Text.Penot.1595-01.!8r

Bernard Gilles Penot

Preface to the Reader

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Source: Egidius de Vadis, Dialogus inter naturam et filium philosophiae, ed. Bernard Gilles Penot, Frankfurt am Main: Johannes Saur for Johann Rex, 1595, sig. †8r–A4r [BP.Penot.1595-01]

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Summary: Penot anticipates criticism from various quarters: some may see the publication of such esoteric knowledge as premature or inappropriate, echoing biblical warnings against casting pearls before swine, implying that sacred or profound knowledge should not be shared indiscriminately. Others might question Penot's authority to reveal these mysteries, not being the original discoverer.
Penot defends his decision to publish by arguing that all who seek knowledge with love for God and neighbor are worthy, contrasting them with those who, out of envy, would keep such knowledge hidden. He draws parallels with historical figures like Aristotle and the Arab philosopher Geber, suggesting that just as their works were meant for a select few but eventually published for the greater good, so too should the secrets of alchemy be shared. Penot asserts that the true value of these works lies not in their secrecy but in their ability to enlighten through diligent study and application.
He acknowledges the challenges and pitfalls of alchemical study, noting that many have been led astray by misleading texts or fraudulent practitioners. Yet, Penot argues that with careful study, genuine seekers can navigate these challenges. He positions himself as a compassionate guide, offering his work as a clear and truthful exposition of alchemical art, intended to benefit those earnest in their pursuit of knowledge. Penot concludes with an exhortation to the reader to approach his work with diligence, prayer, and a commitment to practice, promising that such an approach will lead to a deeper understanding of nature's mysteries for the betterment of oneself and others. (generated by ChatGPT)

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[sig. †8r] Candido Lectori bernardvs G. Penotvs S. Mariæ Aqvitanvs Repvb[licae] Franckatallensis D[ominvs] Medicvs, spiritum synceritatis, intellectus & solertis laboris cum salute precatur.

Non defore multos (candide lector) sat scio quibus huius libelli editio, noua videri poßit, quique Mysteriorum naturæ secretorumq́ue thesauri publicationem damnaturi sint. Illud Euangelij occinannantes: Nolite margaritas porcis proiicere. Item illud Autoris: Non tamen hæc commune omnibus, sed nobis solis nostrisq́ue scribimus, à communi autem plebe muroq́ue forti, seraq́ue firma secludimus: Alij non quidem prorsus id arguent, sed tempus nondum venisse, quo talia publicari debeant, asserent. Reperiuntur dubio procul & nonnulli (prout hodie infinitum maledicendi cacoethes est) qui mihi, quo iure Mysteria hæc pandam, cum eorum autor non sim, obiecturi sint. Alij denique signa possent, quibus artem veram esse, vt mihi credatur, [sig. †8v] probem: Scio scio inquam & expertus sum ipse, dum hæc ederentur, fuisse quosdam adeo nasutos, adeo veteratores, adeoq́ue omni humanitate exutos cinicos, & quacunque ratione poterant editionem impedirent: Et nunc plurimum obloquentes, latrare non desistant. Verum cum eorum latratus præter rationem insanire videam, nihilo faciendos esse ipse censeo. Magna certe laus est tanta erga Deum ac proximum duci pietate, vt neque Dei maiestati in suis magnalibus, dum publicarentur, detrahatur quicquam: neque proximi bonis, quæ vel occultando supprimi, vel sinistre interpretando impediri, aut certe negligentet edendo perturbari potuissent, vlla in parte inuideatur. Sed ne longus videar in scribendo, primo latratui respondeo. Nam quod ex Euangelio proferunt id in eum sensum trahunt, ac si soli ipsi homines essent, soliq́ue digni sint hæc præciosißima Dei dona, ac vere margaritas habere, omnes autem alij proci sint, & his bonis indigni. Nos vero qui hæc edimus ac fures simus, & bonorum dißipatores? Sed audi quæso quid dicam nimirum omnes quidem qui amore Dei & charitate pro- [sig. A1r] ximi accensi gaudent, & desiderant mysteriorum arcanorumq́ue cognitionem adipisci: quorum in numero te quoque (lector) collocamus, homines esse. Nos verò qui hæc huiusmodi viris communicamus, fideles dispensatores mysteriorum Dei, illos autem ipsos qui hæc proximis inuident & in cœnum suæ ipsorum inuidiæ conculcant, porcos esse: quòd more porcorum, etiam meliores fructus auidißimè & inuidißimè stercoribus misceant & deuorent. Quod ex autoribus citant, proptereanè edi non oportuit, quia horum tractatuum autores non in commune sed sibi suisq́ue scripserint? Nonne Aristoteles Alexandro Macedonum Regi, se sua physica ita edidisse respondit ac si non essent edita? Igitur ne non imprimentur libri Aristotelici? absit. Quid Arabs ille philosophus vt Rex solertißimus Geber? An non ita scriptum reliquit: Nobis solis artem per nos solos inuestigatam edidimus & non ab aliis, &c. An ergo propterea Gebri scripta non fuerant prælo subdenda? imò ideò hæc & similia in publicum emittenda sunt, vt quia obscurè ad omnium vtilitatem scripta sunt, omnium [sig. A1v] ingeniis maiori diligentia dum exquiruntur, maiorem veritatis lucem consequantur, maioremq́ue etiam hominibus vtilitatem afferant. Verba enim edi possunt & imprimi, at manualis operationis industria in cuiusque experientia sita est. Neque typis imprimi potest. Imò vix ore tenus tradi nisi per manus. Nam aurum præparandum est, vt solutioni minimè sit contumax, & id quidem satis arduum. Neque existimandum est argentum viuum quod soluendi auri obtinet facultatem esse illud vulgare quod palam venditur, cum enim à corpore quod similitudine totius substantiæ aurum referat, & temperamento autem esse frigidißimo certum est & maximè indefinito: sed aliunde nobis argentum viuum arte ingeniosa proliciendum & educendum est, à corpore paucißimis noto quod natura concoxit: quod etiam similitudine totius substantiæ aurum magis referat, quàm argentum viuum vulgare, quodq́ue nulla arte. Sed primo quoque contactu & attritu cum auro non minus libenter coeat & miscetur quàm aqua aquæ: iam contemplare altius quodnam sit illud corpus.

[sig. A2r] Præterea fornacem quæ continuum & æqualem calorem subministrare poßit, pauci norunt. Sed qui eius notitiam cupiunt practicam operis illius magni philosophi à Rouiliasco Pedemontani, legant quam anno 1582. edidi, quæ propriè Athanor dicitur, id est digestionis, non qualem sibi fingunt ignari. Sed pauciores tripodem arcanorum norunt: & paucißimi pabulum caloris, cui æquabilitatem præstare poßit. Totum ferè arcanum in gradu caloris consistit. Nam veluti vim pulli effectricem & ouo insitam, à calore externo superari non oportet, alioqui induresceret ouum, nec pullum vsquam imposterum ederet. Sic vis seminis futuri, id est auri misti cum suo argento viuo exinanienda non est, alioqui non dissolueretur aurum, nec germinabit, nec fiet materia proxima auro. Sed in aurum calore nimio agente concresceret. Rursus si defecerit calor, labor artificis frustrabitur. Tandem verò puluis hic aurificus, in Dei potestate situs est; quem cui vult largitur & subtrahit. Et frustra ab iis quæritur cui denegatus est. Hinc Palingenius in suo Zodiaco ait

Tunc mentis diuinæ homines oracula cæca
[sig. A2v] Voluentes animo ancipiti vix tempore longo,
Experti multa, & non paruis sumptibus illam
Inuenere artem, qua non ars dignior vlla est.
Fingendi lapidem æthereum, quem scire profanis
Haud quamquam licet, & frustra plebs improba quærit
Quem habet, ille potest, vbi vult habitare decenter:
Nec fortunæ iram metuit, nec brachia furum,
Sed tanto paucos dignantius munere diui. &c.

Cum autem ad confirmationem quæstionis. An ars sit, multum valeant authoritas, ratio & experientia. Possem primum multorum grauißimorum virorum testimoniis & autoritate confirmare veram esse artem, nisi de his essent editi plures libri inter quos, libellum de veritate & antiquitate artis chemicæ & pulueris: autore Roberto Valense editum Parisiis apud Maurellum Fredericum anno 1561. Alium Chrysippi Phaniani de iure Alchymiæ: Nuper alterum, cui titulus est, Apologia Chrisopopæiæ & Argyropœiæ, in qua disputatur & docetur, An quid, & quomodo sit Chrysopopœia siue ars transmutandi & perficiendi metalla. Et firmißimis rationibus & demonstrationibus, certisq́ue experimentis quibusdam, artem veram, certam & facilem esse, probatur & cinuincitur: contraque Erasti contra artem & doctrinam hanc [sig. A3r] prolata argumenta solidè refutantur. Memini me trecentos manuscriptos de hac arte legisse libros, hoc autem doctiorem ac digniorem librum nullum vidisse. Quapropter qui volunt autoritatibus & exemplis probari sibi veritatem artis, eos ad eorundem librorum lectionem relegamus. Ridiculum verò est, quod de tempore ab istis pseudotemporistis obijcitur, quibus cùm non sit datum nosse tempora & momenta, neque venerit ipsis hora publicandi, nesciunt venisse nostram. Ipsis igitur nondum venit tempus, at nobis certè aduenit: eas secum ducens publicandi causas, quæ omnino immutari non potuerunt, neque refelli: Quarum quidem vna est, ipse finis, ad quem à Deo creati sumus vt cognoscamus se opera Christi per Theologiam, & opera naturæ per philosophiam. Hoc vnum te latere nolo (candide lector) libros philosophorum omnes, quicunque de abstrusa illa Hermetica medicina loquuntur, nihil esse, quàm spagyricos labyrintos, quibus plerique artis discipuli in varias ambages, & viarum fraudes incidunt. Ita vt ad hunc vsque diem aut nulli aut paucißimi exitum verum inuenerint. Si [sig. A3v] enim via quædam facilis in hoc labyrinto sese aperit errantibus, quæ videtur recta ad fores extremas deducere, mox occurrunt irremeabiles anguli, qui perpetuis carceribus deuios offerunt sese interdum, & faciles & manifestæ viæ, quæ prima fronte intuentibus secundum literam planæ videantur: Mix incauti operatores apertis philosophorum verbis decepti, innumeris dolis implicantur. Accedit ad hæc, quòd multi pseudochymistæ multos suis fraudibus & sophismatibus decipiunt vendentes & spargentes mendaces chymicas operationes & cartas, quibus nimium credulis, aureos promittunt montes & lolium seminantes triticum expectare tubent.

Quare ego commiseratione tactus hosce tractatus plenos veritatis & rationum physicarum tibi offero, in quibus integram artem perspicuè tamquam in tabella depictam habebis. Hos examina, perpende & firmis argumentis animi tui opinionem muni, sic errare non poteris. Qui enim omnibus sophismatibus absque iudicio credit volens decipitur, vera ars multis inuolucris tecta est, [sig. A4r] quibus incauti facilè intricantur. Ergo antequam operari incipias, causas rerum naturalium prudenti consilio perpende, aut noli rem aggredi: satius est tempus solerti iudicio & meditationi tribuere, quàm temeritatis & stultæ inconsiderantiæ pœnas luere. Tu, amice lector, benigno animo editum benigniore suscipito, fideliter & magno cum iudicio lege, relege, ora, labora, operare, reitera. Et proculdubio tantorum secretorum particeps in honorem Dei authoris mysteriorum & vtilitatem proximi per experientiam considerationis naturæ efficieris. Vale.

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Generated by ChatGPT on 24 February 2024. 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 Candid Reader, Bernard G. Penot, Doctor of Medicine and Lord of the Republic of Frankenthal, Saint Mary of Aquitaine, extends his wishes for sincerity, understanding, and diligent work, along with good health.

I am well aware, dear reader, that there will be many who might find the publication of this small book somewhat novel, and who may condemn the unveiling of the mysteries and secret treasures of nature. They echo the Gospel, saying: "Do not cast your pearls before swine." Similarly, they might cite the author who said: "We write these not for everyone, but for ourselves and our own; we keep them separated from the common folk by a strong wall and a secure lock." Others might not outright condemn, but suggest that the time has not yet come for such things to be made public. Without a doubt, there are also those (given today's rampant penchant for slander) who will question by what right I disclose these mysteries, not being their originator. Finally, some might demand signs to prove the veracity of this art, so that they might believe in me. I know, indeed I have experienced, that while this was being published, there were some so keen, so experienced, and so devoid of all humanity—cynics, who in any way possible sought to obstruct its publication: And even now, they do not cease to bark and slander profusely. However, seeing their barking as irrational madness, I personally deem them unworthy of response. It is indeed a great praise to be led by such piety towards God and neighbor that neither does anything detract from God's majesty in His wonders when they are published, nor does it envy the good of one's neighbor, which could have been suppressed by hiding, hindered by misinterpretation, or disturbed by careless publishing.

But not to be too lengthy in writing, I respond first to the barking. As for what they bring from the Gospel, they interpret it as if they alone were human, they alone worthy of these most precious gifts of God, the true pearls, while all others are swine, unworthy of these goods. Are we, who publish these things, then thieves and squanderers of goods? But listen, please, to what I say: indeed, all who are ignited by the love of God and charity towards their neighbor rejoice and desire to attain the knowledge of mysteries and secrets; among whom we also place you (reader) as human. We, who share such things with these men, are faithful stewards of God's mysteries, while those who envy these things to their neighbors and trample them into the mud of their own envy are the swine; for like swine, they mix and devour even the better fruits with the most greedy and envious filth.

As for what they cite from the authors, should these not have been published because the authors of these treatises wrote not for the public but for themselves and their own? Did not Aristotle respond to Alexander the Great, that he published his physics as if they were not published? Should Aristotle's books not have been printed then? God forbid. What about that most diligent Arab philosopher king, Geber? Did he not leave in writing: "We published the art investigated by us alone for ourselves and not by others," etc.? Should Geber's writings, therefore, not have been subjected to the press? On the contrary, these and similar works must be published so that, because they are obscurely written for the benefit of all, they may, with greater diligence being sought by all intellects, attain a greater light of truth and bring even greater utility to mankind. For words can be published and printed, but the industry of manual operation lies in the experience of each individual and cannot be printed. Indeed, it can hardly be transmitted except by hand. For gold must be prepared so that it is not at all resistant to dissolution, and this indeed is quite difficult. Nor should it be assumed that the mercury, which has the ability to dissolve gold, is that common mercury openly sold, for it is known to be of the coldest temperament and most indefinite; but rather, mercury must be ingeniously produced and drawn out from a body known to very few, which nature has concocted, and which more closely resembles gold in its entire substance than common mercury, and which, without any art, readily combines and mixes with gold upon first contact and friction as water with water: now consider deeply what that body might be.

Furthermore, few know of the furnace that can provide continuous and even heat. But those who desire knowledge of the practical operation of that great philosopher from Rouillac in Piedmont should read what I published in the year 1582, which is properly called the Athanor, that is, of digestion, not as the ignorant imagine. Even fewer know the tripod of secrets, and very few the fuel that can provide even heat. The entire secret lies in the degree of heat. For just as the heat external to an egg, which contains the force to produce a chick, should not be overcome, otherwise the egg would harden and never produce a chick thereafter. Similarly, the force of the future seed, that is, gold mixed with its mercury, should not be exhausted, otherwise the gold would not dissolve, nor would it germinate, nor would it become the proximate material to gold. But under too much heat, it would solidify into gold. Conversely, if the heat is insufficient, the artisan's effort will be in vain. Finally, this auriferous powder lies within God's power; He bestows and withdraws it to whom He wills. And it is sought in vain by those to whom it is denied. Hence Palingenius in his Zodiac says:

Then men, pondering the blind oracles of the divine mind
With wavering heart, scarcely over a long time,
Having tried much, and at no small expense,
Found that art, which no art is more worthy.
To know the ethereal stone is not allowed to the profane,
And the wicked rabble seeks it in vain.
He who has it, can live decently wherever he wishes:
He fears neither the wrath of fortune nor the arms of thieves,
But the gods deem few worthy of such a gift. etc.

When it comes to confirming the question of whether it is an art, authority, reason, and experience are of great value. I could first confirm it to be a true art with the testimonies and authority of many most grave men, were it not that many books have been published on this, among which is the booklet on the truth and antiquity of the chemical art and powder by Robert Valois, published in Paris by Maurel Frederick in the year 1561. Another by Chrysippus of Phanaea on the right of Alchemy: Recently another, titled, Apology for Chrisopoeia and Argyropoeia, in which it is debated and taught whether, and how, Chrisopoeia, or the art of transmuting and perfecting metals, exists. And it is proven and convincingly demonstrated by the most solid reasons and demonstrations, and certain experiments, that the art is true, certain, and easy; and the arguments put forth by Erastus against this art and doctrine are solidly refuted. I remember having read three hundred manuscript books on this art, but I have seen no book more learned and worthy than this. Therefore, those who wish the truth of the art to be proven to them by authorities and examples, we refer them to the reading of these books. It is ridiculous, however, what is objected by these pseudotemporists about the timing, who, since it is not given to them to know the times and moments, nor has their hour of publishing come, do not know that our time has come. Therefore, their time has not yet come, but ours certainly has: bringing with it reasons for publishing that could not at all be changed, nor refuted: One of which is the very end for which we were created by God, that we might know His works through Theology, and the works of nature through philosophy. This one thing I do not want you to be unaware of (candid reader), that all the books of philosophers, whoever speaks of that abstruse Hermetic medicine, are nothing but spagyric labyrinths, in which many disciples of the art fall into various twists and turns, and deceits of paths. So that to this very day either none or very few have found the true exit. For if some easy way in this labyrinth opens itself to the wanderers, which seems to lead straight to the outer doors, soon inescapable corners appear, offering themselves as perpetual prisons sometimes, and easy and manifest paths, which at first glance to those looking at them according to the letter seem plain: But incautious operators, deceived by the open words of the philosophers, are entangled in innumerable tricks. In addition to this, many pseudochemists deceive many with their frauds and sophistries, selling and spreading false chemical operations and charts, promising mountains of gold to the too credulous, and sowing tares while they expect wheat.

Therefore, moved by compassion, I offer you these treatises full of truth and physical reasons, in which you will have the entire art clearly depicted as on a tablet. Examine these, weigh them, and fortify the opinion of your mind with solid arguments, so you cannot err. For he who believes all sophistries without judgment willingly deceives himself; the true art is covered with many wrappings, into which the incautious easily become entangled. Therefore, before you begin to operate, weigh the causes of natural things with prudent counsel, or do not undertake the matter: it is better to devote time to careful judgment and meditation, than to suffer the penalties of rashness and foolish inconsideration. You, kind reader, receive what has been published with a kinder spirit, read and reread faithfully and with great judgment, pray, work, operate, repeat. And without a doubt, you will become a participant in such great secrets to the honor of God, the author of mysteries, and the benefit of your neighbor through the experience of contemplating nature. Farewell.