Dedication, 1559-05-07, Adam von Bodenstein to Anton Fugger, Johann Jacob Fugger, Georg Fugger and Ulrich Fugger
| Author: | Adam von Bodenstein |
| Recipients: | Anton Fugger Johann Jacob Fugger Georg Fugger Ulrich Fugger |
| Type: | Dedication |
| Date: | 7 May 1559 |
| Place: | Basel |
| Pages: | 58 |
| Language: | Latin |
| Quote as: | https://www.theatrum-paracelsicum.com/index.php?curid=2322 |
| Editor: | Edited by Julian Paulus |
| Source: | Adam von Bodenstein, Isagoge in excellentissimi Philosophi Arnoldi de Villa Nova, Rosarium Chymicum, Basel: Gabriel Ringysen 1559, p. 3-60 [BP.Bod.1559-03]
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| Translation: | Raw translation see below |
| Abstract: | Bodenstein reflects on his skepticism towards alchemy and the transmutation of metals. He expresses his initial doubts and criticisms of alchemists, considering the art to be deceitful and contradictory. However, his perspective begins to change after discussions with knowledgeable individuals who argue for the possibility of alchemical transformations. Bodenstein contemplates the relationship between nature and art, noting that humans can aid or hinder natural processes in various domains. He proposes that metals, like other natural substances, can be perfected and transformed through the imitation and assistance of nature. By observing and imitating the natural processes involved in the formation of metals, he suggests that skilled artisans may be able to produce more perfect metals. Bodenstein draws parallels to other domains where humans assist and enhance natural processes, such as agriculture and food production. He argues that if humans can aid in the growth and development of other natural entities, it should be possible to do the same with metals. Bodenstein discusses various topics related to alchemy and the transformation of materials. He mentions examples of natural phenomena, such as chicks hatching from eggs and worms growing from horse hairs and also explores the idea of transforming metals and the existence of the Philosopher's Stone. Bodenstein describes encountering an old man who demonstrates the art of transforming metals and teaches him about the subject. Bodenstein emphasizes the need for knowledge, patience, and piety in pursuing alchemy. (generated by Chat-GPT) |
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[p. 3] Potentissimis et generosis dominis, Domino Antonio, D[omino] Ioanni Iacobo, D[omino] Georgio, D[omino] Hvldrico, Fvggaris, Dominis in Kürchberg & Weyßenhorn, Comitibus, & Dominis suis clementissimis.
Verissimum illud senis Demeæ apud Comicum esse, ipsa re experior:
Nunquam ita quisquam benè subducta ratione ad uitam fuit,
Quin res, ætas, usus, semper aliquid apportet noui,
Aliquid moneat: ut ille, quæ te scire credas, nescias
[p. 4] Et quæ tibi putaris prima, in experiundo repudies.
Quod & mihi nunc euenit hoc tempore, Generosi & amplissimi Comites, ac domini mei clementes. Nam ab ineunte ætate, res naturales occultas & præclaras quodam innato amore persecutus sum: ipsarumq́ue præceptiones, causas, effectus, quoad licuit, inquisiui, nec mihi uisus sum inanem prorsus operam nauare: in multis enim reperio præstantissimos ac penè diuinos usus. His studijs uarijs & difficilibus, dum operam do, nullius in uerba (ut studiosus facere debet) iuratus, sed quoqunque ratio, animiq́ue feruor (permittente ac consen- [p. 5]tiente sacrosancta Theologia) me uocabat, deferebar hospes, ac uaria in loca & pericula incidebam. Aliquoties inuestigans uaria, casu perueni in quandam tractationem rerum mirabilium, quam appellant Alchymiam, semper mihi suspectam, quasi multum mali in ea latitaret. præcepta eius quandoque sedulò cùm examinarem conferendo, uehementer dissentire uidebantur, ac dissolutas scopas proponere: Finem quidem proponunt sibi unum, nempe metallorum deteriorum in meliora commutationem, at in rebus, nominibus, ordine, uasis, modisq́ue agendi talis & tanta uærietas, & dissen- [p. 6] sio, ut persuasus sim, uniuersam illam tractationem quam illi artem esse putant) confusum esse quoddam chaos, nugas aniles, nænias, præstigias, & meras fallacias: ænigmatibus sua docent, quæ, ne ipsi uidentur intelligere: quod reliqua facilè testantur, quæ communi phrasi sunt tradita: Non nulla enim ipsorum, uerbis, ordine, instrumentis, modisq́ue faciendi diligentissimè obseruatis, experiundo, turpiter deceptus sum meo incommodo: falsa pro ueris, ignota pro notis offerunt ac profitentur. In omni uerò arte debet esse constantia, certus ordo, consensio in rebus & nominibus, præce- [p. 7] ptionum cohærentia, modus agendi uerus & planus, non ambiguis rebus & uerbis, aut apertè falsis conscriptus.
Hanc meam non temerè conceptam opinionem aliquot impostores Alchymistæ, homines miseri, in tam diuite arte, Iro Codroq́ue pauperiores, rumore de ipsis sparso, & omnium disciplinarum examine & fundamento, experientia, confirmabant. Semel enim atque iterum casu ubi incideram in ipsos sophistas, miris imposturis me exceperunt, ac illusum dimiserunt: unde uehementer mirabar, Principes reliquosq́ue magistratus tales homines retinere in suis Rubuspublicis, [p. 8] qui præter id quod mentiantur, homines bonos & simplices reuocant & abstrahunt à ueris honestisq́ue laboribus ad speluncas, fumos, fuligines, cineres, tenebras, & fœtores pessimos, ubi ueluti in tartaro pereunt: Cudunt nummos adulterinos, ut Plutonis ministri: falsa metalla conficiunt, opesq́ue Reipublicæ perdunt, qui loco auri & argenti non carbones reddunt, uerùm fumos miserrimè oculos pungentes, cerebrum perturbantes, fœtores intolerabiles, squalores, morbosq́ue incurabiles: in quibus ostendunt, facies ipsorum auri adulterini colorem, quasi artis semper & pudeat, & con- [p. 9] scienta mordeat ipsos, profitentur magna, & summa ostentatione asserunt, se alios effecturos ditissimos, quum tamen ipsi non tantum habeant (nisi aliquando suis præstigijs aliquid adepti fuerint) unde laqueum sibi comparent, O miram cæcitatem & miseriam cogitabam sæpius: Remq́ue paulatim magis magisq́ue cœpi animo uoluere, non quòd mihi aliqua spes in ipso negocio foret, sed perpenderem & inquirerem eius tractationis causas diligentius, quæ uidebantur arti omnino repugnare, ac è medio eam tollere: Nam, quod solius Dei & ipsius instrumenti naturæ, est opus, isti asserent [p. 10] se effecturos, cùm tamen nemo hominum ipsas substantias naturalésque formas arte conficere possit (quales isti somniant, se in metallis facere nouisse) quia hæc sunt substantiæ & naturæ, non accidentia: Quare summus Philosophorum Aristoteles cum reliquis adserit, naturam homini materias tanquam subiecta tradere, in quibus homo imprimit & inscribit figuras & formas non per se existentes, quæ sunt in quarta specie qualitatis.
Si igitur arte argentum aut aurum sit, necessariò est artificiosum, informatum forma accidentali, quæ potest auferri permanente auro, & erit au- [p. 11] rum absque auri forma, quod est absurdissimum.
Præterea, Deus omnium formarum uera causa, iussit, ut singulæ formæ sibi similes producerent, Non ut homo eas efficeret, qui iubetur suo labore & sudore quærere uictum, non ocio & mendacijs omnium rerum abundantiam affectare, Aiunt hi, se exiguo nescio quo puluere, magnam metalli molem posse transmutare in quod uis metallum, quasi uno die ualeant regum opes comparare, Quod dum conantur præstare, perducuntur ad diuersa pericula: Nam & radicem omnium malorum (ut diuus Paulus inquit) quærunt.
[p. 12] At hæc Deus, cuius mandata omnes obseruare debemus, prohibet, diuersas animalium species coniungi & commisceri, ne animalium formæ à Deo, certo constitutæ numero, confundentur: Hi uerò non solùm miscent, uerùm etiam conantur, ipsas uiuas & naturales formas sua manu per rem paruam quasi quintam essentiam, siue naturam ex æthaëre, contra naturam & Dei mandatum uiolenter detractam, uarias pro animi arbitrio indere.
Hæc & similia mecum perpendens, indies magis ac magis ab hac falsa fictitia & feroce arte tanquam condemnata humanis & diuinis literis, ab- [p. 13] horrebam, & rectè Ecclesiastem ipsos Chymistas reprehendere, ubi inquit, Labor stultorum affligit eos: Stulti enim uidentur, quòd sæpius falsi non resipiscant, & alios decipiendo semper pergant, proponunt sibi ea, quæ fieri nequeunt: Et ars ipsa uidebatur scientia ea, quam idem Ecclesiastes ait, homini datam, ut in ea affligeretur: Nunquam nam tales, sunt animo se dato & quieto, rodens uermis mordet ac edit ipsorum cor, qui quærunt supra uires suas. Rationibus equidem his atque alijs ductus, totam hanc tractationem tanquam fallacem, absurdam, siue contra naturam & impiam abieci, nec ullis argu- [p. 14] mentis ab hac sententia abduci potui. Anno autem superiori, uir eruditione, prosapia, omniq́ue uirtutum genere nobilissimus, inter alia cœpit mecum loqui de Alchymia, eamq́ue artem esse difficilem, attamen præclaram & ueram, Cui nimis inciuiliter respondi: Alchymistas ueras nugas & imposturas tractare, qui dolo, ueneno, promissionibus fallacibus, mendicitate, bonis & imprudentioribus turpussimè imponunt, dum persuadere student lapide, aut Mercurio, metallorum transmutationem fieri posse, seq́ue artem illam commutandi tenere: Ipse ubi me pro sua singulari modestia, humanitate [p. 15] & prudentia admonuisset, ac reprehendisset, ait, Arbitraris ne (quæso) uiros tot tamq́ue excellentes Philosophos, Medicos, Iurisconsultos & Theologos clarissimos, constantes, fidos, ueritatisq́ue inquisitores diligentissimos, talia de hac arte unquam uoluisse scribere, hominibusq́ue tam sanctè affirmare uera esse, ipsisq́ue obtrudere, nisi fuerint experti? Iudicas (obsecro) tantos uiros mendacia nectere de hac re, qui de reliquis uera tradiderunt? Et qui nihil ex mendacijs commodi, sed plurimum incommodi haberent: quod contra Deum & naturam agerent, Quid exempli gratia dicam de Arnol- [p. 16] do? qui in suo Rosario & Epistola ad Regem Arragonum, sine dubio Lapidem Philosophorum, rectè (ut expertus) descripsit, rationemq́ue præparandi ipsum diligentissimè tradidit, cui in Medicina totaq́ue Philosophia multum tribuis, Non debes certè in hac re, ipsum existimare impostorem & mendacem. An non (ut de reliquis taceam) ætate nostra, Henricus Cornelius à consilijs diuo Imperatori Maximiliano, & haud uulgaris, in libro de Scientiarum uanitate, capite nonagesimo, testatur, se nouisse tale Philosophici lapidis subiectum, quod pulcherrimè eodem loco describit? Imò alibi [p. 17] apertè dicit, se artem scire extrahendi quintam essentiam auri, qua aurum ex quouis metallo efficere possit: Certè ego statuo hunc lapidem, magnum Dei esse donum, nec cuiuis diligentissimè laboranti contingere: Largitur enim sua dona quibus & quando uoluerit.
Hos, licet falsa tradidisse non audebam dicere, quia rationibus id probare nequiui, tamen ipsa esse planè uera, non potui animum inducere meum, Et hac instructione domini ac singularis amici mei aliquantum motus à priori sententia, & quæ putabam me certo scire, de ijs nunc incœpi dubitare.
Paulò pòst uenit ad me phi- [p. 18] losophus doctissimus, compater meus charissimus, Ioannes Acronius Phrysius, hoc tempore mathematicus Basiliensis, multos iam annos mihi constanti & intima amicitia iunctus, cui omnia quæ diginissimus & prudentissimus illustrissimi, sapientissimi pientissimiq́ue domini, domini Caroli Marchionis Badensis, clementissimi mei Principis consiliarius, Ludouicus Vuolphgang ab Hapsperg & ego contulimus, ordine narrabam, addebamq́ue (ut ipse nouit) causas, quæ impedirent me, quo minus tam perito & prudenti uiro non crederem hac in re, qui aliquoties coram maximis uiris non [p. 19] sine aliquorum offensione hanc artem contempsi & irrisi meo malo (quantum ad externa bona) quoniam fui semel atque iterum non exiguo stipendio inuitatus, ut artem Alchymicam, mihi (ut ipsi iudicabant) amicam, exercerem: quam tamen ego per Deos immortales, cane & angue (quod dici solet) peius odi, quod tum & ipsi experiebantur. Interrogabam igitur hunc meum amicum Acronium, quid ipse sentiret de Chymia, qui confestim respondit, Multum, mi compater charissime, rationes doctissimi domini Hapspergeri te mouerunt, qui nimis (pace tua dixerim) pertinaciter rem [p. 20] hanc non benè intellectam soles contemnere, & iam dubitas? Prior sanè pars Alchymiæ facilis, ac propter communem eius usum uulgò nota, quæ docet succos saporesq́ue terreos, liquores aqueos & aëreos cum odoribus gratissimis, olea ignea suauiterq́ue fragrantia artificiosè extrahere (quantum ad rei naturam attinet) tibi minimè suspecta, aut ignota est, sed certa & cognita per multos iam annos, in qua uersaris magna cum animi delectatione & utilitate. Cernis enim ibi naturales artificiosasq́ue causas, & miras separationes qualitatum cum substantia exigua, imò ipsas rerum formas in te- [p. 21] nui materia, quæ parua quantitate, uiribus autem & efficacia, magna & ampla fit: Vicissim nouisti rem tam efficacem spargere per amplissimum corpus, in quo uis dispersa non collecta, ut in re parua, uix sentitur: Hac parte delectaris & uteris in tua medicina tanquam iucundissima, utilissima & honesta. Quod uerò attinet ad posteriorem partem, difficiliorem & longè obscuriorem, de qua nos sæpe nostras contulimus rationes, certauimusq́ue, uidelicet Vtrum homo possit ulla re artificiali, aut naturali, metallorum formas commutare, Ego certè huius rei imperitus, non audeo tam [p. 22] constanter asserere esse ueram atque priorem, sentio tamen aliquot argumentis persuasus, aliquam esse artem, qua possunt metalla imperfecta perfici, & impediri, quo minus perficiantur. Quæcunque enim bruta natura Deo instrumentum semper obediens in hoc amplissimo mundo, præsertim Elementari præstat, ea crebris obseruationibus discere & animo rectè comprehensa imitari possumus: Quia Deus omnia hæc inferiora homini in medio uniuersitatis posito subiecit tanquam eoruim domino, eumq́ue rerum naturalium contemplatorem & obseruatorem quodam insito cogno- [p. 23] scendi desiderio constutuit, quo ijs uteretur rectè, & Deum omnium creatorem diligenti & grata contemplatione, usuq́ue uero semper laudaret, ac beneficia continua agnosceret:
Vnde arbitror Philosophos ueteres rerum indagatores solertissimos, metallorum ortus, incrementa, commutationes, status & interitus (ut & reliquarum rerum) magno labore obseruasse, ac pauatim artem in scientiam quandam, non statim transmutandi metalla, sed obseruandi eorum causas, modosq́ue, quibus natura sensim progreditur in ipsis perficiendis, constituisse, literisq́ue mandasse: Hoc enim mo- [p. 24] do omnes Artes & inuentæ sunt & adoleuerunt, ut duo summi uiri Aristoteles libro primo Metaphysicorum, & Cicero de Perfecto oratore, cum doctissimis omnibus uno ore testantur, & quotidie experientia docet: Nam ars imitatur naturam, vuius artifex est ueluti simia. Præterea, omnium rerum prima & præstantissima causa Deus, homini, hæc omnia caduca & mortalia subiecit, quæ sine dubio, ipsius auxilio & industria iuuari & impediri possun: quod euidentissimè cernes, si animum per ea quæ tibi plana & perspecta sunt, circumferas, ut tritici, hordei, & cuiusuis [p. 25] frumenti, aut alterius rei grana & nuclei, in quibus anima uegetans integra existit, si in terram bonam cadant, sponte crescunt, fructúmque proferunt, Hoc paulatum animaduertentes primi agricolæ, terram præparabant, in quam semina spargebant, eaq́ue tum occando uel rastris tegebant, quo fructum copiosiorem proferrent. Eadem grana inclusa uasis aut granarijs, aut alioquin iacentia in locis generationi incommodis, nullum fructum proferunt: ergo natura semper in his artificem siue artem auxiliarem iuuat, & impedita quiescit. Et quemadmodum ex commoda terra astrorum [p. 26] ui (ut animaduertere omnes possunt in hortis pensilibus, & uasis terra impletis, positisq́ue in locis apricis) lapides coquuntur & crescunt: ita figuli ex luto fingunt, igniq́ue uehementi, formatos coquunt.
Aquæ marinæ ubi uapores leuiores, Solis ui eleuantur, fit sal: quod longa obseruatione postquam homines didicerunt, ipsi eosdem uapores artificiosè ignis efficacia exprimunt & extorquent, aut eam Soli exponunt, ut habeant salem bonum & naturalem, hominis tamen industria confectum.
Primi quoquè homines edituri, ueluti pecora dentibus frangebant imminuebántque [p. 27] glandes, ac paulò pòst frumentum: deinde, motum & contritionem dentium, uentriculiq́ue concoctiones & mixturas edocti, moles extruebant, quibus dentium more frumentum comminuebant, massasq́ue ex farina & liquore conficiebant, quo ipsa natura, humana arte iuuaretur, unde nostri panes imitatione naturæ & fiunt & formantur: eadem ratione in cunctis alijs nos naturæ operationes obseruare, iuuare & impedire possumus: Taceo nunc nostra peccata, quæ rerum naturalium felices cursus & successus impediunt: & preces, quæ eosdem promouent, & ad fi- [p. 28] nem optimum perducunt: loquor de hominum, qui à Deo non sunt reiecti, industria, quæ crescit ac decrescit pro hominum pietate & impietate.
Hoc modo arbitror fieri etiam in metallis, quorum singulorum materiam, causas singulorum materiam, causas efficientes, cum forma & fine, si quis diligenter obseruauerit, & quo ordine perficiantur, ipsum reuera posse naturam in perficiendis metallis iuuare & impedire. Constat nunc longo usu & experientia, omnia metalla oriri ex argento uiuo, quod est, aqua terrea & pinguis aërea, sicuti eius demonstrant, & sulphure, quod [p. 29] est terreum & igneum, soliditatem & concoctionem ipsi argento uiuo præstante. Hæc duo (inquam) mercurius & sulphur, aiunt Philosophi paulatim astrorum ui, in terræ uisceribus commisceri & concoqui in solidum aliquod metallum pro natura materiæ & loci: Has metallorum materias, cùm nos habeamus in promptu, amâbo, quid obstaret, quo minus ipsas rece præparatas, ea proportione artifex peritus misceret, qua ipsa natura commiscere solet, ac locis tandem similibus terræ cauernis, caloreq́ue ignis astrorum simillimo, uerum & perfectius metallum concoqui posset? [p. 30] Profectò, quanto quæque res nobilioris naturæ existit, tanto ea adeptione sublimioris gaudere constat, & quanto hæc omnia sunt aptiora, tanto citius perfectiusq́ue metallum fit: quia homo naturam imitari & iuuare potest, & arte ipsam dicitur superare: quod simul laborent, résque potestate existentes, in formas suas perfectas producan, quo, actu, & reuera perfecta fiant: Mercurium & sulphur omnia metalla potestate in se continere, nulli naturalium Philosophorum dubium est (quamuis oculis non cernantur) sic seminibus & radicibus insunt herbæ & flores, Et uos Me- [p. 31] dicina iuuatis naturam, ut ex materia homo potestate, prodeat ipse homo, dum mas & fœmina ob diuersas & pugnantes, aut non cohærentes qualitates non procreent, sed uestris medijs adhibitis gignuntur creaturæ præstantissimæ.
Rustici uentos, aërem, tempus & situm obseruant in pecoribus miscendis ad generationem, uites putant, sementa faciunt certa syderum constitutione, qui uberrimum fructum expectant, nec spe falluntur, Si igitur arbores, frutices, herbas, lapides, animalia, reliquasq́ue res licet & possumus iuuare ut perficiantur, absolutissimáque forma con- [p. 32] stent, Cur non liceret metalla absoluere, perfectámque ipsis formam indere? Videntúr ne tibi impiè agere, qui ex lacte caseos & butyrum agitando, coquendo & premendo quibusdam additis efficiunt? Quemadmodum aliquoties unà mecum uidisti in Heluetiæ alpibus: Lac certè, à caseo & butyro differt specie, An non ex cinere & terra, artificis manu uitra componantur?
Nosti historias tradere, in Ægypto ex ouis, fornaci temperatè calenti impositis, pullos excludi: ouum ædepol & pullus sunt forma diuersa.
Huc accedit res prima fronte admirabilis, ex pilis equi- [p. 33] nis longos uermes continuè in aquis se mouentes uerno tempore crescere, quales & tu alijs temporibus artificiosè eadem ex materia producere potes. Scarabei nec oua, nec ullum fœtum quum pareant, pilas ex stercore conficiunt, quas summa industria (ut ipse iudi) uoluunt, donec materia concoquatur, aptaq́ue fiat generationi, & ex madefacta, scarabei prodeant. Mulieris menstruo laborantis ex capillis fimo reconditis certo tempore, nascuntur uermes uenenosissimi: quod & Albertus Magnus testatur, & tu experientia comprobasti, nec aliam habebas rationem, quam Ari- [p. 34] stotelis locum, ubi diceret, Solem in obliquo circulo esse causam generationis & corruptionis inferiorum naturaliter & artificiosè exhibitorum.
Formæ si commutantur à nobis arte naturam adiuuante, sanè etiam colores immutare nos nouisse quis negaret? ut album in nigrum, citrinum, aut alium quemuis, id post ueteres Philosophos multi neoterici docent, & mulieres in herbis & floribus nouerunt. Sic patriarcha Iacobus, ouibus artificiosè indidit colorem. Paucis hîc tecum ago, amantissime Compater, quod huiusmodi probè noueris, modò perpendas: Ergo [p. 35] hanc artem transformandi metalla, nec sacræ literæ prohibent: quia imperfecta docent perficere, Nec ipsa ars nouas spieces constituit, quas Moses uetuit per nos fieri: Animalia etenim diuersæ speiciei mixta, nouam speciem gignunt, quam Deus non creauit: Imò canon est, quicquid Sacræ literæ non prohibent, id concedunt, imperfecta autem perfici nostro labore concedunt ac iubent: quamuis à priori sit res specie diuersa, unius enim interitus, est alterius ortus: unde illud, Granum nisi corruptum fuerit, nullum profert fructum. Et [p. 36] ut tandem concludam: Hæc ars, quum sit inuenta multis diligentissimisq́ue obseruationibus, probata certis rationibus, imitetur naturam instrumentum Deo semper gratissimum, cuius nos sumus contemplatores, & artifices ministri, quo nos foueat ac enutriat, totaq́ue ars ex re imperfecta & rudi, rem perfectam, subtilem & gratissimam perficiat, concessaq́ue sit quum lege naturali, tum Diuina, manibus ac pedibus (ut prouerbio fertur) eo in sententiam Nobilissimi uiri Domini de Hapsperg.
Et hic amicus ubi discesse- [p. 37] rat, ruminabam illicò argumenta prædictorum, ipsorúmque breues epilogos percensebam: ita, ut altius omnia mecum cœperim animo uoluere ac repetere, maiori ex parte iam persuasus, hominem posse subsibilia hæc corpora aliqua arte transmutare, dum naturam imitetur & iuuet, Occurrebant statim multa mirabilia arte fieri, quorum historiæ sunt plenæ, & quotidie experientia plurima producit in lucem ac ostendit. Omnia equidem illa longè certiora forent, si nos non essemus tot ac tantis peccatis immersi, & in Deum omnium bonorum au- [p. 38] thorem adeò ingrati, qui sæpissimè nobis ostendit suum uerum & singularem amorem præclaris artibus, disciplinis utilissimis, donis immensis, luminéque ueritatis salutifero, quæ certè peruersi & impij, ut assequi nequeunt, ita irrident & contemnunt. Sed omnibus dudum patuit, Scientiam nullum inimicum habere, nisi ignorantem, nec ipsam ingredi animum peruersum: Occurrebat simul Lapidem ipsum, quo metalla transmutari dicuntur, dici & esse Philosophorum, non ignauorum, non irrisorum, non maledicorum, aut stultorum, qui suis labo- [p. 39] ribus affliguntur & confunduntur: Quare non est mirum, ex multis millibus uix unum, rem tantam consequi, quæ Philosophi existit, hoc est, amatoris & perpetuò inquisitoris ueræ sapientiæ, quæ in hoc amplissimo relucet mundo. Cernimus uniuersi & singuli contemplatores mundi, immensa bonitate & inscrutabili sapientia Deum optimum condidisse, partesq́ue disposuisse ac conseruare. Omnia cohærent aurea quadam catena, quæ uiuunt suo instinctu sursum tendunt, quæ uerò uitam influunt, uergunt deor- [p. 40] sum, inferiora tendunt ad perfectionem superiorum, Olympica recta & regna naturalibus rebus præfecta, hæc inferiora naturaliter, admiranda quadam influentia, motu & lumine gubernant, quas uires & uirtutes, homo minor mundus per certa media augere & imminuere potens est.
Sic uidimus pullum ex ouo gallinaceo exclusum, cuius figura erat similis humanæ: quia artifex, gallinæ ouis incumbenti, certa alimenta præbuit, figurasq́ue humanæ simillimas artificiosè depictas (quinta essentia præcognita) proposuit, quo eas inspiciendo, pullis si- [p. 41] miles imprimere: Aliaq́ue complura in animo similia hærebant, dum inquirerem meditabundus rei certitudinem.
Sulphur & argentum uiuum ego huius chymicæ partis imperitus, quomodo forent præparanda, non saits animo percipere potui: Dubitabam quoquè, num sulphur commune & argentum uiuum ulgare, artifices intelligerent, methodum progrediendi in operatione nequiui inuenire. Hæc dum dubio & ancipiti animo dilgenter perpendo ac meditor, mirabiliter ac diuinitùs Dei bonitate, accepi materiam siue subiectum lapidis [p. 42] philosophici, quale Arnoldus in epistola Flore florum, ad regem Arragonum: & Iuuenis, in nouo lumine: & Cornelius Agrippa à Nettesheim suo in libro de Incertitudine scientiarum, capite nonagesimo, describunt. Habebam copiosè lapidis materiam domi, unde tum rapiebar in summam admirationem, fereq́ue obstupueram, quòd toties lapidem meis manibus prius tractauissem, & is plus satis uersaretur fermè singulis diebus in manibus Principum, nobilium, ciuium, imò & mendicorum ex parte, non tamen agnosceretur: Est quidem res diffici- [p. 43] lis creditu inscio, attamen uerissima: Lapis est, & non lapis: uisibilis (inquam) lapis, inuisibilisq́ue: habens substantiam siue naturam, nec igneam nimis, nec prorsus terream, nec simpliciter aqueam, nec acutissimam, nec obtusissimam qualitatem, sed mediocrem & tactu leuem, & quodammodo mollem, uel saltem non duram, non asperam, quin & gustu quodammodo dulcem, olfactu suauem, uisu gratam, auditu blandam, tque iucundam, cogitatu latam, & cætera. "Hic lapis quanto diutius in igni stererit, tanto magis augmentabitur ipsius uir- [p. 44] tus: quod calor, ipsius sit nutrimentum: Hæcq́ue sunt uerissima signa ueri lapidis Philosophici: Cæteræ autem res in igne concremantur, & humiditatem radicalem amittunt." Hæc Arnoldus, Et uera ipsum scribere, ausim asserere: Nam admoui ipsum igni, præcepta Arnoldi sequens, multaq́ue expertus sum: imò omnia inuenio ipsi conuenire, quæ præfati Philosophi ei tribuunt in regula ut cognoscatur: Extrema non sum expertus, quod mihi huius Alchymiæ imperitissimo, uarijs negocijs occupato, hactenus plurima defuerint, quæ ad hanc rem requi- [p. 45] runtur. Iam quum certissimè scirem, me lapidem nouisse & habere (lapidem dico, non ultimùm purissimum & præparatum, sed rudem, ut Deus & natura eum constituerunt) incidi in quempiam senem peregrinum, annum (ut arbitror) septuagesimum sextum transgressum, aduera ualetudine laborantem, quem ubi interrogarem de inualetudine, inqui lachrymans manibus eleuatis, Tu es ille, quem Deus sua bonitate & misericordia mihi misit, ut me confectum peregrinatione ac ætate reficias, succurre (obtestor) mihi seni & morti pro- [p. 46] ximo: Hic senex in meas ædes ductus, ac per aliquot septimanas sustentatus, ualetudiniq́ue naturali, utpote pro eius ætate propémodum pristinæ restitutus, multa mecum in Chymia contulit, suaq́ue dicta egregijs rationibus confirmabat, Tandem mirabile specimen huius artis mihi ostendit: Nam in spacio uiginitquatuor horarum quoddam metallum in melius perfectè transmutauit: Verùm, artem commutandi nec ipse exercere, nec alium docere ad tempus aliquot determinatum audebat, alioquin ditissismus esse posset sola ista arte, idq́ue propter- [p. 47] ea fieri asserebat, quòd aliquem impium Regem inconsultè eam ubi docuisset, se sanctè promisisse & iurasse in signum pœnitentiæ, nec docturum artem, nec quæstum ea (nescio quot annis) quæsiturum, Hic reuera præstitit, ac ostendit id quod aliquantisper cupiui uidere, de cuius fide non dubito, quin absque omni fuco fecerit: nam ipso præscribente pondus specierum, & modum inijciendi uasis, singula accepi & inieci: quibus is puluerem exiguum, quem secum ferebat, me uidente addebat: singula uidi, manibusq́ue tractaui, & id metallum per ali- [p. 48] quot iudicia, ipsius instinctu, ipse ego duxi. Nominabat mihi regionem & ciuitatem, in qua quidam, cuius nomen quoquè detexit, istius artis ope, uehementer diues, demum Deo ingratus fuisset, contemnens pauperes, impius scortator factus, tandemq́ue horrenda morte perijsset. Docuit is me, quatuor elementorum quatuor animalia, quorum unumquodque in suo elemento uiuit, ab eo nutritur, & extra illud si fuerit, moritur: duo facilè nanciscor, reliqua ubi inueniam certissimè ostendit: ipse uidit, & optimè noui uerissimum esse. Hunc senem [p. 49] reperi ingenuum, uerè doctum & pium, qui plura nouit præclara uulgò ignota: Itaque nunc scio, me lapidem philosophorum noscere, artemq́ue esse aliquam transformandi metalla, licet paucissimi ad finem perueniant: quippe Δύσκαλα τὰ καλα semper sunt. Modum autem præparandi lapidem, qui natura rudis & impolitus est effectus, & qua ratione suos effectus nobilissimos prætet, uidetur omnium diligentissimè Arnoldus de Villa noua in suo Rosario tradere, quem in epitomen siue paraphrasin, qua potui diligentia redegi: Quæcunque enim probaui, ea [p. 50] ipsum fideliter & rectè docuisse uideo. Optarem quendam eius partis chymiæ expertum & pium adesse qui totum ordinem absolueret, ipsumq́uelapidem ad perfectissimum statum perduceret: progressio est mirabilis, digressiones sunt complurimæ, nec opus unius aut duorum mensium, & requirit uirum philosophum, patientem, industrium, in totius mundi harmonia peritum & Deum metuentem, qui rubio procul non longo tempore talia, qualia sola natura multis annis efficit, absoluere posset: Quare imperitis, in constantibus & impijs consulo, ut hanc [p. 51] artem fugiant, tanquam ipsis uenenum mortiferum, quorum nonnulli sunt falsò persuasi, hunc lapidem quasi Midam quicquid tangat commutare in aurum: papæ, papæ, heu idotæ, ah admirandi insania, Nónne hac ratione & ipsos homines transferret in aurum? taliq́ue lapide quis peior esset posset? & cætera.
Alij sunt paululum doctiores, humaniores, & ratione insaniunt, qui arbitrantur lapidem ita à natura effectum, ut absque omni labore & sine præparatione, metallis uiolenter paucis temporis minutis, alias & nouas formas indere ualeat: [p. 52] Hoc est, si quis lapidem habeat, ipsum posse statim quæuis metalla transformare: quæ tamen cerdonica indoctaq́ue imperitissimi uulgi opinio, re ipsa falsa, uana, & nullis fundamentis fulta, repugnat euidentissimis philosophorum argumentis & rationibus: Poëtæ deorum filij, exemplo Iasonis docent, quanti sit laboris antequàm tantam rem liceat auferre, Oportet prudentissimis consiliarijs, siue deliberationibus & consilijs exquisitis rem aggredi, diu nauigare, ac ubi tandem ex mari peruenerit in terram, materiam solidam, constantem & fixam, arte uera tan- [p. 53] quam Medea Solis filij terra aëripedibus tauris adamanteo iugo iunctis, qui flammas ex naribus spirant, arare, ac in eam terram ex galea draconis dentes seminare, ex quibus, hostes natos miris armis instructos interficere, lapide in medium proiecto, de quo certabunt inter se, draconi truculentissimo inducere somnum, quibus cunctis summo labore & diligentia peractis, aptet aditus in Martis templum ad aureum uellus. Sic & Venus certans cum Iunone & Minerua, coacta est descendere in terram ex cœlis, ut acciperet aureum malum in Ida monte à [p. 54] Paride: quod Iupiter in cœlis dare noluit, nec ben?e potuit.
Sed prout quisque sapit, ita solet loqui, iudiciúmque suum de tali & consimili re audacter, etiam si non fuerit opportunum, exclamare: Istos dudum notauit senex Mitio, dicens,
Homine imperito nunquam quicquam iniustius,
Qui, nisi quod ipse fecit, nihil rectum putat.
Redeat nunc nostra oratio, eò unde digressa est. Epitomem Rosarij Arnoldi, quàm potui diligentissimè conscripsi, quod experientia inuenirem, multa esse obscura, & ple- [p. 55] raque breuuis doceri posse, Quare alia paraphrasticè explicui, ijsq́ue à me probata additi, alia compendiosè planè tamen & apertè docui, ænigmatibus etiam cum antiquissimis tam Philosophis, quàm Poëtis usus, & propter rerum obscuritatem, & propter leuem uulgi contemptum: nam Macrobio teste, magnæ rei notio, sub pio figmentorum uelamine, honestis & tecta rebus, & uestita nominibus enuntiatur. In ijs uerò quæ non probaui, sum Authoris sententiam sequutus, ratiocinando diligenter ex præcedentibus, ne quid deesset in [p. 56] tota tractatione, sed omnia forent manifestiora, meliusq́ue ad praxim accomodata, quo artifex tanquam in tabula dispiciat ordinem progrediendi, methodum Authoris retinui, quæ ordinem naturæ (quoad fieri potest) sequitur. Ea est interdum resolutio, aliquando compositio, tum etiam diuisio: quia hæc ars habet in Methodo aliquid peculiare, propoter diuersas operationes & speculationes.
Has meas lucubratiunculas dum perpendo, cui aut quibus potissimùm dedicarem, uos Potentissimi, domini mei clementissimi, in primis oc- [p. 57] curristis uestra singulari humanite, qua euidenter testamini, non uobis solis esse uos natos, qui Dei dona preciosissima, diuitias amplissimas in totius Christianæ reipublicæ usum, magna liberalitate quotidie confertis. Deinde uestram Bibliothecam, quæ nunc (ut intelligo) facilè optimis quibusque Authoribus quamuis excellit, indies magis ac magis augetis, quo uestræ prudentiæ, liberalitatis, magnificentiæ, humanitatis, & pietatis, perpetuò apud posteros pium monumentum extet, omnesq́ue homines per uos aliquod emolumentum perci- [p. 58] piant: unde non pauci singulari eruditione uiri, sunt moti, ut uestræ celsitati uarios libros dedicarent, uestræq́ue excellentiæ bibliothecam ornarent atque instruerent, Non solùm ipsis libris, quos facilè alioquin ære comparare possent, sed etiam uestris nominibus (quo immortalia permaneant) libris inscriptis. Quod libellum quantiate perexiguum, at ui reuera tantum esse assero, quanto sint quæcunque maxima offero, ex quo spero, aliquos cum tempore, plurimum commodi percepturos.
Ascripserunt uestræ ampli- [p. 59] tudini & alij libros Alchymicos, ex diuersorum Philosophorum scriptis diligenter collectos, ipsorum tamen librorum authores (condonent mihi si ipsis fecero iniuriam) si lapidem ipsum Philosophorum, oculis uiderent, auribus audirent, naribus olfacerent, manibus tangerent, pondere librarent, nisi prius præmoneantur, non agnoscerent.
Vos igitur Domini amplissimi, Comites clementissimi, hoc meum opusculum pro uestra clementia & humanitate animis beneuolis suscipite: Dominus Deus æternus, immensus, omnis boni Au- [p. 60] thor in spiritu suo paracleto uestras celsitudines diu Reipublicæ incolumes conseruet, per saluatorem nostrum Iesvm Christvm. Valete.
Ex Basilea, nonis Maij, 1559.
V[estrarum] C[elsitudinum]
Adam à Bodenstein, artium & Medicinæ doctor.
English Raw Translation
Generated by ChatGPT-4 on 11 May 2023. Attention: This translation is a machine translation by artificial intelligence. The translation has not been checked and should not be cited without additional human verification.
To the most powerful and noble lords, Lord Anton, Lord Johann Jacob, Lord Georg, Lord Ulrich, Fuggers, Lords in Kirchberg and Weissenhorn, Counts, and their most clement lords.
I experience in reality that very true saying of the old man Demea in the Comedy:
No one has ever lived so well by following a carefully calculated plan,
That circumstances, age, and experience always bring something new,
Something to remind him: that what you think you know, you do not know,
And what you thought was first, you reject upon testing.
Which is also happening to me now, noble and most distinguished Counts, and my clement lords. For from an early age, I have pursued hidden and remarkable natural things with an innate love: and I have investigated their teachings, causes, effects, as far as I was allowed, and it seemed to me that I was not completely wasting my efforts: for I find in many of them most excellent and almost divine uses. While devoting myself to these varied and difficult studies, I was not sworn to anyone's words (as a student should do), but wherever reason and the passion of my soul (with the permission and consent of sacred theology) called me, I went as a guest, and encountered various places and dangers. Sometimes, while investigating various things, I accidentally came across a certain discussion of wonderful matters, which they call Alchemy, always suspect to me, as if much evil lurked within it. When I sometimes carefully examined and compared its teachings, they seemed to vehemently disagree and propose vague goals: they indeed propose one goal for themselves, namely the transformation of lesser metals into better ones, but in matters, names, order, vessels, and ways of acting, such and so great variety and disagreement that I am persuaded that the whole discussion, which they think to be an art, is a confused chaos, old wives' tales, lullabies, tricks, and mere deceptions: they teach their own enigmas, which they themselves do not seem to understand, as the rest readily attest, which are handed down in common phraseology: For I have been shamefully deceived to my own detriment, by trying out some of their teachings, carefully observing their words, order, instruments, and ways of doing things: they offer and profess falsehoods for truths, the unknown for the known. However, in every art there should be consistency, a certain order, agreement in matters and names, coherence of teachings, a true and clear way of acting, not written in ambiguous matters and words, or openly false ones.
This opinion of mine, not hastily conceived, was confirmed by several impostor alchemists, miserable men, poorer than Irus and Codrus in such a rich art, by the rumor spread about them and by the examination and foundation of all disciplines, experience. For once and again, by chance when I came across these sophists, they welcomed me with amazing deceptions and left me deceived: hence I greatly wondered why princes and other magistrates retained such men in their republics, who, besides lying, called back and drew away good and simple men from true and honest labors to caves, smoke, soot, ashes, darkness, and the worst stenches, where they perished like in Tartarus: They forge counterfeit coins, as ministers of Pluto: they make false metals and waste the wealth of the state, which instead of gold and silver return not coals, but most miserably eye-stinging smoke, brain-disturbing smells, intolerable stenches, filth, and incurable diseases: in which they show their faces the color of counterfeit gold, as if they were always ashamed of the art and their conscience gnawed at them, they profess great things, and with great ostentation they assert that they will make others very rich, although they themselves do not have so much (unless they have sometimes gained something by their tricks) that they can buy a noose for themselves, O amazing blindness and misery I often thought: And little by little I began to ponder more and more in my mind, not because I had any hope in this business, but that I might weigh and investigate the causes of this discussion more diligently, which seemed to completely oppose the art and remove it from the middle: For what is the work of God alone and his instrument, nature, they assert that they can accomplish, although no one can make natural substances and forms by art (such as they dream they have known how to make in metals), because these are substances and nature, not accidents: Therefore, the greatest philosopher Aristotle, along with the rest, asserts that nature gives to man materials as subjects, in which man imprints and inscribes figures and forms not existing in themselves, which are in the fourth kind of quality.
Therefore, if silver or gold is made by art, it must necessarily be artificial, informed by an accidental form, which can be removed with gold remaining, and it will be gold without the form of gold, which is most absurd.
Moreover, God, the true cause of all forms, commanded that each form should produce similar forms, not that man should make them, who is commanded to seek his livelihood by his own labor and sweat, not to aim for abundance in all things by idleness and lies. These people claim that they can change a large mass of metal into any metal they want with a small amount of some unknown powder, as if they could acquire the wealth of kings in a single day. While trying to achieve this, they are led into various dangers: For they seek the root of all evils (as the divine Paul says).
But God, whose commands we all must obey, forbids the different species of animals to be joined and mixed, lest the forms of animals established by God in a certain number be confused: But these not only mix, but also attempt to insert various living and natural forms by their hand through a small thing, as if it were a fifth essence, or a nature drawn from the ether, violently taken against nature and God's command, according to the will of their minds.
Reflecting on these and similar matters, I increasingly recoiled from this false, fictitious, and fierce art, condemned by human and divine writings. And rightly, Ecclesiastes reproaches the chemists, where he says, "The labor of fools wearies them: for they seem foolish, that they do not often become true, and by deceiving others they always proceed, proposing to themselves things that cannot be done." And the art itself seemed to be that knowledge which the same Ecclesiastes says is given to man, that he may be afflicted in it: for never are such people at ease and at rest; the gnawing worm bites and consumes their hearts, who seek beyond their strength. Indeed, led by these and other reasons, I discarded this entire discussion as deceitful, absurd, and contrary to nature and piety, and I could not be swayed from this opinion by any arguments.
However, in the previous year, a man most noble in learning, lineage, and every kind of virtue began to speak to me about alchemy among other things, saying that it is a difficult, but excellent and true art. I responded rather uncivilly, saying that alchemists deal with true nonsense and impostures, who impose most disgracefully on the good and the imprudent with fraud, poison, deceptive promises, and mendicancy, while trying to persuade them that the transmutation of metals can be done with stone or mercury, and that they hold the art of changing them. He, with his singular modesty, humanity, and prudence, admonished and reproached me, saying, "Do you think (I pray) that so many and such excellent philosophers, physicians, jurists, and most distinguished theologians, steadfast, faithful, and most diligent inquirers of truth, would ever have wanted to write such things about this art and so solemnly affirm them to be true to men, and force them upon them, unless they had experienced them? Do you judge (I beg) that such great men would weave lies about this matter, who have handed down truths about the rest? And who would have nothing of profit from lies, but much inconvenience, because they acted against God and nature? What shall I say, for example, about Arnold, who in his Rosary and Letter to the King of Aragon, undoubtedly described the Philosopher's Stone correctly (as an expert) and handed down the method of preparing it most diligently, to whom you attribute much in medicine and all of philosophy? You certainly should not consider him an imposter and liar in this matter. Do not (to say nothing of the rest) in our age, Heinrich Cornelius, from the divine councils of Emperor Maximilian, and not of common rank, in his book on the Vanity of Sciences, in the ninetieth chapter, testify that he knew such a subject of the Philosophical Stone, which he most beautifully describes in the same place? Indeed, elsewhere he openly says that he knows the art of extracting the fifth essence of gold, with which he can make gold from any metal: I certainly establish this stone as a great gift of God, and it does not happen to anyone who labors most diligently: for he bestows his gifts on whom and when he wishes."
Although I did not dare to say that they had handed down falsehoods, because I could not prove it with reasons, yet I could not bring my mind to believe that they were entirely true. And with this instruction from my lord and singular friend, I was somewhat moved from my previous opinion, and what I thought I knew for certain, I now began to doubt.
Not long after, a most learned philosopher and my dear godfather, Johannes Acronius Phrysius, at that time a mathematician of Basel, joined me in many years of steadfast and intimate friendship. I recounted to him everything that the most worthy and prudent counselor of the most illustrious, wise, and pious lord, Lord Charles, Marquis of Baden, my most gracious prince, Ludovicus Vuolphgang von Hapsperg, and I had discussed, and added (as he himself knew) the reasons that prevented me from not believing in such an experienced and prudent man in this matter, who on several occasions, in the presence of great men, not without offending some, despised and ridiculed this art to my own detriment (as far as external goods are concerned), since I was once and again invited with no small salary to practice the alchemical art, which they judged to be friendly to me. However, I swear by the immortal gods that I hate it worse than a dog and a snake (as the saying goes), as they themselves experienced at that time. Therefore, I asked my friend Acronius what he himself thought about alchemy. He immediately replied, "My dearest godfather, the arguments of the most learned Lord Hapsperger have greatly moved you, and now you are doubting, who, with your permission, I may say, too stubbornly despise this matter that you do not understand well. The first part of alchemy is certainly easy, and because of its common use, it is widely known, which teaches you to artfully extract earthy juices and flavors, watery and airy liquids with delightful odors, and sweet-smelling, fiery oils (as far as the nature of the matter is concerned), which is not at all suspicious or unknown to you, but certain and known for many years now, in which you engage with great delight and usefulness of the mind. For there you see natural and artificial causes and the marvelous separations of qualities with a small substance, and even the forms of things in a thin matter, which, with a small quantity, becomes great and ample in power and efficacy. In turn, you have known how to spread such an effective thing through a very large body, in which the force is dispersed, not collected, as in a small thing, and is barely felt. In this part, you delight and use it in your medicine as most pleasant, useful, and honorable. As for the latter part, which is more difficult and far more obscure, about which we have often compared our reasons and contended, namely whether man can, by any artificial or natural means, change the forms of metals, I, certainly unskilled in this matter, do not dare to assert so confidently that it is as true as the former, yet I feel persuaded by some arguments that there is some art by which imperfect metals can be perfected and prevented from being perfected. For we can learn and rightly comprehend in our minds by frequent observations whatever the brute nature always obedient to God as an instrument performs in this vast world, especially in the elementary, and imitate them. Because God subjected all these lower things to man, who is placed in the midst of the universe, as their master and established him as the contemplator and observer of natural things with a certain innate desire for knowledge, so that he would rightly use them and always praise God, the creator of all things, with diligent and grateful contemplation and true use, and recognize his continuous benefits."
I believe, therefore, that the ancient philosophers, the most skillful investigators of things, observed with great effort the origins, growth, changes, states, and destruction of metals (as well as other things), and gradually established an art into a certain science, not immediately to transmute metals, but to observe their causes and the ways in which nature gradually progresses in perfecting them, and entrusted this knowledge to writings. In this way, all arts have been both invented and developed, as the two great men Aristotle in the first book of Metaphysics, and Cicero in "On the Perfect Orator," testify along with all the most learned men in one voice, and daily experience teaches. For art imitates nature, of which the artist is like a monkey. Moreover, God, the first and most excellent cause of all things, subjected all these perishable and mortal things to man, which undoubtedly can be aided and hindered by his help and diligence. This is most evident when you consider the things that are clear and obvious to you, such as the grains of wheat, barley, and any other grain or seed, in which the whole vegetative soul exists; if they fall onto good soil, they spontaneously grow and produce fruit. Observing this, the first farmers prepared the land into which they scattered the seeds, and then either plowed or covered them with harrows, so that they would produce a more abundant yield. The same grains, enclosed in vessels or granaries, or lying in places unfavorable to generation, produce no fruit; therefore, nature always helps the artisan or auxiliary art in these matters and rests when hindered.
Just as stones are cooked and grow in favorable soil by the power of the stars (as everyone can observe in hanging gardens and pots filled with earth, placed in sunny spots), so potters shape and fire vessels from clay using intense heat. In seawater, where the lighter vapors are lifted by the power of the sun, salt is formed. After humans learned this through long observation, they artfully extract and extort the same vapors using the efficacy of fire or expose the water to the sun, so that they have good and natural salt, made, however, with human industry.
The first humans, when eating, broke and crushed acorns, and a little later, grains, like animals using their teeth. Then, taught by the movement and crushing of teeth, as well as the digestions and mixtures in the stomach, they built mills with which they ground the grain like teeth, and made dough from flour and liquid, so that human art would help nature itself, from which our bread is made and formed by imitating nature. In the same way, in all other things, we can observe, help, and hinder nature's operations. I say nothing now of our sins, which hinder the happy course and success of natural things, and prayers, which promote them and lead them to the best end. I am talking about the industry of men who have not been rejected by God, which grows and diminishes according to human piety and impiety.
In this way, I believe it also happens in metals, whose individual material, the efficient causes, along with the form and purpose, if someone diligently observes and in what order they are perfected, he can truly help and hinder nature in perfecting metals. It is now agreed, through long use and experience, that all metals originate from quicksilver, which is an earthy water and a dense aerial substance, as its properties demonstrate, and from sulfur, which is earthy and fiery, providing solidity and maturation to the quicksilver itself. These two (I say), mercury and sulfur, philosophers claim, gradually mix and solidify into some metal within the earth's bowels by the power of the stars, depending on the nature of the material and location. Having these materials at hand, I ask you, what would prevent a skilled artisan from mixing them in the same proportion that nature usually mixes, and then placing them in similar underground locations and applying a heat similar to the fire of the stars, so that a true and more perfect metal could be formed? Indeed, the more noble the nature of a thing, the more it is known to delight in a higher attainment, and the more suitable all these things are, the faster and more perfect the metal becomes, because a man can imitate and help nature and is said to surpass it by art. That is, both nature and man work together, and things that exist in potentiality are brought into their perfect forms, so that they become truly perfect in action and reality. It is not a doubt to any natural philosopher that mercury and sulfur contain all metals in potentiality within themselves (even though they cannot be seen with the eyes), just as herbs and flowers are inherent in seeds and roots. And you help nature with medicine, so that from the potential human material, a human being emerges, while a man and a woman, due to diverse and conflicting or non-adherent qualities, do not procreate but create the most excellent creatures with your assistance.
Farmers observe the winds, air, weather, and location when breeding livestock for generation, they prune vines and sow seeds at certain celestial constellations, expecting abundant fruit, and they are not disappointed in their hopes. If, therefore, we are allowed and able to help trees, shrubs, herbs, stones, animals, and other things to be perfected and to exist in their most complete form, why wouldn't we be allowed to complete metals and give them a perfect form? Do you think those who make cheese and butter from milk by churning, cooking, and pressing with some additives added act impiously? As you have often seen with me in the Swiss Alps: milk certainly differs from cheese and butter in appearance. Is it not that glass is made from ash and earth by the artisan's hand?
You know that histories tell of chicks hatching from eggs placed in a moderately heated furnace in Egypt; an egg and a chick are indeed different in form.
In addition, there is a seemingly remarkable thing that long worms continuously moving in water grow from horse hairs during the spring season, which you can also artificially produce from the same material at other times. Dung beetles, when they give birth, neither lay eggs nor any offspring, but they make balls from dung, which they roll with great diligence (as you yourself can judge) until the material matures and becomes suitable for generation, and from the moistened dung, dung beetles emerge. From the hairs of a menstruating woman hidden in manure, extremely poisonous worms are born at a certain time: this is attested by Albertus Magnus, and you confirmed it through experience, and you had no other reason than Aristotle's statement, where he said that the sun being in the oblique circle is the cause of generation and corruption of lower things, both naturally and artificially exhibited.
If forms are changed by us with the help of nature's art, who would deny that we also know how to change colors, such as white to black, yellow, or any other color? After the ancient philosophers, many modern ones teach this, and women know it from herbs and flowers. Thus, the patriarch Jacob skillfully gave color to the sheep. I am discussing only a few things here with you, my dearest co-father, because you know them well, just consider: Therefore, this art of transforming metals is not prohibited by the sacred scriptures: because they teach us to perfect the imperfect. Nor does the art itself establish new species, which Moses forbade us to create: Animals of different species, when mixed, give birth to a new species that God did not create. Indeed, the rule is that whatever the sacred scriptures do not prohibit, they allow, and they allow and command our efforts to perfect the imperfect: although from the beginning the matter is of a different kind, the destruction of one is the origin of another: hence that saying, "Unless the grain has been corrupted, it bears no fruit." And to conclude at last: This art, when it is discovered through many most diligent observations, proven by certain reasons, and imitates nature - the instrument always most pleasing to God, of which we are contemplators, and the artisans are ministers - nourishes and cherishes us, and the entire art perfects, from an imperfect and rough matter, a perfect, subtle, and most pleasing thing, and is granted both by natural law and by divine law, with hands and feet (as the proverb goes) to the opinion of the most noble man, Lord of Hapsperg.
And when my friend had left, I immediately began to ponder the arguments of the aforementioned ideas and reviewed their brief summaries. In doing so, I started to deeply consider and revisit everything in my mind, mostly convinced that a person could somehow transform these tangible bodies through art, as long as they imitate and assist nature. Many wonders that were created by art immediately came to mind, which are full of stories, and daily experience brings many of them to light and demonstrates them. Indeed, all those things would be far more certain if we were not immersed in so many and such great sins and so ungrateful towards God, the author of all good things, who often shows us His true and unique love through outstanding arts, most useful disciplines, immense gifts, and the life-giving light of truth, which the perverse and impious, as they cannot attain, so they ridicule and despise. But it has long been clear to everyone that knowledge has no enemy except the ignorant, and that it does not enter a perverse mind. At the same time, it occurred to me that the very Stone with which metals are said to be transformed is called and is considered the Philosopher's Stone, not of the lazy, not of the scoffers, not of the slanderers, or the fools, who are troubled and confused by their own labors. Therefore, it is no wonder that among many thousands, scarcely one can attain such a thing, which is considered the pursuit of a philosopher, that is, a lover and perpetual seeker of true wisdom, which shines brightly in this vast world. We all see that the best and inscrutable God, with immense goodness and inscrutable wisdom, created the world and arranged and preserved its parts. All things are connected by a kind of golden chain; those that live by their own instinct tend upwards, while those that infuse life incline downwards. The lower things tend towards the perfection of the higher ones, and the heavenly realms and the natural order, which govern these lower things naturally, through a remarkable influence, motion, and light. The forces and virtues of the smaller world, the human being, can be increased and decreased through certain means.
Thus, we have seen a chick hatched from a hen's egg, whose shape was similar to a human: because the craftsman, attending to the hen's egg, provided certain nutrients and skillfully depicted images very similar to human figures (with the preconceived knowledge of the quintessence), so that by inspecting them, he could imprint similar shapes on the chicks. Many other similar things lingered in my mind as I pondered the matter, seeking the certainty of the subject in deep contemplation.
I, an inexperienced person in this part of alchemy, could not understand how sulfur and mercury should be prepared. I also doubted whether the alchemists meant common sulfur and ordinary mercury, and I could not find the method of proceeding in the operation. As I carefully pondered and meditated on these matters with a doubtful and wavering mind, I miraculously and divinely received the material or subject of the Philosopher's Stone, as described by Arnold in his letter Flore Florum to the King of Aragon, the Young Man in the New Light, and Cornelius Agrippa of Nettesheim in his book On the Uncertainty of Sciences, Chapter 90. I had an abundance of the stone's material at home, which then led me to great astonishment, and I was almost speechless, as I had handled the stone with my hands many times before, and it was more than enough to be passed around almost every day in the hands of princes, nobles, citizens, and even beggars, without being recognized. It is indeed a difficult thing to believe for the unknowing, but it is very true: the stone is and is not a stone. It is a visible (I say) and invisible stone, having a substance or nature that is neither too fiery, nor completely earthly, nor simply watery, nor extremely sharp, nor blunt in quality, but moderate and smooth to the touch, and somewhat soft, or at least not hard, not rough, and somewhat sweet to the taste, pleasant to the smell, pleasing to the sight, smooth to the ear, and delightful to the touch, broad in thought, and so on. "The longer this stone stays in the fire, the more its power will increase, for heat is its nourishment. These are the true signs of the true Philosopher's Stone: other things, however, are burned in the fire and lose their radical moisture." Thus, Arnold speaks, and I dare to assert that what he writes is true. For I have applied the stone to the fire, following Arnold's instructions, and I have tried many things. Indeed, I find that everything the aforementioned philosophers attribute to it in the rule to be recognized is true. I have not tried the extremes, as I, being most ignorant in alchemy and occupied with various tasks, have so far lacked many things required for this matter. Now that I was certain that I knew and possessed the stone (I mean the stone, not the ultimate, purest, and prepared one, but the raw one, as God and nature had made it), I came across a foreign old man, who I suppose was in his seventy-sixth year, suffering from poor health. When I asked him about his illness, he raised his hands with tears in his eyes and said, "You are the one whom God, in His goodness and mercy, has sent me to restore my worn-out body from my journey and old age. Please help me, an old man, who is close to death." This old man was brought to my house, and after being sustained for several weeks, he was restored to almost his former natural health, as far as his age allowed. He discussed alchemy with me and supported his statements with remarkable reasoning. Finally, he showed me a marvelous example of this art: in the space of twenty-four hours, he perfectly transformed a certain metal into a better one. However, he did not dare to practice the art of changing or teach it to others until a specified time had passed, otherwise, he could have been very rich with this art alone. He claimed that this was because he had made a sacred promise and sworn in a sign of penance not to teach the art or seek it for gain (I don't know for how many years). He truly fulfilled and demonstrated what I had wanted to see for some time, and I have no doubt about his sincerity, for he prescribed the weight of the materials and the method of introducing them into the vessels. I took and introduced each one, and he added a small powder that he carried with him while I watched. I saw and handled each one, and I myself led that metal through several tests, guided by his instinct. He named the region and city where someone, whose name he also revealed, had become extremely rich by the help of this art, but had ultimately been ungrateful to God, despising the poor, becoming an impious fornicator, and finally perishing in a terrible death. He taught me about the four elements' four animals, each living in its element, nourished by it, and dying if removed from it. I can easily obtain two of these, and he showed me very precisely where to find the others. He saw and knew them to be very true. I found this old man to be noble, truly learned, and pious, who knew many excellent things unknown to the common people. So now I know that I recognize the philosopher's stone and that there is some art of transforming metals, although very few reach the end: for Δύσκαλα τὰ καλα (excellent things are always difficult) has always been the case. As for the method of preparing the stone, which is naturally rough and unpolished, and by what means it can exhibit its most noble effects, Arnold of Villanova seems to explain this most diligently in his Rosary, which I have condensed into an epitome or paraphrase with as much care as I could: For whatever I have tested, I see that he has taught faithfully and correctly. I wish that someone experienced and pious in this part of alchemy were present to complete the entire process and bring the stone itself to the most perfect state: the progression is astonishing, there are many digressions, and it is not the work of one or two months. It requires a philosopher, patient, industrious, skilled in the harmony of the whole world, and God-fearing, who, not far from the red, could complete in a short time what nature alone accomplishes in many years. Therefore, I advise the inexperienced, inconstant, and impious to flee this art as if it were deadly poison, as some are falsely persuaded that this stone, like Midas, can turn anything it touches into gold: oh, the folly, alas the insanity, to be marveled at! Would it not, by this reasoning, also transform people themselves into gold? And with such a stone, who could be worse off? And so on.
Some are slightly more learned, more cultured, and are deluded by reason, believing that the stone is made by nature in such a way that, without any labor and without preparation, it can violently impose new and different forms on metals in a matter of a few minutes: This means that if someone has the stone, they can immediately transform any metal. However, this ignorant and unlearned opinion of the most unskilled common people, in reality, is false, empty, and unsupported by any foundations, contradicting the most evident arguments and reasons of the philosophers. The poets, as the children of the gods, teach by the example of Jason how much labor is required before one is allowed to take away such a thing. It is necessary to approach the matter with the most prudent deliberations and well-considered counsel, to sail for a long time, and when at last one arrives on land from the sea, to plow the solid, constant, and fixed matter with the true art, like Medea, the daughter of the Sun, with the earth-born, fiery bulls yoked by an adamantine yoke, which breathe flames from their nostrils, and to sow the teeth of the dragon into that land, from which, having defeated the enemies born with marvelous arms, they will throw the stone into the middle, about which they will contend among themselves, and induce a deep sleep in the ferocious dragon, after which they will gain access to the temple of Mars and the golden fleece. So too, Venus, competing with Juno and Minerva, was forced to descend from the heavens to earth to receive the golden apple on Mount Ida from Paris, which Jupiter did not want to give in the heavens, nor could he do so properly.
But as one tastes, so one usually speaks, and they boldly proclaim their judgment about such and similar matters, even if it is not appropriate. The old man Mitio long ago noted these people, saying,
Nothing is more unjust than an ignorant man,
Who thinks that nothing is right unless he himself has done it.
Let us now return to our discourse, from where it has digressed. I have written the epitome of Arnold's Rosary as diligently as I could, finding through experience that many things are obscure, and that many can be taught more briefly. Therefore, I have explained some things paraphrastically, and added those approved by me, while I have taught other things more plainly and openly. I have also used enigmas with the most ancient philosophers and poets, both because of the obscurity of things and because of the slight contempt of the common people. For, as Macrobius testifies, the notion of a great thing is revealed under the pious cover of fables, covered and clothed with honest and hidden things and names. However, in those things that I have not approved, I have followed the author's opinion, diligently reasoning from the preceding, so that nothing is lacking in the whole treatment, but everything is clearer and better adapted to practice, by which the artisan can see the order of progression as if on a tablet. I have retained the author's method, which follows the order of nature (as much as possible). This is sometimes resolution, sometimes composition, and then also division because this art has something peculiar in its method, due to the various operations and speculations.
As I ponder to whom or to which of you I should dedicate these little nocturnal labors of mine, you, the most powerful and gracious lords, occurred to me first, with your singular humanity, by which you clearly testify that you were not born only for yourselves, who confer the most precious gifts of God and the vast riches daily with great generosity for the use of the whole Christian republic. Next, your library, which now (as I understand) easily surpasses the best of all authors, you increase more and more every day, so that a perpetual pious monument of your wisdom, liberality, magnificence, humanity, and piety may remain among posterity, and all men may gain some benefit through you. From this, not a few men of singular erudition have been moved to dedicate various books to your highness and to adorn and furnish your excellent library, not only with the books themselves, which they could easily acquire otherwise for money, but also with your names inscribed in the books (so that they may remain immortal). I offer this little book, which is of little size, but truly as great in power as any other great thing, from which I hope, in time, some will gain much benefit.
Others have also ascribed alchemical books to your greatness, diligently collected from the writings of various philosophers, yet the authors of those books themselves (forgive me if I do them injustice) would not recognize the philosopher's stone itself if they saw it with their eyes, heard it with their ears, smelled it with their nostrils, touched it with their hands, weighed it with a balance unless they were forewarned first.
Therefore, most noble lords and most merciful counts, accept this little work of mine with benevolent minds, for your clemency and humanity. May the eternal, immense Lord God, the author of all good things, preserve your excellencies in good health for the republic through His Paraclete Spirit, through our Savior JESUS CHRIST. Farewell.
From Basel, on the seventh of May, 1559.
Your Excellencies,
Adam von Bodenstein, Doctor of Arts and Medicine.
