荣格:神秘的结合 3

13 In the text cited at the end of the last section Dorn continues:
“Hermes Trismegistus called the stone ‘orphan’.” 66 “Orphan” as the name of a precious stone is found in Albertus Magnus, The stone was called “orphan” because of its uniqueness-“it was never seen elsewhere”-and it was said to be in the Em¬peror’s crown. It was “wine-coloured” and sometimes shone in the night, “but nowadays it does not shine [any more] in the darkness.” 67 As Albertus Magnus was an authority on alchemy, he may have been the direct source both for Dorn and for Petrus Bonus (see n. 66). “Orphan” as the name of a gem may therefore mean something like the modern “solitaire” -a very apt name for the unique lapis Philosophorum.

3. 孤儿,寡妇,与月亮

在最后部分的结束被引述的文本,顿恩继续说:「赫密斯 特利梅吉斯塔 Hermes Trismegistus 称这个石头为‘孤儿’。“孤儿”作为珍贵的石头,在马格那斯Albertus Magnus被发现。石头被称为“孤儿”,因为它具有独异性。石头从来没有在别的地方被看见,据说就是在皇帝的皇冠上被发现。石头具有“葡萄酒的颜色”,有时在夜间会闪耀。但是今天,石头不再黑暗里闪耀。因为马格那斯是炼金术的权威,对于顿恩与对应博纳斯,他当时可能就是直接的来源。“孤儿”作为珠宝的名字因此意味着某件类似现代的“鑽石”,一个非常贴切的名字,对于具有独异性的哲学家的石头。

Apart from Darn and Petrus Bonus, it seems that this name is found only in the

63 Gratarolus, Verae alchemiae, n, p. 265.
64 “He receives the power of the higher and the lower things. So shall you have th( glory of the whole world.”” “Tabula smaragdina,” De alchemia, p. 363. Also Ruska, Tabula Smaragdina, p. 2.
65 Cf. Aurora Consurgens, p. 135.
66 Theatr. chem., I, p. 578 .•• I do not know to which Hermes text Dorn is referring here. The orphan first appears in the Pretiosa margarita novella of Petrus Bonus:
“This Orphan stone has no proper name” •• (Theatr. chem., V. p. 663). It is also in the edition of Janus Lacinius, 1546, p. 54r.
67 Du Cange, Glossarium, s.v. “Orphanus.”

lVl I;:).l~1’\.lU.l.\”J. \..ovJ. ….• J.un\..oJ..lVnl.3
Carmina Heliodori.68 There it refers to the opcpaJlo<; UOLKOlENTS OF THE CONIUNCTIO
1447.77 He stresses that this author insisted particularly on the mother-son incest. Maier even constructs a genealogical tree showing the origin of the seven metals. At the top of the tree is the lapis. Its father is “Gabritius,” who in turn was born of Isi: and Osiris. After the death of Osiris Isis married their SOl Gabritius; 78 she is identified with Beya-“the widow marrie: her son.” The widow appears here as the classical figure of the mourning Isis. To this event Maier devotes a special “Epithalamium in Honour of the Nuptials of the Mother Beya anc Her Son Gabritius.” 79 “But this marriage, which was begun with the expression of great joyfulness, ended in the bitternes of mourning,” says Maier, adding the verses:

他强调,作者特别坚持母亲与儿子的乱伦。梅尔甚至建构一个系谱系的树状,显示七个金属的起源。在树的顶端就是石头。它的父亲是“Gabritius“他先后由艾希与奥西利斯所生。在奥西利斯死亡之后,艾希跟他们的儿子嘉利修结婚。她被认同是贝亚Beya ,”跟儿子结婚的寡妇。寡妇在此出现,作为哀悼带孝的艾希斯的古典的人物。梅尔专注处理这个事件,写了一首特别的诗篇,推崇贝亚母亲与儿子嘉利塔斯的结婚。但是这个婚姻,以欢欣鼓舞的表达开始,却也哀悼的痛苦作为结束。梅尔说,补充这些诗句:

Within the flower itself there grows the gnawing canker:
Where honey is, there gall, where swelling breast, the chancre.81


For, “when the son sleeps with the mother, she kills him with the stroke of a viper” (viPerino conatu). This viciousness recalls the murderous role of Isis,81 who laid the “noble worm” in the pad of the heavenly Father, Ra.82 Isis, however, is also the healer, f01 she not only cured Ra of the poisoning but put together the dis membered Osiris. As such she personifies that arcane substance be it dew 83 or the aqua permanens,84 which unites the hostile elements into one
77 Printed in Theatr. chem., Ill, pp. 871ff. under the title “Antiqui Philosoph Galli Delphinati anonymi Liber Secreti Maximi totius mundanae gloriae.”


78 Gabritius therefore corresponds to Horus. In ancient Egypt Horus had long bee I equated with Osiris. Cf. Brugsch, Religion und Mythologie der alten ;fg)’pter p. 406. The Papyrus Mimaut has: “Do the terrible deed to me, the orphan of th, honoured widow.”• Preisendanz relates the “widow” to Isis and the “orphan” t, Horus, with whom the magician identifies himself (Papyri Graecae Magicae, I pp. 54£). We find the “medicine of the widow” in the treatise “Isis to Horus, Berthelot, A lch. grecs, I, xiii, 16.
79 Symb. aur. mensae, p. 515. The epithalamium begins with the words: “Whel the mother is joined with the son in the covenant of marriage, count it not a incest. For so doth nature ordain, so doth the holy law of fate require, and th thing is not unpleasing to God.” •
80 “Est quod in ipsis floribus angat,
Et ubi mel, ibi fel, ubi uber, ibi tuber.”
81 In Greco-Roman times Isis was represented as a human-headed snake. Cf. illus tration in Erman, Religion der ;fgypter, p. 391. For Isis as apaKwP see Reitzenstein Poimandres, p. 31.
82 Erman, p. 30!. The text derives from the time of the New Kingdom.
83 Preisendanz, Papyri Graec. Magicae, Il, p. 74: “I am Isis who am called dew.” , 84 Synonymous with aqua vitae. The relation of the “soul-comforting” water of th Nile to Isis is indicated on a bas-relief (illustrated in Eisler, Weltenmantel un(

This synthesis is described in the myth of Isis, “who collected the scattered limbs of his body and bathed them with her tears and laid them in a secret grave beneath the bank of the Nile.” 85 The cognomen of Isis was XYJP-€ta, the Black One.86 Apuleius stresses the blackness of her robe (Palla niger¬rima) ‘robe of deepest black’),87 and since ancient times she was reputed to possess the elixir of life 88 as well as being adept in sundry magical arts.89 She was also called the Old One,90 and she was rated a pupil of Hermes,91 or even his daughter.92 She appears as a teacher of alchemy in the treatise “Isis the Proph¬etess to her Son Horus.” 93 She is mentioned in the role of a whore in Epiphanius, where she is said to have prostituted her¬self in Tyre.94 She signifies earth, according to Firmicus Ma¬ternus,95 and was equated with Sophia.96 She is P-Vpt’;’V1JP-O~, ‘thou¬sand-named’, the vessel and the matter (x’;’pa Kat VA’Y]) of good and evi1.n She is the moon.98 An inscription invokes her as “the One, who art AIL” 99 She is named a’;’mpa, the redemptrix.lOo In
Himmelsult, 1. p. 70) in the Vatican. of a priestess of Isis bearing the situla (water¬vessel). The two great parallels are the cup of water in the Early Christian com¬munion, and the water vessel of Amitabha. For the Christian cup of water see “Transformation Symbolism in the Mass,” pars. 311ff.; for the holy water in the worship of Amitabha, see Hastings, Encyclopaedia, I, p. 386 b, “Amitayus.”
85 Latin MS, 18th cent., “Figurarum Aegyptiorum secretarum.” (Author’s pos¬session.)
86 Eisler, n, p. 328, n. 1.
87 The Golden Ass, XI, 3 (trans. Adlington and Gaselee, p. 543): “utterly dark cloak.” Cf. Hippolytus, Elenchos, I, 8.
88 Diodorus, Bibliotheke Historike, I, 25: 7″0 T7i~ a.1Ja.vat7ia.~ a.pP.a.KOV.
89 She tried to make the child of the king of Phoenicia immortal by holding him in the fire. Plutarch, “!sis and Osiris,” 16, Moralia (trans. by Babbitt, V, pp. 40f.). 90 Diodorus, I, § 11.
91 Ibid., I, 27.
92 The great Paris Magic Papyrus, line 2290. Preisendanz, Papyri Graee. Mag., I, p.143•
9:1 Bcrthelot, Alch. grecs, I, xiii. Tlt7,~ 7rpo’;;T<~ 7"0/ vlo/ 'Tlpo/. 94 Ancoratus (ed. by HoIl), c. 1°4, I, p. 126.
95 Liber de errore protanarum religiotlum (ed. by Halm), n, 6: "The earth is the body of Isis." • Cf. Plutarch, "!sis and Osiris," 38, pp. 92£.
96 Reitzenstein, Zwei religionsgeschichtliche Fragen, p. 108, and Poimandres, p. 44. 97 Plutarch, 53, pp. 13of.
98 Reitzenstein, Poimandres, p. 270.
99 Corpus InseriPtionum Latinarum, X, No. 3800 (= 3580), from Capua: "TE TIBI / UNA QUAE / ES OMNIA / DEA ISIS / ARRIVS BAL / BINUS V.C:' (Now in Naples Museum.)
100 Reitzenstein, Die hellenistisehen Mysterienreligionen (1927), pp. 27ff. 20


Athenagoras she is "the nature of the Aeon, whence all thing grew and by which all things are." 101


All these statements apply just as well to the prima materi in its

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