Israel Regardie And The Philosophers Stone The Alchemical Arts Brought Down To Earth

Book: Israel Regardie And The Philosophers Stone The Alchemical Arts Brought Down To Earth by Joseph Lisiewski

In this book, Dr. Lisiewski delves into the hitherto unknown role Israel Regardie played in the world of Practical Laboratory Alchemy: not the world of idle speculation and so-called inner alchemy, but the realm of the test tube and the Soxhlet Extractor. Revealed for the first time are Regardie's own private alchemical experiments, his intense interaction with Frater Albertus of the Paracelsus Research Society, and later, with the author himself. All is laid plain, taken from Dr. Lisiewski's extensive personal notes and recollections of his lengthy association with both men. Learn of the first meeting between Regardie and Frater Albertus; their involvement with the Rosicrucian Order and years of struggle in Alchemy; and alchemical work they and the author explored. Such work includes preparation of the Ancient Planetary and Antimony Tinctures; the Herbal Stone; as well as the darkly fantastic processes of miniature animals and the Homunculus. With an extensive Introduction by Mark Stavish, well-known author and Director of the Institute for Hermetic Studies, this book is destined to become the definitive work on Israel Regardie and his virtually unknown role in the practice of the Secret Art and Science that is Laboratory Alchemy, while revealing processes in the practical application of this occult work that has never appeared in print before! What an amazing book! In fact, it is truly unique in both its storyline and practical comprehensiveness. I had a hard time putting this one down once I had started reading it. Personally, I feel that for the occult reader, the price is an absolute steal as I would have easily paid double that and then some. This is truly an account of history intermeshed with practical alchemy (not the armchair alchemy that most waste their time pursuing). What I find most fascinating is not only the breadth of knowledge contained in the book (and within Lisiewski himself in many different areas of the occult), but also the way in which Regardie and Albertus are represented. It is human nature to place occult legends such as these on a glorious pedestal to be praised by all future generations of seekers. However, I have always respected Lisiewski's penchant for telling it like it is. He, in effect, represents them for what they truly are: Human Beings (nothing more, nothing less). Furthermore, he lifts the veil on exactly what true alchemy is all about. It is not simply for the purposes of turning lead into gold, as is so often stated by the mainstream. The fundamental basis is the spiritual unfoldment of the individual. In fact, this is absolutely necessary to achieve the alchemical results being sought in the material world. In the end, the intense, painstaking work that is inherent in the practice of alchemy leads one to something deeper. Hopefully, by reading this book one will begin to get a sense of exactly what this 'something deeper' truly is...

Buy Joseph Lisiewski's book: Israel Regardie And The Philosophers Stone The Alchemical Arts Brought Down To Earth

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Alchemical Ritual

Although the alchemist, who represented the religious bent of his profession, has been viewed as a priest, the identity of his congregation remains unknown. The sources, reading somewhat like tracts of edification, transmit no detail. Some have sensed in the texts evidence of the existence of a loosely structured brotherhood. Others, above all Festugiere (1950, pp. 427–428), took the alchemical devotion (like the Hermetic) to be a cult adhered to by individuals or groups who practiced the “sacred art” and came under the spell of the mystic beliefs inherent in their work. Those nonpractitioners of alchemy who felt attracted were possibly members of the intelligentsia drawn to that particular version of modish Gnosticism. The code that the devotee observed had various specific features. They concern the transmission of the creed, first to him and then from him, and the way of life expected of a spiritual father.

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The Coelum Philosophorum Or Book Of Vexations

Book: The Coelum Philosophorum Or Book Of Vexations by Paracelsus

THE COELUM PHILOSOPHORUM, OR BOOK OF VEXATIONS; By PHILIPPUS THEOPHRASTUS PARACELSUS. THE SCIENCE AND nature OF ALCHEMY, AND WHAT OPINION SHOULD BE FORMED THEREOF. Regulated by the Seven Rules or Fundamental Canons according to the seven commonly known Metals; and containing a Preface with certain Treatises and Appendices. YOU who are skilled in Alchemy, and as many others as promise yourselves great riches or chiefly desire to make gold and silver, which Alchemy in different ways promises and teaches; equally, too, you who willingly undergo toil and vexations, and wish not to be freed from them, until you have attained your rewards, and the fulfilment of the promises made to you; experience teaches this every day, that out of thousands of you not even one accomplishes his desire. Is this a failure of nature or of Art? I say, no; but it is rather the fault of fate, or of the unskilfulness of the operator. Since, therefore, the characters of the sign of the stars and planets of heaven, together with the other names, inverted words, receipts, materials, and instruments are thoroughly well known to such as are acquainted with this art, it would be altogether superfluous to recur to these same subjects in the present book, although the use of such signs, names, and characters at the proper time is by no means without advantage. But herein will be noticed another way of treating Alchemy different from the previous method, and deduced by Seven Canons from the sevenfold series of the metals. This, indeed, will not give scope for a pompous parade of words, but, nevertheless, in the consideration of those Canons everything which should be separated from Alchemy will be treated at sufficient length, and, moreover, many secrets of other things are herein contained. Hence, too, result certain marvellous speculations and new operations which frequently differ from the writings and opinions of ancient operators and natural philosophers, but have been discovered and confirmed by full proof and experimentation.

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Alchemical Poetry The Holy Longing

Tell a wise person, or else keep silent, Because the mass man will mock it right away, I praise what is truly alive, What longs to be burned to death. In the calm of the love-nights, Where you were begotten, where you have begotten, A strange feeling comes over you When you see the silent candle burning. Now you are no longer caught In the obsession with darkness, And a desire for higher love-making Sweeps you upward. Distance does not make you falter, Now, arriving in magic, flying, And, finally, insane for the Light, You are the butterfly and you are gone. And so long as you haven’t experienced This: to die and so to grow, You are only a troubled guest On the dark earth. by Goethe (1814); translated by Robert Bly

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The Testimony Of Nicholas Flamel Part 1

Written in France in the late 1750s and published in London in 1806. The original document was written in the hand of Nicolas Flamel in a coded alphabet consisting of 96 letters. It was written in secrecy and intended only for his nephew. A Parisian scribe named Father Pernetti and a Monsieur de Saint Marc were finally able to break the code in 1758. 1. I Nicholas Flamel, a scrivener of Paris, in the year 1414, in the reign of our gracious Prince Charles VI, whom God preserve; and after the death of my faithful partner Perenelle, am seized with a desire and a delight, in remembrance of her, and in your behalf, dear nephew, to write out the whole magistery of the secret of the Powder of Projection, or the Philosophical Tincture, which God hath willed to impart to his very insignificant servant, and which I have found out, as thou also wilt find out in working as I shall declare unto you. 2. And for this cause do not forget to pray to God to bestow on thee the understanding of the reason of the truth of nature, which thou wilt see in this book, wherein I have written the secrets word for word, sheet by sheet, and also as I have done and wrought with thy dear aunt Perenelle, whom I very much regret. 3. Take heed before thou workest, to seek the right way as a man of understanding. The reason of nature is Mercury, Sun and Moon, as I have said in my book, in which are those figures which thou seest under the arches of the Innocents at Paris. But I erred greatly upwards of 23 years and a half, in labouring without being able to marry the Moon, that is quicksilver, to the Sun, and to extract from them the seminal dung, which is a deadly poison; for I was then ignorant of the agent or medium, in order to fortify the Mercury: for without this agent, Mercury is as common water. 4. Know in what manner Mercury is to be fortified by a metallic agent, without which it never can penetrate into the belly of the Sun and of the Moon; afterward it must be hardened, which cannot be affected without the sulfurous spirit of gold or silver. You must therefore first open them with a metallic agent, that is to say with royal Saturnia, and afterward you must actuate the Mercury by a philosophic means, that you may afterward by this Mercury dissolve into a liquor gold and Luna, and draw from their putrefaction the generative dung. 5. And know thou, that there is no other way nor means to work in this art, than that which I give thee word for word; an operation, unless it be taught as I now do, not at all easy to perform, but which on the contrary is very difficult to find out. 6. Believe steadfastly, that the whole philosophic industry consists in the preparation of the Mercury of the wise, for in it is the whole of what we are seeking for, and which has always been sought for by all ancient wise men; and that we, no more than they, have done nothing without this Mercury, prepared with Sun or Moon: for without these three, there is nothing in the whole world capable of accomplishing the said philosophical and medicinal tincture. It is expedient then that we learn to extract from them the living and spiritual seed. 7. Aim therefore at nothing but Sun, Moon and Mercury prepared by a philosophical industry, which wets not the hands, but the metal, and which has in itself a metallic sulfurous soul, namely, the ignited light of sulfur. And in order that you may not stray from the right path, apply yourself to metals; for there the aforesaid sulfur is found in all; but thou wilt easily find it, even almost similar to gold, in the cavern and depths of Mars, which is iron, and of Venus, which is copper, nearly as much in the one as in the other; and even if you pay attention to it, this sulfur has the power of tingeing moist and cold Luna, which is fine silver, into pure yellow and good Sun; but this ought to be done by a spiritual medium, viz. the key which opens all metals, which I am going to make known to you. Learn therefore, that among the minerals there is one which is a thief, and eats up all except Sun and Moon, who render the thief very good; for when he has them in his belly, he is good to prepare the quicksilver, as I shall presently make known to you. 8. Therefore do not stray out of the right road, but trust to my words, and then give thyself up to the practice, which I am going to bestow on thee in the name of the Father, of Son, and Holy Ghost. The Practice. 9. Take thou in the first place the eldest or first-born child of Saturn, not the vulgar, 9 parts; of the saber chalibs of the God of War, 4 parts. Put this latter into a crucible, and when it comes to a melting redness, cast therein the 9 parts of Saturn, and immediately this will redden the other. Cleanse thou carefully the filth that arises on the surface of the saturnia, with saltpetre and tartar, four or five times. The operation will be rightly done when thou seest upon the matter an astral sign like a star. 10. Then is made the key and the saber, which opens and cuts through all metals, but chiefly Sun, Moon and Venus, which it eats, devours and keeps in his belly, and by this means thou art in the right road of truth, if thou has operated properly. For this Saturnia is the royal triumphant herb, for it is a little imperfect king, whom we raise up by a philosophic artifice to the degree of the greatest glory and honor. It is also the queen, that is to say the Moon and the wife of the Sun: it is therefore both male and female, and our hermaphrodite Mercury. This Mercury or Saturnia is represented in the seven first pages of the book of Abraham the Jew, by two serpent encircling a golden rod. Take care to prepare a sufficient quantity of it, for much is required, that is to say about 12 or 13 lbs. of it, or even more, according as you wish to work on a large or a small scale. 11. Marry thou therefore the young god Mercury, that is to say quicksilver with this which is the philosophic Mercury, that you may actuate by him and fortify the said running quicksilver, seven or even ten or eleven times with the said agent, which is called the key, or a steel sharpened saber, for it cuts, scythes and penetrates all the bodies of the metals. Then wilt thou have the double and treble water represented by the rose tree in the book of Abraham the Jew, which issues out of the foot of an oak, namely our Saturnia, which is the royal key, and goes to precipitate itself into the abyss, as says the same author, that is to say, into the receiver, adapted to the neck of the retort, where the double Mercury throws itself by means of a suitable fire. 12. But here are found thorns and insuperable difficulties, unless God reveals this secret, or a master bestows it. For Mercury does not marry with royal Saturnia: it is experient to find a secret means to unite them: for unless thou knowest the artifice by which this union and peace are effected between these aforesaid argent-vives, you will do nothing to any purpose. I would not conceal any thing from thee, my dear nephew; I tell thee, therefore, that without Sun or Moon this work will profit thee nothing. Thou must therefore cause this old man, or voracious wolf, to devour gold or silver in the weight and measure as I am now about to inform thee. Listen therefore to my words, that thou mayest not err, as I have done in this work. I say, therefore, that you must give gold to our old dragon to eat. Remark how well you ought to operate. For if you give but little gold to the melted Saturnia, the gold is indeed opened, but the quicksilver will not take; and here is an incongruity, which is not at all profitable. I have a long while and greatly laboured in this affliction, before I found out the means to succeed in it. If therefore you give him much gold to devour, the gold will not indeed be so much opened nor disposed, but then it will take the quicksilver, and they will both marry. Thus the means is discovered. Conceal this secret, for it is the whole, and neither trust it to paper, or to any thing else which may be seen. For we should become the cause of great mischief. I give it thee under the seal of secrecy and of thy conscience, for the love I bear thee. 13. Take thou ten ounces of the red Sun, that is to so say, very fine, clean and purified nine or ten times by means of the voracious wolf alone: two ounces of the royal Saturnia; melt this in a crucible, and when it is melted, cast into it the ten ounces of fine gold; melt these two together, and stir them with a lighted charcoal. Then will thy gold be a little opened. Pour it on a marble slab or into an iron mortar, reduce it to a powder, and grind it well with three pounds of quicksilver. Make them to curd like cheese, in the grinding and working them to and fro: wash this amalgama with pure common water until it comes out clear, and that the whole mass appears clear and white like fine Luna. The conjunction of the gold with the royal golden Saturnia is effected, when the mass is soft to the touch like butter.

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The Mercurial Bird

Emblem 9 (of 12) from the 1752 Hermaphrodite Child of the Sun and Moon by unknown alchemist L.C.S., reproduced by Adam McLean (p42). Translates Mike Brenner in McLean’s edition: “A soaring eagle with heart aflame, with the Sun and Moon at the threshold of its wings, bears tokens of dominion: the crown of influence, the sceptre of the king, and the globe of the empress. “Its buoyancy in flight and its flaming heart show the ethereal nature of this eagle: wet outside, fire inside. It is our Liquid Mercury. “The Sun and Moon seek solace under the shadow of these wings, basking in the pleasing radiation from the flaming heart. “To win the Crown of the Earth, fuse the power of the sceptre and the globe…” (p42). Comments Fabricius: In plate 7 “the deluge [cf. the biblical Flood] leaves only a small patch of land, on which the Hermes bird descends [beneath the symbol of Mercury]. The chaotic situation is emphasized by the emergence of the seven planets on the horizon, a symbol of universal disorder. As indicated by the sign of sulphur, the sinking island is set on fire by sulphurous flames from the hellish interior of the earth. Yet the alchemist’s sinking island is ‘supported’ by a sealed chest of drawers emerging from the sea and containing immense riches of silver and gold. Although the adept’s world has become a sinking island, it has been simultaneously transformed into a treasure island” (p18).

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Isaak Newton Alchemical Research And Writings

Much of what are known as Isaac Newton's occult studies can largely be attributed to his study of alchemy. Newton was deeply interested in all forms of natural sciences and materials science, an interest that ultimately would lead to some of his better-known contributions to science. During Newton's lifetime the study of chemistry was still in its infancy, thereby leading many of his experimental studies to consist of the use of esoteric language and vague terminology more accurately associated with alchemy and occultism. It would be several decades after Newton's death that experiments of stoichiometry under the pioneering works of Antoine Lavoisier were conducted and analytical chemistry, with its associated nomenclature, would come to resemble modern chemistry as we know it today. Much of Newton's writing on alchemy may have been lost in a fire in his laboratory, so the true extent of his work in this area may have been larger than is currently known. Newton also suffered a nervous breakdown during his period of alchemical work, which is thought by some due to the psychological transformation that alchemy was originally designed to induce, though there is also speculation it may have been some form of chemical poisoning (possibly from mercury, lead, or some other substance). Newton's writings suggest that one of the main goals of his alchemy may have been the discovery of The Philosopher's Stone (a material believed to turn base metals into gold), and perhaps to a lesser extent, the discovery of the highly coveted Elixir of Life. Some practices of alchemy were banned in England during Newton's lifetime, due in part to unscrupulous practitioners who would often promise wealthy benefactors unrealistic results in an attempt to swindle them. The English Crown, also fearing the potential devaluation of gold, should The Philosopher's Stone actually be discovered, made penalties for alchemy very severe. In some cases the punishment for unsanctioned alchemy would include the public hanging of an offender on a gilded scaffold while adorned with tinsel and other items. It was for this reason, and the potential scrutiny that he feared from his peers within the scientific community, that Newton may have deliberately left his work on alchemical subjects unpublished. Newton was well known as being highly sensitive to criticism, such as the numerous instances when he was criticized by Robert Hooke, and his admitted reluctance to publish any substantial information regarding Calculus before 1693. A perfectionist by nature, Newton also refrained from publication of material that he felt was incomplete, as evident from a thirty-eight year gap in time from Newton's alleged conception of Calculus in 1666 and its final full publication in 1704, which would ultimately lead to the infamous Newton vs Leibniz Calculus Controversy. In 1936, a collection of Isaac Newton's unpublished works were auctioned by Sotheby's on behalf of Gerard Wallop, 9th Earl of Portsmouth, who had inherited them from Newton's great-niece. Known as the "Portsmouth Papers", this material consisted of three hundred twenty-nine lots of Newton's manuscripts, over a third of which were filled with content that appeared to be alchemical in nature. At the time of Newton's death this material was considered "unfit to publish" by Newton's estate, and consequently fell into obscurity until their somewhat sensational re-emergence in 1936. At the auction many of these documents were purchased by economist John Maynard Keynes, who throughout his life, collected many of Newton's alchemical writings. Much of the Keynes collection later passed to eccentric document collector Abraham Yahuda, who was himself a vigorous collector of Isaac Newton's original manuscripts. Many of the documents collected by Keynes and Yahuda are now in the Jewish National and University Library in Jerusalem. In recent years, several projects have begun to gather, catalogue, and transcribe the fragmented collection of Newton's work on alchemical subjects and make them freely available for on-line access. Two of these are The Chymistry of Isaac Newton Project supported by the U.S. National Science Foundation, and The Newton Project supported by the U.K. Arts and Humanities Research Board. In addition, The Jewish National and University Library has published a number of high-quality scanned images of various Newton documents

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Real Alchemy A Primer Of Practical Alchemy

Book: Real Alchemy A Primer Of Practical Alchemy by Robert Allen Bartlett

A ground-breaking modern manual on an ancient art, Real Alchemy draws on both modern scientific technology and ancient methods. A laboratory scientist and chemist, Robert Allen Bartlett provides an overview of the history of alchemy, as well as an exploration of the theories behind the practice. Clean, clear, simple, and easy to read, Real Alchemy provides excellent directions regarding the production of plant products and transitions the reader-student into the basics of mineral work--what some consider the true domain of alchemy. New students to practical laboratory alchemy will enjoy reading Real Alchemy and hopefully find the encouragement needed to undertake their own alchemical journey. Bartlett also explains what the ancients really meant when they used the term "Philosopher's Stone" and describes several very real and practical methods for its achievement. Is the fabled Philosopher's Stone an elixir of long life or is it a method of transforming lead into gold? Judge for yourself. The 3 traditional pillars of the Hermetic arts are Alchemy, Astrology, and Qabalah. None of these are stagnant but are all living, growing and evolving arts which are completely compatible with both religion and science. This amazing tome, written by one of the foremost living authorites on Alchemy, combines practical modern science with the ancient Alchemical sciences and gives working students a firm fondation on which to build their temples. This book is truely a treasure which provides years of practicle work, and with it one could ascend to mastery in this both ancient and sacred art/scence/religion/philosophy (Magick.) For a deeper understanding of the philosophy I suggest "Sorcerer's Stone," by Hauck. And for a more guided introduction to the subject, especially for students with a background in other schools of magick, I suggest, "The Path of Alchemy," by Stavish. These three books I have called (semi jokingly but still in truth) the "Holy Trinity of Modern Alchemy." They compliment one another perfectly, each focuses in a slightly different manner and the combined information is a very nice place to start your journey in preparation for the actual process. Read all three, make sure you understand them well, and then slowley and with utmost care begin your Great Work!

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Alchemical Poetry An Alchemical Poem By Thomas Rawlin

Transcribed from The British Library MS. Sloane 3643, at the end of 'A warning to the false Chymists or the Philosophical Alphabet by Thomas Rawlin' folios 14-55. This work was printed in Latin, Thomas Rawlin, Admonitio de Pseudochymicis, seu Alphabetarium Philosophicum in quo refutatur aurum potabile Antonii, 1611. All Things from One, and to One. In the Center Truth, in the Circumference Vanity. A Magicall ?nigma. The omnipotent God in the rotten Mass. (as it were in a Chaos) to be despised, To us Mortalls has left all things, Yet they in the nature of Things are but one. It is a Mass of Dust, a despicable Thing; A Fire, an Aquosity; a most amiable Fountain; It is neither a Stout Captain, nor invincible; When it is not drawn out of its Cradle. It is an old Man; it is an Infant; the Lord of all; It is the red Servant, contrary to the King; It is the green Lyon; something more sublime Than the King, or Subjects; but fugitive. It flys, and attracts; the Virgin obeyeth not, Unless the Father provoke her with Many Goads; Then she follows, and much demands A Husbands company, with whom she cohabits. She is covered and impregnated with the Embrace, A clear Water is evacuated out of her Heart With Blood, wherewith she is raised up Now dying as it were, and is recreated. Things bright and clear being so obtained The King and Queen being begot togeathere Being put presently in the Secret Prison, Feed them with heavenly Dew; not Watry things. Being Dead at length, the spirit flys away Washes and purifys the soul and the Body Then a more intense Fire allway perpetuats With a cold Fire; it volatilizes not. Now no Errour follows in the Work, Burn all with a very strong Fire, Bring out at length the Blood, the Soul After the White King: Then thrice imbibe. (The King being thus known) the Body is the Soul, And fixt, and permanent, although like Wax; The Colour is not an Accident; but a Substance Reigning in all, with the highest Glory. Glory to God alone, the three-one.

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How Should We View Alchemy

Alchemy is a multifaceted subject. It is an early form of chemical technology exploring the nature of substances. It is also a philosophy of the cosmos and of mankind's place in the scheme of things. Alchemy developed an amazing language of emblematic symbolism which it used to explore the world. It had a strong philosophical basis, and many alchemists incorporated religious metaphor and spiritual matters into their alchemical ideas. About four thousand printed books were issued from the 16th through to the late 18th centuries, exploring alchemy from a multiplicity of different perspectives. Many thousands of manuscripts, hand written works, letters, notes and commentaries exist in the libraries of Europe and North America, some beautifully illustrated with coloured images. Alchemy was thus, through the sheer volume of writings, influential throughout the early modern period. Its influence can often be seen in the work of writers, poets, and artists of the time. In the 20th century, interest in alchemy was revived, following its decline and total eclipse in the 19th century. Today alchemy is often used as a catch word for obscure and enigmatic symbolism, or for the idea of spiritual transformation and inner change.

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Alchemical Poetry Just Short Of A Miracle

The goal of alchemy was to create the philosopher's stone. This magical stone was supposed to be endowed with miraculous powers. Possessing such a stone is the equivalent to having "heaven on earth." Achieving the stone is an arduous, frustrating enterprise that simultaneously gives meaning and purpose to life. Just short of a miracle And were I to tend my body as if it were A fragile piece of heaven Sole to soul And see in my most desperate hour The sun shining through the night Then... And were I to silence insistent voices Whose ears are deaf to all others Other than their own Only to hear amongst the squabble A silent syllable I'd never heard before. Then... And if I should love someone I've never met Shower them with prayers and blessings So that a smile came upon them unexpectedly Then... And were I to mind each moment As if it were my first, my last And meet an lovely old lady Who shares her secret recipe with me Then... I'd multiply these examples by a thousand Times infinity And then still come up Just short of a miracle But then, even then It doesn't matter. To come this close to utter delight I can no longer decipher day from night.

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Alchemical Poetry When In Doubt

Doubt is the alchemical substance out of which revelation is born. When in Doubt I feed each of my doubts A prayer And by morning I awake to new blessings. Gold from Metallic verses L is for Love The Rest is God.

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Alchemical Poetry Two Prayers For Alchemists

by Karl von Eckartshausen (1752-1803) I. 1. Light Supreme, who art the Divine in nature and dwellest in its innermost parts as in Heaven, hallowed be thy qualities and laws! 2. Wherever thou art, all is brought to perfection; may the realm of thy Knowledge become subject unto thee. 3. May our will in all our work be only thee, self-moving Power of Light! And as in the whole of nature thou accomplishest all things, so accomplish all things in our work also. 4. Give us of the Dew of Heaven, and the Fat of the Earth, the Fruits of Sun and Moon from the Tree of Life. 5. And forgive us all errors which we have committed in our work without knowledge of thee, as we seek to turn from their errors those who have offended our precepts. And leave us not to our own darkness and our own science, but deliver us from all evil through the perfection of thy Work, Amen. II. Hail, pure self-moving Source, O Form, pure for receiving the Light! The Light of all things unites itself with thee alone. Most blessed art thou among all receptive forms, and blessed is the Fruit that thou conceivest, the Essence of Light united with warm substance. Pure Form, mother of the most perfect Being, lift thyself up to the Light for us, now as we toil and in the hour when we complete the Work!

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The Book Concerning The Tincture Of The Philosophers

Book: The Book Concerning The Tincture Of The Philosophers by Paracelsus

The Book Concerning The Tincture Of The Philosophers by Paracelsus WRITTEN AGAINST THOSE SOPHISTS BORN SINCE THE DELUGE, IN THE AGE OF OUR Lord JESUS CHRIST, THE SON OF GOD; By PH. THEOPHRASTUS BOMBAST, of HOHENHEIM, Philosopher of the Monarchia, Prince of Spagyrists, Chief Astronomer, Surpassing Physician, and Trismegistus of Mechanical Arcana. SINCE you, O Sophist, everywhere abuse me with such fatuous and mendacious words, on the ground that being sprung from rude Helvetia I can understand and know nothing: and also because being a duly qualified physician I still wander from one district to another; therefore I have proposed by means of this treatise to disclose to the ignorant and inexperienced: what good arts existed in the first age; what my art avails against you and yours against me; what should be thought of each, and how my posterity in this age of grace will imitate me. Look at Hermes, Archelaus, and others in the first age: see what Spagyrists and what Philosophers then existed. By this they testify that their enemies, who are your patrons, O Sophist, at the present time are but mere empty forms and idols. Although this would not be attested by those who are falsely considered your authentic fathers and saints, yet the ancient Emerald Table shews more art and experience in Philosophy, Alchemy, Magic, and the like, than could ever be taught by you and your crowd of followers. If you do not yet understand, from the aforesaid facts, what and how great treasures these are, tell me why no prince or king was ever able to subdue the Egyptians. Then tell me why the Emperor Diocletian ordered all the Spagyric books to be burnt (so far as he could lay his hands upon them). Unless the contents of those books had been known, they would have been obliged to bear still his intolerable yoke, - a yoke, O Sophist, which shall one day be put upon the neck of yourself and your colleagues.

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Medieval Medical Manuscripts In The Harleian Collection P3

Harley 2372, THE MYROUR OF RECLUSES WITH ADDED MEDICAL RECIPE; mid 15th cent. Middle English. Harley 2374, MEDICAL MISCELLANY; 15th cent. Latin and Middle English. Harley 2375, COMPILATION OF MEDICAL AND ASTROLOGICAL Texts AND RECIPES; 15th cent. Latin and Middle English. Harley 2378, COMPOSITE MISCELLANY OF MEDICAL, CULINARY AND ALCHEMICAL TEXTS AND RECIPES; late 14th-15th cent. Latin, Middle English and Anglo-Norman. Harley 2380, MEDICAL RECIPES AND CHARMS; 15th cent. Middle English and Latin. Harley 2381, COMPENDIUM OF MEDICAL RECIPES; mid 15th cent. Middle English and Latin. Harley 2389, A COMMONPLACE BOOK INCLUDING MEDICAL, CULINARY, ARBORICULTURAL AND FISHING RECIPES, CHARMS AND INSTRUCTIONS; 16th cent. Middle English. Harley 2390, MEDICAL COMPENDIUM; 15th cent. Latin and Middle English. Harley 2398, COLLECTION OF DEVOTIONAL TREATISES AND SERMONS; late 14th cent. Middle English. Harley 2399, COMPOSITE MISCELLANY RELATING TO PHILOSOPHY, THEOLOGY, MEDICINE AND POETRY; late 12th-early 17th cent. Latin and Middle English. Harley 2488, VALERIUS MAXIMUS, MEMORABILIA, AND TEXTS RELATING TO MEDICINE AND ROMANCES; early 15th cent. Latin. Harley 2558, THOMAS FAYREFORD'S MEDICAL MISCELLANY AND COMMONPLACE BOOKS; 13th-15th cent. Latin, Middle English and Anglo-Norman. Harley 2579, HUMANISTIC MISCELLANY INCLUDING MACER FLORIDUS, DE VIRIBUS HERBARUM, AND CATO, DE RE RUSTICA; mid 15th cent. Latin. Harley 2651, MACER FLORIDUS (ODO OF MEUNG), DE VIRIBUS HERBARUM; 1448. Latin. Harley 2660, ST. ISIDORE OF SEVILLE, 'ETYMOLOGIAE' and 'DE NATURA RERUM'; 1136. Latin. Harley 2686 ST. ISIDORE OF SEVILLE, 'ETYMOLOGIAE'; 9th cent. Latin. Harley 3035, ST. ISIDORE OF SEVILLE, 'ETYMOLOGIAE' and 'DE NATURA RERUM'; 1496. Latin. Harley 3059, THEOLOGICAL MISCELLANY INCLUDING WORKS BY ST ANSELM OF CANTERBURY AND ST BERNARD AND A TREATISE ON THE PLAGUE; 14th cent. Latin. Harley 3091, COMPUTATIONAL AND THEOLOGICAL TEXTS MAINLY BY BEDE AND PAOLINUS OF AQUILEIA , WITH THE ADDITION OF MEDICAL RECIPES; 9th cent., 2nd half, with 10th cent. additions. Latin. Harley 3093, COLLECTION OF LATE ANTIQUE TEXTS IN VERSE; late 11th-early 12th cent. Latin. Harley 3099, ST. ISIDORE OF SEVILLE, 'ETYMOLOGIAE' and 'DE NATURA RERUM'; mid 12th cent. Latin. Harley 3140, ARS MEDICINE; circa 1300. Latin. Harley 3247, MISCELLANY RELATING TO THEOLOGY, CANON LAW AND MEDICINE; 13th cent. Latin. Harley 3334, ROLANDUS CAPELLUTUS PARMENSIS, DE CHIRURGIA; 14th cent. Latin. Harley 3353, COMPOSITE MISCELLANY RELATING TO MEDICINE, ALCHEMY AND MATHEMATICS; late 13th-14th cent. Latin and Old French. Harley 3371, COLLECTION OF MEDICAL TEXTS AND RECIPES, INCLUDING WORKS BY JOHN OF ARDERNE; late 15th-early 16th cent. Latin and Middle English. Harley 3372, MEDICAL MISCELLANY; mid 15th cent. Latin. Harley 3383, COLLECTION OF MEDICAL TEXTS AND RECIPES; late 15th cent. Middle English and Latin. Harley 3388, COMPOSITE MEDICAL MISCELLANY; 15th cent., 1st half. Latin and Middle English. Harley 3407, COLLECTION OF MEDICAL TEXTS AND RECIPIES; late 12th cent. - 15th cent. Latin, Middle English and French. Harley 3527, FRANCESCO RINUCCIO ARETINO, TRANSLATION OF A COLLECTION OF Greek LETTERS; mid 15th cent. Latin. Harley 3542, COLLECTION OF ALCHEMICAL AND MEDICAL TREATISES AND RECIPES; 15th cent. Latin and Middle English. Harley 3594, COLLECTION OF MEDICAL TEXTS AND NOTES; late 15th - early 16th cent. Latin. Harley 3665, COMPENDIUM OF MEDICAL TEXTS; late 15th cent. Latin. Harley 3698, BERNARDUS DE GORDONIO, PRACTICA DICTA LILIUM MEDICINE; 14th cent., first half. Latin. Harley 3703, ALCHEMICAL MISCELLANY WITH ADDITIONAL TEXTS RELATING TO PHLEBOTOMY AND OTHER MEDICAL MATTERS; 15th cent., 2nd half. Latin. Harley 3706, REGIMEN SANITATIS SALERNITANUM WITH COMMENTARY; 15th cent. Latin. Harley 3719, COLLECTION OF ASTRONOMICAL, CALENDRICAL, MEDICAL, AND PHILOSOPHICAL TEXTS; 14th-15th cent. Latin and Middle English. Harley 3744, AVICENNA, CANON MEDICINE, BOOKS I, II, V, AND IV; 14th cent., 1st half. Latin translation.

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List Of Substances By Alchemical State

Ingestions * Charm * Cure Wounds * Euphoria * Forget 1 * Hallucinogen * Major Strength * Minor Strength * poison * Purify Toxin * Resist Toxin Contact Gels * Liquid Light * Oil of Flame * Vorpal 4 * Vorpal 12 * Vorpal 20 Gas Globes * Acid * Nausea * Oil of Destruction * Oil of Impact * Paralyse * Poison * Shatter * Sleep * Weakness * Web

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Transmutation In Alchemy

The third facet of alchemical religiosity was also linked to the alchemist’s practice. A basic alchemical tenet stated that all substances could be derived through transmutation from primal matter. The technique of change consisted essentially in “coloring”: the Egyptian alchemists did not intend to “make” gold but to color (baptein) metals and textiles through tinctures and elixirs so that they would “appear” like gold (or silver or some other metal). A “changed” metal, then, was a “new” metal. The technique of coloring evolved, in the end, into a powerful symbol of alchemical doctrine; for just as the alchemist transformed lead into silver, and silver into gold, so too he posited for matter, in his anthropomorphic view of it, a similar change, from body to spirit to soul. And in the frame of his doctrine, he identified this escalation with the renewal of man, to which he assigned the same chain of transmutations to reach the goal of redemption.

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Isaak Newton Manuscripts On Alchemy

- 'Out of La Lumiere sortant des Tenebres' and 'Out of the Commentator on La Lumiere sortant de Tenebris [sic]' (c. 1687-92), incomplete. in English, c. 1,700 words, 4 pp. - 'De Igne sophorum et materia quam calefacit'. in Latin and English, c. 2,500 words, 6 pp. on 4 ff. of which one blank. - Twelve small bundles of alchemical notes and extracts from a very wide range of sources. c. early 1680s, in French, Latin and English, 100 pp. enclosed in a wrapper bearing a list of contents. - Notebook containing little but headings ('De Sale'; 'Solutio'; 'Conjunctio et Liquefactio'; 'Imbibitio & Calcinatio', etc.), with gaps for entries left blank apart from a few perfunctory notes in Latin. - Notes evidently on Newton's own laboratory experiments - Notebook containing notes and experimental reports c. 1664-1696, mostly in English with some Latin and Greek, c. 65,000 words, 283 pp. + 4 pp. starting from the back. - Two sets of notes. mainly in Latin, c. 2,400 words, 7 pp. - Three lists of alchemical writers and works, partly on the reverse of Mint-related material various dates between 1684 and late 1690s, 8 pp. - 'Artephius his secret Book', followed by 'The Epistle of Iohn Pontanus, wherein he beareth witness of ye book of Artephius', c. 1,500 words, 3 pp. (c. 1670s). in English, c. 9,000 words, 20 pp. - Four alchemical verse allegories, in English. 8 pp. - 'Caus? et initia naturalium' (notes on Jan Baptista van Helmont's Ortus medicinae (1667)). in Latin, c. 2,000 words, 7 pp. - Notes on and excerpts from George Ripley's 'Clavis Aure? Port?', 'Medulla Alchimi?', and 'Pupilla Alchemi?'. in Latin, c. 4,000 words, 8 pp. - 'Clavis': detailed directions for a lengthy alchemical operation beginning with the digestion of antimony, iron and sulphur. in Latin, c. 1,200 words, 3 pp. - 'Collectiones ex Novo Lumine Chymico qu? ad Praxin spectant', 6 pp., and 'Arcanum Hermetic? Philosophi? Opus', 3 pp. (early 1669?). in Latin, c. 3,000 words - Miscellaneous extracts from and notes on various alchemical authors, in English. 8 pp. - 'The method of ye work': a commentary on [A.T. Limojon, Sieur de] Didier's 'Six Keys' (early 1690s?). in English with Latin citations, c. 8,500 words, 35 pp. - 'The Epitome of the treasure of health written by Edwardus Generosus Anglicus innominatus who lived Anno Domini 1562'. in English, c. 14,000 words, 28 pp. - 'Epistola ad veros Hermetis discipulos continens claves sex principales Philosophi? secret?' (early 1690s). in Latin, c. 4,750 words, 19 pp. - 'Anno 1656. Serenissimi Principis Frederici Ducis Holsati? et Sleswici &c. communicatione sequens epistola me sibi vendicat, inaudita memorans. Veni et vide'. in Latin, c. 1,300 words, 7 pp. - Short extracts from an assortment of alchemical writers (early to mid-1670s). in English and Latin, c. 3,000 words, 7 pp. on 4 ff. - Memorandum by Newton (1696). in English, c. 700 words, 3 pp. - 'The Seven Chapters' (late 1680s-1690s) plus notes and an unrelated draft letter. mainly in English, c. 4,750 words, 20 pp. on 12 ff. of which two blank. - Translation and transcription of the Tabula Smaragdina of 'Hermes Trismegistus', with notes (early 1680s-1690s). in English and Latin, c. 1,000 words, 5 pp. on 10 ff. - Alchemical notes (probably before 18 May 1669), drawn largely if not entirely from Michael Maier's Symbola Aure? Mens? duodecim nationum (Frankfurt, 1617: H1048). in Latin and English, c. 5,000 words, 9 pp. on 5 ff. - 'Index Chemicus' 1680s, in Latin, c. 34,000 words, 123 pp. on 94 ff. - 'Liber Mercurioum [sic: leg. 'Mercuriorum'] Corporum' (1668-75). in English, c. 3,000 words, 8 pp. on 4 ff. - Abstracts of five works by Michael Maier (early 1690s). in Latin, c. 50,000 words, 88 pp. - 'Manna': transcript (1675?) of an Anonymous alchemical treatise, in another hand with additions and notes by Newton. in English, c. 1,500 words, 11 pp. on 6 ff. - Notes on the preparation of 'philosophical mercury' by fermentation and 'ye mediation of Diana's Doves', on the preparation of 'menstrua', etc. in English, c. 2,500 words, 6 pp. on 3 ff. - Notes on various alchemical texts (early 1680s?). mainly in Latin but with several sections in English, c. 26,100 words, 45 pp. on 30 ff. of which 3 blank. - Three alchemical excerpts (1668/9). in Latin, c. 4,000 words, 8 pp. on 4 ff. - Three alchemical verse extracts, in English. 7 pp. on 4 ff - Notebook (early 1690s), containing alchemical notes from a wide range of sources. in English and Latin, c. 7,500 words - 'Observations of ye matter in ye Glass. Authore Anonymo' (mid-1670s). in English, c. 2,500 words, 6 pp. on 3 ff. - Incomplete draft treatise on the sequence of operations to be effected in transmutation. mainly in Latin with some English, c. 12,000 words, 42 pp. on 33 ff. - A similar composition to Keynes Ms. 40, covering the first six 'operations' (but the fourth is missing). In Latin apart from some citations from George Ripley in English verse in the last two sections. c. 12,000 words, 39 pp. on 20 ff. - 'Pearce the black Monck upon ye Elixir': an alchemical verse allegory, 226 lines. in English with the last four lines in Latin, 7 pp. on 4 ff. - Transcripts from two published alchemical tracts. in Latin and English, c. 3,000 words, 8 pp. on 4 ff. - 'Several Questions concerning the Ph[ilosoph]ers St[one]'. in English, c. 2,000 words, 7 pp. on 4 ff. - 'Practica Mari? Prophetiss? in Artem Alchemicam' (early 1690s). in Latin, c. 1,500 words, 4 pp. on 3 ff. of which one blank. - 'The Three Fires'. in English, c. 1,000 words, 3 pp. on 2 ff. - 'Experimenta Raymundi', 6 pp. in Latin, c. 2,500 words - Two alchemical treatises (one incomplete; after 1686) and a collection of short extracts from various alchemical sources. in Latin and English, c. 23,000 words, 76 pp. on 62 ff. - 'The Regimen' (early 1680s). in English and Latin, c. 3,000 words, 7 pp. on 4 ff. - Excerpts from Jodocus a Rhe [Johannes Rhenanus], with transcripts of letters to Dr. John Twysden [Twisden] from 'A.C. [leg. A.O.?] Faber' and notes on a work by Faber. In Latin. c. 7,500 words, 22 pp. on 11 ff. - Notes on the works of George Ripley [from a manuscript version of 'Eiren?us Philalethes'' Ripley Reviv'd (1678)] (late 1660s/ early 1670s). in English, c. 8,000 words, 14 pp. on 8 ff. - Transcript of 'Sr George Ripley His Epistle to K Edward unfolded' c. late 1660s/ early 1670s, in English with some Latin and Greek, c. 10,000 words, 17 pp. on 9 ff. - 'Of ye first Gate' mid-1690s, in English with some Latin and Greek, c. 2,800 words, 9 pp. on 5 ff. - 'Ripley expounded', 12 pp.; and 'Notes upon Ripley,' in English, c. 1,500 words, 7 pp. in English, c. 4,500 words - Notes on Sendivogius (c. 1685-90). in English and Latin, c. 12,000 words, 37 pp. on 21 ff. - 'Sententi? lucifer? et Conclusiones notabiles' (1696-8?). in Latin and English, c. 6,000 words, 18 pp. - Notes on various (al)chemical processes (separations, processions, sublimations, distillations, etc.). mainly in Latin with some English, c. 9,000 words, 17 pp. on 10 ff. - Three apparently unrelated fragments (early-mid 1670s). in English and Latin, c. 3,000 words, 12 pp. on 8 ff. - 'De secreto solu[tionum? (MS torn)]'. in English and Latin, c. 1,000 words, 3 pp. on 2 ff. - 'Tabula Smaragdina' and 'Hieroglyphica Planetarum'. in Latin, c. 1,750 words, 4 pp. on 3 ff. of which one blank. - 'Thesaurus Thesaurorum sive Medicina Aurea'. in English (apart from the title and the concluding remark 'Laus Deo'), c. 1,200 words, 5 pp. on 3 ff. - 'The Work of an old Priest, viz: B.' and other alchemical recipes (late 1660s). in English, c. 3,500 words, 8 pp. on 9 ff. of which one blank. - 'Verses at the end of B[asil] Valentine's mystery of the Microcosm' c. 1670?, in English, 569 lines, 20 pp. on 10 ff. - 'Basil Valentine Currus Triumphalis Antimonij': notes and abstracts (c. 1667-8). in Latin, c. 4,500 words, 8 pp. on 4 ff. - Incomplete copy of W[illiam] Yworth, 'Processus Mysterii Magni Philosophicus' (c. 1702), in (probably) Yworth's hand. in English, c. 22,000 words, 75 pp. on 38 ff. - Incomplete abstract of Yworth's 'Processus Mysterii Magni Philosophicus' condensed into five chapters (c. early 1690s). in English, c. 3,300 words, 12 pp. on 7 ff. - Miscellaneous collection of mostly unpublished alchemical texts, recipes, reports of experiments, etc. (1660s). In English and Latin, in four different hands, none of them Newton's, though there are a few additions by him. - Two unrelated tracts in the same hand (not Newton's) in English, c. 1,000 words, in total,1 p. + 8 pp. - Miscellaneous correspondence. Shelfmark: Keynes Ms. 99 - 'The Hunting of ye Green Lyon & putrefaction of the body according to the number of the eagles', 2 pp., followed by miscellaneous notes in Latin, c. 400 words, 1 p. in English, c. 800 words - A list of 113 alchemical authors, categorised by nationality, and eight Anonymous works. 2 pp. - Notes and abstracts from assorted alchemical works, beginning missing. in Latin, c. 5,000 words, 8 pp. - 'Basilius Valentinus & Iodochus a Rhe': abstracts from these authors (the latter is more usually called Johannes Rhenanus) on minerals, transmutation of metals, vitriol, etc.. in English, c. 6,000 words, 14 pp. - Extracts from 'Faber' (Pierre Jean Fabre) and other alchemical writers in Latin and English, c. 12,400 words, 24 pp on 16 ff. - Dictionary of (al)chemical terms, materials and apparatus (late 1660s-early 1670s), with directions for performing various operations. in English, c. 7,000 words, 16 pp. - Miscellaneous (al)chemical recipes in four different hands, none of which is Newton's (or Humphrey Newton's). in English, c. 2,000 words, 10 pp. on 7 ff. - Incomplete variant copy of William Yworth, 'Processus Mysterij Magni Or An Open Entrance to the Great Mysteries of the Ancient Philosophers', in a clerical hand. in English, c. 10,000 words, 107 pp. plus two title pages. - Excerpts (probably made in the 1690s) from the correspondence between Edmund Dickinson and Theodorus Mundanus published by the former. In Latin. c. 3,500 words, 16 pp. on 8 ff. - Nine miscellaneous items relating to (al)chemical processes. in Latin and English, 48 pp. in a wrapper headed 'Alychimya' [sic] in another hand and bearing a list of contents in Newton's. - Highly technical notes in Latin and English on the distillation of salt. c. 300 words, 2 pp. - Miscellaneous alchemical recipes, including one to turn lead into mercury by mixing it with corn and olive oil over a moderate heat. in English, c. 200 words, 1 p. - 'The Book of Nicholas Flamel conteining The explication of the Hieroglyphical Figures wch he caused to be put in the Church of the SS. Innocents at Paris'. in English, c. 15,000 words, 61 pp. - Notes on the construction of portable furnaces. c. 300 words, 2 pp., with rough sketches, 1 p. - Variant version of the memorandum in Keynes Ms. 26 (SL45), in English, 1 p.; on reverse, the draft of a short letter. - Technical notes. c. 3,000 words, 2 pp. - Newton's copy of 'Philalethes'' [i.e. George Starkey's] Secrets Reveal'd, with corrections and additions in Newton's hand on almost every page. - Transcript of Johann de Monte Snyders' The Metamorphosis of the Planets, with notes. in English, c. 23,500 words, 69 pp. - 'Index Chemicus'. in Latin, c. 2,000 words, 5 pp. - Six sets of notes on Newton's alchemical reading (c. late 1690s). - Notes on the mining, preparation and properties of 'Saturn' [i.e. lead] (mid-1670s). mainly in English, c. 3,500 words, 8 pp. - Incomplete copy, in (probably) the author's hand, of a six-chapter version of William Yworth's 'Processus Mysterii Magni Philosophicus' (1702). in English, 91 pp. - Commentary on Johann de Monte Snyders 1670s, in English and Latin, c. 1,200 words, 3 pp. on 2 ff. - 'De Mineralibus': notes on Geber, Basil Valentine, Paracelsus and other alchemical writers. in Latin, c. 800 words, 3 pp. on 2 ff. - Miscellaneous alchemical notes and recipes in English and Latin, c. 710 words, 4pp. on 3 ff. - Two sets of notes on La lumiere sortant par soy meme des tenebres. in English, c. 2,500 words, 5 pp. on 3 ff. - Notes 'Ex Rosario Magno', 2 pp. on. in Latin with some English, c. 750 words, 4 ff. - Miscellaneous alchemical notes and emblems, in Latin and English with some French. 28 pp. plus one page blacked out - A large compilation of alchemical citations woven into a continuous text (1690s). in Latin, c. 17,500 words, 56 pp. of which 8 blank. - 'Lib. chem.' and 'Manuscriptu[m] meum' (c. 1696-7). 2 pp. on 4 ff. of which 3 blank. - 'Of Chemicall Authors & their writings' (c. 1670-75). mainly in Latin with a little English, 7 pp. plus 5 pp. blank. - 'Praxis' (certainly after 1689, probably c. 1696): an alchemical treatise, with notes and an earlier draft. mainly in English with some Latin, c. 5,500 words, 26 pp. of which two blank. - Three sets of chemical notes. in Latin, c. 3,200 words, 18 pp. of which 4 blank. - Draft letter or memo (1669?). in English, c. 200 words, 1 p. - 'Experimts of refining Gold wth Antimony made by Dr. Ionathan Goddard'. in English, c. 1,500 words, 4 pp. on 2 ff. - 'Miscellanea': Latin notes on experiments, chiefly from Ramon Lull's 'Codicillus' and 'Testamentum' and Zetzner's Theatrum Chemicum. c. 1,200 words, 4 pp. on 2 ff. - Series of Latin anagrams of Newton's name and lists of authors cited in the Ludus Puerorum, Scala Philosophorum, and Rosarium Magnum, in the last case followed by page numbers. - Newton's copy of Geber's Chimia (Latin translation by Caspar Horn, 1668), with Latin notes in his hand on both flyleaves elucidating some of Geber's terminology. - A series of lists of authors and books on alchemy. - 'De Scriptoribus Chemicis' (mostly late 1660s/early1670s though with later additions). - 'To make Lucatello's Balsome': a medical recipe, efficacious against 'ye Measell Plague or Small Pox [...] & against poyson & ye biting of a mad dog'. in English, c. 250 words, 1 p. - 'Notes out of Philalethes'. in English, c. 650 words, 3 pp. on 2 ff. - Notes from Ramon Lull. in Latin, c. 5,300 words, 13 pp. - 'Theatrum Astronomi? Terrestris': copy of a treatise on the Philosophers' Stone and transmutation, with 2 astronomico-alchemical diagrams. English introduction and Latin text, c. 1,000 words, 4 pp. - Fragmentary notes on the astrological characters of the planets and on the gods and metals associated with them, beginning missing. Not in Newton's hand. in English, c. 600 words, 2 pp. - Chemical notes, partly in another hand. in English and Latin, c. 400 words, 2 pp. on 2 ff. - Notebook containing abstracts and notes drawn from various alchemical works. mainly in Latin with some English, c. 24,000 words, 61 pp. + 208 pp. blank. - Notes and abstracts 'Ex Fabri Hydrographo Spagyrico' (f. 1r) and 'Ex Palladio Spagyrico' (f. 2r), with page references (1690s?). in Latin, c. 1,500 words, 4 pp. on 2 ff. - 'Notanda Chymica' (late 1660s). in Latin, c. 1,500 words, 5 pp. (though there is only one word and a page reference on p. 5). - Two incomplete treatises on the vegetative growth of metals and minerals 1670-75, in English and Latin, c. 4,500 words, 12 pp. - Three related sets of notes (late 1680s-90s). in English, c. 5,300 words, 8 pp. badly discoloured and barely legible. - Two accounts of alchemical operations (1690s?). in Latin, c. 2,500 words, 7 pp. - Draft alchemical treatise or compilation. in Latin with odd passages in English, c. 14,000 words, 42 pp. + 4 pp. of unrelated material. - Miscellaneous alchemical notes - 'Ex Hercule Piochymico' 1680s/1690s, in Latin, c. 1,300 words, 3? pp. - Notes 'Ex Codicillo R. Lullii, impress. Coloni? 1563'. - Notes on mercury and its purification. - Verse extracts from Hadrian Mynsicht, 'Aureum s?culum redivivum' and 'Testamentum Hadrianeum de aureo Phorem [according to the Sotheby catalogue, though 'Ph[ilosoph]orum is surely intended] lapide', with a diagram, c. 300 lines in all. - 'Notanda chemica' 1670s, in Latin with some English, c. 1,500 words, 4 pp. - 'Opus Galli Anonymi' 1690s, in Latin, c. 2,750 words, 7? pp. + wrapper. - 'Preparatio mercurii ad lapidem per regulam et lunam, ex MSS. Phil[oponi] Phi[lalethis] Americani' before 1678, in Latin with some English, c. 1,000 words, 6 pp. + 2 pp. blank - Six pages of miscellaneous notes originally grouped together with what is now Babson Ms. 747. - A recipe for making 'Regulus Martis' (an alloy of iron and antimony) c. 300 words, 1 p. - 'Out of Schroderus Pharmacopia' 1670s or early 1680s, in Latin, 3 pp. and 2 lines + 4 pp. blank - 'A Key to Snyders' 1670s or 1680s, in Latin with some English, c. 1,000 words, 4 pp. + 4 pp. blank - Notes on sublimation, the Stone, the tincture, etc.. in Latin, c. 1,500 words, 6 pp. - Fragment of a treatise on transmutation 1680s/1690s, in Latin and English, c. 2,200 words, 8 pp. - 'Notes upon ye working of ---': an account of a purification of vitriol, which took 6 months to accomplish. - Miscellaneous fragmentary alchemical notes 1670s, in English and Latin, 6 pp. - 'Sententi? notabiles exposit?'

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Medieval Grimoires - Picatrix Krakau Manuscript In Latin

Demosthenes The Alchemist God

Demosthenes is an enigmatic God; the brother of Ishtar, he dedicates himself to researching the secrets of the World. From the earliest accounts, he was always taking things apart and putting them back together again. He did not take an interest in politics and remained totally neutral throughout the Darkness and Chaos Wars. He appears in many legends as a source of rumour, Knowledge and obscure questions. He brewed the intoxicating Nectar for the Gods and the healing elixir Ambrosia. It was after consulting with Demosthenes that Selene discovered or created Moon and Than devised the vile Head spell. These acts caused some anger among the Gods but the Alchemist demonstrated his neutrality by advising Neibelung on the fashioning of the Dwarves and researching the Head of Than for Rhadamanthus. He questioned Rhadamanthus and Humakt after all their quests and thereby learnt much of the World, though in exasperation they sometimes refused to answer him. He was interested in all things, but particularly the origins of Chaos and its connections with Darkness, and both their links with the Moon. He researched deeply into the nature of elements and it was upon his advice that the elements were allocated their places in the calendar and the cyclic nature of Time was so wrought. For this alone he deserves respect from the Gods, for it was his hand that scribed the Great Pact that all the gods signed to end the Chaos Wars and Godtime. It can never be said that an Alchemist cares for power, but only in knowledge for its own sake. However, cultists are widely respected for their various skills. Brewers, apothecaries and scribes all fulfil necessary functions within society. Sages appear to be solitary, introverted figures and are often ridiculed yet should an expert opinion be sought on a particular matter of lore, then the relevant sage is the person to turn to for a comprehensive analysis. The Alchemists themselves, of course, are the only people to bring an artefact to when it is desired to ascertain its purpose and function; their services are expensive, but necessary, the Examination usually long and thorough. His cult is basically dedicated to knowledge skills and research, but several sub-cults have developed. First, the Brewers specialise in producing alcoholic drinks and the many establishments for the purveyance of such, the Brewers are the most worldly of the Demosthenes cultists but still serve as local repositories of Knowledge, Wisdom and always seek after strange tales by travellers. The Apothecaries serve as vendors for medicines and herbs of strange properties and also as buyers, sellers and valuators of strange and unusual objects. The scribes perform a valued service in a society where literacy is rare, they read and write for others, and also draw-up legal documents, record histories, make maps and serve as professional linguists. Finally the sages are often lone individuals who pursue some highly specialised aspect of knowledge. While Scribes are generalists, Sages are specialists and are often nobles pursuing what was once a hobby or passing interest to the point of obsession. Above these are the true alchemists who conduct original research having risen above the most mundane aspects of the cult.

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What Are Spagyric Medicines

The medicines, tinctures or essences, if prepared by following the procedures of Separation, Purification and Recombination are called the Spagyric way of making a medicine. By the methods of Separation and Purification we get the three purified elements of the Plants (Herbs) and then recombine these, which is Also Called “Cohobation” (Reassembling of the three purified elements of the Plant by means of Spagyrism). It is proved by various researchers that it is mostly Spagyric essences that are the true medicines and also only the Spagyric essences that are able to overcome the “Vitiation of Blood and Lymph.” How and Why? While making Spagyric essences, they get empowered with the three things: a) Organic compounds basically of lower molecular weight that can easily diffuse through the semi permeable membranes of the cells of tissues, b) Inorganic elements such as macro, micro and trace elements, c) Energy that can also be described as a chain of atoms bearing the properties of cations and anions, that is ions with positive or negative charges, that are able to take part in the biochemical process or reactions happening within the body’s cells. Thus, we can conclude ultimately that a Spagyric essence is rich in inorganic material, i.e. plant derived Minerals salts which can be easily absorbed by the body of living organisms. Physiology Revealed that mineral salts are important for all types of biochemistry or biochemical reactions that occur within the cells or tissues. Similarly, trace elements found in very small quantity in living organisms are very crucial for life, play an important role in metabolic reactions and act as catalysts. Now what is the “Vitiation of Blood and Lymph” and how does it occur? How are Spagyric Essences Suitable for De-vitiation? We know our body is a result or made up of 24 different elements, but just four of these make up the major part of our body weight. These four are: oxygen (O), hydrogen (H), nitrogen (N), and carbon (C). Hydrogen and oxygen combine to form water. The balance of chemicals in our body depends on our age.

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