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{{short description|Alchemical and Hermetic text}}
{{short description|Alchemical and Hermetic text}}
{{Expand French|fa=yes|date=July 2020}}
{{Expand French|fa=yes|date=July 2020}}
[[File:Houghton Typ 620.09.482 Heinrich Khunrath, Amphitheatrvm sapientiae aeternae.jpg|300px|thumb|upright=2|An imaginative 17th-century depiction of the ''Emerald Tablet'' from the work of [[Heinrich Khunrath]], 1606.]]
[[File:Houghton Typ 620.09.482 Heinrich Khunrath, Amphitheatrvm sapientiae aeternae.jpg|thumb|upright=1.5|An imaginative 17th-century depiction of the ''Emerald Tablet'' from the work of [[Heinrich Khunrath]], 1606.]]
{{italic title}}
{{italic title}}
The '''''Emerald Tablet''''', also known as the '''''Smaragdine Tablet''''' or the '''''Tabula Smaragdina''''' (Latin, from the Arabic: {{lang|ar|لَوْح الزُّمُرُّذ}}, ''Lawḥ al-zumurrudh''), is a compact and cryptic [[Hermetica|Hermetic]] text. It was highly regarded by Islamic and European [[alchemy|alchemists]] as the foundation of their art.<ref>[[Lawrence M. Principe|Principe, Lawrence M.]] 2013. ''The Secrets of Alchemy''. Chicago: The University of Chicago Press, p. 31.</ref> Though attributed to the legendary [[Hellenistic]] figure [[Hermes Trismegistus]], the text of the ''Emerald Tablet'' first appears in a number of early medieval [[Arabic]] sources, the oldest of which dates to the late eighth or early ninth century. It was translated into [[Latin]] several times in the twelfth and thirteenth centuries. Numerous interpretations and commentaries followed.
The '''''Emerald Tablet''''', also known as the '''''Smaragdine Tablet''''' or the '''''Tabula Smaragdina''''' (Latin, from the Arabic: {{lang|ar|لَوْح الزُّمُرُّذ}}, ''Lawḥ al-zumurrudh''), is a compact and cryptic [[Hermetica|Hermetic]] text. It was highly regarded by Islamic and European [[alchemy|alchemists]] as the foundation of their art.<ref>[[Lawrence M. Principe|Principe, Lawrence M.]] 2013. ''The Secrets of Alchemy''. Chicago: The University of Chicago Press, p. 31.</ref> Though attributed to the legendary [[Hellenistic]] figure [[Hermes Trismegistus]], the text of the ''Emerald Tablet'' first appears in a number of early medieval [[Arabic]] sources, the oldest of which dates to the late eighth or early ninth century. It was translated into [[Latin]] several times in the twelfth and thirteenth centuries. Numerous interpretations and commentaries followed.

Revision as of 08:33, 11 November 2021

An imaginative 17th-century depiction of the Emerald Tablet from the work of Heinrich Khunrath, 1606.

The Emerald Tablet, also known as the Smaragdine Tablet or the Tabula Smaragdina (Latin, from the Arabic: لَوْح الزُّمُرُّذ, Lawḥ al-zumurrudh), is a compact and cryptic Hermetic text. It was highly regarded by Islamic and European alchemists as the foundation of their art.[1] Though attributed to the legendary Hellenistic figure Hermes Trismegistus, the text of the Emerald Tablet first appears in a number of early medieval Arabic sources, the oldest of which dates to the late eighth or early ninth century. It was translated into Latin several times in the twelfth and thirteenth centuries. Numerous interpretations and commentaries followed.

Medieval and early modern alchemists associated the Emerald Tablet with the creation of the philosophers' stone and the artificial production of gold.[2]

It has also been widely popular with nineteenth and twentieth century occultists and esotericists, among whom the expression "as above, so below" (a modern paraphrase of the second verse of the Tablet) has become an often cited motto.

Textual history

Part of a series on
Hermeticism
Hermes Trismegistus
Hermes Trismegistus
Hermetic writings
Historical figures
Ancient and medieval
Early modern
Modern offshoots

The tablet states its author as Hermes Trismegistus ("Hermes the Thrice-Greatest"), a legendary Hellenistic combination of the Greek god Hermes and the ancient Egyptian god Thoth.[3] Like most other works attributed to Hermes Trismegistus, the Emerald Tablet is very hard to date with any precision, but generally belongs to the late antique period (between c. 200 and c. 800).[4] The oldest known source of the text is the Sirr al-khalīqa wa-ṣanʿat al-ṭabīʿa (The Secret of Creation and the Art of Nature, also known as the Kitāb al-ʿilal or The Book of Causes), an encyclopedic work on natural philosophy falsely attributed to Apollonius of Tyana (c. 15–100, Arabic: Balīnūs or Balīnās).[5] This book was compiled in Arabic in the late eighth or early ninth century,[6] but it was most likely based on (much) older Greek and/or Syriac sources.[7] In the frame story of the Sirr al-khalīqa, Balīnūs tells his readers that he discovered the text in a vault below a statue of Hermes in Tyana, and that, inside the vault, an old corpse on a golden throne held the emerald tablet.[8]

Slightly different versions of the Emerald Tablet also appear in the Kitāb Usṭuqus al-uss al-thānī (The Second Book of the Element of the Foundation, c. 850–950) attributed to Jabir ibn Hayyan,[9] in the longer version of the Sirr al-asrār (The Secret of Secrets, a tenth century compilation of earlier works that was falsely attributed to Aristotle),[10] and in the Egyptian alchemist Ibn Umayl's (ca. 900 – 960) Kitāb al-māʾ al-waraqī wa-l-arḍ al-najmiyya (Book of the Silvery Water and the Starry Earth).[11]

The Emerald Tablet was first translated into Latin in the twelfth century by Hugo of Santalla as part of his translation of the Sirr al-khalīqa.[12] It was again translated into Latin along with the thirteenth century translation of the longer version of the pseudo-Aristotelian Sirr al-asrār (Latin: Secretum secretorum).[13] However, the Latin translation which formed the basis for all later versions (the so-called 'vulgate') was originally part of an anonymous compilation of commentaries on the Emerald Tablet variously called Liber Hermetis de alchimia, Liber dabessi, or Liber rebis (twelfth or thirteenth century).[14]

Arabic versions of the tablet text

From pseudo-Apollonius of Tyana's Sirr al-khalīqa (c. 750–850)

The earliest known version of the Emerald Tablet on which all later versions were based is found in pseudo-Apollonius of Tyana's Sirr al-khalīqa wa-ṣanʿat al-ṭabīʿa.[15]


حق لا شك فيه صحيح
إن الأعلى من الأسفل والأسفل من الأعلى
عمل العجائب من واحد كما كانت الأشياء كلها من واحد بتدبير واحد
أبوه الشمس ، أمه القمر
حملته الريح في بطنها، غذته الأرض
أبو الطلسمات، خازن العجائب، كامل القوى
نار صارت أرضا اعزل الأرض من النار
اللطيف أكرم من الغليظ
برفق وحكم يصعد من الأرض إلى السماء وينزل إلى الأرض من السماء
وفيه قوة الأعلى والأسفل
لأن معه نور الأنوار فلذلك تهرب منه الظلمة
قوة القوى
يغلب كل شيء لطيف، يدخل في كل شيء غليظ
على تكوين العالم الأكبر تكوّن العمل
فهذا فخري ولذلك سمّيت هرمس المثلّث بالحكمة[16]

From the Kitāb Usṭuqus al-uss al-thānī (ca. 850–950) attributed to Jabir ibn Hayyan

A somewhat shorter version is quoted in the Kitāb Usṭuqus al-uss al-thānī (The Second Book of the Element of the Foundation) attributed to Jabir ibn Hayyan.[9] Lines 6, 8, and 11–15 from the version in the Sirr al-khalīqa are missing, while other parts seem to be corrupt.[17] Jabir's version was translated by Eric J. Holmyard:

From the pseudo-Aristotelian Sirr al-asrār (tenth century)

A still later version is found in the pseudo-Aristotelian Sirr al-asrār.[18]


حقا يقينا لا شك فيه
أن الأسفل من الأعلى والأعلى من الأسفل
عمل العجائب من واحد بتدبير واحد كما نشأت الأشياء من جوهر واحد
أبوه الشمس وأمه القمر
حملته الريح في بطنها، وغذته الأرض بلبانها
أبو الطلسمات، خازن العجائب، كامل القوى
فان صارت أرضا اعزل الأرض من النار اللطيف
أكرم من الغليظ
برفق وحكمة تصعد من الأرض إلى السماء وتهبط إلى الأرض
فتقبل قوة الأعلى والأسفل
لأن معك نور الأنوار فلهذا تهرب عنك الظلمة
قوة القوى
تغلب كل شيء لطيف يدخل على كل شيء كثيف
على تقدير العالم الأكبر
هذا فخري ولهذا سمّيت هرمس المثلّث بالحكمة اللدنية[19]

Medieval Latin versions of the tablet text

From the Latin translation of pseudo-Apollonius of Tyana's Sirr al-khalīqa (De secretis nature)

The tablet was first translated into Latin in the twelfth century by Hugo of Santalla as part of his translation of the Sirr al-khalīqa.


Superiora de inferioribus, inferiora de superioribus,
prodigiorum operatio ex uno, quemadmodum omnia ex uno eodemque ducunt originem, una eademque consilii administratione.
Cuius pater Sol, mater vero Luna,
eam ventus in corpore suo extollit: Terra fit dulcior.
Vos ergo, prestigiorum filii, prodigiorum opifices, discretione perfecti,
si terra fiat, eam ex igne subtili, qui omnem grossitudinem et quod hebes est antecellit, spatiosibus, et prudenter et sapientie industria, educite.
A terra ad celum conscendet, a celo ad terram dilabetur,
superiorum et inferiorum vim continens atque potentiam.
Unde omnis ex eodem illuminatur obscuritas,
cuius videlicet potentia quicquid subtile est transcendit et rem grossam, totum, ingreditur.
Que quidem operatio secundum maioris mundi compositionem habet subsistere.
Quod videlicet Hermes philosophus triplicem sapientiam vel triplicem scientiam appellat.[20]

From the Latin translation of the pseudo-Aristotelian Sirr al-asrār (Secretum secretorum)

The tablet was also translated into Latin as part of the longer version of the pseudo-Aristotelian Sirr al-asrār. It differs significantly both from the translation by Hugo of Santalla (see above) and the vulgate translation (see below).


Veritas ita se habet et non est dubium,
quod inferiora superioribus et superiora inferioribus respondent.
Operator miraculorum unus solus est Deus, a quo descendit omnis operacio mirabilis.
Sic omnes res generantur ab una sola substancia, una sua sola disposicione.
Quarum pater est Sol, quarum mater est Luna.
Que portavit ipsam naturam per auram in utero, terra impregnata est ab ea.
Hinc dicitur Sol causatorum pater, thesaurus miraculorum, largitor virtutum.
Ex igne facta est terra.
Separa terrenum ab igneo, quia subtile dignius est grosso, et rarum spisso.
Hoc fit sapienter et discrete. Ascendit enim de terra in celum, et ruit de celo in terram.
Et inde interficit superiorem et inferiorem virtutem.
Sic ergo dominatur inferioribus et superioribus et tu dominaberis sursum et deorsum,
tecum enim est lux luminum, et propter hoc fugient a te omnes tenebre.
Virtus superior vincit omnia.
Omne enim rarum agit in omne densum.
Et secundum disposicionem majoris mundi currit hec operacio,
et propter hoc vocatur Hermogenes triplex in philosophia.[13]

Vulgate (from the Liber Hermetis de alchimia or Liber dabessi)

The most widely distributed Latin translation (the so-called 'vulgate') is found in an anonymous compilation of commentaries on the Emerald Tablet variously called Liber Hermetis de alchimia, Liber dabessi, or Liber rebis (twelfth or thirteenth century).[21] Again, it differs significantly from the other two early Latin versions.

Early modern versions of the tablet text

Latin (Nuremberg, 1541)

Latin text of the Emerald Tablet, from Johannes Petreius, De Alchemia, Nuremberg, 1541.

Despite some small differences, the 16th century Nuremberg edition of the Latin text remains largely similar to the vulgate (see above). A translation by Isaac Newton is found among his alchemical papers that are currently housed in King's College Library, Cambridge University:

Influence

A 17th-century edition

In its several Western recensions, the Tablet became a mainstay of medieval and Renaissance alchemy. Commentaries and/or translations were published by, among others, Trithemius, Roger Bacon, Michael Maier, Albertus Magnus, and Isaac Newton. The concise text was a popular summary of alchemical principles, wherein the secrets of the philosophers' stone were thought to have been described.[23]

The fourteenth century alchemist Ortolanus (or Hortulanus) wrote a substantial exegesis on The Secret of Hermes, which was influential on the subsequent development of alchemy. Many manuscripts of this copy of the Emerald Tablet and the commentary of Ortolanus survive, dating at least as far back as the fifteenth century. Ortolanus, like Albertus Magnus before him saw the tablet as a cryptic recipe that described laboratory processes using deck names (or code words). This was the dominant view held by Europeans until the fifteenth century.[24]

By the early sixteenth century, the writings of Johannes Trithemius (1462–1516) marked a shift away from a laboratory interpretation of the Emerald Tablet, to a metaphysical approach. Trithemius equated Hermes' one thing with the monad of pythagorean philosophy and the anima mundi. This interpretation of the Hermetic text was adopted by alchemists such as John Dee, Heinrich Cornelius Agrippa, and Gerhard Dorn.[24]

In popular culture

In the time travel television series Dark, the mysterious priest Noah has a large image of the Emerald Tablet tattooed on his back. The image, which is from Heinrich Khunrath’s Amphitheatre of Eternal Wisdom (1609), also appears on a metal door in the caves that are central to the plot. Several characters are shown looking at copies of the text.[25] A line from the Latin version, "Sic mundus creatus est" (So was the world created), plays a prominent thematic role in the series and is the title of the sixth episode of the first season.[26]

In 1974, Brazilian singer Jorge Ben Jor recorded a studio album under the name A Tábua de Esmeralda ("The Emerald Tablet"), quoting from the Tablet's text and from alchemy in general in several songs. The album has been defined as an exercise in "musical alchemy" and celebrated as Ben Jor's greatest musical achievement, blending together samba, jazz and rock rhythms. [27]

References

  1. ^ Principe, Lawrence M. 2013. The Secrets of Alchemy. Chicago: The University of Chicago Press, p. 31.
  2. ^ Principe, Lawrence M. 2013. The Secrets of Alchemy. Chicago: The University of Chicago Press, p. 32.
  3. ^ Bull, Christian H. 2018. The Tradition of Hermes Trismegistus: The Egyptian Priestly Figure as a Teacher of Hellenized Wisdom. Leiden: Brill, pp. 33-96.
  4. ^ It was perhaps written between the sixth and eighth centuries, as conjectured by Ruska, Julius 1926. Tabula Smaragdina. Ein Beitrag zur Geschichte der hermetischen Literatur. Heidelberg: Winter, p. 166.
  5. ^ Weisser, Ursula 1980. Das Buch über das Geheimnis der Schöpfung von Pseudo-Apollonios von Tyana. Berlin: De Gruyter, p. 46.
  6. ^ Kraus, Paul 1942-1943. Jâbir ibn Hayyân: Contribution à l'histoire des idées scientifiques dans l'Islam. I. Le corpus des écrits jâbiriens. II. Jâbir et la science grecque. Cairo: Institut français d'archéologie orientale, vol. II, pp. 274-275 (c. 813–833); Weisser, Ursula 1980. Das Buch über das Geheimnis der Schöpfung von Pseudo-Apollonios von Tyana. Berlin: De Gruyter, p. 54 (c. 750–800).
  7. ^ Kraus, Paul 1942-1943. Jâbir ibn Hayyân: Contribution à l'histoire des idées scientifiques dans l'Islam. I. Le corpus des écrits jâbiriens. II. Jâbir et la science grecque. Cairo: Institut français d'archéologie orientale, vol. II, pp. 270–303; Weisser, Ursula 1980. Das Buch über das Geheimnis der Schöpfung von Pseudo-Apollonios von Tyana. Berlin: De Gruyter, pp. 52–53.
  8. ^ Florian Ebeling. The Secret History of Hermes Trismegistus: Hermeticism from Ancient to Modern Times. Cornell University Press, 2007. p. 46-47, 96
  9. ^ a b Zirnis, Peter 1979. The Kitāb Usṭuqus al-uss of Jābir ibn Ḥayyān. PhD diss., New York University, pp. 64–65, 90. On the dating of the texts attributed to Jābir, see Kraus, Paul 1942-1943. Jâbir ibn Hayyân: Contribution à l'histoire des idées scientifiques dans l'Islam. I. Le corpus des écrits jâbiriens. II. Jâbir et la science grecque. Cairo: Institut français d'archéologie orientale, vol. I, pp. xvii–lxv.
  10. ^ Manzalaoui, Mahmoud 1974. “The Pseudo-Aristotelian Kitāb Sirr al-asrār: Facts and Problems” in: Oriens, 23/24, pp. 147–257, p. 167; edited by Badawi, Abd al-Rahman 1954. al-Usūl al-Yūnāniyyah li-l-naẓariyyāt al-siyāsiyyah fī l-islām. Cairo: Maktabat al-Nahḍa al-Miṣriyya, pp. 166–167.
  11. ^ Stapleton, Henry E. and Lewis, G. L. and Taylor, F. Sherwood 1949. "The sayings of Hermes quoted in the Māʾ al-waraqī of Ibn Umail" in: Ambix, 3, pp. 69-90, p. 81.
  12. ^ Hudry, Françoise 1997-1999. “Le De secretis nature du Ps. Apollonius de Tyane, traduction latine par Hugues de Santalla du Kitæb sirr al-halîqa” in: Chrysopoeia, 6, pp. 1-154.
  13. ^ a b Steele, Robert 1920. Secretum secretorum cum glossis et notulis. Opera hactenus inedita Rogeri Baconi, vol. V. Oxford: Clarendon Press, pp. 115-117.
  14. ^ Mandosio, Jean-Marc 2004. “F. Hudry (ed.), Le De secretis nature du ps.-Apollonius de Tyane, Chrysopoeia, 6, 1997-1999” (review) in: Archivum Latinitatis Medii Aevi, 62, pp. 317-321. For an edition and a short description of the contents of this text, see Steele, Robert and Singer, Dorothea Waley 1928. “The Emerald Table” in: Proceedings of the Royal Society of Medicine, 21, pp. 41–57/485–501.
  15. ^ Weisser, Ursula 1980. Das Buch über das Geheimnis der Schöpfung von Pseudo-Apollonios von Tyana. Berlin: De Gruyter, p. 46. On the dating of this text, see Kraus, Paul 1942-1943. Jâbir ibn Hayyân: Contribution à l'histoire des idées scientifiques dans l'Islam. I. Le corpus des écrits jâbiriens. II. Jâbir et la science grecque. Cairo: Institut français d'archéologie orientale, vol. II, pp. 274-275 (c. 813–833); Weisser, Ursula 1980. Das Buch über das Geheimnis der Schöpfung von Pseudo-Apollonios von Tyana. Berlin: De Gruyter, p. 54 (c. 750–800).
  16. ^ Weisser, Ursula 1979. Buch über das Geheimnis der Schöpfung und die Darstellung der Natur (Buch der Ursachen) von Pseudo-Apollonios von Tyana. Aleppo: Institute for the History of Arabic Science, pp. 524-525. A translation based on the superseded edition of Julius Ruska (1926. Tabula Smaragdina. Ein Beitrag zur Geschichte der hermetischen Literatur. Heidelberg: Winter, pp. 158–159) may be found in Rosenthal, Franz 1975. The Classical Heritage in Islam. London: Routledge, pp. 247–248.
  17. ^ Holmyard, Eric J. 1923. "The Emerald Table" in: Nature, 122, pp. 525-526; cf. Ruska, Julius 1926. Tabula Smaragdina. Ein Beitrag zur Geschichte der hermetischen Literatur. Heidelberg: Winter, p. 121.
  18. ^ On the dating of this work, see Manzalaoui, Mahmoud 1974. “The Pseudo-Aristotelian Kitāb Sirr al-asrār: Facts and Problems” in: Oriens, 23/24, pp. 147–257.
  19. ^ Badawi, Abd al-Rahman 1954. al-Usūl al-Yūnāniyyah li-l-naẓariyyāt al-siyāsiyyah fī l-islām. Cairo: Maktabat al-Nahḍa al-Miṣriyya, pp. 166–167.
  20. ^ Hudry, Françoise 1997-1999. “Le De secretis nature du Ps. Apollonius de Tyane, traduction latine par Hugues de Santalla du Kitæb sirr al-halîqa” in: Chrysopoeia, 6, pp. 1-154, p. 152. An English translation may be found in Litwa, M. David 2018. Hermetica II: The Excerpts of Stobaeus, Papyrus Fragments, and Ancient Testimonies in an English Translation with Notes and Introductions. Cambridge: Cambridge University Press, p. 316.
  21. ^ Mandosio, Jean-Marc 2004. “F. Hudry (ed.), Le De secretis nature du ps.-Apollonius de Tyane, Chrysopoeia, 6, 1997-1999” (review) in: Archivum Latinitatis Medii Aevi, 62, pp. 317-321.
  22. ^ Word of Greek origin, from τελεσμός (itself from τελέω, having meanings such as "to perform, accomplish" and "to consecrate, initiate"); "th"-initial spellings represent a corruption. The obscurity of this word's meaning brought forth many interpretations. An anonymous commentary from the 12th century explains telesmus as meaning "secret", mentioning that "divination among the Arabs" was "referred to as telesmus", and that it was "superior to all others"; of this later only the meaning of "a secret" would remain in the word. The word corresponds to طلسم (ṭilasm) in the Arabic text, which does indeed mean "enigma", but also "talisman" in Arabic. It has been asserted that the original meaning was in fact in reference to talismanic magic, and that this was lost in translation from Arabic to Latin (source: Jean-Marc Mandosio, La création verbale dans l’alchimie latine du Moyen Âge (in French)). Otherwise, the word telesmus was also understood to mean "perfection", as can be seen in Isaac Newton's translation, or "treasure", or other things.
  23. ^ Stanton Linden. The Alchemy Reader: From Hermes Trismegistus to Isaac Newton. Cambridge University Press, 2003 p. 27
  24. ^ a b Allen G. Debus. Alchemy and Early Modern Chemistry: Papers from Ambix. Jeremy Mills Publishing, 2004. p.415
  25. ^ "'Dark' Theories and Burning Questions: Jonas' Fate, the Wallpapered Room, and That Massive Back Tattoo". 8 December 2017. Retrieved December 10, 2017.
  26. ^ "Dark – Season 1, Episode 6: "Sic Mundus Creatus Est"". Father Son Holy Gore. 2017-12-04. Retrieved 2018-02-17.
  27. ^ Philip Jandovský. "A Tábua de Esmeralda – Jorge Ben". Retrieved 2018-10-13.

Further reading

  • Forshaw, Peter (2006) (2006). "Alchemical Exegesis: Fractious Distillations of the Essence of Hermes", in L.M. Principe (ed.), Chymists and Chymistry: Studies in the History of Alchemy and Early Modern Chemistry. Sagamore Beach, MA: Science History Publications, 2007, 25-38
  • Holmyard, E.J. The Emerald Table, Nature, No. 2814, Vol. 112, October 6, 1923, pp 525–6.
  • Holmyard, E.J., Alchemy, Pelican, Harmondsworth, 1957. pp 95–8.
  • Needham, J., Science and Civilisation in China, vol. 5, part 4: Spagyrical discovery and invention: Apparatus, Theories and gifts. CUP, 1980.
  • Ruska, Julius. Tabula Smaragdina. Ein Beitrag zur Geschichte der hermetischen Literatur. Heidelberg, 1926.
  • Ruska, Julius. Die Alchimie ar-Razi's. n.p., 1935.
  • Ruska, Julius. Quelques problemes de literature alchimiste. n.p., 1931.
  • Stapleton, H.E., Lewis, G.L, Sherwood Taylor, F. The sayings of Hermes quoted in the Ma Al-Waraqi of Ibn Umail. Ambix, vol. 3, 1949, pp 69–90.
  • M. Robinson. The History and Myths surrounding Johannes Hispalensis, in Bulletin of Hispanic Studies vol. 80, no. 4, October 2003, pp. 443–470, abstract.

External links

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