Mittwoch, 1. Dezember 2010

A Naturall Chymicall Symbolum

Who searcheth after naturall Chymicall philosophie (that is) Natures booke, of ye greate world written by the divine wisdome of God himselfe, being a true lover and friendly desirer to get the Catholique, naturall, artificiall (that is) the Universall Stone, truly called greate, being the universall Stone of the wise men. First of all he must gett the true universall Mercury of the wise. He yt doth not fully & perfectly know this, neither can governe it ye naturall, Chymicall way, nor use it accordingly, doubtless such a one hath lost his labour & charge, in seekinge ye benifitt of Arte & nature by Alchymie.

[Three in One, One in Three]. But this is the true philosophicall doctrine of the philosophers Mercury, That Three is One generall Chaos, Three in essence, namely Body, Soule, & Spiritt; & these Three Essences are had in One substance or thing & neere at hand.

And neither is their Substance changed one into the other, nor is the Essence dissolved in the Substance, or divided in ye Subject.

[Body Soule Spirit]. There is one Essence of the Body one other of ye Spirit, one other of the Soule; But ye Body, Soule, & Spirit are one thing, wherein all the three are together equally necessarily present at the same time.

[One Thing]. Like as ye Body even such is the Spirit, & such is the Soule.

For the Body is not made by the Arte of Man, nor is the Spirit made by the Arte of Man, neither is the Soule made by the Arte of Man.

The Body is incomprehensible of us, not in respect of the bigness, but in respect of ye property for it is (in its wise) notwithstanding of an Animall, Minerall or Vegetable quallity, according to the first Catholicke matter of the greate World, that is universall; the Spirit is immense to us because it is of Shamaim, yt is of Fiery Spirit, (of spirituall fiery water) of the generall principle of the world, of us incomprehensible a heaven. [In ye beginning God made heaven].

The Soule is immense to us, as it were a litle comprehensible sparke of the immense soule of the large fabrick of ye greate world. The Body [that is Nature] is univerall, the Spirit is universall, the Soule is universall & there are not three severall or distinct universalls, but they are one universall indivisible, visible and comprehensible to sence. [In catholisismo Omnia. O Holy omnipotent. O Holy unity].

Now like as there are not three by mans arte made, neither divided & distinct, immeasurable (of us) yet they are by Mans arte one, not made & (in vertues not incorporiall Substance) immensurable of us. In like manner the Body is powerfull, the Spirit is powerfull, and the Soule is powerfull, and yet there are not three divided or distinct powerfulls, but they are one powerfull and coniunct united Nature. [Namely in the State of Energias, wch otherwise is ye power omnipotent of Elohim.] Even so ye Body is Mercury, the Spirit is Mercury, the Soule is Mercury, & yet they are not three Mercuries but one Mercury. Also the Body is ye Lord of the arte of Alchimy, and Spirit is ye Lord of the Arte of Alchimy, & the Soule is ye Lord of the Art of Alchimy. And yet there are not three Lords of ye Arte of Alchymie, but one Triune of Body, Spirit and Soule substantiall Azoth. [One Triune Azoth.] That is the Catholike Mercury of the Wise, Lord of the Art of Alchymie.

For as we ought to acknowledge according to Philosophicall Truth each essential parte of our Universall Chaos, of itselfe (in somme sort) a Mercury & Lord of the Arte, In like manner we cannot call it, a Philosophicall Catholike truth, nor name the divided, or distinct Mercuries Lords of this Art.

The Body is noe wise made by man, nor yet at all through Man's Arte, prepared or separated with hande or instrumente, but out of the Body of the greate worlde, yt is Earth & Water, is of its selves naturall working.

The Spirit is all one wth the Spirit of the greate world, not made or extracted by the Arte of man, but brought forth to light by Natures hand. [One generall sparke of ye world yt is of nature, the Ruach eloim.] The Soule is of the body & the Spirit of the world, not made nor extracted, neither begotten, but out of the deepe of the bosome of itself, an universall epitomized fiery sparke of the Soule of the World, yt is of nature, as an [greek - enteleceia] yt is by a perfect habitt or voluntary macaner [mechanic?] & motus naturae perpetuus, yt is a continual natural selfe macaner produced. [Magnesia of the Wise]. So then it is one Body, not three Bodies, one Spirit, not three Spirits, one Soule not three Soules.

Amongst these all three Chaos'ses wch the Philosophers call their Magnesia, none is first, none last, none more necessary naturally; But all three equally subsist, are wth ye other naturally in the Chaos, and are alike Coequall.

So yt may be said of all universal Mercury, it is three in one, and one in three.

Now he yt desire to be a true philosopher, & would obteyne the Chemicall naturall and Universal great Stone of the Wise, he must also hold, the universal Choas of the Natural Chymicall Magnesia, the Azoth, yt is the Catholike Universal Mercury, is the true Universal proper Subject, & only materia of the Philosophicall and Universal greate stone.

But it is further necessary in the Catholike Chymicall Arte, yt we truly believe (ye know directly) & stedfastly hold that Ruach Elohim the Spirit of ye Lord wch in Gen: 1.2. did move upon the Water, is really become a body.

Now therefore this godly Wisdome is true Philoosophy, that we acknowledge & confesse, yt Magnesia of the greate world, (the greate worlde Sustayner & cherisher) S'aim Ruach Elohim, yt is the Spirit of the Lord or the expression of the Trinity of the God head, a Father, Son & holy ghost, a godly power or emanacion of the godly power or a greate litle world.

That Spirit of the Lord was OR preceeding of the Essence of the Spirit of the Lord (wch in ye beginning of the world was wth the Lord) wch Gen: 1.2 moved upon the waters, wch Wisd: 1,7 filled the whole world, and wch Wisd: 11,26 is in all, even in ye most inward & sacredest Virgin wombe and centre of the Earth, the most misticall broodie Mother of the greate world. world, bodily it is become a Corporall Salt of wisdome, tho litle greate world OR bred in the world, of the bodily essence & first matter yt is earth & water, the Parents, to wittt of ye great World.

[A despicable thing but precious in ye Eyes of the wise]. An absolute Epitomy Catholike sparke and perfect Seale of God's spirit, a positive greate litle world of ye Soule of the great world, the same Sonn, the universall contracted sparke of the divine Soule of the greatest world & of earth & Water a great worldlick body coequal Shamaim consisting in Trinity.

[Being of like essence to ye great world.] Like is OR unto that whence it was produced of the same essence in body Spirit & Soule, lesse is OR than his parent according to the individuall, or as we say in respect of his person. And though OR ye spirit of ye Lord, & as a litle world like ye grate world ye Greate worlds Son, Yet OR is not two, but with the universal Oyle of Joy, one naturall, universal unction of Nature, the Catholike naturall & after his due preparacion artificall natural susteyner & cherisher of the greate world. [All things spring from hence.] One OR not yt Gods Spirit is changed into materia prima, admitting to him as is aforesaid Shamaim, OR is one, not yt ye two natures are confounded, but yt OR is one individual or is (as we may say) one Person. Then like as the body & Soule together with the Spirit Luke: 1,47, 1 Thess: 5,23, Heb: 4,12, are one man soe is Ruach Elohim, the Spirit ofthe Lord, & ye first materiall [out of ye puerest Earth & subtillest water] soule of the greate World together wth Shamaim are one Catholike Sympatheticall naturall medicine [Christ Jesus exemplified in nature], cherisher, susteynor & redeemer of the great World, So Magnesia its owne Sone, clenseth it from ye impure superfluous Nature.

Which when OR hath suffered Chymically and naturally as aforesaid [yea about ye universall chimicall godly magick & Christian cabalisticall salvacion of man as I have tought in ye 4 figures of my Amphitheatre of Eternal Wisdome], for yt safety of ye greate world & is by natural opperacion buried & descended into Hell, in the third of his oft mencioned labours, or worke, he shall rise from death without impuritie or corruptableness, Ascende into the heaven of his more than full perfection, & in full brightness sitteth at the right power and strength of the great world, his potent father in a Christaline transparentness & Carbuncle like redness, wth out corruptableness compleat in Body, Soule and Spirit, like a perfect Quintessence.

From hence cometh OR Compleate by naturall opperacion to Judge both the litle and the greate world, sound & sick.

And at his coming over ye Elementall offspring shalbe sifted and Judged (as naturally vegetables, animalls, mineralls & mettalls) and purified in their bodyes Spirit & Soules, & must each in their kinde give an account of their good or evill.
But if there be good found in them it goeth into glory, but if Evill into to fire of destrucion.

This is the assured true doctrine of the Wise Concerning the Catholike universall Mercury of the wise Philosophers.

That Chymist wch doth not truly know, steadfastly believe, & firmly hold the same; he cannot be a true naturale Chymicall Philosopher, neither can he ever obteyne yt greate & universall Stone of the philosophers. [Not through wisdome or Sophistry but according to ye wisdomme yt cometh from God, of wch you may see more in ye 2: chap of my Narurall Chymicall Confession in Dutch.]

I Doctor Kunwrath through Divine wisdomme have written thys the 12 of December about the houre of 8 in the Evening Anno Dm 1597.

Instigated
By the allpowerfull spirit.
Praise you the Lord, Praise you the Lord.
Praise you they Lord.
Defiance be to the Devill.
Amen.



The wise have considered but Fooles have not regarded
therefore are iustly despised of Wisdome and her Children.
He yt can understand let him understand.
It is difficult & hard to teach fooles understanding.
And he yt is unwise let him learne; if not hold his peace.




A Philosophicall short songe
of the incorporating of the Spirit of the Lord in Salt
[Gen: 1,2 moved on ye face of ye waters.]

 
Spirit Divine, blest be thy state,
That art in Salt incorporate
And in the Worlds true virgin wombe
Lord have mercy upon us.

Gods wondrous eternal power,Man in this world may discover,
Who wth the greate worlds flesh & blood
Clad itselfe for our Eternall good.  
Lord have mercy upon us.
Who earst the whole world didst surround
Susteyning all things naturall.  
Lord have mercy upon us.
This is the greate Light of Nature
That giving the world a new Lustre
And shining in ye darksome night
To make us true Children of Light  
 Lord have mercy upon us.
Thou Spirit of God true God art
Yet in the world a stranger wert
Which led us out from Errors place
And made us heyres of Natures grace.
Lord have mercy upon us.
On Earth he was in meane Consort
And make us rich in true wisdome
That like new borne Babes we becomme.  
 Lord have mercy upon us.
All this on us good God bestow
Then Lord shall we they greate workes shew
And wisdomes Babes their voyce shall raise
Singing to thy Eternall praise. 
Lord have mercy upon us.

Reproach to the Gainsayers.

Doctor Kunwrath faciebat
23 Decembris. Anno 1597.

octava vespertina.

Montag, 1. November 2010

Liber Patris Sapientiae

Thow that thys Boke beginneth to rede,
Keepe well thys Councell the better schalt thow spede:
Be thow in a place secret by thyself alone,
That noe man see or here what thow schalt say or done.

2. Yet ere thow begyn to rede much, take thow good hede,
Wyth whom thow kepest company I councell thee indede;
Trust not thy freind too much, wherefore thow goe,
For he that thow trustest best sometyme may be thye Foe.

3. And take hede to the words of the Fader of Wysdom,
How he techeth hys Sonne how he schould done;
To kepe hys precepts of bodely governance
And wyth hys Conyng he will gretly advance.

4. And yf thow wylt not to hys wordys take hede,
Thow schalt stand here oft in gret feare and dread.
For he that hath a fore wytt he nedes not do amysse,
And he that doth Folly the Folly schalbe hys.

5. Now my dere Sonne be thow not a know
To Lerned nor to Leud, to Hygh nor to Low:
Neyther to Young nor Old, Rych nor Poore,
Unto them thow tech nothyng my Lore.

6. Also to scuche men that hold themselves wise,
And so forth to the foolys that glyde on the Ice:
They weene in grete Bokes schould be the Art
Of the Science of Alchemy, but they be not worth a fart.

7. Therefor my Sonn to thee thys Science I may well teach,
And yf thow wylt upon thy enemy be wreach;
Or to purchase or build any good thyng,
It schalbe to thy gret furtheryng.

8. Thys worthy Science of Alchemy if thow wylt it leare,
A lyttle mony out of thy purse thow must forbeare;
To buy therewyth Flos Florum it is most worthiest,
And to build well her Cabyn and her Nest.

9.And if thow put out mony for any other thing.
It is to thy losse; and to thy great hindring:
Except yt be for thy workes naturall Foode.
Which is had out of Stone, Ayre and Wood.

10. And if thow have all thyngs wythin the growing,
Then thow needest not to to buy any manner of thing,
That schould be to thys Science belonging,
But beware of thy selfe for feare of hanging.

11. For then thow and thys Scyence were for ever lost,
If thow make thereof any manner of boast,
To any Man or Woman, Old or Young,
Beware of thy selfe for feare of discovering.

12. For if thow make any man privie
Of thy Councell, Rich or Needy,
Thow must so beware Sleeping or Waking,
For once ymagining of Money making.

13. For yf God sends thee grace and understanding
Wyth thys Scyence thow mayst have good lyving:
But beware of speach of Women liberall,
And of the voice and fight of Children generall.

14. Sonn in thyne owne howse thow maist well gett
A good Morsell of meat they mouth to sweet,
Both Pheasant, Partridge, Plover and Leveret,
Though thow cry yt not owte in the common Market.

15. Therefore kepe close of thy Tongue and of thy Hand,
From the Officers and Governours of the Land;
And from other men that they of thy Craft nothing know,
For in wytnes thereof they wyll thee hang and draw.

16. And thereof the People will the at Sessions indight,
And great Treason against the they wyll write;
Wythowt that the Kings grace be to thee more,
Thow schalt for ever in thys world be forlore.

17. Alsoe wythowt thow be sure of another thyng,
To purchase the Lycence of thy King:
For all manner of doubts thee schall betide,
The better thow maiste Work, and both goe and ride.

18. Alsoe another thing I schall thee lere,
The poore People take thow nothing deare,
But ever serve thy God alway at the begynnyng,
And among the poore People the better schalbe thy living.

19. Now my Chylde to my precepts looke thow take hede,
Whatsoever fall after the better schall thow spede.
Better it ys to have a thyng, then for it to wish,
For when thow feelst a Sore tis hard for thee to get a Leech.

20. Now my deare Son to the I wyll declare,
More of thys Warke which schalbe thy welfaire;
If thow canst consider all my sayings,
For therewyth thow mayest finde a full precious thing.

21. And Son though thys Writing be made in Ryme,
Yet take thow thereat noe greate disdaine.
Till thow hast proved my words in deede and in thought,
Iwatt it well it schalbe set at nought.

22. Therefor of all Bodyes and Spyrits more or lesse,
Mercury is called Flos Florum and worthiest Pryncesse:
For her Birth and marvelous dealing,
Sche ys most worthiest to have byne King.

23. For sche ys Erth and Water most heviest,
And sche will conjoyne wyth Fire and Aire most lyghtest;
And so forth wyth her love sche will run and flee,
For sche delighteth noe other game or glee.

24. Some say that of Sulphur and Mercury all Bodyes minerall are made,
Ingendered in the Erth with divers Colours cladd:
By the vertue of Decoccion before Preperacion,
To the lykenes of every body Mynerall in ther fashion.

25. I will first begin wyth Saturne after other mens sayings,
How he ys ingendered in the Erth wyth unclene Mercury flying:
And of Mercury he ys most heviest wyth black Sulphury Erth mixed,
Save he ys soft of fusion, and hys Sulphur nothing fixed.

26. Jupiter is a whyte Body made pure Mercury outward,
And of clere Sulphur somewhat Erthly and white inward;
He ys kynde softest and well in his fixation,
For he is almost fixt, but he lacketh Decoction.

27. Mars ys a white Body most of unclean Mercury in the Erth y'made,
And he ys hardest of fusion with Sulphur Erthly cladd;
To blackness and rednes he will soonest consume,
By heate or by corrosive when the Spirit beginneth to fume.

28. Sol is the purest from what red & is made of clene Mercury & Sulphur fixed,
Ingendered with clere red Sulphur, in the Erth well mixed,
And therefore he ys without defalt and lacketh no degree;
For he ys almost hardest of Fusion and heviest in ponderossity.

29. Venus ys a Body more red of pure Mercury made in hys substance,
Most of red Sulphur and greene and therein is great variance:
In the Erth ingendered with Corrosive and bitter substance,
Well fixed and hard of fusion, rude in governance.

30. Mercury ys a Body if he be with a Substance moved,
Mixing one kinde with his kinde, so schall he be loved;
On Spirit received wyth another, the which of them be maine,
Is casue of ingeneration of every body Mettalyne.

31. Luna ys a pure white Body of clene Mercury & Sulphur white ingendered
And sche is a litle hard of fusion & almost well fixed
And sche is next cleanest in Tincture of whitenes,
Of Ponderosity light, of Jupiter bearing his whitenes.

32. And soe after the Colour of that Erth ys Sulphuri and receptuall,
Some men do say ys engendered every Metall;
But my Son the perfect worke of thys alteration,
I schall informe the true way of another fashion.

33. Now have I declared the working of the Bodies Mynerall,
Whereof they be ingendered after other mens sayings over all;
And as in place of the Erth one Body was fully wrought,
Soe must the artificiall Medicine, be or else it ys nought.

34. Now will I declare the worthiness of Mercury in speciall,
How sche ys the notalest Spirit that ys mynerall,
Most marvelous in working and in degree,
Sche is called the Matter principallest of the three.

35. Also sche ys very subtile in many things artificiall,
Sche will both give and take Tincture most speciall,
To hym or of hym that sche loveth most best,
In speciall when sche ys warmed in her Nest.

36. My Son Mercury ys called the mightiest Flos florum,
And most royall, and richest of all the Singulorum;
Sche ys very Patron and Princes most royall,
And sche ys very Mother of every Mettall.

37. Sche ys Vegitable, Animalle and Minerall,
Sche ys Foure in kinde, and One in generall:
Sche is Erth, Aire, Water and Fyre,
Among all other sche hath no Peere.

38. Sche kylleth and slayeth, and also doth calcine,
Sche dyeth, and also doth sche live againe;
Sche giveth lyfe and also ingression,
For joyntly sche ys three in one.

39. Sche ys a very frendly mixar,
The progeneration of a greate Elixar:
Sche ys both Body Soule and Spirite,
In Colour very red, black and white.

40. Many be the wooers that hang on her tayle,
But sche will not with them I'deale;
They would her wedd against her will,
With foemen that liken her full ill.

41. Sche will deale with no manner of wight,
But with her Husbande as it ys greate right:
With him sche will bear much fruit,
For he ys by her nature of her selfe same sute.

42. My Son of hem Fooles have much dispight,
And therein such Fooles loose their light:
For sometymes he ys darke, and sometymes bright,
For he ys lyke no other wight.

43. For if they have their kynde ingendering,
Their naturall foode and goode keeping,
They schall increase fruit by dede,
Very red and white, King and Queene.

44. My Son in thys Scyence I doe deny,
All things that be discording truly,
All manner of Salts I doe defie,
And all manner of Sulphurs in waters of Corrosie.

45. Also Alloome, Vitrial, Auripigmentum and Haire,
Gold, Silver, Alkaly and Sandiver;
Honey, Wax, and Oyles or Calx else,
Gumms, Galls, and also Egg shells.

46. Also I defie Antimony, Berrall, and Christall,
Rosinm Pitch, also Amber, Jett and Corrall;
Hearbs, Dated Stones, Marble, or Tinglas,
If there come any of all these it ys the worse.

47. Also Berrills, Gotts Hornes, and Alome plome,
Good with them will none be done;
All things that discordeth from Mettall,
It ys contrary to thy worke in generall.

48. My Son many fooles to me have sought,
Good with them and I accord right nought;
I leave them there as I them finde,
And as Fooles I make them blinde.

49. For whych Mercury they have errd full sore
And then when they had they could doe no more,
Therefore in Phylosophers sche bear'th the floower,
For sche ys King, Prince, and Emperour.

50. Yet my deare Son be thow not a knowne
To Learned, nor to Lewde, to High, nor to Low;
That thys worke standeth by Mercury and in her fire,
Her owne speciall Love both life and deare.

51. For he yse her Son, sche ys hys Fright,
In whome sche worketh all her myght:
He ys her Son, sche ys hys Mother,
Sche loveth him peramore and no other.

52. In Sol, and Lune, in her meeting ys all love,
For our Mercury only ys all her behove,
And with them sche worketh all her might,
But they may never increase on fright.

53. Therefor it ys possible to cast a Projection pure,
Upon a Million to make a perfect Body of tincture:
Wyth Medicine of Spirits well joyned and fixed,
It schall not be perceived where it ys well mixed.

54. And therefor if there com Silver or Gold in at thy Gate,
The which men use in coyne or in common Plate;
I sweare by God that all thys world hath wrought,
All thy labour and warke schall turne to nought.

55. For with what Mettall soever that Mercury be joyned,
Because of her Coldness and Moistnes sche ys acloyd:
Put them never so close togeder sche will fume anon,
And when they come into the fire sche wil sone be gone.

56. Therefore Mercury hath a Lover that passeth them
A thousandfold, who so will him ken
And he ys her Lover and her Leman sweete,
And so hys Councell sche will keepe.

57. Both in hys Chamber and also in hys Bedd,
Also alive and when they byne dead;
Seeke yee forth fooles as ye have sought,
For in all other things finde yee right nought.

58. As I said in the 32. Chapter unto my Conclusion,
How I schould informe the truth after another fashion,
And to perform thys Scyence both in word and deede,
In making of our Medicine God must us speede.

60. The which ys called the greate Elixer,
And ys verily made with a stronge mixar;
The which is a Stone very Minerall,
And thow maist him well gett ever all.

61. My Son thow schalt take to Mercury no other thing,
But Erth that's heavy and hard and stiff standing:
The which in himselfe ys derke bright dry and cold,
To joyne them togeder thow maist be full bold.

62. One of them to 10 parts of that Water running most heaviest
And they schalbe both one, and to thy warke most mightiest:
Then hast thow Man and Woman togeder brought,
The which ys done by greate love in a thought.

63. The which two be both Spirits, & one Body most heaviest,
When they be in your Chamber and bed joyned in the Element lightest,
The which ys more bigger, and bigger hott and dry,
And therein they will both kiss togeder & neither weepe nor cry.

64. For when Erth and Water ys well mixed,
By the vertue of the lightest Element well hardend and fixed:
For before that time they be Water running both,
And then schall turne to fix body be they never so loath.

65. For theyr bed they schall make a perpetuall Conjunction,
After the feeding of the light Element and of their proportion;
Soe schould they be decoct, having the parfeit fixascion,
In the likenes of a body on fusion having hys fashion.

66. But as the first in their Bed they may indure no greate heate,
Soe as they may well labour in their Bed for sweate:
Att the first if there be in their Chamber overmuch red Colour,
Hastily going thereto will cause greate Dolour.

67. For in their first Nest they schould be both water running,
And because of heate they schould be ever drying.
And so therein become a subtill dry Substance,
The which warke schall thee greately avaunce.

68. Therefor their Nest must be made of a strong kinde,
Of the most hardest and cleerest Body, that they not out winde;
For if it so be that their Chamber or Nest begin to break,
Anon out thereof they will begin to Creake.

69. And then ys all thy warke and thy greate labour lost,
Then thou maist begin againe upon a new cost,
And so thow mayest not be negligent and hasty, but out of the bed be sure,
Without it be hard stuff and clere it will not indure.

70. And if thow wil at the first hand give suddaine heate,
It will unto thy Warke be nothing meete;
And if thow let him have any suddaine greate Cold,
All thys schall breke thy warke, then art thow to bold.

71. Let their Nest be somewhat large with a broade roufe,
And therein they schall abide if it be strong and close above;
And in proportion put thereto nothing more nor lesse,
But as ys sayd before if thow doe yt ys the worse.

72. Also from the beds head there must rise a highe Spoute,
And another almost downe to the bottome that the Spirit go not out;
For thou must save the flyers that swim into the upper place,
For they may hereafter ingender a body as well as the other in space.

73. Also be sure that thow put in their Bed no other thing,
Then thereof thow schalt have no greate winnyng,
If thow do thys it schall be to thee for the best
To keepe them close from flying and warme in their Nest.

74. First with soft fyre her Nest must be warmed,
With a litle bigger Fyre with overmuch they schalbe harmed,
Under thy Chamber flowre measure thy Fyre with tyme,
Then commeth the reward, Gold and Silver fine.

75. After the quantity space and tyme must be had,
For to deale todether they be in their dealing glad.
And how long space and tyme I cannot well say,
That they in their Chamber and Nest wilbe in sport and play.

76. Behold the uppermost of their Nest what there commeth out,
The sweting of their Bodys labouring round aboute,
And when they have played and sweate and laboured so sore,
They wilbe still, and neither labour nor sweate any more.

77. Then let them coole easily, and draw their breath,
And then there schalbe some above and some beneath:
There thou schalt see a Stone as it were grey pouther,
Which schalbe to the[e] a ryght greate wonder.

78. Then take them out of their Chamber and Bed anon,
And lay them upon a Marble stone and breake them thereon:
And looke what thow hast in of Colour and Ponderostiy,
Put to him as much Flos florum greatest in dignity.

79. That ys the same Spirit that thow hadst before,
And so medle them togeder and leare them the same lore;
Altogeder in another Bed and in their Chamber they must be,
For a marvelous warke thereof thow schalt understand and see.

80. And thus so oft thow must Multiplie thy Warke,
To ascend and descend into the Aire as doth the Larke;
For when the Larke ys weary above in hys stound,
Anon he falleth right downe to the ground.

81. Behold well their Body, and to their head lay thine Eare,
And harken thow well what wark they make there:
If they begin to sing any manner of voyce,
Give them more heate till thow heare no noyce.

82. And thus give them more heate in their Chamber and Bed also,
Till thou hearest no manner of noyse rumbling to nor fro:
And thus continue in their Bed in their sporting playes,
After the quantity thereof continue so may dayes.

83. When their play and wrestling ys all well done,
In their voyce singing and crying and sweating up and downe;
Give their Chamber bigger heate till their Nest be red,
And so bring the downe low and have no feare nor dread.

84. For thus with heate they schalbe brought full low,
That they schall in their Bed ne cry nor crow,
But as a Body lye still downe in their Bed,
In their owne liknes as they were bodyes dead.

85. Of Grey and White ys all hys cheife Colour,
For then he ys past all hys greate Dolour:
I sweare by Almighty God that all hath wrought,
Thow hast found out that many other Men hath sought.

86. Then take thow hym out of hys Chamber and Bed,
And thow schalt then find a fixt Body as he were dead;
Keepe thow hym close and secretly within thy place,
And thank Almightly God of hys grace.

87. Now my Son before thys, after thys Science I have right well sought
And thus to thee I have the White Elixer parfetly wrought;
And if thow wilt of the Red Elixer parfetly understand,
Thow must take such another warke in hand.

88. My Son whan thow hast wrought more upon more,
Dubling each time as I said before;
Make thow what thow wilt of Red substance,
As I did the White warke in manner of Governance.

89. Then thow must take the Red Stone that ys all ponder,
And lay on a Mable Stone and breake him asunder;
And to medle him with the white Spirit and Water cleere,
And so put him in hys Bed and Chamber in the Fire.

90. And so in hys Chamb. & hys Bed, he must all thys while be
Till thow hast turn'd and brought him to another manner of glee:
Thys Red Elixer if thow wilt open worke heare,
Thys manner of Schoole thow must right well leare.

91. Thow must hang him in his Chamber with red Colour,
Till he be fixed and brought from hys great Dolour:
Then of thys worthy warke be not thow agast,
For in the warke all the worst ys past.

92. And so in hys fiery Nest and Chamber let him be sure,
For the longer he be in, the better schalbe hys tincture;
Soe that he runn not like blood overcoming hys fusion,
Then hast thow parfectly thys worke in conclusion.

93. Thus he must continue in thys greate heate of Firing,
Till he be full fixed that he be not running nor flying:
Then he will give tincture without Number running like wax,
Unto hys like of fusion he will both joyne and mix.

94. And yf thy Warke be thus well guided and so forth led
Then hast thow in thy Warke right well and wittily sped:
For if thow do otherwise then I have thee tould,
In the adventure of thy warke thow maist be to bold.

95. For if thow warke by good measure and parfect tyme,
Thow schalt have very good Gold and Silver fine;
Than schalt thow be richer in thy self than any King,
Wythowt he labour the Science and have the same thing.

96. Now my deare Son I schall teach thee how to cast a Projection,
Therein lyeth all the greate prafetnes with the Conclusion:
To leade an imparfect Body to hys greate parfectnesse,
In joyning that like to hys like thow standest in no distres.

97. For when thow hast joyned the milke to the Bodyes dry,
Than hast thow the White and Red Elixer truly:
The which ys a Marvilous and very precious Stone,
For therein lieth in thys Science all the worke upon.

98. In thys Science these Stones be in themselves so precious,
That in their working and nature they be marvelous:
To schew thee the greate vertue furthermore I will declare,
That if thow canst with thys manner of working well fare.

99. First thow must take of that Body which ys next Sol in perfection,
And of his colour toward in ponderosity & proportion:
Being soluble as it were cleere blood running,
In the hot Element yt ys alwayes lightest and fleeting.

100. Then take part of the Red Elixer that ys the precious Stone,
And cast him upon that body that ys blood running anon:
And whan thow hast thus parfectly thys warke wrought,
It schalbe turned into parfect Sol with litle labour or nought.

101. On the same wise do for Luna that is in the Colour so white,
In joyning with that body that is schining and somewhat light;
In the same proportion cast him the very white Stone,
And then ys all thy greatest warke both made and done.

102. Than hast thow both the Red warke and the White,
Therefore blessed be that tyme both day and night:
For thys warke that standeth by greate vertue and love,
Thow must thanke Almighty God in heaven above.

103. Sonn in the 21 Chapter there write I a full true Rime,
That ys to say unto thys warke thow have no greate disdaine;
Till thow have proved my words in deed and thought,
I know it well thys Science schalbe set at nought.

104. My Son to these last precepts looke thow take good hede,
For better ‘tys to have then to wish for in time of neede:
For who so ys bold in tyme to a Freind to breake,
He that ys thy Freind may be thy Fo and hys emnity wreake.

105. And therefor my Son I schall give thee a greate charge,
In uttering of speech be thow not to large;
To tell every man what thow hast in Silver or Gold,
For to have it from thee many men wilbe right bold.

106. Also use not to revill or ryott that schould exceede
To thy bodily health, the better schalt thow speede;
Use temperate dyet and temperate travell,
Forr when Physitian thee fayleth thys schall thee availe.

107. And leave all blind warkes that thow has seene or heard of Conclusions
Or proved by Sublimations, Preperations, Distillations, or Dissolutions;
Of such manner of things greate Bokes do greatly specifie
And all those contrary sayings in this Craft I do plainly deny.

108. Also my Son remember how thou art mortall,
Abiding but a while in thys World which ys terrestriall:
Thow wottest not how long nor hence how soone,
That death schall thee visitt and unto thee Come.

109. And remember thee well at thy departing,
Whome thow lovedst and trustedst best old and young:
Make him thine Heire and most of thy Councell,
And give him thy Cunning or thy Boke every deale.

110. But beware of flattering and glosing People,
Of Boasters and Crackers for they will thee beguile:
Of thy precious Cunning behinde or beforne,
And when they have their intent they will give thee a scorne.

111. Therefor make no Man of thy Councell rude nor rustie,
But him that thow knowest both true and trustie;
In ryding and going sleeping and waking,
Both in word and deede and hys disposing.

112. Also in thy owne Chamber looke thow be secret,
That thy dores and windowes be close shet;
For some wyll come and looke in every Corner,
And anon they will aske what thow makest there.

113. And therefore a good excuse must soone be had,
Or else thow schalt verily wine for to run madd;
Say thow labourest fore both sleeping and waking,
To the perfect way of strange Colours making.

114. As yt be sure Bice, Vermillion, Aurum Musicum, & others moe
Or else with some people thow schalt never have a doe;
Also thereof thow must have many samples to schew,
Or else they that harmes thinke will say so.

115. Also furthermore I give thee right good warning,
Beware of thy warking and also of thy uttering,
For the examination of the People better or wose,
Ere thow have for thy warke thy mony in thy purse.

116. Therefor take heede my Son unto these Chapters fixscore
And all manner of things said what schould be don before:
For Astronomy thow must have right good feeling,
Ore else in thys Boke thow schalt have simple believing.

117. For thow must know well of seaven principle Characters,
To what Bodyes in heaven moving that they be likened in those figures
And to understand their properties and their Conditions,
In Colours, qualities, softnes, hardnes, & in their proper fashions.

118. Now Son to thee that understandest perfection & Sciences
Whether it be Spectulative or Practick to my sentences:
In thys Science and labour I thinke it greate ruthe,
Therefore I write to thee very truth.

119. And to thee that understand no parfection nor practike
In no conclusion proved that schould be to hys warke like,
By Almightly God that all thys world hath wrought,
I have said and performed to the right nought.

120. Therefore my Son before that thow thys Boke begin,
Understand wisely in thys what ys written therein:
For if thow canst not finde by thys Boke neither Sol nor Moyne,
Then go forth an seeke thow further as other fooles have done.


Explicit Liber dictus Pater Sapientiae.

Sonntag, 10. Oktober 2010

'AUREUS' Or The Golden Tractate - Section VII

"Know ye then, O Sons of Science, there are seven bodies, of which gold is the first, the most perfect, the king of them, and their head, which neither the earth can corrupt nor fire devastate, nor the water change for its complexion is equalized, and its nature regulated with respect to heat, cold and moisture; nor is there anything in it which is superfluous, therefore the philosophers do buoy up and magnify themselves in it, saying that this gold, in relation to other bodies is, as the sun amongst the stars, more splendid in Light; and as, by the power of God, every vegetable and all the fruits of the earth are perfected, so gold by the same power sustaineth all.

"For as dough without a ferment cannot be fermented so when thou sublimest the body and purifiest it, separating the uncleanness from it, thou wilt then conjoin and mix them together, and put in the ferment confecting the earth and water. Then will the Ixir ferment even as dough doth ferment. Think of this,and see how the ferment in this case doth change the former natures to another thing. Observe also, that there is no ferment otherwise than from the dough itself.

"Observe, moreover, that the ferment whitens the confection and hinders it from turning, and holds the tincture lest it should fly, and rejoice the bodies, and makes them intimately to join and to enter one into another, and this is the key of the philosophers and the end of their work, and by this science, bodies are meliorated, and the operation of them, God assisting, is consummate.

"But, through negligence and a false opinion of the matter, the operation may be perverted, as a mass of leaven growing corrupt, or milk turned with rennet for cheese, and musk among aromatics.

"The sure colour of the golden matter for the red, and the nature thereof, is not sweetness; therefore we make of them sericum--i.e., Ixir; and of them we make the enamel of which we have already written, and with the king's seal we have tinged the clay, and in that have set the colour of heaven, which augments the sight of them that see.

"The Stone, therefore, is the most precious gold without spots, evenly tempered, which neither fire, nor air, nor water, nor earth is able to corrupt; for it is the Universal Ferment rectifying all things in a medium composition, whose complexion is yellow and a true citrine colour.

"The gold of the wise, boiled and well digested, with a fiery water, makes Ixir, for the gold of the wise is more heavy than lead, which in a temperate composition is a ferment Ixir, and contrariwise, in our intemperate composition, is the confusion of the whole.

"For the work begins from the vegetable, next from the animal, as in a hen's egg, in which is the greatest help, and our earth is gold, all of which we make sericum, which is the ferment Ixir."

'AUREUS' Or The Golden Tractate - Section VI

"It behoves thee to give thanks to God, Who has bestowed liberally of his bounty to the Wise, Who delivers us from misery and poverty. I am tempted and proven with the fulness of His substance and His probable wonders, and humbly pray God that whilst we live we may come to Him.

"Remove thence, O Sons of Science, the unguents which we extract from fats, hair, verdigrease, tragacanth and bones, which are written in the books of our fathers. But concerning the ointments which contain the tincture, coagulate the fugitive, and adorn the sulphurs, it behoves us to explain their disposition more at large, and to unveil the Form, which is buried and hidden from other unguents, which is seen in disposition, but dwells in his own body, as fire in trees and stones, which by the most subtle art and ingenuity it behoves to extract without burning.

"And know that the heaven is to be joined mediately with the earth, but the Form is in a middle nature between the heaven and the earth, which is our water. But the water holds of all the first place which goes forth from this stone. But the second is gold, and the third is gold, only in a mean which is more noble than the water and the faeces.

"But in these are the smoke, the blackness and the death. It behoves us, therefore, to dry away the vapour from the water, to expel the blackness from the unguent, and death from the faeces and this by dissolution. By which means we attain to the highest philosophy and secret of all hidden things."

'AUREUS' Or The Golden Tractate - Section V

"My Son, that which is born of the Crow is the beginning of this Art. Behold, now I have obscured the matter treated of, by circumlocution, depriving thee of the light. Yet this dissolved, this joined, this nearest and farthest off, I have named to thee. Roast those things, therefore, and boil them in that which comes from the horse's belly for seven, fourteen or twenty-one days. Then will the Dragon eat his own wings and destroy himself. This being done, let it be put into a fiery furnace, which lute diligently, and observe that none of the spirit may escape.

"And know that the periods of the earth are in the water, which let it be as long as until thou puttest the same upon it. This matter being thus melted and burned, take the brain thereof and triturate it in most sharp vinegar, till it becomes obscured. This done, it lives in the putrefaction, let the dark clouds which were in it before it was killed be converted into its own body. Let this process be repeated, as I have described, let it again die, as I before said, and then it lives.

"In the life and death thereof we work with the spirits, for as it dies by the taking away of the spirit, so it lives in the return and is revived and rejoices therein. Being arrived then at this knowledge, that which thou hast been searching for is made apparent in the Affirmation. I have even related to thee the joyful signs, even that which doth fix the body. But these things, and how they attained to the knowledge of this secret, are given by our ancestors in figures and types. Behold, they are dead. I have opened the riddle, and the book of knowledge is revealed. The hidden things I have uncovered, and have brought together the scattered truths within their boundary, and have conjoined many various forms; even I have associated the spirit. Take it as the gift of God."

'AUREUS' Or The Golden Tractate - Section IV

"Understand, then, O Son of Wisdom, what the Stone declares: 'Protect me and I will protect Thee; increase my strength that I may help thee! My Sol and my beams are most inward and secretly in me, my own Luna, also, is my light, exceeding every other light, and my good things are better than all other good things, I give freely, and reward the intelligent with joy and gladness, glory, riches, and delights, and them that seek after me I make to know and understand, and to possess divine things.'

"Behold, that which the philosophers have concealed is written with seven letters; for Alpha and Yda follow two, and Sol in like manner follows the book. Nevertheless, if thou art willing that he should have Dominion, observe the Art, and join the son to the daughter of the water, which is Jupiter and a hidden secret.

"Auditor, understand. Let us use our Reason. Consider all with the most accurate investigation, which in the contemplative part I have demonstrated to thee, the whole matter I know to be the one only thing. But who is he that understands the true investigation and inquires rationally into this matter? It is not from man, nor from anything like him or akin to him; nor from the ox or bullock, and if any creature conjoins with one of another species, that which is brought forth is neutral from either."

"Thus saith Venus: 'I beget light, nor is the darkness of my nature, and if my metal be not dried all bodies desire me, for I liquefy them and wipe away their rust, even I extract their substance. Nothing, therefore is better or more venerable than I, my brother also being conjoined.'

"But the King, the Ruler, to his brethren, testifying of him, saith: 'I am crowned, and I am adorned with a royal diadem. I am clothed with the royal garment, and I bring joy and gladness of heart, for being chained, I caused my substance to lay hold of, and to rest within the arms and breast of my mother, and to fasten upon her substance, making that which was invisible to become visible, and the occult matter to appear. And everything which the philosophers have hidden is generated by us. Hear, then, these words, and understand them. Keep them, and meditate thereon, and seek for nothing more. Man in the beginning is generated of nature, whose inward substance is fleshy, and not from anything else. Meditate on these plain things, and reject what is superfluous.'

"Thus saith the philosopher: 'Botri is made from the citrine, which is extracted out of the Red Root, and from nothing else; and if it be citrine and nothing else Wisdom was with thee. It was not gotten by thy care, nor if it be freed from redness, by thy study. Behold, I have circumscribed nothing. If thou hast understanding, there be but few things unopened.

"Ye Sons of Wisdom! Turn then the Breym Body with an exceeding great fire, and it will yield gratefully what you desire. And see that you make that which is volatile, so that it cannot fly, and by means of that which flies not. And that which yet rests upon the fire, as it were itself a fiery flame, and that which in the heat of a boiling fire is corrupted, is cambar.

"And know ye that the Art of this permanent water is our brass and the colouring of its tincture and blackness is then changed into the true red.

"I declare that, by the help of God, I have spoken nothing but the truth. That which is destroyed is renovated, and hence the corruption is made manifest in the matter to be renewed, and hence the melioration will appear, and on either side it is a signal of Art."

'AUREUS ' Or The Golden Tractate - Section III

"Know, my Son, that the philosophers bind up their matter with a strong chain that it may contend with the Fire; because the spirits in the washed bodies desire to dwell therein and to rejoice. In these habitations they vivify themselves and inhabit there, and the bodies hold them, nor can they be hereafter separated any more.

"The dead elements are revived, the composed bodies tinge and are altered, and by a wonderful process they are made permanent, as saith the philosopher.

"O, permanent watery Form, creatrix of the royal elements! who, having with thy brethren and a just government obtained the tincture, findest rest. Our precious stone is cast forth upon the dung-hill, and that which is most worthy is made vilest of the vile. Therefore, it behoves us to mortify two Argent vives together, both to venerate and be venerated, viz., the Argent vive of Auripigment, and the oriental Argent vive of Magnesia.

"O, Nature, the most potent creatrix of Nature, which containest and separatist natures in a middle principle. The Stone comes with light, and with light it is generated, and then it generates and brings forth the black clouds of darkness, which is the mother of all things.

"But when we marry the crowned King to our red daughter, and in a gentle fire, not hurtful she doth Conceive an excellent and supernatural son, which permanent life she doth also feed with a subtle heat, so that he lives at length in our fire.

"But when thou shalt send forth thy fire upon the foliated sulphur, the boundary of hearts doth enter in above, it is washed in the same, and the purified matter thereof is extracted.

"Then he is transformed, and his tincture by help of the fire remains red, as it were flesh. But our Son, the king begotten, takes his tincture from the fire, and death even, and darkness, and the waters flee away.

"The Dragon shuns the sunbeams which dart through the crevices and our dead son lives; the king comes forth from the fire and rejoins with his spouse, the occult treasures are laid open, and the virgin's milk is whitened. The Son, already vivified, is become a warrior in the fire, and of tincture super-excellent. For this Son is himself the treasury, even himself bearing the Philosophic Matter.

"Approach, ye Sons of wisdom, and rejoice; let us now rejoice together, for the reign of death is finished, and the Son doth rule. And he is invested with the red garment, and the scarlet colour is put on."

'AUREUS ' Or The Golden Tractate - Section II

"My son, before all things I admonish thee to fear God, in whom is the strength of thy undertaking, and the bond of whatsoever thou meditatest to unloose; whatsoever thou hearest, consider it rationally. For I hold thee not to be a fool. Lay hold, therefore, of my instructions and meditate upon them, and so let thy heart be fitted also to conceive, as if thou was thyself the author of that which I now teach. If thou appliest cold to any nature that is hot, it will not hurt it; in like manner, he who is rational shuts himself within from the threshold of ignorance, lest supinely he should be deceived.

"Take the flying bird and drown it flying, and divide and separate it from its pollutions, which yet hold it in death; draw it forth and repel it from itself, that it may live and answer thee, not by flying away into the regions above but by truly forbearing to fly. For if thou shalt deliver it out of its prison, after this thou shalt govern it according to Reason, and according to the days that I shall teach thee: then will it become a companion unto thee, and by it thou wilt become to be an honoured lord.

"Extract from the ray its shadow, and from the light its obscurity, by which the clouds hang over it and keep away the light: by means of its construction, also, and fiery redness, it is burned.

"Take, my Son, this redness, corrupted with water, which is as a live coal holding fire, which if thou shalt withdraw so often until the redness is made pure, then it will associate with thee, by whom it was cherished, and in whom it rests.

"Return, then, O my Son, the coal being extinct in life, upon the water for thirty days, as I shall note to thee, and henceforth thou art a crowned king, resting over the fountain, and drawing from thence Auripigment dry without moisture. And now I have made the heart of the hearers, hoping in thee, to rejoice, even in their eyes, beholding thee in anticipation of that which thou possessest.

"Observe, then, that the water was first in the air, then in the earth; restore thou it also to the superiors by its proper windings and not foolishly altering it; then to the former spirit, gathered in its redness, let it be carefully conjoined.

"Know, my Son, that the fatness of our earth is sulphur, the auripigment sirety, and colcothar which are also sulphur, of which auripigments sulphur, and such like, some are more vile than others, in which there is a diversity, of which kind also is the fat of gluey matters, such as are hair, nails, hoofs, and sulphur itself, and of the brain, which too is auripigment, of the like kind also are the lions' and cats' claws, which is sirety the fat of white bodies, and the fat of the two oriental quicksilvers, which sulphurs are hunted and retained by the bodies.

"I say, moreover, that this sulphur doth tinge and fix, and is held by the conjunction of the tinctures; oils also tinge, but fly away, which in the body are contained, which is a conjunction of fugitives only with sulphurs and albuminous bodies, which hold also and detain the fugitive ens.

"The disposition sought after by the philosophers, O Son, is but one in our egg, but this in the hen's egg is much less to be found. But lest so much of the Divine Wisdom as is a hen's egg should not be distinguished, our composition is, as that is, from the four elements adapted and composed. Know, therefore, that in the hen's egg is the greatest help with respect to the proximity and relationship of the matter in nature for in it there is a spirituality and conjunction of elements, and an earth which is golden in its tincture."

But the Son, inquiring of Hermes, saith:

"The sulphurs which are fit for our work, whether they are celestial or terrestrial?"

To whom the Father replies:

"Certain of them are heavenly and some are of the earth."

Then the Son saith:

"Father, I imagine the heart in the superiors to be heaven, and in the inferiors, earth."

But saith Hermes:

"It is not so; the masculine is truly the heaven of the feminine, and the feminine is the earth of the masculine."

The Son then asks:

"Father, which of these is more worthy than the other, whether is it the heaven or the earth?"

Hermes replies:

"Both need the help one of the other, for the precepts demand a medium."

But saith the Son:

"If thou shalt say that a wise man governs all mankind?"

"But ordinary men," replies Hermes, "are better for them, because every nature delights in society of its own kind, and so we find it to be in the life of Wisdom where equals are conjoined."

"But what," rejoins the Son, "is the mean betwixt them?"

To whom Hermes replies:

"In everything in nature there are three from two; the beginning, the middle, and the end. First the needful water, then the oily tincture, and lastly, the faeces, or earth, which remains below.

"But the Dragon inhabits in all these, and his houses are the darkness and blackness that is in them, and by them he ascends into the air, from his rising, which is their heaven. But whilst the fume remains in them, they are not immortal. Take away, therefore, the vapour from the water, and the blackness from the oily tincture, and death from the faeces, and by dissolution thou shalt possess a triumphant reward, even that in and by which the possessors live.

"Know then, my Son, that the temperate unguent, which is fire, is the medium between the faeces and the water, and is the Perscrutinator of the water. For the unguents are called sulphurs, because between fire and oil and this sulphur there is such a close proximity, that even as fire burns so does the sulphur also.

"All the sciences of the world, O Son, are comprehended in this my hidden Wisdom, and this, and the learning of the Art, consists in these wonderful hidden elements which it doth discover and complete. It behoves him, therefore, who would be introduced to this hidden Wisdom, to free himself from the hidden usurpations of vice, and to be just and good and of a sound reason, ready at hand to help mankind, of a serene countenance, diligent to save, and be himself a patient guardian of the arcane secrets of philosophy.

"And this know, that except thou understandest how to mortify and induce generation, to vivify the Spirit and introduce Light, until they fight each other and grow white and freed from their defilements, rising as it were from blackness and darkness, thou knowest nothing nor canst perform anything. But if thou knowest this, thou wilt be of a great dignity so that even kings themselves shall reverence thee. These secrets, Son, it behoves thee to conceal from the vulgar and profane world.

"Understand, also, that our Stone is from many things and of various colours, and composed from four elements which we ought to divide and dissever in pieces, and segregate, in the veins, and partly mortifying the same by its proper nature, which is also in it, to preserve the water and fire dwelling therein, which is from the four elements and their waters, which contain its water; this, however, is not water in its true form, but fire, containing in a pure vessel the ascending waters, lest the spirits should fly away from the bodies; for by this means they are made tingeing and fixed.

"O, blessed watery form, that dissolvest the elements! Now it behoves us, with this watery soul, to possess ourselves of a sulphurous form, and to mingle the same with our Acetum. For when, by the power of water, the composition is dissolved, it is the key of the restoration; then darkness and death will fly away from them and Wisdom proceeds onwards to the fulfilment of her Law."

'AUREUS ' Or The Golden Tractate - Section I

EVEN thus saith Hermes:

"Through long years I have not ceased to experiment, neither have I spared any labour of mind, and this science and art I have obtained by the sole inspiration of the Living God, who judged fit to open them to me His servant, who has given to rational creatures the power of thinking and judging aright, forsaking none or giving to any occasion to despair. For myself, I had never discovered this matter to anyone had it not been from fear of the judgment and the perdition of my soul, if I concealed it. It is a debt which I am desirous to discharge to the faithful as the Father of the faithful did liberally bestow it upon me.

"Understand ye then, O Sons of Wisdom, that the knowledge of the four elements of the ancient philosophers was not corporally or imprudently sought after, which are through patience to be discovered according to their causes and their occult operation. But, their operation is occult, since nothing is done except the matter be decompounded and because it is not perfected unless the colours be thoroughly passed and accomplished. Know then, that the division that was made upon the water, by the ancient philosophers, separates it into four substances, one into two, and three into one, the third part of which is colour, as it were--a coagulated moisture; but the second and third waters are the Weights of the Wise.

"Take of the humidity, or moisture, an ounce and a half, and of the Southern Redness, which is the soul of gold, a fourth part, that is to say, half an ounce; of the citrine Seyre, in like manner, half an ounce; of the Auripigment, half an ounce, which are eight; that is three ounces. And know ye that the vine of the wise is drawn forth in three, but the wine thereof is not perfected, until at length thirty be accomplished.

"Understand the operation, therefore. Decoction lessens the matter, but the tincture augments it, because Luna in fifteen days is diminished, and in the third she is augmented. This is the beginning and the end. Behold, I have declared that which was hidden, since the work is both with thee and about thee; that which was within is taken out and fixed, and thou canst have it either in earth or sea.

"Keep, therefore, the Argent vive, which is prepared in the innermost chamber in which it is coagulated; for that is the Mercury which is celebrated from the residual earth.

"He, therefore, who now hears my words, let him search into them, which are to justify no evil-doer, but to benefit the good; therefore I have discovered all things that were before hidden concerning this knowledge, and disclosed the greatest of all secrets, even the Intellectual Science.

"Know ye, therefore, Children of Wisdom, who inquire concerning the report thereof, that the vulture standing upon the mountain crieth out with a loud
voice: 'I am the White of the Black, and the Red of the White, and the Citrine of the Red, and behold I speak the very Truth.'

"And know that the chief principle of the art is the Crow, which is the blackness of the night and the clearness of the day, and flies without wings. From the bitterness existing in the throat the tincture is taken, the red goes forth from his body, and from his back is taken a thin water.

"Understand, therefore, and accept this gift of God which is hidden from the thoughtless world. In the caverns of the metals there is hidden the stone that is venerable, splendid in colour, a mind sublime and an open sea. Behold, I have declared it unto thee; give thanks to God who teacheth thee this knowledge, for He in return recompenses the grateful.

"Put the matter into a moist fire, therefore, and cause it to boil, in order that its heat may be augmented, which destroys the siccity of the incombustible nature, until the radix shall appear; then extract the redness and the light parts, till only about a third remains.

"Sons of Science! For this reason are philosophers said to be envious, not that they grudged truth to religious or just men, or to the wise, but to fools, ignorant and vicious, who are without Self-Control and benevolence, lest they should be made powerful, and able to perpetrate sinful things. For of such the philosophers are made accountable to God, and evil men are not admitted worthy of this wisdom.

"Know that this matter I call the stone, but it is also named the feminine of magnesia, or the hen, or the white spittle, or the volatile milk, the incombustible oil, in order that it may be hidden from the inept and ignorant, who are deficient in goodness and self-control; which I have nevertheless signified to the wise by one only epithet, viz., the Philosophers' Stone.

"Include, therefore, and conserve in this sea, the fire, and the heavenly bird, to the latest moment of his exit. But I deprecate ye all, Sons of Philosophy, on whom the great gift of this knowledge being bestowed, if any should undervalue or divulge the power thereof to the ignorant, or such as are unfit for the knowledge of this secret. Behold, I have received nothing from any to whom I have not returned that which had been given me, nor have I failed to honour him; even in this I have reposed the highest confidence.

"This, O Son, is the concealed Stone of many colours, which is born and brought forth in one colour; I know this and conceal it. By this, the Almighty favouring, the greatest diseases are escaped, and every sorrow, distress and evil and hurtful thing is made to depart; for it leads from darkness into light, from this desert wilderness to a secure habitation, and from poverty and straits to a free and ample fortune."

Mittwoch, 22. September 2010

The Hermetic Museum - III. The Fount of Chemical Truth

Our Magistery consists of three parts: the first deals with the essential and substantial composition of our Stone; the second describes their manner of combination; the third the mode of chemical procedure. Our substances are "red ore," or matured Sulphur, and water, undigested Mercury, or "white ore." To these a vessel is added, a furnace, and a triple fire. In discussing their manner of combination, we have to consider their weight and the regimen. The weight is twofold, and so is the regimen: between them they produce the following processes—Calcination, Dissolution, Separation, Conjunction, Putrefaction, Distillation, Coagulation, Sublimation, Fixation, and Exaltation. The first two produce the black, viscous powder, by means of the "unnatural fire," a temperate, incomburent, and altering ignition. There is then a further change into a mineral water. The three operations Which follow are the result of the first and third fires, namely, natural and contra-natural, and "circulate" the substance, until the gross is separated from the subtle, and the whole is evenly tempered, the separated elements being then recombined, impregnated, and putrefied.

The five last operations are the result of natural fire which increases and gets stronger from day to day, purifying the putrefied substance of its dross, by continual ascensions and descents. This process is therefore called distillation, volatilization, ablution, imbibition, humectation of the earth, and is continued until the dryness gradually thickens the substances, and, finally, under the influence of coction or continued sublimation, induces fixation, the terminal point of which is exaltation, an exaltation which is not local, from the bottom to the surface, but qualitative, from vileness to the highest excellence.

These operations are sometimes called regimens; but there. are only two kinds of fire, the natural and the non-natural, the latter being employed to call out the activity of the former. Putrefaction precedes regeneration, and is caused by the strife of the two fires. That part of the work which is subsequent to putrefaction and conjunction, when the Sulphur and the water have become one, and also receive congelation, is effected by the natural fire alone.

The substances are our body (commonly styled Lemnian earth) and our water (our true rain water). Our water is the life of all things, and if you can by much toil obtain it, you will have both silver and gold. It is the water of Saltpetre, and outwardly resembles Mercury, while inwardly at its heart there burns purest infernal fire. Do not be deceived with common quicksilver, but gather that Mercury which the returning Sun, in the month of March, diffuses everywhere, till the month of October, when it is ripe.

Know that our Mercury is before the eyes of all men, though it is known to few. When it is prepared, its splendour is most admirable; but the sight is vouchsafed to none, save the sons of knowledge. Do not despise it, therefore, when you see it in sordid guise; for if you do, you will never accomplish our Magistery—and if you can change its countenance, the transformation will be glorious. For our water is a most pure virgin, and is loved of many, but meets all her wooers in foul garments, in order that she may be able to distinguish the worthy from the unworthy. Our beautiful maiden abounds in inward hidden graces; unlike the immodest woman who meets her lovers in splendid garments. To those who do not despise her foul exterior, she then appears in all her beauty, and brings them an infinite dower of riches and health. Our Queen is pure above measure, and her splendour like that of a celestial being—and so indeed she is called by the Sages, who also style her their quintessence. Her brilliancy is such as baffles imagination, and, if you would have any idea of it, you must see it with your own eyes. Our water is serene, crystalline, pure, and beautiful— though it can assume its true form only through the aid of our Art. In that form it is our sea, our hidden fountain, from which gold derives its birth by natural descent; yet it is also stronger than geld, and overcomes it, wherefore gold is united to it, and is washed in it, and the two together grow up into a strong hero, whom neither Pope nor Emperor can buy for a price. Hence you should, above all things, seek this water, by means of which (with the solitary addition of a clean and perfect body) the Stone may be prepared.

But it requires profound study to become acquainted with all the secrets of our sea, and with its ebb and flow. It took me 18 months, after I had discovered the spring of our water, to find the method of making it well forth, because I did not know the meaning of the fiery furnace of the Sages. When I discovered it, indeed, the sight which I beheld richly rewarded me for all my pains. I was then suddenly, as by a flash of inspiration, enabled to understand all the secret words and enigmas of the Sages. Our water is the fire which causes both death, and, through death, a more glorious life. Whoever discovers it has reached the autumn of his Magistery, as Nature will then (when the pure body has been put into it) perform all the other processes, and carry the substance onward to perfection through all the different regimens. This water, though one, is not simple, but compounded of two things: the vessel and the fire of the Sages, and the bond which holds the two together. So when we speak of our vessel, and our fire, we mean by both expressions, our water; nor is our furnace anything diverse or distinct from our water. There is then one vessel, one furnace, one fire, and all these make up one water. The fire digests, the vessel whitens and penetrates, the furnace is the bond which comprises and encloses all, and all these three are our Mercury. There are many kinds of fire (and of water) in our Magistery, but all these only represent different aspects of our Mercury.

There is only one thing in the whole world from which our Mercury can be obtained. It is like gold in essence, but different in substance, and if you change its elements you will have what you seek. Join heaven to earth in the fire of love, and you will see in the middle of the firmament the bird of Hermes. Do not confound the natures, but separate and re-combine them, and you will reign in honour all your life.

In the South-west there is a high mountain (very near the Sun), one of seven, and the second in height. This mountain is of a very hot temperature (because it is not far from the Sun), and in this mountain is enclosed a vapour or spirit, whose services are indispensable for our work. But it does not ascend, unless it is quickened, nor is it quickened unless you dig kneedeep on the summit of the mountain. If you do this, a subtle exhalation (or spirit) ascends, and is congealed by the air into drops of beautifully limpid water—which is our water, our fire, our vessel, and our furnace; not common Mercury, but the hot and moist liquid of most pure Salt, which we call Mercury, because in comparison with the Sun, it is immature and cold. If the Almighty had not created this Mercury, the transmutation of metals would be impossible, because gold does not tinge unless it be first tinged itself. Our Mercury is the beloved spouse of gold, and changes its body into a purely spiritual substance; gold loves it so, that for very love he dies, and is revived by his spouse, and she is impregnated by him, and conceives, and bears a most beautiful royal son. The whole knowledge of our Art consists in the discovery of this our sea; any Alchemist who is ignorant of it, is simply wasting his money. Our sea is derived from the mountain of which I told you above. The exhalation or white smoke which ascends there, will accomplish our whole Magistery. There is another secret which you should know if you wish to see your hope fulfilled, viz., how you are to dig a hole in the mountain, as its surface is impenetrable to ordinary tools, its dryness being such that it has become harder than a flint. But in the places of Saturn a small herb is found, called Saturnia, whose twigs appear dry, but in whose roots there is abundance of juice. This herb you should carefully take up with the roots, and carry with you to the foot of the mountain, and, with the help of fire, bury it beneath the mountain; its virtue will at once penetrate the whole mountain, and soften its earth. Then you may ascend to the summit, easily dig a hole knee deep, and pour in so much dry and viscous water, that it penetrates to where the herb lies buried, and makes it ascend as a fume, which carries upward with it the spirit of the mountain. This spirit is the strength of fire mingling with water, and dwelling in it. The spirit of Saturnia is the whitening fume, the vapour of the mountain is fire, and all these things are fire. Thus you obtain Saturnia, the royal plant and mineral herb, which together with fat flesh makes such a soup as to eclipse the richest banquets in the world.

Here is an enigmatic description of our water, which should in course of time and study, become plain to the diligent enquirer. There is the King (gold), and the water which is the King's Bath; our water is the vessel, inasmuch as our King is enclosed in it, and the furnace, inasmuch as our fire is enclosed in it, and our fire, inasmuch as the virtue or spirit of the mountain dwells in it, and the woman, inasmuch as it receives the vapour of the plant Saturnia; and as the dear friend of the Sun penetrates, whitens, and softens it, and causes it to emit its sperm. Then the fiery virtue which is in the water, begins to act on our body, wasting and mortifying it, until at length the innate heat of the Sun is roused into activity. Our Stone is called a little world, because it contains within itself the active and the passive, the motor and the thing moved, the fixed and the volatile, the mature and the crude—which, being homogeneous, help and perfect each other. We have already shewn that our object in adding matured Sulphur to crude Mercury (the same thing in different stages of development), is to shorten and accelerate the natural process. Gold is a hot and dry body; silver a frigid and humid one, Mercury the means of conveying tinctures. The body of the Sun is most highly digested, that of the Moon imperfect and immature, while Mercury is the bond by which these two contraries are united. Join the Moon to Mercury by means of proper heat, so that the two become one Mercury which retains its inward fire; then the Mercury will be freed from all dross and superfluities, and it will become transparent like the tears we shed, though not exactly perspicuous. If you then unite this purified Mercury to gold, in which is the Moon and fire, the hot and dry will love the cold and humid, and they will unite on the bed of the fire of friendship; the man will dissolve over the woman, and the woman be coagulated over the man, till the spirit and the body become one by commixtion. Continue the same operation (let the heaven descend to the earth) till the spirit puts on the body, and both are fixed together. Then our Stone will have obtained its royal virtue. For Mercury is the water of all metals, and they are digested in it. When vegetables are boiled in ordinary water, which is naturally frigid and humid, it partakes of their qualities, and is yet separable from them; so the pure Mercury, which is in all metals and minerals, is perfectly separable from the dross and foreign matter which has become mixed up with them; yet the different minerals and metals qualify the Mercury in the same way as the water is qualified by the vegetables cooked in it. There are these two differences between the Mercury and the water, that the water is not coagulated and fixed with the vegetables as our water is with the metals; and that, while the colour of common water is changed by anything boiled in it, Mercury retains its own colour and fluxibility, though its essence is qualified. Therefore the Mercury is effectual in the dissolution of the metal, and the metal in the coagulation of the Mercury; and as, in the dissolution, the form and colour of the metal is latent in the form and colour of the Mercury, so, in coagulation, the form and colour of the Mercury is hidden in the form and colour of the metal; neither do the qualities of the metal in dissolution prevent the fluxibility of the Mercury, nor the qualities of Mercury in coagulation the fixity of the metal. Do you not here observe a wonderful harmony between Mercury and the metals? For their love is like that of mother and son, sister and brother, male and female. Hence they are calculated mutually to perfect each other, the water imparting to the body a spiritual and volatile nature, while the body gives to the water a corporeal substance. The reason that the colour of Mercury is not changed in coction by the dissolved body, is this: the earth and water in the Mercury are homogeneous, and so well tempered that neither can be separated from the other, and they are so well mixed that the whole substance exhibits (together with great fluxibility) so great a consistency as entirely to conceal the colours—and only if a part of the Mercury is destroyed or marred by some deleterious chemical corrosive, are the colours seen. The relations of Mercury in respect of earth and water are these: in respect of water it is fluxible and liquid, in respect of earth it moistens nothing but what is of the same essence with it. These hints will enable you to detect any errors in your treatment of Mercury. Some obstruct or divide its homogeneity by unduly drying up its water; others corrupt the earth and render it diaphanous by disproportionate mixing. Mercury is the sperm of the metals; it contains in itself the Sulphur by which alone it is digested (through which Nature would in course of time have matured it into gold); nor would it be possible to convert Mercury into gold without it. This mature Sulphur, then, is radically mixed with the Mercury, and rapidly digests it, while itself is putrefied by the Mercury, and is revived again, not as common, but as spiritual, penetrative, and tinging gold, which has power to purify imperfect metals of all their dross, and to change them into its own nature. Thus you see that none of the Mercury should be destroyed, or violently dealt with; all you have to do is to add to it a mature body sprung from the same root, and mix the two in their smallest parts, by means of our cunning conjunction (which is performed, not by a manual, but by a purely natural process, of which the Artist does not even understand the cause). We must distinguish, however, between our transmutative conjunction, and a sort of conjunction practised by sophists which is merely a fusing together of the two substances, and leaves each exactly what it was before. In our operation the spirit of gold infuses itself into the spirit of Mercury, and their union becomes as inseparable as that of water mixed with water. The conjunction can take place only by means of the Moon or an imperfect body and fire; and this Moon is the sap of the water of life, which is hidden in Mercury, and is stirred up by fire; it is a spirit which enters the body, and compels it to retain its soul. We speak not of common Mercury (which lacks the spirit and fire), but of our Mercurial water—though common Mercury may be made like it by the addition of that which it lacks. Our conjunction is the grand secret of our Art; for earth is not inseparably united to water, but the union of water with water is indissoluble; hence our conjunction can take place only after dissolution, which dissolution takes place through the Moon and fire that are in the Mercury. For the Moon penetrates and whitens, and the fire mortifies and frets, while water combines both these properties, according to the philosophical dictum: "The fire which I shew you, is water," and, "Unless the bodies are subtilized by fire and water, nothing can be done in our Magistery." Thus everything, from beginning to end, is accomplished, not by sophistical operations, but by our Mercury, which, unless it be violently impeded, is kept to the right road by the necessity of arriving at a certain goal.

Some Alchemists fail because they put (common) gold with Mercury in a phial over the fire, and thus sow good seed in barren earth. But gold is not the substance of our Stone in its whole essence, nor yet Mercury. What we want for our work of generation is the seed of gold which is profoundly hidden in our metal. This seed must be received into its own proper womb, and there mingle with the female seed, in order that, being kindly fostered with heat, and fed with its proper aliment, it may become that part of gold which is of abundant use in our work. It is not the whole of a man that generates the infant, but only his seed, which is rightly disposed in the proper womb; and so only the seed of gold (and not the whole metal) is useful for our metallic generation. Gold is the Father of our Stone, the substance of our Stone is in gold, but gold is not the substance of our Stone; yet there is that in gold (the sperm) which, by right manipulation, may become our Stone. We extract from gold, by a cunning process, that which is its most highly matured virtue, and this is called, not common, dead, but our living gold. The difference between common gold and our gold, is that which exists between a Father and his seed; common gold is dead and useless, as far as our work is concerned, until it emits its living seed. Take the body of gold, then, and gently extract from it its seed, and you will have the living male seed of our Stone, which we now no longer call gold, but ore, magnesia, lead, etc.—because it is no longer a body, like gold, but a chaos, or spirit, which cannot revert to its corporeal form. Aristotle says: "The first thing you should do is to sublime the Mercury, then you should put a pure body into the pure Mercury." The sublimation of the Mercury which is here referred to, is not an artificial, but a true and natural one. It is the "first preparation of the thin substance," by which the eclipse caused by the interposition of Earth is removed from the Moon, enabling her to receive the light of the Sun—which happens when the murky sphere of Saturn (that overshadowed the whole horizon) is removed, and Jupiter ascends the throne; then there rises upward a mist of dazzling whiteness, whence there is distilled upon the earth a pure, sweet, and fragrant dew, that softens it and stirs up great winds at its centre; these winds bear our Stone upward, where it is endowed with heavenly virtue, and thence descending once more to its nurse, the earth, is clothed upon with a corporeal nature, and thus receives the strength both of things above and of things below. This living gold is "that which is, but does not appear till it pleases the Artist, and in the knowledge of which is the secret of all perfection." Mercury is our field, in which the Sun rises and sets; let the two be inseparably united on the bed of love, till from this (regenerate) Mercury there comes forth a quickening virtue, which is able to raise the dead. Then there will appear the royal child, whose father is the Sun, whose mother is the Moon. . . Besides these things, we need, of course, a furnace of clay, a vessel of glass, and a triple fire; but we do not call these three our vessel, our fire, or our furnace, because ordinary sophists employ these things as well as the Sages; when we speak of our vessel, our furnace, and our fire, the terms are to be interpreted in accordance with the explanation which we gave above. Of this fire a Sage might well say: "Behold, the fire, which I will shew you, is water"; and again, "The vessel of the Sages is their water." Another Sage says, that all our operations take place in our humid fire, in our secret furnace, and our hidden vessel, and thereby clearly shews that there must be a fire, vessel, and furnace, other than those which ignorant Alchemists possess in greater perfection and abundance than we. Our appliances are part of our substance, and are described by Sendivogius, for instance, as the "vessel of Nature," and the "fire of Nature." This practice is followed by Flamellus, Artephius, Lullius, and all other Sages; and I tell you that these three appliances are, after all, only one; for the nature of our substance is one. Our fire is that which dissolves and heats bodies more effectually than ordinary fire; hence it is called ardent wine and a most strong fire, and the Sages bid us burn our ore with our most strong fire—words which are falsely interpreted of an ordinary coal fire. Of this fire John Mehungus writes: "No artificial fire can infuse so high a degree of heat as that which comes from heaven."

The Hermetic Museum - II. A Brief Guide to the Celestial Ruby

Concerning the Philosopher's Stone and its Grand Arcanum.

The Philosopher's Stone is a certain heavenly, spiritual, penetrative, and fixed substance, which brings all metals to the perfection of gold or silver (according to the quality of the Medicine), and that by natural methods, which yet in their effects transcend Nature.

It is prepared from one substance, with which the art of chemistry is conversant, to which nothing is added, from which nothing is taken away, except that its superfluities are removed. No one will question the utility of our Art, if he believes that it enables us to transmute base metals into gold. That base metals are capable of such transmutation is clear; Nature has destined them all to become gold, but they have not been perfectly matured. If, then, that which hinders their perfect digestion be removed, they will all become gold; for crude, cold, and moist Mercury is the common first substance of gold as well as of the other metals. Hence all other metals may be perfected into gold, by the aid of our Divine Magistery, which, being projected upon imperfect metals, has power to quicken the maturing process by as much as itself exceeds the standard maturity of gold. How patent, then, must the spiritual nature of our Stone be, which can effect more in one hour by a bare projection than Nature in the course of ages. If that substance which Nature supplies be taken in hand by Art, dissolved, coagulated, and digested, its perfection is increased from a monadic to a denary virtue; by repeating the same process, it is increased a hundred-fold, and then a thousand-fold, etc. This wonderful Medicine penetrates each smallest part of the base metals (in the proportion of 1 :: 1,000) and tinges them through and through with its own noble nature: your arithmetic will fail sooner than its all-prevailing power. Each smallest part that is pervaded with the vitalizing power of the-Elixir in its turn tinges that part which is nearest to it until the whole mass is leavened with its marvellous influence, and brought to the perfection of gold. This is done in a very short time, on account of the spiritual nature of the agent; it is the true metallic fire, and as a common fire warms even those parts of any object which are not in immediate contact with the fire, so this Elixir penetrates dissolved and melted metals in a moment of time—just in the same way as the virtue of leaven or yeast is brought to bear even upon those parts of the meal which it never reaches. A reproach is sometimes levelled at our Art, as though it claimed the power of creating gold; every attentive reader of our former tract will know that it only arrogates to itself the power of developing, through the removal of all defects and superfluities, the golden nature, which the baser metals possess in common with that highly-digested metallic substance.

Listen, then, while I make known to you the Grand Arcanum of this wonder-working Stone, which at the same time is not a stone, which exists in every man, and may be found in its own place at all times. The knowledge which I declare is not intended for the unworthy, and will not be understood by them. But to you who are earnest students of Nature, God will, at His own time, reveal this glorious secret.

I have shewn that the transmutation of metals is not a chimerical dream, but a sober possibility of Nature, who is perfectly capable of accomplishing it without the aid of magic; and that this possibility of metallic transmutation is founded upon the fact that all metals derive their origin from the same source as gold, and have only been hindered from attaining the same degree of maturity by certain impurities, which our Magistery is able to remove.

Let me tell you, then, what is the nature of this grand arcanum, which the Sages have called the Philosopher's Stone, but which is in every man, in every thing, at every season of the year, if it be sought in the right place.

It must consist of the elements, for they are the universal substance of all things, and as it is of a nature homogeneous with that of gold, it must be that which contains the qualities of all elements in such a combination as to render it incapable of being destroyed by fire.

It follows, then, that you must look for the substance of our Stone in the precious metals, since the required combination of elements is not found anywhere else. Those foolish sophists who seek it outside the domain of metals will never arrive at any satisfactory conclusion. For there is only one true principle, and nothing heterogeneous must be introduced into our Magistery.

For as a lion is always born of a lion, and a man of a man, so all things owe their birth to that which they are like; that which is combustible is derived from that which is combustible, that which is indestructible from that which is indestructible. Nor must we expect to find the principle which imparts the qualities of gold anywhere but in gold itself. If, indeed, we were able to create the sperm of things, we might hope to evolve this metallic principle from plants or animals which do not contain it; but that is the privilege of God alone. We must be content to dispose and develop the sperm which is made ready to our hands—new things we are unable to produce, and even if we could, our artificial seed would be no better than that which Nature has provided. If any one calling himself a Sage cannot use the things which are already created, it does not seem likely that he will be able to create new things out of heterogeneous substances—the seeds of metals out of herbs or animals.

Thus, you see that the Stone which is to be the transformer of metals into gold must be sought in the precious metals, in which it is enclosed and contained.

But why is it called a Stone, though it is not a stone; and how is it to be found? The Sages describe it as being a stone and not a stone; and the vulgar, who cannot imagine how so wonderful a thing should be produced except by art-magic, decry our science as impious, wicked, and diabolical. Some silly persons clamour for an Act making the profession or practice of this Art punishable by statute law. Now, one can hardly be angry with the illiterate and ignorant persons who raise this cry; but when it is taken up by men of exalted station and profound learning, one hardly knows what to say. These men I also reckon among the rude multitude, because they are deplorably ignorant of everything pertaining to our Art, and yet, forgetful of their dignity, they join in the hue and cry against it, like so many cowardly village curs. It is neither religious nor wise to judge that of which you know nothing; and yet that is exactly what these people do, who claim to be both Christians and scholars.

But let us return to the point from which we strayed. Some Alchemists who are in search of our Arcanum seek to prepare something of a solid nature, because they have heard the object of their search described as a Stone.

Know, then, that it is called a stone, not because it is like a stone, but only because, by virtue of its fixed nature, it resists the action of fire as successfully as any stone. In species it is gold, more pure than the purest; it is fixed and incombustible like a stone, but its appearance is that of very fine powder, impalpable to the touch, sweet to the taste, fragrant to the smell, in potency a most penetrative spirit, apparently dry and yet unctuous, and easily capable of tinging a plate of metal. It is justly called the Father of all miracles, containing as it does all the elements in such a way that none predominates, but all form a certain fifth essence; it is thus well called our gentle metallic fire. It has no name of its own; yet there is nothing in the whole world whose name it might not with perfect propriety bear. If we say that its nature is spiritual, it would be no more than the truth; if we described it is as corporeal, the expression would be equally correct; for it is subtle, penetrative, glorified, spiritual gold. It is the noblest of all created things after the rational soul, and has virtue to repair all defects both in animal and metallic bodies, by restoring them to the most exact and perfect temper; wherefore is it a spirit or quintessence.

But I must proceed to answer the second and more important part of my question. How is this Stone to be obtained? It does not exist in Nature, but has to be prepared by Art, in obedience to Nature's law. Its substance is in metals; but in form it differs widely from them, and in this sense the metals are not our Stone. For if we would elicit our Medicine from the precious metals, we must destroy the particular metallic form, without impairing its specific properties. The specific properties of the metal have their abode in its spiritual part, which resides in homogeneous water. Thus we must destroy the particular form of gold, and change it into its generic homogeneous water, in which the spirit of gold is preserved; this spirit afterwards restores the consistency of its water, and brings forth a new form (after the necessary putrefaction), a thousand times more perfect than the form of gold which it lost by being reincrudated.

It is necessary, then, to reduce metallic bodies to their homogeneous water which does not wet the hands, that from this water there may be generated a new metallic species which is nobler by far than any existing metal, viz., our Celestial Ruby.

The whole process which we employ closely resembles that followed by Nature in the bowels of the earth, except that it is much shorter. Nature produces the metals out of cold and humid Mercury by assiduous digestion; our Art takes the same crude, cold, and humid Mercury, and conjoins with it mature gold, by a secret artifice; the mixture represents a new and far more potent Mercury, which, by digestion, becomes not common gold, but one far more noble, which can transmute imperfect metals into true gold.

Thus, you see that though our Stone is made of gold alone, yet it is not common gold. In order to elicit our gold from common gold, the latter must be dissolved in our mineral water which does not wet the hands; this water is Mercury extracted from the red servant, and it is capable of accomplishing our work without any further trouble to the Artist. It is that one true, natural, first-substance, to which nothing is added, from which nothing is subtracted, except certain superfluities, which, however, it will cast off without any aid by its own inherent vital action. The chief object of your perseverant efforts should be the discovery of this Mercury, or the albefaction of our red Laton; all the rest is mere child's play, as the Artist has only to look on while Nature gradually matures his substance.

But remember that our albification is by no means an easy task. Gold which has been thus whitened can never resume its old form, for, instead of being corporeal and fixed, it is now spiritual and volatile. Concentrate your whole mind, therefore, on the whitening of the Laton. It is easier to make gold than thus to destroy its form; he who so dissolves it may be said rather to coagulate it—for dissolution of the body and coagulation of the spirit are coincident in it.

Consider these signs, ye sons of knowledge. That which dissolves is spirit; that which coagulates is body. A body cannot enter a body so as to cause dissolution; but a spirit can enter it, attenuate and rarefy it; and as you seek water, you need water to bring it to light; for every Agent has a tendency to assimilate to itself that which it acts upon, and every natural effect is conformed to the nature of the efficient; hence water is necessary if you would extract water from earth.

When I speak of water, I do not mean aquafortis, royal water, or any other corrosive whatsoever, for these waters, instead of dissolving metals, only corrode, mar, and corrupt them, without destroying their old form, to which task they are insufficient, as they are not of a metallic nature. No, our water is the water Mercury, which dissolves homogeneous metallic bodies, and mingles with them in indissoluble union, abides with them, is digested with them, and together with them becomes that spiritual whole which we seek. For everything that dissolves a substance naturally (still preserving the specific properties of the thing dissolved) becomes one with it both materially and formally, coalesces with it, and is thickened by it, thus nourishing it; as we see in the case of a grain of wheat, which, when dissolved by the humid earthy vapour, thereby takes up that vapour as its radical moisture, and grows together with it into a plant. We may also observe that, every natural dissolution being a quickening of that which was dead, this quickening can take place only through some vital agent which is of the same essence with the dead thing; if we wish to quicken the (dead) grain of wheat, we can do this only by means of an earthy vapour, which, like the grain itself, is a product of the earth. For this reason common Mercury can have no quickening effect on gold, because it is not of the same essence with it. A grain of wheat sown in marshy soil, so far from being quickened into life, is, on the contrary, destroyed, because the aqueous humour of the soil is not of the same nature. In like manner, gold, if mixed with common Mercury, or with anything except its own essential humour, is not dissolved, because such waters are too cold, crude, and impure; for which reason, being utterly unlike gold, they cannot amalgamate with it, or attain with it to a far nobler degree of development. Our Mercury, indeed, is cold and unmatured in comparison with gold; but it is pure, hot, and well-digested in respect of common Mercury, which resembles it only in whiteness and fluxibility. Our Mercury is, in fact, a pure water, clean, clear, bright, and resplendent, worthy of all admiration.

If you wish for a more particular description of our water, I am impelled by motives of charity to tell you that it is living, fluxible, clear, nitid, as white as snow, hot, humid, airy, vaporous, and digestive, and that gold melts in it like ice in warm water; moreover, that in it is contained the whole regimen of fire, and the sulphur which exists but does not predominate in it. This water is the true Keeper of our Gates, the Bath of the King and of his Queen, which warms them incessantly, but is not taken of their substance, and is distinct from the whitening substance of the water, though the two are united and appear under the same flowing form and colour. It is our vessel, our fire, the abode of our furnace, by whose continuous and gentle warmth the whole substance is digested. If you know this water, it will be seen to contain all our fires, all our proportions of weight, all our regimens. It is Bernard of Trevisa's clear pellucid Fountain, in which our King is cleansed and strengthened to overcome all his foes. All you have to do is to find this water and to put into it the purified body; out of the two Nature will then produce our Stone.

This mineral water can be extracted only from those things which contain it; and that thing from which it is most easily obtained is difficult to discover, as is also the mode of its extraction. It dissolves gold without violence, is friendly to it washes away its impurities, and is white, warm, and clear Without our Mercury, Alchemy could not be a science, but only a vain and empty pretence. If you can obtain it, you have the key of the whole work, with which you can open the most secret chambers of knowledge. Its nature is the same as that of gold, but its substance is different, and the preparation of it causes a great stench. Weigh well the possibilities of Nature; refrain from introducing any heterogeneous element into our Magistery, and do not blame me if you fail to understand my words. . . . Our Stone is produced from one thing, and four mercurial substances, of which one is mature; the others pure, but crude, two of them being extracted in a wonderful manner from their ore by means of the third. The four are amalgamated by the intervention of a gentle fire, and there subjected to coction day by day, until they all become one by natural (not manual) conjunction.

Afterwards, the fire being changed, these volatile substances should be fixed and digested by means of heat which becomes a little more powerful every day (i.e., by means of fixed and incombustible Sulphur of the same genus) until the whole compound attains the same essence, fixity, and colour.

There are twelve degrees or phases of this our process, which I may briefly enumerate and describe as follows. The first is Calcination.

Calcination is the first purgation of the Stone, the drying up of its humours, through its natural heat, which is stirred into vital action by the external heat of water—whereby the compound is converted into a black powder, which is yet unctuous, and retains its radical humour.

This calcination is performed for the purpose of rendering the substance viscous, spongy, and more easily penetrable; for gold in itself is highly fixed, and difficult of solution even in our water; but through this calcination it becomes soft and white, and we observe in it two natures, the fixed and the volatile, which we liken to two serpents. In order that a full dissolution may be made, there is need of contrition, that calcination may afterwards produce a viscous state, when it will be fit for dissolution.

When the substances are first mixed, they are at enmity with each other, by reason of their contrary qualities, for there is the heat and dryness of the Sulphur fiercely contending with the cold and moisture of the Mercury. They can only be reconciled in a medium which partakes of both natures, and the medium in which heat and cold are reconciled is dryness which can co-exist with both. Thus cold and heat are brought to dwell peaceably together in the dryness of the earth, and dryness and moisture in
the coldness of the water. This reconciliation of contrary qualities is the second great object of our calcination.

Its sufficient cause is the action of the inward heat upon the moisture, whereby everything that resists it is converted into a very fine powder; the moving and instrumental cause is the fire contrary to Nature, which, being hidden in our solvent water, battles with its moisture and digests it into a viscous or unctuous powder.

This operation takes place before our dissolution, because whenever bodies are dissolved, the spirits in their turn are congealed. Again, the woman must reign, before she is overcome by the man. The dominion of the woman is in the water, and if the man overcome her in the element in which both her qualities of coldness and moisture inhere, he will easily conquer her where she has only one quality.

Calcination, then, is the beginning of the work, and without it there can be neither peaceable commixtion nor proper union. The first dealbation reduces the substance to its two principles, sulphur and quicksilver, the first of which is fixed, while the other is volatile. They are compared to two serpents, the fixed substance to a serpent without, and the volatile substance to a serpent with, wings. One serpent holds in his mouth the tail of the other, to shew that they are indissolubly conjoined by community of birth and destiny, and that our Art is accomplished through the joint working of this Mercurial Sulphur, and sulphureous Mercury. Hence the whole compound is at this stage called Rebis, because there are two substances but only one essence. They are not really two, but one and the same thing; the Sulphur is matured and well digested Mercury, the Mercury is crude and undigested Sulphur. It has already been said that in our Art we imitate Nature's method of producing metals in the bowels of the earth, except that our method is shorter and more subtle. In metallic veins only crude and frigid Mercury is found, in which the inward heat or dryness (i.e., Sulphur) can scarce make its influence felt. No digestive heat is found there, but in the course of ages an imperceptible motion changes this metallic principle. In the course of centuries, however, this imperceptible digestive heat changes the Mercury into what is then called fixed Sulphur, though before it was denominated Mercury.


But in our Art, we have something besides crude and frigid Mercury, viz., mature gold, with its manifold active qualities. These are united to the passive qualities of our Mercury; and so one aids and perfects the other, and as we have two fires, instead of the one slow inward fire of Mercury, the operation is more expeditious, and something far nobler than common gold is produced.

Thus you see that in our Art we have two Sulphurs and two Mercuries (i.e., Sulphur, and Mercury of Mercury, and Sulphur and Mercury of gold), but their only difference consists in degrees of perfection and maturity. Now, the perfect body of gold is reduced to its (two) first principles by means of our Divine water which does not wet the hands (viz., Mercury and Sulphur). This operation for a time gives the ascendancy to the female agent; but this being unnatural, the male agent soon reasserts itself, and by means of its heat dries up the moisture of the female agent, and—through calcination—converts it all into a most subtle and viscous powder, which powder is then changed by dissolution into a water, in which the spirits of the solvent and the thing dissolved, the male and the female principles, are mingled. But the inward heat, which has once been roused into action, still continues to work, separating the subtle (which floats on the surface) from the gross (which sinks to the bottom), until the man has gained the upper hand, the inseparable union takes place, and the male impregnates the female; the female brings forth a nebulous vapour, in which they are putrefied and decay, and from which both arise with a glorious body, no longer two, but only one by inseparable conjunction. This new birth is then coagulated, sublimed, nourished, and exalted to the highest degree of perfection, and may afterwards be indefinitely multiplied by fermentation, and used both for projection and as an Universal Medicine.

We see, then, that these black and fetid ashes are not to be despised, since they contain the Diadem of our King; your substance will never be white, if it has not first been black. It is by means of putrefaction and decay that it attains the glorified body of its resurrection. Therefore, you should honour the tomb of our King, for unless you do so, you will never behold him coming in his glory.

A great many students make a mistake at the very outset, by performing this calcination on a wrong substance—borax, or alum, or ink, or vitriol, or arsenic, or seeds, or plants, or wine, vinegar, urine, hair, blood, gum, resin, etc.; or they choose a false method, and corrode instead of calcining the metallic bodies on which they operate. Calcination can take place only by means of the inward heat of the body, assisted by friendly outward warmth; but calcination by means of a heterogeneous agent can only destroy the metallic nature, in so far as it has any effect at all. Every calcination of gold, which is not succeeded by a spontaneous dissolution, without laying on of hands, is also fallacious.

The true calcination is by means of Mercury, which (being added to gold in due proportions) softens and dissolves the gold, and, by its inward heat, united to outward heat, stirs into action the native heat of the gold, and thus causes it to dry up its humidity into that fine, viscous, black powder. And this is the true key of the work—to incrudate the mature by the conjunction of an immature—being incrudated to calcine it—being calcined to dissolve it—and all this philosophically, not vulgarly.

The outward signs of the calcination are as follows:—When the gold has become saturated with water, and the fire of the Mercury has called into play the heat of the bath, the water which was so brilliant begins to grow dim, then visibly swells and bubbles, until the whole becomes a fatty and viscous powder, which, however, still retains its radical humour. For when the heat first begins to operate, the cold and the moist seek refuge by rising to the top; thence they descend in liquid form and assimilate as much of the substance as they can to themselves; thus the powder is converted into a glutinous water. For between the different processes of our Art, there exists such a concatenation that not one can be produced or understood without the rest. In order to hide our meaning from the unworthy, we speak of several operations; but all these—the whole progress of the substance from black to white and red—should be philosophically understood as one operation, one thing, one successive disposition to black, white, and red.

The following rules should be observed if you wish to bring about true calcination:—

In the first place, you must procure our Mercury; common Mercury will produce no effect if you operate on it till doomsday.

Secondly, the external fire of the furnace should be neither too violent (in order that the equilibrium of chemical forces in the substance may not be disturbed), nor yet too gentle, so that the action of the inward fire may not languish for want of outward heat. It should be just such as to keep up an equable vital warmth.

In the third place, the Laton should receive neither too much nor too little to drink. If it receive too much, it will not be able to give it out, and a nebulous tempest will arise; if too little, it will be burnt to cinders. The activity of the Sulphur must dry up the superfluous humour of the Mercury; therefore, the active (sulphur) must not be swamped with too much sperm; nor must the moisture be choked with too much earth. The proportions should be between two or three parts of water to one of gold; but the larger the quantities of both substances, the more perfect will the calcination and dissolution be. The chief mistake against which you must guard is the swamping of your earth with water. For the earth contains the fire, which is the principal digestive in our Art.

In the fourth place, you should take care to seal up your vessel properly, to prevent the spirit from evaporating. Consider how carefully Nature has closed up the female womb to prevent anything from escaping or entering that might prove hurtful to the young life; and quite as much (if not more) care is required in our Magistery. For when the embryo is being formed, great winds arise, which must not be allowed to escape—or else our labour will have been all in vain.

The fifth requisite in our work is patience. You must not yield to despondency, or attempt to hasten the chemical process of dissolution. For if you do so by means of violent heat, the substance will be prematurely parched up into a red powder, and the active vital principle in it will become passive, being knocked on the head, as it were, with a hammer. But our true calcination preserves the radical humour in the body dissolved, and converts it into an unctuous black powder. Patience is, therefore, the great cardinal virtue in Alchemy. It must not be supposed that the signs and colours which I describe appear on the first day, or even within the first week: Bernard of Trevisa tells us that he waited in an anguish of expectation for forty days, and then returned and saw clouds and mists. You need the patience of the husbandman, who, after committing the seed to the earth, does not disturb the soil every day to see whether it is growing. . . . As soon as you have prepared your substance, i.e., mixed mature yellow sulphur with its crude white sulphur, put them in a vessel and let them stand undisturbed; at the end of twenty-four hours, the Mercury, which is attempting to rouse the latent fire of the sulphur, will begin to effervesce and send up bubbles. But little variation of colour shall appear until the object of the Mercury has been accomplished, and the Royal Bath prepared; at first it is the Mercury alone that is at work. When, however, the Bath has been made hot (i.e., the inward warmth of the gold roused) the greater part of our work is over, and we shall be easily able to distinguish the various operations. The first colour which appears after the silver colour of the amalgamated body, is not perfect blackness, but only a darkish white; the blackness becomes more pronounced day by day, until the substance assumes a brilliant black colour. This black is a sign that the dissolution is accomplished, which does not come about in one hour, but gradually, by a continuous process; for the Tincture which comes out of the Sun and Moon appears black to the eyes, but is insensibly and imperceptibly extracted. When the whole of the Tincture has been extracted from the body that is to be dissolved, the blackness is complete. The more you digest the substance at first, the more you subtilize the gross, and blacken the compound. There are four principal colours, the first of which is blackness; and it is of all colours the most tardy in making its appearance. But as soon as the highest degree of intense blackness has been reached (there being no idle intervals in our work), that colour begins little by little to yield to another. The time during which this blackness is developed is very long, and so is the time during which it disappears; but it is only for one moment that the blackness neither increases nor decreases: for things find rest only in that which is the end of their being, but blackness is not the end of our substance.

The advent of the blackness is like the coming of the night, which is preceded by a long twilight—when the last ray of light has faded away, the blackness of night has come; only our work is more tedious, and the change is, therefore, still less perceptible.

It may be objected that the black tincture begins to be extracted as soon as the inward heat is roused, and that, therefore, the colour which appears must be, from the very first, an intense black. My answer is that the Tincture which is extracted is, as a matter of fact, not black, but of a dazzling white; and that the blackness is produced gradually, through the action of the water on the body, out of which it draws the soul (the tincture), thus giving the body up to decomposition. It is this putrefaction (the result of the mutual action of the Sulphur and Mercury) which imparts to the Tincture its black colour; in itself the Tincture is brilliantly white. How long, then, will you have to wait till perfect blackness appears? Flamellus tells us that this intense blackness comes at the end of about forty days. Ripley advises us to let the mingled substances remain together for six weeks, until the conception has taken place, during which time the fire must be very gentle. And Bernard (of Trevisa) suggests the same thing, when he says in his parable: "The King doffs his glorious robes, and gives them to Saturn, who clothes him in a garment of black silk, which he retains for forty days." Of course, the blackness which is here spoken of is not equally intense all the time, as you will understand from what has been said above.

In the course of this change from white to black, the substance naturally passes through a variety of intermediate colours; but these colours (being more or less accidental) are not invariably the same, and depend very much on the original proportion in which the two substances are combined. In the second stage, during which the substance changes from black to white, it is already far purer, the colours are more lucid, and more to be depended upon. In the two phases there are intermediate colours; but in the first they are more dingy and obscure than in the second, and very much less numerous. In the progress of the substance from blackness to whiteness (i.e., the second phase of our Magistery), the most beautiful colours are seen in a variety such as eclipses the glory of the rainbow; before the perfection of blackness is reached, there are also some transition colours, such as black, azure, and yellow—and the meaning of these colours is that your substance is not yet completely decayed; while the body is dying, the colours are seen, until black night shrouds the whole horizon in pitchy gloom. But when the process of resurrection begins (in the second phase), the hues are more numerous and splendid, because the body is now beginning to be glorified, and has become pure and spiritual.

But in what order do the colours of which we speak appear? To this question no definite answer can be given, because in this first phase there are so much uncertainty and variation. But the colours will be the clearer and more distinct, the purer your water of life is. The four principal colours (white, black, white, red), always follow in the same order; but the order of the intermediate colours cannot be so certainly determined, and you ought to be content if within the first 40 days you get the black colour. There is only one caution you should bear in mind, in regard to this point: if a reddish colour appears before the black (especially if the substance begins to look dry and powdery at the same time), you may be almost sure that you have marred your substance by too violent a fire. You should be very careful, then, about the regulation of your fire; if the fire be just hot enough, but not too hot, the inward chemical action of our water will do the rest.

Our Solution, then, is the reducing of our Stone to its first matter, the manifestation of its essential liquid, and the extraction of natures from their profundity, which is finished by bringing them into a mineral water; nor is this operation easy: those who have tried can bear out the truth of my words.