This brief but significant commentary by the medieval alchemist Hortulanus (literally "the Gardener") offers a systematic explication of the Emerald Tablet, the most celebrated and compact expression of Hermetic philosophy. Writing in the tradition of scholastic commentary, Hortulanus divides the Tablet into thirteen chapters and unpacks each cryptic sentence as an instruction for the preparation of the Philosophers' Stone.

Hortulanus identifies himself as dwelling near the sea coast and wrapped in a "Jacobin skin" — likely indicating Dominican affiliation — and presents his work as an act of charity toward fellow seekers. His commentary transforms the oracular pronouncements of Hermes into a practical manual: the division of the Stone into its parts, the role of the four elements, the conjunction of Sun and Moon, and the process of sublimation, fixation, and multiplication. The text stands as one of the earliest and most influential medieval readings of the Emerald Tablet.

The Emerald Tablet itself — a text claiming the authority of Hermes Trismegistus — first appears in Arabic in the ninth-century Kitāb Sirr al-Khalīqa (Book of the Secret of Creation) and reached the Latin West through Arabic-to-Latin translation. Hortulanus's commentary, composed in the fourteenth century, was the standard scholastic gateway to the Tablet for medieval and Renaissance readers, circulating alongside the Latin text in hundreds of manuscripts. It was printed repeatedly through the sixteenth and seventeenth centuries, shaping the alchemical tradition that runs through Roger Bacon, Paracelsus, and beyond.

A Brief Commentary of Hortulanus the Philosopher, upon the Smaragdine Table of Hermes of Alchemy

The Prayer of Hortulanus

Laud, honour, power and glory, be given to thee, O Almighty Lord God, with thy beloved son, our Lord Jesus Christ, and the holy Ghost, the comforter. O holy Trinity, that art the only one God, perfect man, I give thee thanks that having the knowledge of the transitory things of this world (lest I should be provoked with the pleasures thereof) of thy abundant mercy thou hast taken me from it. But forasmuch as I have known many deceived in this art, that have not gone the right way, let it please thee, O Lord my God, that by the knowledge which thou hast given me, I may bring my dear friends from error, that when they shall perceive the truth, they may praise thy holy and glorious name, which is blessed for ever. Amen.

The Preface

I Hortulanus, so called from the Gardens bordering upon the sea coast, wrapped in a Jacobin skin, unworthy to be called a Disciple of Philosophy, moved with the love of my well-beloved, do intend to make a true declaration of the words of Hermes, the Father of Philosophers, whose words, though that they be dark and obscure, yet have I truly expounded the whole operation and practice of the work: for the obscurity of the Philosophers in their speeches, doth nothing prevail, where the doctrine of the holy spirit worketh.

Chapter I. That the Art of Alchemy is true and certain.

The Philosopher saith. It is true, to wit, that the Art of Alchemy is given unto us, Without leasing. This he saith in detestation of them that affirm this Art to be lying, that is, false. It is certain, that is proved. For whatsoever is proved, is most certain. And most true. For most true gold is engendered by Art: and he saith most true, in the superlative degree, because the gold engendered by this Art, excelleth all natural gold in all properties, both medicinal and others.

Chapter II. That the Stone must be divided into two parts.

Consequently, he toucheth the operation of the stone, saying: That which is beneath, is as that which is above. And this he saith, because the stone is divided into two principal parts by Art: Into the superior part, that ascendeth up, and into the inferior part, which remaineth beneath fixed and clear: and yet these two parts agree in virtue: and therefore he saith, That which is above, is like to that which is beneath. And this division is necessary, To perpetuate the miracles of one thing, to wit, of the Stone: because the inferior part is the Earth, which is called the Nurse, and Ferment: and the superior part is the Soul, which quickeneth the whole Stone, and raiseth it up. Wherefore separation made, and conjunction celebrated, many miracles are effected in the secret work of nature.

Chapter III. That the Stone hath in it the four Elements.

And as all things have proceeded from one, by the meditation of one. Here giveth he an example, saying: as all things came from one, to wit, a confused Globe, or mass, by meditation, that is the cogitation and creation of one, that is the omnipotent God: So all things have sprung, that is, come out from this one thing that is, one confused lump, by Adaptation, that is by the sole commandment of God, and miracle. So our Stone is born, and come out of one confused mass, containing in it the four Elements, which is created of God, and by his sole miracle our stone is born.

Chapter IV. That the Stone hath Father and Mother, to wit, the Sun and Moon.

And as we see, that one living creature begetteth more living creatures like unto itself: so artificially gold engendereth gold, by virtue of multiplication of the foresaid stone. It followeth therefore, the Sun is his father, that is, Philosophers' Gold. And as in every natural generation, there must be a fit and convenient receptacle, with a certain consonance of similitude to the father: so likewise in this artificial generation, it is requisite that the Sun have a fit and consonant receptacle for his seed and tincture: and this is Philosophers' silver. And therefore it follows, the Moon is his mother.

Chapter V. That the conjunction of the parts of the stone is called Conception.

The which two, when they have mutually entertained each other in the conjunction of the Stone, the Stone conceiveth in the belly of the wind: and this is it which afterward he saith: The wind carried it in his belly. It is plain, that the wind is the air, and the air is the life, and the life is the Soul. And I have already spoken of the soul, that it quickeneth the whole stone. And so it behoveth, that the wind should carry and recarry the whole stone, and bring forth the mastery: and then it followeth, that it must receive nourishment of his nurse, that is the earth: and therefore the Philosopher saith, The earth is his Nurse: because that as the infant without receiving food from his nurse, should never come to years: so likewise our stone without the fermentation of his earth, should never be brought to effect: which said ferment, is called nourishment. For so it is begotten of one Father, with the conjunction of the Mother. Things, that is, sons like to the Father, if they want long decoction, shall be like to the Mother in whiteness, and retain the Father's weight.

Chapter VI. That the Stone is perfect, if the Soul be fixed in the body.

It followeth afterward: The father of all the Telesme of the whole world is here: that is, in the work of the stone is a final way. And note, that the Philosopher calleth the work, the Father of all the Telesme: that is, of all secret, or of all treasure Of the whole world: that is, of every stone found in the world, is here. As if he should say, Behold I show it thee. Afterward the Philosopher saith, Wilt thou that I teach thee to know when the virtue of the Stone is perfect and complete? to wit, when it is converted into his earth: and therefore he saith, His power is entire, that is, complete and perfect, if it be turned into earth: that is, if the Soul of the stone (whereof we have made mention before: which Soul may be called the wind or air, wherein consisteth the whole life and virtue of the stone) be converted into the earth, to wit of the stone, and fixed: so that the whole substance of the Stone be so with his nurse, to wit earth, that the whole Stone be turned into ferment. As in making of bread, a little leaven nourisheth and fermenteth a great deal of paste: so will the Philosopher that our stone be so fermented, that it may be ferment to the multiplication of the stone.

Chapter VII. Of the mundification and cleansing of the stone.

Consequently, he teacheth how the Stone ought to be multiplied: but first he setteth down the mundification of the stone, and the separation of the parts: saying, Thou shalt separate the earth from the fire, the thin from the thick, and that gently and with great discretion. Gently, that is by little, and little, not violently, but wisely, to wit, in Philosophical dung. Thou shalt separate, that is, dissolve: for dissolution is the separation of parts. The earth from the fire, the thin from the thick: that is, the lees and dregs, from the fire, the air, the water, and the whole substance of the Stone, so that the Stone may remain most pure without all filth.

Chapter VIII. That the unfixed part of the Stone should exceed the fixed, and lift it up.

The Stone thus prepared, is made fit for multiplication. And now he setteth down his multiplication and easy liquefaction, with a virtue to pierce as well into hard bodies, as soft, saying: It ascendeth from the earth into heaven, and again it descendeth into the earth. Here we must diligently note, that although our stone be divided in the first operation into four parts, which are the four Elements: notwithstanding, as we have already said, there are two principal parts of it. One which ascendeth upward, and is called unfixed, and another which remaineth below fixed, which is called earth, or firmament, which nourisheth and fermenteth the whole stone, as we have already said. But of the unfixed part we must have a great quantity, and give it to the stone (which is made most clean without all filth) so often by mastery that the whole stone be carried upward, sublimating and subtiliating. And this is it which the Philosopher saith: It ascendeth from the earth into the heaven.

Chapter IX. How the volatile Stone may again be fixed.

After all these things, this stone thus exalted, must be incerated with the Oil that was extracted from it in the first operation, being called the water of the stone: and so often boil it by sublimation, till by virtue of the fermentation of the earth exalted with it, the whole stone do again descend from heaven into the earth, and remain fixed and flowing. And this is it which the Philosopher saith: It descendeth again into the earth, and so receiveth the virtue of the superiors by sublimation, and of the inferiors, by descension: that is, that which is corporeal, is made spiritual by sublimation, and that which is spiritual, is made corporeal by descension.

Chapter X. Of the fruit of the Art, and efficacy of the Stone.

So shalt thou have the glory of the whole world. That is, this stone thus compounded, thou shalt possess the glory of this world. Therefore all obscurity shall fly from thee: that is, all want and sickness, because the stone thus made, cureth every disease. Here is the mighty power of all power. For there is no comparison of other powers of this world, to the power of the stone. For it shall overcome every subtle thing, and shall pierce through every solid thing. It shall overcome, that is, by overcoming, it shall convert quick Mercury, that is subtle, congealing it: and it shall pierce through other hard, solid, and compact bodies.

Chapter XI. That this work imitateth the Creation of the world.

He giveth us also an example of the composition of his Stone, saying, So was the world created. That is, like as the world was created, so is our stone composed. For in the beginning, the whole world and all that is therein, was a confused mass or Chaos (as is above said) but afterward by the workmanship of the sovereign Creator, this mass was divided into the four elements, wonderfully separated and rectified, through which separation, divers things were created: so likewise may divers things be made by ordering our work, through the separation of the divers elements from divers bodies. Here shall be wonderful adaptations, that is, If thou shalt separate the elements, there shall be admirable compositions, fit for our work in the composition of our Stone, by the elements rectified: Whereof, to wit, of which wonderful things fit for this: the means, to wit, to proceed by, is here.

Chapter XII. An enigmatical insinuation what the matter of the Stone should be.

Therefore I am called Hermes Trismegistus. Now that he hath declared the composition of the Stone, he teacheth us after a secret manner, whereof the Stone is made: first naming himself, to the end that his scholars (who should hereafter attain to this science) might have his name in continual remembrance: and then he toucheth the matter saying: Having three parts of the Philosophy of the whole world: because that whatsoever is in the world, having matter and form, is compounded of the four Elements: hence is it, that there are so infinite parts of the world, all which he divideth into three principal parts, Mineral, Vegetable, and Animal: of which jointly, or severally, he had the true knowledge in the work of the Sun: for which cause he saith, Having three parts of the Philosophy of the whole world, which parts are contained in one Stone, to wit, Philosophers' Mercury.

Chapter XIII. Why the Stone is said to be perfect.

For this cause is the Stone said to be perfect, because it hath in it the nature of Minerals, Vegetables, and Animals: for the stone is three, and one having four natures, to wit, the four elements, and three colours, black, white and red. It is also called a grain of corn, which if it die not, remaineth without fruit: but if it do die (as is above said) when it is joined in conjunction, it bringeth forth much fruit, the aforenamed operations being accomplished. Thus, courteous reader, if thou know the operation of the Stone, I have told thee the truth: but if thou art ignorant thereof, I have said nothing. That which I have spoken of the operation of the Sun is finished: that is, that which hath been spoken of the operation of the stone, of the three colours, and four natures, existing and being in one only thing, namely in the Philosophers' Mercury, is fulfilled.

Here endeth the Commentary of Hortulanus, upon the Smaragdine Table of Hermes, the father of Philosophers.

Colophon

This text is attributed to Hortulanus (fl. fourteenth century), a medieval alchemist of uncertain identity who styled himself "the Gardener." His commentary on the Emerald Tablet became one of the most widely circulated alchemical texts of the late Middle Ages. Sourced from the sacred-texts.com archive. Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

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