--- question: "cauda pavonis peacock's tail alchemy" slug: 336-cauda-pavonis-peacocks-tail-alchemy --- # What is the cauda pavonis (peacock's tail) in alchemy? The *cauda pavonis* — Latin for "peacock's tail," from *cauda* (tail) and *pavo* (peacock) — names one of the most visually arresting moments in the alchemical *opus*: the eruption of iridescent, rainbow-like color that breaks through the blackness of the *nigredo* and announces the approach of the *albedo*. It is a threshold phenomenon, neither the death-stage nor the whitening, but the luminous passage between them. Jung offered a compact account of its place in the sequence: > Right at the beginning you meet the "dragon," the chthonic spirit, the "devil" or, as the alchemists called it, the "blackness," the nigredo, and this encounter produces suffering.... In the language of the alchemists, matter suffers until the nigredo disappears, when the "dawn" (aurora) will be announced by the "peacock's tail" (cauda pavonis) and a new day will break, the leukosis or albedo. The sequence is therefore: *nigredo* (blackening) → *cauda pavonis* (the many colors) → *albedo* (whitening) → *rubedo* (reddening). The *cauda pavonis* is the hinge. Abraham's *Dictionary of Alchemical Imagery* (1998) notes that after the blackened body of the Stone is washed during the *ablutio*, "the appearance of all the colours of the rainbow... look like a peacock displaying its luminescent tail" — a sign that the matter is purified and ready for re-animation. Philalethes wrote simply: "after black, / The colours of the Rainbow did appear / the Peacock's-Tayl." What does the display of color mean psychologically? Jung's reading in *Mysterium Coniunctionis* (1955) is that the *omnes colores* — "all colors" — represent the integration of differentiated qualities into a coming unity. The peacock stands on the two heads of the Rebis in Khunrath's *Amphitheatrum sapientiae*, its inscription calling it the "bird of Hermes" and the "blessed greenness," both symbols of the Holy Ghost. The *cauda pavonis* is also identified with Iris, messenger of the gods — not one god, as Hillman sharply notes, but many. This is where Jung and Hillman part company most sharply on this image. Jung reads the peacock's display as heralding synthesis: "The exquisite display of colours in the peacock's fan heralds the imminent synthesis of all qualities and elements, which are united in the 'rotundity' of the philosopher's stone" (Jung, *Mysterium Coniunctionis*, 1955, §397). Hillman refuses this centering. In *Alchemical Psychology* (2010), he argues that Iris is a messenger of *many* gods, and that the *cauda pavonis* therefore signals not integration into unity but the resurrection of the dead gods buried in the culturally repressed — a "differentiated display of multiple colors" rather than their absorption into one. For Hillman, Jung's bias toward synthesis and his unreflective borrowing from Khunrath's Christian amplifications (resurrection, the coming of God) domesticate what is actually a polytheistic, irreducibly plural moment. The peacock's tail reverses the history of philosophy: color becomes primary quality again, the thing itself as *phainoumenon*, prior to Newtonian abstraction. Bosnak, working in a more somatic register, describes the *cauda pavonis* as the moment when "the substantive intelligence starts to radiate out into manifold colors" after the body has been reduced to primal matter by loss. Each spark of color is a *scintilla* — a live creative pixel — and the whole display is "a fleeting promise of renewal, an emotional multi-faceted moment of beauty after a flood" (Bosnak, *Embodiment*, 2007). This reading keeps the image close to lived experience: the peacock's tail is what happens in the body and imagination after genuine dissolution, not a symbolic shorthand for progress. Thomas Moore, reading through Ficino, associates the *cauda pavonis* with Jupiter and the virtue of *temperare* — tempering as the spreading of multiplicity rather than its reduction. "Rather than a term for a process of narrowing and rigidly ordering, tempering becomes the spreading of the peacock's tail, a revelation of the beauty of multiplicity" (Moore, *The Planets Within*, 1990). The peacock's eyes in its tail are the eyes of the sky, the thousand-rayed sun, the stars — all the planetary spheres at once. One further dimension: Edinger observes in *The Mysterium Lectures* (1995) that eating "peacock's flesh" — as Ripley's queen does in her sealed chamber — means achieving a conscious relation to the Self, which necessarily involves dissolving the ego's identification with it. Pride and vanity are the ego's symptoms of that identification; to assimilate them is not to become humble but to relocate their source. The *cauda pavonis* is therefore not only a stage in the *opus* but a demand on the one who witnesses it. --- - [albedo](/glossary/albedo) — the whitening stage that the peacock's tail announces - [nigredo](/glossary/nigredo) — the blackening from which the cauda pavonis emerges - [James Hillman](/figures/james-hillman) — portrait and bibliography of the archetypal psychologist who contested Jung's synthetic reading of the peacock - [opus alchymicum](/glossary/opus-alchymicum) — the alchemical work as a whole, with its color sequence and stages **Sources Cited** - Jung, Carl Gustav, 1944, *Psychology and Alchemy* - Jung, Carl Gustav, 1955, *Mysterium Coniunctionis* - Abraham, Lyndy, 1998, *A Dictionary of Alchemical Imagery* - Hillman, James, 2010, *Alchemical Psychology* - Bosnak, Robert, 2007, *Embodiment: Creative Imagination in Medicine, Art and Travel* - Moore, Thomas, 1990, *The Planets Within* - Edinger, Edward F., 1995, *The Mysterium Lectures* - von Franz, Marie-Louise, 1966, *Aurora Consurgens*