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Rosarium Philosophorum

Rosarium Philosophorum

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Published by: DezereiMei's Donaire on Dec 24, 2010
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Arnold de Villanova:
Rosarium Philosophorum 
Here beginneth the Book of the Rosary of the Philosophersmost diligently compiled and brought into one volume.
 They who desire to have the most true knowledge of the greater science of thephilosophical Art, let them diligently peruse this little book and often times read it overand they shall obtain their prosperous and wished desire. Listen to these things, youchildren of the Ancient Philosophers, I will speak in the loudest and highest voice I can,for I come unto you to open and declare the principal state of human things and the mostsecret treasure of all the secrets of the whole world. I will not do it feignedly anderroneously but altogether plainly and truly, wherefore use you towards me such devotionof hearing as I shall bring unto you magistery of doctrine and wisdom, for I will show youa true testimony of those things which I have seen with my own eyes and felt with myhands. There are many men too forward as deceitful boasters which after great expensesand labours, find out no effect but misery. I will therefore speak plainly and manifestly sothat the unskillful, as those that are expert and skilful, shall be able to understand thesecret of this mystery. Neither shall any man justly use slanderous and blasphemouswords against me, for seeing that the Ancient Philosophers have written so obscurely andconfusedly that they are not understood, nor seem not to agree together, because diversemen searching after this most precious Art have either been deceived or terrified fromtheir purpose, therefore without all deceit or obscurity, I will plainly set down the trueexperiment before your eyes, together with the opinions of the Philosophers, serving wellfor our purpose that the matter whereof we entreat may be manifest and plainlyunderstood.First we must note that all men which work beyond nature are deceivers and work in anunlawful manner. Furthermore, of man nothing is born but man, and of a brute beastnothing but a brute beast, and every like bringeth forth nothing but his like, wherefore hewhich have not of his own, cannot at his pleasure have another man's. We speak this thatno man should let his money go from him. For some men being deceived by letting theirmoney pass from them, and so living in penury, do also endeavour to seduce other menand to bring them to like misery. But my counsel is that no man be too forward in this art,in hope to attain some great matter, unless he knows the beginning of true nature and the
regimen thereof, which being known there is not then any need of more things than one,neither doth it require great expenses, because it is one stone, one medicine, one vessel,one regimen, and one disposition, and know this: that it is a most true Art. Furthermorethe Philosophers would never have laboured and studied to express such diversities of colours and the order of them unless they had seen and felt them.Wherefore again we say this, that all men labouring beyond nature are deceivers anddeceived. Therefore let your exercise and labour be used in Nature because Our Stone isof an Animal, of a Vegetable, and of a Mineral substance. Be thou therefore of one mindand opinion in the work of nature and presume not to try this thing here and that thinganother time, for our Art is not effected with the multitude of things and though the namesthereof be diverse and manifold, yet it is always one only thing and of one thing. For thatis not brought into nature which being in it is not of its own nature, therefore it isnecessary that the Agent and Patient be One thing, and the same thing in kind or ingeneral, but in species another and diverse, according to Mercury by which the woman isdiversified from the man, because, although they agree in one kind, yet they have adistinct difference between themselves, as Matter and Form differ, for Matter suffersaction but Form works and makes the Matter like itself. Therefore, Matter naturallydesires Form, as the woman does the man, and the foul does the fair, so the bodyembraceth the spirit more freely that it may come to its perfection. Therefore, by knowingthe natural roots you shall the better make your work of them. Because I cannot any otherway express or explain our stone, nor form it by any other name, it is manifest by thatwhich went before, that our stone is compounded of four elements, both rich and poorhave it, and it is found in every place, it is likened to all things and is also compounded of body, soul and spirit and it is altered from nature into nature even to the last degree of hisperfection.They have also said that our stone is made of one thing and it is true for the wholemagistery is done with our water, for that water is the sperm of all metals, and all metalsare resolved into it, as has been declared.Likewise, the salt of metals is the stone of the Philosophers, for our stone is a watercongealed into Gold and Silver and resists the fire and is resolved again into its water of which it is compounded in its kind. Therefore, the reduction of bodies into their firstmatter as into Argent vive is nothing else but a resolution of the congealed matter bywhich a lock is opened by the ingression of one nature into another.Whereupon, the Philosophers have said that Sol is nothing else but ripened Argent vive,for in Mercury there are but two elements in act, that is to say earth and water which arepassives, but the active elements as air and fire are in that might and power only becausethose things are brought from power into act in pure Mercury according to due digestionand proportionable decoction, then Gold is made. Wherefore there are four elements inGold made fit in equal proportion and therefore ripe and active Sulphur is there, and our
Art helpeth nature by her ministering ripe Gold to Mercury, in which is ripe and welldigested Sulphur, but from nature by the work of nature.
Whosoever would come to the knowledge of this Art and is not a Philosopherwill prove a fool, because this Science is only of the Secrets of Philosophers.
This Art is reserved in the power of God and is an enemy to the lay people.
Therefore this Art is not necessary for poor and needy men but is rather an enemyto them.
Aristotle in the Second Book of his Politics:
It is impossible for a poor man to be aPhilosopher.There is a double way in this art according to the Philosophers, that is --- universal andparticular. The universal way is easy and rare, and it is that which is brought forth fromtrue and natural beginnings, by which a speedy and reformative virtue doth presently andin a moment hardens Mercury, and it tinctureth any metal that is duly prepared, into trueGold or Silver.But the second way is called particular and it is hard and laboursome. Note this, althoughAlchemy in the universal way be partly natural and partly artificial, yet it is more naturalthan otherwise, because by nature no strange or foreign thing is brought in the way of trueAlchemy, for nature hath whereon to work because actives are joined to passives by acompetent union and application, but the rest nature worketh by herself.
Our stone is a thing which hath not touched the fire, nor the fire touched it, fromwhich our mercury riseth.There are three sorts of labourers according to the art of Alchemy, that is the Alchimist,the Lauchimist, and the Lachrymist. Not every one who sayeth "Take, Take", shall enterinto this art, because it is one only receipt, and one body entereth not into another.
Take this and this and do thus and thus, and you shall have this, and this is acommon thing among all Philosophers.Whereupon the Philosopher said, the first word, "Take, Take", hath made many errors,therefore, the first work is to dissolve the matter of the stone, that is, not commonMercury.
Fools understanding the sayings of the Philosophers according to the letter dofind out no truth, and they say it is a false science because they have tried it and found

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