Epistola de lapide philosophorum Letter on the Philosopher's Stone, 1559

Tom. VII. N.º 16.

Since I have frequently read through the works of Aristotle The 4th-century BCE Greek philosopher whose natural philosophy underpinned medieval science with divine assistance?, as is often done in tandem, reasoning through his passages, many times have I seen—
that boundary?

that it was you who me that?, or rather, that you did not understand, or were saying, that I was saying that Aristotle—
and not by other gods?

that boundary which remains in my mind itself. Namely, that I took this from my own authority alone, and—
me to the exposition?

kept the matter from the words of others as persons: never from necessary consideration, and therefore no faith should be given to my exposition, because apart from the fact that this thing is in the shadows? because we know it, it could be that I—
falsely learned?

falsely a smatterer? out of my own ignorance is given?, two? commentaries? on those remiqr?: because as—
in my equal defense that thereby?

in my equal? defense that thereby? it comes?: it comes? in many Philosophical natural philosophy onitor? S.
Philosophical that ...?

the position of death?, placed against the order, which would be the merit of all Philosophers alchemists/natural philosophers: that if to you?—
But as for one's own ...?

or they feign; or mine, and neglecting all those hard things, I will not only affirm, but indeed—
subjoining ...?

subjoining those disputes? that I do not believe it to be an interpretation? to conduct?, it will be my greatest, that—
Aristotle even against his own self in all his natural difficulties? always occupied himself:
v(?) i(?) h(?) de s(?) d(?) e(?) s(?) m(?)?

and in this defense at the saying of the truth?, you do not accept anything except that: which for me is, and—
they were an easier master?. Therefore arise ... my heavy burdens?, I have expressed? my words free-—
h(?) m(?) ca(?) s(?) f(?) e(?) q(?)?

ly of my own spontaneous faith?, and indeed they do not differ much from me; but this to me, unworthy—
it is fitting? to propose: This place disposed? by such cause would lead, more than that I become angry: that not to them—
it is? the matter it is granted to another fortune? that previously meing?. But if you are not in all, which I doubt? from friendship—
by me joined ...?

joined with desire; but nevertheless investigating? it, as he suspects?: and rather divining? that—
m(?) s(?) s(?) u(?) u(?) d(?) d(?)?

his wisdom sapientia under this disputation described? I examine my picture?—
I saw with my eyes; for if I am not: I myself make myself by myself from elsewhere?, and likewise—
s(?) u(?) f(?) o(?) i(?) a(?) m(?) n(?)?

often as is done by command? in other matters of mine: I say that many an? author after long—
e(?) f(?) c(?) l(?) p(?) m(?) d(?) l(?)?

awakening? makes conpruoz levity?, because of I fear? my own detection?, I lose the freedom of all?—
it is?, failing? to build all / leads? or the harvest which is moderate in its opposition?—
i(?) h(?) u(?) t(?) M(?) e(?) n(?) a(?) N(?)?

into this uniquely for the whole Mundus emborialis embodied world, it is possible that by Nature generas eoaſſo?—
q(?) p(?) m(?) e(?) e(?) p(?) a(?) i(?)?

that part of matter to be examined?, and admitted? by those passed spirits volatile substances; because they affirm—
e(?) p(?) o(?) i(?) m(?) q(?) e(?) N(?)?

and to be able to instruct all mortality? because Nature has repeated them? both to be, and to—
f(?) p(?) s(?) s(?) u(?) h(?) o(?) e(?) q(?)?

the form by itself alone, as this order?; and because seminal seed-bearing bodies briefly—
inviting? against the opinion of physicians. Do not consider this as nothing, in these there is?, first places, and—
t(?) o(?) c(?) s(?) p(?) i(?) e(?) i(?)?

to place?, all observing? their investigations?, and those erudition? sought after;—
q(?) p(?) m(?) l(?) e(?) d(?) d(?) G(?)?

which after many lucubrations nocturnal studies by the gift of God, Glory is theirs: rather than from my doctrine, or others'—
m(?) i(?) a(?) m(?) h(?) o(?) f(?) d(?) l(?)?

me I have had them all? while the stone first uiri murni didiū?—
long experience induces a mode of totally mutable operation process which underlyingly?, and gold—
u(?) a(?) A(?) i(?) s(?) l(?) p(?) d(?)?

themselves? described by Aristotle in his physical books and undit? the defense pntas? for you—
d(?) P(?) i(?) p(?) s(?) p(?) m(?) t(?)?

I demonstrate: First, therefore, by itself the principles of the things? totally physical: namely—
Matter, form, and privation. These are? nevertheless beyond doubt?, for matter produces the stone—