Alchemy the Turba Philosophorum or Assembly of the Sages Called Also 1000003113

ALCHEMY

THE

TURBA

PHILOSOPHORUM

OR

ASSEMBLY OF THE SAGES

CALLED ALSO THE BOOK OF TRUTH IN THE ART AND THE THIRD PYTHAGORICAL SYNOD

AN ANCIENT ALCHEMICAL TREATISE TRANSLATED FROM THE LATIN, THE CHIEF READINGS OF THE SHORTER CODEX, PARALLELS FROM THE GREEK

ALCHEMISTS, AND EXPLANATIONS OF OBSCURE TERMS

BY

ARTHUR EDWARD WAITE

TRANSLATOR OF " THE HERMETIC AND ALCHEMICAL WRITINGS OF PARACELSUS."

Xonbon GEORGE REDWAY

1896 LIBRARY

PREFACE,

nnHE Tuvha

_{Philosophorum}

is

_indisputably

the

most ancient extant treatise on

Alchemy

in

the Latin _tongue, but it was not, so far as can

be _ascertained,

_originally

written in Latin _; the

compiler or editor, for in _many respects it can

scarcely

be

_regarded

as an

original

composition,

wrote either in Hebrew or Arabic _; however, the work, not

_only

at the _present

day,

but

seemingly

during

the six or seven centuries when it was

quoted

as an

authority by

all the alchemical

adepts,

has been familiar

_only

in its Latin

_garb.

It is _not, of _course, certain that the

_original

is

_{irretrievably}

_lost, the Arabic and

_Syriac

manuscripts

treating of

_early

_chemistry

are

preserved in considerable numbers in the

various libraries of _Europe, and have

_only

been

_imperfectly

_explored.

_{Unfortunately,}

the _present editor has neither the

_opportunity

nor the

qualifications

for

undertaking

such a

task.

There are two codices or recensions of The

Turba

_{Philosophorum,}

which differ

_considerably

from one another. What is called in the

following

pages the second recension, is

appreciably

shorter, clearer, and, on the whole,

ii.

_Preface.

in a bad state. The

longer

recension has been

chosen for the text of the

_following

translation,

because it seemed desirable to

_give

the work

in its

_entirety.

The variations of the second

recension are

appended

usually in foot-notes,

but where the

_reading

of the text is so corrupt as to be quite untranslatable, the editor has

occasionally

substituted that of the alternative

version, and has in most cases indicated the

course

pursued.

Monsieur Berthelot's invaluable text and

translation of the _Byzantine Alchemists has

been

_largely

made use of, to

.

illustrate the

strikinganalogies

between the Greek Hermetic

writers of the fourth _century and the Turba. It is to this _great scholar and scientist that we

owe the

discovery

of these

analogies,

some of

which are _very

clearly

indicated in a

chapter

devoted to the

_subject,

and

_forming

part of his " _Essai

sur la Transmission de

la Science

_Antique

au

Moyen

Age."

It

follows from M. Berthelofs researches, that

Latin

_Alchemy,

which has

_always

been

rightly

referred to an Arabian _source,

connects with the Greek

_Alchemy

which

_preceded

Arabian Science, because the latter was itself derived from Greece. We are also enabled to

identify,

for the first time,

and that with

_{perfect certainty,}

those ancient

Preface.

iii.

requent and reverent allusion _; we now know

that _they are Zosimus, the Panopolite,

the _adepts of the school of Democritus, and the other writers _preserved in the

_Byzantine

collec-tion.

M. _Berthelot, however, infers that the

Greek influence found in The Turba

Philoso-phorum

was not a direct influence, but

was derived

mediately

through

channels

which are now unknown In _any case

the Turba summarises the author's _preceding

Geber, and is therefore the most valuable, as

it is the most ancient, treatise on

Alchemy,

which exists in the Latin _language.

The chief

_printed

versions of The Turba

Philo-sophoruntj

are those of the " Theatrum

Chemi-cum," the *'Bibliotheca Chemica Curiosa," and

that of the smaller collection entitled " _Artis

Auriferae Tractatus." There are some transla-tions

of the work _existingin German and some

also in French. Those in the latter

_language

are

specially

remarkable for the _very slender _way

in which

_they

_represent the

_original.

The

versions contained in Salmon's "

Bibliotheque

des

_{PhilosophesAlchimiques,"}

and in the ** _Trois

Anciens Traictes de la

_Philosophic

_Naturelle,"

are instances in point. One

English

version

in

_manuscript

is known to the _present editor,

and it will be found in the British Museum

amongst the treasures of the Sloane collection. It is _{rendered, however,} from the French, and

iv. _Preface,

has been found useless for the

purposes of this

translation.

It

may be added that the great collections of

Alchemy, such as the

*' _{Theatrum Chemicum} "

and _Mangetus, contain _{colloquies, commen-taries,} and _enigmas which _pretend to elucidate the _mysteries of The Turba _{Philosophorum,}

While _they are of a considerably later date,

they at the _same time _belong to the _early

period of Latin _Alchemy. It

may be added

also that the editor has collected _a consider-able

amount of material _concerning this curious

work, which the limits of the _present volume

preclude him from _utilising.

The Turba

_{Philosophorum,}

Taken from an Ancient Manuscript Codex, more perfect than any edition

published heretofore.

^^mhe

Epistle

of

Arisleus,

prefixed

to the Words

^V

of

the

_{Sages, concerning}

the

_purport

_of

this

^H

Book,

for

the

_Benefit

_{of Posterity,}

and the

^H

same

being

as here

follows

:"

B

_A

_RISLEUS,*

_begotten

of

Pytha-XJL goras, a

disciple

of the

disciples

by

the

grace of thrice

great

Hermes,

learning

from the seat of

knowledge,

unto all who come after wisheth

health and

mercy. I

testify

that my

* _{An ancient}

gloss describes Arisleus _as the son of

Abladus. M. Berthelot _supposes him to be _synonymous

with the Aristenes of the second recension _{{Eleventh Dictum)}

and of the Exercitationes on the Turba, which are found

in the first volume of the Bibliotheca Chemica. _Beyond

the _similarityof the _name, and the fact that most names

are mutilated in the _Turba, there seems no reason to

suppose that the compiler intended to connect _Pythagoras

with alchemical traditions _through Aristeus, the _sophist of

the time of Antoninus.

The Turha

_{Phiiosophorum.}

master,

Pythagoras,*

the

Italian,

master of the wise and chief of the

Prophets,

had _a

_greater

_gift

of God

|

and of Wisdom than was

granted

to

any one after Hermes. Therefore

he had a mind to assemble his dis-ciples,

who were now

greatly

increased,

and had been constituted the chief

persons

throughout

all

regions

for

the discussion of this _most

_precious

Art,

that their words

_might

be _a

foundation for

_posterity.

He then

commanded

_Iximidrus,

of

_highest

council,

to be the first

_speaker,

who

said

_:t

"

" _{The Greek alchemists of the}

Byzantine Collection

make no mention of Pythagoras,and the tradition which

describes him as an adept of the Hermetic Mystery must

be referred to an Arabian origin,to the treatises of El

Habib, the _{Kitab-al-Firhirst,}and the true _Geber, where alchemical _writings attributed to this _sage are freely

quoted.

fThe French version of Salmon has the _followingdistinct

variations :"

" _The

beginningof the book, the Turba of the

Philosophers,in which Arisleus has _{gathered together}the

sayings of the more prudent _among the scholars,by

introducing Pythagoras the _Philosopher, that Master

collectingthe _opinionsof the scholars. The book isalso

m

The Turba

_{Philosophorum.}

₃

The First Dictum.

IxiMiDRUS saith :" I

testify

that the

beginning

of all

_things

is a Certain

Nature,

which is

_perpetual,

_coequalling

all

_things,

and that the _{visible natures,}

with their births and

_decay,

are times

herein the ends to which that nature

rings

them are beheld and sum-moned.*

Now,

I instruct _you that the stars are

igneous,

and are

kept

within bounds

_by

the air. If the

humidity

and

_density

of the air did

Occult _Philosophy. But _Pythagoras commanded his

scholar,Eximidrius,to _begin the discourse," "c. The French translator _seems to have summarised the recensions which he had _collected,and to have _{put them,} to some

extent, in his own words. Here, however, he follows

mainlythe text of the second _recension, the chief variation

being that instead of " _Occult

Philosophy"

the _original

reads "

the _vegetablestone."

* _The

same French Translation interpretsthis obscure

passage as follows :"

" _The

beginning of all _things is a

certain nature _; it is _perpetual,infinite_; it nourishes and

decocts all _things. But this nature and the times of

corruption and _{generationare, as} it _were, the terms _by

which it is attained _unto, and which the universal nature

nourishes and decocts." The second _{recension varies the} last

passage, as follows :"

'* _{The actions}

and _passionsthereof

are known and understood _{only by} those to whom a

knowledgeof the Sacred Art is _given."

4 The Turba

Philosophonim.

not exist to

_separate

the flames of the sun from

living

things,

then the

Sun would consume all creatures.

But

God

has

_provided

the

_separating

air,

lest that which He has created

should be burnt _up. Do _you not

observe that the Sun when it rises in

the

heaven

overcomes the air

by

its

heat,

and that the warmth

_penetrates

from the _upper to the lower

_parts

of

the air?

_If,

_then,

the air did not

presently

breathe forth those winds

whereby

creatures are

generated,

the

Sun

_by

its heat would

_{certainlydestroy}

all that lives. But the Sun is

_kept

in check

_by

the

_air,

which thus _con-quers

because it unites the heat of the

Sun to its own

heat,

and the

humidity

of water to its own

humidity.

Have

you not remarked how tenuous water

is drawn _up into the air

_by

the action

of the heat of the

_Sun,

which thus

helps

the water

against

itself? If the

water did not nourish the air

by

such

tenuous

moisture,

assuredly

the Sun

The Turba

_{Philosophoruw.}

₅

therefore,

extracts moisture from the

water,

by

means of which the air con-quers

the fire itself.

_Thus,

fire and

water are enemies between which

there is no

consanguinity,

for the fire

is hot and

_dr}^,

but the water is cold

and moist. The

_air,

which is _warm

and

_moist,

_joins

these

_{together by}

its

concording

medium _; between the

humidity

of water and the heat of

fire the air is thus

_placed

to estab-lish

peace. And look ye all how there shall arise a

spirit

from the tenuous

vapour of the

air,

because the heat

being joined

to the

humour,

there

necessarily

issues

_something

_tenuous,

which will become a wind. For the

heat of the Sun extracts

_something

tenuous out of the

_air,

which also

becomes

_spirit

and lifeto all creatures.

All

_this,

_however,

is

_disposed

in such

manner

by

the will of

God,

and a

coruscation _appears when the heat of the Sun touches and breaks

up a cloud.

The Turba saith: " Well hast thou

6 The Turba

_{Philosophorum,}

concerning

it,

and thou hast believed

the word of

_thy

brother.

The Second Dictum,

ExuMDRUs saith :" I do

magnify

the

air

_according

to the

mighty

speech

of

Iximidrus,

for the work is

_improved

thereby.

The air is

_inspissated,

and

it is also made thin _{; it grows} warm

and becomes cold. The

_inspissation

thereof takes

_place

when it is divided

in heaven

_by

the

_elongation

of the

Sun _; its rarefaction is

_when,

_by

the

exaltation of the Sun in

_heaven,

the

air becomes warm and is rarefied. It

is

_comparable

with the

_complexion

of

Spring,*

in the distinction of

_time,

which is neither warm nor cold. For

according

to the mutation of the

con-* _{A similar}

comparison is used in the Arabian Book _of

CrateSf where it is _enjoined that the _operationof the

philosophicalfire_upon the _{philosophical}matter should be

regulated after the _same manner as Nature regulatesthe

influence of the four seasons; and the same treatise,

moreover, represents stillolder expositionsof alchemical

philosophyas usingthe same illustration. It is probable

that the Turba in its_originalform antedated the Book _of

The Ttirba

_{Philosophonim,}

₇

stituted

_disposition

with the

_altering

distinctions of the

_soul,

_so is Winter altered. The

_{air,therefore,}

is

_inspis-

_sated

when the Sun is removed from

_it,

and then cold _{supervenes upon men.}

Whereat the Turba said: " Excel-lently

hast thou described the

_air,

and

given

account of what thou knowest to

be therein.

The Third Dictum,

Anaxagoras saith :" I make known

that the

_beginning

of all those

_things

which God hath created is

_weight

and

proportion,*

for

_weight

rules all

_things,

and the

_weight

and

_spissitude

of the

earth is manifest in

_proportion

_; but

weight

is not found

_except

in

body.

And

_know,

all _ye

_Turba,

that the

spissitude

of the four elements _reposes

in the earth _; for the

_spissitude

of

*

The _originalis _pietaset _ratio,but the technical use

of the term _pietasby the Hebrew or Arabic originalseems

obviouslyto connect it with the sense of the Hebrew Paz,

signifyingcompactness. Compare also the Greek verb

8 The Turba

_{Philosophorum,}

fire falls into

_air,

the

_spissitude

of

air,

together

with the

_spissitude

received from the

_fire,

falls into

water;

the

spissitude

also of water,

increased

_by

the

_spissitude

of fire and

air,

_reposes in earth. Have

you not

observed how the

_spissitude

of the

four elements is

_conjoined

in earth ?

The _same,

_therefore,

is more

inspis-

sated

than all. Then saith the Turba :

" Thou hast well

spoken.

Verily

the

earth is more

inspissated

than are the

rest.

Which,

therefore,

is the most

rare of the four elements and is most

worthy

to _possess the

rarity

of these

four ? He answereth :" Fire is the

most rare _among

all,

and thereunto

Cometh what is rare of these four.

But air is less rare than

fire,

because

it is warm and

moist,

while fire is warm and

dry

_; now that which is

warm and

dry

is more rare than the

warm and moist.

Thev

_say unto him :

" Which element is of less

rarity

than

air ? He answereth :"

Water,

since

^

The Tiivha

_{Philosophorum.}

_g

every cold humid is of less

rarity

than

a warm humid. Then do

they

_say unto

him: " Thou hast

spoken truly.

What,

therefore,

is of less

_rarity

than water ?

e answereth :"

Earth,

because it is

cold and

_dry,

and that which is cold

and

_dry

is of less

_rarity

than that

which is cold and moist. Pythagoras

saith :" Well have ye

provided,

O

Sons of the

_Doctrine,

the

_description

of these four

_natures,*

out of which

God hath created all

_things.

_Blessed,

therefore,

is he who

_comprehends

what ye have

declared,

for from the apex of

the world he shall not find an intention

greater

than his own ! Let _us, there-fore,

make

_perfect

our discourse.

They

reply

:" Direct every one to take up

our

speech

in turn.

Speak

thou,

O

Pandolfus !

*" _{You have been told}

. . . that the ancients discoursed

of four elements. Know that it is_by means of these four

elements that humid and _{dry things} are constituted,as

also _thingswarm and cold, the male and the female. Two

[elements]rise _up and two fall down. The two _ascending

elements are fire and air ; the two descending elements

10 The Turha

Philosophorum.

The Fourth Dictum,

But Pandolfus saith :" I

signify

tO'

posterity

that air is a tenuous matter

of water, and that it is not

separated

from it. It remains above the

_dry

earth,

to

wit,

the air hidden in the

water, which is under the earth. If

this air did not

exist,

the earth would

not remain above the humid water.

They

answer :" Thou hast said well ;,

complete,

therefore,

_thy

_speech.

But

he continueth : " The air which is

hidden in the water under the earth

is that which sustains the

_earth,

lest it should be

_plunged

into the

said water _; and

_it,

_moreover,

_prevents

the earth from

_being

overflowed

_by

that water. The

_province

of the air

is, therefore,

to fill_up and to make

separation

between diverse

_things,

that

is _{to say, water} and

_earth,

and it

is-constituted a

peacemaker

between

hostile

_{things,namely,}

water and

fire,

dividing

these,

lest

_they

_destroy

one

another. The Turba saith :" If

you

12 The Turba

Philosophorum,

Other air which

_separates

the water

from the fire. But

_they

are both one

and the same

air,

namely,

that which

separates

things

frigid,

the earth from

the _water, and that which

_separates

the water from the fire. But the

lower air is thicker than the _upper

_air,

and the _upper air is more rare and

subtle,

being

nearer to the fire than

the lower air. In the _egg,

_therefore,

are four

things

"

earth,

water,

air,

and

fire. But the

_point

of the

_Sun,

these

four

_excepted,

is in the centre of the

yolk,

and this is the chicken. Conse-quently,

all

_philosophers

in this most

excellent art have described the _egg as

an

example,

which same

thing

they

have set over their work.

The

_Fifth

Dictum.

Arisleus saith:" Know that the earth

is a hill and not a

plain,

for which

reason the Sun does not ascend over

all the zones of the earth in a

single

hour _; but if it were

flat,

the sun would

I X,

The Turba

_{Philosophorum,}

₁₃

Parmenides saith _:" Thou hast

spoken

briefly,

O Arisleus ! He answereth :"

Is there

_anything

the Master has left

s which bears witness otherwise ?

Yet I

_testify

that God is _one,

_having

never

engendered

or been

begotten,

and that the head of all

_things

after

Him is earth and

_fire,

because fire is

tenuous and

_light,

and it rules all

things

on

earth,

but the

earth,

being

ponderous

and _gross, sustains all

things

which _are ruled

_by

fire.

The Sixth Dictum.

Lucas saith :" You

speak only

about

four natures _; and each one of _you

observes

_something

_concerning

these.

Now,

I

_testify

unto _you that all

things

which God hath created are from these

four _natures, and the

_things

which

have been created out of them return

into

them.

In these

_living

creatures

are

generated

and

die,

and all

things

take

_place

_as God hath

_{predestinated.}

Democritus,

the

_disciple

_of

_Lucas,

answereth _:" Thou hast well

spoken,

O

14 The Ttirba

Philosophorum.

Lucas,

when

_dealing

with the four

natures ! Then saiih Arisleus :" O

Democritus,

since

_thy

_knowledge

_was

derived from

_Lucas,

it is

_presumption

to

speak

_among those who are well

acquainted

with

_thy

master ! Lucas

answereth: " Albeit Democritus received

from me the science of natural

things,

that

knowledge

was derived from the

philosophers

of the Indies and from the

_Babylonians

_; I think he _surpasses

those of his own _age in this

learning.

The TuRBA answereth :" When he

attains to that

age*

he will _give, no

small

_{satisfaction,}

but

_being

in his

youth

he should

_keep

silence.

The Seventh Dictum,

LocusTA saith :" All those creatures

which have been described

_by

Lucas

are two

only,

of which one is neither

* _{Whether the}

age indicated is that of the Indian and

Babylonian adeptsdoes not _appear, but the entire _episode

is remarkable when it is borne in mind what _{great impor-tance}

evidentlyattached to the Democritic school of Greek

alchemy. It seems to indicate that the Turba Philo-sophorum represents a tradition hostile to the tradition of

The Tnrha

_{Philosophorum.}

₁₅

known _nor

_expressed,

_except

_by

_piety,

for it is not seen or felt. Pythagoras

saith :" Thou hast entered

upon a

subject

which,

if

_completed,

thou wilt

describe

_subtly.

_State,

_therefore,

what is this

_thing

which is neither

_felt,

seen, nor known. Then he :" It is that

which is not

known,

because in this

world it is discerned

_by

reason without

the clients

_thereof,

which are

sight,

hearing,

taste,

smell,

and touch. O

Crowd of the

_{Philosophers,}

know _you

not that it is

only sight

which can

distinguish

white from

_black,

and

hearing

only

which can discriminate

between a

good

and bad word !

Similarly,

a wholesome odour cannot

be

_separated

_by

reason from one which

is

_fetid,

_except

_through

the sense of

smell,

nor can sweetness be discrimin-ated

from bitterness save

by

means of

taste,

nor smooth from

rough

unless

Democritus, who, accordingly,figuresmerely as a promis-ing

tyro, and, in fact,remains silent throughout the rest of

the deliberations. For " _{those of} his

own _age

"

the

l6 The Turha

_{Philosophorum,}

by

touch. The Turba answereth: "

Thou hast well

_spoken,

_yet

hast thou

omitted to treat of that

particular

thing

which is _not

_known,

or

described^

except

by

reason and

piety.

Saith he :

" Are

ye then in such haste ? Know

that the creature which is

cognised

in

none of these five _ways is a sublime

creature,

and,

as

such,

is neither seen

nor

felt,

but is

perceived

by

reason

alone,

of which reason Nature con-fesses

that God is _a

_partaker.

_They

answer :" Thou hast

spoken

truly

and

_excellently.

And he :" I will now

give

a further

explanation.

Know that

this creature, that is to _say, the

_world,

hath a

light,

which is the

Sun,

and the

same is more subtle than all other

natures, which

light

is so ordered that

living beings

may attain to vision.

But if this subtle

_light

were

removed,

they

would become

_darkened,

_seeing

nothing,

except

the

light

of the moon,

or of the stars, or of

fire,

all which are

derived from the

_light

of the

_Sun,

which causes all creatures to

give

light.

The Turba

_{Philosophorum.}

17

For this God has

_appointed

the Sun

to be the

light

of the

_world,

_by

reason

of the attenuated nature of the Sun.

And know that the sublime creature

before mentioned has _no need of the

light

of this

_Sun,

_{because the Sun is}

beneath that _creature, which is more

subtle and more lucid. This

light,

which is more lucid than the

light

of

the

_Sun,

_they

have taken from the

_light

of

_God,

which is more subtle than their

light.

Know also that the created

world is

_composed

of _two dense

_things

and two rare

things,

but

nothing

of the

dense is in the sublime creature.

Consequently

the Sun is rarer than

all inferior creatures. The Turba

answereth :" Thou hast

excellently

de-scribed

what thou hast related. And

if,

good

Master,

thou shalt utter _any-thing

whereby

our hearts _may be

vivified,

which _now are mortified

by

folly,

thou wilt confer _upon us a

great

boon !*

* _{The shortened version ol the second Recension}

offers some conspicuous variations, and is literallyas

i8 The Turba

_{Philosophorum.}

The

_Eighth

Dictum.

Pythagoras saith :" I affirm that God

existed before all

_things,

and with Him

was

nothing,

as He was at first. But

know,

all _ye

_{Philosophers,}

that I

declare this in order that _{I may}

_fortify

your

opinion

concerning

these four

elements and _{arcana, as} well _as in the sciences

_thereof,

at which no one can

arrive save

by

the will of God. Under-stand,

that when God was

alone,

He

created four

_things

"

fire,air,

water, and

earth,

out of which

things

He

afterwards

follows :"

" _{Two natures alone}

are described by Lucas, one

of which is neither known nor realised,save by pietyand

reason ; the other is not seen and is not described, for itis

heaven. But there is _a third connected _nature, which is

felt,seen, and known, and this is that which contains

whatsoever is in heaven or earth. Now, reason perceives

by the _helpof the five senses, "c. . . . What ensues is

substantiallythe same as the text, till towards the close,

which isas follows :" As to that nature which isperceived

by none of these, the same is sublime; it is known by reason and pietyonly,and is God Most High, who made

the _lightwhich is the Sun. Know that the Sun is more

subtle than all _creatures, to the end that it may _lightthe

world, which consists of two dense _things and two _rare.

Nothing of the dense is in the sublime _creation,because

He himself is more rare than the Sun and all inferior creatures."

20 The Tttrba

Philosophorum.

sun, moon, and stars

composed.

Hence the

_angels

_are more lucid than

the _{sun, moon,} and _{stars, because}

_they

are created from one

substance,

which

is less dense than _two, while the sun

and the stars are created from a com-position

of fire and air. The Turba

saitk : " And what

concerning

the

creation of Heaven ? Then he :" God

created the Heaven out of water and

air,

whence this is also

_composed

of

two,

namely,

the second of the rarer

things,

which is

_air,

and the second of the denser

_things,

which is water.

And

_they

:"

Master,

continue

thy

dis-course

concerning

these

_three,

and re-joice

our hearts with

thy

sayings,

which are life to the dead. But the

other answer eth :" I

notify

to you that

God hath further made creatures out

of three and out of four _; out of three

are created

flyingthings,

beasts,

and

vegetables

; some of these are created

out of _water,

air,

and

earth,

some out

of

_fire,

_air,

and earth. But the Turba saith :"

Distinguish

these divers

crea-The Turba

_{Philosophorum.}

21

tures one from another. And he :"

Beasts are created out of

fire,air,

and

earth _;

_flying

_things

out of

fire, air,

and

_water,

because

_flying

_things,

and

all _among

_vegetables

which have a

spirit,

are created out of _water, while

all brute animals are from

earth, air,

and fire. Yet in

_vegetables

there is _no

fire,

for

_they

are created out of

earth,

water, and air. Whereat the Turba

saith :" Let us assume that a

fire,

with

your reverence's

pardon,

does reside in

vegetables.

And he :" Ye have

spoken

the

_truth,

and I affirm that

_they

_con-tain

fire. And

_they

:" Whence is that

fire ? He answereth :" Out of the heat

of the air which is concealed therein _; for I have

_signified

that _a thin fire is

present

in the

air,

but the

elementary

fire

_concerning

which _you were in doubt

is not

produced,

_except

in

things

which

have

_spirit

and soul. But out of four

elements our father Adam and his sons were

created,'^

that

is,

of

fire,

air,

* _{The treatise of Olympiodorus On the Sacred Art}

22 The Turba

Philosophorum,

water, and likewise earth. Under-stand,

all ye that are

wise,

how _every-thing

which God hath created out of

one essence dies not until the

Day

of

Judgment.

The definition of death

is the

_disjunction

of the

_composite,

but

there is no

disjunction

of that which is

simple,

for it is one. Death consists

in the

_separation

of the soul from the

body,

because

_anything

formed out of

two,

three,

or four

components

must

disintegrate,

and this is death. Under-stand,

further,

that no

complex

substance which lacks _{fire eats,}

_drinks,

or

sleeps,

because in all

things

which

have

a

spirit

fire is that which eats.*

terms him _virginearth,igneous earth, carnal earth,and

sanguineous earth, making reference to the libraries of

Ptolemy. There are similar references in Zosimus, by

whom he is identified with death. But the carnal Adam

of Zosimus _signifiesmaterial _humanity in _general,and

therein is contained the _spiritualman, whose name no one

knoweth _except Nicotheos, and that _mysterious

personager

the alchemist himself _acknowledges to be undiscoverable. The substitute for his true name signifieslightand fire.

" _The

nature of the angels,and the _question whether

they eat and _sleep,does not seem to have been discussed

either _by Greek, Syriac,or Arabian alchemists. Zosimus narrates that the art ot _alchemy was revealed to mortals _by

The Turba

_{Philosophorum,}

23

The Turba answer eth :" How is

it,

Master,

that the

_angels,

_being

_created of

_fire,

do not _eat,

seeing

thou assertest

that fire is that which eats ! And he _: Hence

ye

doubt,

each

having

his

opinion,

and _{ye are} become

_opponents,

but if

ye

truly

knew the

elements,

ye

would not

deny

these

_things.

1 _agree with all whose

_judgment

it is that

simple

fire eats _not, but thick fire.

The

_angels,

_therefore,

_{are not} created

out of thick

fire,

but out of the thinnest

of

very thin

fire;

being

created,

then,

of that which is most

_simple

and

exceedingly

thin,

they

neither _eat,

drink,

nor

sleep.

And the Turba :"

Master,

our faculties are able to _per-ceive,

for

_by

God's assistance we have

the fallen _angels; it is to them that the tradition of

the art must be referred as to a primary source ; and itwas

they also who wrote the _primevalbooks of _alchemy. It will

be remembered that _magic was also one of the mysteries

unfolded _by the same intelligences.In the discourse of

Isis to Horus, the Mother of the Gods _appears as a

prophetesswho obtained initiation into the _mysteriesof

alchemy from the _{great angel} Amnael, who desired to

2^ The Turba

Philosophorum.

exhausted

_thy

_sayings,

but our faculties

of

_hearing

and of

_sight

are unable to

carry such

great

things.

May

God

reward thee for the sake of

_thy

dis-ciples,

since it is with the

_object

of

instructing

future

_generations

that thou

hast summoned us

together

from our

countries,

the _recompense of which thou wilt not fail to receive from the

Judge

to come ! Arisleus saith :"

Seeing

that thou hast

_gathered

us

together

for the

_advantage

of

_posterity,

1 think that no

explanations

will be

more useful than definitions of those

four elements which thou hast

_taught

us to attain. And he :" None of

you

are, I suppose,

ignorant

that all the

Wise have

_propounded

definitions in

God. The Turba answereth _:" Should

your

disciples

pass over

anything,

it

becomes _you, O

_Master,

to avoid

omissions for the sake of future _{genera-tions.}

And he: " If it

please

you, I

will

_begin

the

_disposition

_here,

since

envious men in their books have

I

The Turba

_{Pkilosophorum.}

₂₅

it at the end of the book.* Whereat the

Turba saith :" Place it where you

think it will be clearest for future

generations.

And he: " I will

place

it

where it will not be

recognised by

the

foolish,!

nor

ignored by

the Sons of the

Doctrine,

for it is the

_key,

the

_perfection

and the end.

The Ninth Dictum,

ExiMENUS saith :" God hath created all

things

by

his

_word,

_having

said unto

them :

Be,

and

they

were

made,

with the

four other

_{elements, earth,}

_water,

air,

and

_fire,

which He

_coagulated,

and

things

contrary

were

commingled,

for

we see that fireishostile to water, water

" _The

necessityof _concealing the Art is one of the

chief anxieties of the Greek alchemists. Isis herself is

sworn to _secrecy by heaven and earth and hell,by the four

elements, by the _height and the _{depth, by} Hermes, by

Anubis, and _by the _bowlingsof Kerkoros. '" _{An oath has}

heen _requiredof us to reveal nothing clearlyto _{any [un-initiated]}

person," says Democritus in the Epistle of

Synesius to Dioscorus,

t The reader will not failto observe the artless _way in

-which this _{passage betrays}the whole _dialogueas a literary

26 The Turba

_{Philosophorum.}

hostile to

fire,

and both are hostile to

earth and air. Yet God hath united

them

_peacefully,

so that

they

love one

another. Out of these four

_elements,

therefore,

are all

things

created " heaven

and the throne

_thereof;

the

_angels;

the

sun, moon, and stars; earth and sea,

with all

_things

that are in the _sea, which

indeed are

various,

and not

alike,

for

their natures have been made diverse

by

God,

and also the creations. But the

diversity

is more than I have stated _;

each of these natures is of diverse na-ture,

and

_by

a

legion

of diversities is the

nature of each diverse. Now this di-versity

subsists in all _creatures, because

they

were created out of diverse ele-ments.

Had

_they

been created _out of

one

element,

they

would have been

agreeing

natures. But diverse elements

being

here

_mingled,

_they

lose their own

natures, because the

dry being

mixed

with the humid and the cold combined

with the

_hot,

become neither cold _nor

hot;

so also the humid

being

mixed

28 The Turba

_{Philosophorum,}

TuRBA :"

Master,

if _you

speak,

we

will

_give

heed to _your words. Then

he:" I have now

discoursed,

and that

well. I will

_speak

_only

useful words

which _ye will follow as

spoken.

Know,

all

_present,

that no true

tincture is made

_except

from our

copper.*

Do not

therefore,

exhaust

your brains and your money, lest ye fill

your hearts with sorrow. I will

give

you a fundamental

axiom,

that unless

you turn the aforesaid

coppert

into

* _{At this}

pointthere appears to be a sudden transition

from _cosmology to _alchemy, but it must be remembered

that itisone of the Hermetic Methods to describe the _pro-cesses

ot the _great work in the _language of _cosmology,and

this not _only in the Latin mediceval _writers,but also in the

Greek. For _example,the _{Byzantine fragment}entitled The

Nomenclature of the _Egg affirms that the _egg is the _image

of the _world, and hence is_composed of the four elements.

t The _{philosophicalcopper} is a subjectof continual

reference _throughoutall_{alchemy. Among} the earliestau-thorities,

the Book _ofCrates _says that _copper, like_man, has

a spirit,soul,and _body. It appears from the same treatise

that the term is symbolical,and appliesto a _stage of the

alchemical _process. Another _passage describes it as the essential substance. Gold is said to transform _only with

lead and _copper. The Lexicon _{of Chrysopeiaexplains}that

The Turba

_{Philosophorutn,}

₂₉

white,

and make visible coins" and then

afterwards

_again

turn it into

redness,

+

until a

Tincturei

results,

verily,

_ye

accomplish

nothing.

Burn therefore the _copper, break _{it up,}

_deprive

it of

its blackness

_by

_{cooking,imbuing,}

and

washing,

until the same becomes white.

Then rule it.

" _{M. Berthelot has}

pointed out that the use of the

term nummus by the Latin alchemists is a misconception

of the _meaning of anterior writers. The reference is to

A sent, an alloyof gold and silver.

t Numerous _preparationsfor _whiteningand _reddening

will be found in the Collection of Ancient Greek _Alchemists,

as, for example, the Combination ofthe White Preparation

in the Address of Isis to _Horus, the _recipein the

twenty-first_paragraph of the Natural _Questionsof _Democritus,

againin the Book _{of Sytiesius,}the _Philosopher,addressed to

Dioscorus,and elsewhere _{in many places.} It is _invariably

an operation with _copper. The book addressed by

Democritus to _{Leucippus says} that the alchemical work

comprisesthe _process of _making white and _{making yellow}

(red),as also the softeningand coction of the mineral of

copper. According to _Synesius,the _process of _whitening

is a calcination,and making yellowisan igneous_{regenera-tion.}

% The Greek Lexicon of _{Chrysopeia distinguishes}two

speciesof _tincture,that which so permeates and scaks into

a substance as to _{change its nature,} and that which _pro-duces

30 The Turba

Philosophorum.

The Tenth Dictum.

Arisleus saith:" Know that the

key

of

this work is the art of Coins.*

Take,

therefore,

the

_body

which I have shewn

to _you and reduce it to thin tablets.

Next immerse the said tablets in the

Water of our

Sea,+

which is

_permanent

Water,!

and,

after it is

_covered,

_"

_set it

over a

gentle

fire until the tablets are

melted and become _{waters or}

_Etheliae,

*

In this instance the term _appears to be used as the equivalentot tablets or lamina" the thin stripsinto which

later _{alchemy frequently}directs _a metal to be cut before it

is _subjectedto a giventreatment.

t Pelagus,cited _{by Olympiodorus} in the Treatise on

the Sacred _{Art, quotes} Zosimus in definition of the sea as

the _{hermaphrodytic} element.

\ The Book of El-Habib _says that the virtue of eternal

water is that of a spiritualblood. It is identified with

asriiorm _water, azure water, and water of _sulphur. It is

also _{primal sulphur.} When _boiled,it transforms the male

(arsenic)into _silver,and afterwards into _gold. It is also

said that _copper is water of _silver,which, after _preparation,

becomes eternal water. Interpreting later _writers,

Rulandus _says that it is the _{philosophical}solution of two

perfectbodies, and he enumerates the contradictorynames

which have been _assignedto it in _alchemy.

" The reference is _apparently to the _closingof the

The Turba

_{Philosophorum,}

₃₁

which are one and the same

thing.

Mix,

cook,

and simmer in a

gentle

fire

until Brodium is

_produced,

like _to

Saginatum.

Then stir in its water of

Ethelise until it be

_coagulated,

and the

coins become

_variegated,

which _we call the Flower of Salt. Cook

_it,

_therefore,

until

it be

_deprived

of

_blackness,

and

the whiteness _appear. Then rub

_it,

mix with the Gum of

_Gold,

and cook until it becomes red Etheliae. Use

_patience

in

_pounding

lest _you become

weary. Imbue the Ethelia with its _own

_water,

which has

_preceded

from

_it,

which also is Permanent

_Water,

until the same

becomes red.

This,

then,

is Burnt

Copper,*

which is the Leaven of Gold and the Flower thereof. Cook the

same with Permanent

Water,

which is

* _{A short}

excursus On the Diversity of Burnt Copper

is _{preservedamong} the writingsof _Zosimus, where it is noted that _{many persons prepare} it _by means of sulphur,

and a _process with sulphuratediron is quoted with high

approbationfrom Democritus. Burnt _copper is elsewhere

defined _by the _same author as " the metal rendered

blood-colour _(in view of _whitening) and _tinged within and

32 The Turba

Philosophorum.

always

with

_it,

until the _water be dried

up. Continue the

operation

until all

the water is

consumed,

and it becomes

a most subtle

powder.

The Eleventh Dictum.

Parmenides saith _:" Ye must know

that envious men have dealt volu-minously

with several _waters,

_brodiums,

stones, and

metals,

seeking

to deceive

all _you who

_aspire

after

_knowledge.

Leave,

therefore,

all

_these,

and make

the white

_red,

out of this our _copper,

taking

copper and

lead,

letting

these

stand for the _grease, or

blackness,

and

tin for the

_{liquefaction.}

Know _ye,

further,

that unless _ye rule the Nature

of

_Truth,

and harmonize well

_together

its

_complexions

and

_{compositions,}

the

consanguineous

with the

_consangui-

_neous,

and the first with the

_first,

ye

act

improperly

and effect

nothing,

because natures will meet their natures,

follow

_them,

and

_rejoice.

For in them

they

putrefy

and are

generated,

because

The Turba

_{Philosopliorum,}

₃₃

destroys

it,

turns it into

dust,

reduces

to

nothing,

and

finally

herself renews

it,

_repeats,

and

_frequently

_produces

the

same. Therefore look in

books,

that

ye may know the Nature of

Truth,

what

_putrefies

it and what _renews, what

savour it _possesses, what

neighbours

it

naturally

has,

and how

_they

love each

other,

how also after love

_enmity

and cor-ruption

intervene,

and how these natures

should be united one to another and

made at _peace, until

they

become

gentle

in the fire in similar fashion.

Having,

therefore,

noticed the facts in

this

_Art,

set _your hands to the work.

If

_indeed,

_ye know not the Natures of

Truth,

do not

approach

the

work,

since

there will follow

_nothing

but

_harm,

disaster,

and sadness.

_Consider,

there-fore, the

_teaching

of the

_Wise,

how

_they

have declared the whole work in this

saying:

" Nature

rejoices

in

Nature,

and Nature contains Nature. In these

words there is shewn forth unto _you the

whole work.

_Leave,

_therefore,

manifold and

_superfluous

_things,

and take

34 The Turba

Philosophorum.

quicksilver,*

coagulate

in the

_body

of

Magnesia,t

in

_Kuhul,

or in

Sulphur

which does not burn _; make the same

nature

_white,

and

_place

it _upon our

Copper,

when it becomes white. And

if _ye cook still_more, it becomes

_red,

when if_ye

_proceed

to

_coction,

itbecomes

gold.

I tell _you that it turns the sea

itself into red and the colour of

_gold.

Know _ye also that

_gold

is not turned

into redness save

by

Permanent

Water,

because Nature

_rejoices

in Nature. ₊

"

Mercury, accordingto the Greek _Epistleof _Synesius,

is like _wax, which _readilyassumes _any colour that is

impartedto it,for _Mercury whitens all bodies and attracts their souls ; it digeststhem by coction, and takes complete

possessionof them.

t The _Magnesia of _Alchemy is not common Magnesia,

and this remark _{appliesequally}to the Greek Alchemists,

who _are the _inspirationof the Turba _{Philosophorum^} to

that _treatise, and to the later _adepts. In one of the

treatises _belongingto the school of Democritus the _signot

Cinnabar follows the term. The _body of _Magnesia is mentioned in the discourse of _Synesiusand _Dioscorus; and

on the Metallic Body of Magnesia, Zosimus has a special

treatise with reference to the method _by which it is

whitened. _According to _Synesiusitsignifiesthe mixture

of substances.

\ The formulae which are so frequentlyrepeatedin the

36

The Turba

_{Philosophorum.}

which those

_{investigating}

wisdom love.

For when it is

_liquefied

with

_bodies,

the

highest operation

is effected. If

ye knew the

_truth,

what

_great

thanks _ye

would

_give

me !

Learn,

therefore,

that

while _you are

tingeing

the

cinders,

_you

must

destroy

those that are mixed.

For itovercomes those which are

mixed,

and

_changes

them to itsown colour. And

as it

visibly

overcame the

surface,

even

so it mastered the interior. And if

one be volatile but the other endure

the

_fire,

either

_joined

to the other

endures the fire. Know

_also,

that

if the

vapours have whitened the

surfaces,

they

will

_certainly

whiten the

interiors. Know

_further,

all_ye seekers

after

_Wisdom,

that one matter over-comes

four,

and our

Sulphur*

alone

consumes all

things.

The Turha

answereth : Thou hast

spoken excellently

*

Sulphur,Mercury, and Salt _figurein allHermetic liter-ature

as the most indispensableprinciplesof the Magnum

Optis. The later writers never weary of affirmingthat they

are not the substances commonly so called,but this does

not _appear so plainlyin earlier and especiallyin Greek

The Turba

_{Philosophorum.}

₃₇

well,

O

_Parmenides,

but thou hast not

demonstrated the

_disposition

of the

smoke to

_posterity,

nor how the same

is whitened !

The

_Twelfth

Dictum.

Lucas saith: I will

_speak

at this

time,

following

the

_steps

of the ancients.

Know,

therefore,

all _ye seekers after

Wisdom,

that this treatise is not from

the

_beginning

of the

_ruling

!* Take

quicksilver,

t _which is from the

_male,

and

_{coagulate according}

to custom.

Observe that I am

speakmg

to _you in

accordance with

_custom,

because it

has been

_{already coagulated.}

Here,

therefore,

is not the

beginning

of the

ruling,

but I

_prescribe

this

_method,

* _{A further}

insightinto the artificial character of the

book is afforded at this point. The meaning which is

designed to be conveyed is, that in common with many

other alchemical works, the instruction _begins in the middle of the _process" for the more complete confusion

of the uninitiated.

t It should be noted in this connection that the attribution of the seven metals to the seven planetsis not

found in the Turba. Thus, quicksilveris never spoken of as Mercury,nor goldas Sol,"c.

38

The Turba

_{Philosophorum.}

namely,

that _you shall take the

_quick-

_silver

from the

_male,

and shall either

impose

upon

iron, tin,

or

governed

copper, and itwill be whitened.*

White

_Magnesia

is made in the same

way, and the male is converted with

it. But forasmuch as there is a

certain

_affinity

between the

_magnet

and the

iron,

therefore our nature

rejoices.

+

_Take,

_then,

_the

vapour

which the Ancients commanded _you

to

take,

and cook the same with its

own

body

until tin is

produced.

Wash

away its blackness

according

to

custom,

and cleanse and roast at an

equable

fire until it be

whitened.

But

every

body

is whitened with

_{governed quicksilver,}

for Nature converts Nature.

Take,there-fore.

Magnesia,

Water of

_Alum,

Water of

_Nitre,

Water of the

_Sea,

and Water

of Iron _; whiten with smoke. ₊

What-* _{The second recension reads}

: '* Ye shall impose

upon copper, that is, governed iron, and it shall be

whitened."

t The alternative _reading is: " Therefore Nature also

rejoicesin Nature."

I Hermes, as quoted by Olympiodorus,defines smoke

The Turba

_{Philosophorunt,}

39

soever _ye desire to be whitened is

whitened with this

_smoke,

because it

is itself

_white,

and whitens all

things.

Mix,

therefore,

the said

smoke with its faeces until it be

coagulated

and become

excessively-white.* Roast this white _copper till

it

_germinates

of

_itself,

since the

Magnesia

when whitened does not

suffer the

_spirits

to _escape, or the

shadow of

_coppert

to _appear,

because Nature contains Nature.

Take,

therefore,

all _ye Sons of the

Doctrine,

the white

_sulphureous

_nature,

whiten with salt and

_dew,

or with the

Flower of White

_Salt,+

until it become

* _{The alternative}

readingis: " until itshall become a

white coin or tablet."

t The shadow of _copper is the flower of _{copper, t.".,}

M. Berthelot _{explains,protoxide,verdegris.} The _epistle

of Democritus to _{Leucippus explains}that a metal without shadow is a brilliant metal. Zosimus says that the act of

burning is called the destruction of the shadow. _Pelagus

defines the shadow of _copper as the black tinge which it

produces in silver. Democritus also _givesa recipefor the

removal of the shadow from _copper.

\ The second recension in the edition of _Mangetus

40 The Turba

Phtlosophorutn,

excessively

white. And know _ye, that

the Flower of White Salt is Ethel

from Ethelia. The same must be

boiled for seven

days,

till it shall

become like

_gleaming

_marble,

for when

it has reached this condition it is a

very

great

Arcanum,

seeing

that

Sulphur

is mixed with

_Sulphur,

whence an excellent work is accom-plished,

by

reason of the

affinity

between

_them,

because natures

rejoice

in

_meeting

their own natures.

Take,

therefore,

Mardek and whiten the same

with

_Gadenbe,*

that

_is,

wine and

vinegar,

and Permanent Water. Roast

and

_coagulate

until the whole does not

liquefy

in _a fire

_stronger

than its _own,

namely,

the former fire. Cover the

mouth of the vessel

_securely,

but let it

be associated with its

_neighbour,

that it

may kindle the whiteness

thereof,

and

beware lest the fire blaze _up, for in

*

Though Martinus Rulandus endeavoured _honestly

to _explain all the barbarous terms of _Alchemy in his

laborious lexicon, and _though he was evidentlywell

acquainted with the Turba, he omits both Mardeck and