Hermetic Philosophy and Alchemy - A Bardon Companion

attempts of his false panegyrists, who, anxious it would seem rather for the intellectual than the moral
fame of their hero, have ventured to slur over his assertions as dubious. Aquinas is much too far
committed in his writings for their quibbling exceptions to tell in proof against his own direct and
positive affirmation. "Metalla transmutari possunt unum in aliud", says he, "cum naturalia sint et
ipsorum material eadem". Metals can be transmuted one into another, since they are of one and the
same matter" (50). Declarations more or less plain to the same effect are frequent, and his treatise, De
Esse et Essentia, is eminently instructive. It is true he slurs over points and sophisticates also
occasionally in order to screen the doctrine from superficial detection; for Aquinas was above all
anxious to direct inquirers to the higher purposes and application of the Divine Art, and universal
theosophy, rather than to rest its capabilities of quickening and perfection in the mineral kingdom, as
at that period many were wont to do, sacrificing their whole life’s hope to the multiplication of gold.
"Fac sicut te ore tenens docui, ut scis quod tibi non scribo, quoniam peccatum esset hoc secretum
virissecularibus revelare, qui magis hanc scientiam propter vanitatem quam propter debitum finem et
Dei honorem quaerunt". And again, "ne sis garrulous sed pone ori tuo custodiam; et it filiam
sapientum margaritam ante porcas non projicies. Noli te, charissime, cum majori opere occupare,
quia propter salutis et Christi praedictionis officium;et lucrandi tempus magni debes attendere divitiis
spiritialibus, quam lucris temporibus inhiare" (51).
The pretensions of Arnold di Villa Nova have not been contested, nor are his writings the only
evidence of his skill in the Great Art. Contemporary scholars bear him witness, and instances are
related of the wonderful projections he made with the transmuting powder. The Jurisconsult, John
Andre, mentions him, and testifies to the genuine conversions of some iron bars into pure gold at
Rome. Oldradus also and the Abbot Panorimitanus of about the same period, praise the Hermetic Art
as beneficial and rational, and the wisdom of the alchemist Arnold di Villa Nova (52) The works of
this philosopher are very numerous. The Rosarium Philosophicum, esteemed amongst the best, is
published in the Theatrum Chemicum, and at the end of the folio edition of his works. The Speculum, a
luminous treatise; the Carmina, Questiones ad Bonifacium, the Testamentum, and some others are
given entire in the Theatrum Chemicum, but have not been translated.
About this time and towards the close of the 14th century, an excitement began to be perceptible in the
public mind. So many men of acknowledged science and piety, one after another, agreeing about the
reality of transmutation, and giving tangible proofs of their own skill, could not fail to produce an
effect; the art became in high request, and its professors were invited from all quarters, and held in
high honor by the world. Lesser geniuses caught the scattered doctrines and set to work, some with
sufficient understanding and with various success.
Alain de l’Isle is said to have obtained the Elixir, but his chief testimony has been excluded by the
editors of his other works; soften and unscrupulously has private prejudice interfered to defraud the
public judgment of its rights and true data. The rejected treatise, however, was printed separately, and
may be found in the third volume of the Theatrum Chemicum (53). This philosopher also wrote a
commentary on the Prophecies of Merlin, which are reported to have sole reference to the arcane of
the Hermetic Art (54).
Raymond Lully is supposed to have become acquainted with Arnold, and the Universal Science, late
in life; but when the fame of his Christian zeal and talents had already become known and
acknowledged abroad, his declarations in favor of alchemy had the greater weight. Unlike his
cloistered predecessors, secluded and known as they were by name only to the world, Raymond had
traveled over Europe, and a great part of Africa and Asia; and with his former fame was at length
mingled the discovery of alchemy and the philosophers’ stone. John Cremer, Abbot of Westminster,
had worked for 30 years, it is related, assiduously with the hope of obtaining the secret. The enigmas
of the old adepts had sadly perplexed and led him astray; but he had discovered enough to convince
him of the reality, and to encourage him to proceed with the investigation; when, Lully’s fame having
reached him, he determined to seek that philosopher, then resident in Italy; was fortunate in meeting
with him and gaining his confidence, and not a little edified by the pious and charitable life Lully led