This very short tract is an excellent primer to alchemy; it’s actually more an explanation of the veils and hidden meanings of the terms used by other works than it is a process in its own right- the author is anonymous, but Waite dug it up and managed to translate it. Altogether, when paired with other longer, more literal works, it’s of far greater value than its general obscurity suggests.
This alchemical manuscript is rather short, and alludes to Pontanus, Flamel, Hermes, and others, while proposing a six-step sort of system in which the philosophers’ stone is made and used for various purposes.
It is vaguely a shortened adaptation of the Rosarium Philosophorum; making use of the general metaphor of the age- coagulating, fermenting, distilling, and other processes are overlapped with spiritual, often cosmic imagery.
Talk about an early Yule gift; Createspace saw fit to finally accept and process this submission two months later; I have to assume whoever had it on hold quit their job or there was a glitch in the system.
This short work is alchemical in nature; it appears to adapt and retell “A Work of Saturn” by Hollandus and describes the crafting and augmenting of the philosophers’ stone to create elixir- a sort of metallic substance that melts like wax at low heat (or in contact with silver) and can be dissolved in wine or injected into wounds- that this substance is a sort of mercurial compound renders it perhaps less favorable in modern medicine, although I suppose it could destroy infections.
This tract of alchemy was written by the famous Michael Maier, a German alchemist of the 16th and 17th century. It is an interesting work particularly because the veil of metaphor used to describe the process of alchemy itself takes the form of a short story involving the search for the legendary Phoenix- indeed, the putrefaction and vaporizing processes of the alchemists do seem to overlap with this imagery fairly well.
Maier is hopeful that the reader will compare this allegorical system to the general rudiments of alchemy which even the laypeople comprehended and will be able to discover for themselves the process.
The Golden Tractate of Hermes is one of the shorter variety of alchemical works ever made, but that doesn’t make it worth a read; along with Pontanus’ and Artephius’ works (with allusions infrequently in other materials) it seeks to explain alchemy without all of the symbolism and veils most prevalent therein- a task it performs with some degree of success.
Not actually written by Trismegistus but in the Renaissance, the content here is as much to illuminate other works as to explain its own Ixir-crafting process.
One of the foremost texts of alchemy, the Aphorisms of Urbigerus remains one of the better kept secrets of the tradition. Written in 1690 and originally of English manufacture, it contains a series of 100 short statements (technically 101 statements) on alchemy, and alchemical philosophy.
Referring often to the green dragon, the red lion, and other alchemical veils for simplistic chemical terms, it allows the reader, so it claims, to create three stages of purified mercury and several types of elixir- through both a long, proper method, and a shorter but less effective one. It combines the quite literal with the metaphoric in such a way that the modern reader can presumably determine what specific chemical processes are being used; as is not the case with at least half of all works of alchemy.
Philalethes delivers another expert work on alchemy here, in three parts:
1. The Transmutation of Metals: Mostly about extracting the “seed” of metals for alchemical use.
2. The Celestial Ruby: Various workings and processes with some philosophical content.
3. Fount of Chemical Truth: A strange work alluding to natural processes which are not entirely clear.