Title: Andreas Libavius
Content:   Andreas Libavius or Andrew Libavius was born in Halle, Germany c. 1550 and died in July 1616. Libavius was a renaissance man who spent time as a professor at the University of Jena teaching history and poetry. After which he became a physician at the Gymnasium in Rothenburg and later founded the Gymnasium at Coburg. Libavius was most known for practicing alchemy and writing a book called Alchemia, one of the first chemistry textbooks ever written.
Title: Andreas Libavius
Content:   Within a span of 25 years (1591–1616) Libavius wrote more than 40 works in the field of logic, theology, physics, medicine, chemistry, pharmacy and poetry. He was actively involved in polemics, especially in the fields of chemistry and alchemy, and as such many of his writings were controversial at the time. Libavius was an orthodox Lutheran, and in his theological treatises, which he wrote under the pseudonym of Basilius de Varna, he criticized Catholicism, specifically the Jesuit order, and later on in his life, Calvinism. This can also be seen in some of his non-theological works, particularly in some of the works produced during his involvement with the conflict between the Paracelsists, anti-Paracelsists, Galenists, and Hermetics. In 1597, he wrote the first systematic chemistry textbook, Alchymia, where he described the possibility of transmutation. In this book 
Title: Pseudo-Geber
Content:   Pseudo-Geber (or "Latin pseudo-Geber") refers to a corpus of Latin alchemical writings dating to the late 13th and early 14th centuries, attributed to Geber (Jābir ibn Ḥayyān, died c. 806–816), an early alchemist of the Islamic Golden Age. The most important work of the Latin pseudo-Geber corpus is Summa perfectionis magisterii ("The Height of the Perfection of Mastery"), likely written slightly before 1310, whose actual author has sometimes been identified as Paul of Taranto. The work was influential in the domain of alchemy and metallurgy in late medieval Europe. The historicity of Jabir ibn Hayyan itself is in question, and most of the numerous 
Title: Jabir ibn Hayyan
Content:  century, the identity and exact corpus of works of Jabir was in dispute in Islamic scholarly circles. The authorship of all these works by a single figure, and even the existence of a historical Jabir, are also doubted by modern scholars. Instead, Jabir ibn Hayyan is thought to have been a pseudonym used by an anonymous school of Shi'ite alchemists writing in the late 9th and early 10th centuries. Some Arabic Jabirian works (e.g., The Great Book of Mercy, and The Book of Seventy) were translated into Latin under the Latinized name Geber, and in 13th-century Europe an anonymous writer, usually referred to as pseudo-Geber, started to produce alchemical and metallurgical writings under this name.
Title: Ceremonial magic
Content:  1982. The first software designed to perform textual analysis of Liber AL and the other Holy Books of Thelema was written in 1984-5 by Trevor Langford. Langford subsequently worked with Jake Stratton-Kent on The Equinox: British Journal of Thelema, in which further original material on EQ was summarized by Stratton-Kent in the March 1988 issue.  In 1904, Aleister Crowley wrote out the text of the foundational document of his world-view, known as Liber AL vel Legis, The Book of the Law. In this text was the injunction found at verse 2:55; "Thou shalt obtain the order & value of the English Alphabet, thou shalt find 
Title: Abrahadabra
Content:  Abrahadabra is a word that first publicly appeared in The Book of the Law (1904), the central sacred text of Thelema. Its author, Aleister Crowley, described it as "the Word of the Aeon, which signifieth The Great Work accomplished." This is in reference to his belief that the writing of Liber Legis (another name for "The Book of the Law") heralded a new Aeon for mankind that was ruled by the god Ra-Hoor-Khuit (a form of Horus). Abrahadabra is, therefore, the "magical formula" of this new age. It is not to be confused with the Word of the Law of the Aeon, which is Thelema, meaning "Will".
Title: Andreas Libavius
Content:  believed that anyone who managed to create a panacea was duty bound to teach the process to as many other people as possible, so that it could benefit mankind. He was particularly critical of Georgius am Wald (also called Georgius an und von Wald), an alchemist who wrote a book in which he claimed to have made a panacea. Libavius considered am Wald to be a fraud and declared that am Wald's panacea was no more than sulfur and mercury, not gold as am Wald claimed. Between 1595 and 1596 he dedicated four volumes, Neoparacelsica, Tractatus duo physici, Gegenbericht von der Panacea Amwaldina, and Panacea Amwaldina victa to exposing am Wald as a quack.
Title: Andreas Libavius
Content:  raises serious objections to them on scientific, political, and religious grounds. Libavius is strongly against theories of macro-microcosmic harmony, against Magia and Cabala, against Hermes Trismegistus (from whose supposed writings he makes many quotations), against Agrippa and Trithemius—in short he is against the Renaissance tradition."  He accepted the Paracelsian principle of using occult properties to explain phenomena with no apparent cause but rejected the conclusion that a thing possessing these properties must have an astral connection to the divine. He was also critical of alchemists who claimed to have produced a panacea, or cure-all, not because he didn't believe that a panacea was possible, but because these alchemists invariably refused to disclose their formulas. 
Title: 1597 in science
Content: Andreas Libavius's chemistry textbook Alchemia published. 
Title: Andreas Libavius
Content:  the universe, and postulation of astral influences. Despite this, he did not entirely reject all Paracelsian methods. In The Rosicrucian Enlightenment, Frances Yates states: "Andrea Libavius was one of those chymists who was influenced up to a point by the new teachings of Paracelsus in that he accepted the use of the new chemical remedies in medicine advocated by Paracelsus, whilst adhering theoretically to the traditional Aristotelian and Galenist teachings and rejecting Paracelsist mysticism. Aristotle and Galen appear, honourably placed, on the title-page of Libavius's main work, the Alchymia, published at Frankfurt in 1596 ... Libavius criticized the Rosicrucian Fama and Confessio in several works. Basing himself on the texts of the two manifestos, 

Question: Who is the author of Libra?
Answer: Don DeLillo.
Don Delillo.
Donald Richard DeLillo.