HELIAE, A FRANCISCAN MONK, THE MIRROR OF ALCHEMY
In order that we may attain perfect knowledge, it is first necessary to know that there are three Stones, likewise three Salts, in which our whole magistery consists—namely, the mineral, the vegetable, and the animal. And there are three Waters, namely, of Mercury, the Sun, and the Moon. And Mercury is a mineral; the Moon is a plant, because it receives only two virtues: namely, whiteness and dryness (that is, constriction).
But the Sun is an animal, because it receives three virtues: namely, whitening constriction, or dryness, and redness. It is called the Great Animal, and sal ammoniac is made from it. The Moon, however, is called a plant, and alkali salt is made from it. Mercury is called the mineral stone, and mineral salt—common salt is made from it. It is called common because it is common to all metals.
Dearest son, I want you to know that this science is nothing other than the perfect inspiration of God, and our whole magistery consists of one thing and in one thing.
Know, according to what we have seen and touched, that this thing can be brought to whiteness or redness only with great labor and diligent effort, something granted to us by divine grace alone through experience. And though we have investigated much, we found no other in which perfect perfection might consist—up to the extent we wished—regarding the true transmutation of metals and the perfect coagulation of quicksilver; nor in any other thing could we find perfect perfection, without everything being ruined and entirely blackened. But we found this one, unique, and perfect thing, which, after being brought to true fixation by our magistery, brings everything it touches to the truest completion without any diminution, according to how it was prepared by our magistery.
And know that when it has been prepared to the white stage, it is still not complete—speaking of true completion or perfection. For although it perfects to lunar perfection, it is not therefore called perfect, because the Moon does not have perfect perfection in every respect, and by degrees is not perfect in the truest completion. But when it is perfected to red, then it is called perfect in every judgment.
IN WHAT THE WHITE MEDICINE DIFFERS FROM THE RED
The white medicine differs from the red only in this: in the preparation of the former, an addition is made of our non-burning sulfur, in a fixing and calcining manner with cunning craftsmanship, with much repetition of perfect administration, and in a manner of multiple solution until it is made pure. And know that this administration is perfected through sublimation, as that master of masters, Geber, has very perfectly proved and described in his book.
Side note: (Chapter 54. Summa Perfectionis)
WHO MAY BE WORTHY AND MOST CAPABLE TO ATTAIN KNOWLEDGE OF THIS SCIENCE
No one can attain knowledge of this science who does not have a natural talent, a keen soul with subtle inquiry, and the foundations of nature. One must imitate nature in what is possible, for otherwise, it must be believed that knowledge of this most precious science is impossible. For there are some who only understand the common path, and so follow the operations or vessel as they find them; and finding nothing, they condemn our most precious science.
We have indeed found many with a fragile spirit who daily boast of having found another true path apart from nature, which you should believe is fanciful—for it is removed from natural principles.
Side note: (Chapter 7. Summa Perfectionis)
But you should understand only Geber’s words, for he says: “Our Stone is one, the medicine one, in which the whole magistery consists; to which we neither add nor subtract anything foreign—except that we remove what is superfluous in the preparation.” The wise have named our most precious stone by many names, so that those who are not of the number of the Philosophers (but rather mock them because they do not understand) may not realize it is one thing, and instead believe it to be made from diverse things. The Philosophers, however, believe it is one thing made from many things—namely, from the four elements; and this is entirely true. For although it becomes one thing in individual unity, it remains true that it is made from the four elements.
For its first nature is hot and moist, and for this reason it claims the name of Air.
Its second nature is hot and dry, and so it has attached the name of Fire to itself.
The third is cold and dry, and for that reason it has taken the name of Earth.
The fourth is cold and moist, from which it has appropriated the name of Water—and all this is in our Stone, from which all things of this world have been created by the power of God.
Whoever is ignorant of this secret should stop the work until he understands it, since our Stone has and contains within itself all these qualities; for this reason, the Philosophers have named our Stone by all the names of this world. And so, according to their various intentions, they established different ways of operating, and in different things. Nevertheless, according to their intention, they spoke truly. But know that their intention was right, perfect, and clear to the understanding—and conversely, obscure to those who do not understand.
Side note: Chapter 100. Summa Perfectionis
Wherefore the Master of Masters said in the last chapter of his book: where he says: To us alone, who have investigated the art by ourselves, we hand it down—and to no others. Yet it is entirely true and certain. Therefore, we attract only the wise to the art, and by the methods handed down by us, we have shown the path of investigation. He says further that the philosophers described only the method of inquiry, but not that they themselves found it—only we have written it down: namely, the method of discovery and the ingenuity of the medicines. Therefore, let the craftsman of sound mind devote himself to the true and not vain intention of this art—otherwise, let him refrain.
INTENTIONS OF CERTAIN PHILOSOPHERS
There were, indeed, some of the philosophers who placed it among the spirits and said that it is in quicksilver—which, according to their intention, was true: for our water is quicksilver.
And whoever can perfect our work through quicksilver alone will be an investigator of the most precious art. Some placed it in sulfur; they too spoke truly: for our water is sulfur, because sulfur is contained in the spirits. The Stone is not truly our non-burning sulfur, but it is mercury converted into gold and silver, according to how it has been prepared through their nature in the magistery.
Some placed it in arsenic, and that also is true: because those who cannot extract the oil from mercury, extract it from our arsenic.
Others placed it in sal ammoniac, who likewise did not stray from the truth: for sal ammoniac joins our soul to the body with an inseparable bond. Others placed it in common salt and in the variety of other salts. Others in ink. Some in marcasite. Some in minerals. Others in metallic bodies. Others in alums. Some in tutia. Others in glasses. Others in borax. Others in ashes. Others in precious stones. Some in eggs. Some in meats. Some in blood. Some in hair.
Others placed it in all the things of this world—and according to their intention, they also spoke the truth: for each conceals the Stone in words, disguising everything, yet they express in particular the things necessary for our Stone. And for this reason, the philosophers wrote their books only for their sons—by which I mean, truly, those sons who understand their words and who operate in the correct matter, who are exceedingly rare. For their intention is scarcely understood according to the letter, and thus such intention is of no benefit.
Side note: Cap. 7. Sum. perf.
To operate according to the literal sense is to destroy riches. And therefore Geber says: If, in operating, you have lost your copper, do not accuse us of envy, but blame your own foolishness; for our science does not require great expenses. There are indeed some blind men taught only by sublimation, who think themselves wise and yet understand nothing. Some only distill, others only calcine, others only dissolve and coagulate, descend and fix—and so, with this alone, they think they know the whole magistery. In the end, deceived, they wander the world, deceiving whomever they can, and because of their fraud and deceptions, many call our most precious science false.
THE AUTHOR’S INTENTION IN COMPOSING THIS BOOK
But I composed this treatise to uproot the false errors of those people, so that the learned and the sons of our most precious science may gain glory and eternal honor for themselves. Therefore, I will explain the words of the philosophers, which some foolish men have interpreted only literally. Yet lest I be censured for mocking them, I will treat this holy science in a twofold manner—namely, not too clearly, and likewise not too obscurely—but only so that the wise may understand, and the ignorant remain silent. For this science belongs to the philosophers alone—and not to all, but only to the most holy ones.
I say, then, that our operation is usually made from one single thing, and the philosophers neither add anything to it, nor take anything away, except that they remove what is superfluous in the preparation; and they call that thing Azoth.
FOLLOWS A DIALOGUE OF THE AUTHOR between the Disciple and the Master
Disciple:
O good Master, I beg you to reveal this secret to me more openly, and likewise where it may be found, and whether it is sold at a cheap or expensive price?
Master:
Most wise son, I told you that our entire magistery is perfected in one thing alone, without addition.
As for where it is found: know that our Stone is found in two mountains. And if you desire to find it perfectly, ascend the highest mountain in the whole world—for there our Stone is hidden.
Thirdly, you ask whether it is cheap or expensive? To which it is answered: both the rich and the poor can have it—for it is thrown down in the streets.
Side notes: At a cheap price one may reach the completion of the magistery. Geber, ch. 7, Summa Perfectionis, sect.
Know with absolute certainty that every thing bought at a high price is found to be false and useless in the craft of this work.
Disciple:
O Master, I have heard, and from the words of the philosophers I have understood, that the whole substance can be perfected from quicksilver alone.
Master:
You speak most excellently, most wise son: for from our quicksilver alone our magistery is perfected.
Side Notes: Geber, ch. 63, Summa Perfectionis.
Let the Most High God be praised, the supreme King, the most excellent Creator, who created that thing and gave it substance—and to the substance properties which no other thing in nature possesses—so that in it may be found the artifice of this perfection, which we discover within it potentially.
For it is the very thing that overcomes fire and is not overcome by it, but rather rests within it peacefully, rejoicing in harmony.
Disciple:
O Master, just a moment ago you said that if I desired the true Philosopher’s Stone, I should ascend to the highest mountain in the world, in which our Stone is hidden—this Stone you called argentum vivum (living silver, or quicksilver). Yet I have always heard that quicksilver is found in the caves of the earth, or in old sewers, or in the skulls of the dead, not in the mountains.
Master:
Know, my son, that the Philosophers never understood vulgar mercury (argentum vivum) to be our Philosophical Stone. To believe this is in vain, as the Master of Masters, Geber, testifies in his work.
Side note (Cap. 38, Summa Perfectionis)
On the principles of our magistery, he says: “The proper consideration of the thing by which it is perfected is the selection of the pure substance of mercury, and it is a material which has taken its origin from the matter of mercury, and was created from it. Yet this material is not mercury in its natural state, nor in its full substance, but is only a part of it. Nor does it exist now, but only when our Stone has been made. It is that which gives light and preserves from burning—this is the sign of perfection.”
Therefore, the mercury of the Philosophers is not the mercury of the vulgar sort found in caves.
The true consideration of the pure substance of our philosophical mercury draws its origin from that which is the water—our material—found within vulgar mercury. However, our matter is not the same as the vulgar mercury, nor does it consist of its full substance, although it is part of its composition. The reason, as said, is this: our mercury gives light and protects from burning. But the mercury of the common people blackens and flees from the fire—this is a sign of its imperfection. And for this reason, many have been deceived in their operations.
We, however, do not call that vulgar mercury argentum vivum, but rather fugitivum (“the fugitive”), for it always flees from fire unless it is extinguished with our own philosophical mercury. But when it is united with ours, it rests in the fire peacefully and rejoices with its own nature, and not with something foreign.
Side note (Cap. 7, Summa Perfectionis)
Thus Geber says: “We do not add any foreign thing to it, but only remove the superfluous.”
Consider, then, how it is impossible that the ignorant peasants could have true knowledge of these things, when even wise Philosophers barely grasped them. For a man must be divine—and not less than a Philosopher.
I say that the wheel turns backwards—I regret even saying this much. Know that all perfection consists in the governance of fire, and therein lies the whole secret.
Our Stone is found in many places, and it is the most base of things—few are those who do not possess it, yet none recognize it. It is called by many names, and because of this, many have been deceived.
Yet whoever thoroughly studies this book, if he is astute, will scarcely go astray. Many have placed this science in spirits, others in bodies (as already stated), and they gave it various names, and carried out various operations and intentions. The ignorant follow these outward paths, but according to our true intention, only one single thing is needed, and only one straight path.
Now, the reason they gave it many names is because, when it is in the vessel, the more new colors it displays, the more variously it is named.
Hence it is no wonder that many are deceived, thinking they understand the sayings of the Philosophers, as we said, especially in the book called The Seventy. For there are seventy books about this science written under figures and allegories. The Philosophers wrote their books only for their sons—that is, for those who truly understand their words—and therefore many are misled in interpreting these writings.
Side note (Cap. 84, Summa Perfectionis)
On the interpretation of philosophical books.
Especially consider what Geber says in the chapter On Medicines of the Third Order:
"The medicine of this order is twofold—that is, Solar and Lunar. Yet in essence it is one, and in mode of working, likewise the same. And therefore it is called one single medicine by our ancient predecessors, whose writings we have studied at length."
He treated our science extensively. For his entire intent was directed toward Philosophical Mercury (argentum vivum Philosophicum), and not toward common mercury.
Therefore he said: "Where it is most hidden, it is most revealed." So let us now turn to the word by which they illuminate so much of this science.
When he spoke of the medicines of the third order, he added that the yellowness (citrinitas) of the colors is an addition, which is accomplished by fixed philosophical sulfur—and this is what adheres to mercury and to bodies. Behold, this is the whole secret.
So, observe only that thing which adheres to both bodies and mercury, and you will have the whole secret—through the grace of the true God.
Know what “to adhere” means, so that you are not deceived like fools, who believe that vulgar mercury adheres to bodies, which is false.
Side notes: Cap. 39 & 74, Summa Perfectionis
They think, in fact, that Geber is to be understood as referring to the substance of vulgar mercury being prepared, when he says:
"When seeking the acquisition of secret things, we found nothing in our discovery more true than mercury imitating the natures of bodies."
But he does not say that it adheres to bodies—note his words carefully. And for this reason, applying ourselves to this work, we have found—without any falsehood—that it is truly the medicine that can alter bodies, either into the perfection of the Sun (gold) or of the Moon (silver), according to how the matter was prepared with true transformation.
Geber says all of this about our philosophical mercury, because only it adheres to bodies. Philosophers have discovered nothing else that does this except the philosophical mercury.
For vulgar mercury does not adhere to bodies—this is proven by experience.
If vulgar mercury is joined with some body, the mercury remains in its own nature, or separates from it, or alters the body and its nature.
Therefore, it does not adhere to bodies—in fact, bodies adhere to it, and for this reason, many are deceived in their operations.
For the Stone is not the western mercury (argentum vivum occidentale), which boasts superiority over gold and claims to surpass it. Rather, it is that which kills and gives life.
Know, then, that coagulated mercury is the father of all minerals in this magistery of ours. It is both body and spirit.
Disciple:
How can it be both body and spirit? Is that not a contradiction?
Master:
Have you not heard, when I placed mercury among bodies—when I said:
“Some Philosophers have placed it among bodies, such as in the Sun, Moon, Mercury (i.e. Philosophical Mercury), and Mars,” etc.?
So then, let it suffice you to know that vulgar mercury is not our Philosophical Stone.
Therefore, seek our Philosophical Mercury, and you will obtain what you desire.
Disciple:
Master, you say that Philosophical Mercury is both body and spirit—this riddle, by the grace of the Most High, I now understand.
We can thus see that the Philosophers have named our Stone this when it is in its first operation, because then, after putrefaction, it is called Philosophical Magnesia.
And it seems to me that this is its proper name.
Master:
Certainly, my dearest son, you have spoken truly, and you have called it by its proper name—that is, when the Stone is in its first operation:
For after putrefaction, it is called Magnesia, and when it is undergoing putrefaction, some Philosophers have called it Saturn.
Disciple:
Master, if your spirit is well disposed, please show us the principles of this magistery.
Master:
Pay close attention, most beloved son of this doctrine.
Take the body which I previously pointed out to you, and form it into thin plates.
Then place it in the philosophical vessel, sealing its mouth carefully so that it cannot breathe. Roast it with a gentle fire until it coagulates.
And so you must maintain it in the fire according to the customary method until the entire substance is fixed, such that nothing rises, as you will see.
Then the true putrefaction is complete.
Side note: Cap. 99, Summa Perfectionis
Master:
And know that this is the first disposition, which is called sublimation, as Geber says.
For the whole sum of the work consists in this: that the Stone, known through the chapters [of the Art], be taken.
Then, with persistent effort, the work of sublimation of the first degree must be applied to it.
Through this, the Stone is cleansed of its corrupting impurity, and thus the perfection of sublimation is achieved, so that the Stone may be sublimed to the utmost purity of sublimation.
Therefore, know this, my son:
In sublimation alone, the whole magistery is fulfilled.
This is what Hermes himself commands when he says:
“Separate the subtle from the gross, gently and with great ingenuity.
It will ascend from Earth to Heaven, and again descend to Earth, and will receive the powers of the superior and of the inferior.
Thus you will have the glory of the whole world, and all obscurity and need shall flee from you.”
So truly, the entire magistery consists in sublimation alone.
Also, know this: according to the purification or preparation of our matter in this sublimation, you will discover the final result.
So if the mercury (argentum vivum) is impure, or the sulfur is impure and burning, it will, when projected, corrupt the perfect or imperfect body.
But if, on the contrary, the matter is pure, the projection will also be pure and perfect.
This is certain and clear, that in this lies the whole perfection.
And know that all the perfection of metals consists in the philosophical body.
From this, if you wish to have perfection, it is necessary that it be perfect and pure.
For foreign sulfur is the corruption of metals.
Side note: Summa Perfectionis, Cap. 44
Nor can all things be derived from Geber’s statements—for he posits a twofold sulfurity in imperfect bodies:
One indeed lies within the depths of the mercury, in which the entire perfection of metals resides.
This sulfurity was present at the beginning of their generation.
The other is external and foreign, by nature corruptible, and removable only with great labor.
Yet another kind of sulfur cannot be removed by any human art: the foreign, combustible sulfur is destroyed by fire and calcination, but the radical sulfur is not—for it is of most perfect integrity.
The philosophical sulfur, both white and red, comes from a single matter fully purified, digested, and cooked properly.
Therefore the Master of Masters says:
"The white and the red spring from one root, without the intervention of any foreign body."
And elsewhere:
"Just as there is white sulfur in our silver, so too there is red sulfur in all our gold."
Though such sulfur, as Avicenna says, is not found upon the earth, it does exist in these our bodies.
Therefore, prepare the bodies subtly, so that from that matter we may obtain Philosophical Sulfur and Mercury.
Disciple:
I am still confused, honorable teacher, unless you explain it further.
You said: “Take the body I showed you and shape it into thin plates.”
But I did not believe that one could form plates from our Stone, since you said that sulfur is the perfect matter.
Master:
My dearest son, know that everything I have told you is tested by me and entirely true.
For our Stone is cuttable and soundless.
It is a poison that kills all bodies, and it renders all metals like lead (plumbificus).
It coagulates the "Zayboth" by its odor.
It is the medicine for all bodies, both those that are melted and those that are “dead”.
It is their test and examination, as said by Maria, the sister of Moses.
Disciple:
Lord, I still do not fully grasp your words.
You say our Stone is a poison, killing all bodies.
But if it kills everything, how then can it give life, so as to bring about perfect health?
Master:
I want you to understand this, Disciple:
Before our preparation, our Stone is poisonous, because it destroys all imperfect bodies.
But through our magistery, it becomes a theriac—a universal antidote, healing all imperfect bodies of their leprosy.
Therefore, the Ancient Philosophers called it the Perfect Medicine, because through our art, it heals what is imperfect in the bodies.
Disciple:
Now I truly know what the Stone is, and from what it is composed.
Please teach me, master, its disposition and practice.
Master:
I am glad, dear disciple, that you have understood the foregoing.
Now, since you know these things, I will reveal the dispositions.
Take therefore the Laton, which we have previously mentioned as well-sifted, and place it in the philosophical vessel over the Philosophical Fire, but not with strong heat.
Roast it gently until its substance is fixed, and its color changes to violet.
Know that many colors will appear during this process.
You must then govern the fire with the highest wisdom, lest it become too violent.
For a strong fire ruins everything, but a gentle and slow one leads to healing and produces a good substance.
Therefore, note well:
The chief secret of the practice lies in the regulation of the fire, and also in sealing the vessel.
For if the mouth of the vessel is not perfectly closed, the most subtle vapors will escape, and the whole magistery will be lost.
Disciple:
I have now sufficiently noted these things, but please declare to me what and how many dispositions there are.
Master:
Know, my dearest son, that there are seven dispositions of this magistery. The first is called Sublimation, the second Calcination, the third Solution, the fourth Ablution, the fifth Ceration, the sixth Coagulation, and the seventh Fixation.
Some have called ablution, distillation, and descension separately, but I place the last two within ablution: for when our water ascends during ablution, they call it distillation; and when it descends to earth, they call it descension. Thus they set nine operations, making the science more and more obscure.
Nevertheless, some excellent philosophers divided the keys of Hermes Trismegistus only into seven, who said: "True, without lie, etc. His father is the Sun, his mother the Moon. The wind carried it in its belly. Truly our water washes the dirt from our earth."
And our Sun is the helper, but the Moon is the purifier of our true operation; with these, it is gradually cleansed from all blackness and obscurity; for in our stone the Sun and Moon are virtual, not visible, yet by the knowledge of the seven operations and their keys, their effects are visibly demonstrated.
Disciple:
Now come to the elucidation of the third key or disposition.
Master:
The third disposition is this: having taken the Azoth mentioned above, well sifted and calcined, place it upon our philosophical fire as usual in a well-sealed philosophical vessel, and cause it to be completely dissolved by gentle heating. When it is dissolved, it is called the water of life and the perpetual water, and it is also called by many other names.
Disciple:
Master, what is Azoth?
Master:
Son, know that Azoth is the Philosopher’s Stone. Certainly, you should cook it over a gentle fire so that our earth is well washed and turns to an ashen color tending almost to a citrine shade with many red drops. Then you can be sure you are walking the right path. This all belongs to the third disposition.
Disciple:
Teacher, tell me what Azoth is, for this name is unknown to me.
Master:
Dear one, know that Azoth is the red earth at the end of our work, or tending toward redness.
Disciple:
I now understand what Azoth is: for the Philosophers have said that we ought to name it the stone in our books; for Azoth washes the dirt from Laton, and Laton and Azoth are together and never separated, indeed they always remain joined.
But because of the diversity of the appearing and separating colors, the Philosophers have given it many different names. And according to the change of colors, they have clearly assigned names. For Azoth according to the Indians; gold according to the Hermetics; silver according to the Alexandrians and Macedonians; iron according to the Greeks; Mercury according to the Hebrews; tin according to the Arabs; Saturn according to the Romans; and so it has been called by various names.
But I say, so that no one may err, that it has one proper name, commonly named by all; and everyone can recognize the stone and have it by the living God. I have openly named it in this little book after the rustics as Vitriol, with L and O added, and thus among the associates there will be great questioning there. And whoever understands this present question will know the Philosopher’s Stone.
Disciple:
Let us proceed to the fourth disposition.
Master:
The fourth disposition is to take the Azoth of the philosophers, and place it firmly in our closed vessel called the Lion, and put it in our Sun, where it will completely dissolve; and when dissolved, place it again in the Sun until it coagulates entirely into a red powder.
Hold it there until nothing ascends, and then it will be fixed.
When well fixed, it is called Zarnet by the philosophers, which is auripigmentum in Arabic.
But do not understand this as the vulgar auripigmentum (for that does not enter our magistery in any way, though it is useful for whitening and sophistic matters), but the auripigmentum of the philosophers, which we have earlier called the stone.
You see, therefore, how it is called by various names due to the diversity of colors.
Disciple:
Master, I beg you, do not disdain to teach me this process.
Master:
I order you to take the secret and honorable mystery, which is our well-purified, bright, and clean bronze (aes),
and finally place it in its vessel wisely,
close the mouth carefully,
and pray to our Lord Jesus Christ to grant you only good.
Then gradually heat it externally,
then observe, and if it has become black, you have done well;
this blackness remains for forty or forty-two days or more,
then it changes into various colors until it reaches perfect whiteness,
which once attained does not change,
until it reaches the perfection of redness.
Disciple:
Now treat the fifth disposition.
Master:
The fifth disposition is to take the Mercury which we mentioned above.
And place it in our Sun,
and cause the Mercury to dissolve,
and wash the earth by separating the most subtle parts, which you must keep so that they do not escape through the violence of the fire, for the whole magistery would be destroyed.
There are certain winds in it, and if they escape, the entire work is annulled.
Therefore, it is necessary to delay near the vessel called the Lion, that is, the glass vessel, and so leave it in the said Lion at our Sun until it is fixed and nothing ascends, but it turns into a very reddish powder.
And all this must be done by gentle heating, and know that then it is called Kybryc, that is, the sulfur of the philosophers.
Do not understand it as the sulfur of the vulgar, which is only a tincture of redness and whiteness in sophistications, laborious but ultimately worthless.
Our philosophical sulfur is never found except with its wife (its complementary principle).
Geber, however, placed all sophistic matters, both white and red, and called it the science of the first order; and he did this for beginners, so that they might become subtler in this work and know the operations of imperfect bodies.
Therefore, whatever is of the first order belongs to the investigation of this precious and divine art.
Disciple:
Master, now speak on the sixth disposition, I pray.
Master:
The sixth disposition is to take the Kybryc of the philosophers, which we mentioned above, and see that it is well sifted without difficulty.
Place it in the green Lion and close the mouth of the vessel well.
Finally, put it in our Sun, and so allow it until it is entirely dissolved.
And when it is dissolved, allow it to fix so that nothing ascends, and it turns into a white stone, or nearly tending toward the whiteness of Anthieych, that is, lime in Latin.
And for this reason, one says: when you see the lime near the brother’s altar, then it is a sign of good regimen.
Disciple:
Master, should the heat of our Sun be increased or decreased when Kybryc is dissolved in the Lion and we want it to coagulate?
Master:
My most wise son, know that when our matter is dissolved and we want to coagulate it, it is necessary to lessen the fire, so that it dissolves again more gently and better.
Also know that many who work in this art are deceived, because after dissolution it freezes with a stronger color of the sun, and thus they do this at every decoction; and in this way the matter becomes so imbibed that what is necessary at the end of the work cannot be dissolved except with great difficulty, which is of no use—
for at that point the matter must be vitrified and transformed into a glassy substance according to the operation.
Therefore I say, do not accuse me that the entire operation and its secret consists only in the regulation of fire.
For whoever knows how to regulate the fire properly can complete the magistery; therefore learn to govern it with a slow fire:
for if the matter vitrifies and the spirit, which is most subtle, departs, it will be lost.
Thus sublimation must be done with slow fire.
For sublimation, according to the Philosophers, is the subtle separation from the gross.
Rosarius of Villanova says, however, that sublimation is a dignification, that is, that from the least comes the greatest, or from the corporeal comes the spiritual: for the spirit is more worthy than the body.
If sublimation is done with strong fire, the gross will ascend as the subtle, and thus there will be no separation of the subtle from the gross.
We prove this by examples.
There are some who sublimate quicksilver (mercury) of the common sort also by sublimation, saying: Let us see if we have the whole, and they weigh it and find it whole—and thus they are deceived; for such sublimation was not done for separation.
Therefore consider how nature makes her cooking: she does it slowly and gradually, not with violence, but rather by the most temperate heat of the sun in the entrails of the earth.
Therefore our heat must be tempered and not violent, likewise the heat of the fire must not exceed the heat of the sun; and for this reason the Philosophers say: with slow fire.
Therefore the chief secrets are fire, vessel, and furnace, all of which we will show you with manifest causes.
On the Furnace (De Furno)
We say that the entire intention of the furnace is that you take good earth (terra) that can endure fire, which is mixed with horse dung and a moderate amount of sand; and if they hold together in the heat of the fire, a round furnace is formed, one cubit in height, one palm with three fingers in width, and a thickness of three or four fingers.
In the middle of it is made a solarium (a kind of platform) in which there are very small, thick holes, and above it is fitted a well-baked clay bowl or a well-fired small pot (cassiola).
At the entrance of the bowl, there are six or eight holes fashioned according to good craftsmanship, so that it is better freed from smoke and has one door near the ground, which is closed with an ingenious latch and can be opened.
Inside, the fire is kindled; for in such a furnace the Work of the Philosophers is done.
Placement of the Vessel in the Furnace (Locatio Vasis in furno)
The fitting of the vessel is that you take it with our matter, as is appropriate, well coated with clay (lutatum) and sealed, so it does not breathe.
Placed in the furnace, namely in the clay bowl which is above the furnace with the ashes well compressed around the sides and bottom, with a thickness of four fingers, until the two upper parts of the vessel remain uncovered and the third lower part is covered.
The vessel should be positioned well straight, and then the fire underneath is kindled as we have said.
OF THE SEVENTH DISPOSITION.
The seventh disposition is called the Book of Saturn, in which our entire mastery is perfected. For first, we wish to show what the stone is that must be perfected; secondly, how from it the most precious and purest substance is extracted.
Thirdly, the decoction with its causes.
Fourthly, about the vessel called the lion: and thus you have the entire mastery.
From where the stone is taken, known in the chapters, which is placed in the Philosophical vessel to be sublimated, and with it the stone is sublimated until it reaches purity in the final sublimation; and this is the first order.
Side Notes: Chap. 99. Sum per
All this is said by Geber, who placed the entire operation in sublimation alone, and truly spoke. However, note that his sublimation is not a common sublimation.
For in the first sublimation, all the operations are understood, which I will show you.
The first is putrefaction: so that you extract the purest and most subtle substance.
The second is solution: so that the entire matter is dissolved in water.
The third is putrefaction: as Morienus said, and similarly many others: Nothing has ever been animated, or produced living, nor grown, except after putrefaction, for all strength lies in putrefaction.
He says: if it has not been putrid, it cannot be dissolved or formed. And if it has not been dissolved, it will return to nothing.
Side notes: Aristotle
For the Philosopher says: The corruption of one is the generation of another.
The fourth is washing: for it is necessary to wash away this putrid and filthy thing, so that by washing it is cleansed from the impurity of corruption.
Certainly, ceration is, because as long as water remains on the earth, so much the more the earth is cerated and washed, so that ceration and washing are the same, without which nothing happens.
The fifth is coagulation: for it is necessary that when the water gently dries up mixed with the earth, it is united, dried, and coagulated together; otherwise the mastery perishes.
The sixth is calcination: Know, son, that a calcined thing is more apt for dissolving than otherwise, and closer to fixation.
Hence many have called calcination fixation.
Side Notes: Chap. 85. Sum. perf
For Geber said in the Chapter on Perfect Perfection, where he hints at the whole science and the whole mastery for the capable.
Therefore, first I will tell the mode of administration of the lunar medicine, and pay attention here. It is that you take the stone known to all the wise, and by the method of its separation divide and place aside its purest part. Then fix some of that purest part and leave some of it.
The second disposition is: that which is not soluble you send to be calcined.
The third disposition is: from here again repeat the solution on the same, until again whatever is soluble from it is thoroughly dissolved. Thus this method is kept by repeating until the greater quantity of it is dissolved.
The fourth disposition is: after these, mix all the solutions.
Fifth is: that you gently roast while maintaining the fire’s temperature, so that a greater degree of fire may be administered to it according to its requirement. After this, keep the aforementioned order of solution until the whole that is soluble is again fully dissolved, and coagulate repeatedly, and maintain the fire’s temperature until the fire may again be increased for its perfection. Indeed, all the preparations of solution upon that lunar medicine are repeated four times, and finally calcine it according to the method described above, but not by an external method, and thus, by sufficiently administering the most precious earth of the stone, you succeed.
Sixth disposition: All these operations, however, we say are contained in sublimation alone.
Therefore I say, whoever perfectly knows sublimation (as some led by the counsel of the Rosary say) knows how to do the entire mastery.
Also know that all these preparations must be perfected in one vessel and in one furnace: for the aforementioned operations are in sublimation alone, by which each wise man can bring the work to perfection.
Therefore, know that purification must be accomplished by solution.
For as the purification is, so the perfection of the work follows through it.
We say that philosophical sublimation is the elevation of the subtle parts and the separation from the gross parts.
And this separation of parts is not fixed.
The parts not fixed are raised by smoke into the wind, therefore they must be guarded lest they flee; indeed, they are fixed together with the fixed parts, so that they may offer quicker fusion to the coarser parts, and be guarded from vitrification.
Do not understand that when we perform our sublimation, we make a separation of the raised parts above; indeed, we want the whole to remain likewise and simultaneously, and that the matter which ascends descends again, until the whole remains below.
But afterwards, when the unfixed part is raised and repeatedly fixed, and the more you repeat, the greater perfection you will find.
For in our stone after the first purification, which is perfected by solution, we find nothing superfluous nor diminished.
Side Notes: Chap. 99. Sum. perf.
This Geber said when he said: And with it the stone is sublimated until it comes to the purity of the final sublimation. Therefore he said “with it,” that is, without any addition, without any foreign thing; we must make our sublimation. For this reason, those deceivers are deceived who make common sublimations.
For they sublimate quicksilver of the common sort, or arsenic, or sulfur with dregs, but they do not sublimate our quicksilver: because philosophical quicksilver, nor our arsenic nor sulfur need no dregs. For quicksilver is the clearest water, and our arsenic is perfect silver: and sulfur is good and pure gold.
Side Notes: Sworn affirmation.
In these three things consists all perfection, and by God I have spoken truth: therefore, since these things are perfect and most pure, they need no dregs.
Here, therefore, is the stone composed of philosophical quicksilver, and of our silver, and our pure gold.
And therefore those who sublimate with dregs are deceived, and so they openly confess they know nothing, neither about the stone nor about sublimation; therefore they should cease from both common sublimation, both from bodies and spirits.
Their sublimation is this: they sublimate ten or twelve times, and take what ascends above, and throw away the dregs in every sublimation, and so they deceive because they take an imperfect thing, and another from nature, and never understood philosophical sublimation.
Side Notes: Chap. 7. Sum. perf.
Therefore understand what the master of masters said: There is one stone, without any addition, one matter, to which we add no foreign thing, nor diminish it, but only remove what is superfluous: and it is true, for the stone has nothing superfluous nor diminished.
For philosophical quicksilver, which is the perpetual water, penetrates all things it touches, and leads to perfection.
And our gold, which is the father, and our silver, which is the mother, are sufficient for the perfection of it, as Hermes says: The father is the Sun, the mother the Moon: by the Sun we understand gold, by the Moon silver.
Son, understand lest you be deceived, that our silver, and our gold, and our philosophical water are always living; nor think that the gold or silver of the common sort enter our mastery. No, in one single thing, which invisibly contains gold and silver virtually, is contained our entire mastery.
Here Sayt the philosopher demonstrated to us in book 6, in which he writes a letter so that knowledge becomes clearer, where he said: The Sun said to the waxing Moon, when it begins in its excessive thinness, I will give light from our fullness which reaches to perfection, etc.
And it follows: first the Moon said to the Sun: You need me as the rooster needs the hen, and truly I need your work. O Sun, when we are joined with our water to empty ourselves, in the womb of the closed house, just as woman and man empty themselves, it will receive from you a soul by flattering and provoking my flux, and we will generate a new son, who will resemble the parents.
These things, according to our understanding, are true, but the dull and foolish do not believe it.
And note that although we distinguish by different names, we nevertheless proceed from one single matter, from which proceeds the white, which is silver, and the red, which is gold and the tincture of the philosophers. Therefore, son, in the sublimation of our stone add nothing and diminish nothing, but place it with all its substance in the vessel.
And as we taught in the first disposition, in the philosophical furnace with ashes, and make that all the matter be dissolved in water: then rule it in slow fire until the greater part turns into black earth, which will happen in twenty-one days. Thus the operations are demonstrated.
However, the philosophers made one for each, so that the knowledge might be more obscure.
But when our stone is placed in our vessel and feels the heat of the Sun, it immediately dissolves into water; when it rises to the upper parts of the vessel, then descends to the bottom and rises again in smoke, etc. Philosophers said that the operations should be named by different names. And this because of the diversity in the vessel, the first sublimation is called from this, because it ascended by smoke; the second is called solution, from this, because it descended again into the water at the bottom of the vessel. Again seeing this ascent and descent turned into water, they said it should be called distillation and descension, which is the fourth mode; then seeing this matter thicken and turn into earth, and the thickening at first above the water, and thus gradually diminishing by thickening, they saw the earth emerge in the water and stand below at the bottom of the vessel, and the earth is saffron-colored, black, and drying, which is the fifth mode, so it should be called corruption.
When seeing that black earth standing beneath the water changes color through long digestion in our Sun and loses its foul stench, they named this operation ablution.
Wherefore Morienus said: Know that the whole mastery is nothing other than to extract water from the earth: and this water’s separation from the earth above, until the earth itself rots; and with this earth and water, it rots and is purified, which when purified by the help of divinity, the whole mastery is completed. And for this reason, the Philosopher said: whiten Latona and break the books, lest your hearts be disturbed, and this is the sixth mode.
Still seeing the earth standing beneath the water, and the earth growing, the water diminishing through tempered digestion, they said this is the perfect ceration.
Also the Philosopher said: when the earth is in the water, the earth is imbued and waxed; the tempered digestion of our Sun dries it up, the whole matter turns into earth, who perfectly knows how to make our operation.
Wherefore Hermes, first of all the Philosophers, said: Its power is whole if it is turned into earth, and this is its order. Also seeing all the matter come to earth, which reduces itself to solid substance, so that it neither flows nor rises, but stands, they said this whole thing is perfect fixation and coagulation.
Therefore the Philosopher said: Dissolve the stone, then coagulate it, turn it into earth, and do this with great caution, and you will have the entire secret, which is the eighth mode.
Hence the Philosopher: Take the stone; press it into thin plates, and place it firmly closed in our vessel until it solidifies; then apply the heat of the Sun until it freezes, and boil it, for the chief secret is to properly dissolve and coagulate.
From this Geber said: Dissolve our stone and freeze it without any diminution, and seek nothing else, for you will have the whole secret. Likewise, the Philosophers say: Because of the great digestion, the frozen and thickened matter reaches perfect whiteness; and by digestion they mean matter that has been calcined, and so this mode, which is the ninth, they call Calcination.
FOLLOW THE NAMES OF THE STONE
We say that the Philosophical Stone consists in one single thing, and this is both white and red: it sprouts from one root, without any other body intervening. Therefore we call it by these names: Azoth and Laton, fetid earth, red and white earth, and by many other names, such as the Burning Dragon, Wolf, Fox, Dog, Serpent, Tortoise, Slug, Egg, Horse, Bull, Camel, Hair, Blood, Urine, Excrement, Flesh, Fruit, Tree, Herb, Water of life, Wine of the vine, Flower, Borax, Virgin, Paschal, Lunary, Martagon, Letter of Solomon, Coagulum, Coagulans, Coagulated, Tin, Lead, Iron, Copper, Western living Silver, Sulfur, Orpiment, Sal ammoniac, Common salt, Alembic salt, Tartar, Glass, Crystal, White smoke, Red smoke, Gem, Burning water, Oil, Fire, Air, Water, Earth, and by all other names of this world our stone is called, so that those not of the Philosophers’ number may not understand this matter to be one single thing, but rather believe it to be composed of many diverse things.
Side Notes: Author’s Oath reiterated.
Consider therefore how many and what great names the Philosophers have given to one thing. But I swear to you by the Living One forever, that it has but one single common name among all those mentioned above, and almost everyone knows it—some have also called it first the stone, secondly the animal, thirdly the living silver—and rightly so.
I say therefore that this operation is completed in one vessel, one furnace, and one operation, which is sublimation.
Hence we say that the whole operation of this our mastery is that the stone is taken in well-known portions, and with diligence the perfection of sublimation is pressed upon it, so that it is purified by this and sublimated until it reaches the utmost purity, and finally becomes volatile—this indeed is the first degree of its administration.
Let the work of the Moon be very white, and the work of the Sun very red, brought forth by their own proper modes through the greatest digestion, until it takes on the reddest color; and herein lies one degree of perfection.
But the complement of the entire work is that you make the fixed stone volatile by the modes of sublimation, and the volatile fixed.
Dissolve the volatile again and again, and also fix the volatile, until it flows and changes into the complement and true lunar substance.
From the repeated preparation of this third degree in the medicine results alteration, goodness, and multiplication, and each imperfect body is changed infinitely into true solar or lunar substance.
Now therefore let the just and honest men seek this art, sons also of philosophy and goodness; but let the perverse, unjust, and ignorant flee it, lest it destroy them.
The End.
LATIN VERSION
HELIÆ MONACHI FRANCISCANI SPECVLVM ALCHYMIÆ.
UT ad perfectam scientiam pervenire possimus, primitus opus necessario est scire tres esse Lapides, tres quoque similiter sales, in quibus totum nostrum magisterium consistit, scilicet mineralis, vegetabilis & animalis. Et tres sunt aquæ, scilicet Mercurii, Solis & Lunæ. Et Mercurius est minera: Luna est planta, quia non recipit nisi duas virtutes, scilicet albedinis & siccitatis, scilicet constrictionis. Sol vero est animal, quia recipit tres virtutes, scilicet albedinem constrictivam, sive siccitatem & rubedinem: & vocatur animal magnum: & sal armoniacus fit ex eo. Luna vero vocatur planta: & sal alkali fit ex eo. Et Mercurius vocatur lapis mineralis: & sal mineralis; sal commune fit ex eo. Commune vero dicitur ex eo, quia omnibus metallis commune est.
Fili charissime, scias volo hanc scientiam nil aliud esse, quam Dei perfectam inspirationem: & totum magisterium nostrum ex una & in una re consistere. Sciasq; secundū quod nos vidimus ac tetigimus, illam rem non nisi cum magnis laboribus, magnaq; animi industria ad albedinem sive ad rubedinem posse deduci; quod sola experientia nobis divina gratia datum fuit. At cum magna investigaverimus, non aliam, in qua perfecta consisteret perfectio, usque quo voluimus, quantum ad veram transmutationem metallorum, perfectamq; argenti vivi coagulationem, nec in aliqua re, potuimus perfectam invenire perfectionem, quin contingeret totum corrumpi ac denigrari penitus: sed illam solam, unicam & perfectam invenimus, postquã per nostrum magisterium est ad veram fixationem deducta, omnia quæ tangit ad verissimum complementum ducit sine ulla diminutione, secundum quod per nostrum magisterium fuerit præparata.
Et scias quod quando fuerit præparata ad album, adhuc non est completa, loquendo de vera completione sive perfectione. Na licet perficiat ad perfectionem lunificam, non ob id dicitur perfecta; ex eo, quia Luna non habet perfectionem perfectam in omni iudicio, & per gradus non est perfecta in verissimo complemento: sed quando perfecta est ad rubeum, tunc dicitur perfecta in omni judicio.
IN QUO ALBA MEDICINA
à rubea differat.
Alba vero medicina à rubea non diversificatur nisi quod huius generis medicinæ præparationi fit additamentum sulphuris nostri non adurentis, per modum figentem & calcinantem cum astutiæ industria, cum multa reiteratione administrationis perfectæ, atq; per modum solutionis multiplice, quousq; mundum fiat, Sciasq; quod illa administratio per sublimationem perficitur, ut magister ille magistrorum Geber in suo libro satis perfecte probavit & descripsit. Side note: (Chapter 54. Summa perfectionis)
QUI AD HUIUS SCIENTIÆ
cognitionem pervenire digni sint, & potissime valeant.
Non enim ad huius scientiæ cognitionem quis pervenire poterit qui ingenium naturale, animam agilem subtiliter scrutatem, primum & naturæ fundamenta habuerit. Oportet ipsā naturam, in quibus possumus, imitari: nam aliter huius preciosissimæ scientiæ cognitionem habere impossibile credas oportet. Sunt enim aliqui qui commumem solum intelligunt viam, igitur operationes sive vas, ut reperiunt, insequuntur: & nil invenientes, nostram scientiam preciosissimam damnant.
Invenimus enim multos animam fragilem habentes, qui quotis diebus gloriantur se aliam viam à natura veram invenisse, quod fantasticum crede: quia à principiis naturalibus remotum.
Side note (Capit. 7. Sum. perf.)
At tu solum intellige Gebri dicta: dicit enim, Lapis noster unus est, medicina una, in qua totum consistit magisterium, cui rem extraneam non addimus nec minuimus, nisi quod, que in preparatione superflua sunt, removemus. Sapientes multis nominibus lapidem nostrum preciosissimum nominarunt, ut qui de numero Philosophorum non existunt, immò potius derident, cum non intelligant, quod fit res una cum potius credant eum ex diversis rebus confici: Philosophi autem credunt esse unam rem ex multis rebus scilicet ex quatuor elementis; & hoc totum est verum. Nam licet fit una res unitate individuali, tamen hoc stat, quod fit ex quatuor elementis.
Quia natura eius prima est calida & humida, & hac de causa nomen Aeris sibi vendicat.
Secunda eius natura est calida & sicca, quapropter nomen Ignis adsociavit sibi.
Tertia est frigida & sicca, & hac ratione nomen Terrę sibi adscivit.
Quarta est frigida & humida, ex quo nomē Aquæ sibi adpropriavit: & hoc totum est in lapide nostro: ex quibus omnibus omnes res huius mundi fuerunt creatæ per Dei potentia.
Qui autem hoc secretum ignoraverit, cesset ab opere donec id cognoscat, quum lapis noster habeat & contineat in se omnes illas qualitates: propter quam rationem Philosophi omnibus nominibus istius mundi lapidem nostrum nominaverunt. Et inde secundum eorum diversas intentiones diversos posuerunt operandi modos, & in diversis rebus: tamen secundum eorum intentionem verum dixerunt. Scias tamen quod illorum intentio fuit recta & perfecta atque clara intelligentibus: & è converso obscura no intelligentibus.
Side note: Cap. 100. Sum. perfect.
Vnde dixit magister magistrorum in ultimo cap. sui libri: ubi dicit: Nobis solis. lis artem per nos solos investigatam tradimus & non aliis, verissimam tamen & omnino certam. Solum igitur prudentes ad artem allicimus, & per ingenia à nobis tradita, viam investigationis eius demonstravimus. Subsequenter dicit, quomodo Philosophi solum inquirendi modum descripserunt, non autem eam inventam nisi solis nobis scripsimus, nifi inventionis modum & medicinarum ingenia. Propterea exerceat se bonæ mentis artifex huius veram vel non vanam intentionem veram aliter non.
INTENTIONES QUORUNDAM Philosophorum.
Fuerunt enim aliqui Philosophorum, qui eum in spiritibus posuerunt, & dixerunt ipsum esse in argento vivo; qui secundum eorum intentionem verum dixerunt: nam aqua nostra argentum vivum est.
Et qui per argentum vivum solum nostrum perficere poterit, preciosissimę artis indagator erit. Aliqui in sulphure; qui etiam verum dixerunt: nam aqua nostra sulphur est, quia sulphur in spiritibus continetur. Lapis non vere est sulphur nostrū non urens, sed Mercurium in aurum & argentum convertens, secundum quod per eorum naturam magisterium fuerit præparatum. Aliqui in arsenico, & verum est: quia qui non possunt extrahere oleum à Mercurio, abstrahunt ipsum ab arsenico nostro.
Alii vero in sale armeniaco, qui etiam à vero non deviarunt: nam sal armoniacus nostram coniungit anima cum corpore inseparabili coniunctione. Alii vero in sale communi, & in diversitate aliorum salium. Alij in atramento. Aliqui in marcasita. Aliqui in mineralibus. Alhi in corporibus metallicis. Alij in aluminibus. Aliqui in tutiis. Alii in vitris. Alii in boratiis. Alii in secibus. Alii vero in lapidibus preciosis. Aliqui in ovis. Aliqui in carnibus. Aliqui in sanguine. Aliqui in capillis.
Alii vero in omnibus rebus huius mundi eam posuerunt, qui secundum eorum intentionem verum dixerunt: ná quilibet in verbis celando lapidem dissimulant universa, tamen quæ lapidi nostro necessaria sunt, exprimunt particulariter. Et hac de causa ipsi Philosophi non scripserunt libros suos nisi suis filiis, eorū certe dico filiis, qui sua dicta intelligunt & qui in debita materia operantur quavis rarissimi, cū eorum intentio secundum literā minime intelligatur, & sic talis intentio nihil prodest.
Side note: Cap. 7. Sum. perf
Operari aūt secundum literā est destructo divitiarū: Et ideo dicit Geber, Si in operando æs tuū amiseris, nos non inigƺ corrodas, fed tuæ imputes imprudētia: scientia etenim nostra magnas nō requirit impensas. Sunt. n. quidā cæci sola sublimatione edocti, qui se doctos arbitrantur & nil intelligunt, Alij tantū distillare, alii calcinare, alij tantū dissolvere & coagulare, descendere & fixare, & sic hoc solo arbitrantur totum magisteriū cognoscere, qui in fine decepti per mundum vagantur, quoscunq; ut possunt decipiendo, & eorum occasione ac deceptionibus multi nostram preciosissimam scientiam falsidicam dicunt.
INTENTIO AUTORIS QUARE
Hunc composuit librum
Ego autem eorum falsos, exstirpandos errores hunc tractum composui, ut docti ac nostræ preciosissimæ scientiæ filij sibi gloriam & honorem naciscantur perpetuam. Declarabo igitur Philosophorum dicta, quæ aliqui inepti secundum literam tantum exposuerunt, tamen ne illorum derisione taxer, duplicimodo, modū hujus sanctæ scientiæ tractabo syncere, sc. nō nimis claro, nec fimiliter nimis occulto, sed duntaxat ut prudentes intelligant, ignari vero taceant: nec hæc scientia Philosophorum est solum, & non omnium, sed sanctissimorum tātum. Dico ergo quod operatio nostra ex una sola re fieri consuevit, nec sibi aliquid addunt Philosophi, nec diminuunt, nisi quod in præparatione superflua demant; vocantque illam rem Azoth.
SEQUITUR DIALOGUS AUTORIS inter Discipulum & Magistrum, Discipulus.
Obone Magister, rogo te ut hoc secretum mihi apertius aperias: & similiter in quo loco inveniatur: & an vili aut caro venundetur pretio?
Magister.
Sapientissime fili, dixi tibi, quod in vna sola re sine adjuncto totum magisterium nostrum perficitur. Tum ubi inveniatur: scias, quod lapis noster in duobus montibus invenitur. Quem si perfectissime invenire desideras, ascende in altiorem totius mundi montem, nam illic lapis noster est absconditus.
Tertio quæris, an sit vilis aut magni pretii? Ad quod respondetur, quod tam divites quam pauperes eum habere possunt: nam in vijs proijcitur.
Side notes: Vili pretio ad complementum magisterii pervenit. Geb. c. 7. Sum perf. sect.
Certissime scias quod omnis res quæ magno emitur pretio, in huius operis artificio mendax & inutilis reperitur.
Discip.
O magister audivi, ac ex Philosophorum dictis percepi totam substantiam posse perfici solo mercurio.
Magist.
Optime dicis fili sapientissime: nam ex solo nostro mercurio nostrum magisterium perficitur.
Side Notes: Geb. cap. 63. Sum. perfect.
Laudetur ergo Deus summus rex, creator optimus, qui creavit illud, & dedit illi substantiam, & substantiæ proprietates, quas non contingit ullam ex rebus possidere in natura, ut in illa possit inveniri huius perfectionis artificium, quod in ipso potentialiter invenimus. Ipsum enim est quod ignem superat, & ab eo non superatur, sed in eo quiescit amicabiliter congaudens.
Disc. O magister paulo ante dixisti, quod, si verum lapidem Philosophorum desiderarem, ascenderem in altiorem huius mundi montem, in quo lapis noster est absconditus, quem vocasti argentum vivum: Ego autem semper audivi argentum vivum in cavernis terræ, aut cloacis antiquis, aut capitibus mortuorum, non in montibus inveniri.
Mag.
Scias fili Philosophos nunquam intellexisse argentum vivum vulgare esse lapidem nostrum Philosophicum: hoc enim credere vanum est, quod testatur magister magistrorum Geber in capit.
Side Notes: Cap. 38. Sum. perf.
De principiis nostri magisterii, ubi dixit: Consideratio vero rei qua perficit, est consideratio electionis puræ substantiæ argenti vivi, & est materia, quæ ex materia illius aßumpsit origine, & ex illa creata est. Non est autem ista materia argentum vivum in natura sua nec in tota sua substantia, sed est pars illius: non est autem nunc, sed cum lapis noster factus est. Ipse enim illustrat, & ab adustione conservat, quod perfectionis significatio est. Ergo argentum vivum Philosophorum non est argentum vulgi in cavernis inventum.
Nam consideratio puræ substantiæ nostri argenti vivi traxit originem, quum sit aqua quæ est materia nostra in materia argenti vivi vulgaris, tamen non est illa materia nostra in materia argenti vivi vulgaris, necin tota sua substantia, licet ipsa sit pars eius in eius compositione: est ratio, ut dictum est, quia argentum nostrum illustrat & ab adustione conservat: argentum vivum vulgi denigrat, & ab igne fugit, quod est suæ imperfectionis significatio: propter quod multi sunt in suis operationibus decepti.
Nos autem non appellamus illud argentum vivum, sed fugitivum: nam semper ab igne fugit, nisi cum argēto vivo nostro exstinguatur. Sed qn cum illo iungitur, quiescit in igne amicabiliter & gaudens gaudet cū natura sua, & non cum extranea.
Side Notes: Capit. 7. Sum. perf.
Ea propter dixit Geber: Cui rem extraneam non addimus, sed superfluū removemus. Vide ergo qualiter rustici istorū veram cognitionē habere potuerunt, quum sapientes Philosophi vix cognoverunt: Oportet enim hominē divinum esse, & non minus Philosophū. Dico quod rota retrograditur doleo tamen me tantum dixisse. Scias qđ tota perfectio cōsistit in regimine Ignis: & ibi iacet totum arcanum. Lapis vero noster in pluribus locis invenitur: estque res vilissima: pauci sunt qui eum non habeat & nullus eum cognoscit. Diversisq; nominatur nominib. & ob id multi sunt decepti. Sed qui perfecte hunc perscrutabitur librū, si astutus fuerit vix errabit. Multi etenim hāc scientiā in spiritibus, alij in corporibus, ut jam dictū est, posuerūt & diversis nominibus nominaverunt, ac diversas habuerūt operationes & intentiones secundūqƺ; ignari operantur, tn secundum nostra intentionē, una solā rem, & una solam via linearē intenderunt. Sed qƺ variis nominibus nominaverūt, hoc fit, ut quando est in vase, quanto magis novos colores innovat, tato magis variis nominetur nominib.
Eapropter nō est mirū si multi sunt decepti, credentes intelligere Philosophōrū dicta, ut diximus, & maxime librū qui dicitur 70. sunt enim 70. libri de hac sciētia sub figura positi: Na Philosophi non nisi suis filiis suos scripserunt libros, ideo multi decipiunt in librorū interpretatione.
Side Notes: Cap. 84. Sum. perf.
Præcipue in illud Geb. in cap. De medicinis tertij ordinis dicens: Est aut huius ordinis medicina duplex, sc. Solaris & Lunaris. Est tamen in essentia una, & agendi modo similiter: & ideo unica medicina nuncupatur à nostris veteribus, quorū scripta perlegimus, &c. qui multū tractavit scientiam nostrā. Nam sua totalis intentio fuit in argēto vivo Philosophico, & nō in argento vivo vulgari. Eapropter dixit ubi magis occulte, ibi magis aperte, &c. Nūc aūt ad illud verbū, in quo tantam dilucidant scientiā, accedamus. Quod dixit de medicinis tertij ordinis: Est aut additamentum, citrinatio colorū quod sulphure fixo Philosophico perficitur: hoc autem est qƺ argento vivo & corporibus adhæret. Ecce totū arcanū. Ergo illa solam re corporibus & argento vivo adhærente considera, & habes totū arcanū per Deū verum. Est aut adhærere, ne erres cū fatuis, credentes argentū vivum vulgi adhæret corporibus, quod est falsum.
Side Notes: Cap. 39. & 74. Sum. perfect.
Putant. n. Gebrum intelligere, vid. Qƺ substantia argenti vivi vulgaris præparanda sit, quando ait: Quum in rebus secretis acquirendis non invenimus inventione nostra verarem aliam magis quam argentum vivum corporum naturas imitari.
Side Notes: Geb. capit. 39. & 74. Sum perf.
Non enim dixit, quod adhæreat corporibus; cuius verba notes. Propterea hoc opus nostrum in illo impendentes, ipsum esse vere sine aliqua falsitate reperimus veram alterabilem corporum medicinam in complemento solari vel lunari, secundum quod materia fuerit præparata cum vera alteratione.
Hoc autem Geber totum dicit de argento vivo nostro philosophico, quia ipsum solum adhæret corporibus, & nihil aliud à Philosophis est inventum, quod corporibus adhæreat, nisi ipsum argentum vivum philosophicum. Nam argentum vivum vulgi non adheret corporibus, quod patet per experientiam.
Nam si argentum vivum vulgi iungitur cum aliquo corpore, argentum vivum manet in sua propria natura, aut recedet, aut vertet ipsum corpus & naturam suam.
Ideo non adhæret corporibus, imo corpora adhærent ipsi; quapropter multi in eo operantes decipiuntur: quia Lapis non est argentum vivum occidentale, quod pretulit se auro & vincit illud: estque illud quod occidit & vivificat. Scias igitur quod argentum vivum coagulatum est pater omnium mineralium huius nostri magisterii, & est corpus & spiritus.
Disc.
Quomodo corpus & spiritus hæc contradicunt in uno & eodem?
Mag.
Nonne audivisti, quum posui argentum vivum inter corpora quando dixi: Sunt aliqui Philosophi, qui eum posuerunt in corporibus, sicut in Sole, & Luna & Mercurio, sc. Philosophico & Marte, &c. Satis igitur tibi sit argentū vivum vulgi non esse lapidem nostrum philosophicum. Quapropter quære argentum vivum nostrum, & habes quod desideras.
Disc.
Magister tu dicis, quod argentum vivum Philosophicum est corpus & spiritus, hoc quidem ænigma nunc altissimi gratia intelligo: Propterea videre possumus illo illos in eo nominare lapidem nostrum, videlicet quando est in prima sua operatione, quia tunc post putrefactionem vocatur Magnesia Philosophica: & videtur mihi quod sit suum nomē proprium.
Mag.
Certe fili charissime verum dixisti, & suo proprio nomine nominasti, videlicet quando lapis est in sua prima operatione: quia tunc post putrefactionem vocatur Magnesia, & quando est in putrefactione, tunc vocarunt aliqui Philosophi Saturnum.
Disc.
Magister, si in tuum bene cesserit animum, principia huius magisterii nobis demonstra.
Mag.
Adverte igitur dilectissime fili doctrinæ. Accipe corpus quod superius demonstravi, & illud in laminas tenues coapta.
Demum pone in vase philosophico, claudedo os eius optime ne respirare possit, & assa igne leni donec constringatur. Et ita teneas in igne more solito donec tota substantia sit fixa, sic qƺ nihil ascendat, qƺ conspicere potes: Tunc cōpleta erit vera putrefactio.
Side Notes: Cap. 99. Sum. perf.
Et scias qƺ; hæc est prima dispositio, quæ vocatur sublimatio, sicut dicit Geb. Nam totius operis summa est, ut sumatur lapis in capitulis notus. Demū cum operis instantia assiduetur, super illud opus sublimationis primi gradus: & per hoc mundatur lapis à corrūpente impuritate, & est sublimationis perfectio, ut cu ea sublimetur perfectissime lapis, donec in ultimam sublimationis puritatē deveniat.
Vnde scias fili qƺ; in sola sublimatione cōpletur totū magisteriū.
Hoc vobis præcipit Hermes dicēs. Sublima subtile à spisso, suaviter cū magno ingenio, ascendet à terra in cœlū, iterūgƺ; descēdet in terrā, & recipiet vim superiorē & inferiorē, sicgƺ; habebis gloriā claritatis totius mūdi: & fugiet à te omnis obscuritas & indigētia.
Ergo in sola sublimatiōe totū magisteriū consistit. Tum quoq; scias qƺ; secundū materiæ nostrę purgationē vel pręparationē in prædicta sublimatiōe finē invenies. Sic qƺ si fuerit argētū vivū impurū, aut sulphur impurum sed adurens, in piectione convertet corpus perfectū vel imperfectū.
Quod si è cōverso, sc. si materia fuerit pura, proiectio similiter erit pura & pfecta: qƺ certum est, & patet qƺ ibi tota iacet pfectio. Et scias quod tota perfectio metallorū cōsistit in corpore philosophico, ex quo, si perfectū habere queris, opus est ut sit pfectū & purū: na sulphur extraneū est ipsa corruptio metallorū.
Side Notes: Sum perf. Cap. 44.
Nec omnia ex dictis Gebri eliciūtur: na ponit duplicē sulphureitatē fore in corporib. imperfectis; Vna quidē in profundo argenti vivi inclusam, ubi tota metalloru perfectio cōsistit: hac vero sulphureitas fuit in principio suæ miissionis. Alterā vero supervenientē & extraneam sua natura corruptibilem, quā cum maximo labore tollitur: alia vero nullius artificis ingenio tolli potest: quia sulphureitas extranea combustibilis ignis calcinatione deletur, sulphureitas vero radicalis minime: nam est integerrimę perfectionis. Sulphur vero philosophicū tā album quā rubeum habetur ab una materia ad plenū depurata, modo tamen digesto digesta & cocta.
Ideo dicit magister magistrorum: Quod album & rubeū ex una radice, nullo alterius generis corpore interveniente pullulant. Et alibi: quod enim argento nostro inest sulphur album, sic in omni auro nostro inest sulphur rubeum: quamvis tale sulphur, ut dicit Avuicena, non inveniatur super terram, nisi quod in istis nostris corporib. existit. Lapropter corpora subtiliter preparam, ut sulphur Philosophicum & argentū vivū ex illa materia habeamus.
Disc.
Ego semper, honorande præceptor, in his, si alia non utaris declaratione confundor. Nam dixisti, Recipe corpus quod tibi demonstravi, & illud in laminas tenues coapta: non enim credebam, quod ex lapide nostro possemus formare tabulas, cum dicis, quod sulphur est perfecta materia.
Magist.
Fili charissime scito hoc totum à me esse probatum & omnino tenere veritatem: nam lapis noster est dolabilis & insonabilis: Estque toxicon mortificans omnia corpora: estque plumbificus & coagulat Zayboth odore suo: & est medicina omnium corporum tam solutorum quam mortuorum: & est examinatio eorum, ut dixit Maria soror Moysis.
Disc.
Domine nondum verba tua perfecte percipio: nam dicis lapidem nostrum toxicum esse, omnia corpora mortificans. Si enim omnia corpora mortificat, quomodo inde vivificat, ut ad perfectam sanitatem deveniat?
Mag.
Scias volo, discipule, lapidem nostrum ante nostram præparationem esse toxicum, quia omnia corpora imperfecta destruit tamen per nostrum magisterium devenit tyriacus, omnia corpora imperfecta ab eorum leprositate sanans.
Eapropter à Philosophis antiquis medicina perfecta dicta est, cum per nostrum artificium corpora sanat imperfecta.
Disc.
Nunc scio vere quid est lapis, & ex quibus conficiatur, doce me præceptor illius dispositionem ac praxim.
Mag.
Gaudeo suaviter discipule te prædicta intellexisse, nunc vero hisce cognitis, dispositiones promulgabo. Accipe igitur Latonem, quē superius diximus cribratum, & pone ad ignem Philosophicum in vase philosophico, & non igne forti, & leniter assa donec materia eius sit fixa, & color eius mutetur in violaceum.
Et scias quod multi colores apparebunt, & tunc oportet sapientissime ignem regere, ne sit nimis violentus: ignis enim fortis omnia dissipat, suavis vero & lentus ad sanitatem perducit & bonam generat substantiam.
Notes igitur præcipuum praxis secretum fore in regimine ignis, & similiter vasis obturatione: nam si os vasis non fuerit optime clausum, subtilissimi fumi recedent, & totum magisterium annullabitur.
Disc.
Hæc iam satis prænotavi, sed quæ & quot sint dispositiones, declares oro.
Mag.
Scias fili charissime, septem esse dispositiones huius magisterii. Prima vocatur sublimatio, secunda calcinatio, tertia solutio, quarta ablutio, quinta ceratio, sexta coagulatio, septima fixio: fuerunt enim aliqui, qui ablutionem distillationem & descensionem dixerunt; ego vero ita duo pono in ablutione: nam quando aqua nostra in ablutione terre ascendit in altū, dixerunt tunc distillationē: & quando in terrā descendit, dixerunt tunc descensionem; & sic posuerunt novem operationes, ut scientia esset magis atque magis obscura: tamen quidam optimi philosophi in septem tantum diviserūt claves Hermetis trismegisti, qui dixit: Verum sine mendacio, &c, Pater eius est Sol, mater eius Luna. Portavit illud ventus in ventre suo. Vere aqua nostra abluit sordes de terra nostra.
Et Sol noster est adiutor, Luna vero nostra mundatrix veræ operationis nostræ: cum istis paulatim mundatur ab omni nigredine & obscuritate: quia in nostro lapide Sol & Luna sunt virtualiter non autem visibiliter, sed tamen per scientiam septem operationum & clavium effectus eorum visibiliter demonstratur.
Discipulus.
Nunc ad tertiæ clavis sive dispositionis dilucidationem venias.
Mag.
Tertia dispositio est, ut accepto Azoth superius dicto, & bene cribrato ac calcinato ponas ipsum super ignem nostrum philosophicū ad solitum in vase philosophico bene obturato, & fac quod totum solvatur leniter assando. Quod cum solutum fuerit, vocatur aqua vitæ & aqua perpetua, & ab aliis multis nominatur nominibus.
Disc.
Domine, quid est Azoth?
Mag.
Fili, scias quod Azoth est lapis philosophorum. Tu certe coque illum igne leni, ita quod terra nostra bene abluatur, & in colorem cinericeum vertatur, tendens quasi ad citrinitatem cum multis guttis rubeis. Tunc certe scias te recta deambulasse via. Et hoc totum stat in tertia dispositione.
Disc.
Præceptor, dic mihi quid sit Azoth: nam huiusmodi vocabulum est mihi incognitum.
Mag.
Charissime scias quod Azoth est terra rubea in fine nostri operis, vel quasi ad rubedinem tendens.
Disc.
Intellexi modo, quid sit Azoth: enim Philosophi dixerunt, quod debemus ipsum nominare lapidem in nostris libris: nam Azoth abluit sordes à Latone: & Laton & Azoth sunt insimul & nunquam separantur, imo semper manent conjunctim.
Sed propter diversitatem colorum apparentium & separantium Philosophi ipsum nominibus diversis nominaverunt. Et secundum quod colores variantur, clara imposuerunt nomina. Nam Azoth secundum Indiacos: & aurum secundum Herminos, argentum secundum Alexandrinos & Macedonenses, ferrum secundum Græcos, Mercurius secundum Hebræos, stannum secundum Arabes, Saturnus secundum Romanos, & sic diversis nominatus est nominibus. Ego autem dico, ut nullus errare possit, quod unum habet sibi proprium nomen, ab omnibus vulgariter nominatum: & quilibet lapidem cognoscit, & per Deum viventem habere cum omnes possunt, quem in hoc meo libello palam nominavi secundum rusticos Vitrium, addita L & O, & sic inter socios erit ibi magna quæstio. Et qui præsentem hanc quæstionem intellexerit, sciet lapidem Phalosophicum.
Disc.
Ad quartam transeamus dispositionem.
Mag.
Quarta dispositio est, ut accipias Azoth philosophorum.
Et pone in leone nostro firmiter clauso, & colloca in sole nostro, vbi totum solvatur; & cum solutum fuerit, pone ad solem, donec totum coagulatur in pulverem rubeum, & tamdiu tene ipsum ad solem prædictum, donec nihil ascendat, & tunc fixum erit: Quo bene fixo, vocatur Zarnet philosophorum, quod est auripigmentum Arabicè, non tamen intelligas auripigmentum vulgi (nam illud non intrat magisterium nostrum quoquo modo, valet tamen ad dealbationes & res sophisticas) sed auripigmentum philosophorum, quod superius lapidem diximus. Vides ergo quomodo propter colorum diversitatem variis nominibus appelletur.
Disc.
Magister, huius regimen me docere non dedigneris precor.
Mag.
Iubeo te accipere occultum & honorabile arcanum, quod est Aes nostrum bene purum, aereum & mundum, demum in suo vase colloca sapientissime, & os claude diligenter, & ora Dominum nostrum Iesum Christum, ut tibi tantum concedat bonum. Demum coque paulatim extrinsecus, tunc inspice, & si factus sit niger, bene rexisti; quæ nigredo manet per quadraginta vel quadraginta duos dies ad plus, post in diversos colores variatur, donec ad perfectam albedinem devenerit, qua habita, non variatur, donec ad perfectionem rubedinis pervenerit.
Disc.
De quinta nunc tractes dispositione.
Mag.
Quinta dispositio, est ut accipias Mercuriū, quem superius dimisimus.
Et pone ad solem nostrum, & fac quod Mercurius dissolvatur, & ablue terram separando partes subtilissimas, quas serva, ne fugiant per violentiā ignis, nam totum destrueretur magisterium. Sunt. n. in eo quidam venti, qui si fugerint, totū annullatur, quare opus est morari prope vas leone, id est, vas vitreum, & sic dimitte stare in dicto leone nostro ad solē nostrum, donec figatur & nihil ascēdat, sed in pulverē rubicundissimū vertatur.
Et hoc totū fiat leniter assādo, & scias quia tunc vocatur Kybryc, sci. sulphur philosophorum, non. n. intelligas de sulphure vulgi, quā vis sit tinctura rubedinis & albedinis in sophisticationib. cū maximo labore, in fine aut nihil valens. Sulphur aūt nostrum philosophicum nung per se nisi cum sua uxore invenitur.
Geber aūt posuit omnes res sophisticas, tam albū quam ad rubeum, & vocavit scientiam primi ordinis: & hoc fecit propter addiscentes, ut inde in hoc opere subtiliores fint, & ut cognoscant operationes corporum imperfectorum, & ideo quicquid est de primo ordine, est de investigatione huius artis pretiosæ ac divinæ.
Disc.
Domine nunc de sexta dispositione tractes oro.
Mag.
Sexta dispositio est, ut accipias Kybryc philosophorum, quod superius diximus: & videas ut fit bene cribratum sine aliqua difficultate. Et pone ipsum in leone viridi & claude bene os vasis.
Demum pone ad solem nostrum, & sic permitte, donec totum solvatur. Et cum solutum fuerit, permitte fixa, quod nihil adscendat, & vertatur in lapidem album, vel quasi tendens ad albedinem Anthieych, id est, calx Latine. Et propter hoc dicit quidam: calcem cum videris prope fratrem aris, tunc signum est boni regiminis.
Disc.
Magister, dican calor solis nostri debeat augeri vel diminui, quando Kybryc est in leone solutum, & ipsum coagulare volumus.
Mag.
Fili sapientissime, scias quod, quando materia nostra est soluta, & volumus coagulare, opus est ignem diminuere, ut iterato & melius solvatur. Scias quoque in hoc multos operantes esse deceptos, quia facta solutione congelatur cum fortiori colore solis, & sic faciunt in omni decoctione, & hoc modo ita imbibūt materiam, & quod in fine operis est necessarium, non potest solvi nisi cum magno labore: quod nihil prodest, nam oportet tunc ut materia vitrificetur & conuertatur in substantiam vitream, secundum operationem.
Eapropter dico, ne ab ullo arguar, quod tota operatio & arcanum eius consistit in regimine ignis.
Qui enim regendi ignis modum noverit, magisterium perficere valet: ideo disce cum lento igne regere: nam li materia vitrificetur & spiritus qui est subtilissimus, recedat, tunc perdetur. Igitur igne lento fiat sublimatio. Sublimatio enim secundum Philosophos est separatio subtilis à grosso.
Rosarius tamen de villa nova dicit, sublimationem esse dignificationem, ut à minimo fiat maximum, vel à corporali fiat spirituale: nam spiritus corpore dignior est. Si enim sublimatio fiat cum igne forti, grossum ascendet sicut subtile, & sic non fieret separatio subtilis à grosso.
Hoc autem exemplis probamus. Sunt autem qui sublimat argentum vivum vulgi facta quoque sublimatione, dicentes: Videamus an totum habeamus, & ponderant & totum inveniunt, & sic decepti evadunt: nam talis sublimatio non fuit facta propter separationem. Considera igitur, qualiter natura facit decoctionem suam, facit enim sensim & paulatim, non cum violentia, imo per temperatissimum calorem solis in visceribus terræ.
Quapropter calor noster temperatus & non violentus sit, item calor ignis calorem solis non superet, eaque de causa dicunt Philosophi: cum igne lento.
Arcana igitur præcipua sunt, ignis, vas & furnus, quæ omnia tibi cum causis manifestis monstrabimus.
DE FURNO.
Dicimus quod tota intentio furni est, ut accipias terrã bonam ignem patientem, quæ cum stercore equino & modico arenæ impastetur, & si teneant in calore ignis formetur furnus rotundus, & fit altitudinis unius cubiti, latitudinis vero unius palmæ cum tribus digitis, spissus vero fit trium vel quatuor digitorum, in medio cuius fit unum solarium in quo sint foramina spissa minutissima, & superius coaptetur scutella terrea, seu cassiola bene cocta, & in introitu scutellæ sint sex vel octo foramina ad modum boni magisterii, ut melius à fumositatibus liberetur, habeatque unam portam prope terram, quæ cum ingeniosa clausura claudatur, & aperiri possit. Intus autem ignis accendatur, in tali enim furno fit opus Philosophorum.
LOCATIO VASIS in furno.
Coaptatio vasis est, ut accipias ipsum cum materia nostra, secundum quod decet, bene lutatum & sigillatum, ne respiret.
Coapta in furno, scilicet in scutella, quæ est super furnum cineribus mediātibus bene in circuitu & fundo compressis, spissitudine, quatuor digitorum, donec partes vasis duæ superius sint discoopertæ, tertia vero inferius fit cooperta. Vas autem situetur bene rectum, & tunc inferius accendatur ignis, ut diximus.
DE SEPTIMA DISPOSITIONE.
Septima dispositio vocatur liber Saturni, in quo perficitur totum magisterium nostrū. Primum enim monstrare volumus, quis sit lapis, qui perfici debet Secundo qualiter ex ipso eliciatur preciosissima & purissima substantia.
Tertio decoctionem cum suis causis.
Quarto de vase, quod vocatur leo: & sic habes totū magisterium.
Vnde sumatur lapis in capitulis notus, qui in vase Philosophico ponatur, ad sublimandū, & cum eo sublimetur lapis, donec in ultima sublimatione ad puritatē deveniat, & hic est primus ordo.
Side Notes: Capit. 99. Sum per
Hoc totum dicit Geber, qui totam operationem posuit in sola sublimatione, & verū dixit. Notes tamen quod sublimatio eius non sit vulgaris sublimatio.
Nam in prima sublimatione intelligunt omnes operationes, quas tibi monstrabo.
Prima est putrefactio: ut purissimam & subtilissimam substantiam elicias.
Secunda est solutio; ut tota materia solvatur in aqua.
Tertia putrefactio: ut dixit Morienus, & similiter complures alii: Nunquam fuit aliquid animatum, aut animante productum neque crescens, nisi post putrefactionem, tota enim fortitudo est in putrefactione.
Dicit enim: si putridum non fuerit, solvi aut fundi non poterit. Quod si solutum non fuerit, ad nihilum revertetur.
Side notes: Aristoteles
Dicit enim Philosophus: Corruptio unius est generatio alterius.
Quarta est ablutio: Oportet enim hanc rem putridam & sordidam abluere, ut per ablutionem mundetur à corruptionis impuritate.
Ceratio utique est, quia quamdiu aqua super terram manet, tanto magis terra ceratur & abluitur, ita quod ceratio & ablutio idem funt sine quibus nihil fit.
Quinta est coagulatio: nam oportet quo aqua suaviter deficcando mista cū terra uniatur deficcetur & coaguletur insimul, aliter perit magisterium.
Sexta est calcinatio: Scias fili quod res calcinata magis est apta ad solvendum quā aliter, & magis prope ad fixionē.
Vnde multi fuerunt qui calcinationem fixionem dixerunt.
Side Notes: Cap. 85. Sum. perf
Geber enim dixit in Capite de perfecta perfectione, ubi totam scientiam totumque magisterium capacibus insinuat.
Primum igitur administrationis modum medicinæ lunaris narremus, & hic adverte. Estque ut accipias lapidem omnibus sapientibus notum & per separationis modum illius purissimam partē dividas & seorsum ponas. Dehinc vero eius quæ purissima est partis aliquid figas & aliquid relinquas ex illa.
Secunda dispositio est: quod vero non est solubile ad calcinandum mittas.
Tertia dispositio est: ab hinc super idem solutionem reitera, donec iterum, quod ex ea solubile est, solvatur omnimodè. Sic igitur iste modus reiterando servetur, quousque illius maior solvatur quantitas.
Quarta dispotitio est: post hæc omnes solutiones misceas.
Quinta est: ut leniter assando in ignis temperamento conserves, quousgƺ; illi maior ad illius exigentiam ignis administrari possit. Post hoc vero pradictum solutionis ordinem serva, quousgƺ; iterato totum solvatur, quod ex eo solubile est, & coagula iterato, & in ignis temperamento serva quousque iterato illi possit ignis maior ad eius perfectionem administrari. Omnes vero solutionis preparationes super illa medicina lunari quater reitera, & ultimo calcina per modum supradictum, non autem per modum extraneum, & sic preciosissimā lapidis terram sufficienter administrando rexisti. Sexta dispositio: Omnes autem istas operationes dicimus esse in sola sublimatione.
Vnde dico, quisquis scit perfecte sublimationem (ut quidam consilio Rosarii ductus dicit) scit totum magisterium facere.
Scias quoque omnes istas præparationes in uno vase, & in uno furno perfici: quoniam in sola sublimatione sunt supradictæ operationes, per quas unusquisque sapiens ad perfectionem opus perducere potest.
Scias igitur mundationem per solutionē perfici debere.
Nam qualis est mundatio, talis per illam sequitur operis pefectio.
Dicimus autem quod sublimatio philosophica est elevatio partium subtilium & à partibus grossis separatio.
Et hæc separatio partium non fixatur.
Partes vero non fixæ elevantur per fumum in ventum, quare oportet eas custodire ne fugiant, imo cum partibus fixis fixantur, ut velociorem fusionem præstent partibus magis grossis, & custodiantur à vitrificatione.
Non autem intelligas quod quando facimus nostram sublimationem, quod faciamus separationem à partibus superius elevatis, imo volumus quod totum similiter & simul maneat, & quod materia quæ ascendit descendat, donec totum inferius remaneat. Post vero cum parte non fixa elevatur & iterato fixatur, & quanto plus reiteraveris tanto maioris perfectionis invenies.
Nam in lapide nostro post primam purificationem, quæ per solutionem perficitur, non invenimus aliquid superfluum nec diminutum.
Side Notes: Cap. 99. Sum. perf.
Hoc dixit Geber, cum dicit: Et cum eo sublimetur lapis donec in ultimā sublimationis puritatens deveniat. Propterea dixit, cum eo, id est, sine aliquo adjuncto, sine aliqua re extranea, debemus facere nostram sublimationem. Ea de causa sunt decepti isti deceptores qui faciunt vulgares sublimationes.
Nam sublimant argentum vivum vulgi, vel arsenicum vel sulphur cum fæcibus, non autem sublimat argentum vivum nostrum: quia argentum vivum philosophicum, nec arsenicum nec sulphur nostrum non indigent fæcibus. Nam argentum vivum est aqua clarissima, & arsenicum nostrum est argentum perfectum: & sulphur est aurum bonum & purum.
Side Notes: Iuramento affirmat.
In istis tribus consistir tota pefectio, & per Deum veritatem dixi: Ergo cum istæ res funt perfectæ & purissimæ, non indigent fæcibus.
Hic ergo est lapis compositus ex argento vivo Philosophico, & ex argento nostro, & auro nostro puro.
Et propterea funt decepti qui sublimant cum fecibus, & sic confitentur manifeste se nihil scire, nec in lapide nec in sublimatione; cessent ergo tam à sublimatione vulgari, tam à corporibus quam à spiritibus.
Eorum sublimatio hæc est: sublimant decies vel duodecies, & quod superius ascendit accipiunt & fœces projiciunt in qualibet sublimatione, & sic decipiunt quia rem imperfectam, aliamq; à natura accipiunt, nec unquā Philosophicam sublimationem intellexerunt.
Side Notes: Capit. 7. Sum. perf.
Propterea intellige quid magher magistrorum dixerit, Est lapis unus, sine aliquo adjuncto, materia una, cui non addimus rem extraneam, nec diminuimus, sed tantum quod superfluum est removemus: & verum est, nam lapis non habet aliquid superflui nec diminuti.
Nam argentum vivum philosophicū, quod est aqua perpetua, penetrat omnia quæ tangit, & ducit ad perfectionem.
Et aurum nostrum, qui est pater, & argentum nostrum, quæ est mater, sunt sufficientes eo ad o ad perficiendi, quod dicit Hermes: Pater est Sol, mater Luna: per Solem aurum, per Lunā argentum intelligimus.
Fili intellige ne forte decipiaris, quod argentum nostrum, & aurum nostrū, & aqua nostra philosophica ppetuo funt viva: nec intelligas quod aurum nec argentum vulgi intrent magisteriū nostrū. Na in una sola re, quæ virtualiter continet aurum & argentum invisibiliter cōtinetur totum magisterium nostrum.
Hæc nobis demōstravit Sayt philosophus lib. 6. in quo facit epist. ut scientia fit clarior, ubi dixit Sol ad Lunam crescente quando incipit in tenuitate sua nimia, dabo de plenitudine nostra lumen quod pervenit ad perfectionē, &c.
Et sequitur: dixit primo Luna Soli: Tu me indiges sicut gallus gallinā, & ego vero indigeo opera tua. O Sol cum coniuncti sumus cum aqua nostra vacaturi, in ventre domus clausi, sicut vacant mulier & vir, recipiet à te animam adulando & provocando fluxum meum, & generabimus filium novum, qui parentibus assimilabitur.
Hæc autem secundum nostrum ingenium vera sunt, hebetes autem & fatui id non credunt.
Et nota quod quamvis diversis nominibus distinguamus, unica tamen procedemus materia, à qua procedit album, quod est argentum, & rubeum quod est aurum & philosophorum tinctura. Igitur fili in sublimatione lapidis nostri nihil addas nihilque minuas, sed cum tota sua substantia in vase reponas.
Et ut in prima dispositione docuimus, in furno philosophico cum cineribus, & fac ut tota materia solvatur in aquam: post rege eam in igne lento donec maior pars in terram nigram vertatur, quod fiet viginti & uno diebus præmonstratæ igitur operationes patratæ sunt.
Philosophi autem pro qualibet unum fecerunt caput, ut scientia magis esset obscura.
Quando autem lapis noster positus est in vase nostro & sentit calorem Solis, incontinenti solvitur in aquam; quando vero ascendit in altiora vasis, post vero descendit in fundum & ascendit in fumum &c. dixerūt philosophi ut diversis nominibus operationes nominarentur. Et hoc ratione diversitatis in vase, nominatur prima sublimatio, ex eo, quia per fumum ascendebat; secunda vero nominatur solutio, ex eo, quia descendebat iterum in aquā in fundo vasis. Iterum videntes hanc ascensionem & descensionem in aquam verti dixerunt, ut nominaretur distillatio & descensio, qui est quartus modus: post vero videntes hanc materiam inspissari & converti in terram, & inspissatio in principio super aquē & sic diminuendo paulatim inspislando viderunt terram emergere in aquā & stare subtus in fundo vasis, & terra crocea nigra & seculentia, quæ est quintus modus, ut nominaretur corruptio.
Cum videntes istā terram nigram stantem subtus in aquam per longam decoctionem in Sole nostro mutare colorem & amittere fœtorem malum, nominaverunt hāc operationem ablutionem.
Propter quod dixit Morienus: Scitete totum magisterium nihil aliud esse nisi extrahere aquam ex terra: & huius aquæ super terram diversio, donec ipsa terra putrescat, & hac terra cum aqua putrescit & mundificatur, que cum mundificata fuerit auxilio deitatis, totum magisterium est completum. Et eadē causa dixit Philosophus: dealbate Latonem & rumpite libros, ne corda vestra turbentur, & is est sextus modus.
Adhuc videntes stare terram subtus aquam, & terram crescere, aquam vero minuere per decoctionem temperatam, dixerunt hanc esse perfectam cerationem.
Item dixit Philosophus: quando terra est in aqua, terra imbuitur & ceratur, Oper temperatam decoctionem Solis nostri deficcatur, in terram vertitur tota materia, qui perfecte scit facere nostram operationem.
Vnde dixit Hermes primus omnium Philosophorum: Vis eius integra est, si versa fuerit in terram, & hic est eius ordo. Item videntes totam materiam venire ad terram, quæ se ipsam reducebat ad solidam substantiā, sic quod non fluebat nec ascendebat, imo stabat, dixerunt hoc totum esse fixationem perfectam & coagulationem.
Propterea dixit Philosophus: Solvite lapidē, post vero coagulate, vertite in terram, & hoc cum magna cautela, & habebitis totum arcanum, qui est octavus modus.
Ideo Philosophus: Accipe lapidem; & laminas tenues coapta, & pone in vase nostro firmiter clauso, donec constringatur, post ad calorē Solis, donec congeletur, coque, nam præcipuum arcanum est recte solvere & coagulare.
Unde dixit Geber: Solvite lapidem nostrum & cōgelate, sine aliqua deminutione, & nihil aliud quæras, nam habebis totum arcanum. Item plus dicunt Philosophi: Propter magnam decoctionem, materiam congelatam & inspissatam venire ad perfectam albedinem: & decoctionem dixerunt materiam esse calcinatam, & sic hunc modum, qui est nonus, Calcinationem appellaverunt.
SEQUUNTUR NOMINA lapidis.
Dicimus quod lapis philosophicus in una re sola cōsistit, & hoc cum albus est & rubeus: ex una radice, nullo alio corpore interveniente, pullulat. Nominamus igitur hancrē Azoth & Laton, terra fœtida, terra rubea & alba, multisque aliis nominibus, sicut est Draco ardens, Lupus, Vulpes, Canis, Serpens, Testudo, Limax, Ovum, Equus, Taurus, Camelus, Capilli, Sanguis, Vrina, Stercus, Caro, Fructus, Arbor, Herba, Aqua vitæ, Vinū vitis, Flos, Borax, Virgo, Pascalis, Lunaria, Marthagon, Litera Salomonis, Coagulum, Coagulans, Coagulatum, Stannum, Plumbum, Ferrum, Cuprum, Argentum vivum occidentale, Sulphur, Auripigmentū, Sal armoniacum, Sal comune, Sal alebroc, Tartarum, Vitrum, Crystallus, Fumus albus, Fumus rubeus, Gēma, Aqua ardens, Oleum, Ignis, Aer, Aqua, Terra, omnibusq; aliis nominibus huius mundi lapis noster nominatur, ut qui non sunt de numero Philosophōrū minime intelligant hanc nostram materiam esse unam solam rem, imo illum ex diversis componi credatis.
Side Notes: Iuramentum Autoris iteratum.
Considera igitur quot & quāta nomina uni rei Philosophi imposuerint. Ego autem tibi per viventem in secula iuro, quod non habeat nisi unum solum nomē vulgare, in prædictis nominibus nominatum, & fere omnes sciunt eum, quem quidam etiam nominaverunt primo lapidem, secundo animal, tertio argentum vivum, & verum dixerunt. Dico igitur hanc operationem in uno vase, uno furno, & una operatione, quæ est sublimatio, perfici.
Vnde dicimus, quod tota operatio huius nostri magisterii est, ut sumatur lapis in capitulis notus, & cum operis instantia assiduetur super illo perfectio sublimationis, ut mundetur per hac & sublimetur, donec in ultimam puritatem deveniat, & ultimo volatilis fiat, & hoc quidem est primus gradus administrationis eius.
Sit autem opus Lunæ nimis album, opus vero Solis nimis rubeū, per modos sibi proprios in maiori decoctione egestos, donec rubicundissimum assumat colorem, & in hoc est vnus perfectionis gradus. Sed est totius operis complementum, ut iam fixum lapidem cum modis sublimationis volatilem facias, & volatilem fixum.
Solutum iterato volatilem, volatilem quoque fixum, quousque fluat & alteret, in complemento & lunifico vero.
Qui ex reiteratione præparationis huius tertii gradus in medicina resultat alteratio bonitas & multiplicatio, & unumquodque corporum imperfectorum in infinitum solificum vel lunificum verum mutat.
Nunc igitur artem perquirant iusti & honesti viri, filii quoque philosophiæ & bonitatis. Perversi autem & iniqui atque ignari hanc fugiant, ne eos perdat,
FINIS.