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Of the Theory of Transmutation in General, and of the First Matter

Part I, Chapter 2

This chapter sets out the theory behind the Hermetic work and names its subject. Atwood argues that transmutation acts not on species but on the one root substance common to all things, the “mercurial first matter” (I.2 ¶3). She links this matter to the ancients’ Ether, a hidden fire of life and light, and concludes that the Stone is this Ether, purified and perfected by its own Light (I.2 ¶12–15, ¶44). The chapter ends by introducing the Golden Treatise of Hermes (I.2 ¶50).

What is transmuted

Atwood endorses Arnold di Villanova’s statement of the theory. In his words, “a certain pure matter”, once perfected by art, “converts to itself proportionally all imperfect bodies that it touches” (I.2 ¶2). Objectors say species cannot change. Atwood replies that the alchemists agree: lead is not changed “as lead”. Art works on the “subject-matter” or “radical moisture” beneath the species. It draws this out of inferior forms “by the force of a superior ferment or attraction” (I.2 ¶4). Bacon and the Rosarium call the first work “Solution”, reducing the body “into water, that is, into mercury”. After that, one form can be expelled and another introduced (I.2 ¶5). Once freed, this Universal Subject is also “the thing transmuting” (I.2 ¶8). Aquinas, whom she endorses, says Mercury “dissolves and coagulates itself” without any foreign addition (I.2 ¶11).

The Ether, or hidden fire

Atwood sets out “to identify this mercury” (I.2 ¶12). She turns to the ancients’ “pure and hidden fire”, the all-pervading Ether (I.2 ¶12). Homberg, Boerhaave and Boyle held that such an Ether is “always at hand”, and Berkeley called it “a pure invisible fire”. These moderns saw that ordinary fire is only an effect of it, but they had no proof (I.2 ¶14–15). The magi presented their Quintessence as something obtainable “compact and tangible without heterogeneity”. The Greeks called it the “Free Ether”, freed from gross matter (I.2 ¶16).

Working against nature’s order

This spirit never exists on its own. It is “occultated” and “defiled” inside the beings it sustains (I.2 ¶20). Nature’s ordinary course runs “in direct contrariety to her perfect law”, so the work must reverse it. The fixed is made volatile and the volatile fixed, so that the “central form” can be brought to life (I.2 ¶20). Atwood accepts a principle from Bacon’s fable of Proteus, which he takes from Democritus. Matter forced toward annihilation passes through every shape and restores itself “if the force be continued” (I.2 ¶23). Bacon’s own fire-digesters, she says, drive off the very spirit sought. The aim is to “entrap the bare spirit” at that point and help it re-form itself. If the spirit escapes, it is defiled again (I.2 ¶24). Here “elements” means “elements of the Mercury, properties of the universal spirit” (I.2 ¶26).

One Matter under many names

Arnold calls the matter “a stone and no stone”, and Belus explains the phrase. “This very permanent water is the stone, but whilst it is water it is no stone” (I.2 ¶29). Basil Valentine says it resembles no particular thing (I.2 ¶31). It is called “third” because it comes from the active and passive relations of the Universal Spirit (I.2 ¶31). Atwood ventures a definition: “the simple generated substance of life and light, immanifestly flowing throughout nature”. It is no thing the senses know, and only experience fixes the idea (I.2 ¶34). Salt, Sulfur and Mercury are “modes of being of the same thing”. The many names mark stages of the work, like the parts of a tree (I.2 ¶39). Writers describe these stages out of order (I.2 ¶42).

The Stone and its Light

The Stone is “the pure Ethereality of nature, separated by artificial means, purified and made concrete” by multiplying “its proper Light” (I.2 ¶44). “Light is the true fermental principle” (I.2 ¶44). It is the inward Form that matter lacks (I.2 ¶45). The material is “one throughout”, but the forms differ. It yields gold in minerals and an elixir in plants. In man it yields a divine Image, embryonic in this life (I.2 ¶46). Dissolution separates pure from impure and makes “the agent and the patient” one. The Vital Spirit is then raised by its own leaven, as juice ferments into wine. Once transmuted, it transmutes: it draws crude life into “its own assimilative light” (I.2 ¶48). The method is the same in all three kingdoms. Metals are used because their root appears first and less is at risk. The work needs the true matter and a fit artist (I.2 ¶49).

The Work in this chapter

  • Subject: the “mercurial first matter” (I.2 ¶3). It lies hidden and impure in nature (stated, I.2 ¶20).
  • First stage: “Solution”, reducing the body to mercury (stated, I.2 ¶5).
  • Procedure: make the fixed volatile and the volatile fixed (stated, I.2 ¶20). Then capture the freed spirit near annihilation (stated, I.2 ¶24).
  • Stages: green lion, toad, magnesia, acetum, milk and Red Stone name successive stages (stated, I.2 ¶40).
  • Agent: Light acts as the ferment (stated, I.2 ¶44). The freed matter is its own agent (stated, I.2 ¶8).
  • Impediment: mechanical heat expels the spirit (stated, I.2 ¶24).
  • Operator: nature needs help from experience and skill (stated, I.2 ¶18, ¶34, ¶49).

Terms introduced

  • First Matter / Universal Subject: the one root substance of all things. It is what is transmuted and, once freed, what transmutes (I.2 ¶3, ¶7–8).
  • subject-matter / radical moisture: what lies beneath a species and can take a new form (I.2 ¶4).
  • species: a thing’s fixed kind (I.2 ¶4).
  • Mercury: the philosophers’ first matter, also called “water” (I.2 ¶5).
  • Solution: the first work (I.2 ¶5).
  • Ether / Quintessence: the all-pervading hidden fire (I.2 ¶14, ¶16).
  • fixed / volatile: the two states the work inverts (I.2 ¶20).
  • elements: properties of the universal spirit (I.2 ¶26).
  • Proteus / Pan: the one subject in its many forms (I.2 ¶36–37).
  • Salt, Sulfur, Mercury: modes of the one matter (I.2 ¶39).
  • Stone: the purified Ether, perfected (I.2 ¶44).
  • Light: the fermenting Form (I.2 ¶44–45).

Authorities cited

On species and their subject: Arnold, Bacon, the Rosarium and Ripley (I.2 ¶2–6). On the matter’s oneness: Lucerna Solis, Geber and Aquinas (I.2 ¶9–11). On the Ether: Homberg, Boerhaave, Boyle, Berkeley, Zeno, Cicero and Euripides (I.2 ¶14–17). On transformation: Bacon’s report of Democritus and Paracelsus (I.2 ¶23–26). On the matter’s names: Albertus, Arnold, Belus, Basil Valentine, Vaughan, Sendivogius and Synesius (I.2 ¶29–41). On the Light: Eiranaeus (I.2 ¶45). On metals: Sendivogius and Geber (I.2 ¶48–49).