Revista Electrónica dedicada al Estudio Histórico-Crítico de la Alquimia
Nº 4. 2001. ISSN: 1575 - 8184
URL: http://www.revistaazogue.com


P r e s e n t a c i ó n


- PEDRO ROJAS GARCÍA, "Internet, Alquimia e Historia, Tres Años Después".


A r t í c u l o s


- ELENA CASTRO SOLER & JOSÉ RODRÍGUEZ GUERRERO, "Luis de Centelles y las Coplas de la Piedra Philosophal".

It is a critical introduction to a work entitled "Coplas de la Piedra Philosophal". It is a poem of 27 stanzas which appears to be a popular alchemical text in Spain an Italy during 16th and 17th centuries.
The poem is an eight-line stanza in Spanish. It consists of eight dodecasyllabic lines rhyming abbaacca. It was composed by a Valencian gentleman called Lluís Centelles i Carròs, Earl of Quirra, around 1550-1560. The poem has a conventional theme of how to make the Philosopher's Stone.


- JOSÉ RODRÍGUEZ GUERRERO, "Censura y Paracelsismo durante el Reinado de Felipe II".

In recent decades, some historians have argued that Spanish paracelsianism was affected by the Reformation. They think there was a delayed introduction of Paracelsianism into Early Modern Spain (16th century) caused by religious censorship. However, it is false. The Philip II's effort to maintain Spain as a Roman Catholic country do not affected the development of Spanish paracelsianism. Concerning the Paracelsian Movement, I compare the medical and theological conflicts in and out Spain. The 1583 issues of the Spanish Index had not been practical impact during the 16th century. In 1591 the spanish paracelsianist Llorenç Coçar (1540?-1592?) had created the first european Chair on paracelsianism and chemical medicines at the University of Valencia. Coçar had an extensive academic background and he had good relations with the General Inquisitor Gaspar de Quiroga.


- JOSÉ RODRÍGUEZ GUERRERO & PEDRO ROJAS GARCÍA, "La Chymica de Richard Stanihurst en la Corte de Felipe II".

Richard Stanihurst (1547-1618) was an Irish humanist devoted to history, philosophy, literature, theology and alchemy. He studied at Oxford University College and graduated in 1568. During his abode at London he began his alchemical studies. Becouse of his Roman Catholicism, in 1581 he left for the Low Countries and he never returned to Ireland. He lived in the bishopric of Liege, where he get in touch with the paracelsian movement gathered around Ernest of Bavaria (1554-1612), Bishop of Liege, of Hildesheim, Prince Elector of Cologne, and Bishop of Münster. Since then, Stanihurst analysed the relationships betwen medicine and chemistry.
In the early 1590 he was invited to Spain by King Philip II, who became seriously ill. Stanihurst had a great laboratory in El Escorial. He produced new chemicals compounds and he tryed to find specific substances for curing each disease. He also instruct King's personal distillators to manufacture chemical medicines. During this period he wrote some alchemical treatises but we only conserved El Toque de Alquimia internally dated 1593, now in Madrid Biblioteca Nacional Ms 2058.

In 1595 Stanihurst returned to Liege. He then took holy orders and he was appointed chaplain to Archduke Albert, ruler of the Netherlands, and his wife Isabella (daughter of Philip II). It seems that he was also chaplain to the English Benedictine convent at Brussels.


- JOSÉ RODRÍGUEZ GUERRERO, "Examen de una Amalgama Problemática: Psicología Analítica y Alquimia".

Carl Jung was a Swiss psychiatrist who produced his own school of alchemy based on Analytical Psychology. According to Jung, alchemical imagery was the form in which alchemists expresed their own subconscious mind. Alchemy is presented as a non temporal discipline of transcendent truths called "Archetypes". A rare phenomenon called "Synchronicity" provides access to the diachronic and trans-cultural Archetypes, which are located in a "Collective Unconscious" and are characterized by being universal images not grounded in experience. Jung argued that alchemical images manifest themselves in neurotic or psychical crisis and in dreams.

Is clear that the Jungian model was a force to be reckoned with the first historiography of alchemy. However, recent historians on alchemy have demostrated that Junguian interpretation have been built with intuitions and insights. Archetypes, Synchronicity and Collective Unconscious are not scientifically grounded. Studies such as those of Barbara Obrist, William Newman, Lawrence M. Principe and Urszula Szulakowska have demostrated that alchemy is not a transhistorical myth, but a construct which is culturally produced. In the historical research alchemy have a language which is both a self-contained structure, yet which changes according to the dictates of his own chronological period.
José Rodríguez examines the Jungian theories (evolution, contradictions, inconsistencies) and its problems with the historical perspective.


T e x t o s


- LUIS DE CENTELLES, "Las Coplas de la Piedra Philosophal (tres versiones)", textos editados por Elena Castro Soler.

- RICHARD STANIHURST, "Toque de Alquimia", texto editado por Pedro Rojas García.


R e c e n s i o n e s


- PEDRO ROJAS GARCÍA, " Opuscule tres-eccelent de la vraye philosophie naturelle des metaulx par d. Zecaire editado y presentado por Renan Crouvizier".

- JOSÉ RODRÍGUEZ GUERRERO, "Los Hijos de Hermes de F. Javier Puerto et al., editado por Corona Borealis".

- VICENTE ROJAS COLOM, "Alquimia, Enciclopedia de una Ciencia Hermética de Claus Priesner y Karin Figala, editado por Herder".

- DOMINGO SELAT, " Las Moradas Filosofales de Fulcanelli, editado por Indigo".

- DOMINGO SELAT, " Alquimia, Corpus Symbolicum de J. G. Font, editado por MRA".

- PEDRO ROJAS GARCÍA, "La Alquimia en Aragón de Jesús Osácar, editado por Ibercaja".


L o       m e j o r       d e       I n t e r n e t


- JAN J. SEIDEL, "Comentario sobre la Red de Páginas de: Bibliotheca Philosophica Hermeticas".



Retorno al Índice de Números Publicados