Facebook
|
Alchemy Academy archive July 1999 Back to alchemy academy archives. Subject: Luther's views on alchemy From: Adam McLean Date: 4 July, 1999 I recently found this interesting quotation from Martin Luther's 'Table talk' in Lyndy Abraham's 'Dictionary of alchemical imagery'. "The science of alchymy I like very well, and indeed, 'tis the philosophy of the ancients. I like it not only for the profits it brings in melting metals, in decocting, preparing, extracting and distilling herbs, roots; I like it also for the sake of the allegory and secret signification, which is exceedingly fine, touching the resurrection of the dead at the last day." This may reveal something of the Protestant attitude towards alchemy during the 16th century. Subject: Luther's views on alchemy Date: Sun, 4 Jul 1999 From: Michal Pober Adam McLean wrote: >I recently found this interesting quotation from Martin Luther's >'Table talk' in Lyndy Abraham's 'Dictionary of alchemical imagery'. > >"The science of alchymy I like very well, and indeed, 'tis the >philosophy of the ancients. I like it not only for the profits it brings >in melting metals, in decocting, preparing, extracting and distilling >herbs, roots; I like it also for the sake of the allegory and secret >signification, which is exceedingly fine, touching the resurrection >of the dead at the last day." > >This may reveal something of the Protestant attitude towards >alchemy during the 16th century. I wonder what ideas people have or what resources are available which provide an overview of the relations between Christianity and Alchemy. Recently I have been pondering this topic in connection with John Dee and his adventures in Bohemia when not only was he under intense scrutiny from Rome and encouraged to pay a courtesy-call to the Vatican which he circumspectly rejected. [Do we know when and how he knew of Bruno's fate?] He also took considerable pains to cover himself by attending Mass on occasion, both in Prague and in Cracow and having his children baptised in the Catholic Church with extremely eminent godparents. Then the famous 'book-burning' sequence was obviously an angelic attempt to protect them... At the same time when Rome demanded that he be expelled from the Empire it was Vilem Rozmberk, also an extremely devout Catholic who took him in. Whereas his brother, who was profoundly involved with the Czech Brethren and had large gatherings in Trebon which included figures such as Christian von Anhalt, apparently pensioned off the alchemists when he took over the Rozmberk title and lands. This happens to be just the snippet that I am working with at the moment and obviously staying within the Dee/Bohemia context can lead one to speculate with F. Yates about the prefiguring of the Rosicrucian impulse in Bohemia leading to the union and sovereignty of Frederick and Elizabeth and the Battle of the White Mountain. But Adam's contribution has piqued my curiosity in a broader sense. Is it fair to equate tolerance of alchemy with Protestantism and the persecution of Alchemy with the Catholic Church? My feeling is that its a much more complex topic than that. Any thoughts out there! Best Regards, Michal Subject: Luther's views on alchemy Date: Mon, 5 Jul 1999 From: Catherine Fox-Anderson This is a topic of great interest to me as well, at least peripherally, to my thesis on alchemical symbolism in hispanic literature. J. Garcia Font's "Historia de la alquimia en Espana" is very interesting, though not available to my knowledge in English. In Spain, where the Inquisition was so strong at times, there were times when alchemy was tolerated- in the court of Felipe II, for instance, a most Catholic monarch (who built El Escorial), there were alchemists welcomed and there are/were apparently texts in his library there. There was also at least one papal bull in the 1300's (I can check which Pope if you like) issued against it. I feel certain this is not a black and white issue, and didn't get the impression Adam meant it that way in his comments on Luther. One way to perhaps get more information is through the library at the University of Notre Dame here in the States- they have a large section on the history of the Inquisition, but I haven't pursued it as it's a little beyond my scope of interest right now. If anyone is interested I have a helpful contact name there via internet. I think a lot through the ages has depended upon individual monarchs, along with their relations to individuals, and their church affiliations (whether in Spain or elsewhere). Felipe II seems to have been motivated by spiritual rather than wealth concerns in terms of his interest in alchemy (Spain was at the height of her economic glory then, gold flooding in from the American colonies). Let me know if you have any other questions; I'll see what I can find in my resources. Best wishes, Catherine Fox-Anderson Subject: Series of books on alchemy From: Adam McLean Date: 7 Jul 1999 I recently have bought for the alchemy research library a set of little booklets edited by Patrick J. Smith and produced at a very reasonable price by Holmes Publishing of P.O. Box 623, Edmonds, WA 98020, USA. This particular series is entitled 'Alchemical Studies'. Some of these are new translations, and all of them contain interesting and useful notes. Crassellame, Frater Marc-Antonio. A Light from Out of The Darkness. On the Composition of the Stone of the Philosophers. Being an Original Translation by Patrick J. Smith of La Lumi�re sortant par soi-m�me des T�n�bres ou Veritable Theorie de la Pierre des Philosophes. Alchemical Studies Series 1. Cyliani. Hermes Unveiled. Translated from the French by Partick J. Smith. Alchemical Studies Series 2. The Golden Treatise of Hermes Trismegistus. Concerning the Physical Secret of the Philosopher's Stone. The Translation and Commentary of Mary Anne Atwood and the Text of Barrett's Version. With Additional notes by Patrick J. Smith. Alchemical Studies Series 3. The Book of the Apocalypse of Hermes as Interpreted by Theophrastus Paracelsus. A Hermetic Commentary. Translated by A.E. Waite. Introduction and Notes by Patrick J. Smith. Alchemical Studies Series 4. The Emerald Tablet of Hermes Trismegistus. Including the Commentary of Hortulanus. Translated, with Additional Notes, by Patrick J. Smith. Alchemical Studies Series 5. Sendivogius, Michael. The New Chemical Light I. Treatise of Mercury. Newly translated from Latin by Patrick J. Smith. Alchemical Studies Series 6. Sendivogius, Michael. The New Chemical Light II. Treatise of Sulphur. Newly translated from Latin by Patrick J. Smith. Alchemical Studies Series 7. Philalethes, Eirenaeus. Secrets Reveal'd: An Open Entrance to the Closed Palace of the King. Original Latin Translation Revised and Corrected, with Notes and Commentary, by Patrick Smith. Alchemical Studies Series 8. Sendivogius, Michael. Alchemical Letters of Michael Sendivogius to the Rosicrucian Society. Found in an old manuscript and translated by Ebenezer Sibley, M.D., 1791. Corrected and Edited by Patrick J. Smith. Alchemical Studies Series 9. A Paracelsian Lexicon of Alchemical terms. Edited by Patrick J. Smith. Alchemical Studies Series 10. The True Book of Synesius. Translated by Richard Russell. Edited by Patrick J. Smith. Alchemical Studies Series 11. Subject: Luther's views on alchemy Date: Wed, 7 Jul 1999 From: Michal Pober Dear Catherine, Thanks for your response on this. I waited a couple of days before replying to see if anyone else would jump in on this but it seems we're on our own. >This is a topic of great interest to me as well, at least peripherally, Likewise and I was not feeling like searching high and low for snippets of information. I'm already doing enough of that with my current obsessions.. Which is why I was hoping for an overview or a reference to one. It seems strange if there is no worthy text which covers the field. >to my thesis on alchemical symbolism in hispanic literature. J. Garcia >Font's "Historia de la alquimia en Espana" is very interesting, though >not available to my knowledge in English. In Spain, where the >Inquisition was so strong at times, there were times when alchemy was >tolerated- in the court of Felipe II, for instance, a most Catholic >monarch (who built El Escorial), there were alchemists welcomed and >there are/were apparently texts in his library there. This is certainly interesting. One piece of wondering that I was doing was whether Spain and Rome had a different atitude in the late 16thC. Specifically Rudolf II spent the greater part of his youth in Spain and one of his confidants seems to have been the Spanish Ambassador, San Clemente, who was in Prague until his death and he was, at least at the beginning, a successful intermediary between Dee and Rudolf. Someone must have recommended him to Dee. Meanwhile Rome was baiting traps and sending spies after D & K and eventually prevailed on Rudolf to expel them. Thank you for your other information too and I'm adding it to my files but am still hoping that someone will come up with a reliable source for the big picture! This issue came up for me because I was working with people who seemed to be making blanket assumptions about Protestant and Catholic approaches to alchemy and I was looking for a judicious overview without having to start from scratch.. Best Regards, Michal Subject: Luther's views on alchemy From: Adam McLean Date: 8 Jul 1999 Michal Pober wrote: >Which is why I was hoping for an overview or a reference to one. It seems >strange if there is no worthy text which covers the field. > but am still hoping that someone will come up with a reliable source for >the big picture! >This issue came up for me because I was working with people who seemed to >be making blanket assumptions about Protestant and Catholic approaches to >alchemy and I was looking for a judicious overview with out having to >start from scratch.. Dear Michal, There is always a great danger in seeking the 'big picture'. True research is a matter of investigating painstaking detail. It is especially true of alchemy, which has not received intense attention of scholarship over the years, in that there are many people ready to jump to formulate a 'big picture' on the basis of inadequate information. There is much danger in simplifying the relationship between alchemy and the Catholic and various Protestant traditions, or in having a view based upon one's own religious affiliations. I remember the Cesky Krumlov conference, which was devoted to Rosicrucianism, was very much dominated by ideas that Protestantism represented freedom and Catholicism some kind of repressive authority. I remember during my talk, when in discussing alchemical source material, I dared to suggest that the Frances Yates thesis had many flaws and needed some re-evaluation, that the audience immediately took a deep intake of breath. They wanted the 'big picture' presented by Frances Yates and felt uncomfortable when I challenged their belief system. I didn't make this challenge out of contrary beliefs, but because I had become aware of the problems inherent in Frances Yates's 'big picture' expressed in her 'Rosicrucian Enlightenment'. It seems that alchemists rarely intruded into everyday religious beliefs. Their writings are also often allegorical and did not often directly challenge Church authority, so there does not seem to be a strongly concerted Church reaction to alchemy over the centuries. Alchemists were often attacked for fraudently producing or adulterating gold, because of the danger they might bring to undermine the currency and the social structure of the time. Different church leaders responded to events at their time in different ways. Thus some Popes supported and even took an interest in alchemy, while others were quite negative. The same applied to different Protestant Princes in the 16th and 17th centuries. We must look to the detail as there is no general unified 'big picture'. The truth always lies in the detail, not in generalisations. I did not post the Martin Luther quotation to develop a debate about Catholic and Protestant attitudes to alchemy, but only because I did not remember seeing this before and I found it interesting that Luther had expressed himself in such a positive way about alchemy. Adam McLean Subject: Alchemical influences in Western literature Date: Tue, 13 Jul 1999 From: Anna Hedigan Re. Catherine's question 17th June - >6. Alchemical influences in Western literature? Donne, Goethe, >Milton, Cervantes, Lope de Vega, Shakespeare ,etc. Have followed the postings re. Luther's views on alchemy with interest, and can respond to the question of Protestantism and alchemy with the specific references in the poetry and prose of John Donne to alchemical process and Paracelsian concepts. These references become more explicit and esoteric in his later years, when as Dean of St Pauls he employed alchemical imagery (no evidence that Donne ever practiced alchemy) in his weekly sermons, and in the Holy Sonnets. An apostate and career cleric, Donne had no qualms about using obvious alchemical references for the purposes of exegesis. From the sermons; "Therefore David who was metal tried seven times in the fire, and desired to be such gold as might be laid up in God's treasury, might consider, that in the transmutation of metals, it is not enough to come to a calcination or a liquefaction of the metal... nor to an ablution, to sever dross from pure, not to a transmutation, to make it a better metal, but there must be a fixion, a settling thereof, so that it shall not evaporate into nothing, nor return to his former state. Therefore he saw that he needed not only a liquefaction, a mealting into tears, not only an ablution, and a transmutation, those he had by this purging and this washing... but he needed fixionem, and establishment. Or here, where the action of the Stone in transmutation parallels the redemptive mission of Christ and the healing power of His sacrificial blood as the Philosopher's Stone...has virtue by means of its tincture and its developed perfection to change other imperfect and base metals into pure gold, so our Heavenly King and fundamental Corner Stone, Jesus Christ, can alone purify us sinners and imperfect men with His Blessed ruby-colored Tincture, that is to say, His Blood." To think of these words preached from the pulpit of great St Pauls to a congregation challenged my own ideas of alchemical knowledge as hidden, unknown to a wider audience, and heretical in the eyes of the church!. As a poet, he recognises and laments the loss of the analogical world in his Anniversary poems. Bacon may have complained that alchemists had "spoiled the elegance and distorted the meaning" of analogy and correspondence, but for Donne the "new Philosophie" of a dehumanised cosmos where matter obeys its own laws, not man's or God's, was abhorrent. "What Artist now dares boast that he can bring Heaven higher, or constellate any thing, So as the influence of those starres may bee Imprisoned in an Herbe, or Charme, or Tree, And doe by touch, all which those starres could do? The art is lost, and correspondence too." Donne also used a sophisticated trophes based on Paracelsian mumia, which I won't go into here. A close reading of the stages of the work are evident in his delineation of a holy melancholia, a sorrow following God, quite distinct from the sorrow Luther characterised as the balneum Diaboli. An example from the Holy Sonnet beginning "Oh my blacke Soul!" finds the protagonist searching for a devout melancholy which is the nigredo in a true repentance for sin. "Oh make thy selfe with holy mourning blacke, And red with blushing, as thou art with sinne; Or wash thee in Christs blood, which hath this might That being red, it dyes red soules to white." Donne used alchemical and Paracelsian sources because they reassured him in their confident appraisal of the cosmos, giving all a weighting, a significance. The hidden world of correspondences the adept accessess as an aid to his craft confirmed for Donne that God was looking after his people. All hierarchical ideologies work towards His presence at the apex. This posting is a bit of a gloss, and it has been a few years since I have studied in earnest, but I would be happy to go offline if anyone would like to discuss Donne further. Other than Donne's essays, letters, poems and sermons (the sermons alone are ten volumes), some more unusual sources are: Keller, J.R. The Science of Salvation: Spiritual Alchemy in Donne's Final Sermon. The Sixteenth Century Journal. 23, Autumn 1992. pp 44-60 Rudnytsky, P.L. The Sight of God: Donne's Poetics of Transcendence. (no reference) Stein, A. Donne's Obscurity and the Elizabethan Tradition. English Literary History. 13, pp 104 -118. Brann, N.L. Alchemy and Melancholy in Medieval and Renaissance Thought: A Query in to the Mystical Basis of their Relationship. Ambix, 32, 3 Nov 1985. pp. 128-154, Subject: Alchemical influences in Spanish classical literature From: Jose Rodr�guez Date: Tue, 13 Jul 1999 Catherine Fox-Anderson asked: >What about Spanish alchemy? >What about alchemical influences in Western literature? Donne, >Goethe, Milton, Cervantes, Lope de Vega, Shakespeare ,etc. The "Azogue" web site have on-line a catalogue of the doctoral theses about alchemy issued in Spanish universities (post-1976). You can find information about: author, an explanatory note, University, Faculty, Department... Many of the works are unpublished but there are copies in the libraries of these universities. About the alchemical influences in Spanish classical literature I suggest: Pilar Alonso Palomar: " DE UN UNIVERSO ENCANTADO A UN UNIVERSO REENCANTADO: MAGIA Y LITERATURA EN LOS SIGLOS DE ORO". Universidad de Valladolid. Facultad de Filosof�a y Letras. (With many resources detailing the influences of alchemy, kabbala and astrology in Spanish literature between 1500-1700. Great!) J. Enrique Laplana Gil. " EDICION Y ESTUDIO DE LA OBRA LITERARIA DE AMBROSIO BONDIA". (Hermetic and alchemical symbolism in a book of Ambrosio Bondia (17th century): "La Citara de Apolo y Parnaso en Arag�n". Zaragoza, D. Dormert, 1650. ) There are theses about the alchemical influences in hispano-american authors: Jos� Antonio Donal Liz." LA NARRATIVA DE ALVARO CUNQUEIRO". Universidad de Oviedo. Facultad de Filolog�a. M. Josefa V�zquez de Parga Chueca. " LA HISTORIA EN LA BUSQUEDA DEL ABSOLUTO EN LA OBRA DE MARGARITA YOURCENAR". Universidad de Salamanca. Facultad de Filolog�a. Evangelina Becerra G�ez. " APROXIMACION PSICO-ANALITICA A LA OBRA DE GUSTAVO ALVAREZ GARDEAZABAL". Universidad Complutense de Madrid. Facultad de Filolog�a. Benjam�n L�pez S�nchez. "JUAN EDUARDO CIRLOT [COMPLEXIO OPPOSITORUM]". Universidad Complutense de Madrid. Facultad de Ciencias de la Informaci�n. Fernando Romo Feito. " LA POESIA DE MIGUEL LABORDETA (CONTRIBUCION AL ESTUDIO DE SU LENGUAJE POETICO)". Universidad de Zaragoza. Facultad de Filosof�a y Letras. Isabel Hierro Foncea. " LA INTERRELACION SIMB�LICA EN LA OBRA DE ROSA CHACEL: BARRIO DE MARAVILLAS, CLAVE INTERPRETATIVA". Universidad de M�laga. Facultad de Filosof�a y Letras. List of the doctoral theses about alchemy issued in the spanish universities (post-1976) in: http://www.geocities.com/CapeCanaveral/Runway/1947/tesis.htm "Cat�logo Bibliogr�fico Azogue". Bibliography of Spanish Alchemy: Spanish books, theses, manuscripts in Spanish librairies, etc. (Under construction): http://personal2.redestb.es/emclmffgm/libros.htm Yours faithfully, Jos� Rodr�guez Guerrero Toledo (Spain) Subject: Holger Rosenkranz - Danish alchemist From: Adam McLean Date: 14th Jul 1998 I recently posted some information on Holger Rosenkranz. A Swedish colleague of mine, Susanna Akerman, today sent me some further information on this person. --------------------------------------------------------------------- Holger Rosencrantz is well known since his father J�rgen provided the names for Shakespeare's figures in Hamlet. Ron Heisler shows that a reproduction of the coat of arms of Rosencrantz and Gyllenstierna was sent by Tycho Brahe to England from where Shakespeare could have got their names. In August I shall do some research in Riksarkivet and try to copy the illegibly written "Paradossi chimici" in Queen Christina's hand. I shall then investigate what happened to Rosencrantz' books. The rare copy of the "De stella nova" by Tycho Brahe at Kungliga vetenskapsakademin is printed at Uraniborg and may derive from the Danish warbooty. There is only one other copy of this version, now in the US. It has Tycho Brahe's very lengthy censure of prophets on the new star. I wonder if J�rgen Rosencrantz was involved in the Danish delegation to L�neburg in 1586 when the "militia evangelica" was discussed according to Simon Studion. As I have found and show in my book 'Rose Cross Over the Baltic', the prophet Paul Grebner writes of the L�neburg meeting and states that Thomas Bodley was there from the English side. I wonder what emissaries the Danes sent, a question that probably can be resolved by a search in Danish state papers. As for Magnus Gabriel de la Gardie I can only say that he was a worldly courtier and soldier. His father though Jacob de la Gardie was involved in alchemy and was also the dedicatee in ca. 1630 together with Axel Oxenstierna of Johannes Bureus' mystical work on the Runes - "Adulruna rediviva" with its norm for the runes inspired by John Dee's Monas. The books at Skokloster castle include the books of the noble Brahe family (not related directly to Tycho). Abraham Brahe, who was an alchemist, was an aquaintance of Johannes Bureus and owned copies of the Rosicrucian Fama and Confessio. Apparently the collection holds Rosencrantz books as well. To visit the collection one has to go to the castle itself one hour drive north of Stockholm, or preferably by boat! Subject: Alchemical influences in Spanish classical literature Date: Tue, 13 Jul 1999 From: Catherine Fox-Anderson Saludos Jose- Debe ser un caso de la sincronicidad, o algo asi- It must be a case of synchronicity, or something like that, as just today I found these very listings at the AZOGUE site. I am printing this summary; it will make it much easier next time I'm at the University. Perhaps the Interlibrary Loan can help me get, at the very least, a summary of these. Once my own thesis is finalized, I'd be glad to share its title and a summary of its content. I look forward to spending more time at your web site as well as this one. Muchisimas gracias por todo. Catherine Fox-Anderson Subject: Alchemical influences in Western literature Date: Tue, 13 Jul 1999 From: Catherine Fox-Anderson Dear Anna, Thank you very much for this reference. I have used Purificacion Ribes' translation and analysis of Donne's works. She does mention his connection to alchemy without stating that he was a laboratory practioner per se- at the very least his interest seems metaphysical. She cites, which I cannot comment on, Edgar Hill Duncan, "Donne's Alchemical Figures" ELH, 9, 1 (march, 1942), pags. 257-85 and Joseph Antony Mazzeo, "Notes on John Donne's Alchemical Imagery", Isis, 48 (1957), pags. 103-23. These seem a little dated perhaps, but let me know if you find them of interest. Thank you very much for your time. You may contact me [email protected] if you'd ever like. Sincerely Catherine Fox-Anderson Subject: Alchemical influences in Spanish classical literature Date: Tue, 13 Jul 1999 From: Catherine Fox-Anderson Dear Jose- Posdata: A few questions just came to me: 1. I understand that Toledo was a site for many cross-cultural, cross-religious translations. Were any of these texts alchemical/hermetic in nature? Are they still in Toledo? 2. Are there, besides J. Garcia Font, any scholars of Spanish alchemy, (including any possible manifestions of it in the colonies, especially Mexico) that I should be aware of? 3. Could you comment on the present day status of interest and activity in alchemy in Spain? By this I mean laboratory and metaphysical students of the art. You may either answer to this forum if you feel it's appropriate, or off line [email protected] Any perspective you might be able to share would be most appreciated. Otra vez, mil gracias. Catherine Fox-Anderson Subject: Newton and the Emerald Tablet From: Adam McLean Date: 18th Jul 1999 Has anyone seen a transcription of Newton's Commentary on the Emerald Tablet, which is in Ms Keynes 28 in Cambridge? Someone recently sent me a copy of Newton's translation of the Emerald Tablet, and I wonder if this was taken from the Keynes manuscript. Tis true without lying, certain & most true. That wch is below is like that wch is above & that wch is above is like yt wch is below to do ye miracles of one only thing. And as all things have been & arose from one by ye mediation of one: so all things have their birth from this one thing by adaptation. The Sun is its father, the moon its mother, the wind hath carried it in its belly, the earth its nourse. The father of all perfection in ye whole world is here. Its force or power is entire if it be converted into earth. Seperate thou ye earth from ye fire, ye subtile from the gross sweetly wth great indoustry. It ascends from ye earth to ye heaven & again it desends to ye earth and receives ye force of things superior & inferior. By this means you shall have ye glory of ye whole world & thereby all obscurity shall fly from you. Its force is above all force. ffor it vanquishes every subtile thing & penetrates every solid thing. So was ye world created. From this are & do come admirable adaptaions whereof ye means (Or process) is here in this. Hence I am called Hermes Trismegist, having the three parts of ye philosophy of ye whole world. That wch I have said of ye operation of ye Sun is accomplished & ended. Subject: Newton and the Emerald Tablet From: Adam McLean Date: 18th Jul 1999 >Has anyone seen a transcription of Newton's >Commentary on the Emerald Tablet, which is in >Ms Keynes 28 in Cambridge? Found it ! It is in Dobbs 'The Janus faces of genius'. Subject: Lumen Luminum Date: Mon, 19 Jul 1999 From: Catherine Fox-Anderson Arnau de Vilanova's Lumen Luminum listed in the Alchemy site as translated by Santiago Jubany appears to be written in older (1500's?) Spanish. Was this text originally in Latin, did Jubany translate it from latin to period castillian? Is this in its original language? Thank you very much, Catherine Fox-Anderson Subject: Holger Rosenkranz - Danish alchemist Date: Tue, 20 Jul 1999 From: Ed Thompson Glancing though the Alchemy-Academy archive this morning I noticed that the name of Holger Rosenkranz had cropped up. While I can't see any alchemical significance, it might be worth adding that Rosenkrantz was one of the people to whom Joachim Morsius send a copy of Andreae's 'Imago' and 'Dextera' in 1620; Morsius was thus placing Rosenkranz on much the same level of influence as Herzog August of Luneburg, the Landgraf of Hessen-Kassel, Crown Prince Frederick of Norway, Prince Ludwig of Anhalt, Johan Adler Salvius (the Swedish secretary of state) etc. Ed. Thompson Subject: Lumen Luminum Date: Tue, 20 Jul 1999 From: Adam McLean >Arnau de Vilanova's Lumen Luminum listed in the Alchemy site as >translated by Santiago Jubany appears to be written in older (1500's?) >Spanish. Was this text originally in Latin, did Jubany translate it >from latin to period castillian? Is this in its original language? Dear Catherine Fox-Anderson, Perhaps you might care to write direct to Santiago Jubani. His email is Santiago Jubany He is a fine editor and publisher and has issued many alchemical items through his publishing company EDICIONES INDIGO Pere IV, 29-35, 6-2 08018-BARCELONA (SPAIN) There is a listing of some of his books on the alchemy web site at http://www.levity.com/alchemy/edicion.html Adam McLean Subject: Reusner's Pandora From: Adam McLean Date: 22 Jul 1999 Over the past few days I have begun making coloured paintings of the series of eighteen woodcuts in the famous 'Pandora' of Hieronymus Reusner printed at Basel in 1582. This series is, of course, a version of the early 15th Century manuscript 'Buch der heiligen Dreifaltigkeit' or Book of the Holy Trinity. I took a look at reproductions of a manuscript in The University of Basel, Ms. L IV 1, UB, simply entitled 'Alchemistisches Manuscript'. It was immediately obvious to me that these coloured drawings were the original for the woodcuts in Reusner's 'Pandora', rather than their being directly derived from an early manuscript of the 'Buch der heiligen Dreifaltigkeit'. Adam McLean Subject: Liber Hermetis - Emerald Table From: Adam McLean Date: 26 Jul 1999 A few days ago I discovered an excellent article on the Emerald Table. I don't know how I managed to miss finding this item. It is in the Proceedings of the Royal Society of Medicine. Steel, Robert and Singer, Dorothea Waley. The Emerald Table. Proceedings of the Royal Society of Medicine - Section of the History of Medicine. 1928. p485-501. This gives an excellent overview of the history of the Emerald Table, and includes a transcription of the Liber Hermetis from MS Arundel 164 in the British Library, in which the Emerald Table appears. The 'Liber Hermetis' is especially interesting in it contains a line by line commentary on the Emerald Table. It is not very long, just over 2000 words in Latin, but my Latin is not good enough for me to translate it easily or accurately. I wonder if anyone knows of a version of the 'Liber Hermetis' in English? Adam McLean Subject: Liber Hermetis - Emerald Table From: Iain Jamieson Date: Mon, 26 Jul 1999 Dear Adam As far as I am aware this short text has not received an English translation. The original Latin appears to be a translation from an unknown Arabic original, and a number of Islamic authors are quoted in the commentary. It numbered 26 in Singer's 'Catalogue of Latin and vernacular alchemical manuscripts', which also lists a commentary, no 27, by one Archilleus philosophus, entitled 'De corporibus et spiritibus'. The earliest mss. of this are 14th cent. The 'Liber Hermetis' contains a long extract (p. 496 ff.) from a dialogue between Abhazra or Maharin and Fladien, which connects it with 'Liber rebis' (Singer no. 28). An extract from the beginning of this text is printed, with commentary, as part of an appendix to 'Liber definitionum' of Rosinus (i.e. Zosimos) in 'Artis auriferae', 1, 333-335. These works all seem to be translations or adaptations from the Arabic and may have their roots in earlier Greek alchemy. Martin Plessner, 'Neue materialien zur geschichte der Tabula Smaragdina', Der Islam, 16 (1927), 77-113, which forms a supplement to Ruska's classic study on the Emerald Table, has (pp. 109 ff.) some notes on the 'Liber Hermetis'. The version of the 'Tabula' contained in the 'Liber Hermetis' is different from that found in the 'Secreta secretorum' of the pseudo-Aristotle (as edited by Roger Bacon), and that found in the 'Sirr al-Khaliqa' (Secret of Creation), ascribed to Balinas (Apollonius of Tyana). The latter work was also translated into Latin See: F. Nau, 'Une ancienne traduction Latine du Belinous Arabe', Revue de l'Orient Chretien, 12 (1907), 99-106. The Latin text of this version of the 'Tabula' is on p. 105. Iain Jamieson Subject: Liber Hermetis - Emerald Table From: Mon, 26 Jul 1999 Date: Khem Caigan I purchased a copy of a 'Liber Hermetis' last year, from Spica Publications. Their URL is http://www.spica.com.au . It's a translation of the 'Liber Hermetis Trismegisti' by Robert Zoller, edited by Robert Hand, and first published by The Golden Hind Press for Project Hindsight. I checked the Index for any references to the Emerald Tablet; there were none. If you can supply the page number, I'll check again. But I'm not at all certain that we're talking about the same book - this one is primarily astrological. Khem Caigan Subject: Liber Hermetis - Emerald Table From: Mon, 26 Jul 1999 Date: Adam McLean Khem Caigan wrote:- >I purchased a copy of a 'Liber Hermetis' last year, from Spica >Publications. It's a translation of the 'Liber Hermetis Trismegisti' >by Robert Zoller, edited by Robert Hand, and first published by >The Golden Hind Press for Project Hindsight. >I checked the Index for any references to the Emerald Tablet; >there were none... I'm not at all certain that we're talking about the >same book - this one is primarily astrological. Indeed, this is an entirely different work. As you correctly note this is an astrological text rather than a hermetic one. Adam McLean Subject: English licence to practice alchemy Date: Mon, 26 Jul 1999 From: Jeannie Radcliffe Recently I came across the mention of two English alchemists namely Sir Thomas Assheton and Sir Edmund Trafford, who were granted a licence in 1446 to pursue 'unmolested' their search for the philosophers stone. Does anyone know where I can find more information on these two? Jeannie Subject: English licence to practice alchemy From: Adam McLean Date: 27th Jul 1999 There was a similar licence granted by Henry VI in 1456 to John Fauceby, John Kyrkeby and John Rayny among others. The original parchment of this Patent Roll is at present in the Museum of the History of Science in Oxford (MS. Museum 84). The best source of information on this must be the article by D., Geoghegan, A licence of Henry VI to practise alchemy. Ambix 6 (1) Aug 1957, p10-17. Geoghegan provides the historical background and also a transcription of the Latin of the Patent Roll, a photo of the document, together with a translation of the text into English. The Bodleian Library on Oxford contains a copy of the Assheton/ de Trafford Patent Roll, in MS. Add. C. 125. [Certified copies in Latin, made in March 1676/7, of three Patent Rolls relating to the Philosopher's Stone which was to transmute baser substances into gold and silver.] 1. f1 Patent Roll, March 9, 1446 (24 Hen. vi), pt.2, membr. 14: to Sir Edm. de Trafford and Sir Thomas Assheton. A problem for alchemists in fifteenth century England was the Statute of Henry 4th 1403-4. This stated "That none from henceforth shall use to multiply Gold or Silver, not use the Craft of Multiplication: And if any the same do, and be thereof attaint, that he incur the Pain of Felony in this Case". When one reads Chaucer's satirical remarks on alchemists in his Canterbury Tales written between 1386-90, one can see the background to the issuing of this Statute. It however seemed to prove too restrictive and later in the century people were petitioning the King for a licence that would enable them to practice alchemy legally. There appear to have been at least 20 such licences issued. This Statute seems to have quite quickly fallen into disuse and does not seem to have affected people working openly with alchemy from the late 15th century onwards. This Statute was not repealed till 1689, possibly through the active petitioning of Robert Boyle. Sherwood Taylor in his well known book 'The alchemists' has some information on these licences in his chapter on 'The English alchemists'. The poem 'Liber Patris Sapientiae' in Elias Ashmole's Theatrum Chemicum Britannicum refers to these licences, see http://www.levity.com/alchemy/tcbpater.html 15. Therefore kepe close of thy Tongue and of thy Hand, From the Officers and Governours of the Land; And from other men that they of thy Craft nothing know, For in wytnes thereof they wyll thee hang and draw. 16. And thereof the People will the at Sessions indight, And great Treason against the they wyll write; Wythowt that the Kings grace be to thee more, Thow schalt for ever in thys world be forlore. 17. Alsoe wythowt thow be sure of another thyng, To purchase the Lycence of thy King: For all manner of doubts thee schall betide, The better thow maiste Work, and both goe and ride. Adam McLean Subject: English licence to practice alchemy Date : 27th Jul 1999 From: George Leake Adam McLean writes >A problem for alchemists in fifteenth century England was the Statute of >Henry 4th 1403-4. This stated "That none from henceforth shall use to >multiply Gold or Silver, not use the Craft of Multiplication: And if any the >same do, and be thereof attaint, that he incur the Pain of Felony in this >Case". If I recall correctly this statute originated in Parliament when one of the Edwards hired alchemists to make gold from lead. Apparently the threat of the Crown getting independence from the House of Commons/House of Lords was enough to get them to draft this legislation. Subject: English licence to practice alchemy Date: Tue, 27 Jul 1999 From: Deborah E. Harkness Elizabeth I certainly was turning a blind eye to the statute in the 1560s when she ensconced (later imprisoned) Cornelius de Lannoy in the Tower on his promises that he would turn base metals into gold. There seems to have been some European anxiety at the time that one of the royal patrons of alchemy might actually succeed and further upset the currency market. There is a treatise from roughly the same period--for the life of my I cannot recall the author at the moment, but one can find it through Thorndike's History of Magic and Experimental Science--that argued that any artificially made gold should not be valued the same as naturally-occurring gold. Deb Harkness Subject: Saint Baque de Bufor From: Hans H. Hammerschlag Date: Fri, 30 Jul 1999 Dear forum members : I thought that perhaps I could be lucky enough to have any of you further additional information regarding a XVIII philosopher by the name of FABRE DU BOSQUET (anagram of St. Baque de Bufor). Apparently he was the author behind an anonimous work entitled : Concordance Mytho-Physico-Cabalo-Hermetique It has been reported that he belong to an hermetic fraternity in Versailles and was also belonging to, or acquainted with, the hermetic circle presided by DOM ANTOINE PERNETY. Any additional information with regard to this person or his work would be greatly appreciated. Hans H. Hammerschlag Subject: Concordance Mytho-Physico-Cabalo-Hermetique From: Adam McLean Date: Sat 31 Jul 1999 There are number of manuscripts of the Concordance Mytho-Physico-Cabalo-Hermetique London, Wellcome Institute MS. 1781. 18th Century [c. 1775.] Concordance mytho-phisico-cabalo-herm�tique. Glasgow University Library MS. Ferguson 331. 18th Century. 3. f9 Concordance Phisico-Mitho-Cabalo-hermetique. Bibliotheca Philosophica Hermetica 18th Century. Library of Congress MS. Div., acc. 5644. 18th Century. [This was from the Library of the writer General Ethan Allen Hitchcock.] Harvard University. MS. 24226.296 18th Century The long description in W.J. Wilson 'Catalogue of Latin and Vernacular Alchemical Manuscripts in the United States and Canada', begins as follows: "In two main sections : I. Concordance Phisico-Mitho-Cabalo-Hermetique (B, f. 10a), an anonymous French treatise of the 18th century, based on the discovery of oxygen (air dephlogistique) with its stimulating effects on respiration, which led the experimenter to regard it at first as the elixir of life, though the dangerous effects of too much oxygen forced him to conclude only that the true elixir must be in some way a derivative of air, whereupon he proceeded to study and summarize from this point of view all the alchemical literature available. Prefixed is an historical Discours Preliminaire (B, f.1a), apparently by the same author, preceded by another Traite Preliminaire (A, f.1a) apparently by a different author but chiefly rehearsing the same ideas regarding oxygen. The Traite mentions Mesmer [1733-1815], one Morelli, James Keir (?) [1735-1820], and Stephen Hales [d. 1761]. II. Another 'anonymous French alchemical treatise of about the same period, De la vraie Connoissance de la Nature (C, f. 1a), of the more usual mystical type, reflecting (C, f. 6a) the mercury-sulphur-salt theory, and (C, f 15a) urging the breaking up of elements into their primal "chaos." There is (C, f. 4a) a statement of the theory that metals and minerals in the veins of the mines grow and develop as do vegetables and animals." I myself have not studied these manuscripts in detail, though I have seen the copy in Glasgow. Adam McLean Subject: Concordance Mytho-Physico-Cabalo-Hermetique Date: Sat, 31 Jul 1999 From: Mike Dickman There is a bilingual version (French-Spanish) of the text available from Ediciones Obelisco, Consejo de Ciento, 591, Barcelona 08013 (ISBN: 84-86000-69-6). The introduction, by Charles d'Hooghvorst, contains most of the available information concerning this text (which was extremely graciously sent to me some time ago by a member of our forum)... m Subject: Saint Baque de Bufor From: Jose Rodr�guez Date: Sat, 31 Jul 1999 Hans said: >Any additional information with regard to this person >[St. Baque de Bufor] or his work [Concordance >Mytho-Physico-Cabalo-Hermetique ] would be greatly appreciated. There is a bilingual edition (French-Spanish) of the "Concordance..." with the "Trait� pr�liminaire de physique": An�nimo. " Concordance Mytho-Physico-Cabalo-Hermetique". Ediciones Obelisco. Barcelona. 1986. ISBN: 84-86000-69-6 Description of this Spanish edition: First anonymous treatise: a. Discours preliminaire [It's the presentation of the "Concordance..."] b. Concordance Mytho-Physico-Cabalo-Hermetique [with three chapters: Analyse du mercure mythologique, Table d'emeraude d'Hermes Trimegiste, Interpretation] c.. Second Oeuvre [It's the second part of the "Concordance..." and contained the chapter: "Resume des Changements progressifs par ou doit passer la premiere matiere de l'ouvre hermetique, pour atteindre au degre de dissolvant universel"] Second anonymous treatise: - Trait� pr�liminaire de physique [It's a partial copy of: Fabre du Bosquet. "Mes Id�es sur la nature et les causes de l'air d�phogistiqu�, d'apr�s les effets qu'il produit sur les animaux, en prolongeant leur force et leur vie". London. 1785. in-8. 110 pages.] The editor said in the prologue that he transcribed an anonymous manuscript. However he brought the manuscript to Claude d'Yg� who explained to him about the real author, a french alchemist called Saint Baque de Bufor (alias Fabre du Bosquet). A year later I found a commentary about this Spanish edition in the French review "La Tourbe des Philosophes". 1987. N� 29. ISSN: 0154-6325. pp 58-60. There are details about another manuscript in a private collection (B. Renaud de La Faverie library). This new manuscript contained: a. A handwritten note by M. Lebel: "Diff�rents manuscrits incomplets traitant de la philosophie herm�tique, provenant de la Biblioth�que et collection de la Soci�t� du Grand Oeuvre form�e en 1769 au ch�uteau de Versailles par des Seigneurs de la Cour et des Employ�s sup�rieurs, et dispers�s au mois d'octobre 1789 par le peuple de Paris et recuellis par M. Lebel p�re-peintre de fleurs � S�vres en 1800" b. Discours preliminaire c. Concordance Mytho-Physico-Cabalo-Hermetique. [with the three chapters: Analyse du mercure mythologique, Table d'emeraude d'Hermes Trimegiste, Interpretation] d. L'epitre de Jean Pontanus, grand Philosophe e. Suite de la Concordance Mytho-Physico-Cabalo-Hermetique, par M. Fabre du Bosquet, gentilhomme de la Fauconnerie. [It's the second part of the "Concordance..." and contained the name of the author] Jos� Rodr�guez |
Texts in French
Texts in German
Texts in Dutch
Texts in Italian
Texts in Spanish 
Texts in Russian
Texts in Portuguese