Visualization In Medieval Alchemy

Book: Visualization In Medieval Alchemy by Barbara Obrist

This paper explores major trends in visualization of medieval theories of natural and artificial transformation of substances in relation to their philosophical and theological bases. The function of pictorial forms is analyzed in terms of the prevailing conceptions of science and methods of transmitting knowledge. The documents under examination date from the thirteenth to the fifteenth century. In these, pictorial representations include lists and tables, geometrical figures, depictions of furnaces and apparatus, and figurative elements mainly from the vegetable and animal realms. An effort is made to trace the earliest evidence of these differing pictorial types.

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Barbara Obrist - Visualization In Medieval Alchemy

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...

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Apollonius Of Tyana

Concerning Apollonius and his remarkable powers, Francis Barrett, in his Biographia Antiqua, after describing how Apollonius quelled a riot without speaking a word, continues: "He traveled much, professed himself a legislator; understood all languages, without having learned them: he had the surprising faculty of knowing what was transacted at an immense distance, and at the time the Emperor Domitian was stabbed, Apollonius being at a vast distance, and standing in the market-place of the city, exclaimed, ‘Strike! strike!—’tis done, the tyrant is no more.’ He understood the language of birds; he condemned dancing and other diversions of that sort; he recommended charity and piety; he traveled over almost all the countries of the world; and he died at a very great age."

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The Philosopher Stone A Quest For The Secrets Of Alchemy

Book: The Philosopher Stone A Quest For The Secrets Of Alchemy by Peter Marshall

St Thomas Aquinas, Isaac Newton, Carl Jung; these and other historians, scientists and philosophers devoted much of their life to the study of alchemy and the search for the ultimate prize: the philosopher's stone, which can transform base metal into gold and is said to hold the key to life itself. Marshall is no desk top researcher, but to write the book embarked on a journey in the footsteps of some of the key practitioners, a quest which takes him to Beijing, Egypt, France, Spain and beyond and leads to encounters with many contemporary philosophers, alchemists and scientists, all searching not so much for fame or fortune but for the ultimate prize of enlightenment. This appealing combination of travelogue and inner journey is well served by the author's friendly, conversational tone and his ability to make sometimes complex ideas thoroughly accessible without shortchanging the reader. Myth, magic , religion and intrigue come together here to offer an intriguing alternative view of the history of civilisation's development. From the moment I took this book into my hands I struggled to put it down. Not knowing anything about alchemy this book probably was the best introduction I could ask for. The book reads like a novel, taking the reader through all the paths of discovering more about alchemy. Loads of information is distilled into assessable paragraphs that contain the essence of each topic covered. Referenced material supporting the book is well documented in the back of the book enabling the serious reader to do further research on the topic. Starting from ancient history, the book is organised in a chronological order to end in its significance for contemporary times. Each paragraph reveals a bit more of this fascinating and mysterious subject. Interviews, visits to significant sites, papers, quotes and interpretation of symbolism ignite the readers curiosity. Excitement grows within the reader to the extend of an expectation that the philosopher's stone might jump somewhere from the pages. True to the basic principles the author does not try to provide an objective view of alchemy. The author gets so passionately involved with alchemy that one wonders if the author might be biased towards seeing alchemic symbolism even where they do not exist. But after closing the last page of the book, the author most definitely has planted within the readers subconscious a seed of hope. Hope that there is more beyond the aims of immortality and turning metals into gold , towards actual transmutation. This is really an excellent book! Globe-trotter and author Peter Marshall provides a fascinating overview of the history of alchemy in diverse cultures in both ancient and modern times. I am struck by the author's candor and sincerity, never pretending to know something he doesn't know in this arcane field of study. Light workers, Healers, Seekers, and would-be Alchemists would do well to start here with this book, before tackling the clasic texts and the actual Practice.

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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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Key 12 By Basil Valentine

If an athlete know not the use of his sword, he might as well be without it; and if another warrior that is skilled in the use of that weapon come against him, the first is like to fare badly. For he that has knowledge and experience on his side, must carry off the victory. In the same way, he that possesses this tincture, by the grace of Almighty God, and is unacquainted with its uses, might as well not have it at all. Therefore this twelfth and last Key must serve to open up to you the uses of this Stone. In dealing with this part of the Subject I will drop my parabolic and figurative style, and plainly set forth all that is to be known. When the Medicine and Stone of all the Sages has been perfectly prepared out of the true virgin's milk, take one part of it to three parts of the best gold purged and refined with antimony, the gold being previously beaten into plates of the greatest possible thinness. Put the whole into a smelting pot and subject it to the action of a gentle fire for twelve hours, then let it be melted for three days and three nights more. For without the ferment of gold no one can compose the Stone or develop the tinging virtue. For the same is very subtle and penetrating if it be fermented and joined with a ferment like unto itself: then the prepared tincture has the power of entering into other bodies, and operating therein. Take then one part of the prepared ferment for the tinging of a thousand parts of molten metal, and then you will learn in all faith and truth that it shall be changed into the only good and fixed gold. For one body takes possession of the other; even if it be unlike to it, nevertheless, through the strength and potency added to it, it is compelled to be assimilated to the same, since like derives origin from like. Whoever uses this as a medium shall find whither the vestibules of the palace lead, and there is nothing comparable to the subtlety thereof. He shall possess all in all, performing all things whatsoever which are possible under the sun. O principle of the prime principle, consider the end! O end of the final end, consider the beginning! And be this medium commended unto your faithful care, wherein also God the Father, Son, and Holy Ghost, shall give unto you whatsoever you need both in soul and body.

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Key 8 By Basil Valentine

Neither human nor animal bodies can be multiplied or propagated without decomposition; the grain and all vegetable seed, when cast into the ground, must decay before it can spring up again; moreover, putrefaction imparts life to many worms and other animalculae. The process of augmentation and quickening is mostly performed in [the] earth, while it is caused by spiritual seed through the other elements. The farmer's wife knows that she cannot hope to obtain chickens except through the decomposition of the egg. If bread is placed in honeys and suffered to decay, ants are generated; worms are bred in the putrefying bodies of men, horses, and other animals; maggots are also developed by the decay of nuts, apples, and pears. The same thing may be observed in regard to vegetable life. Nettles and other weeds spring up where no such seed has ever been sown. This occurs only by putrefaction. The reason is that the soil in such places is so disposed, and, as it were, impregnated, that it produces these fruits, which is a result of the properties of sidereal influence; consequently the seed is spiritually produced in the earth, and putrefies in the earth, and by the operation of the elements generates corporeal matter according to the species of Nature. Thus the stars and the elements may generate new spiritual, and, ultimately, new vegetable seed, by means of putrefaction. But man cannot create new seed; for it is not in his power to order the operation of the elements and the essential influences of the stars. By natural conditions, however, new plants are generated simply through putrefaction. This fact is not noticed by the farmer, simply because it is a thing that he has always been used to, and for which he is unable to find an explanation. But you who should know more than the vulgar herd, must search into the causes of things, and endeavor to understand how the process of generation and resuscitation is accomplished by means of decomposition, and how all life is produced out of decay. Each element is in its turn decomposed and regenerated by that which is contained in it. For you should know that every element contains the three others. In air, for instance, there is fire, water, and earth. This assertion may appear incredible, but it is nevertheless true. In like manner, fire includes air, water, and earth, since otherwise it could generate nothing. Water contains fire, air, and earth; for if it did not, there could be no growth. At the same time, each element is distinct, though each contains the others. All this is: found by distillation in the separation of the elements. In order to rationally prove this to you, who are investigating the separation of Nature. and purpose to understand the division of the elements, lest you should think my words inventions, and not true, I tell you that if you distil earth, you will find that, first of all, there is an escape of air, which, in its turn, always contains fire, as they are both of a spiritual essence, and exercise an irresistible mutual attraction. In the next place, there issues water from the earth, and the earth, in which is the precious salt, remains by itself at the bottom of the vessel. When water is distilled, air and fire issue from it, and the water and material earth remain at the bottom. Again, when the invisible part of elementary fire is extracted, you get water and earth by themselves. Nor can any of the three other elements exist without air. It is air that gives to earth its power of production, to fire its power of burning, to water its power of generating fruit. Again, air can consume nothing, nor dry up any moisture, without that natural heat which must be imparted to it by fire. For everything that is hot and dry contains fire. From these considerations we conclude that no element can exist without the others, and that in the generation of all things there is a mingling of the four elements. He who states the contrary in no wise understands the secrets of Nature, nor has he investigated the properties of the elements. For if anything is to be generated by putrefaction, the process must be as follows: The earth is first decomposed by the moisture which it contains; for without moisture, or water, there can be no true decay; thereupon the decomposed substance is kindled and quickened by the natural heat of fire: for without natural heat no generation can take place. Again, if that which has received the spark of life, is to be stirred up to motion and growth, it must be acted upon by air. For without air, the quickened substance would be choked and stifled in the germ. Hence it manifestly appears that no one element can work effectually without the aid of the others, and that all must contribute towards the generation of anything. Thus their quickening cooperation takes the form of putrefaction, without which there can be neither generation, life, nor growth. That there can be no perfect generation or resuscitation without the co-operation of the four elements, you may see from the fact that when Adam had been formed by the Creator out of earth, there was no life in him, until God breathed into him a living spirit. Then the earth was quickened into motion. In the earth was the salt that is, the Body; the air that was breathed into it was mercury or the Spirit, and this air imparted to him a genuine and temperate heat, which was sulphur, or fire. Then Adam moved and by his power of motion, shewed that there had been infused into him a life-giving spirit. For as there is no fire without air so neither is there any air without fire. Water was incorporated with the earth Thus living man is an harmonious mixture of the four elements; and Adam was generated out of earth, water, air, and fire, out of soul, spirit, and body, out of mercury, sulphur, and salt. In the same way, Eve, our common mother, was created; for her body was built up and formed out of Adam's body - a fact which I wish you particularly to notice. To return again to putrefaction, O seeker of the Magistery and devotee of philosophy, know that, in like manner, no metallic seed can develop, or multiply, unless the said seed, by itself alone, and without the introduction of any foreign substance, be reduced to a perfect putrefaction. The putrefaction of metallic seed must, like that of animal and vegetable seed, take place through the co-operation of the four elements. I have already explained that the elements themselves are not the seed. But it ought by this time to be clear to you that the metallic seed which was produced by the combined operation of heavenly, sidereal, and elementary essences, and reduced into bodily form, must, in due course, be corrupted and putrefied by means of the elements. Observe that this seed contains a living volatile spirit. For when it is distilled, there issues from it first a spirit, and then that which is less volatile. But when by continued gentle heat, it is reduced to an acid, the spirit is not so volatile as it was before. For in the distillation of the acid the water issues first, and then the spirit. And though the substance remains the same, its properties have become very different. It is no longer wine, but has been transmuted by the putrefaction of gentle heat into an acid. That which is extracted with wine or its spirit, has widely different properties and powers from that which is extracted with an acid. For if the crystal of antimony be extracted with wine or the spirit of wine, it causes vomiting and diarrhoea, because it is a poison, and its poisonous quality is not destroyed by the wine. But if it be extracted with a good distilled acid, it furnishes a beautiful extract of a rich colour. If the acid be removed by means of the St. Mary's Bath, and the residuum of yellow powder washed away, you obtain a sweet powder which causes no diarrhoea, but is justly regarded as a marvellously beneficial medicine. This excellent powder is dissolved in a moist place into a liquid which is profitably employed as a painless agent in surgery. Let me sum up in few words what I have to say. The substance is of heavenly birth, its life is preserved by the stars, and nourished by the four elements; then it must perish, and be putrefied; again, by the influence of the stars, which works through the elements, it is restored to life, and becomes once more a heavenly thing that has its habitation in the highest region of the firmament. Then you will find that the heavenly has assumed an earthly body, and that the earthly body has been reduced to a heavenly substance.

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The Hermetic Arcanum The Secret Work Of The Hermetic Philosophy

Book: The Hermetic Arcanum The Secret Work Of The Hermetic Philosophy by Jean Despagnet

This was a key work of 17th century alchemy. It was written in Latin by Jean d'Espagnet as 'Enchiridion physicae restitutae...' and the first edition was issued at Paris in 1623. A number of editions were issued over the next decades and it was included in a number of alchemical compendia. An English translation, translated by Elias Ashmole, was printed in 1650, in Arthur Dee's 'Fasciculus chemicus: or chymical collections'.

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Mercury Conjunct Saturn

As the teachings cannot be paid for, equally, alchemy cannot be taught. Mercury or Hermes has always been regarded as the progenitor and teacher of the alchemists. This tells us in their own language that the true 'teacher' of alchemy is Life itself. What is taught in the formal manner is an introduction to systems which ultimately act as a filter on direct experience of life and consciousness, and one day must be transcended if one is to ever be truly free. Every system or discipline, whether physiological, psychological or metaphysical is a limitation, a narrow passage which gives order to the chaos. The inevitable emergence from these coccoons of 'reason' and 'language' must be faced by anyone who becomes an advocate or 'professor' of such a system. Life will do this, simply because life is that volatile spirit that frees up all fixidity. Through tunnels of Set concretions of a time, away. Funnels that let us live in open-eyed Beyond. R.D.

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Alchemical Poetry Hands

Alchemy involves body, soul and spirit. Specifically the alchemist's hands are used to manipulate substances in the laboratory and also in the many ways he interacts with people. Hands I have shaken hands with 10,000 people. fat hands sweaty hands black hands callused hands angry hands happy hands crippled hands dirty hands hands that have been places wet hands bloody hands hands with red nails guilty hands phony hands hands missing fingers hands that talk hands that kill hands that love I have been shaken by all this.

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What Is Alchemy

Book: What Is Alchemy by Arthur Edward Waite

In his earlier writings on alchemy Waite maintained that the spiritual interpretation of alchemy was first systematically presented by Mrs. Atwood in her Suggestive Inquiry into the Hermetic Mystery -a point of view that he was later to reject completely, to the extent of saying that the book 'is not, however, final or satisfactory as a critical study, indeed, in some respects it is a morass rather than a pathway' (The Secret Tradition in Freemasonry, 1911, Vol.2, p. 414). For this he was taken to task, in the pages of the Occult Review, by Isabelle de Steiger; but he justified himself by stating that 'What I said of the Suggestive Enquiry in 1888 and 1893 was in the light of my knowledge at those dates; that which I have recorded since has been under a fuller and clearer light' (Occult Review, Vol. 15, No.1. January 1912, p. 50). Nonetheless, his early essays on alchemy retain their value for the obscure information they contain and for their critical comments on Madame Blavatsky's dubious manipulation of her source material on alchemy. First printed in the monthly journal The Unknown World from August to December 1894 and in April, 1895. It was reprinted in The Alchemical Papers of Arthur Edward Waite, ed. J. Ray Shute, Monroe, N.C., 1939, a privately printed collection limited to seventy copies.

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Johannes Reuchlin Kabbalah Pythagorean Philosophy And Modern Scholarship

Book: Johannes Reuchlin Kabbalah Pythagorean Philosophy And Modern Scholarship by Moshe Idel

Various philosophies left their imprint on the different forms of Kabbalah. The impact of Neoplatonism and Neoaristotelianism is best known, though some traces of the impact of Stoicism and Atomism can also be discern in the vast Kabbalistic literature. Pythagorean philosophy is perhaps the third in its importance, from the point of view of the themes it impacted on Kabbalah. Though there are some examples of mentioning Pythagoras in medieval Jewish literature, this is a rare phenomenon. Iamblichus wrote his book as an introduction to a large multivoluminous treatise on Pythagoreanism, which he apparently never finished in its entirety. As we know such a Pythagorean reform never took place in a pure manner because Neoplatonism, though inspired from time to time by Pythagorean themes, succeeded and Iamblichus was in fact one of those who had a share in this success. However, his attempt to bring back Pythagoras's philosophy is of a certain importance for our subsequent discussions. This may be also the case with the other figure that drew from Neo-Pythagorean sources, and even save some pieces of Iamblichus's book on Pythagoreanism from oblivion, the Byzantine 11th century scholar Michael Psellus. We may summarize the different surges of Pythagoreanism in antiquity and Middle Ages, as strongly connected to an earlier floruit of some forms of Platonism. This is also the case in the Renaissance. After Ficino's introduction of the various forms of Platonism and Neoplatonism, the Pythagorean elements that were components of these literatures, gelled as a theory that contends to stand for itself, as Reuchlin would assume.

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Moshe Idel - Johannes Reuchlin Kabbalah Pythagorean Philosophy And Modern Scholarship

The Benu Bird In Magic

The following spell from the Egyptian Book of the Dead is one for being transformed into a phoenix or Benu Bird. Spell 83: Spell for being transformed into a phoenix. I have flown up like the primeval ones, I have become Khepri, I have grown as a plant, I have clad myself as a tortoise, I am the essence of every God, I am the seventh of those seven Uraei who came into being in the West, Horus who makes the brightness with his person, That God who was against Seth, Thoth who was among you in that judgement of Him who presides over Letopolis together with the Souls of Heliopolis, The flood which was between them. I have come on the day when I appear in glory with the strides of the gods, For I am Khons who subdued the Lords. As for him who knows this pure spell, It means going out into the day after death and being transformed at will, Being in the suite of Wennefer Being content with the food of Osiris, Having invocation offerings, Seeing the sun; It means being hale on earth with Re and being vindicated with Osiris, And nothing evil shall have power over him A matter a million times true. From at least the reign of Tutankhamun, the heron or Benu Bird appears on heart scarabs. These amulets were used to protect the heart, which was considered the source of life by the ancient Egyptians.

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Alexandre Saint Yves Dalveydre Works

Alexandre Saint Yves d'Alveydre's Archeometre shows the original Atlantean alphabet translates into the material the word, form, color, smell, sound and taste, the key to all religions and the sciences of antiquity. The Archeometre is represented by a circle, which has two scales from 0 to 360 degrees and 360 degrees to 0. It is divided into 12 ranges with 30 degrees each. In the individual ranges are drawn in the tierkreiszeichen, planet, colors, tones and the letters of different alphabets. The Archeometre is a universal canon (guide), which wants to point the relationship out between the astrological indications, tones, smells, letters and colors. The musician finds therein the color of tones, the writer the toncharakter of letter etc. The Archeometre is to also point practical use out that the religions, arts and architecture a synthesis from different ranges to form. Saint-Yves published 4 books between 1882 and 1887, about the concept of 'Synarchy'. In the year 1885 Saint-Yves was visited by a group of Eastern Initiates, one of them being named prince Hardjij Scharipf. Their mission was to inform Saint-Yves on 'AGARTTHA' , a spiritual and political organization. Their visit lead to his publication, titled "Mission de l'Inde en Europe, mission de l'Europe en Asie. La question des Mahatmas et sa solution". Saint-Yves dedicated this work to the "Sovereign Pontiff who wears the tiara of the seven crowns of modern Brahatmah in the ancient Paradise of the Cycle of the Lamb and the Ram". But Saint-Yves did not publish the book but decided to destroy the work and tore it apart. According to Saint Yves he acted under orders of the Brotherhood. The wisdom revealed would not be understood and therefore a publication would be like casting pearls before swine. Other sources state that Saint-Yves decided not to "expose the life of a saint" to the outside world, the saint being "Guru Pandit", the Eastern initiate who'd visited Saint-Yves. Apparently Saint-Yves overlooked one copy of the manuscript which fell into the hands of Count Alexander Keller, son of Countess Marie de Riznitch-Keller. This copy of Saint-Yves "Mission de l'Inde en Europea" was published (posthumous) in a limited edition in 1910 by the publishing firm of Dorbon-Aone. During the Second World War the Gestapo seized all the publications of this book that were known to exist. According to Dr.Philippe Encausse, Papus' son, the original copy belonging to Count Keller was given to Papus. After the death of Papus in 1916 it was donated to the Library of Sorbonne. After his wife's death in 1895, Saint-Yves started to work on his last work, an enormous work called the "Archeometre", a book published in 1903. The "Archeometre" 'intended to be a comprehensive key permitting a survey of ancient culture'. The book 'explores' the value of various philosophical, scientific, occult and religious systems 'and its place in the universal tree of science or tradition'. "Archeometre" is derived from the Greek meaning roughly "the mass of the principle". Saint-Yves' system is build around a series of symbols and interpretations relating to the "Ark of the Covenant". It's a very complex system which intends to be the key to all Religions and Sciences of the Ancients.

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Basil Valentine Biography

Records of the life of Basilius Valentinus, the Benedictine monk who for his achievements in the chemical sphere has been given the title of Father of Modern Chemistry, are a mass of conflicting evidence. Many and varied are the accounts of his life, and historians seem quite unable to agree as to his exact identity, or even as to the century in which he lived. It is generally believed, however, that 1394 was the year of his birth, and that he did actually join the Benedictine Brotherhood, eventually becoming Canon of the Priory of St. Peter at Erfurt, near Strasburg, although even these facts cannot be proved. Whatever his identity, Basil Valentine was undoubtedly a great chemist, and the originator of many chemical preparations of the first importance. Amongst these are the preparation of spirit of salt, or hydrochloric acid from marine salt and oil of vitriol (sulphuric acid) the extraction of copper from its pyrites (sulphur) by transforming it firstly into copper sulphate, and then plunging a bar of iron in the watery dissolution of this product: the method of producing sulpho-ether by the distillation of a mixture of spirit of wine and oil of vitriol: the method of obtaining brandy by the distillation of wine and beer, rectifying the distillation on carbonate of potassium. In his writings he has placed on record many valuable facts, and whether Basil Valentine is the correct name of the author or an assumed one matters little, since it detracts nothing from the value of his works, or the calibre of his practical experiments. From his writings one gathers that he was indeed a monk, and also the possessor of a mind and understanding superior to that of the average thinker of his day. The ultimate intent and aim of his studies was undoubtedly to prove that perfect health in the human body is attainable, and that the perfection of all metallic substance is also possible. He believed that the physician should regard his calling in the nature of a sacred trust, and was appalled by the ignorance of the medical faculty of the day whose members pursued their appointed way in smug complacency, showing little concern for the fate of their patients once they had prescribed their pet panacea. On the subject of the perfection of metallic bodies, as in his reference to the Spagyric Art, the Grand Magi-strum, the Universal Medicine, the Tinctures to transmute metals and other mysteries of the alchemist's art, he has completely mystified not only the lay reader, but the learned chemists of his own and later times. In all his works the important key to a laboratory process is apparently omitted. Actually, however, such a key is invariably to be found in some other part of the writings, probably in the midst of one of the mysterious theological discourses which he was wont to insert among his practical instructions, so that it is only by intensive study that the mystery can be unravelled. His most famous work is his Currus Triumphalis Antimonii - The Triumphal Chariot of Antimony. It has been translated into German, French, and English, and has done more to establish his reputation as a chemist than any other. The best edition is undoubtedly that published at Amsterdam in 1671 with a commentary by Theodorus Kerckringius. In his preface Kerckringius states that he had actually spoken with Valentine besides studying his works. He speaks of Basil as 'the prince of all chemists', and the most learned, upright, and lucid of all alchemistic writers. He tells the careful student everything that can be known in alchemy; of this I can most positively assure you.' A perusal of this book makes it quite evident that Valentine had investigated very thoroughly the properties of antimony, and the findings on his experimental work with this metal have.been brought forward as recent discoveries by chemists of our day. His other works are The Twelve Keys - The Medicine of Metals - Of Things Natural and Supernatural - Of the First Tincture, Root and Spirit of Metals - and his Last Will and Testament. It is alleged that this last work remained concealed for a number of years within the High Altar of the church belonging to the Priory. Such a story is quite feasible, since alchemists both before and after this era, deeming their works unfit for the age in which they were written, are known to have buried or otherwise secreted their writings for the discovery and benefit, as they doubtless hoped, of a more deserving and more enlightened age. Such manuscripts would very often not be discovered for several generations after the death of the author. In view of his other outstanding achievements as a chemist of great ability, it seems not illogical to suppose that Valentine's Universal Method of Medicine should be capable of achieving as great a measure of success as his other somewhat more prosaic discoveries.

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Doctrines Of Taoist Alchemy

In order to transcend space and time -- the two main features of the cosmos -- the alchemist should take care of their Correspondences to the work he performs. Space is delimited and protected by talismans (fu), and the laboratory (danwu, lit. "chamber of the elixirs") and instruments are properly oriented. According to some texts, the heating of the elixir must conform to minutely defined time cycles. This system, known as "fire times" (huohou), allows an adept to perform in a relatively short time the same work that Nature would achieve in thousands of years -- in other words, to accelerate the rhythms of Nature. Bringing time to its end, or tracing it back to its beginning, is equivalent. In either case time is transcended, and the alchemist gains access to timelessness. The same is with space: its centre, where the alchemist places himself and his work, is a point devoid of dimension. From this spaceless and timeless point he is able to move along the axis that connects the higher and lower levels of being. Among a variety of procedures that the sources describe in an often allusive way, and in a language rich in metaphors and secret names, two stand out for their recurrence and importance. The first is based on lead (Yin) and mercury (Yang). In external alchemy, these two substances are refined and joined in a compound whose properties are compared to the condition of original Oneness. In internal alchemy, lead refers to the knowledge of the Dao (Pure Yang, chunyang) with which each being is fundamentally endowed, but is obscured (i.e., transmuted into Yin) in the conditioned state. Mercury, on the other hand, represents the individual mind. The second most important method, which is proper only to external alchemy, is centered on cinnabar (Yang). The mercury contained within cinnabar (representing the Yin principle contained within Yang) is extracted and newly added to sulphur (Yang). This process, typically performed nine times, finally yields an elixir embodying the luminous qualities of Pure Yang. This Yang is not the complementary opposite of Yin, but, again, represents the One before its separation into the two complementary principles. The final object of external and internal alchemy is represented as the preparation of an elixir often defined as huandan (lit., "Reverted Elixir"). This expression, recurring in the whole literature, originally denotes an elixir obtained by bringing the ingredients back to their original condition through repeated cyclical operations -- an Operation comparable to the process that the adept performs within himself with the support of the Alchemical practice. The word dan ("elixir") also denotes cinnabar, suggesting that the process begins and ends on two corresponding points along an ascensional spiral. This synonymy also shows the role of cinnabar as a central symbol in external alchemy. In internal alchemy, the central role of cinnabar is taken up by lead, which represents original Oneness, and in this sense is a synonym of "gold" (jin).

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Fulcanelli Biography

Fulcanelli (dates of birth and death unknown) is almost certainly a pseudonym assumed, in the late 19th century, by a French alchemist and esoteric author, whose identity is still debated. He is Also Called the Master Alchemist and sometimes the Last Alchemist, the latter because the heritage of medieval alchemic Tradition seemed to have ceased with his disappearance. The appeal of Fulcanelli as a cultural phenomenon is partly due to the mystery that surrounds most aspects of his life and works; one of the anecdotes Pertaining to his life retells, in particular, how his most devoted pupil Eugene Canseliet performed a successful transmutation of 100 grams of lead into gold in a laboratory near Sarcelles with the use of a small quantity of the "Projection Powder" given to him by his teacher, in the presence of several eyewitnesses. Life Very little has been established with any credence about Fulcanelli's origin or life. He was undoubtedly a Frenchman, widely and profoundly educated, and learned in the ways of alchemic lore, architecture, art, and languages. To associate Fulcanelli with any exact dates or places, excepting the dates when his books were published, would be almost certainly to identify him with a man from his milieu and the illustrator of his books, Jean-Julien Champagne; and, while it is the single most plausible disambiguation of Fulcanelli's true identity, it is not without major flaws and should certainly not be accepted for an established fact. Fulcanelli wrote two books that were later to be published, and disappeared in 1926, having left his magnum opus with Canseliet. One example of a fact which is difficult to reconcile with the Champagne theory is that Canseliet referred to Fulcanelli as being an eighty-year old man at the time he disappeared, while Champagne, born in 1877, would have only been fifty at the time. Another is that in 1957, twenty-five years after Champagne's death from an excessive intake of absinthe, a new chapter (The Cyclic Cross at Hendaye) was added to the second edition of Fulcanelli's major book, The Mystery of the Cathedrals, undoubtedly written by the same man. It is unclear why Champagne would have concealed it while he was alive, or why it would have taken so long to have it published posthumously; or why Canseliet would keep denying that Fulcanelli and Champagne were the same man till his own death. Other theories about Fulcanelli speculate that he was one or another famous French occultist of the time; a member of the former Royal Family (the Valois); another member of the Freres d'Heliopolis (Brotherhood of Heliopolis, a society centred around Fulcanelli which included Eugene Canseliet, Jean-Julien Champagne and Jules Boucher); etc. All of these theories are equally poorly grounded in actual fact. It is believed that on the verge of World War II, the Abwehr was in active (but fruitless) pursuit of Fulcanelli because of his alleged knowledge of the technology of nuclear weapons. Finally, according to Canseliet, his last encounter with Fulcanelli happened in 1954, when he went to Spain and there was taken to a castle high in the mountains for a rendez-vous with his former master, now miraculously rejuvenated and looking Canseliet's age (about fifty). This particular account is of a highly ambiguous nature, leaving one to question its credibility.

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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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Three Books Of Occult Philosophy Book Ii

Book: Three Books Of Occult Philosophy Book Ii by Henry Cornelius Agrippa

Book II 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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Henry Cornelius Agrippa - Three Books Of Occult Philosophy Book I
Henry Cornelius Agrippa - Three Books Of Occult Philosophy Book Ii