DiotimosReading Desk

Diotimos Library · Esotericism & Spirituality Collection · Bilingual Edition

Michael Sendivogius

A New Light of Alchemy

With the Dialogue of Mercury and the Treatise of Sulphur

Explore the Lexicon
A New Light of AlchemySulphur · Fire · Passage 4

Swipe or use the arrow keys.

Facing Pages · Branch 128 of 204

Sulphur · Fire · Passage 4

Source reference
Latin witness
1616 · sequence pages 24–27

Latin

Sed quaeret aliquis quomodo ista scimus, cum caelestia ab humano intellectu abscondita sunt. Quibus respondemus, omnibus Philosophis ista manifesta esse, imo ipsa incomprehensibilis sapientia illis inspiravit omnia ad exemplum naturae creata esse, et ex illis arcanis naturam retractum habere ac operari, nihilque fieri in terris, nisi ad exemplum caelestis monarchiae, quod ex Angelorum variis officiis habetur. Sic etiam non nascitur nec generatur quicquam, nisi naturaliter. Omnes humanae inventiones, imo et artificia, quae aut sunt aut erunt, non nisi ex fundamentis naturae proveniunt. Voluit Altissimus Creator omnia naturalia homini manifestare, propterea et ipsa Caelestia naturaliter facta nobis ostendit; ex quibus ut eo melius eius absoluta ac incomprehensibilis potentia et sapientia cognosceretur, quae omnia Philosophi in lumine naturae sicut in speculo videre habent, propterea hanc scientiam non auri vel argenti cupiditate, sed cognitione non solum omnium rerum Naturalium, sed et ipsius Creatoris potentia magni aestimarunt, et de his quam parcissime et non nisi figurative loqui voluerunt, ne mysteria divina per quae natura elucidatur, indignis patefiant, quod tu si teipsum scire noveris, et non es durae cervicis, facile comprehendere possis, qui ad similitudinem maioris mundi, imo ad ipsius Dei imaginem creatus es. Habes in tuo corpore Anatomiam totius mundi, habes in firmamentum quintam essentiam quatuor Elementorum, ex Chao spermatum in matricem extractam, et in cutem, plus ultra, constrictam, habes purissimam sanguinem loco ignis, in quo sedes animae, vice Regis, spiritu vitali locata est; habes cor loco terrae, ubi ignis centralis continuo operatur, et hanc machinam Microcosmi in suo esse continet. Habes polum Arcticum, os; habes alvum antarcticum, et omnia membra caelestibus correspondent, de quibus in Harmonia nostra aliquando latius relinquemus, in Capitulo de Astronomia, ubi scripsimus quomodo Astronomia ars facilis naturalis, quomodo aspectus planetarum et stellarum causant, et quare ex aspectibus de pluviis et aliis eventibus prognosticatur, quod hic longum esset recensere, et omnia ista sunt sibi concatenata, et naturaliter fiunt. Deitatem tantum aliqua adimplere, quod veteres omiserunt, diligenti studioso huius arcani, voluimus, ut illi tanto clarius incomprehensibilis potentia Altissimi Dei ad Cor perveniat, et ille illum eo ardentius amet et adoret.

English

But someone will ask how we know these things, since heavenly matters are hidden from human understanding. I answer that they are manifest to all philosophers. Indeed, incomprehensible wisdom itself inspired them to recognise that all things were created after nature's example, that nature draws her pattern from these mysteries and works accordingly, and that nothing happens on earth except after the example of the heavenly monarchy. This is evident from the angels' various offices. In the same way, nothing is born or generated except naturally. All human discoveries, indeed all arts that exist or will exist, arise only from nature's foundations.

The Most High Creator wished to make all natural things manifest to humanity. He therefore showed us that heavenly things themselves were made naturally, so that through them his absolute and incomprehensible power and wisdom might be better known. Philosophers may see all this in nature's light as in a mirror. They therefore valued this science highly for knowledge, both of all natural things and of the Creator's own power, rather than from greed for gold or silver. They wished to speak of these things sparingly and only figuratively, lest divine mysteries, through which nature is illuminated, be revealed to the unworthy. You may readily understand this if you have learned to know yourself and are not stubborn, for you were created in the likeness of the greater world, indeed in the image of God himself. In your body you have the anatomy of the whole world. As a firmament you have the quintessence of the four elements, drawn from the chaos of sperm into the womb and bound into skin, its further boundary. You have the purest blood in place of fire, in which the soul's seat, as viceroy, is established in the vital spirit. You have the heart in place of earth, where the central fire continually works and maintains this fabric of the microcosm in existence. You have the mouth as Arctic pole and the belly as Antarctic. Every member corresponds to heavenly things.

I shall leave a fuller account of this in my Harmony, in the chapter on astronomy. There I have written how astronomy is an easy, natural art; how the aspects of planets and stars cause effects; and why rain and other events are predicted from aspects. It would take too long to recount it here. All these things are linked together there and come about naturally. Concerning divinity, I have wished only to supply the diligent student of this secret with some things the ancients omitted, so that the Most High God's incomprehensible power may reach his heart more clearly and he may love and worship him more fervently.

About This Reading Edition

The complete supplied Latin–English edition of the Twelve Treatises, Epilogue, Enigma, Parable, Dialogue of Mercury and Treatise of Sulphur, with original preliminaries, John French’s historical English address and its separately labelled modernisation, 101 annotations and the complete study apparatus.

Historical Text and Translation

The Twelve Treatises and their concluding texts follow the selected 1606 Herzog August Bibliothek witness. The Dialogue uses the 1607 Cologne printing; the author’s preface and Alsted epigram use Frankfurt 1611. Sulphur uses the 1616 Munich and Rome witnesses. John French’s 1650 address is separately identified as historical English reception.

About Diotimos Editions

This historical edition credits Diotimos Editions as its English translator.

Rights

The historical Latin texts and John French’s 1650 English address are in the public domain. The new translation, modernisation and editorial apparatus were prepared with AI assistance for Diotimos Editions in 2026 and are published with the site owner’s authorization.