Rosarium Philosophorum

English Translation on Audio MP3

of

De Alchimia Opuscula Complura Veterum Philosophorum [tomo II]

Weitten by Arnaldo de Villa Noua in the Fourteen Hundreds

Cyriacus, Iacobus (ed.) Francoforti, 1550


The Foundation Text
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Rosicrucian Teachings





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Rosarium Philosophorum ("Rosary of the Philosophers") is a alchemical text of the 13th century, attributed to Arnaldo de Villa Noua (from Villanova) (1235 - 1315), who was the most famous doctor and alchemist of his times.

The first publication to press of the Rosarium Philosophorum which was published in Frankfurt in 1550 , entitled "De alchimia opuscula complura veterum philosophorum, vol. II.

[Vol. 1 of De Alchimia Opuscula Complura Veterum Philosophorum is not yet available in English) ]

The title 'Rosarium' refers to the symbology of the rose from the antiquity and for all the Middle Ages it remained associated to the idea of the perfection and the infinite.

To understand the archetypal signature of the rose, it is necessary to suspend one’s intellectual and cultural connections to it and simply be open to the presence of the rose. This popular flower has a complicated symbology with paradoxical meanings. It is at once a symbol of both purity and passion, both heavenly perfection and earthly desire; both virginity and fertility; both death and life. The rose is the flower of the goddesses Isis and Venus but also the blood of Osiris, Adonis, and Christ.

Originally a symbol of joy, the rose later indicated secrecy and silence but is now usually associated in the common mind with romantic love. But the rose is much more meaningful, much older and more deeply embedded in the human unconscious than most people believe. Rose fossils 35 million year old have been found in Europe, and petrified rose wreaths have been unearthed from the oldest Egyptian tombs.

The rose is one of the fundamental symbols of alchemy and became the philosophical basis of Rosicrucian alchemy. It was so important to alchemists that there are many texts called Rosarium (Rosary), and all these texts deal with the relationship between the archetypal King and Queen.

In alchemy, the rose is primarily a symbol of the operation of Conjunction, the Mystical Marriage of opposites.

In alchemy the red rose is regarded as a masculine, active, expansive principle of solar spirit (Sulfur), where the white rose represents the feminine, receptive, contractive principle of lunar soul (Salt). The combination of white and red roses (spirit and soul) symbolizes the birth of the Philosopher’s Child (Mercury). During the operation of Conjunction, the relationship of the masculine red rose to the feminine white rose is the same relationship depicted in alchemical images of the Red King and the White Queen or the Red Sun and White Moon. White roses were linked to the White Phase of the Work (albedo) and the White Stone of Multiplication, while the red rose was associated with the Red Phase and the Red Stone of Projection.

In spiritual alchemy, the single red rose represents the mystic center of a person, his or her heart of hearts one’s true nature. It also represents the process of purification to reveal one’s essence or the inner pearl beyond price. Sufi spiritual alchemist Rumi described this idea when he wrote: "In the driest whitest stretch of pain's infinite desert, I lost my sanity and found this rose." As a symbol of the Mystical Marriage on a personal level, the red rose represents a special kind of love in which one melts away into the beauty of another, and the old identity is surrendered for that of the beloved or a higher identity within oneself. In this sense, the rose is a symbol of complete surrender and permanent transmutation.

Following are Thumbnails of the famous series of 20 woodcuts which were first printed in the second volume of De Alchimia opuscula complura veterum philosophorum... Frankfurt 1550

# Woodcut 1. 104x85mm.

Fontana of life or Fons mercurialis , that she represents the vitality of the world, indispensable premise for every transformation.

A fountain stands upon three feet. From three spouts water falls into the basin. The fountain is framed by four six-pointed stars which are placed in two columns of smoke which rise on the right and left of the fountain. Another star is set above the fountain, and is framed by the sun and moon. Above this a double headed dragon or snake attempts to devour the stars.


Woodcuts 2 to 5:

The regale brace , that it symbolizes the Sun and the Moon, male and the feminine one, I exceed and the infero - insomma the emblema of the contrarys to compose and to transform in opus the alchemicum - than manifest in several shapes, until the coniunctio.


Woodcut 2. 107x75mm.

A King on the left standing upon the Sun, reaches out with his left hand and grasps the left hand of a Queen standing upon the Moon. The King and Queen hold out in their right hands, branches with leaves that criss-cross each other. From a six-pointed star above a bird descends holding abrance in its beak, which it interesects with those of the King and Queen.

Woodcut 3. 115x82mm.

The King and Queen from the previous emblem, now stand naked. The King holds out his branch in his right and the Queen in her left hand, and now grasp the leafy tips of each others branch with their left and right hands respectively. From above a bird descends holding another branch.

Woodcut 4. 79x81mm.

The King and Queen now sit in a hexagonal bath, holding their branches in the same configuration as in the previous figure. From above a bird descends bearing another branch.

Woodcut 5. 72x89mm.

The Conjunction, Coniunctio or Coitus, of the King and Queen occurs in a pool of water. Beside them in the water are the Sun and Moon.


Woodcuts 6 to 17:

With coniunctio the regale brace it is transformed in androgynous - represented like an only body with a male head and a feminine one here - that it wants to say that the first phase of the work has been completed; it is therefore the androgynous one that in the Woodcuts the 6 to the 16 it crosses the successive transformations, until the Demonstration of the perfection described in illustration 17


Woodcut 6. 58x89mm.

The Conception or Putrefaction. A hermaphrodite or conjoined King and Queen lies as if dead in a sepulchre filled with water.

Woodcut 7. 98x88mm.

The Extraction or Putrefaction of the Soul. The hermaphrodite or conjoined King and Queen still lies as if dead in a sepulchre. A small male spirit rises into clouds.

Woodcut 8. 89x86mm.

The Washing or Mundification. The hermaphrodite or conjoined King and Queen still lies as if dead in a sepulchre. Drops of rain descend on the body from the clouds above.

Woodcut 9. 98x89mm.

The Rejoicing or Springing or Sublimation of the Soul. The hermaphrodite or conjoined King and Queen still lies as if dead in a sepulchre. On the ground below, a bird standing on the ground approaches another buried in the ground with only its head showing. A small female spirit descends from the clouds above.

Woodcut 10. 107x88mm.

A winged hermaphrodite stands upon a Moon and holds in its right hand a chalice or cup within which are three snakes. In its left hand it holds a coiled snake or serpent. On the left of the hermaphrodite is a Moon tree with 13 Moon flowers. To the right is a crow.

Woodcut 11. 84x88mm.

The Fermentation. A further conjunction (as in emblem 5) of the King and Queen, now winged, occurs in a pool of water.

Woodcut 12. 90x86mm.

The Illumination. A winged Sun hovers above a sepulchre filled with water.

Woodcut 13. 74x86mm.

The Nourishment. A winged hermaphrodite or conjoined King and Queen lies as if dead in a sepulchre filled with water. (Compare with emblem 6).

Woodcut 14. 105x89mm.

The Fixation. The hermaphrodite or conjoined King and Queen (now having lost its wings) still lies as if dead in a sepulchre. A small female spirit rises into clouds. (Compare with emblem 7).

Woodcut 15. 89x89mm.

The Multiplication. The hermaphrodite or conjoined King and Queen still lies as if dead in a sepulchre. Drops of rain descend on the body from the clouds above. (Compare with emblem 8).

Woodcut 16. 104x88mm.

The Reviving. The hermaphrodite or conjoined King and Queen still lies as if dead in a sepulchre. A small female spirit descends from the clouds above.

Woodcut 17. 110x88mm.

The Demonstration of Perfection. A hermaphrodite with bat-like wings, stands upon a small hill in which three snakes attempt to devour each other. It holds in its right hand a cup or chalice within which are three serpents, and its its left hand a coiled snake. Behind it is a lion. On the left is a Sun tree with thirteen Sun flowers, while on the right a pelican nourishes its young with its own blood.


Woodcuts 18 to 20:

Represent the attainment of the mystical objective , with the conclusive image of the triumphant Revived one. The symbolic and metaforica complexity that characterizes these renders the Rosarium , today, dark and of difficult understanding, being itself lost in the time the greater part of the linguistici codes that are used.


Woodcut 18. 56x87mm.

The Green Lion devours the Sun. Blood descends to the earth.

Woodcut 19. 112x88mm.

Christ holding sceptre and the Father holding on orb, together hold a crown above the head of a young woman, the Virgin. Above her head a bird of the holy Spirit hovers.

Woodcut 20. 115x83mm.

Christ holding aloft a banner rises from a sepulchre, his hand raised in a gesture of blessing.



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