Se žiťăn kuđor seċedo lĕč Šačăč XVI ğaředef

The hidden alchemical laboratories

of XVI century Prague

 

"In the popular European imagination has developed a colorful mythology of the witch covens and the synergy with devils. In the 15th century this doctrine was accepted by the church, and encouraged witch hunt, burnings and tortures. In the Czech lands such processes finished in 1756. Presently the Church humbly apologizes for this dark chapter of its history"

 

Suğůk ċęn se šačŏnta ďąš ďaďůr lileš ġičęm ġuřŏn, žu šuš ťid zağoz zižąr nođačra se giťůdef lĕč deċăš. Ċĕš ďuđut ġiš ğoğęč ťid Šačăč meřŏl, ġaďaš viřęlen ďąš nuđŏl voċišra, žąz se daġušo, ġiš tuťiš višăm se gařăš řuk đağĕz ziğomra. Noňar ťid se gaťăz žu boťĕm daġušo, goġuš vořĕk, Rudolf II, nuđŏl beťęr žĕrže ďuďot se viřęlen ťid se vilala, ğoğůr žu jořęk Veğan Centereni, moğot dařąz suğůk soġŏt nuđŏl vočitaz ťid ďąš ġiďęk řeřen, dušęk žĕrže čuġem se laňĕze lĕč zažez faďŏna. Ċĕš nilun ċiš kağęk ďąš se niċam žeċaz fařez, ňŏmad, luġŏlža, ğuťonaže žu meďąkad šožăr žoğĕz, ğen đĕš, žu ďĕš đišŏndun se ďožęk bolŏš lĕč se zošoč buďil. Ċiš nuđŏl se jiđęr siďel lĕč goġuš Vořĕk, řęš buğůddun se riđăzef lĕč tađęk vuġŏzes, čaš ziťăn žeċeč se liġŏd lĕč gešŏč žăr zuċ doġąm žĕrže zešen ċĕš žu žĕrže gaċĕr ċiš žĕrže đŏš zažez vučąr:

 

However, the successors of Rudolph II were, by contrast, no tolerant neither with other religions, nor with those who practiced these arts. Many alchemists were, like them, christians showing a deep spirituality and admiration for nature, but they did not agree with the Vatican methods to impose their beliefs, and having no more the Emperor´s protection, their laboratories remained active, but now hidden and finally were or had to be abandoned.

 

 

Ťid se žařęr değutese noňar leš soġŏt siđĕn diřaš viňezes ląz se Zuġok, se riđůšen đaňune bořůk viřič žĕrže ġuš viňęr šalero, čaš fuťůr šeťęč zaťekaz žąz se daġušo. Ġąk žăr ziňem ďuđut zuċ laťęřa:  zeġĕt ziňem nuđŏl žulĕš, šeťŏm řiđęd, ċiš zičąt đaďoz ġořŏzaz gađŏz deďun žĕrže Šačăč, řač ziňem zižąr žošek božąz fađąl “traces” ďąš đoďem se bařůčaz lĕč se ňŏmad, žu ďąš ďĕš zižąr taċęčaz fečęk roďăr seċedo, ťid čaš ďĕš jeğůl taďęčiz zoťořa čuřălra ġăn se jaťud zuċĕz žulĕš:

 

In the alchemical work, the colors are of fundamental importance for the operator, as they indicate the moment of process in which the material is and/or its changes or modifications. Yet, Jučăm, the great dark alchemist, was blind.

 

Se Jučăm Joġir nuđŏl zuċ jaċom zeġĕt vuňůl nođir žeċeč, ďiš žăr jaċůd, ťid se ġiğal lĕč se Žoġĕkima, ċa žăr zuċ šižŏreni lĕč jiđęr zuťĕda ďąš šuġĕraz se ďiċŏzima lĕč gešŏč dilak ďŏd Žaċŏm. ňŏmad fuťůr se feġąd lĕč jiđęr siďačef, lĕč se žulůr ťid žuġůnef žu se jaťud zuċĕz, ďĕš zažod žĕrže viġĕt ċeš lůn ġăš řąš ďaďůr žąz zuċ řęr bažuk, žulęk žu želąm žoġęk, čaš fuťůr vuđęm ďuňăm ťid čeťoč lĕč đaġem, žuċizra "joğům" řąš fuťůr đuťălra žĕrže mušir zuġek se luřuč lĕč gušŏr, čaš tuğůč đaďoz jeđăz žĕrže guġim noğam.

 

Se žuřąla kuđąlra se Gešŏč buďem žĕrže šaġătže žĕrže ďiš se šalorima žu se bağęn lĕč zağutra, žăr ďĕš fuťůr se ňŏmad řąš ližăn zuċĕz nažăt ğušot daċak ďĕdaz zešůrima, žu soġŏt zoňal žĕrže čŏš noňar ďĕš ġuťom sačęk. Ťid gešŏč ğočin zižąr vulęr solęčaz ğušot daċak žu ťid leš tuňiz ziňem zižąr šuďęk bořĕm žĕrže luťęr čŏš žu řuk ġuš giğĕšima. Ziňem zižąr zuđęk žoċĕt lĕč niğalža čaš fuťůr đučur žošęk řuk ċĕš siďel. Đučur ťid leš zořům ziňem fuťůr ďeťĕšdun žiđit, čaš zažod zoťąn žošęk řuk đašŏlra. Ċaš jařuš veřătže lůn ġuš kuđor ğařăz, čaš žeťůšaz jořęk ġeňik lĕč čošăzže, žu řuk ġuš kišeto ťid řošid jeċąz bořĕm, ďąš ďĕš tuğůč jeğůl zuċelaz ďušaz žiťęr ďalŏkima, čaš zižąr žiďĕde ťid se đaġăš žiğuref lĕč saċůn, žišůn žu ďičĕk ďoċąd, čaš žoċit jadak keťŏkiz ğuňęš žeċeč goġuš lašăla ziġumima, ġąk ďĕš fuťůr žošęk ďĕdaz ċeš ťid zeğid ġuš ďiġůlima. Ricak žăš zuđęk čořaka zižąr jadak điġęr, ġaš začęr ďĕš fuťůr jadak ġoňętaz, ďĕš fuťůr zağęšaz ċa ďĕš zižąr ťid kiđęk dešąlo jidak čaňęr žĕrže naċočad:

 

In 1612 Sendivogius, under the instructions of Jučăm, performed the final alchemical experiments in Jučăm’s hidden laboratory: the creation of a gate through which one could enter into another dimension.

 

Ňąz se žařęr jaċom ťid žuląlima, ziňem nuđŏl zuċ viňęr vaťůš žeċaz ťid Gešŏč, dožak practicedaz ďĕdaz suğůk soġŏt, ċĕš ďašăm čuťitra se roďer lĕč se žiťăn seċedo, řoċăš diťin se viřęlen lĕč Šačăč, Bohemia, žu đuġęk ğiš bařăčža. Ğiš žeďăkima fuťůr roďĕn ďuňăm ťid zeğid doťąn lĕč ďoċąd žu zeťąm, ťid se zuğet đağĕz lĕč soġŏt žu ťid se Doğĕzef ťeš, čaš ğuġaz božąz fađąl ğiš žulątaz, se ziğun lĕč ğiš šaňenaz žu se niġęr voġĕmaz ċiš buřůr zažod šůl ġăš řąš fuťůr vočitaz ťid ďąš vužaš žu ďąš žařęr šuřač. Ďiš zuďůl žu šiňŏn practicedaz ċĕš zuġok ťid se roďăr seċedo lĕč ġuš bolĕš žu ruřik. Keřatra žĕrže Jeđăt šiťem Josef Svátek5, ziňem fuťůr Gešŏč dilak ťid se Ruřik Hasistejn lĕč Andelská Hora, Trebová Moravská lĕč Trebon, ťid Ceský Krumlov žu ťid suğůk đĕš. Žu đučur žařęm, zuċęr žu dišak miđęč ďuňăm žăr šičăš žĕrže ňŏmad řąš vuđĕšaz lůn zeğid žąz Žaċŏm, řąš ďužăn ďuňăm žoląr možolo žĕrže ğeđăčef ġiťila transmutationsima ċa ročęr dořut vuġačese, ċĕz zoťořa cugak beňindun žu jačătaz ďĕdaz zuċ leďăl vuďučže lĕč se žoğąč:

 

The February 16, 1592 was given to Rabbi Löw an interview with the Emperor Rudolf II in the Castle, which had been arranged by the court astronomer Tycho Brahe, with whom the Rabbi had good relations. On the basis of this historic event, is clear that the meeting was due to mutual interest that they all had for Alchemy.

 

 

Žu luđiz ċaš ğaġęl žiċiš se žočod lĕč se Vořĕk Rudolf II lĕč Habsburg, řąš češĕdaz ťid se Zažizra lĕč 1583 se zeďůr žoğąč lůn Rožůl žĕrže Šačăč, değăšra zaťŏtes zožęš ťid se žaňůd lĕč žăš zařătaže, duřĕt řęš dutak kušůl ďuňăm žąš žĕrže zičąkaz žu bağęn žu ťid žăš moċum Šačăč Hradcanyef Deťęk zašęlef, žĕrže žăš šođul zuġek vaťůš žeċaz: se gešŏč, jadak řuk se siďel lĕč zoňąmra nolŏzeni lilaz, ġąk žĕrže duňůz se gušŏr žu ziġek joğar ląz ċĕš zuġok.

   

Charlesworth, James H., ed. The Old Testament Pseudepigrapha. Vols. 1 & 2. New York: Doubleday, 1983; 1985.

 

Cheiro. Mysteries and Romances of the World’s Greatest Occultists. New Hyde Park, N.Y.: University Books, 1972.

 

FL-090313 The twilight language - פּעאה אוועלוגהד ייט

 

FL-100214 ةȝɰ ƴȸƾɕlƾʅƽɞƌɒƽɗ

 

FL-010314 Φιταθω δο γι ζεσασό

 

FL-160114 ƴϫʆƈʚƍϫʅԇ ϰϫƍʚ ȣʚϫƴ

 

FL-091113 Laphnari Zhubni ando Cryptoalčemika Narkari

 

FL-230913 Other Alchemies

FL-120913 Lyl yþaðö faedd leysh ookan õjel - The language of the new alchemists

 

FL-130910 Secret Chinese Alchemy Languages

 

FL-140913 兄 履 厨亞 朕具亜

 

FL-250813 Ġit se alčemisťa fuďad

 

FL-210713 Leysh nange iochi leysh shaishu olewav

 

FL-201012 גוענעבאץ טאמאמעיל באמאסוץ אלאטאים גויפּיפּעיל גאסאפּאיד פּעגיטיץ

 

FL-180712 Naz Rosarium Philosophorum

 

Gardner, Gerald B. The Meaning of Witchcraft. 1959. Reprint, New York: Magickal Childe, 1982.

 

Grillot de Givry, Emile. Witchcraft, Magic and Alchemy. New York: Houghton Mifflin, 1931.

 

Rudolf II and his Prague, Bohumil Vurm – Journal Alchemists and magicians of old Prague, 2012.

 

JACQUELINE DAUXOIS: “Der Alchimist von Prag, Rudolf II von Habsburg, eine Biographie”, 1997.

 

LIMOJON DE SAINT DIDIER: "The Hermetic Triumph or the Victorious Philosopher's Stone" - "Talk of Eudoxus and Pirófilo on Antigua War of the Knights", 1699.

 

Place, Robert M. The Tarot: History, Symbolism and Divination. New York: Jeremy P. Tarcher/Penguin, 2005.

 

Porteous, Alexander. The Forest in Folklore and Mythology. New York: Macmillan, 1928.

 

Priestley, Joseph, Experiments and Observations on Different Kinds of Air, 3rd Ed., J. Johnson, London, 1781.

 

Russell, Jeffrey Burton. A History of Witchcraft. London: Thames & Hudson, 1980.

 

SLAVICA KROČA: "Alchemists in the Court of Rudolf II" – “Alchymisté na dvoře Rudolfa II”, 2008.

 

Stillman, John Maxson, The Story of Alchemy and Early Chemistry, Dover, 1924.

 

Trismosin, Salomon, Splendor Solis, 1582.