Athanasius Kircher SJ alchimista e magnetista/en

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Athanasius Kircher (Fulda, Hesse, 12 May 1602 — Rome, 28 November 1680), German Jesuit who entered the Society of Jesus on 2 October 1618, was the most encyclopedic mind of the 17th century Europe: mathematician, physicist, Egyptologist, sinologist, vulcanologist, musicologist, alchemist, magnetist. Called to Rome by Urban VIII in 1633 to teach mathematics, physics and oriental languages at the Roman College, he spent most of his life there producing a vast body of work — over 40 published treatises. For the wiki cluster, he is a threefold hinge-figure: (1) he is a member of Christina of Sweden's circle in Rome together with Palombara and Santinelli (cf. Confraternita dellAurea Rosacroce sect. VII); (2) he is the alchemical master of Palombara and Borri — documented in Partini; (3) he is the most systematic theorist of magnetism as a universal «golden chain», expounding in three treatises a doctrine that anticipates by 150 years Mesmer's formulation (1779). On Kircher, the wiki therefore has a pivotal page for the alchemy-magnetism node, which is one of the cluster's axes.

I. Life and context

[VERIFIED] Anna Maria Partini reconstructs: «Learned mathematician of eclectic culture, Athanasius Kircher was born in Germany near Fulda on 12 May 1602. Entering the Society of Jesus on 2 October 1618, he taught mathematics and oriental languages first in Germany and then in France. Called to Rome by Urban VIII in 1633 to teach mathematics, physics and oriental languages, he spent most of his life at the Roman College».

Essential biographical milestones:

1602 birth in Fulda (Germany)
1618 (age 16) enters the Society of Jesus
Before 1633 teaches in Germany and France (Avignon, Würzburg)
1633 called to Rome by Urban VIII at the Roman College, where he will teach until his death
1638 visits Mount Vesuvius during an eruption, revealing his vulcanological research for Mundus Subterraneus
1650-1654 publication of Oedipus Aegyptiacus — monumental work on Egypt
1655-56 Christina of Sweden (arrived in Rome in December 1655) visits the Kircherian Museum at the Roman College
1665 publication of Mundus Subterraneus
1680 death in Rome; buried at the Gesù

II. Christina of Sweden's circle

[VERIFIED] Partini documents Kircher's centrality in the Roman circle of Christina of Sweden:

«[I became interested in Athanasius Kircher] all the more so because he was part, together with the Marquis Massimiliano Palombara and the Marquis Francesco Maria Santinelli, of the famous circle that had formed in Rome around Queen Christina of Sweden».

Three prominent figures of the circle, already documented by the wiki pages, converge on Kircher:

Massimiliano Palombara (1614-1685, Marquis of Pietraforte, author of La Bugia) — Christina's gentleman from 1656, author of the Roman Magic Door
Francesco Maria Santinelli (1627-1697) — author of Lux Obnubilata and the poem Il Carlo Quinto
Francesco Giuseppe Borri (1627-1695) — Milanese physician, alchemist, tried by the Inquisition in 1670

[VERIFIED] Partini reports a decisive episode: «That a chemical-alchemical laboratory existed at the Roman College is confirmed by the fact that Queen Christina of Sweden, arriving in Rome in December 1655, dedicated one of her first visits to the Roman College, where she was especially interested in the library». Kircher himself writes that the queen «deigned to visit my Museum, observed this experiment with great interest». Christina therefore was not merely a patron of Kircher: she was an active visitor to his laboratory, together with the other figures of her circle who frequented it regularly.

III. Kircher as alchemical master of Palombara and Borri

The most important data for the cluster, and little known outside specialized literature:

[VERIFIED] Partini writes: «Among Kircher's students there were certainly two great alchemists who drew from his knowledge: the Marquis of Palombara and the Milanese physician F.M. Borri. Palombara probably refers to him when he writes in his Bugia that there was a single person to whom he could turn in the difficulties and adversities of his "search" for the philosopher's stone. To the Marquis Massimiliano Palombara are attributed the famous alchemical inscriptions of the "magic door" in Piazza Vittorio (Rome), the secondary entrance of the Villa Palombara on the Esquiline and, probably, of his alchemical laboratory».

Consequences:

The alchemical inscriptions of the Roman Magic Door (cf. Massimiliano Palombara e la Porta Ermetica) respond — in part — to knowledge received from Kircher
The «nameless master» of whom Palombara speaks in La Bugia — the one he turns to in alchemical adversities — is plausibly Kircher
Borri (Milan 1627 — Rome 1695, alchemist and physician tried by the Inquisition) also frequented the Roman College laboratory: his alchemy has — by Partini's admission — a Kircherian matrix

In other words: the alchemical knowledge of Christina of Sweden's Roman circle — which is the Italian matrix of the Confraternity of the Golden Rosicrucian (cf. Confraternita dellAurea Rosacroce) — passes, at least in part, through the hands of Kircher SJ. A Jesuit is the hinge of transmission of the 17th-century Italian Hermetic tradition.

IV. The doctrine of magnetism: the three treatises

[VERIFIED] Partini accurately reconstructs the sequence of Kircher's magnetic works:

«Alongside philosophical studies and those on the Egyptian tradition, Kircher cultivated from his youth studies on magnetism, understood as a universal force of attraction that pervades the mineral, vegetable and animal world. From the titles and chronologies of his works, the progressive deepening of the subject is deduced, effectively illustrated in the frontispieces».

The three works:

Ars Magnesia (Würzburg, 1631) — first youthful treatise, collection of experiments on the natural magnet
Magnes sive De Magnetica Arte (Rome, 1641, reprinted 1654) — major work. The central theme is «a harmonious vision of the universe bound by arcane knots» (Partini)
Magneticum Naturae Regnum (Rome and Amsterdam, 1667) — mature work

Progressive exposition of the same doctrine:

[VERIFIED] «The central theme of the Magnes sive De Magnetica Arte is a harmonious vision of the universe bound by "arcane knots" as evidenced by the frontispiece, in which the intimate relationship between created things is represented by the golden chain that magnetically unites the 14 medallions of the arts and sciences with their respective emblems. At the center of everything is the radiant eye of God (archetypal world) surrounded by the three medallions of the sidereal world, the angelic world and the terrestrial world».

The four worlds of Kircher — archetypal (God), angelic, sidereal (astral), elemental (terrestrial) — are magnetically connected to each other by chains visible in the frontispieces. Kircher's cosmology is entirely magnetic: reality is a system of reciprocal attractions.

V. The «golden chain» and the «arcane knots»

[VERIFIED] The Regnum Naturae Magneticum (1667) develops the iconography of the golden chain even more explicitly:

«Here too the magnetic effects are represented by a golden chain, held by a divine arm protruding from the clouds, and connects three medallions with the objects endowed with the greatest attractive force in the mineral, vegetable and animal world [...]. In the lower part is represented the terrestrial plane with the heliotropic plants (solar), among which the sunflower stands out, and the selenotropic (lunar) ones which are one of the highest expressions of vegetable magnetism, so much studied by Kircher for the experiments on the botanical clock, whose movement is determined by the "vis attractiva". Between the two plants are small snakes, one of which has a magnetic stone on its head, considered an effective remedy against the reptile's venom».

Key terms of Kircher's doctrine of magnetism:

«Golden chain» — the formulation recovers the Catena Aurea Homeri (the chain with which Zeus, in Iliad VIII, demonstrates he can pull gods and men suspended): in the Neoplatonic tradition it is a symbol of the magnetic hierarchy of all reality, from the One to the lowest creatures. Kircher explicitly places it as the axis of his doctrine of universal magnetism
«Arcane knots» (Arcana nodis ligantur mundus) — the Latin formula («the world is bound by arcane knots»), inscribed on the cartouches of the frontispiece of the Regnum Naturae Magneticum, declares that reality is interconnected by invisible but real bonds
«Occulta vis» — the «occult force» is the technical designation of magnetism as the hidden cause of the correlations we observe. It appears written on the frontispieces at the height of the central magnet
«Vis attractiva» — the «attractive force», a technical concept to explain for example the movement of the sunflower following the sun, or of botanical clocks (plants that open/close at fixed hours)
«Catena Eracleotica» — Kircher repeatedly cites the «celestial Heracleotic chain» as a force that attracts him himself towards the cosmic magnet: magnetism is subjectively experienced as an attraction that operates on the observer, not only on the observed object

VI. The alchemy-magnetism relationship (in-depth)

This is the new key that the page adds to the wiki cluster: in 17th-century Hermetic science, alchemy and magnetism are not two disciplines but two faces of the same Hermetic science. Kircher is the most systematic theorist of this identity.

The «occult force» is the same in both disciplines

[VERIFIED] Partini cites Kircher from the Magnes: «An occult force (occulta vis) binds all aspects of manifest reality with that of the supersensible world and also of [...] political power». The same «occulta vis»:

in alchemy acts as affinity and antipathy between substances (why certain metals attract and others repel in the crucible; why certain substances «seek» certain others)
in magnetism acts as attraction of iron to the magnet, of the plant to the sun, of the patient to the healer
in the cosmos acts as motion of the stars towards the center (pre-Newtonian attractive hypothesis)
in man acts as eros, love, sympathy, antipathy (the «passions» of the soul)

It is a single force that the classical tradition called «cosmic love», which Empedocles had codified as Philia (= Love) opposed to Neikos (= Discord).

The Hermetic principle «as above, so below»

[VERIFIED] Partini cites the key principle: «Notable thus his commitment to reduce everything to unity, in analogy to the principles of Hermes "As above, so below", clearly illustrated by the frontispieces of his works on magnetism. His philosophy, centered on the unity of the entire cosmos, was firmly founded on an intensely lived faith in prayer and meditation (see Sfera Mistica in Ars Magna Lucis et Umbrae)».

The principle of the Tabula Smaragdina of Hermes becomes, in Kircher, a technical operation: if the same force operates above (heavens) and below (earth), then acting on the lower part influences the higher (inferior alchemy) and acting on the higher part modifies the lower (prayer, meditation, contemplation). Kircher's Sfera Mistica is the iconographic demonstration of this reciprocity.

The «celestial magnet» in alchemy

[VERIFIED] Partini reports a capital quotation from Kircher from the Ars Magna Lucis et Umbrae (Preface and Sfera Mistica): God is described as «[He] who gives intelligence, life and movement to all things, and of all things is number and measure, a celestial magnet that attracts everything to itself. Before his wonders the soul remains astonished and absorbed in that sole contemplation [...] this Magnet, I mean, which for some years I have revealed to the world according to the measure of my intellect, light-magnet that proceeds, powerfully attracted, from I know not what celestial Heracleotic chain».

Decisive doctrinal points:

God is a "celestial magnet" — it is not merely a metaphorical formula: for Kircher it is a technical description of the way the first cause operates on secondary causes
«Light-magnet» — light is a magnetic energy: it radiates, attracts, modifies the bodies it strikes. It anticipates modern electromagnetic theories by three centuries, but in an explicitly metaphysical key
The observer himself is attracted by the cosmic magnet («from I know not what celestial Heracleotic chain») — key point for understanding therapeutic magnetism: the healer participates in the same chain as the patient
Alchemy (the Philosopher's Stone as a «magnet that attracts all things») and magnetism (the occult force that binds the cosmos, vegetable, animal, human) are the same work seen from two sides

Vegetable magnetism: botanical clock and heliotropes

[VERIFIED] Kircher systematically studied vegetable magnetism through experiments on the botanical clock (different plants that open and close at fixed hours of the day) and on heliotropic plants (sunflower, which follows the sun) and selenotropic ones (which react to the moon). For Kircher these are not mere mechanical phototropisms: they are proof that plants themselves participate in a "vis attractiva" that binds them magnetically to the stars.

In the Regnum Naturae Magneticum the three medallions of the golden chain (mineral, vegetable, animal) each have their highest expression of magnetism:

Mineral — the loadstone (magnet)
Vegetable — the sunflower and heliotropes
Animal — man as microcosm concentrating all forces

Kircher's pre-mesmerism (Mesmer publishes in 1779)

Kircher dies in 1680, 99 years before Franz Anton Mesmer (1734-1815) publishes his Dissertatio physico-medica de Planetarum Influxu (1766) and then the doctrine of «animal magnetism» (1779). But almost all the essential elements of mesmerism are already in Kircher:

Universal magnetic force binding all kingdoms of nature ✓
Transmission between living beings (vegetable, animal, human magnetism) ✓
Chain as a device that amplifies the force (cf. Kircherian golden chain → Mesmeric magnetic chain → lodge chain) ✓
Vis attractiva as a technical concept ✓
Influence of the stars on terrestrial things ✓
Characterization of the healer as a participant in the chain ✓

The difference is one of tone: Kircher is contemplative-metaphysical, Mesmer is therapeutic-medical. But the fundamental doctrine of magnetism as a single universal force is the same. See La Massoneria Mesmerica for the 18th-century developments of the doctrine.

VII. The Mensa Isiaca and esoteric Egyptology

[VERIFIED] Partini came to know Kircher through the Mensa Isiaca (Bembine Table), a precious relic of the Alexandrian era, probably of a magical-religious nature — bought by Cardinal Bembo during the Sack of Rome in 1527. Partini worked under the guidance of Baron Ricciardelli on the rapprochement between the figures of the Mensa Isiaca and the Tarot, which according to tradition date back to the Egyptian god Thoth-Hermes.

Kircher dedicated monumental works to Egyptology:

Prodromus Coptus sive Aegyptiacus (1636) — first scientific study of the Coptic language as a continuation of ancient Egyptian
Lingua Aegyptiaca restituta (1643)
Obeliscus Pamphilius (1650) — dedicated to the obelisk of Piazza Navona (for which Bernini is designing the Fountain of the Four Rivers)
Oedipus Aegyptiacus (1652-1654) — monumental work in 4 vols. that claimed to decipher hieroglyphs (erroneously, but with a symbolic-hermetic method that would inspire all subsequent Egyptian esotericism). Contains the treatise Alchimia Hieroglyphica sive Aurifera Ars Aegyptiorum
Wooden obelisk dedicated to Christina of Sweden (c. 1665)

Kircherian Egyptology — wrong on the linguistic level (Champollion corrected it only in 1822 with the Rosetta Stone) — is right on the symbolic level: Kircher reads Egypt as the matrix of a universal Hermetic tradition that later diffracted into Hebrew Kabbalah, Neoplatonism, esoteric Christianity, and Hermetic natural sciences. It is the same vision that would animate Cagliostro a century later (cf. Cagliostro e il Rito Egizio) and that would found Crata Repoa by Köppen in 1770.

VIII. Collaboration with Bernini

[VERIFIED] Partini recalls: «Athanasius Kircher interested me also for his relations with Gian Lorenzo Bernini: their collaboration is immortalized in the famous Fountain of the Four Rivers in Piazza Navona and in the Elephant with the obelisk in Piazza Santa Maria della Minerva, two strategic locations of the Eternal City, both from a historical and an esoteric point of view».

The two monumental works by Bernini with Egyptian-hermetic symbolism are iconographically designed by Kircher:

Fountain of the Four Rivers (Piazza Navona, 1648-1651) — at the center an Egyptian obelisk (originally from the Circus of Maxentius on the Appian Way), moved and re-erected by Innocent X. The four river figures (Nile, Ganges, Danube, Rio de la Plata) represent the four continents — sacred geography
Elephant with obelisk (Piazza Santa Maria sopra Minerva, 1667) — small Egyptian obelisk (found in the Dominican monastery) supported by an elephant. Bernini conceived the work but Kircher provided the symbolic reading: the elephant (faithful animal strength) supports Egyptian wisdom (obelisk) — Jesuit emblem of science at the service of contemplation

IX. The critical position on alchemy

[VERIFIED] A historiographically subtle point: Kircher's explicit position on the «aurific art» is one of negative criticism. Partini writes:

«We can affirm that Kircher's position towards the aurific art is one of negative criticism, although he admits that in absolutely exceptional cases one can manufacture material gold. However, reading carefully between the lines of his writings, one can discover more occult secrets on which silence must be observed, as indicated by the figure of Harpocrates (god of silence), who is glimpsed with one foot resting on the head of a crocodile, in the shadow of a cartouche held by Mercury in the frontispiece of one of his most suggestive works, the Obeliscus Pamphilius'».

Key point: Kircher is a Jesuit (in a delicate position regarding a suspect art), a public teacher at the Roman College (under Inquisition control), close to the Pope (Urban VIII had been his patron). Therefore:

On the surface Kircher criticizes vulgar metallic alchemy (the «sophist alchemists» who seek material gold out of greed)
Between the lines Kircher preserves a deeper alchemical knowledge (inner alchemy as transformation of the candidate), as demonstrated by the fact that Palombara and Borri were his alchemical students, and that he himself had a laboratory at the Roman College

The iconography of Harpocrates (Horus the child, Egyptian god of initiatory silence, finger on mouth) recurring in the frontispieces of his works is the technical signal of this double reading: silence is required (Harpocrates) to read what Mercury (Hermes) hides under the cartouche.

X. The «Sfera Mistica»

[VERIFIED] Kircher closes his Ars Magna Lucis et Umbrae (1646) with a Sfera Mistica which is the final synthesis of his thought. Partini's description:

«Led, therefore, through the individual orders and classes of natural things on a chariot far more sublime than that on which Triptolemus [Eleusinian hero, initiator into the mysteries of the harvest] was once carried, contemplating with great attention the wonderful marriage of the sidereal world with the terrestrial one with light as the paranymph [paranymph: witness of the wedding], and finding nothing in the intimate recesses of the worldly mass that did not derive the principles and elements of its composition from Light and Shadow [...] I have instituted a new Science of Light [Photosophia]; this, then, pregnant by its congenital fecundity, has generated two daughters, Sciagnomica [knowledge of shadow] and Chromatic [knowledge of colors]».

The framework is explicitly nuptial-alchemical:

Sun = bridegroom, Earth = bride, Light = paranymph (witness of the sacred wedding)
All reality is a hermetic wedding of Light and Shadow
The derived sciences (Photosophia, Sciagnomica, Chromatic, Echo-camptica) are children of the cosmic marriage — generated by «congenital fecundity»

The «Sfera Mistica» is — in fact — a work at the red (rubedo): the final coniunctio between Sol and Luna, between heaven and earth, between light and shadow. Kircher presents it as contemplation rather than operation (in line with his exterior Jesuit position), but the doctrinal substance is alchemical in the strict sense.

XI. Placement within the wiki cluster

In relation to Christina of Sweden's circle

Kircher was the circle, together with Palombara and Santinelli (and others whose names we do not know). The Roman College laboratory was one of the operational places of the 17th-century Italian Hermetic tradition, alongside the laboratory of Villa Palombara on the Esquiline and the private places of Borri and Santinelli. When speaking of the Italian Golden Rosicrucian (whose tradition is documented in Confraternita dellAurea Rosacroce), Kircher is — by Partini's recognition — one of the key figures of the operational nucleus.

In relation to Palombara and Borri

Kircher is the alchemical master of both — according to the documentation that Partini presents based on Palombara's Bugia and Borri's biography. The inscriptions of the Magic Door, which the wiki has documented as a first-level Italian traditional testimony, depend in part on Kircherian Hermetic science.

In relation to Gualdi

Kircher and Gualdi are contemporaries (Kircher 1602-1680, Gualdi active in Venice from the 1660s until his trial in 1687). There are no documents of direct contact, but they belong to the same Italian operational environment (Boella-Galli does not document contacts, but mentions them as «contemporaries of the same network»). The tradition that Gualdi represents in Venice has methodological similarities with Kircher in Rome.

In relation to 18th-century magnetism

Kircher anticipates Mesmer by 99 years, and the founding of modern Freemasonry (1717) by 71 years. His three magnetic treatises (1631, 1641, 1667) are the Latin technical source of cosmic magnetism that would enter — in the 18th century — into Mesmeric Freemasonry (cf. La Massoneria Mesmerica, Massoneria Egizia e Magnetismo).

Reconstructed line: Kircher (1631-1667) — Mesmer (1779) — Willermoz and Société de la Concorde of Lyon (1783) — lodge chains (18th-19th cent.) — magnetic chains in today's School

In relation to magnetic chains

Kircher's «golden chain» is the conceptual antecedent of the ritual-magnetic chain of 18th and 20th century lodges. When a chain is formed in a Kremmerzian lodge or in a school cenacle, the same principle that Kircher iconographically illustrated in his frontispieces is technically activated: the connected living bodies are nodes of an active golden chain that amplifies and diffuses the cosmic «occulta vis».

In relation to Cagliostro e il Rito Egizio and Crata Repoa

Kircherian Egyptology (Oedipus Aegyptiacus 1652-1654, Obeliscus Pamphilius 1650) is the learned matrix on which all 18th-century Egyptian Rite rests. Köppen (Crata Repoa 1770) and Cagliostro (Haute Maçonnerie Égyptienne 1784) work on the basis of Kircher's decipherments — even though Champollion (1822) would prove them linguistically wrong. Their symbolic truth remains.

XII. Living practice in the School

Declared section: living practice of the Paret School (ISI-CNV).

In the School, Athanasius Kircher is a figure of historical-doctrinal reference on three levels:

The principle of the "golden chain" is an operational axis: every lodge chain (cf. Le Catene Magnetiche di Loggia), every collective exercise, every transmission between master and student is the local activation of Kircher's cosmic golden chain. The School explicitly teaches to recognize one's own place in the chain: who receives (below), who transmits (downwards or laterally), who presides (above).
The identity of alchemy-magnetism is a methodological presupposition of the School. «Two disciplines» (alchemy and magnetism) are not taught, but a single Hermetic science that expresses itself in different languages: the metallurgical-alchemical language, the magnetic-mesmeric language, the modern neurological language, and so on.
The «occulta vis» is the operational name of the force with which one works: it is not electricity, not suggestion, not hypnosis (even if it can appear as all these things in certain manifestations). It is the unique cosmic force that Kircher codified.
The principle of "double reading" that Kircher applies to his own writings (exterior critical-prudent / interior alchemical-operational, marked by the silence of Harpocrates) is the same practice of the School regarding its own texts: to the unprepared one level is communicated, to the prepared another.
The principle "as above, so below" of the Tabula Smaragdina — which Kircher takes up as the axis of his cosmic magnetism — is basic technical lexicon of the School.
Kircherian iconography (golden chain, radiant eye, occulta vis, heliotropes, Harpocrates) is studied by advanced students as a mnemonic device to memorize doctrine through complex images — according to the classical technique of Renaissance «art of memory» that Kircher knew perfectly.

Documentation status

Statement	Status	Source
Athanasius Kircher (Fulda 1602 — Rome 1680), Jesuit from 1618, at the Roman College from 1633	✅ VERIFIED	Partini Kircher e l'Alchimia pp. 21-23 — Drive
Member of Christina of Sweden's circle with Palombara and Santinelli	✅ VERIFIED	Partini preface, direct citation — Drive
Christina of Sweden visits the Kircherian Museum in 1656	✅ VERIFIED	Partini, with direct citation of Kircher — Drive
Kircher as alchemical master of Palombara and Borri	✅ VERIFIED	Partini, explicit reference to Palombara's Bugia — Drive
Three treatises on magnetism: Ars Magnesia 1631, Magnes sive De Magnetica Arte 1641, Magneticum Naturae Regnum 1667	✅ VERIFIED	Partini, chapter on magnetism — Drive
Kircherian cosmology: four worlds (archetypal, angelic, sidereal, elemental) bound by a magnetic golden chain	✅ VERIFIED	Partini, description of Magnes frontispiece — Drive
«Occulta vis» = universal occult force binding cosmos, vegetable, animal, human	✅ VERIFIED	Partini, citing Kircher — Drive
Experiments on vegetable magnetism (botanical clock, heliotropes, selenotropes)	✅ VERIFIED	Partini, description of Regnum Naturae Magneticum — Drive
God as «celestial magnet that attracts everything to itself», «light-magnet» with «celestial Heracleotic chain»	✅ VERIFIED	Partini, direct citation from Ars Magna Lucis et Umbrae — Drive
Iconographic collaboration with Bernini (Fountain of the Four Rivers, Elephant with obelisk)	✅ VERIFIED	Partini — Drive
Egyptological work: Oedipus Aegyptiacus 1652-1654, Obeliscus Pamphilius 1650	✅ VERIFIED	Partini — Drive
Kircher's explicit position: negative criticism of the aurific art; reading between the lines via Harpocrates (initiatory silence)	✅ VERIFIED	Partini, direct citation — Drive
Ars Magna Lucis et Umbrae 1646 closed by the «Sfera Mistica» with nuptial metaphor Sun-Earth	✅ VERIFIED	Partini, translation of the final passage — Drive
Kircher as precursor of Mesmer (99 years earlier) for almost all elements of animal magnetism	⚠️ HISTORIOGRAPHICAL INTERPRETATION of the page, based on Kircher-Mesmer comparison	academic literature

Sources

Anna Maria Partini, Athanasius Kircher e l'Alchimia (selected and commented texts), Mediterranee, Rome, 2010 (digital ed. 2015) — ISI-CNV Drive — [VERIFIED] — main source of this page
Athanasius Kircher, Ars Magnesia, Würzburg, 1631 — [primary source]
Athanasius Kircher, Magnes sive De Magnetica Arte, Rome, 1641 — [primary source, major magnetic work]
Athanasius Kircher, Ars Magna Lucis et Umbrae, Rome, 1646 — [primary source on photosophia]
Athanasius Kircher, Obeliscus Pamphilius, Rome, 1650 — [primary source, early studies on the Piazza Navona obelisk]
Athanasius Kircher, Oedipus Aegyptiacus, 4 vols., Rome, 1652-1654 — [monumental work, contains Alchimia Hieroglyphica sive Aurifera Ars Aegyptiorum]
Athanasius Kircher