Abstract
Heinrich Khunrath’s 1609 Amphitheatrum Sapientiae Aeternae (Amphitheatre of Eternal Wisdom) was the first published work that described itself as “Christian Kabbalist.” Khunrath was a highly innovative thinker who claimed that supreme wisdom was achieved through the conjunction of Cabala, magic, and alchemy, exemplified by common notions such as “greenness” or the Philosophers’ Stone. Khunrath’s attempt at unifying knowledge further led him to an innovative use of language: the Amphitheatre’s full title contains three neologisms, the compound words Christiano-Cabbalisticum, divino-magicum, and physico-chymicum (Christian Kabbalist, Divinely Magical, and Physico-Chymical). This chapter considers Khunrath’s evident fascination with new experimental combinations, composites, and conjunctions in his idiosyncratic blend of early modern theosophy.
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Notes
- 1.
Gershom Scholem, “The Beginnings of the Christian Kabbalah,” in The Christian Kabbalah: Jewish Mystical Books & Their Christian Interpreters, ed. Joseph Dan (Cambridge, MA.: Harvard College Library, 1997), 21. This is corroborated by Johannes Reuchlin, De Arte Cabalistica: On the Art of the Kabbalah, trans. Martin and Sarah Goodman (New York: Abaris Books, 1983; repr. Lincoln and London: University of Nebraska Press, 1993), 89, who tells us that “the use of the term ‘Kabbalists,’ or ‘Kabbalics,’ was first introduced to the Latin by Pico della Mirandola. Before him it was unknown.”
- 2.
Joseph Blau, The Christian Interpretation of the Cabala in the Renaissance (New York: Columbia University Press, 1944), 89ff; Robert J. Wilkinson, Tetragrammaton: Western Christians and the Hebrew Name of God: From the Beginnings to the Seventeenth Century (Leiden: Brill, 2015), 337–38; François Secret, Les Kabbalistes Chrétiens de la Renaissance (Paris: Dunod, 1964), 153ff.
- 3.
Heinrich Khunrath, De Igne Magorum Philosophorumque secreto externo & visibili (Strasbourg: Lazarus Zetzner, 1608), 87: “Kabala, Magia, Alchymia Conjugendae, Sollen und müssen mit und neben einander angewendet werden.”
- 4.
Gershom Scholem, Alchemy and Kabbalah, trans. Klaus Ottmann (Putnam, CT: Spring Publications, 2006), 88–91.
- 5.
Henry Cornelius Agrippa, Three Books of Occult Philosophy, ed. Donald Tyson, trans. James Freake (St. Paul, MN: Llewellyn Publications, 1993; repr. 1997), 6.
- 6.
Heinrich Khunrath, צבאות אלהים יהוה, Totique, celestis exercitus spiritualis, militiae; proximo suo fideli, et sibimetipsi; naturae atque arti; Amphitheatrum Sapientiae aeternae , solius verae … Cabalisticum, Magejcum, Physicochemicum, Tertriunum, Catholicon (Hamburg: Jacob Lucius the Younger, 1595), title page: “OPVS, θεορητικὸν και πρακτικὸν, eximium, recens absolutum, exornatum figuris quatuor Theosophicis, forma Regali in aes affabre scalptis ….”
- 7.
Heinrich Khunrath, Amphitheatrum Sapientiae Aeternae, Solius Verae: Christiano-Kabalisticum, Divino-Magicum, nec non Physico-Chymicum, Tertriunum, Catholicon (Hanau: Guilielmus Antonius, 1609), Part II, 158. “mediantibus ancillis suis fidelioribus aut virginibus quasi cubicularibus.”
- 8.
Khunrath, Amphitheatrum (1609), II, 14, 41, 71, 73, and so on, “Orando & Laborando.”
- 9.
Khunrath, Amphitheatrum (1609), II, 212–13: “Practicus manualis in Physicochemiæ laboribus, multum exercitatus atque expertus.”
- 10.
Edgar Heilbronner and Foil A. Miller, A Philatelic Ramble through Chemistry (Zurich: Verlag Helvetica Chimica Acta/Wiley-VCH, 1998), 107. Even the acerbic Thorndike briefly acknowledges that Khunrath “lauds Physico-Chemia,” and observes that “the very fact that these words were included in the title of his theosophical ecstasies and cabalistic reveries is a rather noteworthy sign that physics and chemistry were coming into their own in the thought of the time—even in the muddiest and most stagnant and most occult thought”; Lynn Thorndike, A History of Magic and Experimental Science (New York: Columbia University Press, 1958), VII, 274.
- 11.
As a follower of Paracelsus, Khunrath would have been well aware of the various works seeking to cast light on Paracelsus’s often puzzling neologisms, such as Michael Toxites’s Onomastica II. I Philosophicum, Medicum, Synonymum ex varijs vulgaribusque linguis. II. Theophrasti Paracelsi: hoc est, earum vocum, quarum in scriptis eius solet usus esse, explicatio (Strasbourg: Bernhard Jobin, 1574) or Gerard Dorn’s Dictionarium Theophrasti Paracelsi (Frankfurt: [Christoff Rab], 1583), much of which was plagiarized for Martin Ruland’s Lexicon Alchemiae (Frankfurt: Zacharias Palthenius, 1612).
- 12.
Anna Granville Hatcher, Modern English Word-Formation and Neo-Latin: A Study of the Origins of English (French, Italian, German) Copulative Compounds (Baltimore, MD: Johns Hopkins University Press, 1951), 83.
- 13.
Granville Hatcher, Modern English Word-Formation, 83. Unfortunately, she slightly spoils the effect with a few typos: the correct terms are physico-chemicus (not chymicus), Christiano-Kabalisticum, and tertriunum catholicon.
- 14.
This quote originates from the translation of the Emerald Tablet in Chrysogonus Polydorus, ed., De alchimia (Nuremberg: Johannes Petreius, 1541), 363.
- 15.
On the Tetraktys (τετρακτύς), a triangle formed of ten points arranged in four rows, representing the entire numerological perfection from monad to denary (1 + 2 + 3 + 4 = 10), symbol of cosmogenesis, and kernel or epitome of Pythagorean wisdom, see Walter Burkert, Lore and Science in Ancient Pythagoreanism, trans. E.L. Minar Jr. (Cambridge: Cambridge University Press, 1972), 72, 186–88 and Robert Meurant, “The Tetraktys of Polyhedra,” in Space Structures 4:1, eds. G.A.R. Parke and C.M. Howard (London: Thomas Telford, 1993), 1140.
- 16.
Khunrath never mentions the figure in the Oratory, but later authors like Eliphas Lévi (Alphonse Louis Constant, 1810–1875) associate him with adept knowledge. See Eliphas Lévi, Histoire de la Magie (Paris: Germer Baillière, 1860), 369. On the term “Adept,” see also Georgiana D. Hedesan’s contribution in this volume.
- 17.
Urszula Szulakowska, The Alchemy of Light: Geometry and Optics in Late Renaissance Alchemical Illustration (Leiden: Brill, 2000), 5.
- 18.
“Vorbericht des Herausgebers,” in Heinrich Khunrath, De Igne Magorum Philosophorumque (Leipzig: Adam Friedrich Böhmen, 1783), 2: “eines der großen hermetischen Philosophen.”
- 19.
For academic work on Khunrath, see Umberto Eco, Lo Strano Caso della Hanau 1609 (Milan: Bompiani, 1989), Ralf Töllner, Der unendliche Kommentar (Hamburg: Peter Jensen Verlag, 1991), Szulakowska, The Alchemy of Light, and Wilhelm Schmidt-Biggemann, Geschichte der christlichen Kabbala (Stuttgart-Bad Cannstatt: frommann-holzboog, 2013). The 2014 publication of an eighteenth-century manuscript translation of the Amphitheatrum into German as Schauplatz der ewigen allein wahren Weisheit, accompanied by learned essays by Carlos Gilly, Wilhelm Schmidt-Biggemann, Anja Hallacker, and Hanns-Peter Neumann added new dimensions to Khunrath studies; Heinrich Khunrath, Amphitheatrum Sapientiae Aeternae —Schauplatz der ewigen allein wahren Weisheit, eds. Carlos Gilly et al. (Stuttgart-Bad Cannstatt: frommann-holzboog, 2014). For other insightful articles, see Hereward Tilton, “Of Electrum and the Armour of Achilles: Myth and Magic in a Manuscript of Heinrich Khunrath (1560–1605),” Aries 6, no. 2 (2006): 117–57, Vladimir Karpenko, “Heinrich Khunraths Vom Hylealischen Chaos: Chemische Aspekte,” Studia Rudolphina 15 (2015): 88–107, Ivo Purš, “Perspective, Vision and Dream: Notes on the Plate “Oratory-Laboratory” in Heinrich Khunrath’s Amphitheatrum sapientiae aeternae,” in Latin Alchemical Literature of Czech Provenance, eds. Tomás Nejeschleba and Jirí Michalík (Olomouc: Univerzita Palackého v Olomouci, 2015), 50–89, and Martin Zemla, “Heinrich Khunrath and His Theosophical Reform,” Acta Comeniana 31 (2017): 43–62. See also my forthcoming monograph The Mage’s Images: Heinrich Khunrath in his Oratory and Laboratory (Leiden: Brill).
- 20.
“Vorbericht des Herausgebers,” in Heinrich Khunrath, Warhafftiger Bericht von Philosophischen Athanore (Leipzig: Adam Friedrich Böhmen, 1783), 12: “Dieses Werk, das einige die Theosophische Bibel nennen.”
- 21.
Denis I. Duveen, Bibliotheca Alchemica et Chemica (London: E. Weil, 1949), 319.
- 22.
For translations of the Oration, see Giovanni Pico della Mirandola, Oration on the Dignity of Man, trans. Elizabeth Livermore Forbes, in The Renaissance Philosophy of Man, eds. Ernst Cassirer, Paul Oskar Kristeller and John Herman Randal (Chicago, IL: Chicago University Press, 1948), 223–54; On the Dignity of Man, On Being and the One, Heptaplus, trans. Charles Glenn Wallis, Paul J. W. Miller, and Douglas Carmichael (Indianapolis, IN: Hackett Publishing Company, 1998). See also Brian P. Copenhaver, “The Secret of Pico’s Oration: Cabala and Renaissance Philosophy,” Midwest Studies in Philosophy 26 (2002): 56–81; Nicholas Goodrick-Clarke, The Western Esoteric Traditions: A Historical Introduction (Oxford: Oxford University Press, 2008), 41–46.
- 23.
Chaim Wirszubski, Pico della Mirandola’s Encounter with Jewish Mysticism (Cambridge, MA.: Harvard University Press, 1989), 151. On Pico and Kabbalah, see Secret, Les Kabbalistes Chrétiens, Cap. III “Pic de la Mirandole et le Milieu Italien de la Kabbale Chretienne”; Klaus Reichert, “Pico della Mirandola and the Beginnings of Christian Kabbala,” in Mysticism, Magic and Kabbalah in Ashkenazi Judaism, eds. Karl Erich Grözinger and Joseph Dan (Berlin: Walter de Gruyter, 1995), 195–207. On Pico as creator of the “first true Christian Cabala,” see Bernard McGinn, “Cabalists and Christians: Reflections on Cabala in Medieval and Renaissance Thought,” in Jewish Christians and Christian Jews: From the Renaissance to the Enlightenment, eds. Richard H. Popkin and Gordon M. Weiner (Dordrecht: Kluwer, 1994), 11–34.
- 24.
Wirszubski, Pico della Mirandola’s Encounter, 185; G. Lloyd Jones, “Introduction,” in Reuchlin , De Arte Cabalistica, 16.
- 25.
Charles Zika, “Reuchlin’s De Verbo Mirifico and the Magic Debate of the Late Fifteenth Century,” The Journal of the Warburg and Courtauld Institutes 39 (1976): 104. On Reuchlin, see also Moshe Idel, “Johannes Reuchlin: Kabbalah, Pythagorean Philosophy and Modern Scholarship,” Studia Judaica 16 (2008): 30–55.
- 26.
Wilhelm Schmidt-Biggemann, “Einleitung: Johannes Reuchlin und die Anfänge der christlichen Kabbala,” in Christliche Kabbala, ed. Wilhelm Schmidt-Biggemann (Ostfildern: Thorbecke, 2003), 9.
- 27.
Blau, The Christian Interpretation of the Cabala, 89ff; Wilkinson, Tetragrammaton, 337–338; Secret, Les Kabbalistes Chrétiens, 153ff.
- 28.
The title page of the 1595 Amphitheatre simply uses the adjective “Cabalisticum.”
- 29.
On the identification of this bird as a phoenix, see, for example, Jörg Völlnagel, Alchemie. Die Königliche Kunst (Munich: Hirmer Verlag, 2012), 148.
- 30.
James Orchard Halliwell, ed., The Private Diary of Dr. John Dee (London: Camden Society, 1842), 31.
- 31.
Khunrath, Amphitheatrum (1609), II, 11, 155. See John Dee, Libri Mysteriorum, London, British Library, Sloane Ms. 3188, f.12v. For more, see Stephen Clucas, “‘Non est legendum sed inspicendum solum’: Inspectival knowledge and the visual logic of John Dee’s Liber Mysteriorum,” in Emblems and Alchemy, eds. Alison Adams and Stanton J. Linden (Glasgow: Glasgow Emblem Studies, 1998), 109–32.
- 32.
Khunrath, Amphitheatrum (1609), II, 147: “Hyperphysicomageia (respectu Naturalis & Doctrinæ causa, sic dicta) est cum Angelis bonis, flammeis Dei ministris, sub modo delegatæ à Deo administrationis, tam vigilando quàm dormiendo, mediatè & immediatè, pia & vtilis conuersatio.”
- 33.
See Garth D. Reese, The Theomagical Reformation of Thomas Vaughan: Magic and the Occult in Early British Theology (Lewiston, NY: Edwin Mellen Press, 2014).
- 34.
Ryan J. Stark, Rhetoric, Science, and Magic in Seventeenth-century England (Washington, DC: Catholic University of America Press, 2009), 95.
- 35.
See Noel L. Brann, Trithemius and Magical Theology: A Chapter in the Controversy over Occult Studies in Early Modern Europe (New York: S.U.N.Y. Press, 1999), 153–54.
- 36.
See Khunrath, Amphitheatrum (1609), II, 210 and 104 (mispaginated as 92).
- 37.
Heinrich Cornelius Agrippa, De incertitudine & vanitate scientiarum declamatio invective (Cologne: Melchior Novesianus, 1531), Cap. XLVI. De theurgia, sig. [hvir]; sig hviv: “Verum de hac theurgia sive divinorum magia plura disputans Porphyrius, tandem concludit theurgicis consecrationibus posse quidem animam hominis idoneam reddi, ad susceptionem spirituum & angelorum, ad videndos deos, reditum vero ad deum hac arte praestari posse inficiatur omnino.” English translation from Agrippa, Three Books of Occult Philosophy, 699.
- 38.
Khunrath, Amphitheatrum (1609), II, 147: “Physicomedicina est ars cognoscendi Librum Naturae (Macro & MicroCosmicè) magnum: ita, vt legere possis (tam vniuersaliter, quàm particulariter) Temetipsum in Mundo maiore; & contra Mundum maiorem in Teipso: ad humani corporis sanitatem tuendam, morbosque profligandos.”
- 39.
Useful discussions of this subject can be found in Daniel Merkur, “The Study Of Spiritual Alchemy: Mysticism, Gold-Making, and Esoteric Hermeneutics,” Ambix 37, no. 1 (1990): 35–45, Hereward Tilton, The Quest for the Phoenix: Spiritual Alchemy and Rosicrucianism in the Work of Count Michael Maier (1569–1622) (Berlin: Walter de Gruyter, 2003), and Mike A. Zuber, “Spiritual Alchemy from the Age of Jacob Boehme to Mary Anne Atwood, 1600–1900” (PhD diss., University of Amsterdam, 2017). For the most influential argument against most claims of spiritual alchemy earlier than the nineteenth century, see Lawrence M. Principe and William R. Newman, “Some Problems with the Historiography of Alchemy,” in Secrets of Nature: Astrology and Alchemy in Early Modern Europe, eds. William R. Newman and Anthony Grafton (Cambridge, MA.: MIT Press, 2001), 385–431.
- 40.
Heinrich Khunrath, De Signatura Rerum Naturalium Theses (Basel Typis Oporinianis, 1588).
- 41.
Manuel Bachmann and Thomas Hofmeier, eds. Geheimnisse der Alchemie (Basel: Schwabe & Co. AG. Verlag, 1999), 157–58.
- 42.
Giovanni Battista Della Porta, Phytognomonica (Naples: Horatius Salvianus, 1588). For references to Della Porta’s Phytognomonica, see Khunrath, Amphitheatrum (1609), II, 152. On Della Porta, see William Eamon, Science and the Secrets of Nature: Books of Secrets in Medieval and Early Modern Culture (Princeton: Princeton University Press, 1994), especially Chap. 6 “Natural Magic and the Secrets of Nature.”
- 43.
Joseph Quercetanus [Du Chesne], De Priscorum Philosophorum veræ medicinæ materia (St Gervais: Heirs of Eustathius Vignon, 1603), 88 for reference to Della Porta.
- 44.
Oswald Croll, Basilica Chymica (Frankfurt: Claude de Marne & the heirs of Johann Aubry, 1609), 14.
- 45.
See Khunrath, De signatura rerum, sig. Avir: “Ihsvh veritas aeterna ostende veritatem” (IHSVH Eternal Truth, Show [us] the Truth). The same phrase appears in a manuscript connected with Khunrath: London, British Library, MS. Sloane 181 “Tabulae Theosophiae Cabbalisticae.” See Peter J. Forshaw, “‘Behold, the Dreamer Cometh’: Hyperphysical Magic and Deific Visions in an Early-Modern Lab-Oratory,” in Conversations with Angels: Essays Towards a History of Spiritual Communication (1100–1700), ed. Joad Raymond (Palgrave: Basingstoke, 2009), 175–200.
- 46.
See Julien Véronèse, “La notion d’‘auteur-magicien’ à la fin du Moyen Age: Le cas de l’ermite Pelagius de Majorque,” Médiévales 51 (2006): 119–38, esp. 133–34; Julien Véronèse, “Magic, Theurgy, and Spirituality in the Medieval Ritual of the Ars Notoria” in Invoking Angels: Theurgic Ideas and Practices: Thirteenth to Sixteenth Centuries, ed. Claire Fanger (University Park, PA: The Pennsylvania State University Press, 2012), 37–78, and Stephen Clucas, “Regimen Animarum et Corporum: The Body and Spatial Practice in Medieval and Renaissance Magic,” in The Body in Late Medieval and Early Modern Culture, eds. D. Grantly and N. Taunton (Aldershot: Ashgate, 2000), 113–29.
- 47.
See Kathryn Moore Heleniak, “Naked/Nude,” in Encyclopedia of Comparative Iconography, Vol.2, M-Z, ed. Helene E. Roberts (Chicago, IL: Fitzroy Dearborn Publishers, 1998), 643.
- 48.
James Elkins, What Painting Is: How to Think about Oil Painting, Using the Language of Alchemy (New York/London: Routledge, 2000), 180: “Here Jesus is nude, like the unfinished hermaphrodites and homunculi.” See also Leah DeVun, “The Jesus Hermaphrodite: Science and Sex Difference in Premodern Europe,” Journal of the History of Ideas 69, no. 2 (2008): 193–218.
- 49.
See Bernard McGinn, ed., Meister Eckhart, Teacher and Preacher (Mahwah, NJ: Paulist Press, 1986), 267 on Christ as the “Eternal Wisdom of the Father.”
- 50.
Khunrath, De Igne Magorum Philosophorumque, 50: “in Laboratorio aut Athanore Physico-Chymico hoc est, Microcosmo, ita loquendo, nostro artificiali.”
- 51.
On this topic, see more below in Section “An Instance of Commonality: Greenness.”
- 52.
Khunrath, Amphitheatrum (1609), II, 203: “Quod, in Cabala, est hominis ad Monadis simplicitatem reducti, cum Deo, Vnio: id in PhysicoChemia ad Lapidis nostri plusquamperfecti & gloriosi, cum Macrocosmo, in partibus eius, Fermentatio” (That which, in Cabala, is the Union of man reduced to the simplicity of the Monad with God, is, in Physico-Chemistry, the Fermentation of our glorious and surpassingly perfect Stone with the Macrocosm, in its parts).
- 53.
Joscelyn Godwin, The Golden Thread: The Ageless Wisdom of the Western Mystery Traditions (Wheaton, IL: Quest Books, 2007), 118.
- 54.
Heinrich Khunrath, Vom hylealischen, Das ist pri-materialischen catholischen oder Algemeinem natürlichen Chaos der Naturgemessen Alchymiae und Alchymisten (Magdeburg: Heirs of Andreas Genen, 1597), 127.
- 55.
Khunrath, Amphitheatrum (1595 & 1609), Circular Figure 2: “אדם ΜΙΚΡΟΚΣΜΟΝ, ἀνδρόγυνον, et formatione et naturâ καθολικον, personâ terrenum, ob peccata vilem atque immundum, flammeo ΔΕΚΑΛΟΓΟΥ contritionis pistillo, in glebam pulveream, conuersionis sale foecundo viridantem, reverberando exoluito.”
- 56.
Khunrath, Amphitheatrum (1595 & 1609), Circular Figure 2: “Derelicto malo, trireunitus, regenerando sublimetur, mentignevs, καθολικος, אדם.”
- 57.
Carl Gustav Jung, Alchemical Studies, trans. R.F.C. Hull (New York: Princeton/Bollingen, 1968, repr. 1983), 96.
- 58.
Jung, Alchemical Studies, 126. The original is in Khunrath, Amphitheatrum (1609), II, 197.
- 59.
Jung was one of the first to discuss comparisons between Christ and the Philosophers’ Stone, originally in an Eranos lecture “Die Erlösungsvorstellungen in der Alchemie,” Eranos-Jahrbuch 1936 (Zürich: Rhein-Verlag, 1937), 13–111, and then more extensively in Psychologie und Alchemie (1944, 1952). See Psychology and Alchemy, trans. R.F.C. Hull (New York: Bollingen Foundation, 1953; 2nd ed. Princeton: Princeton University Press, 1968; 1st paperpack 1980), Part III, Chap. 5 The Lapis-Christ Parallel, 345–431. Khunrath is mentioned on various occasions, for example, Khunrath’s novel notion of the Stone as filius macrocosmi or Son of the Macrocosm (313); A.E. Waite’s opinion that Khunrath was “the first author to identify the stone with Christ” (357); Khunrath’s Oratory-Laboratory engraving (291). For more on comparisons of Christ with the Stone, see Leah DeVun, Prophecy, Alchemy and the End of Time: John of Rupescissa in the Late Middle Ages (New York: Columbia University Press, 2009), 109–16 who provides examples from Petrus Bonus’s Pretiosa margarita novella, Arnald of Villanova’s De lapide philosophorum, and John of Rupescissa’s Liber lucis.
- 60.
Khunrath, Amphitheatrum (1609), II, 67: “O Benedicta viriditas, faciens res cvnctas germinare. Contemplare viriditatem, figuris Amphitheatri huius prima, secunda, & tertia, reperies tu TheoSophe, Rvah Elohim: Cabalista, Lineam viridem, girantem vniversvm: Mage, Natvram: PhysicoChemista, Leonem viridem; Dvenegh viride; Adrop; Essentiam qvintam.” See also Amphitheatrum (1595), 8.
- 61.
Khunrath, Chaos (1597), 91–93: “ich sahe den GRUNEN Catholischen LÖWEN der NATUR und Naturgemessen Alchymisten: Das grüne DUENECH: VENEREM Philosophorum Catholicam, das ist/ die Fruchtbarkeit der NATUR/zu und in alle Natürliche dinge kommende/ kurtzbegrifflich-Universalisch: … Das ich hab in acht genommen die GRUNE die gantze Weld Catholisch durchgehende Naturliche LINEAM der Cabalisten/Catholisch: Das ich habe gerochen und geschmedet die GESEGNETE der Naturgemessen Magorum Natürliche GRUNE/ so alle Natürliche dinge Natürlich zeuget/ in jhr wachsen und grünen treibet.”
- 62.
For Pico della Mirandola’s references to the Green Line, see S. A. Farmer, Syncretism in the West: Pico’s 900 Theses (1486)–The Evolution of Traditional Religious and Philosophical Systems (Tempe, AR: Medieval & Renaissance Texts & Studies, 1998), 349: “When Solomon says in his prayer in the Book of Kings, Hear O heaven, by heaven we should understand the green line that circles the universe.” For other references to this Green Line, see Secret, Les Kabbalistes chrétiens, 97, 319 and Wirszubski, Pico della Mirandola’s Encounter, 26, 181, who equates it with the third Sephirah, Binah. See also Chaim Wirszubski, “Francesco Giorgio’s Commentary on Giovanni Pico’s Kabbalistic Theses,” Journal of the Warburg and Courtauld Institutes 37 (1974): 154 on how Francesco Giorgio “correctly grasped the implication of the interrelation between the view that a green line (Intelligence) encircles the universe and that God is everywhere and nowhere.” On the Green Line as Anima Mundi, see Arcangelo da Borgonuovo, Cabalistarum selectiora obscurioraque Dogmata (Venice: Franciscus Franciscius, 1569), 210r; 217v.
- 63.
Farmer, Syncretism in the West, 497 (9>9).
- 64.
Secret, Les Kabbalistes chrétiens, Cap. III; Reichert, “Pico della Mirandola and the Beginnings of Christian Kabbala,” 195–207.
- 65.
Giovanni Agostino Pantheo, Ars transmutationis metallicae (Venice: Giovanni Tacuino, 1519); Giovanni Agostino Pantheo, Voarchadumia contra Alchi’miam: Ars distincta ab Archimi’a, et Sophia (Venice: n.p., 1530).
- 66.
Peter J. Forshaw, “Cabala Chymica or Chemia Cabalistica—Early Modern Alchemists and Cabala,” Ambix 60, no. 4 (2013): 371ff.
- 67.
Forshaw, “Cabala Chymica or Chemia Cabalistica,” 376f.
- 68.
The first editor of Paracelsus’s complete philosophical works, Johannes Huser (c.1545–c.1601), was uncertain about the authenticity of this treatise, while the modern editor of Paracelsus’s works, Karl Sudhoff (1853–1938), rejected it as spurious. Nevertheless, Khunrath made use of it and apparently considered it genuine, or at least relevant to his work.
- 69.
Tilton, “Of Electrum and the Armour of Achilles,” 129.
- 70.
See Paracelsus, Archidoxis Magicae, in Paracelsus, Bücher und Schrifften, ed. Johann Huser (Frankfurt: Johann Wechels Erben, 1603), X, 319–59, especially Liber Sextus, De compositione metallorum, concerning the necromantic bell and Virgil’s bell, at the sound of which all the adulterers at the court of King Arthur fell into the river, pushed by an invisible force. On this, see John Webster Spargo, Virgil the Necromancer: Studies in Virgilian Legends (Cambridge, MA: Harvard University Press, 1934), 209–10.
- 71.
See Beket Bukovinská and Ivo Purš, “Die Tischglocke Rudolfs II: über ihren Urheber und ihre Bedeutung,” Studia Rudolphina 10 (2010): 89–104; Domagoj Akrap, Klaus Davidowicz, and Mirjam Knotter, eds. קבלה Kabbalah (Bielefeld: Kerber Verlag, 2018), 136–39. See also the article by Corinna Gannon, “The Alchemical Hand Bell of Rudolf II—A Touchstone of Art and Alchemy,” Studia Rudolphina 19 (2019): 81–98.
- 72.
Bukovinská and Purš, “Die Tischglocke Rudolfs II,” 94. See also Ivo Purš, “Rudolf II’s Patronage of Alchemy and the Natural Sciences,” in Alchemy and Rudolf II: Exploring the Secrets of Nature in Central Europe in the 16th and 17th Centuries, eds. Ivo Purš and Vladimir Karpenko (Prague: Artefactum, 2016), 181 for higher quality close-ups of Rudolf’s bell.
- 73.
For more, see Hereward Tilton, “Bells and Spells: Rosicrucianism and the Invocation of Planetary Spirits in Early Modern Germany,” Culture and Cosmos: A Journal of the History of Astrology and Cultural Astronomy 19, no. 1–2 (2015): 5–26.
- 74.
Swedish Royal Library, Stockholm, Ms. Rai 4, Consilium de Vulcani magica Fabrefactione Armorum Achillis (1597). Khunrath refers to this work in De Igne Magorum, 37: “Consilium oder Rhatsames Bedencken/ bey und uber Vulcanischer auch natürlich Magischer Fabrefactione Armorum Achillis.”
- 75.
Heinrich Cornelius Agrippa von Nettesheim, De occulta philosophia libri tres (Cologne: Johannes Soter, 1533), Book 2, Chapter 22, CL.
- 76.
Khunrath, Consilium de Vulcani magica Fabrefactione Armorum Achillis, 36: “Sonderlich aber soltu keinesweges vergessenn Cooperation oder mitwirckung Microcosmischen innerlichen gestirnes, astrorum coeli Microcosmi darneben anzuwenden, ohne welche in arte Magicorum man zu keinem vollenkommen ende gereichen noch kommen kann.”
- 77.
Gerard Dorn, Artificii Chymistici Physici, Metaphysicique, Secunda pars & Tertia. (N.p., 1569), II, 376–86; Gerard Dorn, De Lapidum preciosorum structura, in Theatrum Chemicum I (Strasbourg: Heirs of Eberhard Zetzner, 1659), 485–90.
- 78.
Principe and Newman, “Some Problems with the Historiography of Alchemy,” 399.
- 79.
Elias Ashmole, Theatrum Chemicum Britannicum (London: J. Grismond for Nathaniel Brooke, 1652), B2v. See Matthew D Rogers, “The Angelical Stone of Elias Ashmole,” Aries 5, no. 1 (2005): 61–90.
- 80.
Khunrath, Amphitheatrum (1609), II, 199: “Vegetabilis, quoque, Animalis & Mineralis est & dicitur.” On the three kinds of stones discussed in George Ripley’s Medulla, see Jennifer M. Rampling, “The Alchemy of George Ripley, 1470–1700” (PhD thesis, University of Cambridge, 2009), 29.
- 81.
In the 1609 edition, this information appears in the Isagoge (Introductory Commentary) to Figure 3. See Khunrath, Amphitheatrum (1609), II, 204–5.
- 82.
Khunrath, Amphitheatrum (1609), II, 204 and Khunrath, Warhafftiger Bericht Vom Philosophischen Athanore auch Brauch unnd Nütz desselbigen (Magdeburg, n.p., 1603), 18–20.
- 83.
Khunrath, Amphitheatrum (1609), II, 204: “Est enim אורים Urim, per quod, presente, & תמים Thummim יהוה ter maximvs de maximis & abstrusis, Cabalicè dat TheoSopho responsa, loquitur & vocem emittit suam.”
- 84.
Khunrath, Amphitheatrum (1609), II, 199: “Vnde Lapis noster Trinus existit & Vnus, h.e. Triunus, videlicet, Terrestris, Cælestis atque Divinvs.”
- 85.
Khunrath, Chaos (1597), 313–14: “Ich rede auch mit euch beiden/ du Christlicher CABALIST und Göttlicher MAGE/ die jhr/ eine wahre und Himlische APOCALIPSIN/ von Vergangenen/ Gegenwertigen unnd Zukünfftigen dingen/ im STEIN der Weisen Gottweislich sollet suchen unnd finden. URIM.”
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Forshaw, P.J. (2021). A Necessary Conjunction: Cabala, Magic, and Alchemy in the Theosophy of Heinrich Khunrath (1560–1605). In: Hedesan, G.D., Rudbøg, T. (eds) Innovation in Esotericism from the Renaissance to the Present. Palgrave Studies in New Religions and Alternative Spiritualities. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-67906-4_4
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