The Perfect Idea of the Hermetic Philosophy - Idea Perfecta Philosophiae Hermeticae

Translated to English from the book:
Theatrum chemicum, praecipuos selectorum auctorum tractatus de chemiae et lapidis philosophici antiquitate, veritate, iure, praestantia, & operationibus, continens: in gratiam verae chemiae, et medicinae chemicae studiosorum ... congestum, et in sex partes seu volumina digestum; singulis voluminibus, suo auctorum et librorum catalogo primis pagellis: rerum vero & verborum indice postremis annexo. Volumen sextum.

Dedication

To the most illustrious Prince Gaston,
of Bourbon, son of France,
of Louis XIII,
the King’s only brother; Duke of Orléans, of Valois, of Chartres, and Count of Blois; to his most clement Lord.

There is nothing that more beseemeth Princes than the study of the Hermetic Philosophy. For even as they surpass their subjects by birth and by power, so ought they with all endeavour to strive that they may likewise excel them in the knowledge of God and of Nature: which is not easily done, save by means of the aforesaid philosophy. The ancient Kings of Arabia and of Egypt, among whom this true Philosophy flourished most of all, not ignorant how much it made for their own preservation to be well exercised in the sacred mysteries of Philosophy, did, after the Cabalistical manner, instruct their sons therein; that, by the benefit of this communication, they might shine with every prerogative above all their subjects.

The profit and ornament which from this delightful study of wisdom redound unto thee, invite thee to embrace it with a singular affection. For, as touching the first: what, I pray, is more necessary and useful, than to be able by the projection of the divine powder alone (which the true and faithful sons of Hermes, by an admirable art, as they have learned from their father and master in the Emerald Table, do prepare) to convert imperfect metals into gold and silver? And as touching the second: what greater satisfaction can befall the mind than that which proceedeth from health and the prolongation of life, to be obtained without any vexation of diseases? Which effect followeth from the use of the aforesaid powder, because in it are all virtues, influences, and power the heavenly (virtues), by the benefit of the universal Soul of the world, are concentrated and fixed in the most perfect bodies of all Nature namely, in common and incorruptible gold and silver.

I doubt not thou wilt marvel that I offer thee the whole theory and practice of this divine Magistery in so small a compendium; seeing that, by the just permission of God, the Philosophers’ Stone, which we teach, is by the greater number of men either held for impossible, or else counted but possible: yet all are persuaded that none can attain unto its true composition and perfection, and that for very great difficulties both in the knowledge of the matter, fit and necessary, and in the process of acquiring it, in the operation and observation of the praxis itself.

Yet this scruple I trust to remove by an example, if thy Highness will weigh with a sagacious mind that every thing, in the beginning of the world, was endowed with the divine blessing, to the end it might multiply, and for the conservation of its species might beget its like; and that, by mine own experience, I have made dead gold (as appeareth before the eyes of the ignorant and unbelieving) without the addition of any other matter, by the benefit of Nature alone, to become again vegetable and living. Which Nature, albeit she shew herself in divers species, and afterwards is determined in particular seeds of animals, of vegetables, of minerals and of metals was nevertheless indifferent and universal; and this causeth that any of those seeds may, by an univocal, perfect, natural, and ordinary regeneration, be brought to receive an eternal and perpetual propagation unto the production of its like. Moreover, that in this treatise I propound nothing Cabalistical, the sufficient reason whereof I can render, not only by discourse, but also by experience, by natural arguments irrefragable and depending thereon, so as to give satisfaction unto thy Highness.

But that I should dedicate this epitome of a more secret Philosophy to T. C., I am moved by incomparable … and by thy royal and most prudent mind, not inferior in ingenuity, unto the excellency of things, bending thyself to the searching-out of hard matters, thy mind is favourably disposed toward learned men, busied and devoted in the same inquiry. To this is added thy benevolent affection, which thou hast shown to the inhabitants of my native place the city called S. Dié (St. Dié) with whose continual vows I also join mine for thy prosperity and preservation. From my heart I pray God that He would vouchsafe me this grace, that at some time I may be able in very deed to prove unto thee the truth of this science.

Of thy Highness,
the most humble, most obedient, and most faithful servant,
Johannes Colleson.

The constant and unanimous judgment of the true Philosophers

concerning the matter and operations of the Physical Stone.

The Glass of Mercury, for thrice seven days of the Moon,
By magic arts is made a Stone thereafter joined to the Sun.
Which Soul and Body make; the Spirit that same
Doth bind, when it shall have been filled with astral nectar.
The white (work) of Mercury provideth this vessel; but Gold,
Joined unto Phoebus, begetteth Diana.
But mark the seasons of the soul that is being born: in its rising
The Sun shall give thee signs purple flowers.
When thy mind would try the golden labour with iron,
Learn, O man, to join these flowers with red.
By seed the woman shall conceive, and shall bring forth her husband’s
Sulphur; which Stone shall be a noble fire.
Not suddenly shall these things be done: when ten years are ended,
The Elixir the highest glory of wisdom shineth.
Yet before thou project it, remember ceration (the waxing/softening);
And then mayest thou live for God, and for the poor likewise.

(Greek heading: “ἀναγραμματισμός” “an anagram.”)
In honour of the Salt of Heaven.
Johannes Colleson.

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THE PERFECT IDEA OF THE HERMETIC PHILOSOPHY

Idea perfecta philosophiae hermeticae

The Hermetic Philosophy, or an Abridgement of the Theory and Practice of the Philosophers’ Stone, enlarged with observations, for the better understanding of the principles and foundations of Nature and of Philosophy.

By Johannes Colleson, Prior of the Order of St. Benedict.

ON THE THEORY OF THE PHILOSOPHERS’ STONE

The Philosophers’ Stone doth, by Nature, introduce into imperfect metals the form of common gold, together with all its qualities, accidents, signatures, and properties. Therefore the L. P. (the Philosophers’ Stone) must have in itself the form of common gold; for if it lacked that, it could not actually introduce it.

(Marginal note 1.) The L. P. alone introduceth the form of common gold.

Now, among all substances which are determined in any one of the three families of Nature namely, of vegetables, of animals, and of minerals nothing is found except common gold alone, which actually containeth in itself the form, qualities, accidents, signatures, and properties of common gold. Therefore common gold alone shall be the one only subject from which the form of gold, for the composition of the L. P., must be sought.

(Marginal note 2.) From common gold alone the form of the L. P. must be sought.

And that common gold alone hath the form of common gold is easily proved: because every natural compound is distinct from other natural compounds because it hath its proper (particular) form, really and actually distinct from all other forms of the several natural compounds. Hence it is that gold alone hath the form of common (vulgar) gold, and that other natural compounds have it not at all.

Common gold is only simply perfect by Nature; that is, it hath no more perfection than is needful for it to be perfect, and it cannot communicate its perfection unto other imperfect metals. Wherefore, if we labour to the end that common gold may introduce the form of common gold into imperfect metals unto their perfection, it will be altogether necessary that common gold be made first more-than-perfect. For so long as it hath only a simple natural perfection, it will never be able to bring imperfect metals to perfection, nor to communicate unto them the form of gold.

[Marginal note 3.] Common gold can communicate no perfection to other things.

Now common gold cannot be made more-than-perfect, save by that which is itself more-than-perfect. It can never be made more-than-perfect except by that which is more subtle, more active, and more spiritual than common gold, and which is homogeneous with gold; that is, which hath the form of gold eminently, or can cause it to be born by determination, while it insinuateth itself particularly into common gold.

[Marginal note 4.] Only a thing more-than-perfect maketh common gold more-than-perfect.

In the same manner, as we see in rain, which is indeterminate toward the production of a Rose rather than of a Tulip: for rain, considered in itself, containeth only seeds and forms eminently, universally, and indeterminately namely the seed common to things, and the general forms of all things by benefit of the universal Spirit of the world; from which Spirit of the world the rain is impregnated. And it remaineth nevertheless without all actual, particular, and proximate homogeneity, which cometh between it and the seeds and forms of the Rose or Tulip.

But when the universal Spirit of the world in the rain is, toward the production of a Rose or a Tulip, still indeterminate and universal, and is drawn forth by particular spirits the Rose- or Tulip-spirits (which are derived from the universal Spirit of the world, and which were determined in the Rose or Tulip by the Word of God in the beginning of all things, unto this end, that they should be the forms and seeds of those things) then the Rose is made in the Rose, and the Tulip in the Tulip. And thus, particularly, it insinuateth itself into the very gold, and immediately is made homogeneous with the Rose or Tulip.

The same reason holdeth likewise, when it is determined and drawn forth by other particular spirits, of vegetables, of animals, and of minerals.

Although the seed and form of the Rose or Tulip, before its specification and determination to a Rose or Tulip, were only eminently, universally, immediately, and indeterminately in the rain, by reason of the universal Spirit of the world; yet in that state, indeed, all homogeneity which is between the seed and form of some Rose or Tulip is very remote, mediate, and universal which nevertheless becometh proximate and immediate, remote, mediate, and universal, until it be specified and determined in the rose or in the tulip.

Here it is worth noting, that the Universal Spirit of the world a most subtle and most tenuous moist substance, clothed with a garment that wetteth not the hand is the Universal Soul, the First Matter of the Hermetic Philosophers; from which the Rose, the Tulip, common gold, and all other particular natures originally have their seeds, and with their seeds their forms also forms which, in respect of us, are more or less active and perfect, as it hath pleased God, upon the theatre of this world, to bring forth and set in view the admirable effects of His divine majesty and infinite power, more or less.

But that thing which ought to make common gold more-than-perfect must needs be more perfect, more subtle, more spiritual, and more active (than common gold); and, to speak freely in one word, it must be the First Matter of gold, and of all things distinct from common gold, wherewith common gold must be nourished by the Hermetic art, that it may become more-than-perfect, so that it may be able to make imperfect metals perfect. Hence it is proved that this thing must be able to dissolve gold, to ensoul it, and abundantly to quicken it, so that it may ever be one substance with it.

Hence it is, that if anyone mix with gold some gross, bodily, heterogeneous matter, whether imperfect, or even simply perfect, the gold therefore is not made more active, nor more fit for generation. For such gross bodily heterogeneous imperfect matters do not dissolve gold; but by such mixture they deprive it of that simple natural perfection which it had before the mixture. For they are things heterogeneous to gold, with whose principles they never have any natural and radical commixture (which men commonly call “mixture by minima”), and that by reason of their heterogeneous impurities.

And matters that are simply perfect (which can be none other than gold) after mixture leave the gold in that same simple natural perfection which it had before the mixture so that common gold receiveth no perfection in quality, whereby it should become more spiritual, ensouled, and active, or obtain a greater entrance, or become fitter to perfect imperfect metals. Whereas, that thing which ought to make common gold more-than-perfect must be homogeneous with gold, in act and in power, and that immediately or mediately; which is manifest hence: because that thing must naturally and radically mingle itself with the principles of gold, and penetrate gold through all its least parts, so that after the mixture no separation can ever be made which will never be, unless that thing be homogeneous with common gold, in act or in power, immediately or mediately; or else it must be of such a nature as can inseparably unite itself with common gold, by a new specification and determination, which is brought about by art and the industry of the Hermetic Philosophy. For otherwise gold will never become more-than-perfect.

Wherefore nothing that is gross and corporeal, imperfect, and (in respect of gold) heterogeneous; nor anything that is only simply perfect; nor anything that is not the First Matter of all things and the Universal Soul of the world can give unto common gold that exuberance of perfection, which alone can dilate and multiply the seeds of all the individual natures, by that sole and new corporification and determination which daily comes to pass; and which alone can also nourish common gold and make it vegetate, germinate, and be abundantly animated, so as to make gold more-than-perfect and apt for generation.

[Marginal note 5.] All things in the three kingdoms of Nature are heterogeneous in respect of common gold.

It is a most true thing, that all vegetable, animal, mineral, and metallic substances (which in act and in themselves are not gold) are heterogeneous in respect of common gold, because they differ from common gold in this that they lack the nature and form of common gold. Therefore all those substances, by whatsoever art or subtle handling they be treated, have no radical and natural commixture, and no homogeneous union, with the principles of common gold; whence they can never be united with common gold inseparably. Hence it follows, that because they are always separable, they can never make common gold more-than-perfect.

Moreover, all those matters and substances are not so perfect as gold: for experience testifieth that fire, and other common natural agents, can corrupt and destroy them whereas they have no such power over common gold. Therefore we conclude, that no vegetable, animal, mineral, or metallic substance, by any art of purification or preparation, nor by any subtlety whatsoever, can make common gold more-than-perfect.

[Marginal note 6.] Common gold hath need of the First Matter, that it may become more-than-perfect.

Therefore, that gold may become more-than-perfect, to this end namely, that it may bring imperfect metals unto perfection it is chiefly necessary to have recourse unto the First Matter and Universal of all things (which Hermes, the father of true Philosophers, calleth the Moon; but his sons and disciples call it Diana’s Bath, the hyleal water, the Azothic water, and the primordial water), and unto the first and universal Form of all things, which the same Hermes calleth the Sun, but his sons and disciples call it Diana, Nature, incombustible Sulphur, and the Universal Spirit of the world which, in the sacred history of Moses (Genesis 1), in the beginning of all things, is said to have been borne upon the waters.

[Marginal note 7.] (begins) “The First Matter”

The First and Universal Matter, and likewise the First and Universal Form of all things, are in very truth and in reality one and the same substance and neither can, in act, be separated one from the other. Therefore the Hermetic Philosophers reject, and in no wise admit, that first universal matter of the Peripatetics; which, according to their own author, they say is an invisible form, and almost nothing.

Although indeed the first universal Matter, and the first universal Form of all things, be one and the same thing and substance in one only and the same subject namely, in the hyleal water yet, since by reason they may be separated, in such sort as a formal or rational distinction may be admitted between those two, which to the invisible spirit in the hyleal and azothic water is not allowed; therefore the name of Form and of Agent is attributed to the Internal (part), but to the same hyleal and azothic water the name of Patient is given as External: that is, to the moist ethereal substance, quintessenced and vested, which the sons of the Hermetic Art do sometimes, and at a certain time, present as made now in the form of vapour, now in the form of water.

Peradventure I stray not far from the truth and doctrine of the ancient Philosophers and Cabalists, if I say that the Internal of the hyleal and azothic water, considered by itself and without the External, is the general Spirit of the world, and the first universal Form of all things; and that the External of the said hyleal and azothic water, considered by itself and without the Internal, is the first and universal Matter of all things. And that these two Internal and External if we comprehend them together, are that spirit, to wit, the pure moist ethereal substance, quintessenced and vested: and that those two are so conjoined that they constitute the Catholic (i.e. universal) Soul of the world, which, whether it be considered outwardly or inwardly, is the whole Form and the whole Matter nourishing all things, and causing all generations, transplantations, and multiplications of all individuals, and of diverse species and kinds, in the three families of Nature that exist; and that by determination, specification, and corporification, as it happeneth to that general Soul of the world in the different seeds of individuals of the aforesaid three families where every seed continually draweth it to itself, and spiritually corporifieth that Soul of the world, for the extension and multiplication of its seed.

[Marginal note 8.] The Spirit which is the Universal Soul of the world.

[Marginal note 9.] The Spirit of the world cannot be separated from its subject.

The Soul of the world is in all individuals of the several families of Nature; because all the diverse matters and forms of the aforesaid diverse individuals are derived from the universal Soul of the world, with which nevertheless they shall remain united even after the destruction and conflagration of this world. Yet by no common chymical art can the Soul of the world be separated from any determined, visible, and particular subject whatsoever, for the making of common gold more perfect. But whatsoever is thence extracted will always be particular; and the nature, accidents, conditions, and properties of the particular natural compound, from which the extraction is made, will still remain. Therefore whatsoever thou shalt separate from thence will always be heterogeneous with gold, and for the matter of the L. P. will be overmuch impure and imperfect.

[Marginal note 10.] The Spirit, or Soul of the world, is the Philosophers’ Mercury.

The Soul of the world, considered in its generality and universality, which hath not yet been specified and determined in any particular and visible subject, is the matter of the L. P. Even as common gold, by its magnetic and sympathetic virtue, determineth and specifieth that (Soul) into its own form; so the Soul of the world is the Mercury and dissolvent of the Philosophers, with which common gold must, without violence and naturally, be dissolved. And by the fixed conjunction of these two there resulteth and is born the true Salamander and the dear child of the Sun; which, being wholly fire, in one moment consumeth all the impurity of imperfect metals upon which it is cast, and in the same time cocteth the mercurial substance which is in imperfect metals into silver or gold, according to the degree of perfection to which the divine L. P. hath been brought, for performing the one effect or the other.

ON THE PRACTICE OF THE L. P.

[Marginal note 11.] The practice of the Hermetic Work consisteth in two operations.

The practice of the Hermetic Work consisteth in two operations, after that common gold hath been cleansed from all heterogeneous matter, and made subtle and attenuated, that it may so much the more easily and swiftly receive the vivifying spirit and the Catholic (universal) Soul of the world.

[Marginal note 12.] Preparation of common gold by antimony.

Brother Basilius Valentinus, a monk of the Order of St. Benedict, writeth that, before the beginning of the Philosophical Work, in the preparation of common gold, gold ought to be purified three times through antimony, an exact assay being first made by artificers or other refiners, upon the cupel and in the “quart,” as they call it. And the great Philosopher useth these words:

The King’s crown must be made of most pure gold, to which his chaste spouse must be joined.

Therefore, when thou wilt gird thyself to the operation in our matters, take a wolf, hungry and ravening, subject (by the etymology of his name) to Mars the warrior, and by reason of his origin akin to Saturn that is, his son one that in valleys and mountains is dying for hunger. Cast before him the body of the King, that he may take thence satiety; and after he hath devoured it, then cast it into a great fire, that there the wolf may be consumed, and the King may escape free from him. Which when thou hast done the third time, then the Lion shall have overcome the Wolf. But the Lion, or the Lion’s nature again, after its manner, delighteth in the Wolf’s tincture, because of the great affinity of their blood. How much therefore the Lion shall have been satiated with the Wolf’s blood, so much shall it shine like the Sun; and its inward strength shall be very great, and of greatest usefulness for all things which thou shalt desire to accomplish.

[Marginal note 13.] The intention of the Philosophers in the dissolution of common gold.

In the First Operation of the L. P., our intention is, that common gold may be nourished and ensouled with the Universal Soul of the world, so that it may become more-than-perfect: for the removing of the leprosy of imperfect metals; and for the preserving of man in an entire state of health, and for the prolonging of the days of his life beyond the ordinary common term, and for making him sound from every kind of disease to which he may be liable.

But common gold is never nourished, impregnated, ensouled, and vivified by the general Soul of the world, unless, being restored from death, it become as it were vegetable, and the Peacock’s tail appear not indeed in the matter itself, but about the vessel in which it is; where thou shalt behold, to thy sight, all colours whatsoever thou canst imagine, among which nevertheless green predominateth, and after it red and purple.

Now this First Operation, after animation, calcination, and the dissolution of common gold in the philosophical water, is also called the Philosophical Dissolution; which water with the Philosophers is nothing else than the Soul of the world, by the separation of the Elements namely, of the fire from the earth, of the subtle from its gross, of the volatile from its fixed, and of the pure and white soul from its impure and black body, which, in the form of a most fine powder, remaineth never dissolved, nor ever capable of dissolving.

Concerning this First Operation, Brother Basilius Valentinus, in the first book of his Twelve Keys of the Philosophers, thus saith: “Take the best gold, reduce it into a subtle (state), and dissolve it; as Nature teacheth lovers of science, and reduce it into its first principles: as a physician is wont to institute the dissection of a human body, that he may know its inward parts, and find the seed, which is the beginning, the middle, and the end of the work; from which our gold is produced with its spouse; to wit, a subtle and penetrating spirit, a delicate and pure soul, and a pure body: such as the baths of the Moors together constitute, even as mercurial water.”

And a little lower, the same Philosopher treateth again of this First Philosophical Operation in these words: “That thou mayest have more light, which the blind ought to follow in this First Operation, awaken, O mortal people, and behold the Light, lest shadows and darkness deceive thee. O happiness of God, O image of God, in a dream in sleep thou revealest these things to me in the deep. O how blessed is he who knoweth these Gods and doeth wonders, and who hath enlightened eyes to see the light which before was hidden from him. By divine goodness it hath come to pass that two stars have risen for men to inquire into true and profound wisdom. Behold them, O mortal man, and go toward their brightness, for there is found wisdom. The Phoenix, a southern bird, swift and light, is made from the great body of an Eastern animal, when thou shalt have made her a female. For from the Oriental animal thou must take off and draw away his skin of the Lion, so that his wings may again disappear, and that it may enter into the great salt sea of Ocean, and thence again come forth with beauty and truth.

Then cast those restless spirits into a deep fountain, where the water never drieth up, that there, in their mother, they may be hidden and become like unto her, which took its origin from the three.

[Marginal note 14.] In the second operation the Philosophers fix the Soul of the world in gold.

In the Second Operation of the Hermetic Magistery which, according to the greater number of authors, the Philosophical Work is then first said to begin (for they hold the first operation to be obscure, and that in this transmutatory science nothing can be done without it) the wise and industrious Philosopher fixeth the general Soul of the world in common gold, converting fire into earth, the subtle into the gross, the volatile into the fixed, and restoring the pure and white soul, immovable, to its gross and earthly body.

And if in the First Labour there was need of patience, the same is not wanting in this second. For the putrefaction, which they signify by the head of the crow, endureth for seven months; yea sometimes for nine or ten. Which being ended, the white Queen is first (produced); then truly (appeareth) the blood of the King, by favour and benevolence, if one be not ignorant of the just and lawful administration of the Fire.

Brother Basilius Valentinus, in the first book of the Twelve Keys of Philosophy, sheweth what in this second operation is to be done by the Philosopher; where he saith that Mercurial Sulphur and the Philosophical Salt must be so rectified that soul, spirit, and body be so well united that they can never again be dissolved and separated one from another; and then the true bond of love will be made, and a house of glory and honour built.

And this is nothing else but the conjunction in the fixed water with the earthy substance. Likewise, that great wings must be made to the earth (in the first operation, to wit) by compressing and pressing it, so that it may ascend on high and fly above all mountains, even unto the firmament. And then (in the second operation) the earth must have her wings cut off, with a great and fitting fire, that it may fall into the red sea, and there be submerged. And after this the sea must be made calm, and the waters dried up by fire and by air, that the earth may be revived.

[Marginal note 15.] Multiplication of the L. P. in virtue and quantity.

But that we be not compelled from the beginning to repeat so deep and troublesome a labour, O Philosopher: when thou hast attained unto whiteness or redness, multiply thy work in quantity and quality even unto infinity, if thou dissolve it with the new Philosophical water, and fix it again in the same progress of the work as was used before.

Here it is to be observed that the divine L. P., in every multiplication whether it be white or red acquireth a tenfold virtue greater than it had before the multiplication; so that if at the first time one weight of it should convert a hundred weights of imperfect metal (then) a hundred weights of imperfect metal into silver or gold: the second time one weight will convert a thousand; the third time ten thousand; and the fourth time a hundred thousand; and so proceeding unto infinity because in every multiplication so much addition is made of the new Philosophical matter, namely of the general Soul of the world, as was necessary for the augmentation of the powder in a virtue tenfold greater than it was able to perform before the multiplication.

[Marginal note 16.] The work of three days is necessary.

For the perfection and consummation of the Great Philosophical Work, after Multiplication, Fermentation (which they commonly call the work of three days) is not to be neglected, that the divine Stone may gain an easier entrance into imperfect metals. For otherwise, by reason of its exceeding spirituality and subtlety, it would always float upon imperfect metals upon which it should be cast.

Therefore the work to whiten is fermented with common silver, and the work to redden with common gold. The whitening is performed in two days; the reddening in three days: on the first day the matters are black, on the second white, and then the spirits, with great cooling, are firmly united with the bodies; and on the third day they are red and sanguine. So that after this nothing remaineth, save that with the divine L. P. thou make projection upon imperfect metals, to convert them into silver or gold according to the reason of the tincture, as of a medicine.

From what hath been said it appeareth that the L. P. is compounded of two substances and parts: whereof one is material and determinable, namely the Soul of the world; the other formal and determining, namely true common gold. Hence we understand those who define the L. P. as the Universal Spirit of the world, which, intervening from Heaven, was corporified in the pure and virginal womb of the Adamic earth, for the matter of the Stone; because by spirit they understood the internal (part) the general Soul of the world per coelum (through heaven); and by heaven they understood the external of the same Soul of the world, and the pure ethereal and aerial substance.

But those who define the L. P. as gold raised to the highest degree of perfection by Philosophical digestions, would have it understood as to its form affirming that the exuberance of perfection which cometh to common gold proceedeth from the corporification, determination, and particularization of the general Soul of the world in common gold, prepared and attenuated, as First Matter and Universal in a particular and formal subject: which form it must communicate by the extension and multiplication that happeneth through its seed, by a new corporification introduced and caused by the general Soul of the world.

By this Cabalistical abridgement it is easily understood, that the Hermetic Philosophy is nothing else than the knowledge of the general Soul of the world, determinable in its generality and universality in common gold, for composing a medicine for they call it the Universal in common gold, and the Panacea, that is, the Philosophical Stone. I say in common gold, because out of that alone, and out of the general Soul of the world, are the two L. P. compounded namely, the White and the Red: in no wise denying, but that out of common silver and out of the general Soul of the world the White Stone also may be made, for converting inferior and imperfect metals into silver.

[Marginal note 19.] What are Theory and Practice?

For a recapitulation of the whole Theory and Practice of the precious Stone of the ancient Philosophers, I say: that all Hermetic Wisdom consisteth in Dissolution and Coagulation; and that common silver and common gold, purified and attenuated, are the bodies which must be dissolved namely, silver for the White work, and gold for the Red work. If any man, working with gold, will not rest in his operation when the matter is made white, nor desireth to bring it unto redness, then he must take the matter brought to whiteness and multiply it and ferment it with the general Soul of the world and with common silver.

But as touching that substance by which common gold and common silver are naturally and philosophically dissolved, no man ought to imagine any other than the general Soul of the world, which by magnets and by philosophical means is drawn and attracted from the higher bodies chiefly indeed from the rays of the Sun and of the Moon.

Hence it is plain that they have no knowledge at all of the Philosophical Mercury or Menstruum, who think to dissolve perfect metals naturally and physically with particular dissolvents such as are drawn from antimony, Saturn (lead), vitriol, nitre, human blood, spirit of wine, honey, vinegar, or from any other vegetable, animal, mineral, or metallic matter whatsoever. For all those matters, and all substances that can ever be prepared and extracted, have no homogeneity and conformity of nature with perfect metallic bodies; whence they can never be inseparably united with them, nor give them any exuberance (surplus) of perfection, that they may be, or become, the Philosophers’ Stone.

[Marginal note.] The dissolution of common gold is a volatilization.

[Marginal note.] The intention of the second Philosophical operation.

And even as, in the beginning of the Philosophical work, for the first operation, the Philosopher’s chief labour lieth in solution that is, the spiritualizing and volatilizing of common gold and silver by the general Soul of the world, which disjoineth or dissolveth all their least particles, and by reason of homogeneity uniteth itself with them inseparably (for their seed proceedeth in the very same manner as hot water worketh upon ice, which it resolveth into water, and uniteth itself inseparably with it by homogeneity, because the ice had its being from water): so likewise, for the second operation of the aforesaid L. P., the only intention of the wise is to coagulate and congeal common gold and silver so dissolved; or, that I may explain myself better, their intention tendeth only to this end, that they may coagulate, congeal, and firmly fix the general Soul of the world in common gold or silver; because metallic bodies are already so far coagulated and congealed by their own nature, that, even as Dissolution is nothing else but in respect of bodies, so likewise Congelation neither can be made nor can be, save in respect of spirits or of spiritual substances, such as is the aforesaid general Soul of the world.

(Marginal note.) Congelation is made in respect of spirits.

This congelation being perfected, nothing remaineth, for the perfection of the divine Philosophers’ Stone, but that the work to the white be multiplied, and fermented with the general Soul of the world and with common silver. Likewise the work to the red, with the same general Soul of the world and with common gold.

[20. Marginal note] A treatise concerning the Philosophical Work.

The Nature and Order which God hath established in the world, together with experience, reason, and the books of the Hermetic Philosophers being well understood cannot permit that any other firm institution be set down concerning the Theory and Practice of the L. P. For such as are ignorant of Nature and have no truth in Hermetic Philosophy, handle these matters otherwise than they who, observing other principles, persuade themselves (and teach others in this Cabalistical abridgement) that they can attain the desired end of this noble science, and to the composition of the most precious L. P., by another way.

Yet the Philosophers who have written otherwise are not therefore to be accused of ignorance; for they have ever written darkly, in parables and enigmas, and not without malice (so to speak), because they taught many matters, false, useless, impertinent since by this means they might drive away the wicked and those unworthy of the knowledge of the L. P.

(Marginal note.) An excuse for Philosophers who write obscurely.

For they knew well that this science (which, next after God, is the first of all things, as being the greatest good communicated by divine goodness to mankind) is soon conceived, by God’s grace, by good men who seek it with a good intention; insomuch that, following deep counsel, they bend their eyes upon Nature, to know how Nature governeth herself in her generations; what matter she useth; what order and perpetual process she always observeth in them.

(Marginal note.) Few of the Adepts.

As for that which remaineth those things which I have above declared to pertain to the Great Philosophical Work few indeed attain unto them, by reason of defect of science and of patience, which are nevertheless there required in the highest degree, for expecting the end; for that operation is not perfected but in a long time.

(Marginal note.) Particular operations are, as it were, branches of the Philosophical Work.

Yet in the meanwhile there are granted particular operations, real, and of greatest usefulness in the transmutatory science, which are as branches depending on the great Philosophical Work, according to the progress: wherein, though they require not so long a tract of time as the consummation of the Hermetic Magistery requireth, yet without skill they cannot attain perfect knowledge of them namely, how the general Soul of the world is to be attracted into common silver and gold, and by what means must be used, that the radical moisture of metals may by the same general Soul of the world be purified; even as common Mercury, by a double leprosy in the earth of vicers (ulcers) and of a matrix (womb) is by its watery and earthy contraction set free.

Therefore it is my desire, that those who have hitherto made some progress in this Philosophical study may understand how they may advance; and that I may add fuel to them who aspire unto the practice of the divine L. P. I will in few words teach two true particular Secrets, of small cost and of great use: by whose benefit they may with cheerfulness and patience await the long time and tedious labour of the Great Philosophical Work.

The First Secret

The first Secret therefore is made and compounded of one part of living (not common) gold that is, such as hath now been made Sulphur, or such as is impregnated with the general Soul of the world and of ten parts of common Mercury, impregnated with the general Soul of the world; with which, and by which, it was freed from a heterogeneous phlegm of its nature, whereby it was become, as it were, crass and dropsical, and had cast forth a black, excrementitious earth, which was not of its natural composition, but hindered it from being able to mix inseparably with gold.

After this matter hath been thus prepared, according to the art, it must be digested in a Hermetically sealed glass vessel, and set for three whole months in the fire of putrefaction. Which being finished, for six months more it must be kept in the same degree of fire as at the beginning; afterwards increasing the fire by degrees according to art, so that by frequent and repeated sublimations and descents the matter may be purified, and be brought forward unto whiteness and redness; whereby thou mayest obtain the sulphur required for this work.

Then take one part of this sulphur, two parts of living gold, and four parts of prepared and animated Mercury (as hath been said), and give it fire for three months more, by degrees, that thou mayest finish the operation and have the medicine; which thou shalt multiply unto infinity, if thou take and cook one part of it with two parts of living gold and four parts of prepared and animated Mercury, as aforesaid.

This being done, thou shalt be able to make projection with this excellent medicine, upon common Mercury, or upon any other imperfect metal, for converting it into gold.

But if anyone would have a medicine for converting imperfect metals into silver, in place of living gold he must take living silver, and the same weight, and the same process must be observed.

The Second Secret

By the Second Secret is shown the affinity that is between the prepared and animated Mercury (as hath been said) and living gold (or living silver). For if thou take one drachm of that Mercury, prepared and animated, and mingle it with one drachm of living gold (or of living silver), nothing else is to be done but that thou philosophically coct it; and, nine times in divers courses, adding wings to it, add nine other drachms of prepared and animated Mercury (as was said above), continuing the coction each time, until thou hast fixed the matter.

And thus it will appear that one part of living gold will convert ten parts of prepared and animated Mercury into gold. And one part of living silver will likewise prevail upon ten parts of prepared and animated Mercury (as was said above) by the general Soul of the world.

Necessary observations for rightly understanding the Principles and Foundations of Nature and of the Hermetic Philosophy

There are two certain ways by which one cometh to the knowledge of the principles of things: the first is Composition, the other Resolution. There is no doubt that both are sure; for by composition, from what goeth before, we know the parts that constitute things; but by resolution, from experience and posterior knowledge, we learn of what principles and parts the mixed or composed thing consisteth.

From the knowledge of what goeth before (the antecedent) we cannot reach the principles of the fabric of the world, and the composition of things. For eternal Wisdom hath not taught any man, seeing It created them out of nothing. But from Holy Scripture it is infallibly made manifest unto us, and by those which the sons of the Philosophers have left. Likewise by the experiments and resolutions of perfect metallic bodies, which the true and faithful sons of pure and sincere doctrine deliver.

Moses, Esdras, St. Peter, Mercurius Trismegistus, Thales Milesius, Heraclitus, Hesiod, Hippocrates, and the chymists teach by their experiments and resolutions, that water was the universal matter of all things; but that the spirit, or living fire of Nature, was the general form.

Matter without spirit, and spirit without matter, can compose nothing; and they are plainly unprofitable for structure, composition, distinction, and diversity of the parts of the Universe and of natural things unless the most wise Creator had joined together these two Principles in the bond of mutual love, when by His omnipotence He created all things out of nothing.

For this cause the divine Hippocrates, in the beginning of Book I, On Diet, teacheth: All animals are composed of water and fire; and these two substances, conjoined one with another, suffice for all things and for themselves; but being separated, they suffice neither for themselves nor for other things. His words are these:

Therefore, when all living creatures are constituted, man himself also (as being composed of two differing faculties) is constituted of fire and water. These two together suffice both for all other things and for themselves. But either of them, taken apart, sufficeth neither for itself nor for any other.

According to the diversity of actuation and information which the spirit worketh in matter, not only was the macrocosm distinguished into diverse parts and “expansions,” which they call heaven, air, water, and earth; but also there were constituted proximate principles of natural bodies.

Thus may we say: that the divine material substance of the whole chaos was, universally, divided into five portions. Three of these, the upper, make the heavenly globe, constituted of three heavens namely, the Empyrean (that is, the aethereal), and the Aethereal and the Aerial differing one from another according to the matter, which is more or less subtle and expansive; for the matter is more or less actuated and informed by the spirit.

But the two lower portions constitute the inferior globe, compounded of water and earth; which are the matrices and receptacles of seeds, even for those seeds that are transmitted from the celestial bodies: because without seeds and celestial influences those said matrices would be dead, barren, and unprofitable bodies.

So also we may, by analogy and correspondence, say that from the same matter, actuated and informed in three diverse manners by the spirit, there standeth the Three Chymical Principles, which most nearly and immediately compound all things, according to their doctrine: so that that principle which partaketh more of spirit and less of matter they call Mercury, which answereth to the Empyrean; the second, which partaketh less of spirit and more of matter (yet in due proportion mixed of matter and spirit), they call Sulphur, which answereth to the aethereal heaven; the third principle, having more of matter than of spirit, they name Salt, which answereth to the aerial heaven.

But as touching those two diverse substances which, in chymical resolutions of mixt bodies, after the separation of the three principles, are wont to remain whereof the one is watery and is by the chymists called phlegm, and the other is earthy and is called damned earth: these answer to Water and Earth, which make the inferior Elemental globe; yet they deserve not the name of Principles, because they are nothing but receptacles and matrices, they exist sterile, useless, and barren, having not so much as the least power or force to produce anything whatsoever.

Matter is in no wise active, nor can it be the cause of any mode of generation: Spirit alone maketh and produceth all things in matter. Hence it is deservedly attributed to it, that Nature or fire moveth all things. “Fire,” saith Hippocrates in the book above cited, “is able to move all things through all things.”

[6. Marginal note] The Spirit alone produceth things in matter.

The First Matter is active according to the Hermetic Philosophers, because they do not attribute essential fecundity to it as it is considered in itself, but in so far as it is actuated and informed by the Spirit or living fire of Nature; therefore, according to Hippocrates, they teach that fire cannot subsist separated from water.

[7. Marginal note] How the First Matter is active.

The First Matter of the chymists containeth the three hypothetical principles of all things, which they call the vital and royal principle of all things; the Mercury of life; the natural balsam; the balsamic mummy; the radical and primitive moisture, or primigenial; and by many other names they denote it.

[8. Marginal note] The First Matter containeth three principles.

Every thing desireth conservation and multiplication, and conserveth and multiplieth itself by benefit of its seminal spirit, which by science and idea is endowed with its own proper species. This spirit draweth to itself by sympathy, and digesteth, some moist substance, by which it is strengthened and actuated; and thus it becometh homogeneous and connatural for its conservation and nourishment, that it may have wherewith it can multiply its species.

[9. Marginal note] The seminal spirit in substances draweth moisture.

All particular matters, and all forms that actuate them, are derived from the universal First Matter and from the general spirit of all things. For since God created only two universal principles for the composition of all things, it must needs follow that all mixed things partake of those two, and in them the universal First Matter is but a portion and a part. Thus also their form is a ray of the general Spirit of the world.

[10. Marginal note] All mixts partake of the two principles.

Yet here the rational forms of men are to be excepted: for they have nothing of the material or formal principle of things, but, as from God, are immediately created particular for each man; so it is also to be believed that those are more noble and excellent substances than the two first natural principles can be. Therefore all the forms of the several compounds existing in the three families of Nature are rays of the celestial fire, or of the general Spirit of the world.

(Marginal note: “Of the rational forms of men.”)

[11. Marginal note] Three kingdoms.

The whole Empire of Nature, with God Almighty the Architect of things, is divided into three diverse kingdoms: whereof the first containeth animals, the second vegetables, and the third minerals.

[12. Marginal note] Individuals.

In each kingdom of the Empire of Nature there are many individuals of diverse kinds and species, which all can preserve their own species, and by regeneration, by means of their seed and form, can multiply it.

[13. Marginal notes]

Perfect metals, by attracting a pure substance, increase their seed and radical moisture.

(The Philosophers make metals vegetate and multiply.)

They have made but little progress in the knowledge of Nature, who suppose that perfect metals, by virtue of a pure substance which they attract, increase their seed and radical moisture. For indeed it doth not appear that metals extracted from subterranean mines can of themselves be fixed, vegetate, and multiply; yet they are not without power to do so.

The true Philosophers’ art whereby they bring metals unto vegetation and multiplication abundantly ensouls them, dissolves them, and (without adding any other matter) out of some substance inherent in the three families of Nature, assumed or prepared, maketh them more-than-perfect.

For they know the fountains; and they know that they are of living fiery water, from whose little streams, when it pleaseth them, they draw what they need, and their hands are not wetted. This water, with singular industry, they separate from its phlegmatic moisture, which is in it in the place of shadow and matrix; and with this heated liquor, universal and indeterminate, they bring perfect metallic bodies unto such an exuberance of perfection, that, by making a small projection, they bestow perfection upon imperfect metals.

[14. Marginal notes]
The universal First Matter multiplieth metals.
Grain.
Food and drink.

The same matter which increaseth the radical moisture of animals and vegetables, doth also multiply the radical moisture of perfect metals. He indeed is skilful who knoweth how, and whence, it is nourished and sustaineth its life: therefore he that knoweth how to multiply grain by casting it into the earth, is not far from the matter of the divine Philosophical Work.

But whosoever knoweth that animals live not so much by food and drink as by the universal Spirit, which they draw in and breathe from the most pure substance of the air he draweth nearer to the knowledge of that thing which is required for the vegetation of perfect metals, and for the increase of their radical moisture; so that there remaineth for him only to pray God that he may be deemed worthy either by a secret instinct, or by reading the books of the wise to be shown by what reason or manner the body must reject that which, like a shadow, covereth the macrocosmic radical moisture; which must be removed; which throughout all Nature is diffused and expanded, yet hath its principal seat in the superior bodies, chiefly in the Sun and the Moon.

[15. Marginal note] Two parts of the radical moisture.

The macrocosmic radical moisture consisteth of two parts. The interior or formal part is the general Spirit of the world, not yet determined in any particular seed of the diverse natural compounds.

The exterior is the part of the primitive water, very much extended or rarefied, and as it were brought into a spiritual condition; which hath not yet constituted any material part of the proximate Principles, from which all mixed things are composed.

Some, considering the Interior of the macrocosmic radical moisture according to its essential attributes, without any respect to the matrix which is informed and actuated, call that Interior the seed of the radical moisture. But the Exterior of the same radical moisture namely that which is, without respect to the spirit by which it is actuated call they the Universal First Matter of all things. But when from those two they make one compound, then they call it the general Soul of the world, and the active First Matter of the Hermetics.

Names ought not to hinder those who desire to advance in pure Philosophy. Concerning these things I will treat more at large in my natural meditations, wherein I shall show that spirit is not to be distinguished from soul, and that these two names are synonyms; and that spirit, or soul, is immediately one with Nature, without any middle substance, which in nature partaketh of spirit, and in nature of body or matrix.

[Marginal note] The diversity of Plato’s opinion concerning First Matter.

The Philosophers say that common gold and common silver are not the gold and silver of the Philosophers and they speak truly. Yet they say it for this cause: that many, solicitous of the inquiry of the transmutatory science, err fantastically in the choice of diverse matter, stubbornly imagining and maintaining that living gold and living silver are the Philosophers’ gold and silver.

Certainly gold and silver, so long as they remain in their external compact metallic form, are not living gold and living silver of the Philosophers.

But when gold, in its compact metallic form, is opened, then after animation, vivification, spiritualization, and dissolution by the Philosophers’ Mercury (which is the macrocosmic radical moisture and the First Matter of the Hermetic Philosophers) without doubt common gold and silver, having lost the name of common, do on the contrary receive the name of the living gold and living silver of the Philosophers.

Thus that living gold and living silver of the Philosophers draw their origin from common gold and silver, after the animation, vivification, spiritualization, and dissolution made by Mercury, as I have said.

For confirmation of my sentence I will bring the authority of a certain Anonymous Philosopher, who in tome 4 of the Theatrum Chymicum, fol. 634, writeth of this matter; whence it is known that living gold and living silver of the Philosophers are derived from common gold and dead silver, after vivification and animation made by Mercury.

He saith: It is prudently to be observed, that the wise in their writings can often set down manifest sophisms, that they may deter idiots, or they often speak in indistinct similitudes; so that when they say, “Our gold is not the gold of the vulgar,” because “our gold is living, and the vulgar gold is dead,” both are true: yet, if a distinction do not intervene, the unwary reader is deceived; for true gold descendeth from dead gold, as Raymundus openly testifieth. Neither indeed is vulgar gold excluded; for as fire is the principle of kindling, so also gold is the principle of gilding.

It is therefore certain, that the perfect metals are the living gold and living silver of the Philosophers, after the Philosophical vivification and dissolution is instituted, and when, from under their hard shells, those seeds are hidden, which alone can introduce the form of gold and silver into imperfect metals when then, by a true solution, those seeds have been extracted. The books of the wise teach nothing else but this; which nevertheless must in due manner be understood and explained.

This is that which I set forth concerning the consideration of heaven and earth for the establishing of the ancient Philosophy.

[17. Marginal note] Common gold, as universal matter, is to be attracted and determined.

Although common gold and silver are indeed that which, for the structure of the Philosophical white and red work, is made; yet it is not taken as the matter of the white and red Philosophical Stone, but only as the formal subject, determining and attracting the universal matter of all things which in itself is indeterminate, until it be determined by that. For they have nothing particular which, in common gold, may become the matter of the white Stone.

The Commentator Cosmopolita plainly teacheth this in his preface, page 15. For nature, being a parent, generate and multiplieth all things in two male and female, or agent and patient. Therefore it is necessary that art imitate Nature in natural things. Thus the agent, or the form, is the aforesaid seed of gold, which, by multiplication, assimilates matter to itself. But the patient, and matter which multiplieth and exalteth nature, is that Mercury which the Philosophers have spoken of, which performeth the part of ferment.

[18. Marginal note] What is Philosophers’ Mercury?

The Philosophers’ Mercury, or the matter of the white and red Stone of the Philosophers since it containeth in itself those three places: Mercury, Sulphur, and Salt of Nature if it be spoken of properly, must be attributed to the invisible spirit of the Sun, which is the interior (or formal name of the Philosophers) of Nature and of the Soul of the world. But because the interior is never without the exterior, the Philosophers have therefore been wont to denote those two by the names of Nature and of the Soul of the world.

The Philosophers’ Mercury is the celestial water of the Sun and Moon. The whole world seeth it, but few know it. The whole world liveth in the Pontic Sea of the Philosophers; yet not everyone can extract that Pontic water, which doth not wet the hands, and which so naturally dissolveth common gold and silver, as hot water dissolveth ice.

It is a gross ignorance in Hermetic philosophy to suppose that the Philosophers’ Mercury can be extracted from some animal, vegetable, mineral, or metallic substance, or from rain, dew, visible water, or from the body of the earth. In most of those things there is indeed some specification (and in others not yet); yet out of them, nor out of those, is the true Philosophers’ Mercury extracted.

Therefore the Commentator Cosmopolita plainly saith in his preface: As the seed of gold, in its first generation, drew its origin from the celestial influences; so also, for regeneration and multiplication, its Mercury must be sought from the rays of the Sun and the Moon and of the other stars, as natural reason requireth. Here, therefore, is that which dissolveth that which is to be dissolved. This is the volatile; the other is the fixed; from whose conjunction is born the most noble infant, the son of the Sun.

The same Commentator allegeth this paragraph for confirmation of his sentence, saying: No other water, neither of spring nor of well, nor drawn from various things, is useful for this work; but all such waters are venemous, unless it be drawn from the rays of the Sun and Moon by the power of our magnet and steel. Its proper name is the water of our sea, and the water of life, which doth not wet the hands.

This paragraph of the most learned Sendivogius not only teacheth whence the water and the Philosophers’ Mercury is to be taken, but also declareth that it cannot otherwise be extracted than by the magnet and steel of the Philosophers.

[19. Marginal note] The Philosophers’ Mercury cannot be extracted from any substance of the three kingdoms.

[20. Marginal note] Common gold and silver attract that quality (spoken of in §17).

Common gold and common silver are also the magnet and steel of the Philosophers, with which Mercury is extracted from the celestial bodies; from which, by a vast aerial expansion, this vivifying and nourishing liquor continually floweth, to vivify, conserve, and multiply the radical moisture that is, the balsamic substance, the principles and particular seeds of all natural compounds contained in the empire of the three kingdoms or families.

This the most experienced Cosmopolita expressly teacheth in the epilogue of his twelve treatises, saying: Our Pontic water is coagulated in the Sun and Moon, and is extracted from the Sun and Moon with our steel, by a Philosophical art, in wonderful ways, by the prudence of the son of art.

Therefore it is impossible to obtain the Philosophers’ Mercury without common gold and silver. Since then it is really one and the same thing with the celestial influences, which are all universal, we shall never find it fit for the Philosophical work, save by means of metallic bodies, duly prepared to that end.

“Thus saith the wise man.”

Therefore in the last place thou wilt say, that by the Philosophers’ Stone is meant that human and earthly (thing), which is nothing else than the Spirit of the world, or the external emanation of the spiritual divine virtue, clothed with a celestial moisture; which the human and earthly philosopher, being corporified, doth condense and fix in common gold, that it may become more-than-perfect, for increasing its radical moisture, for nourishing it, for causing it to have vegetation and animation, by the death of that Spirit of the world, which is the parent of all mixed things its children in the three families; the Universal Spirit of Nature, enclosed (therein).

Finish.