This work by Francis Bacon was left incomplete in a fairly obvious nod to Plato, who similarly forsook his own tale of Atlantis mid-sentence, possibly for effect. Bacon’s work here is notable in the occult sense for two basic reasons.
First; the work dwells primarily on the spiritual character of the mythical people of Bensalem and a few of their rites, and might be ascribed as an allusion to how christian society ought to operate much as Plato’s account is often seen as a description of how classical society should do the same in its era.
Second; Bacon speculates on technology and arranges it in such a way that he is almost making a series of predictions of what man would eventually be able to do; on most counts he was not only right but spot on- from the development of smokeless gunpowder and human flight, to advanced optics and microscopy among other things.
The entire work is delivered in such a form that it may be said to have alchemical overtones as well, dwelling on the very same processes of purification (in a mundane sense) that alchemists ascribed to their own practice.
At last it is time that my blog here has begun to grow out of its original format. I am actively planning the preliminary stages of acquiring a website to host my material (this blog will cross-link to it and the two operate in tandem using the benefits of both blogspot and my own website, which won’t exist for some months to come.)
I have made a major decision in format for this blog; it doesn’t make sense to have all of my works individually listed taking up precious space- it makes more sense to make a post and link it to a single tab for my own works. I have also decided that the rising number of quasi-academic materials I have edited (Aradia, Ophiolatreia, Chaldean Deluge, etc) should have their own category which will subsume a few of the works from two other categories; namely “spiritual works” and “folk magic and more” which will become just “folk magic” along with general occult folklore that was never academic in tone or style.
In happy update news, Sickness in Hell is on its final chapter and is almost done. I have also edited and am going to release Bacon’s short but spectacular “The New Atlantis” which has several layers of spiritual meaning to it. Added to this will come the last three phallic series works, several more alchemical manuscripts, three more grimoires, and a slew of spiritual scriptures hopefully starting with the Kebra Negast which I mentioned previously.
I am also planning to write a series of short stories for release which will also later be compiled, as tends to happen with shorter materials.
Now comes the first of at least three works on demonology which I intend to edit and release in the wake of King James’ own Demonology; this time, a Catholic rather than Protestant work, which appears to be a rough counterpart to (and at several points a refutation of) the Protestant Demonological tradition.
The text covers, in quite a bit of detail, the nature of incubi and succubi in an elemental and physical sense, their relative status as beings, relates several specific tales of their amorous passion or their violent nature, then proceeds to speak of literal demonic necrophilia in which a corpse has been requisitioned by an incubus for nocturnal purposes; unlike King James’ work, which refutes the concept that such unions produced children, Sinistrari believes that they can, and that often the resultant offspring were essentially lesser Nephilim, spawned (as Alexander the Great, Julius Caesar, and others supposedly were) not by mortal man but by “gods” which Sinistrari considers a reference to the demonic. Helpfully, the original author clears up an apparent confusion over whether sex with corpses possessed by demons is a form of bestiality; he claims that it is merely an act of spiritual pollution punishable only by urging repentance- a rather tolerant stance for the era.
In the strangest twist of all, he then claims that demonic entities, at least those of certain types, are actually capable of being killed physically by humans, and of also repenting of their sins and gaining entry to paradise.
Originally a Renaissance work in Latin, Father Sinistrari’s Demoniality was translated into English in the 1870s by Isidore Liseux. Liseux’ version retained the Latin and contained several lengthy advertisement pages as well as a post-preface ramble on the work which did very little to illuminate it (all of this material I have omitted as useless.)
This was a one-day editing work alongside some material I got done for Sickness in Hell and the Greater Key; a little work by Roger Bacon on processing antimony to make the infamous red oil of the philosophers, using also lead, in a way quite similar to the work of Hollandus on the topic of Saturn.
The process here is quite literal so those who desire more how-to and less metaphoric alchemical lore will probably appreciate this specific tract. The medical applications of the final result of this work are considered here to be quite prolific- ranging from treating gout to preventing or stopping mania and fever.
While this specific work claims the title of Hermetic Philosophy, it is more a standard alchemical text than a philosophical tract.
It attempts to reduce the convolution and deliberate obfuscation of alchemical truth by prior authors to a lesser degree such that the student is more readily able to understand the process of creating the stone of the philosophers- an attempt which is partially successful. It then divides the total work into the Zodiac, referencing stages of time required to produce the final result by astrological means.
Here is one of the most interesting of all spiritual works; a tract on demonology literally written by a king- King James I of England that is- in the twilight of the 16th century.
Originally composed in extremely old English, this edition has been modernized, although a few generally outdated terms (like betwixt) have been retained for stylistic effect. The entire work is delivered in the form of a dialogue, between the fictional Epistemon and Philomathes. This usage was considered by James to be of greater entertainment than delivering a more academic text.
It covers the nature of witchcraft, the different types of magic (differentiating, for example, necromancers, sorcerers, and witches) and the nature of airy spirits or “fairies.” It proceeds to heavily denounce Catholicism and list some categories of demonic entities, the meaning of incubus and succubus and what they pertain to, and their connection to the “night mare” (sleep paralysis) among other things.
When we discuss alchemical texts we are most often reviewing elaborate systems of symbolism involving celestial and other phenomena. With the Golden Chain of Homer, this is assuredly not the case. Of middling length, (64 pages,) the work ruminates far more on the actual chemical processes behind alchemy; humidification and distillation especially. “Released” (and almost surely written) by Anton Kirchweger in the early 1700s, it was first worked into English not long after by Bacstrom, although the text was not strictly full length in this work. To keep with proper tradition, it is this “shortened” manuscript which I have edited.
Unlike most works, which provide theory without practice or philosophy without physicality, the Golden Chain includes several literal experiments (which I do not condone the working of, for legal reasons!) including a rather strange experiment in which sterilized sediment is used to grow “plants” (almost surely mold)- a telltale sign that the work predates microscopy to a great extent.
I definitely recommend this specific edition for those interested in alchemy, along with a shorter manuscript on the Aurum Potabile which I have just finished editing but must format and work through the cover design for.