared by Reidel, or wait until Mr. Joseph Lisiewski finishes his summary course based on the same (pull your finger out, Jo!). Very highly recommended!

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Occult Philosophy And Magick

Book: Occult Philosophy And Magick by Henry Cornelius Agrippa

How Magicians Collect vertues from the three-fold World, is declared in these three Books. Seeing there is a three-fold World, Elementary, Celestiall, and Intellectual, and every inferior is governed by its superior, and receiveth the influence of the vertues thereof, so that the very original, and chief Worker of all doth by Angels, the Heavens, Stars, Elements, Animals, Plants, Metals, and Stones convey from himself the vertues of his Omnipotency upon us, for whose service he made, and created all these things: Wise men conceive it no way irrationall that it should be possible for us to ascend by the same degrees through each World, to the same very originall World it self, the Maker of all things, and first Cause, from whence all things are, and proceed; and also to enjoy not only these vertues, which are already in the more excellent kind of things, but also besides these, to draw new vertues from above. Hence it is that they seek after the vertues of the Elementary world, through the help of Physick [=medicine], and Naturall philosophy in the various mixtions of Naturall things, then of the Celestiall world in the Rayes, and influences thereof, according to the rules of Astrologers, and the doctrines of Mathematicians, joyning the Celestiall vertues to the former: Moreover, they ratifie and confirm all these with the powers of divers Intelligencies, through the sacred Ceremonies of Religions. The order and process of all these I shall endeavor to deliver in these three Books: Whereof the forst contains naturall Magick, the second Celestiall, and the third Ceremoniall. But I know not whether it be an unpardonable presumption in me, that I, a man of so little judgement and learning, should in my very youth so confidently set upon a business so difficult, so hard, and intricate as this is. Wherefore, whatsoever things have here already, and shall afterward be said by me, I would not have any one assent to them, nor shall I my self, any further then they shall be approved of by the Universall Church, and the Congregation of the Faithfull.

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Alchemical Poetry Castle Flight

I yearn to be free of this subluminal vessel and soar on Golden wings of light, beyond the crumbling castle and its stale, polluted moat. But too soon the Golden light changes Into lead again, and I plummet from high on the towering parapet to the dark dungeon below. by Dennis William Hauck

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The Treasure Of Treasures For Alchemists

Book: The Treasure Of Treasures For Alchemists by Paracelsus

NATURE begets a mineral in the bowels of the earth. There are two kinds of it, which are found in many districts of Europe. The best which has been offered to me, which also has been found genuine in experimentation, is externally in the figure of the greater world, and is in the eastern part of the sphere of the Sun. The other, in the Southern Star, is now in its first efflorescence. The bowels of the earth thrust this forth through its surface. It is found red in its first coagulation, and in it lie hid all the flowers and colours of the minerals. Much has been written about it by the philosophers, for it is of a cold and moist nature, and agrees with the element of water. So far as relates to the knowledge of it and experiment with it, all the Philosophers before me, though they have aimed at it with their missiles, have gone very wide of the mark. They believed that Mercury and Sulphur were the mother of all metals, never even dreaming of making mention meanwhile of a third; and yet when the water is separated from it by Spagyric Art the truth is plainly revealed, though it was unknown to Galen or to Avicenna. But if, for the sake of our excellent physicians, we had to describe only the name, the composition; the dissolution, and coagulation, as in the beginning of the world Nature proceeds with all growing things, a whole year would scarcely suffice me, and, in order to explain these things, not even the skins of numerous cows would be adequate. Now, I assert that in this mineral are found three principles, which are Mercury, Sulphur, and the Mineral Water which has served to naturally coagulate it. Spagyric science is able to extract this last from its proper juice when it is not altogether matured, in the middle of the autumn, just like a pear from a tree. The tree potentially contains the pear. If the Celestial Stars and Nature agree , the tree first of all puts forth shoots in the month of March; then it thrusts out buds, and when these open the flower appears, and so on in due order until in autumn the pear grows ripe. So is it with the minerals. These are born, in like manner, in the bowels of the earth. Let the Alchemists who are seeking the Treasure of Treasures carefully note this. I will shew them the way, its beginning, its middle, and its end. In the following treatise I will describe the proper Water, the proper Sulphur, and the proper Balm thereof. By means of these three the resolution and composition are coagulated into one.

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The Elixir Of Immortality A Modernday Alchemists Discovery Of The Philosophers Stone

Book: The Elixir Of Immortality A Modernday Alchemists Discovery Of The Philosophers Stone by Robert Cox

Things that make this book great: (1) the author, Robert Cox, discloses the meaning of the symbols used in European and other alchemical writings. (2) he discloses how to make the philosopher's stone, the supreme alchemical substance. (3) he summarizes highlights of European, Egyptian, Vedic, and Chinese alchemical practices and teachings. The author says that in order to make the philosopher's stone, you would need a well-equipped lab and good lab skills, because the process requires working with highly poisonous substances (mercury and antimony). Personally I would never attempt it. And even if I had the skills, I doubt I would ingest the substance, although when taken by someone whose system has been properly purified and prepared, it is said to restore youthfulness, vitality, give siddhis, etc. The author notes that some people have died either trying to make the philosopher's stone or from consuming too much. I like anecdotes that the author provides. For example, there are lesser alchemical substances such as "philosophical gold" which is one of the precursor substances to the philosopher's stone. (By the way, philosophical gold is described by Mr. Cox as monoatomic or "white powder" gold, i.e., gold in a state in which atoms have been disaggregated so that the gold does not display metallic properties.) Mr. Cox relates the story of someone who took some philosophical gold when freshly made, and had what could be called classical spiritual experiences of visiting the realms of higher beings. Others took it some weeks after it had been produced, and experienced nothing. The moral of that particular story: the energy of that particular substance fades over time. The author describes why he had revealed the long-held secret of how to make the philosopher's stone: his perception or belief is that it is the will of God that the process be released because it is to be the property of the commmon man in the coming age. I take this as a strong indication that a golden age is fast approaching (though there may be rough times during the transition). A modern-day quest that echoes the ancient alchemists’ work to discover the elixir of life - Provides an overview of alchemical practices in the ancient world--from Europe to China - Reveals the alchemical secrets for creating this elixir in clear scientific language In 1989, while attempting to extract precious minerals from his property, a wealthy Arizonan obtained a mysterious white material that initially defied scientific attempts to identify it. After several years of testing, this substance was revealed to consist of gold and platinum--but in a form unknown to modern science. Further research showed that this powder, which had also been discovered to possess marvelous healing powers, contained monatomic forms of precious metals whose electron units had been altered to no longer display the physical, chemical, or electrical properties of the original elements. This substance, Robert Cox shows, bears eerie resemblance to the ultimate quest of the alchemists: the elixir of immortality. The mysterious material-spiritual science of alchemy was once pervasive throughout the ancient world, spanning the globe from China and India to Egypt and medieval Europe. In The Elixir of Immortality, Robert Cox reviews the alchemical lore of these traditions and the procedures each used to produce this fabulous elixir. Using his own alchemical research, Cox then reveals secrets that have been kept hidden for millennia uncovered in his own modern-day quest to rediscover this long-sought elixir of life. The final section of Cox's book reveals what he asserts is the final alchemical secret, which can lead us to a new era of enlightened immortality or a hellish self-created doom. His trust that now is the time and we are the people who are ready to actualize the higher of these two potential destinies is his stated reason for abandoning past cautions and bringing the unvarnished truth into the public arena.

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Modern Alchemy

That alchemy has been studied in modern times there can be no doubt. M. figuier in his "L'Alchimie et les Alchimistes", dealing with the subject of modern alchemy, as expressed by the initiates of the first half of the nineteenth century, states that many French alchemists of his time regarded the discoveries of modern science as merely so many evidences of the truth of the doctrines they embraced. Throughout Europe, he says, the positive alchemical doctrine had many adherents at the end of the eighteenth century and the beginning of the nineteenth. Thus a "vast association of alchemists", founded in Westphalia in 1790, continued to flourish in the year 1819, under the name of the "Hermetic Society". In 1837, an alchemist of Thuringia presented to the Societe Industrielle of Weimar a tincture which he averred would effect metallic transmutation. About the same time several French journals announced a public course of lectures on hermetic philosophy by a professor of the University of Munich. He further states that many Honoverian and Bavarian families pursued in common the search for the grand arcanum. Paris, however, was regarded as the alchemical Mecca. There dwelt many theoretical alchemists and "empirical adepts". The first pursued and arcanum through the medium of books, the other engaged in practical efforts to effect transmutation. M. Figuier states that in the forties of the last century he frequented the laboratory of a certain Monsieur L., which was the rendezvous of the alchemists in Paris. When Monsieur L`s pupils left the laboratory for the day, the modern adepts dropped in one by one, and Figuier relates how deeply impressed he was by the appearance and costumes of these strange men. In the daytime, he frequently encountered them in the public libraries, buried in gigantic folios, and in the evening they might be seen pacing the solitary bridges with eyes fixed in vague contemplation upon the first pale stars of night. A long cloak usually covered the meager limbs, and their untrimmed beards and matted locks lent them a wild appearance. They walked with a solemn and measured gait, and used the figures of speech employed by the medieval illumines. Their expression was generally a mixture of the most ardent hope and fixed despair. Among the adepts who sought the laboratory of Monsieur L., Figuier remarked especially a young man, in whose habits and language he could nothing in common with those of his strange companions. He confounded the wisdom of the alchemical adept with the tenets of the modern scientist in the most singular fashion, and meeting him one day at the gate of the Observatory, M. Figuier renewed the subject of their last discussion, deploring that " a man of his gifts could pursue the semblance of a chimera." Without replying, the young adept led him into the Observatory garden, and proceeded to reveal to him the mysteries of modern alchemical science. The young man proceeded to fix a limit to the researches of the modern alchemists. Gold, he said, according to the ancient authors, as three distinct properties: (1) that of resolving the baser metals into itself, and interchanging and metamorphosing all metals into one another; (2) the curing of afflictions and the prolongation of life; (3), as a 'spiritus mundi' to bring mankind into rapport with the supermundane spheres. Modern alchemists, he continued, reject the greater part of these ideas, especially those connected with spiritual contact. The object of modern alchemy might be reduced to the search for a substance having the power to transform and transmute all other substances into one another - in short, to discover that medium so well known to the alchemists of old and lost to us. This was a perfectly feasible proposition. In the four principal substances of oxygen, hydrogen, carbon, and azote, we have the tetractus of Pythagoras and the tetragram of the Chaldeans and Egyptians. All the sixty elements are referable to these original four. The ancient alchemical theory established the fact that all the metals are the same in their composition, that all are formed from sulphur and mercury, and that the difference between them is according to the proportion of these substances in their composition. Further, all the products of minerals present in their composition complete identity with those substances most opposed to them. Thus fulminating acid contains precisely the same quantity of carbon, oxygen, and azote as cyanic acid, and "cyanhydric" acid does not differ from formate ammoniac. This new property of matter is known as "isomerism". M. Figuier's friend then proceeds to quote support of his thesis and operations and experiments of M. Dumas, a celebrated French savant, as is well known to thous of Prout, and other English chemists of standing. Passing to consider the possibility of isomerism in elementary as well as in compound substances, the points out to M. Figuier that id the theory of isomerism can apply to such bodies, the transmutation of metals ceases to be a wild, unpractical dream, and becomes a scientific possibility, the transformation being brought about by a molecular rearrangement. Isomerism can be established in the case of compound substances by chemical analysis. showing the identity of their constituent parts. In the case of metals it can be proved by the comparison of the properties of isometric bodies with the properties of metals, in order to discover whether they have any common characteristics. Such experiments, he continued, had been conducted by M. Dumas, with the result the isometric substances were to be found to have equal equivalents, or equivalents which were exact multiples of one another. This characteristic is also a feature of metals. Gold and osmium have identical equivalents, as have platinum and iridium. The equivalent of cobalt is almost the same as that of nickel, and the semi-equivalent of tin is equal to the equivalent of the two preceding metals. M. Dumas. speaking before the British Association, had shown that when three simple bodies displayed great analogies in their properties, such as chlorine, bromide, and iodine, barium, strontium, and calcium, the chemical equivalent of the intermediate body is represented by the arithmetical mean between the equivalents of the other two. Such a statement well showed the isomerism of elementary substances, and proved that metals, however dissimilar in outward appearance, were composed of the same matter differently arranged and proportioned. This theory successfully demolishes the difficulties in the way of transmutation. Again, Dr. Prout says that the chemical equivalents of nearly all elemental substances are the multiples of one among them. Thus, if the equivalent of hydrogen be taken for the unit, the equivalent of every other substance will be an exact multiple of it - carbon will be represented by six, axote by fourteen, oxygen by sixteen, zink by thirty-two. But, pointed out M. Figuier's friend, if the molecular masses in compound substances have so simple a connection, does it not go to prove the all natural bodies are formed of one principle, differently arranged and condensed to produce all known compounds? If transmutation is thus theoretically possible, it only remains to show by practical experiment that it is strictly in accordance with chemical laws, and by no means inclines to the supernatural. At this juncture the young alchemist proceeded to liken the action of the Philosopher`s Stone on metals to that of a ferment on organic matter. When metals are melted and brought to red heat, a molecular change may be produced analogous to fermentation. Just as sugar, under the influence of a ferment, may be changed into lactic acid without altering its constituents, so metals can alter their character under the influence of the Philosopher`s Stone. The explanation of the latter case is no more difficult than that of the former. The ferment does not take any part in the chemical changes it brings about, and no satisfactory explanation of its effects can be found either in the laws of affinity or in the forces of electricity, light, or heat. As with the ferment, the required quantity of the Philosopher`s Stone is infinitesimal. Medicine, philosophy, every modern science was at one time a source of such errors and extravagances as are associated with medieval alchemy, but they are not therefore neglected and despised. Wherefore, then, should we be blind tot he scientific nature of transmutation? One of the foundations of alchemical theories was that minerals grew and developed in the earth, like organic things. It was always the aim of nature to produce gold, the most precious metal, but when circumstances were not favorable the baser metals resulted. The desire of the old alchemists was to surprise nature`s secrets, and thus attain the ability to do in a short period what nature takes years to accomplish. Nevertheless, the medieval alchemists appreciated the value of time in their experiments as modern alchemists never do. M. Figuier`s friend urged him not to condemn these exponents of the hermetic philosophy for their metaphysical tendencies, for, he said, there are facts in our sciences that can only be explained in that light. If, for instance, copper be placed in air or water, there will be no result, but if a touch of some acid be added, it will oxidize. The explanation is that "the acid provokes oxidation of the metal because it has an affinity for the oxide which tends to form." - a material fact most metaphysical in its production, and only explicable thereby. He concluded his argument with an appeal for tolerance towards the medieval alchemists, whose work is underrated because it is not properly understood. Taken from a 1960 reprint of "AN ENCYCLOPAEDIA OF OCCULTISM", by Lewis Spence; University Press, Hyde Park, New York. Originally Published in 1920, it is considered to be one of the most complete texts on the subject.

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Alchemy At Work

Book: Alchemy At Work by Cassandra Eason

Alchemy at Work: Using the ancient Arts to Enhance Your Work LIfe is a guide to using the ancient art of alchemy as a means of achieving career satisfaction and prosperity. The book is from a renowned British author and psychic, and therein is the chief clue to its contents. This book contains various forms of divination in general outlines (the author has also written The Complete Guide to Divination), several forms of psychic protection, as well as lists of crystals, basic universal meanings of symbols, gems, oils, incense and smudge sticks, as well as color meanings. All of this indicates that the real focus of this work is on using one's innate, untapped abilities to expand your capabilities - which is a kind of alchemy all of us have access to.

Buy Cassandra Eason's book: Alchemy At Work

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History Of The Book Of Abraham The Jew

What had happened to the book of Abraham the Jew? Nicolas Flamel had bequeathed his papers and library to a nephew named Perrier, who was interested in alchemy and of whom he was very fond. Absolutely nothing is known of Perrier. He no doubt benefited by his uncle's teachings and spent a sage's life in the munificent obscurity that Flamel prized so dearly, but had not been able altogether to maintain during the last years of his life. For two centuries the precious heritage was handed down from father to son, without anything being heard of it. Traces of it are found again in the reign of Louis XIII. A descendant of Flamel, named Dubois, who must still have possessed a supply of the projection powder, threw off the wise reserve of his ancestor and used the powder to dazzle his contemporaries. In the presence of the King, he changed leaden balls with it into gold. As a result of this experiment, it is known he had many interviews with Cardinal de Richelieu, who wished to extract his secret. Dubois, who possessed the powder but was unable to understand either Flamel's manuscripts or the book of Abraham the Jew, could tell him nothing and was soon imprisoned at Vincennes. It was found that he had committed certain offences in the past, and this enabled Richelieu to get him condemned to death and confiscate his property for his own benefit. At the same time the proctor of the Chitelet, no doubt by order of Richelieu, seized the houses that Flamel had owned and had them searched from top to bottom. About this time, at the church of Saint-Jacques la Boucherie, robbers made their way in during the night, lifted Flamel's tombstone and broke open his coffin. It was after this incident that the rumor spread that the coffin had been found empty, and that it had never contained the body of Flamel, who was supposed to be still alive. Through whatever means, it is believed Richelieu took possession of the book of Abraham the Jew. He built a laboratory at the Chateau of Rueil, which he often visited to read through the master's manuscripts and to try to interpret the sacred hieroglyphs. But that which a sage like Flamel had been able to understand only after twenty-one years of meditation was not likely to be at once accessible to a politician like Richelieu. Knowledge of the mutations of matter, of life and death, is more complex than the art of planning strategies or administering a kingdom. Richelieu's search gave no good results. On the death of the cardinal, all traces of the book were lost, or rather, all traces of the text, for the diagrams have often been reproduced. Indeed, the book must have been copied, for it is recorded in the seventeenth century that the author of the Tresor des Recherches et Antiquites Gauloises made a journey to Milan to see a copy which belonged to the Seigneur of Cabrieres. In any case, the mysterious book has now disappeared. Perhaps a copy or the original itself rests under the dust of some provincial library. And it may be that a wise fate will send it at the proper time to a man who has the patience to ponder it, the knowledge to interpret it, the wisdom not to divulge it too soon.

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Key 11 By Basil Valentine

The eleventh Key to the Knowledge of the augmentation of our Stone, I will put before you in the form of a parable. There lived in the East a gilded knight, named Orpheus, who was possessed of immense wealth, and had everything that heart can wish. He had taken to wife his own sister, Euridice, who did not, however, bear him any children. This he regarded as the punishment of his sin in having wedded his own sister, and was instant in prayer to God both by day and by night, that the curse might be taken from him. One night, when he was buried in a deep sleep, there came to him a certain winged messenger, named Phoebus, who touched his feet, which were very hot, and said: " Thou noble knight, since thou hast wandered through many cities and kingdoms, and suffered many things at sea, in battle, and in the lists, the heavenly Father has bidden me make known to thee the following means of obtaining thy prayer: Take blood from thy right side, and from the left side of thy spouse. For this blood is the heart's blood of your parents, and though it may seem to be of two kinds, vet, in reality, it is only one. Mix the two kinds of blood, and keep the mixture tightly enclosed in the globe of the seven wise Masters There that which is generated will be nourished with its own flesh and blood, and will complete its course of development when the Moon has changed for the eighth time If thou repeat this process again and again, thou shalt see children's children, and the offspring of thy body shall fill the world." When Phoebus had thus spoken, he winged his flight heavenward. In the morning the knight arose and did the bidding of the celestial messenger, and God gave to him and to his wife many children, who inherited their father's glory, wealth, and knightly honours from generation to generation. If you are wise, my son, you will find the interpretation of my parable. If you do not understand it, ascribe the blame not to me, but to your own ignorance. I may not express myself more explicitly; indeed, I have revealed the matter in a more plain and straightforward manner than any of my predecessors. 1 have concealed nothing; and if you will but remove the veil of ignorance from your eyes, you will behold that which many have sought and few found.

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List Of Alchemical Substances

This list details the most common forms of alchemy. Other, more Esoteric forms of Alchemy exist, but these are so rare that they are not worth detailing here. Basic Substances All substances have been listed with their Natural state. (I)= Ingested (C)= Contact (G)= Gas Globe * Cure Wounds (I) * Hallucinogen (C) * Liquid Light (C) * Minor Strength (I) * Nausea (G) * Oil of Flame (C) * Oil of Impact (G) * Poison (I) * Vorpal 4 (C) * Vorpal 12 (C) * Weakness (G) Advanced Substances All substances have been listed with their natural state. (I)= Ingested (C)= Contact (G)= Gas Globe * Acid (G) * Charm (I) * Euphoria (I) * Forget 1 (I) * Major Strength (I) * Oil of Destruction (G) * Paralyse (G) * Poison (G) * Purify Toxin (I) * Resist Toxin (I) * Shatter (G) * Sleep (G) * Vorpal 20 (C) * Web (G)

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Key 1 By Basil Valentine

Let my friend know that no impure or spotted things are useful for our purpose. For there is nothing in their leprous nature capable of advancing the interests of our Art There is much more likelihood of that which is in itself good being spoiled by that which is impure. Everything that is obtained from the mines has its value, unless, indeed, it is adulterated. Adulteration, however, spoils its goodness and its efficacy. As the physician purges and cleanses the inward parts of the body, and removes all unhealthy matter by means of his medicines, so our metallic substances must be purified and refined of all foreign matter, in order to ensure the success of our task. Therefore, our Masters require a pure, immaculate body, that is untainted with any foreign admixture, which admixture is the leprosy of our metals. Let the diadem of the King be of pure gold, and let the Queen that is united to him in wedlock be chaste and immaculate. If you would operate by means of our bodies, take a fierce grey wolf, which, though on account of its name it be subject to the sway of warlike Mars, is by birth the offspring of ancient Saturn, and is found in the valleys and mountains of the world, where he roams about savage with hunger. Cast to him the body of the King, and when he has devoured it, burn him entirely to ashes in a great fire. By this process the King will be liberated; and when it has been performed thrice the Lion has overcome the wolf, and will find nothing more to devour in him. Thus our Body has been rendered fit for the first stage of our work. Know that this is the only right and legitimate way of purifying our substance: for the Lion purifies himself with the blood of the wolf, and the tincture of its blood agrees most wonderfully with the tincture of the Lion, seeing that the two liquids are closely akin to each other. When the Lion's hunger is appeased, his spirit becomes more powerful than before, and his eyes glitter like the Sun. His internal essence is now of inestimable value for the removing of all defects, and the healing of all diseases. He is pursued by the ten lepers, who desire to drink his blood; and all that are tormented with any kind of sickness are refreshed with this blood. For whoever drinks of this golden fountain, Experiences a renovation of his whole nature, a vanishing of all unhealthy matter, a fresh supply of blood, a strengthening of the heart and of all the vitals, and a permanent bracing of every limb. For it opens all the pores, and through them bears away all that prevents the perfect health of the body, but allows all that is beneficial to remain therein unmolested. But let my friend be scrupulously careful to preserve the fountain of life limpid and clear. If any strange water be mixed with it, it is spoiled, and becomes positively injurious. If it still retain any of the solvent which has been used for its dissolution, you must carefully purge it off. For no corrosive can be of the least use for the prevention of internal diseases. When a tree is found to bear sour and unwholesome fruit, its branches must be cut off, and scions of better trees grafted upon it. The new branches thereupon become organically united to the trunk; but though nourished with its sap, they thence forward produce good and pleasant fruit. The King travels through six regions in the heavenly firmament, and in the seventh he fixes his abode. There the royal palace is adorned with golden tapestry. If you Understand my meaning, this Key will open the first lock, and push back the first bolt; but if you do not, no spectacles or natural eyesight will enable you to Understand what follows. But Lucius Papirius has instructed me not to say any more about this Key.

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Key 7 By Basil Valentine

Natural heat preserves the life of man. If his body lose its natural heat his life has come to an end. A moderate degree of natural heat protects against the cold; an excess of it destroys life. It is not necessary that the substance of the Sun should touch the earth. The Sun can heat the earth by shedding thereon its rays, which are intensified by reflection. This intermediate agency is quite sufficient to do the work of the Sun, and to mature everything by coction. The rays of the Sun are tempered with the air by Passing Through it so as to operate by the medium of the air, as the air operates through the medium of the fire. Earth Without Water can produce nothing, nor can water quicken anything into growth without earth; and as earth and water are mutually indispensable in the production of fruit, so fire cannot operate without air, or air without fire. For fire has no life without air; and without fire air possesses neither heat nor dryness. When its fruit is about to be matured, the vine stands in greater need of the Sun's warmth than in the spring; and if the Sun shine brightly in the autumn, the grapes will be better than if they had not felt his autumnal warmth. In the winter the multitude suppose everything to be dead, because the earth is bound in the chains of frost, so that nothing is allowed to sprout forth. But as soon as the spring comes, and the cold is vanquished by the power of the Sun, everything is restored to life, the trees and herbs put forth buds, leaves, and blossoms, the hibernating animals creep forth from their hiding places, the plants give out a sweet fragrance, and are adorned with a great variety of many coloured flowers; and the summer carries on the work of the spring, by changing its flowers into fruit. Thus, year by year, the operations of the universe are performed, until at length it shall be destroyed by its Creator, and all the dwellers upon earth shall be restored by resurrection to a glorified life. Then the operations of earthly nature shall cease, and the heavenly and eternal dispensation shall take its place. When the Sun in the winter pursues his course far away from us, he cannot melt the deep snow. But in the summer he approaches nearer to us, the quality of the air becomes more fiery, and the snow melts and is transmuted by warmth into water. For That Which is weak is always compelled to yield to that which is strong. The same moderate course must be adopted in the fiery regimen of our Magistery. For it is all important that the liquid should not be dried up too quickly, and that the earth of the Sages should not be melted and dissolved too soon, otherwise your fishes would be changed into scorpions. If you would perform our task rightly, take the spiritual water, in which the spirit was from the beginning, and preserve it in a closely shut chamber. For the heavenly city is about to be besieged by earthly foes. You must, therefore, strongly fortify it with three impassable and well-guarded walls, and let the one entrance be well protected. Then light the lamp of wisdom and seek with it the gross thing that was lost, shewing only such light as is needed. For you must know that the worms and reptiles dwell in the cold and humid earth, while man has his proper habitation upon the face of the earth; the bodies of angels, on the other hand, not being alloyed with sin or impurity, are injured by no extreme either of heat or cold. When man shall have been glorified, his body will become like the angelic body in this respect. If we carefully cultivate the life of our souls, we shall be sons and heirs of God, and shall be able to do that which now seems impossible. But this can be effected only by the drying up of all water, and the purging of heaven and earth and all men with fire. The same moderate course must be adopted in the fiery regimen of our Magistery. For it is all important that the liquid should not be dried up too quickly, and that the earth of the Sages should not be melted and dissolved too soon, otherwise your fishes would be changed into scorpions. If you would perform our task rightly, take the spiritual water, in which the spirit was from the beginning, and preserve it in a closely shut chamber. For the heavenly city is about to be besieged by earthly foes. You must, therefore, strongly fortify it with three impassable and well-guarded walls, and let the one entrance be well protected. Then light the lamp of wisdom and seek with it the gross thing that was lost, shewing only such light as is needed. For you must know that the worms and reptiles dwell in the cold and humid earth, while man has his proper habitation upon the face of the earth; the bodies of angels, on the other hand, not being alloyed with sin or impurity, are injured by no extreme either of heat or cold. When man shall have been glorified, his body will become like the angelic body in this respect. If we carefully cultivate the life of our souls, we shall be sons and heirs of God, and shall be able to do that which now seems impossible. But this can be effected only by the drying up of all water, and the purging of heaven and earth and all men with fire

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Is Nicholas Flamel Still Alive

But the mystery of the story of Flamel, which seemed to have come to an end, was revived in the seventeenth century. Louis VIV sent an archeologist named Paul Lucas on a mission to the East. He was to study antiquities and bring back any inscriptions or documents that could help forward the modest scientific efforts then being made in France. A scholar had in those days to be both a soldier and an adventurer. Paul Lucas united in himself the qualities of a Salomon Reinach and a Casanova. He was captured by Barbary corsairs, who robbed him, according to his own story, of the treasures he had brought from Greece and Palestine. The most valuable contribution that this official emissary made to science is summarized in the story he tells in his Voyage dans la Turquie, which he published in 1719. His account enables men of faith to reconstitute part of the history of the book of Abraham the Jew. The story goes as follows: At Broussa Paul Lucas made the acquaintance of a kind of philosopher, who wore Turkish clothes, spoke almost every known language and, in outward appearance, belonged to the type of man of whom it is said that they " have no age." Thanks to his own cultured presence, Lucas came to know him fairly well, and this is what he learned. This philosopher was a member of a group of seven philosophers, who belonged to no particular country and traveled all over the world, having no other aim than the search for wisdom and their own development. Every twenty years they met at a pre-determined place, which happened that year to be Broussa. According to him, human life ought to have an infinitely longer duration than we admit; the average length should be a thousand years. A man could live a thousand years if he had knowledge of the Philosopher's Stone, which, besides being knowledge of the transmutation of metals, was also knowledge of the Elixir of life. The sages possessed it and kept it for themselves. In the West, there were only a few such sages. Nicolas Flamel had been one of them. Paul Lucas was astonished that a Turk, whom he had met by chance at Broussa, should be familiar with the story of Flamel. He was still more astonished when the Turk told him how the book of Abraham The Jew had come into Flamel's possession, for hitherto no one had known this. "Our sages," he told Lucas, "though there are but few of them in the world, may be met with in any sect. There was a Jew in Flamel's time who had determined not to lose sight of the descendants of his brothers who had taken refuge in France. He had a desire to see them, and in spite of all we could do to dissuade him he went to Paris. He made the acquaintance there of a rabbi who was seeking the Philosopher's Stone. Our friend became intimate with the rabbi and was able to explain much to him. But before he left the country the rabbi, by an act of black treachery, killed him to get possession of his papers. The rabbi was arrested, convicted of this and other crimes and burned alive. The persecution of the Jews began not long afterwards and, as you know, they were expelled from the country." The Book of Abraham, which had been brought by the Eastern sage, was given to Flamel by a Jewish intermediary who did not know its value and was anxious to get rid of it before leaving Paris. But the most amazing thing that Paul Lucas heard was the statement made by the Turk that both Flamel and his wife Pernelle were still alive! Having discovered the Philosopher's Stone, Flamel had been able to remain alive in the physical form he possessed at the time of his discovery. Pernelle's and his own funerals and the minute care he bestowed on the arrangements for them had been nothing but clever shams. He had started out for India, the country of the initiates, where he still lived. The publication of Paul Lucas' book created a great sensation. In the seventeenth century, like today, there lived discerning men who believed that all truth came out of the East and that there were in India adepts who possessed powers infinitely greater than those that science so parsimoniously metes out to us. In fact, this is a belief that has existed at every period in modern human history. Was Nicolas Flamel one of these adepts? Even if he was, can it reasonably be presumed that he was alive three centuries after his supposed death, by virtue of a deeper study than had yet been made of the life force and the means of prolonging it? Is it relevant to compare with Paul Lucas' story another tradition reported by Abbe Vilain, who says that in the seventeenth century, Flamel visited Monsieur Desalleurs, the French ambassador to the Sublime Porte? Every man, according to his feeling for the miraculous, must come to his own conclusion. I think, myself, that in accordance with the wisdom which he had always shown, Nicolas Flamel, after his discovery of the Philosopher's Stone, would have had no temptation to evade death; for he regarded death merely as the transition to a better state. In obeying, without seeking escape, the ancient and simple law that reduces man to dust when the curve of his life is ended, he gave proof of a wisdom that is none the less beautiful for being widespread.

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How Is Alchemy Approached Today

- Some people today still actually try and perform alchemical experiments. Most of these people hope they can make healing remedies, though there are a very few amongst them who still think they can find a transmuting philosophers' stone. - Most people who take an interest in alchemy use it as a source of philosophical and esoteric ideas, to support the particular belief system to which they have attached themselves. Thus they use alchemical ideas and symbolism as part of their interest in Kabbalah, or Tarot cards, or some esoteric or magical system. As alchemical ideas and symbolism are obscure and difficult to understand, such people feel free to adapt alchemical material to suit their agenda and prior intentions. Unfortunately, this has not led to a deeper Understanding of alchemy itself, but rather to a mere plundering it for material to fit into an existing mindset and structure. - Another group of people see alchemy as a part of depth psychology. They see alchemical symbols as archetypes existing somehow within every human being, and that alchemy can have the key to unlocking an Understanding of the innermost and unconscious part of the psyche, which is supposed to be the main part of our being (using the analogy with the iceberg, 90% of which is hidden under the sea). Though this can be a persuasive and seductive idea, not everyone is able to accept such a view. The philosophical basis for this is a belief system that developed in the middle of the 20th century, and although it is contemporary and seemingly relevant to our lives today, this is, by its very nature, not something that can be proved, or even argued about, as it is essentially a belief driven system. - Alchemical imagery is often used, almost as decoration, in books and on many websites, often associated with things and ideas to which these images have absolutely no connection. However, the emblematic imagery remains vital and inspiring, and is one of the main ways in which people enter into some appreciation of alchemy. A few modern artists have been inspired by alchemical material. - A small group of people prefer to read the original writings of the alchemists, rather than relying on the many secondary sources, pseudo-histories and Interpretations which flooded the bookstores in the latter part of the 20th century. Although alchemical writings are obscure and difficult it is very rewarding to try to read the orginal material in its proper context, freed from later interpretations and distorting commentaries. - Alchemy can be seen as an important part of cultural history and can be explored in an exact and scholarly way. In the early and middle parts of the 20th century, alchemy was often a no-go area for scholars, however, the work of some key scholars in various disciples during the 1960's and 70's broke down the barrier of prejudice and nowadays many scholars study alchemy as they would any other cultural phenomenon. There is an active publishing of scholarly articles and books, and a number of key academic conferences have been held on alchemy in the past few decades. Alchemy is such a multi-faceted subject, that many different perspectives must be taken into account before one can come to any clear understanding of it. You will find many of these different threads explored on the alchemy web site. Different people will find different things when they look at the subject of alchemy. Alchemy cannot be simply explained as one special thing, and given an exact description and definition. Instead it must be looked at from many perspectives and appreciated in the round.

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Of Occult Philosophy Or Of Magical Ceremonies

Book: Of Occult Philosophy Or Of Magical Ceremonies by Henry Cornelius Agrippa

Of Occult philosophy Or Of Magical Ceremonies The Book IV of The Three Book of Occult Philosphy by Henry Cornelius Agrippa The Three Book of Occult Philosphy purports to be the work of Henry Agrippa, the 16th century author of "Three Books of Occult Philosophy". But the 4th Book was obviously not written by Agrippa and bears no resemblance to his style of writing. Although it can be traced back to the 16th century as it is mentioned by Agrippa's student, Johann Weyer in his "De Praestigiis Daemonum", the work remains of uncertain provencance. In part a partial summary of some of Agrippa's writings, this facsimile of the English translation by the 17th century Cambridge scholar Robert Turner, comprises spurious essays on Geomancy and Magick under the name of Agrippa, The Heptameron of Peter of Abano, and books on Astrology and Demonolgy, concluding with the Arbatel, a largely Judeo-Christian outlook on the dangers of magic. It is a very quick and easy read, despite the portions dealing with Geomancy and Astrology that even those serious about such subjects would find largely frustrating and incomprehensible. The work largely remains of pure historical interest with not much of serious substance to an undertanding of Magic and Occult Philiosphy. This volume is a facsimile of Robert Turner's English translation (1654); the original volume first appeared (in Latin) in Marburg around 1554. The original volume included a large number of short texts of varying interest, but Robert Turner's (1654) (for unclear reasons) decided only to translate a few of them. This edition includes 6 short texts: Of Geomancy (H.C. Agrippa); Of Occult philosophy the Three Book (pseudo-Agrippa); Heptameron or Magical Elements (pseudo-Peter de Abano); Isagoge: An Introductory Discourse on the Nature of ... Spirits... (Georg Pictorius Villinganus); Of Astronomical Geomancy (Gerard of Cremona); and the Anonymous Arbatel of Magic. Only the Geomancy is actually by Agrippa, and it doesn't fit well with the other texts. The Three Book is, as another reviewer noted, certainly spurious; it purports to be Agrippa's "secret key" to the Occult Philosophy, of which he spoke in a letter to a friend. The Heptameron and the Arbatel are grimoires of some interest for those interested in black magic, as indeed is the Three Book itself; the Isagoge is a rather dull dialogue about spirits; and the Astronomical Geomancy is more or less impenetrable but perhaps interesting in a peculiar way. There have been a number of reprints of this volume, some now surprisingly valuable despite their modernity; all, however, have trimmed out one or more of the already few texts. As such, this is probably the best edition available. It is, like all Kessinger products, a cheaply-bound xerox facsimile of the original 17th-century text, but it's readable and includes everything. If you collect grimoires or magical texts, this is a very famous one, and you ought to have it; copies of the various Latin printings turn up with some regularity, and those with access to Latin would do better with those, although they are of course quite expensive. If you're looking for works by Agrippa, the Geomancy is all you'll find here, but it's interesting in a number of respects. If you want to know about Agrippa's ceremonial magic, however, you need to read book 3 of the Occult Philosophy, available in a nice Llewellyn edition.

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