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Diotimos Library · Esotericism & Spirituality Collection · Bilingual Edition

Attributed to Abraham the Jew

The Manly Hall Manuscript Collection, Volume I

Book of Hieroglyphic Figures

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The Manly Hall Manuscript Collection, Volume IIntroduction · Part 2

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English Introduction · Branch 3 of 351

Introduction · Part 2

The Manly Hall Manuscript Collection, Volume I: Introduction

p. 3

The relation between a process and a religious mystery is not expressed in only one way. A heading may speak of a symbol, an allegorical figure, or a proof. Those words carry different strengths of assertion, and the translation keeps their differences. It does not turn an analogy into an identity or convert a claim made within the manuscript into an established account of nature. Readers can examine the argument more precisely when its own verbs and qualifications remain audible.

The discussion of spirits also gives differences an important role. The author distinguishes immaterial angels from natural spirits, and favorable material powers from adverse ones. The same broad planetary or mineral association can therefore support more than one kind of agency. Copper, for example, enters an account of both good spirits and destructive Furies. Quicksilver later becomes a figure of both Christ and the Demon. Such passages make the tension of contrary powers within one subject central to the argument.

The language of the art

The most difficult vocabulary is often familiar vocabulary used within a special sequence. Spirit, body, king, death, resurrection, Sun, and Moon can move between ordinary, scriptural, emblematic, and operative senses. Mercury and sulfur likewise require attention to the immediate passage. A name may designate a material, a principle, or a figure in an explanation. The glossary therefore records uses and translation choices rather than assigning every occurrence a single supposedly hidden equivalent.

Material perfection and bodily beatification meet in the language of light. Purification can free a subject from impurity and make it radiant; the perfected body is then described through subtlety, brightness, agility, and impassibility. The author asks how those qualities can coexist with bodily weight or with the capacity for suffering. These questions carry the account beyond a succession of operations into an argument about bodies, souls, their separation, and their final reunion.

The French title's chimie is rendered chemistry. That English word should be read within the manuscript's historical range, which includes the operations and interpretations now often discussed under alchemy. The translation does not impose a modern division wherever the source uses one vocabulary for several kinds of inquiry. Where the distinction matters, a note explains the local sense.

Authority and the unity of matter

The book cites sacred and secular teachers within one explanatory undertaking. It expressly directs the reader to Agrippa, and its later sequence of quotations under the names Lucretius and Ovid has a close parallel in the third book of his Occult Philosophy. A parallel helps identify the setting in which a saying circulated. It also warns that a heading naming an ancient poet may reflect a chain of quotation. The edition therefore retains the name written in this witness while distinguishing that attribution from an independently established source.

The closing assertion returns to unity. The one matter can be called plant and stone, metal and mineral, body and soul, element and celestial thing. The author presents those names as compatible because each approaches the same subject through a different condition or power. This conclusion gives the book’s abundance of figures a final purpose: multiplicity of description is meant to disclose the capacities of a single nature. The reader may assess that claim while following the distinctions by which the manuscript arrives at it.

Reading the edition

The French and English are paired by stable source references. The PDF and Word editions place the French on the left and the corresponding English on the right. Digital editions preserve the same comparison units and note references. The source's own leaf numbers remain distinct from the page numbers of this edition. A scan number provides a second, directly checkable location.

The notes serve several purposes: they identify quotations and allusions where the identification can be supported, explain terms, record consequential readings, and distinguish a proposed interpretation from the wording of the manuscript. The outline follows visible divisions of the work. Where a convenient division or description is supplied by the editor, it is identified as such. The glossary offers a return route from a term to the passages in which its use can be examined.

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About This Reading Edition

The first manuscript in the Manly Palmer Hall collection at the Getty Research Institute: the Book of Hieroglyphic Figures, presented in French and English with 463 explanatory notes, 13 manuscript plates, 25 source details, an introduction, chapter outline, glossary, bibliography, and register of readings.

Historical Text and Translation

Book of Hieroglyphic Figures (Livre des figures hiéroglyphiques), attributed in the witness to Abraham the Jew. Getty Research Institute, Manly Palmer Hall collection of alchemical manuscripts, accession 950053, Box 1, Hogart manuscript 3; French witness catalogued circa 1800. Manly Palmer Hall is the collector, not the author.

About Diotimos Editions

This historical edition credits Diotimos Editions as its English translator.

Rights

The circa 1800 source manuscript is public domain. The supplied 2026 French reading transcription, English translation, introduction, notes, outline, glossary, register, and editorial arrangement are published with the site owner’s authorization. Source photographs are credited to the Getty Research Institute and Internet Archive in the supplied edition.