The Epistle called A Certain Letter or The Letter of a Certain Person, which is circulated under the name of Alexander, King of the Macedonians,
is an interpretation that most acutely reveals to the wise the hidden composition of the Philosopher’s Stone.
Alexander, in his Epistle on the Art of the Sun, speaking in the image and likeness of the world, briefly states that one should found their understanding on this demonstration: for it shows that the Art is derived from the creation of man, in whom all things exist.
For just as the microcosm (the lesser world, i.e., man) is composed of four different powers, so too is this Art composed of the natures of the woman, some of which we briefly narrate, demonstrate, and present, because the greater world was created from four natural and composite powers: the first of which is appetitive, the second digestive, the third attractive or retentive, and the fourth expulsive, which is purifying. And there is a fifth essence, which lives without an external life, which describes, generates, and unites the other four that I mentioned to you. I have laid out their disposition, and it is in this Art like a key to a chest, which, if taken away, allows it to be opened, and the whole thing is dissolved.
For it is like a bond holding its sides together, because the entire mastery of this thing must be carefully understood through these powers in this Art. This Art is perfected only by those who study through vigilance and with its temperance. For, as I said before, the beginning of its action comes from four operating powers: namely, appetitive, retentive, digestive, and expulsive, which is purifying. The fifth is, namely, the soul, which is most bright from light. Now, let us describe the dispositions of these kinds, and explain their power.
So let us narrate what among them is warm, what is cold, what is masculine, and what is feminine, and through the diversity of their heat and difference of gender, let us not err nor deviate: for if there is a mismatch between hot and cold, and masculine and feminine, your work will in no way be perfected, unless it is directed properly. And know this: nothing is born without male and female, and no sprout is created without heat and moisture, and cold and dryness.
The appetitive power is masculine, hot and dry, and is fire that contains.
The retentive power is feminine, cold and dry, and is earth.
The digestive or transformative power is masculine, hot and moist, and is air.
The expulsive power is feminine, cold and moist, and is water, which purifies.
Now the Fifth Essence is truly life itself, which is proper to itself—neither hot nor moist, nor cold nor dry; neither masculine nor feminine.
However, if it is transformed through the powers of these elements into dryness, its opposite, it is corrupted. So that you do not go astray in your work by seeking it in some watery place, I shall show you its location.
If, therefore, you wish to dissolve the water of life through coldness, you are more likely to coagulate it. But if you wish to make the water cold, you actually heat it more—unless you properly align each nature of each power with the intention of your work, you will corrupt the operation.
It must also be known that:
The appetitive power, which is hot and dry, is strengthened by fire.
The retentive power, which is cold and dry, gathers heat within bodies and, by stirring, it sinks into the colors, and is earth.
The digestive power is masculine and purifying, the one that purifies the body, because it excels in its nature with rust (possibly metaphorically), and then impresses nature accidentally. It is hot and moist, and is air.
The expulsive power, which is purifying, is feminine, and it drives out all impurities. When something is poured into it, it transfers it into itself, and they can never again be separated—just as poison, once poured into the body, cannot be separated.
This power acts warmly in bodies, and nature is thereby disposed, and gathers their wine (possibly an allegory for essence or spirit). Yet it is cold and moist, and it is water.
And the Fifth Essence, which directs and completes the whole work, is the soul joined to the body, the conjunction of which some have wrongly performed in their work, and so they have gone astray—taking useless things in place of the useful.
There are also those who, working as we instructed, followed the path directly but diminished it, and acted according to their own opinions—and thus the whole work was ruined, and a stone was made instead. Indeed, I tell you: if you wish to complete your work, begin as I have commanded.
Now it remains to assign names to the species, and we must not forget that the things you work with must not be of a transparent nature—but of the kind from which the microcosm (the lesser world, i.e., man) was created. I will now name them for you according to their properties:
Sulfur is fire and earth.
Magnesia and air are to be mined.
Water is quicksilver (mercury), which is submerged into the body.
The Fifth Essence is the spirit, which gives life to all things, alters all things, causes all seed to sprout, all light to shine, and all fruits to bloom.
With such governance, it is necessary to direct this work. And know, as said before, to properly unite the natures: masculine with feminine, hot with cold, moist with dry. Then you must nourish the water, the spirit, and the light, because the work is founded upon various natures.
The body is composed from its melancholy (possibly a reference to black bile or Saturnine substance), and its quantity is like the volume of a liver. From red choler arises its flaw. When this is done, those things that come to the spiritual operation must be digested. From these, air is joined, which is the blood flowing through all the veins of the body, continuing until it is turned into a red color.
Water is phlegm, which resides in the chest and appears in form through golden instruments. And thus, by the power of the previously mentioned elements, the entire body is made perfect.
Therefore, study to wisely govern all these natures, and place the vessel with its like or with its opposite into the projection with tincture, and your work will be directed according to the grace I have granted you, since I have described to you the species that must be governed step by step, until the bodies become spirit. Then, by the wisdom of the art, nature is altered and transformed into another nature, and nature appears through nature. After the accidents of that nature, it is necessary for you to unite two natures, until from them you extract a clear and shining nature, which, when it ascends to the highest, is retained, begins to shine, and becomes harmonized.
And know that in this art I speak nothing unphilosophically. In the dissolution of liquefaction, above all, caution must be taken so that you do not exceed the proper measure in ascent, because in liquefaction lies the entire secret: the alteration of all natures.
Understand how one nature is changed into another, until the substance becomes fixed and constant—no longer fleeing or changing. From this, the entrance harmonizes the dark elements, for each part is discerned. And immediately, nature appears through nature.
Thus, the rare nature of fixed things is harmonized by liquefaction. And the water, which is called by the wise the Water of Wisdom, and the arcana, which are temperate and moist—because unless you refine the natures and make them thin, they will not be able to take on color. Therefore, you must moisten the body with this watery process.
Know that whiteness comes in coagulation, and that the species of the spirit correct each other mutually.
I also say to you, my son, who desires to be corrected, do not use raw or unrefined substances, but those which are putrefied and harmonized, those which ascend and descend. I, without doubt, have discovered certain ointments that rise up, are radiant, illuminated, and in them I found hidden secrets. If you truly govern them well, the nature of the hidden things you possess will appear plainly—that is, the white earth through shining and known silver.
And know that some bodies require dissolution, others elevation, in order to impart color, and to become shining and illuminated—in which all bodies are dissolved.
Also know that, according to their nature, secrets are hidden within them. If they are governed according to the hidden nature, those things will appear to you which appeared to Hermes the Philosopher. And this is the white earth near silver.
Therefore, prepare the bodies that heal themselves when the white earth is fixed, so that they remain stable. Place it carefully, lest fire burn it with its flame, but melt it as you would melt wax.
And remember that this is called the water that enters again.
Therefore, in your arts, believe that there are two hammers: one is attributed to the Sun, the other to the Moon.
Then follow two orders, which are to be governed in a way appropriately shaped for our doubtful understanding.
Behold—I have numbered everything. I have revealed the heavenly secret. I have illuminated a difficult and hidden science. I have confirmed a complete method for governance.
Therefore, I swear to you that I have hidden nothing: I have not altered or misrepresented any species, nor assigned alien genera to foreign places.
Therefore, if you read and understand my writings, you will arrive at your goal, and you will give thanks to God. But if anyone’s composition is weak and his temperament poor, he will not reach his goal—and let him not blame me for his ignorance, nor say that I have erred, but rather blame himself, for he has not arrived at his intended end.
End of the Interpretation of the Letter of King Alexander.
LATIN VERSION
CUIUSDAM EPISTOLAE, QUAE Alexandri Macedonum Regis nomine circumfertur, interpretatio, abditam Philosophici Lapidis compositionem sapientibus acutissime declarans.
Alexander in Epistola de arte Solis tractans ad imaginem & similitudinem mundi, breuiter dicit, quod habeas fundari in ista demonstratione: ostendit enim quod ars deriuata est ex creatione hominis, cui omnia in sunt.
Nam quemadmodum minor mundus ex quatuor virtutibus diversis compositus est, ita & ars ista ex naturis mulieris: quarū quasdam breviter narramus, demonstramus, & ponimus, eo quod maior mundus creatus est ex quatuor virtutibus naturalibus diversis & compositis: quarum prima est appetitiva, secunda digestiva, tertia attractiva seu retentiva: quarta vero expulsiva quae mundificativa est. & est quinta essentia sine aliena vita, quae alias quatuor quas tibi narravit describit, gignit & unit: quarum dispositionem exposui, & est in hac arte sicut clavis ad arcam, quam si abstuleris, ea aperias, tota dissolvitur.
Est enim sicut nexus eius latera continens, quia totum rei huius magisterium ab istis virtutib. caute scire convenit in hac arte. Ista ars non perficitur nisi ex studentib per vigiliam & per eius temperatiam. Quoniam sicut prius narravi, eius actionis initium ex quatuor virtutib. peragentibus, scil. appetitiua, retentiva, digestiva, & expulsiva, quae mundificativa est. Quinta est scil. anima ex lumine clarissima. Nunc autem has dispositiones specierum narremus, atque eius potentiam exponamus. Narremus igitur quid eorum est calidum, quid frigidum, quid masculinum, quid foemininum & per eorum calorum diversitatem & generis differentiam non erremus nec decemius: eo quod, si sit differentia inter calidum & frigidum, & masculinum & foemininum, opus nequaquam tibi perficietur, nisi in via dirigatur. Et scias quod nullus nascitur absque mare & foemina, & nullum germen creatur sine calore & humore, & frigiditate & siccitate. Virtus appetitiva masculina est calida & sicca: & est ignis continens. Virtus retentiva foeminina est frigida & sicca, & est terra. Virtus digestiva seu alterativa est masculina calida & humida & est aer. Virtus expulsiva foeminina est frigida & humida, & est aqua mundificativa.
Quinta essentia vero est vita, quae est propria, nec est calida, nec humida; nec frigida, nec sicca: nec masculina, nec foeminina: tamen si per istarum virtutum ad siccum vertatur oppositum eius corrumpitur. Ne igitur eam in aliquo fluviali loco requirens ab operatione erres, eius tibi ostendam locum. Si igitur vis aquam vitae frigiditate dissolvere, magis ipsam coagulas. Si vero vis aquam frigidam facere, magis ipsam calefacis, nisi quamlibet naturā virtutis ad propositum eius quod operaris, emedes, opus corrumpis. Sciendum quoque est, quod virtus appetitiua, quae est calida & sicca, ignis confirmat. Retentiūa frigida & sicca calorem in corporibus congregat, & sollicitando colorib. mergit, & est terra. Digestiva masculina mundificativa, & quae corpus mundificat, quia naturam cum rubigine excellit, deinde naturam accidentaliter imprimit, & est calida & humida, & est aer. Expulsiva quae mundificativa est, foeminina est, omnem fugat immunditiam dum in eam transfunditur, transfertur in seipsam, & nunquam postea dividi possunt veluti venenum in corpore funditur, postmodum non separatur. Calida agit virtus haec in corporibus, & eadem sic disponitur natura, suaque eorum congregat vinum: est autem frigidum & humidum, & est aqua. Et quinta essentia quae totum dirigit opus & complet, & est anima corpori coniuncta, quae coniunctionem quidam male in opere operati sunt, & erraverunt inutilia pro utilibus sumentes.
Quidam etiam tanquam directo tramite prout iussimus operantes diminuerunt, & secundum eorum opinionem egerunt, & ideo devastatum est totum opus, saxumque factum est: imo significo tibi quod si diligis opus tuum perficere, incipe prout iussi. Restat nunc vt speciebus nomina imponamus, nec a memoria recedendum est, quod ea quae operaris, non lucidae naturae fore debent, ex quibus minor mundus creatus est, quae suis proprietatibus tibi nuncupabo. Scias quod Sulphur est ignis & terra. Magnesia, & aër fodiantur, & aqua est Argentum vivum, quod in corpore mergitur. Quinta essentia spiritus est, qui omnia vivificat & alterat, & omne germen germinat, & omne lumen accendit, & omnes fructus floret. Tali quidem gubernatione necesse est hoc opus dirigere: & scias, vt dictum est, naturas congrue coaptare, & masculum foeminae, & calidum frigido, & humidum sicco: deinde aquam, spiritum, & lumen nutrire, quoniam ex diversis naturis fundatur opus opus. ex eius melancholia cōponitur corpus, & erit quantitas eius ut egine epatis: vitium cholera rubea suboritur, quo facto oportet ea, quae ad facta & operam spiritualem veniunt, digeri, à quibus iungitur aër qui est sanguis fluens in omnibus venis corporis, & superveniens donec in rubeum vertatur colorem: Aqua verò est flegma quae in pectore consistit & apparet in figura aureis instrumentis, & sic deinceps illud quod tibi iam dixi virtute praedictorum omne corpus efficitur perfectum.
Stude itaque naturas istas omnes prudenter regere, & vas quoque cum suo simili vel eius contrario in deijcio cum tinctar pone, & opus tuum dirigitur prout gratiam meam tibi tribui, cum species tibi descripsi, quae gradatim regi oportet, donec corpora spiritus fiant: & tunc artis sapientia operatur ut natura alteretur, & in aliam convertatur naturam, & natura per naturam apparet, post ipsius verò naturae accidentia necesse habes iungere duas naturas, donec ab eis naturam claram, & lucidam extrahas, quae cum ascendit in altissima, tenetur, lucescit & coaptatur. Et scias quod in hac arte nihil Philosophicè loquor, & est in liquefaciendi solutione super omnia cautela adhibenda, quod ne ascendendo modum excedas, quoniam in liquefaciendo consistit arcanum totum omnium naturarum alteratio: & scias hoc, quomodo a natura in naturam mutatur, donec substantia non fugiens nec alterans, sed fixa & constans fiat, ex quibus introitus coaptat nigros, quoniam pars discernitur. Et mox natura per naturam apparet. Rarum itaque rerum fixarum naturam liquefactione coaptat, & aqua quae à Sapientibus, aqua sapientiae est appellata, deinde arcana quae sunt temperata humida: quia nisi naturas attenues, quamque illas facias, non colorare poterunt: sic ergo corpus aquatione humefacies. Et scias quod albedo est in coaguatione. & quod species spiritus, & in se invicem emendant. Dico etiam tibi, fili, qui emendari desideras, quod non ponas in ea species crudas & inordinatas, sed putrefactas & coaptatas, ascendentes & descendentes. Ego sine dubio comperi quaedam unguenta elevata, lucida, illuminata, & inveni in eis arcana abscondita, quae si utique bene reges, natura eorum quae habes occulta, manifeste apparebit ibi & apparebit: id est, terra alba per argentum lucidum & notum.
Et scías quod corpora quædã solutione indigent, quædã eleuatione ut tingant, & lucida & illuminata fiant in quibus omnia corpora dissoluantur. Scías etiam quod secundum naturâ arcana sunt in eis abscondita: quod si regantur naturâ absconditâ, tibi apparebunt quæ Hermeti Philosopho apparuerunt, & est terra alba prope argentum. Conficé ergo corpora quæ illa se sanant, cùm terra alba est, ut fixa permaneant, & superpone ne ignis eam sua flamma comburat, sed quemadmodum ceram liquefactam liquefac ea. Et esto memor quod istud vocatur aqua intrans iterù. Igitur in artibus tuis in quibus studes martellos duos fore credas, quorum vnus Soli, alter Lunæ debetur. Posteà sequuntur duo ordines quos regendos dubio nostro capiti satis congrue figurata. Ecce numeraui, arcanum cœleste patefeci, scientiam difficilem atq; absconditam illuminaui, perfectamq; scientiam regendi modù certificaui. Iuro itaq; quod nihil celaui, nec alterà nec ullam speciem aliena descriptione descripsi, nec genera alienis locis imposui. Igitur si meas literas legeris & intellexeris, venies ad propositum tuum & Deo gratias ages. Si verò cui compositio debilis & complexio breuis extiterit ad suum propositum non veniet, ignoriæ suæ parte mihi non imponat, nec dicat me errasse, sed seipsum qui ad suum propositum non peruenit.
Interpretationis Epistolæ Alexandri Regis finis.