A groundbreaking textual content on alchemy through the prime student of Jewish mysticism is gifted right here for the 1st time in English translation. Scholem seems significantly on the connections among alchemy, the Jewish Kabbalah; its christianized forms, resembling the gold- and rosicrucian mysticisms, and the myth-based psychology of C.G. Jung, and uncovers forgotten alchemical roots embedded within the Kabbalah.
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Additional info for Alchemy and Kabbalah
151. 12 In the Sefer ha-Kuzari III, pp. 23 and fifty three. less than “pneumatists,” the writer Judah Halevi knows the magicians who sought to tug down the pneuma of the celebrities and wrote directions on the best way to accomplish that. a whole literature is devoted to the topic of pneumatist technological know-how, e. g. , the Sefer ha-Tamar, which I released in Hebrew (Jerusalem, 1926) and translated into German (Hanover, 1927). The Arabic unique has now not survived. To today, the publication continues to be the most enigmatic texts of occult Arab literature; cf. S. Pines, “Le Sefer ha-Tamar et les Miggidim des Kabbalistes,” in Hommage à Georges Vajda (Louvain, 1980), pp. 333–69. 13 See Albo within the Sefer ha-Ikkarim 1, eight. In North Africa, round the similar time (beginning of the fifteenth century), Simeon ben Ẓemaḥ Duran, who had an curiosity in technology, polemicized opposed to the efforts of the alchemists in his nice philosophical paintings. Cf. his Magen Avot (Livorno, 1785). 14 Baḥya ibn Paquda, The publication of course to the tasks of the guts, trans. M. Mansoor (Oxford and Portland, Ore. 2004), pp. 223–24. round 1300, in his homilies at the Pentateuch, Derashot al ha-Torah (Cracow, 1573), fol. 14d, Joshua ibn Shu‘aib rates a distinct model of Paquda’s textual content, which repeats the phrases of a Hasid that “confidence in [or devotion to] God is the real alchemy. ” on the grounds that i couldn't locate the resource for this quote, i guess it was once both simplified or remembered inaccurately. 15 M. Steinschneider in Jeschurun nine (1878): eighty four; E. Wiedemann, “Zur Alchemie bei den Arabern,” magazine für praktische Chemie seventy six (1907): 113. Wiedemann definitely misunderstood the derivation and, because of his misreading, translated it as “for it's extra benevolent than God. ” Steinschneider didn't realize the which means of the etymology both. 16 This are available in a responsum via Shemariah ben Elḥanan of Al-Qayrawan (Kairouan); cf. S. Assaf, Responsa Geonica (Jerusalem, 1942, Hebr. ), p. a hundred and fifteen. 17 Cf. M. Berthelot, l. a. Chimie au moyen âge (Paris, 1893), vol. I, p. 249, and the correction in Orientalische Literatur-Zeitung (1928), col. 665. 18 Cf. M. Steinschneider, Zur pseudoepigraphischen Literatur (Ber- lin, 1862), pp. 26–27, and Die Hebräischen Übersetzungen, op. cit. , pp. 765 and 922. there is a extra complicated model of this article, the finishing of which isn't transparent, in a Hebrew manuscript on the Bodleian Library in Oxford (Neubauer-Cowley 2, p. 194, no. 2779). additionally incorporated there's a recipe for the making of the Philosopher’s Stone (fol. 20a). 19 On the Latin cortex within the feel of papyrus, see R. Eisler, “Zur Terminologie der jüdischen Alchemie,” Monatsschrift für Geschichte und Wissenschaft des Judentums 70 (1926): 194, who believes the tale, and my reaction, ibid. , 202. 20 Eugenius Philalethes, Magia Adamica (London, 1650), reprinted in Thomas Vaughan, Magical Writings, ed. A. E. Waite (London, 1888), p. 113, the place the tale is stated at size. 21 See C. A. Nallino, “Abu Aflaḥ arabo siracusano o saragozzano? ” Rivista dei studii orientali thirteen (1931–32): 165–71. 22 Now within the British Museum, ms Gaster 19, fols.