• The Secret Book of Artephius, first released 12th century, 24 pages, Kessinger Publishing, 10. September 2010

• The New Atlantis, written in 1626, Ideal Commonwealths, P.F. Collier & Son, New York, ~1901

• The Root of the World, 13th century
• The Mirror of Alchemy, 13th century

• The New Pearl of Great Price. A Treatise Concerning the Treasure and Most Precious Stone of the Philosophers, first published 1338, Kessinger Publishing, 8. December 2005
  • The Epistle of Bonus of Ferrara, S. 298, first published 1338
  • The New Pearl Of Great Price. A Treatise Concerning the Treasure and Most Precious Stone of the Philosopher, ~1330
• Treatise on alchemical philosophy Introduction to the Arts of Alchemy, Introductio In Divinam Chemicae Artem, first published 1572

• Book of the Chemical Art [Liber de Arte Chemica], first released 15th century, excerpted from: Theatrum Chemicum, Vol 2, Geneva, 1702

• Alchemy. A Golden and
  Blessed Casket of Nature's Marvels Concerning the Blessed Mystery of the Philosopher's Stone,
  first published 1607, Kessinger Publishing, 8. December 2005
• Man the Best and Most Perfect of God's Creatures, first published 1607, Kessinger Publishing, 10. September 2010

• Art has no haters but the ignorant. Alchemy. A Golden and Blessed Casket of Nature's Marvels Concerning the Blessed Mystery of the Philosopher's Stone, first published 1607, Kessinger Publishing, 8. December 2005

• The Wise reduce years to months, months to weeks, weeks to days.
  Alchemy. A Golden and Blessed Casket of Nature's Marvels Concerning the Blessed Mystery of the Philosopher's Stone, first published 1607, Kessinger Publishing, 8. December 2005

• No gold is generated, except it have first been silver. [...] As Red Tincture is elicited by the ferment of gold alone, Mercury
  can be animated only by the white ferment of silver.
  Alchemy. A Golden and Blessed Casket of Nature's Marvels Concerning the Blessed Mystery of the Philosopher's Stone, first published 1607, Kessinger Publishing, 8. December 2005

• After the Flood the general understanding and knowledge of this true natural philosophy became weakened in force and scat-
  tered in fragments in all directions; hence arose a subdividing of the whole into parts – and one has become an Astronomy,
  another a Magician, a third a Cabalist, a fourth an Alchemist, and especially did it afterwards flourish in Egypt.
  Alchemy. A Golden and Blessed Casket of Nature's Marvels Concerning the Blessed Mystery of the Philosopher's Stone, first published
  1607, Kessinger Publishing, 8. December 2005

• Everything conferring the virtue of stability and permanence necessarily possesses this virtue itself. Alchemy. A Golden and Blessed Casket of Nature's Marvels Concerning the Blessed Mystery of the Philosopher's Stone, first published 1607, Kessinger Publishing,
  8. December 2005

• Every Mercury of Metals and Minerals may, by successive stages, be raised, through the qualities of all other Mercuries, to
  the excellence of the Solar Body, and thence also be reduced to the degree and virtue of any metallic body one may choose.
  Alchemy. A Golden and Blessed Casket of Nature's Marvels Concerning the Blessed Mystery of the Philosopher's Stone, first published 1607, Kessinger Publishing, 8. December 2005

• For Adam, created by God full of understanding and perfect knowledge of natural things, doubtless knew those which were capable of prolonging human life and securing immunity from disease. Doubtless he also taught the same to some of his descendants, and they again to others. Hence many of the fathers lived to the age of 700, 800, and more years; but some
  did not live so long, this secret not being revealed to all. Man the Best and Most Perfect of God's Creatures, first published 1607,
  Kessinger Publishing, 10. September 2010

• This is its fount and fundament, and the Medicine whereby Aesculapius raised the dead. This is the herb by which Medea re-
  stored Jason to life. This is the secret substance brought from Colchis by the Argonauts under Jason with so much journey-
  ing and pains, and hence called the Golden Fleece; partly because this Science excels in virtue all others, as the Sun does
  the stars and gold the other metals; and partly because that Fleece was a Book written with golden letters (according to the
  testimony of Suidas, Historiographer of the Chemical and Medical Arts) and containing a full account of the preparation of
  the Medicine.
  For in that Book is the first material for the creation, restoration, and preservation of our most true Medicine.
  Man the Best and Most Perfect of God's Creatures, first published 1607, Kessinger Publishing, 10. September 2010

• For of this composition, combining as it does the virtues of all things, there may truly be said that in one drop the whole world
  is present. Man the Best and Most Perfect of God's Creatures, first published 1607, Kessinger Publishing, 10. September 2010

• The above will be the duty of the true physician and sane philosopher. For thus will he be able to preserve our body from corruption, to retard old age, retain florid youth in full vigour, and, if possible, to perpetuate it, at least to preserve it from death
  and destruction. Man the Best and Most Perfect of God's Creatures, first published 1607, Kessinger Publishing, 10. September 2010

• A Short Tract Or Philosophical Summary By Nicholas Flamell by A. E. Waite (1857-1942), first published in 15th century, Kessinger Publishing, 10. September 2010
• The Alchemyst. The Secrets of the Immortal Nicholas Flamel, Ember, reprint edition 24. June 2008

• There is nothing legendary about the life of Nicolas Flamel. According to the records, he was born in 1330 and died in 1418. He was a real person, who became one of the greatest alchemists in the world. The Bibliotheque Nationale in Paris contains works copied in his own hand and original works written by him. All the official documents relating to his life have been found: his marri-
  age contract, his deeds of gift, his will. His history rests solidly on those substantial material proofs for which men clamor if they are to believe in obvious things. To this indisputably authentic history, legend has added a few flowers. But in every spot where
  the flowers of legend grow, underneath there is the solid earth of truth.
  Reginald Merton, A Detailed Biography of Nicolas Flamel, 2000-2010

• [F]irst it prepares the white tincture, and then the red. For the Sun and Moon are prepared by the same method, and yield the red and white tincture, respectively. A Short Tract Or Philosophical Summary By Nicholas Flamell by A. E. Waite (1857-1942), first published
  in 15th century, Kessinger Publishing, 10. September 2010

• Dwellings of the Philosophers, first published 1929/1930, Archive Press & Communications, 5. March 1999

• The age of iron has no other seal than that of Death. Its hieroglyph is the skeleton, bearing the attributes of Saturn: the empty hourglass, symbol of time run out.

The Golden Age Restored, 38 pages, first released 1622, CreateSpace Independent Publishing Platform, 4. December 2011

• Excerpt Compound of Compounds, first released 13th century, translated from the French by Lynn Bacarella, produced by the Restoration of Alchemical Manuscripts Society (R.A.M.S.), 1978

• A Subtle Allegory Concerning the Secrets of Alchemy, first released ~1617, CreateSpace Independent Publishing Platform,
  3. December 2011

• A Demonstration of Nature. Made to the Erring Alchemists and Complaining of the Sophists and other False Teachers, 16-17th century, Theophania Publishing, 16. October 2011
  • Text A Demonstration of Nature, edited by A. E. Waite (1857-1942), The Hermetic Museum, volume I, 1893

• Reduce the Matter (which is one), to powder, put it, together with its water, in a well-closed vessel, and expose it to continuous, gentle heat, which will then begin to operate, while the moisture favours the decomposition. A Demonstration of Nature. Made to the Erring Alchemists and Complaining of the Sophists and other False Teachers,
  16-17th century, Theophania Publishing, 16. October 2011

• The Chemists Key, Eugenius Philalethes, London, 1657

• The Chemical Treatise Called Believe Me Or The Ordinal Of Alchemy, first released 1477, Kessinger Publishing, 8. December 2005

• The Book of the Revelation of Hermes, 19 pages, S. 149-158, first released 16th century, Holmes Publishing Group, June 1984
• The Aurora Of The Philosophers, first released 16th century, edited by A. E. Waite (1857-1942), Kessinger Publishing,
  8. December 2005
  • The Aurora of the philosophers, presented by levity.com/alchemy, 1659
• The Book Concerning the Tincture of the Philosophers, 48 pages, first released 16th century, edited by A. E. Waite (1857-1942), Kessinger Publishing, 8. December 2005
• Michał Sędziwój [Michael Sendivogius] (1566-1636) Polish medical doctor, pioneer of chemistry, alchemist, philosopher,
  A New Light of Alchymie, 116 pages, first published in 1608, Also Nine books of the nature of things, written by Paracelsus,
  A. Clark for Tho. Williams, London, 1674, J. Mead, Quarto, Edmonton, 2001

Paracelsus (born Philippus Aureolus Theophrastus Bombastus von Hohenheim, 11 November or 17 December 1493 in Einsiedeln – 24 September 1541 in Salzburg) was a Renaissance physician, botanist, alchemist, astrologer, and general occultist. "Paracelsus", meaning "equal to or greater than Celsus", refers to the Roman encyclopedist Aulus Cornelius Celsus from the 1st century known for his tract on medicine. He is also credited for giving zinc its name, calling it zincum and is regarded as the first systematic botanist. Paracelsus, presented by en.wikipedia

• In its first state, it appears as an impure earthly body, full of imperfections. It then has an earthly nature, healing all sickness and wounds in the bowels of man, producing good and consuming proud flesh, expelling all stench, and healing generally, inwardly and outwardly. In its second nature, it appears as a watery body, somewhat more beautiful than before, because (although still having its corruptions) its Virtue is greater. It is much nearer the truth, and more effective in works. In this form it cures cold and
  hot fevers and is a specific against poisons, which it drives from heart and lungs, healing the same when injured or wounded, puri-
  fying the blood, and, taken three times a day, is of great comfort in all diseases. But in its third nature it appears as an aerial body, of an oily nature, almost freed from all imperfections, in which form it does many wondrous works, producing beauty and strength of body, and (a small quantity being taken in the food) preventing melancholy and heating of the gall, increasing the quantity of
  the blood and seed, so that frequent bleeding becomes necessary. It expands the blood vessels, cures withered limbs, restores
  strength to the sight, in growing persons removes what is superfluous and makes good defects in the limbs. In its fourth nature it appears in a fiery form (not quite freed from all imperfections, still somewhat watery and not dried enough), wherein it has many virtues, making the old young and reviving those at the point of death. For if to such an one there be given, in wine, a barleycorn's weight of this fire, so that it reach the stomach, it goes to his heart, renewing him at once, driving away all previous moisture and poison, and restoring the natural heat of the liver. Given in small doses to old people, it removes the diseases of age, giving the
  old young hearts and bodies. Hence it is called the Elixir of Life. In its fifth and last nature, it appears in a glorified and illuminated form, without defects, shining like gold and silver, wherein it possesses all previous powers and virtues in a higher and more won-
  drous degree. Here its natural works are taken for miracles. When applied to the roots of dead trees they revive, bringing forth leaves and fruit. A lamp, the oil of which is mingled with this spirit, continues to burn for ever without diminution. It converts crys-
  tals into the most precious stones of all colours, equal to those from the mines, and does many other incredible wonders which
  may not be revealed to the unworthy. For it heals all dead and living bodies without other medicine.
  The Book of the Revelation of Hermes, 19 pages, S. 149-158, first released 16th century, Holmes Publishing Group, June 1984

• When the philosophers had discovered it, with great diligence and labour, they straightway concealed it under a strange tongue, and in parables, lest the same should become known to the unworthy, and the pearls be cast before swine. For if everyone knew it, all work and industry would cease; man would desire nothing but this one thing, people would live wickedly, and the world be ruined, seeing that they would provoke God by reason of their avarice and superfluity. For eye hath not seen, nor ear heard, nor hath the heart of man understood what Heaven hath naturally incorporated with this Spirit.
  The Book of the Revelation of Hermes, 19 pages, S. 149-158, first released 16th century, Holmes Publishing Group, June 1984

• [F]or those writers, however many they be, are either themselves in error, or else they write falsely out of sheer envy, and put
  forth receipts whilst not ignorant of the truth. The Aurora Of The Philosophers, first released 16th century, edited by A. E. Waite (1857-1942), Kessinger Publishing, 8. December 2005

• CHAPTER I. – Concerning The Origin Of The Philosophers' Stone
  ADAM was the first inventor of arts, because he had knowledge of all things as well after the Fall as before. Thence he predicted the world's destruction by water. From this cause, too, it came about that his successors erected two tables of stone, on which they engraved all natural arts in hieroglyphical characters, in order that their posterity might also become acquainted with this prediction, that so it might be heeded, and provision made in the time of danger. Subsequently, Noah found one of these tables under Mount Araroth, after the Deluge. In this table were described the courses of the upper firmament and of the lower globe,
  and also of the planets. At length this universal knowledge was divided into several parts, and lessened in its vigour and power.
  By means of this separation, one man became an astronomer, another a magician, another a cabalist, and a fourth an alchemist. Abraham, that Vulcanic Tubalcain, a consummate astrologer and arithmetician, carried the Art out of the land of Canaan into Egypt, whereupon the Egyptians rose to so great a height and dignity that this wisdom was derived from them by other nations. The patriarch Jacob painted, as it were, the sheep with various colours; and this was done by magic: for in the theology of the Chaldeans, Hebrews, Persians, and Egyptians, they held these arts to be the highest philosophy, to be learnt by their chief nobles and priests. So it was in the time of Moses, when both thc priests and also thc physicians were chosen from among the Magi – the priests for the judgment of what related to health, especially in the knowledge of leprosy. Moses, likewise, was instructed in the Egyptian schools, at the cost and care of Pharaoh's daughter, so that he excelled in all the wisdom and learning of that people. Thus, too, was it with Daniel, who in his youthful days imbibed the learning of the Chaldeans, so that he became a cabalist. Witness his divine predictions and his exposition of those words, "Mene, Mene, Tecelphares". These words can be understood by the prophetic and cabalistic Art. This cabalistic Art was perfectly familiar to, and in constant use by, Moses and the Prophets. The Prophet Elias foretold many things by his cabalistic numbers. So did the Wise Men of old, by this natural and mystical Art, learn to know God rightly. They abode in His laws, and walked in His statutes with great firmness. It is also evident in the Book of Samuel, that the Berelists did not follow the devil's part, but became, by Divine permission, partakers of visions and veritable apparitions, whereof we shall treat more at large in the Book of Supercelestial Things3. This gift is granted by the Lord God to those priests who walk in the Divine precepts. It was a custom among the Persians never to admit any one as king unless he were a Wise Man, pre-eminent in reality as well as in name. This is clear from the customary name of their kings; for they were called Wise Men. Such were those Wise Men and Persian Magi who came from the East to seek out thc Lord Jesus, and are called natural priests. The Egyptians, also, having obtained this magic and philosophy from the Chaldeans and Persians, desired that their priests should learn the same wisdom; and they became so fruitful and successful therein that all the neighbouring countries admired them. For this reason Hermes was so truly named Trismegistus, because he was a king, a priest, a prophet, a magician, and a sophist of natural things. Such another was Zoroaster.
  The Aurora Of The Philosophers, first released 16th century, edited by A. E. Waite (1857-1942), Kessinger Publishing, 8. December 2005

• CHAPTER II. – Wherein Is Declared That The Greeks Drew A Large Part Of Their Learning From The Egyptians; And
  How It Came From Them To Us
  When a son of Noah possessed the third part of the world after the Flood, this Art broke into Chaldaea and Persia, and thence spread into Egypt. The Art having been found out by the superstitious and idolatrous Greeks, some of them who were wiser than the rest betook themselves to the Chaldeans and Egyptians, so that they might draw the same wisdom from their schools. Since, however, the theological study of the law of Moses did not satisfy them, they trusted to their own peculiar genius, and fell away from the right foundation of those natural secrets and arts. This is evident from their fabulous conceptions, and from their errors respecting the doctrine of Moses. It was the custom of the Egyptians to put forward the traditions of that surpassing wisdom only
  in enigmatical figures and abstruse histories and terms. This was afterwards followed by Homer with marvellous poetical skill; and Pythagoras was also acquainted with it, seeing that he comprised in his writings many things out of the law of Moses and the Old Testament. In like manner, Hippocrates, Thales of Miletus, Anaxagoras, Democritus, and others, did not scruple to fix their minds on the same subject. And yet none of them were practised in the true Astrology, Geometry, Arithmetic, or Medicine, because their pride prevented this, since they would not admit disciples belonging to other nations than their own. Even when they had got some insight from the Chaldeans and Egyptians, they became more arrogant still than they were before by Nature, and without any diffidence propounded the subject substantially indeed, but mixed with subtle fictions or falsehoods; and then they attempted to elaborate a certain kind of philosophy which descended from them to the Latins. These in their turn, being educated herewith, adorned it with their own doctrines, and by these the philosophy was spread over Europe. Many academies were founded for the propagation of their dogmas and rules, so that the young might be instructed; and this system flourishes with the Germans, and other nations, right down to the present day.
  The Aurora Of The Philosophers, first released 16th century, edited by A. E. Waite (1857-1942), Kessinger Publishing, 8. December 2005

• CHAPTER III. – What Was Taught In The Schools Of The Egyptians
  The Chaldeans, Persians, and Egyptians had all of them the same knowledge of the secrets of Nature, and also the same reli-
  gion. It was only the names that differed. The Chaldeans and Persians called their doctrine Sophia and Magic; and the Egyptians, because of the sacrifice, called their wisdom priestcraft. The magic of the Persians, and the theology of the Egyptians, were both of them taught in the schools of old. Though there were many schools and learned men in Arabia, Africa, and Greece, such as Albumazar, Abenzagel, Geber, Rhasis, and Avicenna among the Arabians; and among the Greeks, Machaon, Podalirius, Pytha-
  goras, Anaxagoras, Democritus, Plato, Aristotle, and Rhodianus; still there were different opinions amongst them as to the wisdom of the Egyptian on points wherein they themselves differed, and whereupon they disagreed with it. For this reason Pythagoras could not be called a wise man, because the Egyptian priestcraft and wisdom were not perpectly taught, although he received therefrom many mysteries and arcana; and that Anaxagoras had received a great many as well, is clear from his discussions on the subject of Sol and its Stone, which he left behind him after his death. Yet he differed in many respects from the Egyptians. Even they would not be called wise men or Magi; but, following Pythagoras, they assumed the name of philosophy: yet they ga-
  thered no more than a few gleams like shadows from the magic of the Persians and the Egyptians. But Moses, Abraham, Solo-
  mon, Adam, and the wise men that came from the East to Christ, were true Magi, divine sophists and cabalists. Of this art and
  wisdom the Greeks knew very little or nothing at all; and therefore we shall leave this philosophical wisdom of the Greeks as
  being a mere speculation, utterly distinct and separate from other true arts and sciences.
  The Aurora Of The Philosophers, first released 16th century, edited by A. E. Waite (1857-1942), Kessinger Publishing, 8. December 2005

• CHAPTER IV. – What Magi The Chaldeans, Persians, And Egyptians Were
  Many persons have endeavoured to investigate and make use of the secret magic of these wise men; but it has not yet been accomplished. Many even of our own age exalt Trithemius, others Bacon and Agrippa, for magic and the cabalah – two things apparently quite distinct – not knowing why they do so. Magic, indeed, is an art and faculty whereby the elementary bodies, their fruits, properties, virtues, and hidden operations are comprehended. But the cabala, by a subtle understanding of the Scriptures, seems to trace out the way to God for men, to shew them how they may act with Him, and prophesy from Him; for the cabala is
  full of divine mysteries, even as Magic is full of natural secrets. It teaches of and foretells from the nature of things to come as well as of things present, since its operation consists in knowing the inner constitution of all creatures, of celestial as well as terrestrial bodies: what is latent within them; what are their occult virtues; for what they were originally designed, and with what properties they are endowed. These and the like subjects are the bonds wherewith things celestial are bound up with things of the earth, as may sometimes be seen in their operation even with the bodily eyes. Such a conjunction of celestial influences, whereby the hea-
  venly virtues acted upon inferior bodies, was formerly called by the Magi a Gamahead, or the marriage of the celestial powers and properties with elementary bodies. Hence ensued the excellent commixtures of all bodies, celestial and terrestrial, namely, of the sun and planets, likewise vegetables, minerals, and animals.
  The Aurora Of The Philosophers, first released 16th century, edited by A. E. Waite (1857-1942), Kessinger Publishing, 8. December 2005

• [I]n the last times, there should come a most pure man upon the earth, by whom the redemption of the world should be brought about; and that this man should send forth bloody drops of a red colour, by means of which he should redeem the world from sin. The Aurora Of The Philosophers, first released 16th century, edited by A. E. Waite (1857-1942), Kessinger Publishing, 8. December 2005

• [M]any ways have been sought to the Tincture of the Philosophers, which finally all came to the same scope and end.
  The Book Concerning the Tincture of the Philosophers, 48 pages, first released 16th century, edited by A. E. Waite (1857-1942),
  Kessinger Publishing, 8. December 2005

• And although these may by the Lord God be made manifest to anyone, still, the rumour of this Art does not on that account at once break forth, but the Almighty gives therewith the understanding how to conceal these and other like arts even to the coming of Elias the Artist, at which time there shall be nothing so occult that it shall not be revealed.
  The Book Concerning the Tincture of the Philosophers, 48 pages, first released 16th century, edited by A. E. Waite (1857-1942), Kessinger Publishing, 8. December 2005

Creating a clone of a man called by Homunculus Paracelsus

• [W]e must by no means forget the generation of Artificial men. For there is some truth in this thing, although it hath been a long time concealed, and there have been no small Doubts, and Questions, raised by some of the ancient Philosophers, Whether it were possible for Nature, or Art to beget a Man out(side) of the body of a Woman, and naturall matrix? To this I answer, that it
  is in no way repugnant to the Art of Alchymie, and Nature, yea it is very possible: But to effect it, we must proceed thus.
  Let the Sperm of a man by itself be putrified in a gourd glasse, sealed up, with the highest degree of putrefaction in Horse dung, for the space of forty days, or so long untill it begin to bee alive, move, and stir, which may easily be seen. After this time it will be something like a Man, yet transparent, and without a body. Now after this, if it bee every day warily, and prudently nourished and fed with the Arcanum of Mans blood, and bee for the space of forty weeks kept in a constant, equall heat of Horsedung, it will become a true, and living infant, having all the members of an infant, which is born of a woman, but it will be far lesse. This wee call Homunculus, or Artificiall (Man?). And this is afterwards to be brought up with as great care, and diligence as any other infant, until it come to riper years of understanding. Now this is one of the greatest secrets that God ever made known to mortall, sinfull man. For this is a miracle, and one of the great wonders of God, and secret above all secrets, and deservedly it ought to be kept amongst the secrets until the last times, when nothing shall be hid (the apocalypse), but all things made manifest.
  Michał Sędziwój [Michael Sendivogius] (1566-1636) Polish medical doctor, pioneer of chemistry, alchemist, philosopher, Michał Sędziwój [Michael Sendivogius] (1566-1636) Polish medical doctor, pioneer of chemistry, alchemist, philosopher, citing Paracelsus: A New Light of Alchymie, 116 pages, first published in 1608, Also Nine books of the nature of things, written by Paracelsus, A. Clark for Tho. Williams, London, 1674, J. Mead, Quarto, Edmonton, 2001

• The Three Treatises Of Philalethes. The Metamorphosis of Metals; The Celestial Ruby; The Fountain Of Chemical Truth,
  52 pages, Kessinger Publishing, 10. September 2010
  • Metamorphosis of Metals, 1694
  • A Brief Guide to the Celestial Ruby, 1694
  • The Fount of Chemical Truth, first released 1694, edited/translated by A. E. Waite (1857-1942), The Hermetic Museum, Vol. II, 1893, presented by sacred-texts.com

• Hermes, surnamed Trismegistus, is generally regarded as the father of this Art; but there are different opinions with regard to his identity. Some say he was Moses; all agree that he was a very clear-sighted philosopher, the first extant author on the subject, and was also of Egyptian extraction. Others say that Enoch invented the Art, and, before the coming of the Flood, described it on the so-called emerald tables, which were afterwards found by Hermes in the valley of Hebron. Many assert that it was known to Adam, who revealed it to Seth; that Noah carried the secret with him into the Ark, and that God revealed it to Solomon. But I do not agree with those who claim for our Art a mystical origin, and thus only make it ridiculous in the eyes of a scornful world. If it is founded
  on the eternal verities of Nature, why need I trouble my head with the problem whether this or that antediluvian personage had a knowledge of it? Enough for me to know that it is now true and possible, that it has been exercised by the initiated for many cen-
  turies, and under the most distant latitudes; it may also be observed that though most of these write in an obscure, figurative, allegorical, and altogether perplexing style, and though some of them have actually mixed falsehood with truth, in order to con-
  found the ignorant, yet they, though existing in many series of ages, differing in tongue and nation, have not diversely handled
  one operation, but do all exhibit a most marvellous and striking agreement in regard to the main features of their teaching – an agreement which is absolutely inexplicable, except on the supposition that our Art is something more than a mere labyrinth of perplexing words. Metamorphosis of Metals, 1694

• Among those who devote themselves to the transmutation of metals, however, there can be no such thing as mediocrity of attain-
  ment. A man who studies this Art, must have either everything or nothing. An Alchemist who knows only half his craft, reaps nothing but disappointment and waste of time and money; moreover, he lays himself open to the mockery of those who despise our Art. Those, indeed, who succeed in reaching the goal of the Magistery, have not only infinite riches, but the means of conti-
  nued life and health. Hence it is the most popular of all human pursuits. Anyone who has read a few "Receipts" claims the title of a Sage, and conceives the most extravagant hopes; and, in order to give themselves the appearance of very wise men indeed, such persons immediately set themselves to construct furnaces, fill their laboratories with stills and alembics, and approach the work with a wonderful appearance of profundity. They adopt an obscure jargon, speak of the first matter of the metals, and discuss with a learned air the rotation of the elements, and the marriage of Gabritius with Bega. In the meantime, however, they do not succeed in bringing about any metamorphosis of the metals, except that of their gold and silver into copper and bronze.
  When captious despisers of our Art see this, they draw from such constant failures the conclusion that our Art is a combination of fiction and imposture; whilst those who have ruined themselves by their folly confirm this suspicion by preying on the credulity of others, pretending to have gained some skill by the loss of their money. In this way the path of the beginner is beset with difficulties and pestilent delusions of every kind; and, through the fault of these swindlers, who give themselves such wonderful airs of pro-
  fundity and learning, our Art itself has fallen into utter disrepute, though these persons, of course, know nothing whatever about it. The beginner finds it extremely difficult to distinguish between the false and the true in this vast Labyrinth of Alchemy.
  [...] It is possible indeed that some dull person may allege in refutation of our reasoning his inability to accomplish those chemical transformations on which it is based; but such operators would be vindicating too great an honour for their ignorance if they claimed to advance it as an argument against the truth of our Art. They must not make their own little understandings the standard or measure of the possibilities of Nature. At any rate, my word is as good as theirs (and better, since they can never prove a negative), and I do most positively and solemnly assert that I have with my own hands performed every one of the experiments which I have described; and I know many others whose experience has shewn these things to be true. How can our opponents hope to prevail against eye-witnesses by bare negation?
  [...] study Nature, read the books of genuine Sages, who are neither impostors nor jealous churls, and study them day and night; let him not be too eager to carry out every idea practically before he has thoroughly tested it, and found it to be in harmony not only with the teaching of all the Sages, but also of Nature herself. Not until then let him gird himself for the practical part of the work, and let him constantly modify his operations until he sees the signs which are described by the Sages. Nor let him despair though he take many false steps; for the greatest philosophers have learned most by their mistakes.
  Metamorphosis of Metals, 1694

• They are ignorant mechanics who, not having skill and brains enough for an honest trade, must needs meddle with our Art, and,
  of course, soon lose all they possess. Others, again, are only just less ignorant than these persons; they are in too great a hurry to make gold before they have mastered even the rudiments of natural science; of course they fail, spend all they have, borrow money from their friends, amuse themselves and others with hopes of infinite wealth, learn to talk a barbarous semi-philosophical jargon, and afford a capital handle to those who have an interest in abusing our Art. Again, there are others who really have a true knowledge of the secret, but who grudge others the light which has irradiated their own path; and who therefore write about it in hopelessly puzzling language, which the perplexed beginner cannot possibly understand. To this class belong Geber, Arnold, and Lullius, who would have done much better service to the student, if they had never dipped pen in ink. The consequence is that every one who takes up this study at once finds himself lost in a most perplexing labyrinth of falsehood and uncertainty, in which he has no clue.
  [...] Some boastful and arrogant sophists, who have read in books that our Mercury is not common Mercury, and who know that it is called by different names, do not blush to come forward as pretenders to a knowledge of this Art, and take upon themselves to describe this solvent as diaphanous and limpid, or as a metallic gum which is permiscible with metals, though they do not in reality know anything whatsoever about it. The same may be said of those who would extract our Mercury from herbs or other still more fantastic substances. These gentry know not why the Sages do not use Mercury such as is sold by apothecaries as their substance. They are aware of the fact, but are unacquainted with its causes; and the consequence is the idea which they have that anything which changes the nature of common Mercury, will convert it into that of the Sages. But in regard to these foolish persons, I have already expressed our opinion. Metamorphosis of Metals, 1694

• It is prepared from one substance, with which the art of chemistry is conversant, to which nothing is added, from which nothing is taken away, except that its superfluities are removed. A Brief Guide to the Celestial Ruby, 1694

• You must not yield to despondency, or attempt to hasten the chemical process of dissolution. For if you do so by means of violent heat, the substance will be prematurely parched up into a red powder, and the active vital principle in it will become passive, being knocked on the head, as it were, with a hammer. [...] Patience is, therefore, the great cardinal virtue in Alchemy.
  A Brief Guide to the Celestial Ruby, 1694

• [T]he external fire of the furnace should be neither too violent (in order that the equilibrium of chemical forces in the substance
  may not be disturbed), nor yet too gentle, so that the action of the inward fire may not languish for want of outward heat. It should
  be just such as to keep up an equable vital warmth. A Brief Guide to the Celestial Ruby, 1694

• The first colour which appears after the silver colour of the amalgamated body, is not perfect blackness, but only a darkish white; the blackness becomes more pronounced day by day, until the substance assumes a brilliant black colour. This black is a sign
  that the dissolution is accomplished, which does not come about in one hour, but gradually, by a continuous process.
  A Brief Guide to the Celestial Ruby, 1694

• If that substance which Nature supplies be taken in hand by Art, dissolved, coagulated, and digested, its perfection is increased from a monadic to a denary virtue; by repeating the same process, it is increased a hundred-fold, and then a thousand-fold, etc. A Brief Guide to the Celestial Ruby, 1694

• This wonderful Medicine penetrates each smallest part of the base metals (in the proportion of 1:1,000) and tinges them through and through with its own noble nature: your arithmetic will fail sooner than its all-prevailing power. Each smallest part that is pervaded with the vitalizing power of the-Elixir in its turn tinges that part which is nearest to it until the whole mass is leavened
  with its marvellous influence, and brought to the perfection of gold. A Brief Guide to the Celestial Ruby, 1694

• Know, then, that it is called a stone, not because it is like a stone, but only because, by virtue of its fixed nature, it resists the action of fire as successfully as any stone. In species it is gold, more pure than the purest; it is fixed and incombustible like a stone, but its appearance is that of very fine powder, impalpable to the touch, sweet to the taste, fragrant to the smell, in potency a most penetrative spirit, apparently dry and yet unctuous, and easily capable of tinging a plate of metal.
  A Brief Guide to the Celestial Ruby, 1694

• But why is it called a Stone, though it is not a stone; and how is it to be found? The Sages describe it as being a stone and not a stone; and the vulgar, who cannot imagine how so wonderful a thing should be produced except by art-magic, decry our science as impious, wicked, and diabolical. Some silly persons clamour for an Act making the profession or practice of this Art punishable by statute law. Now, one can hardly be angry with the illiterate and ignorant persons who raise this cry; but when it is taken up by men of exalted station and profound learning, one hardly knows what to say. These men I also reckon among the rude multitude, because they are deplorably ignorant of everything pertaining to our Art, and yet, forgetful of their dignity, they join in the hue and cry against it, like so many cowardly village curs. It is neither religious nor wise to judge that of which you know nothing; and yet that is exactly what these people do, who claim to be both Christians and scholars. A Brief Guide to the Celestial Ruby, 1694

• But as soon as the highest degree of intense blackness has been reached (there being no idle intervals in our work), that colour begins little by little to yield to another [white]. The time during which this blackness is developed is very long, and so is the time during which it disappears; but it is only for one moment that the blackness neither increases nor decreases: for things find rest only in that which is the end of their being, but blackness is not the end of our substance.
  [...] In the course of this change from white to black, the substance naturally passes through a variety of intermediate colours; but these colours (being more or less accidental) are not invariably the same, and depend very much on the original proportion in which the two substances are combined. In the second stage, during which the substance changes from black to white, it is al-
  ready far purer, the colours are more lucid, and more to be depended upon. In the two phases there are intermediate colours; but in the first they are more dingy and obscure than in the second, and very much less numerous. In the progress of the substance from blackness to whiteness (i.e., the second phase of our Magistery), the most beautiful colours are seen in a variety such as eclipses the glory of the rainbow; before the perfection of blackness is reached, there are also some transition colours, such as black, azure, and yellow – and the meaning of these colours is that your substance is not yet completely decayed; while the body is dying, the colours are seen, until black night shrouds the whole horizon in pitchy gloom. But when the process of resurrection begins (in the second phase), the hues are more numerous and splendid, because the body is now beginning to be glorified, and has become pure and spiritual.
  But in what order do the colours of which we speak appear? To this question no definite answer can be given, because in this first phase there are so much uncertainty and variation. But the colours will be the clearer and more distinct, the purer your water of life is. The four principal colours (white, black, white, red), always follow in the same order; but the order of the intermediate colours cannot be so certainly determined, and you ought to be content if within the first 40 days [weeks] you get the black colour. There is only one caution you should bear in mind, in regard to this point: if a reddish colour appears before the black (especially if the substance begins to look dry and powdery at the same time), you may be almost sure that you have marred your substance by too violent a fire. You should be very careful, then, about the regulation of your fire; if the fire be just hot enough, but not too hot, the inward chemical action of our water will do the rest. A Brief Guide to the Celestial Ruby, 1694

• Know that our Mercury is before the eyes of all men, though it is known to few. When it is prepared, its splendour is most admi-
  rable; but the sight is vouchsafed to none, save the sons of knowledge. Do not despise it, therefore, when you see it in sordid guise; for if you do, you will never accomplish our Magistery – and if you can change its countenance, the transformation will be glorious. For our water is a most pure virgin, and is loved of many, but meets all her wooers in foul garments, in order that she
  may be able to distinguish the worthy from the unworthy. The Fount of Chemical Truth, first released 1694, translated by A. E. Waite (1857-1942), The Hermetic Museum, Vol. II, 1893, presented by sacred-texts.com

• John Frederick Helvetius. The Famous Alchemist, Unknown, 1. December 2005
  • John Frederick Helvetius – Pamphlet, 16 pages, Kessinger Publishing, edition 15. September 2006
  • The Golden Calf, Which the World Adores, and Desires, At the Hague, 1666, London, 1670, Qontro Classic Books, paperback, 12. July 2010

• The New Chemical Light, first published in 1608, J. Mead, Quarto, Edmonton, 2001, 138 pages, CreateSpace Independent Publishing Platform,
  21. December 2011

• An Alchemical Dialogue, Kessinger Publishing, 2005, reprint 10. September 2010
• An Explanation of the Natural Philosopher's Tincture of Theophrastus Paracelsus, 16th century, Kessinger Publishing,
  23. May 2010

• I am a friend of Socrates and Plato, but still more so of Truth. An Alchemical Dialogue, Kessinger Publishing, 2005, reprint
  10. September 2010

• The present time is not ripe for the knowledge of these mysteries, for it has never tasted rest. When the time comes – before the Day of Judgment – in which the secrets of all hearts are laid bare, at that time, says Paracelsus: I order my writings to be judged. An Alchemical Dialogue, Kessinger Publishing, 2005, reprint 10. September 2010

• Adam, our first father, who had knowledge of all arts, also received that of Medicine from God, and it was kept secret by the learned (as the great gift of God) until Noah's time. When God destroyed the world by the Flood, the art of Medicine, with many other controlled arts, was lost. No one remained who knew them except Noah, called by some Hermogenes, or Hermes, to whom Antiquity ascribes the knowledge of all things celestial and terrestrial. The same Noah, before his death, described Medicine, skillfully concealing it among another matter. After his death this knowledge returned to God, and thus, through the Flood and Noah's death, was taken away from the Human Race.
  [...] Whence came the idols which, before Christ, were in Europe, Africa, and Asia? Our human reason has speculated them out, and thus also has it happened with Medicine. After Noah's time, men, harassed by diseases, sought refuge, one in herbs, another in animals, a third in stones and metals, and thus one thing after another was tried, without full knowledge of the same, which had some appearance of virtue. But there was as yet no doctor. The sick were carried to some public place, those who had had similar complaints shewing them the remedies used by themselves, which the patients tried on chance. Such was Medicine until the time of Apollo, i.e., 1915 B.C. This Apollo was a clever and learned man, and carefully noting those things which proved efficacious in diseases, he began to visit the sick, and thus became a public physician, to whom, after his death, a temple was erected and divine honours were paid. In such honour was medicine then held which today begs its bread. Aesculapius succeeding his father, also treated the sick with skill and knowledge inherited from his father, and to him there was a temple erected, as to a god. After his death the kings commanded that all medical discoveries and observations should be written down and publicly exhibited on the walls of the Temple of Aesculapius. 457 years after came Hippocrates Cous, who was commanded to arrange the experiments in the Temple of Aesculapius, which he did; and, from these experiments, first invented methodical Medicine. Hence from him Medi-
  cine, as now taught in the schools, derives its origin. When Empirical Medicine thus came into great honour in Greece, many physicians arose, as Diocles, Chrysippus, Coristinus, Anaxagorus, Erostratus.
  500 years after Hippocrates came Galenus, a plausible man who described the Hippocratic Medicine, painting it in beautiful colours, inventing causes and symptoms of diseases, ascribing virtues to herbs, and teaching the cure of feverish illnesses by cold, that of cold ones by heat. Thus did Human Speculation, from experiments, deduce the Science of medicine – yet, at bottom, it was no Science, but mere opinions, accepted as Truth itself. But God, who is not always wrath with man, has, in our own time, chosen Philip Theophrastus Bombast of Hohenheim, to rekindle the light of Medical Science, and to expose the deceit practiced
  in his day. Therefore, this Theophrastus is the True Monarch of Medicine, and will remain so until the end of time.
  An Alchemical Dialogue, Kessinger Publishing, 2005, reprint 10. September 2010

• [O]ur Stone matures all immature precious stones, and brings them to their highest perfection.
  An Explanation of the Natural Philosopher's Tincture of Theophrastus Paracelsus, 16th century, Kessinger Publishing, 23. May 2010

• [E]verlasting fire, of which many Alchemists boast, the fire used aforetime by the Jews for their burnt offerings, which burnt continually without becoming extinguished, which also was hidden by the Prophet Jeremiah before the first destruction of Jerusalem, and afterwards was discovered by Ezra.
  An Explanation of the Natural Philosopher's Tincture of Theophrastus Paracelsus, 16th century, Kessinger Publishing, 23. May 2010

• The steady warmth of the sun ripens every fruit, and the warmer the sun (yet not too dry and alternating with due rains), the
  better do fruits mature and turn out.
  An Explanation of the Natural Philosopher's Tincture of Theophrastus Paracelsus, 16th century, Kessinger Publishing, 23. May 2010

• Compare Aurel, Augurell, Book III:
  "Ye scarcely will anyone so exactly compute the years,
  As not either to diminish or add to their number
  For suitable material will sometimes accelerate the process, and unsuitable retard the same.
  Or intense heat will by a little exceed the measure, but water by much.
  And time and place will vary".

• Theophrastus shews you two ways – one Ancient, the other discovered and used by himself – saying the Ancients had a very long way "before accomplishing the aforesaid separations and achieving their object". In the beginning they, out of a Simplex – or also out of a Subjectivum like God Himself – and also Theophrastus, have made two things, viz., "Water and Earth". And he continues to say: "that Artists have to these two Simplices given the name Lili – afterwards using the said Simplices and not one". But know it is indifferent whether you, in the beginning, use one or two things. If our matter is found in one thing, it will equally well be found in two (Nature having already converted the original One into Two).
  [...] Now, I wot there is no one who would not wish to know this shorter method; and that you may not have to complain of Theo-
  phrastus, he shews you another short way, admonishing you also to let the above tedious process be, and to take from the Lion nought but his rosy blood, and from the Eagle the white gluten. These two bodies you must coagulate together and bring into one body, as it were male and female seed.
  An Explanation of the Natural Philosopher's Tincture of Theophrastus Paracelsus, 16th century, Kessinger Publishing, 23. May 2010

• For our multiplication (according to Raymundus) is nought but the reiteration of the process of our primordial creation.
  An Explanation of the Natural Philosopher's Tincture of Theophrastus Paracelsus, 16th century, Kessinger Publishing, 23. May 2010

• Aurel. Augurellius says likewise, in his third book:
  "First mingle a little of the prepared medicament with the yellow metal, and thou wilt presently see the same take to itself the strength of the Blessed Powder. Or, when thou shalt have collected again, by great and difficult art, the teeming seed from the pure gold, Then quickly mix with it an equal portion of purple powder, And warm the same with gentle heat, simmering for two months; In which space of time thou mayst behold produced the whole series of colours, Which, otherwise, thou hadst marve-
  led to see in three years. As often as thou repeatest the operation again and again, so often shalt thou increase the virtue and quantity of thy powder".
  An Explanation of the Natural Philosopher's Tincture of Theophrastus Paracelsus, 16th century, Kessinger Publishing, 23. May 2010

• Famous Book of Aquarius Quotes

Aphorisms of Urbigerus, London, 1690, presented by the website levity.com/alchemy

• Verbum Dismissum, first released in the 15th century, produced by Restoreration of Alchemical Manuscripts Society (R.A.M.S.), 1982

• The Twelve Keys Concerning The Great Stone of the Ancient Sages [Ein kurtz summarischer Tractat, von dem grossen Stein der Uralten...], Eisleben, 1599

• On The Gold Medicine and On The Yellow and The White, 4th century

• –––, 11-13th century

• Wu Chen P'ien, Essay on the Understanding of Truth, 1078
• Three Alchemical Poems, 11th century

• Fama Fraternitatis, Kassel, Germany, 1614

• Altar of the Theraphic Brotherhood Fraternitatis Crucis Roseae dedicated to the Assertion of the Fraternity of the Rosy Cross, first in Latin, 1617, translated into German by Johan Knuber, printed by I.S.N.P. & Poet Laureate, Neuenstadt, 1618

• The Golden Tract Concerning the Stone of the Philosophers, 16-17th century

• A Tract of Great Price Concerning the Philosophical Stone, 1423

• A Very Brief Tract Concerning the Philosophical Stone, 15-17th century

• An Open Entrance to the Closed Palace of the King, 1645

• On the Philosophers' Stone, 12-17th century

• The Glory of the World, Or, Table of Paradise, 1526

• An Anonymous Treatise Concerning the Philosopher's Stone, 12-17th century

• A Magnificent and Select Tract on Philosophical Water, 13-17th century

• The Crowning of Nature, 16-17th century

• The Sophic Hydrolith. Or, Water Stone of the Wise, first released 17th century, edited/translated by A. E. Waite (1857-1942), CreateSpace Independent Publishing Platform, 4. December 2011
  • Text The Sophic Hydrolith, Or, Water Stone of the Wise, excerpted from: The Hermetic Museum, volume I, edited/translated by A. E. Waite (1857-1942), 1893

• I will enumerate some of the true Sages (besides those named in Holy Scripture) who really knew this Art, in the natural order of their succession. They are Hermes Trismegistus, Pythagoras, Alexander the Great, Plato, Theophrastus, Avicenna, Galen, Hippocrates, Lucian, Longanus, Rasis, Archelaus, Rupescissa, the Author of the Great Rosary, Mary the Prophetess, Dionysius, Zachaire, Haly, Morienus, Calid, Constantius, Serapion, Albertus Magnus, Estrod, Arnold de Villa Nova, Geber, Raymond Lully, Roger Bacon, Alan, Thomas Aquinas, Marcellus Palingenius; and, among moderns, Bernard of Trevisa, Frater Basil. Valentinus, Phillip Theophrastus (i.e., Paracelsus), and many others. Nor is there any doubt that, among our own contemporaries, there might be found some, who, through the grace of God, daily enjoy this arcanum, though they keep it a close secret from the world. The Sophic Hydrolith. Or, Water Stone of the Wise, first released 17th century, edited/translated by A. E. Waite (1857-1942), CreateSpace Independent Publishing Platform, 4. December 2011