Paracelsus: The Treasure of Treasures for Alchemists · 3 of 5 · tr. Arthur Edward Waite
Section 1c
Ah, Charles the German, where is your treasure?
Where are your philosophers?
Where your doctors?
Where are your decocters of woods, who at least purge and relax?
Is your heaven reversed?
Have your stars wandered out of their course, and are they straying in another orbit, away from the line of limitation, since your eyes are smitten with blindness, as by a carbuncle, and other things making a show of ornament, beauty, and pomp?
If your artists only knew that their prince Galen - they call none like him - was sticking in hell, from whence he has sent letters to me, they would make the sign of the cross upon themselves with a fox's tail.
In the same way your Avicenna sits in the vestibule of the infernal portal; and I have disputed with him about his aurum potabile, his Tincture of the Philosophers, his Quintessence, and Philosophers' Stone, his Mithridatic, his Theriac, and all the rest.
O, you hypocrites, who despise the truths taught you by a true physician, who is himself instructed by Nature, and is a son of God himself!
Come, then, and listen, impostors who prevail only by the authority of your high positions!
After my death, my disciples will burst forth and drag you to the light, and shall expose your dirty drugs, wherewith up to this time you have compassed the death of princes, and the most invincible magnates of the Christian world.
Woe for your necks in the day of judgment!
I know that the monarchy will be mine.
Mine, too, will be the honour and glory.
Not that I praise myself: Nature praises me.
Of her I am born; her I follow.
She knows me, and I know her.
The light which is in her I have beheld in her; outside, too, I have proved the same in the figure of the microcosm, and found it in that universe.
But I must proceed with my design in order to satisfy my disciples to the full extent of their wish.
I willingly do this for them, if only skilled in the light of Nature and thoroughly practised in astral matters, they finally become adepts in philosophy, which enables them to know the nature of every kind of water.
Take, then, of this liquid of the minerals which I have described, four parts by weight; of the Earth of red Sol two parts; of Sulphur of Sol one part.
Put these together into a pelican, congelate, and dissolve them three times.
Thus you will have the Tincture of the Alchemists.
We have not here described its weight: but this is given in the book on Transmutations6.
So, now, he who has one to a thousand ounces of the Astrum Solis shall also tinge his own body of Sol.
If you have the Astrum of Mercury, in the same manner, you will tinge the whole body of common Mercury.
If you have the Astrum of Venus you will, in like manner, tinge the whole body of Venus, and change it into the best metal.
These facts have all been proved.
The same must also be understood as to the Astra of the other planets, as Saturn, Jupiter, Mars, Luna, and the rest.
For tinctures are also prepared from these: concerning which we now make no mention in this place, because we have already dwelt at sufficient length upon them in the book on the Nature of Things and in the Archidoxies.
So, too, the first entity of metals and terrestrial minerals have been made, sufficiently clear for Alchemists to enable them to get the Alchemists' Tincture.
Themes
◆Alchemical Workpraxis
The transformation of base substance — outer matter or the inner soul — into a purified, perfected, or 'gold' state; the magnum opus as both laboratory practice and spiritual allegory.
The passage is explicitly focused on describing the preparation of tinctures and transmutations of metals using specific mineral ratios.
The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror.
The text explicitly states that the light in Nature is beheld in the figure of the microcosm and found in that universe.
The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.
The speaker claims to be born from Nature and identifies himself as a son of God, suggesting a transformation into divine nature.