Authors/Adrian von Mynsicht
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Personal Bibliography
Dedications, Prefaces, Postfaces
- Preface, 25 March 1621, Hinricus Madathanus [Adrian von Mynsicht] to the Reader; German
- Source: Dyas Chymica Tripartita, Das ist: Sechs Herrliche Teutsche Philosophische Tractätlein, ed. Hermannus Condeesyanus, Frankfurt am Main: Lucas Jennis, 1625, sig. J3r–J4v = pag. 69–72 [BP.Alchemica.1625-01]
- Mynsicht recounts a personal journey of enlightenment, attributed to God's grace, which unveiled to him the secrets of the Philosophical Stone. Despite this revelation, the author struggled for years to apply this knowledge practically, particularly in separating and purifying the mythical substances associated with the stone, such as the "blood of the red lion" and the "ferment of the white eagle."
The text criticizes the complex and often misleading alchemical practices of the time, including various forms of chemical processing and the search for the stone's material in unlikely substances. It dismisses these practices as sophistry and foolery, disconnected from the true nature that the wise seek to understand. The author warns against the deceit and thievery in the alchemical community, where many claim to know the secrets to making precious metals from base substances but in reality, lead people astray.
Mynsicht emphasizes that the true understanding and application of this profound knowledge require divine revelation and a deep connection with God, rather than mere technical prowess or adherence to the cryptic writings of past alchemists. The author asserts that even if one were to know the true material of the Philosophical Stone, it would not guarantee the ability to unlock its secrets without God's guidance.
In conclusion, the author reveals his name cryptically, related to a numerical code, and expresses a desire to share this sacred knowledge responsibly, keeping in mind the divine covenant and the ethical implications of such powerful wisdom.
- Mynsicht recounts a personal journey of enlightenment, attributed to God's grace, which unveiled to him the secrets of the Philosophical Stone. Despite this revelation, the author struggled for years to apply this knowledge practically, particularly in separating and purifying the mythical substances associated with the stone, such as the "blood of the red lion" and the "ferment of the white eagle."
- Postface, no date [1621], [Adrian von Mynsicht] to the Reader; German
- Source: Dyas Chymica Tripartita, Das ist: Sechs Herrliche Teutsche Philosophische Tractätlein, ed. Hermannus Condeesyanus, Frankfurt am Main: Lucas Jennis, 1625, sig. L3r–L4r = pag. 85–87 [BP.Alchemica.1625-01]
- The epilogue addresses the true children of Wisdom and Knowledge, celebrating the completion of the great mystery of the wise through the revelation of the Spirit. It refers to (Pseudo-)Paracelsus' description of this mystery as a divine, singular deity that encompasses the entire world and embodies truth, capable of overcoming the elements and the fifth substance. This Spirit, unseen and unheard by any before, is the essence of the Heaven's natural embodiment of truth, holding the power to renew and sanctify all things, being the ultimate and highest mystery of Nature.
The text narrates the profound impact of this Spirit throughout history, aiding patriarchs like Adam, Abraham, Isaac, and Jacob in achieving health and longevity, and flourishing wealth. Philosophers, through this Spirit, discovered the seven liberal arts and built their wealth. Biblical figures like Noah, Solomon, and Moses utilized it for monumental constructions and divine services, attributing their achievements to this Spirit's guidance and power.
Furthermore, the epilogue declares this Spirit as a sanctifier and healer of all things, the ultimate exploration and mystery of Nature, likened to the Spirit of the Lord that filled the earth from the beginning. It is described as an all-encompassing force that rejuvenates, enlightens, and transforms, bringing about health, wealth, and spiritual renewal. The Spirit is exalted as the most precious and mysterious, sought after by saints and sages throughout ages for its divine powers and transformative abilities.
- The epilogue addresses the true children of Wisdom and Knowledge, celebrating the completion of the great mystery of the wise through the revelation of the Spirit. It refers to (Pseudo-)Paracelsus' description of this mystery as a divine, singular deity that encompasses the entire world and embodies truth, capable of overcoming the elements and the fifth substance. This Spirit, unseen and unheard by any before, is the essence of the Heaven's natural embodiment of truth, holding the power to renew and sanctify all things, being the ultimate and highest mystery of Nature.
Notices, Editorial Remarks etc.
Poems
- Poem, no date [1621], Harmannus Datichius [Adrian von Mynsicht] to the Students of Wisdom and Doctrine; German
- Source: Dyas Chymica Tripartita, Das ist: Sechs Herrliche Teutsche Philosophische Tractätlein, ed. Hermannus Condeesyanus, Frankfurt am Main: Lucas Jennis, 1625, sig. K1r = pag. 73 [BP.Alchemica.1625-01]
- The text is an epigram dedicated to seekers of wisdom and learning, reflecting alchemical themes. It describes a journey of seeking, finding, purifying, and combining elements to achieve the Golden Tincture, symbolizing enlightenment or ultimate wisdom, considered the center of nature. It suggests this wisdom is a universal remedy, akin to a divine point of origin, beneficial for both metals and the weak.
