ALETHOPILI

Philosophical Considerations
on
the

Metamorphosis
of
Metals.

Translated from Latin into German; but now promoted to print

by

Friederich Roth-Scholzen

Herrenstadio-Siledium.

Nürnberg,

Ben Adam Jonathan Felßecker,

A. C. 1731.

Translated from German into English by Mitko Janeski

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Overview of the 7th chapter

Aletophili

Meditationum aliquot Sacr., atque Philosoph in which Francofurtiæ clo 15 CC28, A. S. R.

On the transformation of metals.

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§ I. Each transformation of metals is an elevation of the imperfect metals to a perfect state, i.e. to pure gold.

§ II. Therefore the terms remain the limits from which (termini a quo), and for the sake of this work in one kind, namely in the genere of metals.

§ III. The imperfect metals are to be transformed from matter.

§ IV. Every agent operates according to its nature, and produces a uniform effect.

§ V. Therefore, the agent must have the nature of the metals seya: otherwise it could not produce any metal.

§ VI. The nature of metals is nowhere more certainly found than in the metals themselves.

§ VII. The agent is therefore nowhere found more certainly in this function than in metals.

§ VIII. This agent cannot be made of imperfect metals.

§ IX. Then these are the matter which is to be transmuted. (p. 111.) Nor can an imperfect thing appropriate to another something perfect which it itself does not have (per notionem communem.)

§ X. Therefore the agent in this work is gold. (§. VII.) Then nothing else is present.

§ XI. But gold does not effect transmutation as long as it is the corpus of metal.

§ XII. Many have experienced this with their own hands. For no corpus compactum operates in a body, but all operation comes from the spirit.

§ XIII. Therefore gold must give up its metallic corporation and become spiritual.

§ XIV. Nevertheless its metallic nature must not be corrupted. (§ V.)

§ XV. It cannot lay aside its metallic corporation except by solution.

§ XVI. This solution must be such that the gold cannot be reduced, i.e. that it can no longer be concentrated into corporal gold.

§ XVII. For if it could be reduced, it would not have laid aside its corporate metality. (§. XIII) Nor could it bring about the transformation (§. XI.)

§ XVIII. This solution, by which the gold becomes so precious that it cannot be reduced, is called salva natura metallica, radicalis.

§ XIX. This cannot be done otherwise than by a solvent.

§ XX. This solvent is called menstruum.

§ XXI. This gold can be completely dissolved, and therefore its concentration or recoagulation cannot be prevented unless the solvent remains undissolved with its dissolved substance.

§ XXII. Since the dissolved gold retains its fine metallic nature (§. XIII.), what prevents it from assuming its old form and being reduced (§. XVI.) unless some insoluble remedy comes between the two?

§ XXIII. Therefore, the solvency and the listed one and absolutely indispensable must be Which is called Union radicalis.

§ XXIIII. This must be completely finished before it can effect the transmutation.

§ XXV. Otherwise it could not impart fixity, nor even perfection in the other metals (§. IV.)

§ XXVI. But the Firum can occur without coagulation by cooking.

§ XXVII. Therefore the current art consists in menstruo, which, however, unfolds itself radically, and with the same into a spiritually fiery corpus, (i.e., into the subtlest and most penetrating) coagulates indissolubly through coction.

The characteristics of this Menstrui.

§ XXVIII. This menftruum is supposed to be (1.) of a metallic nature.

§ XXIX. Otherwise it could not constitute an infeparable process with gold, because (according to the common opinion) it had a metallic nature. And this is required. (§. XXII and XXV.)

§ XXX. Therefore this menstruum (2.) must be homogeneous with the gold, also with the same, quoad centrum of the same nature.

§ XXXI. Otherwise it could not be identified with gold (see §. XXIII.), for the heterogeneous nature cannot be internally unified (as experience teaches). Nor could thus produce the gold (§. V.) aud) would be the agent which is sought in art (§. X.)

§ XXXII. For this reason (3.) there must be a reciprocal sympathy with the menstruo auro, so that they embrace each other voluntarily, as it were. Then nature loves nature and accepts it, and is united with it.

§ XXXIII. This menstruum must (4.) be the most homogeneous.

§ XXXIV. Otherwise it would not be a homogeneous neum with the gold (§. XXX.) since it is a homogeneous neum. Nor could the whole be indissolubly and comprehensibly united with the gold (§. XXII) because the heterogenomic parts could always be separated.

§ XXXV. Therefore it must (5.) be the purest of all.

§ XXXVI. Because impurity consists in nothing else than a mixture of heterogeneous parts, which do not constitute the nature of things, but are foreign to it.

Nor could it be inwardly and indissolubly united with gold, which is considered to be the purest of all (which is nevertheless necessary (§ XXIII.) if that same gold were not precisely the purest.

§ XXXVII. This is exactly what must be. (6.) That it cannot be burned.

§ XXXVIII. Otherwise it could not be made strong with gold and resist all the power of fire (§. XXIIII.)

§ XXXIX. The wise men of the world say that gold is the warmest.

§ XXXX. Therefore the menstrum must also be warm.

§ XXXXI. Otherwise it would not congruent with the gold (§. XXX). Nor could the tincture, if it did not purify completely with fiery power, and as it were effect a miraculous transformation in an instant. But if the menstrum were not of a fiery nature, it would diminish the effective power of the gold, which should rather be increased.

§ XXXXII. Gold is the first and foremost.

§ XXXXIII. Therefore the menftruum (8.) must be disposed to fixity (difpofitum ad fixitatem).

§. XXXXIV. Otherwise it would not be merged with the gold into an inseparable fixed amount. (§. XXIIII.)

§. XXXXV. The fixity and warmth of gold is from its purest, metallic and warmest sulphur, which is its coagulum, leaven and soul.

§ XXXXVI. And therefore it must be animate with a pure, metallic warm sulphur or gold.

§ XXXXVII. Otherwise it would not be warm nor would it be suitable for fixation.

§ XXXXVIII. But also (10.) the weight must coincide with the gold.

§ XXXXIX. Then experience teaches that light bodies float on heavy ones and do not mix completely with them, nor even form a mixture with gold. (§. XXIII.) It is certain that heavy bodies mix with heavy ones much more easily and intimately, provided the rest is the same. But nature does its part, and the philosopher follows it.

§ L. But this menstruum (11) must be in some qualitatibus equivalent to gold.

§ LI. Otherwise it could not transform the gold, dissolve it and make it spiritual: which must nevertheless happen. (§. XIII. XV.)

§ LII. As the worldly sages declare, gold is to be drunk, even drunk.

§ LIII. Therefore, the menstruum (12) must be wet.

§ LIV. So that the gold can be softened, moistened, and dissolved.

§ LV. This too (13.) must be spiritual and fleeting.

§ LVI. That gold is made spiritual and volatile.

§ LVII. It must also (14.) be very thin and penetrating.

§ LVIII. So that the strongest and most solid corpus of gold can penetrate it and act in all its finer parts; without which dissolution and imiritualization cannot take place. (§. XV. XIII.)

§ LIX. The releasing power consists in salt.

§ LX. For this reason the menstruum (15.) must be endowed with the sharpest lot, salt.

§ LXI. So that it can cut through, open and remove all repagula, even the deepest ones. (§. XII. XV, XVI.)

§ LXII. But this Salt must (16.) be metallic, have a metallic nature, and not be opposed to the same.

§ LXIII. Otherwise, it destroyed the metallic substance of gold. (c. XIV.)
Nor can it be identified with metal: because inferior things do not accept one another (as experience teaches). But this identification is required. (§. XXIIL)

This menstruum would also not be a Homogenium (§. XXXIII.)

§ LXIIII. From all this I conclude that this menstruum is actually metallic mercury - Quicksilver.

§ LXV. Then because this menstruum is a have a metallic nature (§. XXVIII.) and nowhere is it found more certainly than in
Metals. (§. VI.) But it can be neither sulphur nor the salt of the metals, for by this it is distinguished from gold, since the specific differences of the metals cannot be taken in any other way than from the sulphur and salt of the same. But since the menstruum must agree with the gold, it must have nature. (§. XXX.) There is boldly nothing left in the metals except mercury. This is the best known element, which completely dissolves gold and coagulates with it to form a Tincture.

§ LXVI. In order that this may be more clearly seen, we shall now make a comparison of common mercury with the properties of mercury mentioned above. I believe that all will agree that nowhere do the properties of metallic mercury shine out more clearly than in common mercury or common quicksilver.

§ LXVII. Therefore mercury (1.) has a metallic nature. It is also considered to be the first matter, indeed it is the matter of all metals, as all philosophers unanimously testify.

§ LXVIII. Mercury is (2.) Homageneous to gold. Since all philosophers confess that gold is pure mercury, and coagulates perfectly with pure internal sulphur.

§ LXIX. Evidence shows that he has a sympathy with gold (3.).

§ LXX. It is also (4.) itself homogeneous, hence it is more than evident that it cannot be resolved into parts by any art, that it is no longer Mercury.

§ LXXI. And although Mercury, like all other natural bodies, consists of salt and quicksilver with its sulphur, and hence also has the name Mercury, because the Principium mercuriale, or the forma mercurialis, has the upper hand in the same body, nonetheless these three principles, which essentially make up Mercury, can by no art be really separated; but all these three always remain individual in every part. Which is precisely what is meant by the Homogeneitatem.

§ LXXII. Therefore it is in itself (5.) the purest of all. Whatever is mixed with it, Mercury remains pure and untouched, and nothing can change its nature.

§ LXXIII. Everyone must confess that he has (6.) incombustibility: for just as water cannot be burned by the strongest fire, so also mercury, which is a metallic water, and the same, coagulated with its sulphur, cannot fly away, resists all the power of fire, and preserves gold and silver from being burned.

§ LXXIV. That there is heat in mercury (7.) cannot be denied, since there is a central and constituvum sulphur in it.

It is also contradicted that, because it is said that common mercury is cold, cold can prevail in the raw state (crudo statu). But it does not follow from this that its central heat can be so controlled that it has the upper hand and suppresses the cold. But that mercury cannot become warm, how can it constitute gold if the mercury is not completely boiled and at the same time very poor, as the philosophers believe.

§ LXXV. Its (8.) disposition towards fixity is also therefore evident, since it endures that it is coagulated into the solid body of gold.

§ LXXVI. Hence he has also (9.) a metallic sulphur, which is the beginning of coagulation.

§ LXXVII. Evidence shows that (10.) the weight of gold is equal.

§ LXXVIII. It is also clear that it is contrary to gold (11.) in several qualities.

§ LXXIX. So we see, and many have experienced with their harm (12.) the wetness, even though one cannot wash one's hands with it, (13.) the spirituality and fleetingness.

§ LXXX. Unless Mercurius were very (14.) subtle and penetrating, how else could he calcine the gold into the subtlest dust in an instant.

§ LXXXI. Because of this, its dissolving power and even the sharpest sals are open. bar (§. LVIIII.) Nobody doubts that it (16.) is metallic, because Mercurius is the first metal and the matter of metals.

§ LXXXII. This can be enough of the metallic Mercurio, as we believe, because he is the mentruum that is so diligently sought, in which all the properties of this Solventis come to him.

§ LXXXIII: If anyone can point to another human being who can better demonstrate these properties, I will gladly obey him.

Counter-objections.

§ LXXXIV. But you will say that the Philosophers pretend that their Mercury is not common quicksilver.

§ LXXXV. I also affirm this. It does not follow from this, however, that it is not the mercury of the philosopher. Although I do not affirm this either. For the common mercury would have been too coagulated that it is not suitable for dissolving gold, and it may be another subject in which the metallic mercury has a much more subtle and generaliore nature, which is determined to dissolve the gold. I have nothing to say about the external form, whether the Mercurius of the Philosopher appears in one form or another.

§ LXXXVI. The philosophers speak of three or four mercuries, and of just as many mentruis. Whoever can bring these together in one, has finally, as I believe, the true mercury of the philosophers, in which is everything that the wise seek. For this is therefore not found prepared by nature, but is made by the philosophers. But there are many who reprint and recommend the whole of my mercury for their work.

§ LXXXVII. You will further have it that experience teaches that common mercury does not completely dissolve gold.

§ LXXXVIII. I confess that this way is known to the alchemists.

§ LXXX X. Who dares to say on this account that there is no other way than that which philosophy alone knows?

§ LXXXX. Do they not often remind us that all their activities are far removed from those of the alchemists?

§ LXXXXI. Then they have their sublimationes, their amalgamationes, their calcinationes, their extractiones, their aflationes, their dishes, their defenses, their fire, etc.

§ LXXXXII. Of all this they write to each other in many different ways, both clearly and obscurely, so that they cannot be understood by anyone who is experienced in this matter. But they are not worthy of those who do not use the wonderful gifts of nature to praise God, but only seek gold in order to indulge their lusts.

§ LXXXXII. Whoever, therefore, does not know these functions of the Philosophorum and these instruments, must not be surprised if he does not find their effects.

§ LXXXXIV. They refer their readers to nature, especially to metal, that they may diligently investigate and examine it.

§ XXXXV. Then, after this simple manner of working, they set up their rations.

§ LXXXXVI. But what is nature, and what is your manner of operating? this work, here is the work. (hoc opus, hic labor est.)

§ LXXXVII. I will simply say what I mean, and will leave the reader to judge.

§ LXXXXVIII. Nature is a spiritual being (a complete thing which arises individually) created by God, an idea of this world and everything which can be produced, and maintains the whole system, moves everything, is in a constant movement, consists of seven substances or energies, and general and particular substantial virtues; which the German philosopher describes in forms of nature or spirits.

§ LXXXXIX. These seven forms are found in all natural things, and are the root of the properties or qualities which each thing has.

§ C. This form is in a constant movement, whereby each one wants to have the upper hand.

§ Cl. Because of this temperature, mixture, union, proportion, and disposition, an incredible variety of things and their properties arises.

§ Cll. But from the revolution of forms, whereby one succedes the other, and one takes on the temperament, hence arise the change and transformation.

§ Clll. Thus the maturity and immaturity of things is assimilated from the same revolution of forms, as far as it is further or closer removed from the pure purpose which nature has given to each one.

§ CIV. These 7 forms nature has revealed in the world through the seven planets, or if you prefer, through the sun and six planets.

§ CV. Each of these includes the seven planets, but it is evident that one is more prominent than the others, while the others are more hidden.

§ CVI. Therefore in each of these heavenly bodies there is a different temper of the forms: and in these consists the differentia specifica of the same.

§ CVII. In the sun is the most perfect temperament; indeed, it is the most perfect of all created things: the source and origin of all natural perfection: the throne of nature, from which it spreads its power everywhere: the soul of the world: the power, the force, the life of all things, which strengthens and nourishes everything: take away the sun, and all natural good will be gone, and even the world will be transformed into hell.

§ CVIII. In the other planets, each temperament will deviate more or less from the perfection of the Sun.

Therefore, according to the philosophers, the first and greatest temperature is in the Mercury.

The other one in the Saturno.
The third in the Jove.
The fourth in the Luna.
The fifth in the Venere.
The sixth in the Marte.

From which directly a process occurs
in the seventh and last, which, as I have
said, is in the sun (Sole).


§ CVIX. This is the natural order
and the process of forms in the philosophical which, due to the main form,
which is recognized by its own actual color,
is called the particular regime, or
the influence of the planets that correspond to it.

§ CX. Then art imitates nature and promotes it, since it follows its law and does not change it.

§ CXI. But what nature does in the universe, this is done by its son, Archaus, of the earth, with his imitando operitt, i.e. only in the. ter eltri Modo in the In the entrails (Visceribus) of the earth.

§ CXII. Hence it brings seven metals, the subterranean planets, which reflect the seven celestial planets.

§ CXIII. Therefore the generation of metals comes from the mixture of the forms of nature; but the transformation depends on the same revolution.

§ CXIV. Now we want to see the same archaeological site of the earth, which we may also call the lower nature or subterranean, cultivates its Producta formed.

§ CXV. This indeed happens in the animal and vegetable kingdom through the semina specifica, which daily experience teaches.

§ CXVI. No one will doubt that the same Semina contains its Ingenitas Ideas, which comprise all of its Feces, Virtues, Qualities, Duces, Effectus, &c.

§ CXVII. Nor also that they are Entia spiritual, very subtle, active, operative, penetrating (spiritualia, subtilissima, activa, operativa, penetrantissima), and so utterly fiery. The workmen of their bodies, elaborated from such an exact work that this workman's first origin can be attributed to none but the most wise Enti and his divine word: There will be.

§ CXVIII. Furthermore, that it has in itself a power to multiply its species, for no one who does not know this is to attribute all this to the divine Word.

§ CXIX. But it cannot produce these wonderful effects unless it falls into convenient dimensions and a matter which can assume all forms is more than superfluously known.

§ CXX. What propriety of matter consists in viscosa humiditate, which is also proportional to its kingdom. For it produces a viscoelastic seed which is thrown into the matter of another kingdom.

§ CXXI. Finally, it is also evident that vegetable seeds, as they are enclosed in dense bodies, require that they themselves first be exposed to this viscous fluid from which their bodies must be made.

§ CXXII. Thus, that same viscous matter is simultaneously the solvent and the material, from which the agent and patient, in different respects and time, are dissolved.

§ CXXIII But as soon as these requisites are present, this agens semiale immediately begins to work in its substratum matter, and moves it (for there is no action without movement), gradually misrepresents, disposes, each in its time, according to the nature of the idea innate to it, until it has carried out and accomplished the work assigned to it by nature.

§ CXXIV. Here art can do nothing but act as a suitable agent and patient, as far as it has in it, it connects, corrects the defects of place and of the viscous matter, also excites the inner movement, helps with its external warmth, and in other ways.

§ CXXV. Since this is the case in both kingdoms of nature, there is no reason why it should be denied to the third, namely, the mineral kingdom.

§ CXXVI. No one therefore doubts that the metals have their own seed, and have a power to multiply their kind; and that nature has the same kind in the production of the metals as in the other kingdoms.

§ CXXVII. That is why Augurellus rightly wrote:

Do you not see how much nature is in harmony with him? and so that the method of procreation proves to be one, always and by the force of one seed, that it may serve one for one work, and that it may rest when it has been produced by one?

Nonne vides quanto secum natura tenore, consonet? utque modum generandi comprobet unum, semper & unius vi seminis, uni serviat una operi, quod & unum nacta quiescat?

Nor will Bacchus mix cereals if he tries
nor Ceres, if he seek for corn,
to treat the fat plants of Cecropia diva.

Nec Bacchi si tentet Cerealia miscet,
semina nec Cereris si frumentaria quaerat,
pinguia Cecropiae tractar plantaria divae.

Barley to whom the heart sows, in the end he sows barley;
now, from another place, the beginnings of equal gold; in gold
they are seeds of gold, even though they go away
to be sought further and with much greater effort.

Hordea cui cordi, demum serit hordea, ne tu,
nunc aliunde pares auri primordia; in auro,
semina sunt auri quamvis abstrusa recedant,
longius & multo norbis quaerenda labore.

As far as I can tell, all authors agree on this.

§ CXXVIII. But it is the metallic seed or sulphur of that which mercury or quicksilver coagulates, or it also mix (admiscirt) some foreign sulphur or salt, which is necessary for its purpose.

§ CXXIX. All philosophers are unanimous in their opinion that Argentum vivum is the same wet and viscous metal and matter from which all other metals are made, and the visual evidence of metals confirms this.

§. CXXX. Not that the mercury was previously in forma currente in the caves of the earth, and is then caulked into a metal by the sulphur which is added to it. But the many mercurial and sulphurous smokes which pass through the world, when they meet each other, absorb each other and settle in a place which is convenient for them, and is gradually transformed, both continuato motu and through a new impulse of the same doubled spirit, into a solid body.

§ CXXXI. Therefore the perfection of metals depends on the purity and impurity of sulphur and mercury; and this impurity consists in a mixture of the heterogeneous from the quality of the place (heterogeneorum ex loci qualitate), and in the impurity of the metallic seed. (S. CI, CIII, CVIII, CXII. CXII.)

§ CXXXII. Of all, the most perfect is gold, the earthly sun, which reflects the heavenly sun, which consists of the purest sulphur of subterranean nature and the purest mercury, and has the same temperament as all forms of nature.

§ CXXXIII. This sulphur is so firmly united with its mercury that Sendivogious also affirms that it cannot be locally separated and kept alone by any art.

§ CXXXIV. Because gold is a body which is very firmly coagulated, its seed, the sulphur solare, which is in the whole body, cannot be brought to a new activity, to exercise its multiplying power. (§. XI, XV.)

§ CXXXV. It is therefore quite evident that there is no other natural solvent of gold than mercury, which alone is a viscous metallic water, from which and in which all generations and multiplications of metals take place. (§. CXXII. CXXXIX.)

§ CXXXVI. But it is well known that nature operates cover by leap (per saltum operire) from one extremo to another, but by suitable means, in a certain weight, number, measure, and time.

§ CXXXVII. This must be known and done, for this is the work of art: and in this consists the whole secret of the goldmaker's philosophy.

§ CXXXVIII. As to the media, the philosophers say: make a mercury, through mercury, through the mercurial water. In the same way they speak also of their secret external fires.

§ XXXVIV. But who can explore what
this mercurial water, this fire, and
what both have for a benefit.

§ CXL. This is my general theory of the philosophical work, which is founded on reason and experience.

§ CXLI. But for praxin a man is required, of a keen understanding, of a happy memory, so that he read, and who fight against each other. The one who confesses an invincible spirit of untiring work, who is his own master and is not subject to anyone who has any wealth, must read and work diligently, have a special trust in the living God, must be dead to himself as well as to the world, so that he does not abuse such a precious thing.

§ CXLII. Since I lack all these things, I humbly abstain from them; my predecessors deterred me from doing so, and I have also become wiser through some misfortunes.

§ CXLIII. I do not know if there is more to admire, or regret! that there is such a There are a large number of alchemists who know everything what I have just mentioned, just as well as to me, and perhaps even more is lacking, still hear they do not depend on time, wealth, and the courage and body.

Strengths to this work to lay down, because they neither understand its Beginning, middle, and also end.