Lucerna Salis Philosophorum - The Lamp of the Salt of the Philosophers (The Lamp of the Philosophers Salt).

That is:

A bare delineation of that much-desired third principle of minerals of Sendivogius, namely the Pontic Salt, which is the subject of all marvels and the sole academy of the ancient Wise, and likewise the key of the Gebric art—locking, sealing, and opening, no one else either revealing or shutting. It containeth also the true preparation of that wondrous soap and of the dry water, which moisteneth nothing, nor admitteth mixture with any other thing in the world, save with metals only: according to the method whereby all the Philosophers attained that universal panacea for the health of afflicted man, as the image and likeness of the glorious God, Who be praised unto the ages of ages.

To attest a dutiful mind toward the offspring of doctrine, faithfully communicated to the same by the son of Sendivogius, anagrammatically named.

“Tuis Ophir dono fert theca Saturni.”

The year of publication containeth that famous prophecy of Paracelsus:

“ELIas artIVM artes DoCebIt.”
(Elias of the Arts shall teach the Arts.)

And that of our Cosmopolite:

“MonarChIa boreaLIs aDVenIet.”
(The Northern Monarchy shall come.)

And of the Teutonic Böhme:

“LILIUM eDet fLores à Septentrione.”
(The Lily shall put forth flowers from the North.)

Amsterdam,
At Henricus Betkius,
With Privilege. Year 1658.





Contents of the book:

1. DEDICATION
2. Preface
3. On the Third Principle of Mineral Things
4. Chapter 1 - The condition and quality of the Salt of Nature.
5. Chapter 2 - Where is our Salt to be sought?
6. Chapter 3 - On Solution
7. Chapter 4 - How our Salt is divided into the Four Elements, according to the Philosophical Understanding
8. Chapter 5 - The Preparation of Diana, white with snowy brightness
9. Chapter 6 - On the Marriage of the Ruddy Servant with the White Woman
10. Chapter 7 - On the Degrees of Fire
11. Chapter 8 - On the Miraculous Efficacy of our Saline-Aquarian Stone
12. Recapitulation
13. Catalogue of Authors - The more illustrious, and therefore the most profitable to be read
14. The Authorities of the Philosophers in Harmony
15. Chapter 1. On the Antiquity, Supreme Excellence, and Certainty of the Chymical Art
16. Chapter 2. Concerning the Requisites of the Seekers of the Art
17. Chapter 3. The Matter of the Stone must be Metallic
18. Chapter 4. On the Origin and Generation of Metals; and that All Proceed from One Root
19. Chapter 5. On the Genuine Subject of All the Philosophers, and that the Whole Art is from One Thing
20. Chapter 6. On the Reasons for Making the Preparation
21. Chapter 7. On Sublimation and the Salt of the Wise
22. Chapter 8. On Water, or Mercury
23. Chapter 9. On Solution
24. Chapter 10. On Body, Soul, and Spirit, and the Rectification of the Species
25. Chapter 11. On Conjunction
26. Chapter 12. Of the Effects of the Panacea, or the Philosophers’ Elixir
27. Chapter 13. On certain expedients and abbreviations in the Chemical Art
28. Epilogue
29. DIALOGUE - Further uncovering the Preparation of the Philosophers’ Stone
30. TO THE READER
31. ADMONITION - Of the Publisher of this Treatise.
32. APPENDIX - Of a certain Dialogue, once held betwixt the Spirit of Mercury and a certain Monastical Philosopher.
33. The Dialogue of the Spirit of Mercury.
34. LATIN VERSION

The Conjugation, or Book of the Mass of the Sun and of the Moon.

It is not read that from the Divine bounty a greater gift of wisdom ever flowed forth, whence Hummel: “commend to memory, adorn the conscience, magnify science; for he that despiseth science despiseth that God most high and glorious.” But the wise and elect servants of God, each after another, by grace and gift of God (blessed be His name), inherited this wisdom, and to make for themselves an eternal remembrance among posterity, wrote concerning this their books in typical and tropic expressions. For books are vessels of memory and perpetual fame of the wise. And lest this wisdom and gift of the most high God, so joyfully bestowed upon the microcosm, should tend to destruction, at the call of God the Philosophers and Prophets of the Lord of sciences placed the course of this wisdom revealed in writings.

Geber:

“Praised be the sublime God of Natures, blessed and glorious, Who revealed unto us the whole order of Medicines, both by the experience of this Magistery which, by the goodness of its investigation and by the constancy of our labour, we sought out, beheld with our eyes, and touched with our hands the completion thereof, searched out by our mastership.”

---

DEDICATION.

Glory be to God on high: peace on earth: good will toward men: and upon all that sincerely fear God, the eternal blessing of the most holy Trinity.

Although, O venerable cultivators of the Hermetic Muses, nothing (as the distinguished anonymous counsellor of the Conjugation of the Sun and Moon saith, in the third part concerning the Mass of the Sun) can be newly invented in the Philosophical art beyond the sayings of the ancient Philosophers—since at least the matter is one, and its way unique—yet the very delight of this secret, falling together into the mind of the understanding one, doth often pleasantly stir him, that with a small literal unfolding he should before the venerable society of this magistery congratulate himself (hinting with Geber) upon having understood the most hidden knowledge of the Philosophers, and should also, so far as lawful, point out the way unto the same for other still unskilled searchers.

This according to the exhortation of the Ancient Arab, who in his book of Chemistry thus speaketh:

If I be of great reason in the science, and the tropes of the hidden Philosophers be opened to me, and that be manifest to me which they concealed, and I apprehend this by science, then ought I rightly to bring this near to the understanding of my successors, with words open yet veiled, signifying an hidden and covered sense, so that it be both open and concealed. Open to the studious, wise, intelligent, and inquirers; concealed to the less intelligent. If I do not so, I shall not manifest my diligence to those before me. And God shall be witness for me against you, that ye forbid not those who are worthy of our brethren, nor reveal these things unto the unworthy; otherwise ye act unworthily, against conscience, and shall merit punishment from God, Whose name be glorified. For this science hath been committed to you, that it may succour our poor brethren. And God shall recompense.

This therefore was the general intention of the ancients, which to me also, their most humble disciple, was as a lanthorn, that I might not deem it superfluous to publish, not long ago in the German tongue, the delineation of Sendivogius’ third Principle, or the Philosophical Salt (since not a few had hitherto desired it), for those to whom it might be welcome, briefly also indicating what then moved me thereto. But afterwards, when I came into familiar acquaintance with certain other learned lovers who were not Germans, I myself rendered the said delineation into Latin, and enlarged it with the golden sentences of the ancient sages (who shall ever remain our teachers so long as this World endureth), containing the chief doctrines of this Art, and again destined it for the light of the press, doubting not that such a little treatise, of what sort soever it be, shall be acceptable to some. For if it happeneth to come into the hand of the illuminated Philosophers, let such be in friendly wise admonished by me, far more vile than they, and I do earnestly beseech every one of them by God, Who suffereth His Sun to shine alike upon the good and the evil, that they withdraw not the gifts granted them wholly from their neighbour, nor suffer their mind to be possessed by doggish envy; considering how great a sin envy is, inasmuch as that catalogue of the wicked, who shall not inhabit the future new Jerusalem, putteth dogs, that is to say the envious, in the first place (Apocalypse 22:15).

But if there be any whose capacity hath not yet apprehended the secret of the ancients, and who desire to apprehend it, surely they shall here find faithful instruction of this mystery, even as I once received it from the living mouth of a true Philosopher: in which matter I do heartily beseech God to grant unto many both understanding and blessing. I hope also that in very truth the time shall at length arrive, when mankind shall cease from this deadly vanity, whereby now the whole World destroyeth itself, and with clearer eyes shall better acknowledge the spiritual Worker of all wonders, the almighty Creator, without Whose omnipotent providence no human body, from a little seminal water, could ever have been coagulated into such hard bones, flesh, veins, red blood, and the like; and much less could man, after his birth, have found all things necessary already prepared for him, without the daily creation of God, namely fruits and animals for food, wood and stones for habitation, and diverse metals for instruments, all which things by the divine working power are alike hardened out of a thin seminal liquor, and daily brought forth. For it is indeed most marvellous, that an aqueous liquor should be able to harden into such compact bodies of metal, sounding when struck, and extensible under the hammer—bodies which are needful to all men in this whole World, both rich and poor, especially iron, without which no tree could be felled, no house built, no field ploughed, no lock fastened with a key, no ship constructed for navigation, nor any island ever inhabited. Whence also the art of working metals was long since in use, even before the Flood, as we read in Genesis 4, that Lamech, the son of Methushael, Cain’s great-grandson, begat, of his wife Zillah, Tubalcain, who was the instructor of every artificer in brass and iron.

Since therefore, as hath been said, metals are such wondrous bodies, consisting of dry and yet flowing water, without whose help scarce any man could sustain his life—for every one necessarily needeth some habitation prepared with the aid of metals, against rain, snow, and cold, seeing that without houses and garments men cannot live, although examples there be of some men that have lived many years without meat or drink—hence the ancients with greatest admiration clearly beheld in such things the most exact providence of the Creator over every mortal, and therefore earnestly exhorted their fellows unto acknowledgment and gratitude toward God the Creator of all those benefits. They also went before them with virtues and good examples, and day and night with many labours speculated and laboured in divers ways, how they might by ocular demonstration show forth the wonders of the Almighty Creator unto the ignorant, and stir them up to follow; which their good intention so pleased the All-knowing Creator, that He inspired into them the knowledge and operation of many things, and chiefly of the aforesaid dry water. Their mind perceived that all metals had grown out of it, and that somewhat far more perfect might be made therefrom, if first all heterogeneity, which was superfluous in the generation of metals, were separated, and thereafter that pure Ens, even as the bosom of Nature cherisheth the before-named bodies, were cooked. This thing, by divine inspiration, they undertook and accomplished, and attained unto such perfection, that they could not otherwise name the same thing than the Blessed Divine Stone, as being given of God; and because with it they afterwards wrought unheard-of and supernatural things, which no other natural wit could perform or emulate, therefore they were called by men wise Masters and Magi, until that Pythagoras came, who would in no wise be called wise, but only a Philosopher, that is a lover of Wisdom, because none but God alone is truly wise. Which title of Philosopher was afterwards in general ascribed unto the learned, even unto this day, although the greater part have not understood that mastership of Philosophy, yea some have altogether disbelieved it.

But those ancient Philosophers, who by Vulcan and the Chymical art brought the same into use and for the benefit of posterity, consigned it to letters, though enigmatical, parabolical, and figurative, in such wise that it should neither become wholly vulgar, nor yet lie utterly hidden. Moreover, not a few grave men believe and admire even to this day, that the Spirit of God did sometimes marvellously play in that their mystical style, for certain of their sayings have proved as it were prophetical, though they had not the word of God in Scripture. Thus that great Greek Philosopher Plato, in his Alchymical writings, in marvellous wise (as blessed Augustine noteth in the Sum of his Confessions) wrote the beginning of the Gospel of John: “In the beginning was that Word, and that Word was with God, and that Word was God. The same was in the beginning with God. All things were made by it, and without it was made nothing that was made. In it was life, and the life was the light of men: and the light shineth in darkness, and the darkness comprehended it not.” Which very words Saint John the Evangelist, born long after him, wrote likewise.

There are also found in the book Turba Philosophorum, which Pythagoras gathered, certain notable sayings that most aptly agree with some articles of our Christian faith. For instance, when those ancients name their Stone “the Son of a Virgin,” declaring that His mother was a virgin and His father had not known her carnally. Likewise: that the Stone dieth of itself and of itself riseth again.

Also Milvescindus saith there:

“The Creator of souls, when He slayeth these creatures, after He separateth the souls from the bodies, will restore unto them their souls, that He may judge and reward them.”

And Bonellus there likewise:

“All things live and die at the nod of God. And there is a nature which, when moisture or burning befalleth it, and it is left by night, then it appeareth like unto a dead thing. Then doth it need fire, until the spirit of that body be drawn out and it be left by nights, as a man in his tomb, and be made dust. These being lost, God will restore unto it its soul and spirit; and infirmity being removed, that thing is strengthened, and after a shining it is renewed, even as man after the resurrection is stronger and younger than he was in this world,” &c.

And Hermes, in the first of the seven treatises:

“Unless I feared the Day of Judgment, I would reveal nothing of this science, nor would I prophesy unto any,” &c.

And many suchlike things, so that not without cause Rhases in a certain epistle hath written, that the Philosophers magnified themselves above all others with this, and foretold things to come.

On the other hand, the Divine Prophets in their prophecies sometimes employ similitudes conformable to the terms of the Chymical work, as the excellent natural philosopher Petrus Bonus of Ferrara witnesseth in his Margarita pretiosa novella, chapter 9, saying:

“That if I should not offend our Christian faith nor transgress the Law, I would dare affirm that certain of the ancient Prophets had (if it be lawful so to speak) the art, as Moses, David, Solomon, and some others, and likewise John the Evangelist; and they mingled it with the sayings of the Lord, and hid it therein.”

Whence Rhases, in the Lumen Luminum:

“By serious administration I judged it worthy, that it should be reduced to its own nature. Wherefore the sense of this discourse I placed in the Law of Moses,” &c.

And Rosinus:

“God rightly bestowed it upon Moses,” &c.

And Alphidius in the book of the Prophet Malachi:

“Concerning this matter of purification, we read that it was well foretold by the Prophet: ‘He shall sit as a refiner all the day, and shall purify the silver, and shall purge the sons of Levi.’ By which purgation there shall be made a new heaven and a new earth; and all flesh shall behold its salvation, when it shall know itself to be cleansed from all corruption, and to return unto the pristine health wherein it was created,” &c.

By these sayings, the holy Word of God is not profaned, but rather our Christian faith is made the more certain, when we perceive that the mystery of our blessedness and of our union with our Lord Jesus Christ is not only confirmed by God in His Word, but also hath in Nature so precious and manifest a testimony, that it was even made conspicuous to certain heathens (by the inspiration of God, as they themselves confess), as is everywhere set forth in the doctrine of the ancient Philosophers. Let any man gainsay it that will; yet I am altogether astonished, and exceedingly marvel at that great concord and likeness between this most famous secret and the salvation of man. For even as our Saviour, in His manifestation in the flesh, appeared most vile and contemptible among men, Who yet was the supreme and almighty Son of God, and nevertheless put on all our carnal qualities (sin excepted), and assumed the whole misery of man, and suffered a violent death, and rose again—for otherwise by that most holy Corner-Stone (as the Scripture calleth Him) men could not have been tinged unto eternal life—so it standeth altogether with the metals to be tinged. For the highest in heaven is the lowest in earth, and the same thing that tingeth all is wholly alike to them, yet far more abject, and it dieth for them, and it riseth again, and by its tincture infinitely tingeth them unto perpetual perfection. Therefore it is a fair and holy mystery, of which Morienus and other enlightened ones have exclaimed: This magistery is nought else but the secret of secrets of the most high and great God; for He Himself hath commended it to His Prophets and Philosophers, whose souls He hath placed in His paradise.

And as the fulness of the most holy Trinity dwelleth bodily in our Lord Jesus Christ, and all things were created by Him; so also, according to the testimony of all the Philosophers, the three principles of all things are found in perfect conjunction, corporally, in this Stone, and no creature can live without it. And even as the greater part of the world erreth in the knowledge of our Lord Jesus Christ, and a vast number of those who ought to teach Christ in humility do, by their pride, fall into Antichrist and seduce both themselves and others, because they abide not in the most humble Christ: so likewise the proud professors of the liberal arts, who should teach this simple art to others, themselves know it not, because they abide not in the lowly simplicity of Nature.

Moreover, herein is our great calamity, that we ever despise the better and choose the worse, deceived by appearances; even as the Jews would fain have received John the Baptist for the Messiah, rejecting Jesus, Who wrought far greater wonders. So likewise here it happeneth, that men ever run after more specious subjects, namely gold and common Mercury, and pass by our universal solvent, which to outward sight is not so fair; whereas hitherto all have found that the vulgar Mercury hath not in itself its proper agent whereby it might perfect itself, even as those eggs which come without the cock cannot bring forth chicks. In contrast hereunto the Philosophers have named this Stone Living Silver (Argentum vivum animatum), describing its principles obscurely, so that few, by reason of the obscurity and the infinite names of this one Egg that containeth all things in itself, have been able to attain the true knowledge of it. To meet this evil, in the new Chymical Light of Sendivogius, it hath been supplied, and the most manifest series of the three Philosophical principles therein disclosed.

But when he perceived that the third, concerning Salt, had hindrances in its communication, I was willing and bound, in honour of this gracious father, to issue such a declaration, dedicated and dutifully offered to those to whom it shall be pleasing. For those to whom these my slender services shall not be agreeable, but despicable, may leave them unseen and feed their eyes elsewhere, since neither hurt nor profit shall thereby accrue to me, and I have long known that no man can so comport himself as to please every one. Moreover, though not every one may here find the whole order of the Art prescribed (for to none is it lawful so to write), yet book doth explain book, and this little book will freely afford enough of usefulness, and point out the residue to be found, so long as diligent reading of good Authors be continued, until the whole situation of Arabia Felix, or the great kingdom of Geber, be most exactly known. For then there will not be so great cause of fear, lest the fleet of the artificer perish and be broken in the ocean of labour, as it befell King Jehoshaphat, of whom it is read in 1 Kings 22:48, that he had ten ships of the sea, which should have gone to Ophir for gold, but they went not, because the fleet was broken at Ezion-Geber. But he who likewise shall go thither only for the sake of gold, and not solely to acknowledge the wonders of the Creator, shall surely experience a calamitous shipwreck both of body and soul.

Let every disciple of the Art therefore attend unto the best counsels of our forefathers (some of which I formerly consigned rhythmically after each chapter in the German, and here have likewise rendered them in Latin). For never hath it repented any man to have obeyed the wise; and from them also have I this faithful counsel, that I advise the benevolent Reader in such wise, and set forth those things which I know shall be profitable to him, as followeth:

These things, with the following, I have written in the land of John Dee, toward the close of the year of Christ’s nativity.

O ye prudent men, where do ye live? I earnestly entreat that we converse together.

---

Preface
To the rightly-minded Reader

That God, Who in six days created this World, after the course and term of those six great and universal days shall have been finished, will most inwardly renew it, and establish it into an everlasting, crystalline, living, unfading, and perpetual eternity—an unpassing celestial essentiality existing in the most lucid and inexpressibly shining brightness of the infinite and all-present glory of the Lamb of God and the Orient from on high—not only hath His own most true mouth and that of His servants affirmed in the Holy Scripture, but the same also may be seen, as in a mirror, in the book of temporary Nature, in the work of regeneration of the Philosophers, by means of the Philosophical Key which alone openeth and shutteth, in all time to whom Divine Wisdom granteth such a gift. In this mirror the living image of the beginning of creation, of man’s fall and the curse of the world, of the work also of redemption, and of the future most blessed restoration of all things, is visibly beheld by the worthy artificer. Concerning these matters, from Hermes Trismegistus even unto our own times, not a few Philosophers have written much and borne true testimony, as their indubitable attestations sufficiently appear in that notable book Turba Philosophorum and in other writings of the wise, so that it is altogether superfluous to cite them here.

Nevertheless, that hidden mirror of Nature (styled by them the Secret of the Philosophers) from its first discovery, because of the unworthiness and abuse of men, was most carefully concealed and hidden, so that always out of many thousands scarcely one could attain unto it, until at length, in these last times, when the clock of the World is running down to its final close, the long-obscured light of Nature, by the will of the Most High, hath made itself visible in many, who, with minds illuminated concerning the said miracles of God, have written both theologically and philosophically. Among these also was our father, now resting in God, dearly beloved, Sendivogius, whose published New Light of Chemistry is known and precious to the wise in almost all Europe. They grieve not a little that so excellent a companion of theirs, so stout a champion of Philosophical truth, and stronger than all contrary traditions, should have been hindered by idle, tasteless, and venomous slanderers, so that he might not lawfully bring forth the remainder of that incomparable talent entrusted to him, which, beyond his earlier most celebrated works already made public, he had promised.

But since the free mercy of God hath likewise granted unto us knowledge through this great Magistery, it is our purpose to follow the footsteps of our father, and to declare also to the sons of truth the third principle of minerals—most greatly desired hitherto—namely the Salt of the Philosophers (for of Mercury and Sulphur the aforesaid Lumen already containeth an excellent description), and to communicate it faithfully. Wherein we doubt not that we shall thereby obtain some grace with those who are well-disposed, but incur reproach and slander from the adversary and mocking party. Yet (God be witness) we seek herein nothing else than to serve our neighbour fraternally, and not, like the unfaithful and slothful servant, to hide in the earth the pound of gifts granted us by the Father of lights, but to exercise it with gain and increase in honour of the Most High. Therefore we care nothing for any man’s sinister judgment against us, nor throughout all this life shall we seek any vain glory or earthly felicity—though indeed the obtaining of such things seemeth nearer unto us than unto others, to whom the treasure of Nature is unknown, and since we possess that all the precious things of the world are to be found in some vile dung, if only a mad desire of such things (which God forbid) had filled us. But verily we willingly leave such coveting to those who permit their mind to be carried away by avarice (the root of all evils), or to be puffed up with pride, or inclined by worldly pleasure. Our whole joy rather, and desire, and vow, and all our confidence is in God our Creator, Who revealeth His mysteries to them that fear Him, and Who hath also opened to us this secret Mirror of Nature (which never at any time shall be seen by any unregenerate person), concerning which we shall here, as far as is meet, give some indication—together with this dutiful promise: that so far as this third principle shall be found pleasing and acceptable to the sons of the mysteries, perchance they also may, through us, become partakers of the Harmony of Sendivogius.

We would also admonish them to aim at the most inward sense of this little treatise, for all true good of things is inward, and not outward, and is for the most part to be found in such a subject as outwardly seemeth contemptible.

Yet this we have not written for those who already understand such things (of whom, however, the number is exceedingly small, beyond what any man would readily believe), but only for the grace and profit of those who, by Divine invocation, give themselves to the knowledge of such matters. And let each of them take this counsel from us: that he desist not, nor ever omit daily to prostrate himself before the throne of Divine grace, and by fervent prayers weary the heavenly Father to obtain the Holy Spirit, sighing from his whole heart in this wise:

“I beseech Thee, O Lord, most mighty God, most high and most greatly to be revered, who keepest covenant and mercy with them that fear Thee and keep Thy commandments: I, miserable worm, bow myself before the footstool of Thy gracious throne, and with my stammering tongue offer unto Thee most humble thanks from the inmost centre of my heart, for all Thy kindness, grace, and mercy, wherewith Thou hast dealt with me from my mother’s womb. Above all, that of Thy gracious clemency Thou hast made known unto me, that I can in no wise please Thee, unless Thou Thyself give it me, and lead me by the Spirit of Wisdom in Thy ways. Therefore I groan unto Thee, by the bitterness of the death of Jesus Christ, that Thou wouldst vouchsafe to bestow upon me wisdom and understanding, that I may know what pleaseth Thee, and may ever be found Thy faithful servant. O Jehovah, I am Thy servant, the son of Thine handmaid: suffer me to find grace and mercy before Thine eyes, and cast me not away from Thy children. Give me Wisdom, which for ever encircleth Thy throne; send her forth from Thy holy heavens, and from the throne of Thy glory, that she may grant herself unto me, and labour with me; for without wisdom proceeding from Thee I am nothing, nor can in any wise discern Thy holy will and good pleasure. Impart unto me the spirit, the mind, the virtue, the grace, and the charity of Jesus Christ, that thereby I may be utterly reborn, and delivered from the sins which cleave unto me without ceasing. And use me in this world unto the service of Thy children, to the glory of Thy Name. Make me a vessel of Thy mercy, and draw me into the purity and brightness of Thy most perfect Divine charity, that therein I may be wholly immersed, and that in me may die whatsoever Thou Thyself art not. Lead me by Thy Spirit in Thy ways, and grant me to remain faithful unto Thee, even unto the end of my life. Vouchsafe unto me, O Almighty, most beloved Lord, by Thy infinite omnipotence, that I may never decline from Thee, but by unconquered faith and divine strength may inseparably remain affixed and united unto Thee. Make to shine forth from me ever the noble and precious life of Christ, and to bear real fruits. Grant me also means and opportunity that I may be of use in this world to my brethren and sisters, and gladly serve them with all those things which Thou hast granted unto me.

O Jehovah! Jehovah! Jehovah! Who hast created me, and by Thine own heart redeemed me from eternal death—may I, I beseech Thee, be wholly commended unto Thee. To Thee be praise, honour, virtue, power, and glory from every creature, for ever and ever. Amen!

By such or similar sighs of a humbled and contrite heart daily poured forth unto the Almighty, most glorious Father and our Redeemer, so far is it, my brotherly Reader, that any good (that is not to the hurt of the soul) should be denied us, that rather we attain unto the very Divinity itself, and become utterly divine, higher than all angels; for all things are ours, and we are Christ’s, and Christ is God’s. O man, O man, never forget this, and faithfully commend and devote thyself unto the most holy wounds of Christ.

From thy debtor in charity,
I. F. H. S., Son of Sendivogius.

Whose name is given by this anagram:

“Sit! Pischon horti Aeden tuto fruar.”
(Let it be! May I safely enjoy the Pison of the garden of Eden.)

Or otherwise, the letters set differently:

“Durè sit thronus d. etrina Sophia.”
(May the throne of the Divine Sophia endure.)

But ye, who are possessors and understanders of this most great gift of God, are earnestly besought by our Lord—Who willeth not that pearls be cast unto swine—that with the utmost diligence ye forbid and guard this holy secret from the unworthy and from evil mockers, lest upon us should fall in heaps the curses of the Magi and of the most ancient Philosophers, of which the great Rosarius maketh mention in these words:

“In the art of our Magistery nothing is concealed by the Philosophers, except the secret of the Art, which it is not lawful for any to reveal: for if it were done, he should be accursed, and fall under the indignation of the Lord, and die of apoplexy.”

Likewise Lullius, in the Theoria Testamenti, cap. 6:

“I swear unto thee upon my soul, that if thou revealest it, thou art damned: for if thou shouldest reveal in a few words that which God hath formed in a long time, in the day of great judgment thou shalt be condemned, nor should the crime of high treason against Majesty be forgiven thee,” &c.

And Basil Valentine in his Testament:

“This would be the most grievous sin, and the greatest of all, if an unworthy man should learn it from thee,” &c.

Likewise Aristotle, in his Epistle to Alexander:

“If (namely by my open writing) this ultimate good and divine secret should come unto the unworthy, then should I indeed be a transgressor of divine grace, a defrauder of the heavenly seal, and of the hidden revelation: therefore under witness of the Divine judgment,” &c.

And Hermes:

“Lest the wicked should thereby become powerful unto sins, and the Philosophers be bound to give account of their sins.”

---

On the Third Principle of Mineral Things

Chapter 1.
The condition and quality of the Salt of Nature.

Salt—by the ancients veiled in silence, but by Johann Isaac Hollandus, Basilius Valentinus, and Paracelsus acknowledged and declared—as it is the third principle of all things (thus we continue the order of our Father, who gave the first place to Mercury, the second to Sulphur, and reserved the third for Salt; otherwise, none of the principles is either first or last, for they are of one and the same origin and coequal beginning)—even so was it from the beginning the third initial Ens of minerals, bearing within itself the two other Primordials, namely Mercury and Sulphur, and in its birth holdeth the place of mother or womb, binding the impression of Saturn, whereby metals obtain body.

Now this Salt is threefold. First, the central salt, which in the centre of the elements, by the qualification of the stars, through the Spirit of the World, without any cessation is generated, and is ruled in the Philosophical Sea by the rays of Sun and Moon. Second, the spermatic salt, as it were the dwelling of the invisible seed, which by its gentle natural heat, through putrefaction, giveth forth form and its own vegetability; so long as that most volatile invisible seed be not dissipated and destroyed by outward heat or any contrary violent accident, for then nothing more can grow therefrom. The third salt is the ultimate matter of all things, found in them after their destruction, and remaining as survivor.

This threefold salt therefore, at the very first moment of Creation, when God spake Fiat, had its origin, and its existence was made out of nothing. For the original chaos of the World was nothing else but a certain salty darkness, a cloud or mist of the abyss, which, by the Word, the Logos, was concentrated from the invisible, and by the calling of God came forth as a first material being, or Hyle: existing actually neither dry nor moist, nor thick nor thin, nor bright nor dark, nor hot nor cold, nor hard nor soft, but only a mixed Chaos, from which afterwards all things that are were made and separated. But we pass over these matters here, and treat only of our Salt, namely the third Principle of minerals, which also is the beginning of the Philosophical Work.

Yet let the Reader, who would draw profit and apprehend our meaning, before all things most diligently peruse the writings of other true Philosophers, and chiefly those of Sendivogius above cited, and from them fundamentally learn the generation and first stars of the metals, which all proceed from one root. For he who exactly knoweth the generation of metals, knoweth also their melioration and transmutation. Having thus known the fountain of our Salt, further instruction shall here be given, how, after devout prayer, and the blessing of Divine grace, there may from it be obtained the precious and snowy Salt, and the living water of paradise be drawn, and with it the Philosophical Tincture prepared, which is the highest treasure in this life, and the gift of supreme nobility, bestowed by God upon the wise.

Rhymes

Pray God for wisdom, clemency, and grace to be given thee,
Whereby this art is attained.
Let no other thing occupy thy imagination,
Save only the Hyle of the Philosophers.
In its saline fountain of our Sun and Moon
Thou shalt find the treasure of the Son of the Sun.

---

Chapter 2.
Where is our Salt to be sought?

Even as our Azoth is the seed of all metals, and by Nature is constituted and compounded into equal elemental proportion, temperament, and concord of the seven planets; so also solely in it, and in no other thing of the world, must the strongest strength of the strong be sought and expected. For in the whole Nature of things there is but one thing, from which our Art professeth itself to be true, and in that alone it wholly consisteth; and if not from it, then it is the Stone and not the Stone. It is called the Stone by similitude: first, because its mine, taken at the beginning from the caverns of the earth, is indeed a stone, a hard and dry subject, which, like a stone, may be broken and ground. Secondly, because, after the destruction of its former shape (which, like foul sulphur, must be taken away) and after division into its parts (compounded and gathered by Nature herself), it must be reduced into one essence, and by gentle digestion into a Stone unburnable by fire and most certain according to Nature. If therefore thou knowest what thou must seek, then already thou knowest our Stone also; for whatsoever thou desirest to generate or bring forth, of the same thou must needs have the seed.

Now all Philosophers do not only testify, but reason itself convinceth, that that metallic tincture is nothing else but gold digested to the supreme degree of maturity. For if a golden tincture could be made out of any other thing than the entity of gold, it would follow that such a tincture should also tinge all other things in like manner as metals are wont to be tinged, which it doth not; but only metallic Mercury, as tinged and perfected, is actually gold or silver, which before was but in potency, and this in such manner: when the one Mercury of the metals (in whose womb its agent and patient cohabiting together is called Hermaphrodite, and digested to pure fixed whiteness becometh silver, but to redness gold) is taken in its spermatic immaturity, and only that homogeneous nature is by coction matured or fixed, whose final sign is that it glow intensely red, and the whole mass neither smoke nor exhale the least vapour in the flame of any fire, nor become lighter in weight; and afterwards again be dissolved in the fresh menstruum of the world, that the most fixed portion flowing through all may be received into its belly, where such fixed sulphur is reduced into far easier solubility, and the volatile sulphur, by the great magnetic heat of the fixed, is in like manner soon matured, &c.

For one Mercurial nature will not leave the other, until at last thou seest such red or white gold, or rather mature, fixed, and perfect Antimony, congealing in cold, but in heat melting most easily like wax, and soluble in any liquor, and distributing itself through all its parts, colouring it throughout, just as a little saffron colour eth a large quantity of water. This fixed liquefiable nature, coming into metals in flux, will flow together with them as water, in the greatest heat, through the least parts, and the fixed water will retain the volatile throughout, and defend it from combustion. The twofold heat of fire and of sulphur will act so sharply, that imperfect Mercury cannot resist, but after scarce half an hour, with the emission of a certain crackling or crepitation, will show itself overcome, its inmost brought forth outward, and the whole converted into pure perfect metal.

Whosoever therefore hath ever had either the Philosophical or any particular tincture, hath had it only from this foundation. Thus that great Philosopher, our fellow-German Basilius Valentinus, born in Upper Alsace (who lived in my fatherland a century ago), gave faithful testimony in his Triumphal Chariot, concerning various tinctures obtained from this basis, writing thus:

“The Stone of Fire (concocted from Antimony) doth not tinge universally, as doth the Philosophers’ Stone which is prepared from the essence of the Sun: by no means. For it is not endued with such virtue to effect it; but only tingeth particularly, namely the Moon into the Sun, besides tin and lead. Mars and Venus indeed it leaveth out, save so far as may be drawn forth by separation; nor can one part of it transmute more than five parts, that it should remain fixed in Saturn and Antimony itself, in quartation and in burning. Whereas, contrariwise, that true and most ancient great Stone of the Philosophers is able to effect infinitely. Likewise in the augmentation of itself, the Stone of Fire cannot so greatly be exalted, though it is itself pure and fixed gold.”

Moreover, let the Reader note that not of one kind only are there Stones that tinge particularly; for all fixed tincting powders are called stones, yet one always tingeth more powerfully and deeply than another. Of which kind is first the Philosophers’ Stone, which holdeth the highest place of all; next followeth the Tincture of the Sun and of the Moon to red and to white; then the tincture of Vitriol and of Venus, and also the tincture of Mars—both of which contain the tincture of the Sun in themselves, if only they first be brought to persevering fixation. After these cometh the tincture of Jupiter and of Saturn, to coagulate Mercury; lastly the tincture of Mercury itself. This then is the difference and manifold diversity of stones and tinctures. Yet all are begotten from one seed and from one only original mother, from which likewise the genuine universal work hath flowed forth; beyond which no other metallic tincture can ever be found. As for all other stones, noble or ignoble, they move me not at present, nor will I say or write aught of them, seeing they have no power beyond medicine. In like manner of animal and vegetable stones I shall now make no mention, for they are ordained only to medical use, nor can they effect any metallic work, nor yield any power of themselves; whereas the virtue and potency of them all, both mineral, vegetable, and animal stones, are altogether united in the Philosophical Stone.

Salts indeed have no power at all of tinging, but only serve as keys for the preparation of the stones; otherwise by themselves they can do nothing, save only as concerning the salts of the metals and minerals (whereof I now speak another thing, if thou wilt rightly perceive what distinction I would have understood between the salts of minerals). These must by no means be omitted nor rejected with regard to tinctures; for in them we cannot lack in composition, since in these is found that most excellent treasure, whence all fixation with permanence hath its origin, and the true and only foundation. Thus far Basilius Valentinus.

In this root therefore consisteth all Philosophical truth, and he who exactly knoweth this foundation—that which is above being most inwardly the same as that which is below, and vice versa—unto him the use and operation of the Philosophical key shall not be hidden, which by its bitter ponticity calcines and resolidifies all things. Albeit by such resolidification of perfect bodies only that same sperm would be found, which long since may be had prepared by Nature, and there were no need to reduce a compact body, but rather that this sperm, as given soft and immature by Nature, should be carried on to maturity.

Be thou therefore wholly intent upon this primitive metallic subject, which Nature indeed hath fashioned into metallic form, yet left immature and incomplete, in whose soft mountain thou mayest the more easily dig a pit, and thence obtain pure spring water, encompassed about with its own fountain, which alone and no other wave is apt and born to be formed with its proper metallic flour and solar ferment into a paste, and concocted into ambrosia. And though our Stone be of one kind in all the seven planets, as the philosophers say, the poor (namely the five imperfect metals) as well as the rich (that is, the two perfect metals) possessing it, yet it is found best in the fresh and untouched receptacle of Saturn. Of this, namely, whose son the whole world without mystery beholdeth day and night before its eyes, and by seeing useth it, yet no spectacles of the eyes will persuade them to perceive, or at least to believe, that this greatest arcanum is therein. All philosophers affirming and swearing that this is the ark of their arcanums, and retaineth within itself the inward and hidden spirit of the Sun.

Clearer our vitriolated egg we cannot describe, so long as there be known the manifold progeny of Saturn, namely: triumphant Stibium, Bismuth melting at a candle, Cobalt blacker than lead and iron, Lead the tryer, Litharge serving painters, Zinc colouring, showing itself in diverse marvellous ways like unto Mercury itself, Antimony from the air both calcinable and vitrifying, &c. And though that inevitable cook of mankind, serene Vulcan, sprung of black parents as of dark flint and steel, hath not been unable to prepare excellent medicines from each of the aforesaid, yet from them all our Mercury differeth as volatile.

Verse

There is a Stone and not a Stone,
In which the whole Art consisteth.
Nature made it so,
But hath not yet brought it to perfection.
Thou shalt not find it growing upon the earth;
It groweth only in the caverns of the mountains.
On it dependeth all this Art.
For he who possesseth the vapour of this thing,
The golden splendour of the red Lion,
Pure and clear Mercury,
And in this knoweth the red Sulphur
With such an one is the whole foundation.

---

Chapter 3.
On Solution

Now that the cold Northern Monarchy is upon us, which will soon be followed by the calcination of the World, it were most just also to begin the philosophical calcination, or solution (which is the prince of the monarchy of Chemistry), wholly to be unveiled unto the World. For once it be known, it would not be difficult for many to handle the golden art, and within a short time to obtain dominion over all the treasures of Nature. This would be the sole means to banish from human borders that accursed hunger for gold, which now (alas, alas, with sorrow!) seizeth almost all the inhabitants of the earth to their ruin, and to cast down the golden calf, which great and small do now adore, in honour of God. But since such things, with other still hidden arcana, pertain unto Elias the Artist—who shall soon appear, as long ago Paracelsus foretold, namely that a third part of the world should perish by the sword, another by plague and famine, and a third scarce remain; even the orders (that is, of the seven-headed beast) shall perish and be utterly taken away from the world—then (saith he) shall all things be restored into their place and entirety, and it shall be a golden age, when man shall attain unto sound understanding, and shall live after the manner of man, &c.

Wherefore such things are reserved to that person whom God hath crowned for it. Meanwhile, we write those things by which at this time we may profit the seeker of the art, and say, according to all Philosophers, that true solution is the key of this whole art, which also is threefold: first, of the crude body; second, of the philosophical earth; and third, in multiplication. And since a thing calcined is more easily dissolved than one not calcined, it is necessary that calcination and destruction of the sulphureous impurity and of the combustible stench should go before; and if somewhat of helpful waters or menstruums be applied, it must afterwards wholly depart, so that nothing heterogeneous at all may remain. Withal this supreme caution must be had, lest perchance by excessive outward heat, or some other hurtful accident, the internal generative and multiplicative virtue of the Stone be slain, burned, or put to flight; concerning which the Philosophers give serious admonition, saying in the Turba: “In its purification, above all take heed and have care, lest the active virtue be burned up or suffocated; for no seed ever groweth or multiplieth when its generative force is taken away by outward heat.” But when thou hast the sperm, thou shalt afterwards finish the whole labour by gentle cooking. For first from the magnesia we gather the sperm, gathered we putrefy, putrefied we dissolve, dissolved we divide, divided we purify, purified we unite, and so the work is fulfilled. And as the author of the most ancient Duel, or Dialogue of the Stone with Gold and common Mercury, saith: “By Almighty God, and for the salvation of my soul, I testify and make known to you seekers of this most excellent art, from a faithful mind and from compassion of long investigation, that all our work consisteth but of one thing, and is seen in itself, nor needeth more than solution and reimpression. Therefore it must be done without any foreign thing, even as ice placed in a dry vessel over fire is made water by heat. So likewise our Stone needeth not more than the aid of the artist by his manual operation, and the natural fire. By itself alone it cannot, though it should lie for ever in the earth. Wherefore it must be helped, yet by no foreign or contrary things, but rather as corn is given us in the fields by God, and we must grind and pound it that bread may be made: so here. God created for us this brass, which we only receive; its crude and gross body we destroy, the good inner kernel we gather, the superfluity we remove, and from poison we prepare medicine.”

Thou seest then that without solution thou wilt accomplish nothing. For when the Saturnine Stone hath bound up the Mercurial water, and made it stiff in its bonds, it must needs by gentle heat putrefy within itself, and be resolved into the primordial humour, whereby the invisible, incomprehensible, and tinging spirit—which is the pure fire of gold—being shut up and imprisoned in the inmost bowels of the congealed salt, shall be brought forth; and the grossness of the body, by regeneration, shall likewise be subtilized, and indivisibly folded together with the spirit.

Therefore solve the Stone duly,
and in no sophistical manner,
but rather according to the mind of the wise,
with no corrosive employed.

For there is no water anywhere
that can dissolve our Stone,
save only one most pure and limpid little fountain,
springing forth of its own accord,
which is the water fit for solution,
but hidden from almost all.

Growing warm of itself, it becometh the cause
that the Stone sweateth tears.

A slow outward heat helpeth it,
bear this well in memory.

One thing more I will reveal to thee:
unless thou seest black smoke beneath,
and whiteness above,
thy work is wrongly performed,
and thou hast dissolved the Stone amiss.

By this sign thou mayest instantly discern;
but if thou proceed aright,
there appeareth to thee a black mist,
which straightway sinketh to the bottom,
while the spirit taketh on whiteness.

---

Chapter 4.
How our Salt is divided into the Four Elements, according to the Philosophical Understanding

Since our Stone is outwardly moist and cold, but its inward heat is a dry oil, or sulphur, and a living tincture, with which the quinta essentia must be joined in a natural manner, it is necessary that thou separate these contrary qualities from one another, and reduce them into true concord. This our separation accomplisheth, which in the Philosophical Scale is called the separation or purification of the watery vapour or liquor from the dark dregs, the levigation of rarity, the extraction of gross parts, the division of things joined, the production of Principles, the segregation of homogeneity. And it must be done in due baths, &c.

But the elements must first be digested in their bosom, because without putrefaction the spirit cannot be separated from the body. And it alone is that which subtilizeth, and bringeth forth volatility. When, however, it is sufficiently digested so that it can be separated, being separated it is the better clarified, and becometh argent vive, having the appearance of a clear water. Divide therefore the Stone into two distinct parts of the Four Elements, namely into the volatile and the fixed. That which is volatile is Water and Air; that which is fixed is Earth and Fire. Among these only Earth and Water are discerned, but not Fire and Air. And these are the two Mercurial substances, or the double Mercury of Trevisan, distinguished by the Philosophers in the Turba under these names:

In the higher spiritual volatile part is the life of the dead earth; and in the lower fixed portion of earth is the nourishing ferment which fixeth the Stone. These two are of one root, and must both be united in the form of water. Take therefore the earth and calcine it in moist warmth of horse-dung until it whiten and appear fat; this is Sulphur not burning, which by greater digestion can be made red sulphur. But it must first be white before it can be red; for from black there is no passage unto red save through the middle, namely whiteness. And if whiteness be present in the vessel, then without doubt redness is hidden in it. Therefore it must not be drawn out, but only cooked until it redden.

Verses

The gold of the wise is not that common gold,
But a certain water, clear and pure,
Over which the Spirit of the Lord did move,
And every being hath thence its life.
Therefore our gold is altogether made spiritual,
Carried through the alembic by the spirit.
Its earth remaineth black,
Which before appeared not,
And now dissolveth itself,
And becometh again a thick water,
Desiring noble life,
That it may be restored thereto.
For by thirst it dissolveth and breaketh itself,
And this greatly helpeth it.

For unless it became water and oil,
The spirit and soul could not
Be mingled with it, as now it happeneth,
So that one thing is constituted from them,
Arising unto full perfection,
So firmly bound together,
That no separation is henceforth possible.

---

Chapter 5.
The Preparation of Diana, white with snowy brightness

The Philosophers call our Salt the Seat of Wisdom, nor without cause; for it is altogether full of divine virtues and miracles, and from it may all the colours of the world be unfolded. Externally, indeed, it is especially white with snowy whiteness, but inwardly it holdeth a sanguine redness, being at the same time filled with the sweetest savour, with life-giving virtue, and with celestial tincture. Yet all these are not of the Salt’s own property, seeing that it giveth only acridity and the bond of coagulation. But its internal heat is pure, simple, essential fire, and the light of Nature, and a beautiful, pellucid oil, of such sweetness that no sugar or honey may equal it, inasmuch as it may be wholly separated from other properties. Moreover, the invisible spirit dwelling therein, by its vehemence of penetration, is equal to the irresistible might of lightning, most powerfully piercing. From these therefore, united together, and fixed into an incombustible essence, ariseth the most potent Tincture, which, like the fiercest thunderbolt, doth in the twinkling of an eye pervade bodies, and whatsoever it findeth contrary to the point of life, it forthwith expelleth. By this means metals are transmuted or tinged into gold, for they were already gold before, sprung from the one entity of gold; corrupted only with leprosy and sevenfold disease, derived from the curse and wrath of God. And unless they had been gold from the beginning, never could the Tincture transmute them into gold; just as man is not gold, even if he receive the Tincture, yet it expelleth every evil of his body. Careful anatomy of the metals also showeth that inwardly they are a golden entity, but outwardly encompassed with matter and execration.

First, they possess an immoveable, gross, and hard substance from this accursed earth, to wit, their stony thickness in the mine. Secondly, a deadly stinking water. Thirdly, in this water a certain mortified earth. And fourthly, a destroying, furious, venomous quality. All these maledictions of heterogeneity being separated from the metals, there is found also the noble golden entity—our blessed Salt—which the Philosophers have commended unto us in these words: “Draw forth the Salt from the metals without corrosion and violence, and it will give unto thee white and red.” Likewise: “All the secret consisteth in Salt, from which is composed our perfect Elixir.”

But how hidden the reason of instituting and attaining such a thing is, is plain from this—that even unto this day the world hath not fully known this science, and even now scarce a thousandth part understandeth what to think of the marvellous preaching of the Sages concerning one and the same single thing, which is nought else but natural genuine gold, and yet is most vile, and to be found cast in the way: a most precious price, and yet dung; a fire burning stronger than any fire, and yet cold; a water most pure in washing, and yet dry; an iron hammer beating into impalpable atoms, and yet soft as water; a flame most extreme in burning to ashes, and yet moist; snow snowy, and yet coctile and wholly condensable; a bird flying on the mountain-tops, and yet a fish; a virgin undefiled and yet bearing, and abounding with milk; the rays of Sun and Moon, and the fire of sulphur, and yet ice congealed; a tree burned, and yet in burning flowering and bearing an immense abundance of fruit; a mother bringing forth, and yet nought but a man, and the converse; a metal heavy, and yet a feather, or feathery alum; a feather borne by the wind, and yet heavier than metals; a poison deadlier than the basilisk, and yet expelling all diseases, &c.

These and the like contradictions, which yet are the proper names of our Stone, altogether blind the ignorant, so that innumerable deny its truth, though in other things they claim to themselves all the ingenuity of the world—believing Aristotle alone more than the countless multitude of most weighty Authors who for many ages verified and described such things, declaring that of their words and these of their deeds they should render account before the last judgment. Yet this availeth nothing: the possessors of knowledge are ever despised, and that not without the heavy judgment of God, Who, the better gift He putteth into any vessel, the more foolishly causeth it to appear in its own kind, that it may the sooner be despised and rejected by the unworthy to their own perdition. But the sons of prudence observe with fear this mode of divine ordinance, weighing how the parabolic style of Scripture, both most holy and of all other wise men, signifieth far otherwise than the dead letter would show; wherefore, according to the command of the first Psalm, they meditate therein day and night, and with anxious mind seek the pearl, until by prayer and labour they find it.

For if God so evidently denieth this Stone of earthly miracles to all evil men, seeing that it is at least a small picture of that most holy heavenly Corner-Stone, what thinkest thou of the having of the very authentic One, whom all angels and archangels adore? And yet without difficulty every one that is regenerate may promise it unto himself, if only he cast away the stinking scoria, and in no wise contend, but enter through the narrow gate into the kingdom of heaven, following all the saints of the Old and New Testament.

But we know fundamentally that all Theology and Philosophy without the incombustible oil are vain. For even as the five imperfect metals perish in the trial of fire, unless the incombustible oil (as the Philosophers call the Stone) do tinge and bring them to perfection: so also those five foolish virgins, not having true oil in their lamps, shall perish at the coming of the King the Bridegroom. For the King (as is read in Matthew 25:41–43) shall set those who lack the oil of charity or mercy on His left hand, and shall say unto them: “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. For I was hungry and ye gave me not to eat; I was thirsty and ye gave me not to drink; I was a stranger and ye took me not in; naked, and ye clothed me not; sick and in prison, and ye visited me not.”

On the other hand, even as they who diligently study to understand the wonders of God, and ardently seek illumination from the Father of Lights, do at last receive the Spirit of Divine Wisdom, which leadeth them into all truth, and by living faith uniteth them with that victorious Lion of the tribe of Judah, Who alone openeth and looseth the book of regeneration, sealed with seven seals, in every faithful man—so that there is born in him that Lamb which from the beginning was slain, and Who alone is Lord of Lords, crucifying by His cross of humility and meekness the old Adam unto death, and regenerating the new man from the seed of the Word of God.

So likewise is this type beheld in the philosophical work of regeneration, where the green Lion alone closeth and openeth the seven indissoluble seals of the seven metallic spirits, and cruciateth the bodies unto perfection, by the long-suffering and meek patience of the artist. For such an one is likewise the Lamb, to whom, and to no other, the seven seals of Nature shall be opened.

O ye sons of light, who in the power of the Lamb of God are victorious, all things that God ever created shall be for your temporal and eternal felicity. For such promise hath been made from the living mouth of our Lord Jesus Christ, twice eight times in succession, in Matthew 5, in the Apocalypse 2 and 21, in these words.


1. Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.
To the victor I will grant to eat of that tree of life, which is in the midst of the paradise of God.

2. Blessed are they that mourn, for they shall receive comfort.
He that overcometh shall not be hurt of the second death.

3. Blessed are the meek, for they shall inherit the earth by right.
To the victor I will grant to eat of that hidden manna, and I will give him a white stone, and in the stone a new name written, which no man knoweth save he that receiveth it.

4. Blessed are they that hunger and thirst after righteousness, for they shall be filled.
If any one overcome and keep my works unto the end, I will give him power over the nations, and he shall rule them with a rod of iron, and as the vessels of a potter they shall be broken to shivers, even as I received of my Father; and I will give him the morning star.

5. Blessed are the merciful, for mercy shall be shown unto them.
He that overcometh shall be clothed in white garments, and I will never blot out his name from the book of life, but will confess his name before my Father and before His angels.

6. Blessed are the pure in heart, for they shall see God.
He that overcometh I will make a pillar in the temple of my God, and he shall go out no more; and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which cometh down from heaven from my God, and my new name.

7. Blessed are the peacemakers, for they shall be called the children of God.
To the victor I will grant to sit with me in my throne, even as I also overcame, and sit with my Father in His throne.

8. Blessed are they who are persecuted for righteousness’ sake, for theirs is the Kingdom of Heaven.
The victor shall inherit all things, and I will be his God, and he shall be my son.

Let us therefore, O brethren, by the grace of our merciful Lord, take unto ourselves a laborious soul, to fight the good fight; for no man shall be crowned save he that hath striven lawfully. Even so God selleth His temporal gifts at least by sweat and toil; and the Philosophers with Hermes bear witness that they could not spare themselves labour in acquiring the blessed Diana, and the joyful Lunar Lethea, as each may well conjecture.

For since our Salt is at the beginning an earthy subject—heavy, rough, impure, chaotic, gluey, slimy, and cloudy, an aqueous body—it must of necessity be dissolved, and separated from its impurity, and from all terrestrial, watery, and venomous accidents, and from its dense shadow; purified and sublimed to the utmost, so that the crystalline Salt of the metals, purged from all foul blackness and corruption, may be had in utmost purity, clarified to the highest degree, white as snow, and flowing and melting like wax.

Salt is the sole and only Key:
Without which our Art can in no wise be true.

Although this Salt (to make thee certain)
Hath not at first the appearance of salt,
Nevertheless it is salt, and without doubt
At its first inception altogether black and foul.

In the progress of the work it will also
Resemble the coagulum of blood,
And at last shall become wholly white and clear,
By dissolving and coagulating itself.

---

Chapter 6.
On the Marriage of the Ruddy Servant with the White Woman

Many there are who seem to themselves to have knowledge of the preparation of the Philosophical Tincture. But when examined by our ruddy servant, it can scarcely be believed how few, and what a very small number, endure such a trial. For where is the book that giveth sufficient instruction on this matter? The Philosophers keep silence and will it hidden, as likewise did our beloved father, leaving to the seekers, by way of revelation, only these few words: “One single thing, mixed with the Philosophical water.” And without doubt this hath caused no small labour to certain philosophers, before they could sail past this Syrtis, at the very first salutation of the work.

A notable example of this was related to us by the disciple of the Author of the Arca Apretæ — The Open Ark commonly called the Greater and Lesser Farmer —who possesseth by his own hand the manuscripts of that teacher (now resting in God), and hath perfectly known the whole art of philosophy for thirty years. He told how this master of his fared at this stage: when first he came hither, the two sulphurs would by no means come together or be commixed, but always the Sun swam above the Moon. This caused him great lamentation, and wearisome return to a new journey, that he might learn this point from some possible possessor of the Stone, which at length he obtained, and whose experience no philosopher hath yet surpassed. For he trod the nearest path of the art, to wit, of finishing the Stone in thirty days, whereas others must needs keep it cooking first for seven, afterwards for ten continuous months. This we note for those who, by imagination and self-persuasion, believe themselves philosophers, yet have not attempted the due manual operation, that they may consider whether aught be lacking to themselves. For before this passage, not rarely are the presumptuous artificers compelled to lay aside their Daedalean wings.

Moreover, some are found—even among those who are doctors and men of very great learning—who are fully persuaded that our digested ruddy servant must needs be drawn from nothing else but vulgar gold, by Mercurial water. But this error the most experienced Author of the ancient Duel of the Chemists long ago exposed, when, in the person of the Stone, he uttered these words: “Some have come so far with me that they knew how to extract my tinging spirit, mixing it with other metals and minerals, and by many labours bringing me so far that I yielded somewhat of my virtues and powers into the metals nearest and most akin to me. But had the artificers cared for my proper wife, and joined me with her, I could have tinged a thousandfold more.”

In truth, as concerning our conjunction, there are two ways of joining: one moist, the other dry. In the former, the Sun hath three parts of his water, and his wife nine parts, or even two to seven. And as the seed of man is at one time and in one act cast into the womb, and afterwards in a moment is closed until the bringing forth of the fruit, so likewise in our work we join two waters: the sulphur of gold, and also its Mercury; the soul and the body; the Sun and the Moon; the man and the woman; the two females; the two argents vive. From these ariseth the living Mercury, and from him the Philosophers’ Stone.

Verses

After the earth hath been rightly prepared
To imbibe its own moisture,
Then take together spirit, soul, and life,
And bring them into this earth.
For what is earth without seed?
Or a body without a soul?

Mark well, and observe:
Mercury is returned
Unto his mother, whence he came.
Cast him into her again, and it shall be thine.
The seed shall dissolve the earth,
And the earth shall coagulate the seed.

---

Chapter 7.
On the Degrees of Fire

In the concoction of our Salt, the outward heat of the first operation is called boiling, and is done in moisture; but the warmth of the second operation is accomplished in dryness, and is called roasting. This twofold fire the philosophers thus inculcate unto us: We must boil and roast the Stone.

That blessed work of ours is directed according to the constitution of the four parts of the year: the first part of winter is cold and moist; the second, of spring, is warm and moist; the third pertaineth unto the very hot and drying summer; the fourth unto autumn, appointed for the gathering of fruits.

The first regimen of fire must be like unto the heat of the hen brooding upon her eggs to bring forth chicks; or like unto the stomach digesting food and nourishing the body; or like unto the warmth of dung; or of the Sun being in Aries. Such warmth lasteth until blackness appear, and also until it be changed into whiteness. But if such regimen be not observed, and the matter be overheated, then the desired crow’s head shall not be obtained, but instead it will produce a sudden and quickly vanishing redness, unhappily like the wild poppy, or else a reddish oil floating above, or again the matter will begin to sublime. In such cases it is necessary to take up the composition anew, to dissolve it, and imbibe it with our Virgin’s milk, and afterwards to commit it again to the fire, with more watchful caution, until such defects no longer appear.

After whiteness hath appeared, the fire must be increased, until the Stone be wholly dried. This degree is likened unto the heat of the Sun passing from Taurus into Gemini. But when the Stone is dried, the fire must yet carefully be strengthened, until its redness be perfected; which heat is like unto the Sun abiding in Leo.

Verses

Be most attentive to the counsels,
Destroying with gentle fire set forth;
And so mayest thou promise unto thyself prosperity,
And be made at last partaker of this treasure.

I am already the fire of vapour,
According to the intimate understanding of the wise,
Which is not elemental,
Nor material or semblant,
But rather the dry water of Mercury.
This fire is supernatural,
Essential, heavenly, and pure,
In which the Sun and Moon are joined together.
Govern it by the moderation of outward fire,
And bring our work unto its end.

---

Chapter 8.
On the Miraculous Efficacy of our Saline-Aquarian Stone

Whosoever hath obtained from the Father of Lights this gracious indulgence—that unto him in this life should be granted that treasure more precious than all preciousness, the Philosophers’ Stone—such an one may not only be assured that he possesseth a treasure which the whole world, with all its princes dwelling round about, could not repay, but also holdeth therein the most evident token of Divine Love toward him, and the pledge that henceforth he shall have Wisdom of God, whose gift this is, as his spouse, and with her an eternal marriage, equal and abiding. Which union of heavenly matrimony we from our heart beseech for every Christian, since it is the centre of all treasures.

Even King Solomon testifieth the same, Wisdom vii: “I preferred Wisdom before kingdoms and principalities, and esteemed riches as nothing in comparison with her. I likened not unto her any precious stone, for all gold is but as a little sand before her, and silver in respect of her shall be counted as clay. I loved her above health and comeliness of body, and chose to have her for light; for her brightness never goeth out. And all good things came to me together with her, and innumerable riches were in her hands.”

First: In this Stone shineth forth the most holy God, One and Three, with His works of Creation, Redemption, Regeneration, and the state of future glorious beatitude.

Second: It expelleth and healeth all sicknesses, of whatsoever kind, unto the appointed term of life, where the spirit, as a quenched lamp, peacefully departeth, and passeth into the hand of God.

Third: It tincteth and transmuteth all metals into silver and gold, better than Nature herself produceth. By it also base stones, and the vilest crystal, may be changed into the noblest gems.

But when it is applied to transmute metals into gold, it must first be fermented with the best and most purified gold, else the excessive and supreme subtilty thereof cannot be borne by imperfect metals, but in projection would rather cause loss and damage. Moreover, the impure metals must themselves first be purged, if profit be looked for. To the red tincture the ferment of gold is added; to the white, the ferment of silver. One drachm sufficeth, and there is no need to buy gold or silver for fermentation; for with so small an addition it may afterwards be tinged more and more, until at last whole ships may be laden with the precious metal thus produced.

For if this medicine be also carried forward by multiplication, and be again dissolved and coagulated with its own water of white or red Mercury, out of which it was prepared, then its tinging virtue becometh ten times greater with every repetition—and this as often as one will repeat it.

Rosarius

“He who hath once perfected this art, though he should thereafter live a thousand thousand years, and feed four thousand men every day, yet should he never want.”

Aurora Consurgens

“This is the Daughter of the Wise, and there is given into her hand power, honour, virtue, and dominion, and the flowering crown of the kingdom is upon her head, glittering with the rays of seven shining stars, as a bride adorned for her husband. In her garments is written in golden letters, Greek, Barbarian, and Latin: I am the only daughter of the Wise, utterly unknown to fools. O happy therefore is science with the knowing, for whoso possesseth her hath an incomparable treasure, enriched before God, and honoured among men. For he is not made rich by usury and fraud, nor by false merchandise, nor by the oppression of the poor, as the rich men of the world now strive to do, but by industry and the labour of his hands.”

Therefore not without cause do the philosophers conclude with these two enigmas, concerning the White and the Red Tincture, or our Urim and Thummim.

LUNA

Here is born the holy Empress Augusta,
Whom the Masters call their daughter,
All with unanimous consent.
She multiplieth herself, and bringeth forth an innumerable offspring,
Existing in purity, immortality, and without any stain.
This Queen hateth death and misery,
And excelleth gold, silver, and noble gems,
And moreover all medicines, great and small.
Nothing in all the earth is comparable unto her.
For which cause let thanksgiving be offered
Unto the Divine Majesty in the holy heavens.

SOL

Here is risen the Emperor of all honours,
Never can one more exalted be born,
By any art, nor even by Nature herself,
Among all created creatures.
By the Philosophers he is called their Son,
Strong and mighty to give effect
Unto whatsoever man demandeth of him.
He imparteth health, steadfast perseverance,
Gold, silver, and precious stones,
Strength, youth fair and sincere.
He consumeth wrath, sorrow, poverty, and every languor.
O thrice blessed he who obtaineth such from God!

---

Recapitulation

Thou, my inquiring man, dear brother and little son, let us, I pray thee, begin again from the first, and repeat those things most needful for thee, if with desired success thou wouldst see thy search helped forward and prospered.

First, and before all things, thou must most firmly fix in thy memory and remembrance, that without the mercy of Jehovah thou art most miserable—yea, more wretched than the devil himself, to whom all the damned are subject—inasmuch as thou, being endowed with an immortal soul, must of necessity live on for all eternity, whether thou wilt or no: either with the Son of God among the saints in ineffable blessedness, or with God’s enemy, Satan, among the accursed, in unutterable torment. Therefore shalt thou revere Jehovah with thy whole heart, that He may save thee eternally, and walk with all thy strength in His commandments, that they may be unto thee the rule and norm of piety. For so the Saviour commanded: Seek ye first the kingdom of God, and all other things shall be added unto you.

Imitate herein our wise forerunners, and observe by what method they found favour with this dreadful Lord (before whom the Prophet Daniel saw thousands of thousands standing, and myriads upon myriads ministering), even as that most wise Solomon hath faithfully shewn us his own way, by which he obtained true Wisdom, in this most excellent and altogether imitable doctrine:

“I was a child of good disposition, and being well educated I grew up into a life unspotted and blameless. But when I knew that by no means, nor in any wise, could I be virtuous, unless God gave it unto me (and this was wisdom, to perceive from Whom such grace cometh), then I drew near unto Jehovah, and with my whole heart prayed thus: O God of my fathers, Lord of all mercy, Who hast made all things by Thy Word, and by Thy Wisdom hast ordained man, that he should have dominion over the creatures made by Thee, and rule the world in righteousness, and judge with an upright mind: grant me, I beseech Thee, that Wisdom which is about Thy throne, and cast me not out from among Thy children; for I am Thy servant, and the son of Thine handmaid, a frail man of short life, and utterly unable for justice, &c.”

Thus shalt thou also please Jehovah, if this be thy first and chief care. After that, it is lawful and meet to think of the honest sustenance of the body in this life, so that thou not only livest without harm to thy neighbour, but also at need be a help unto the poor. This the Art of the Philosophers doth most conveniently provide, whosoever God bestoweth it upon as His peculiar gift. But this He is not wont to grant, save moved by the ardent prayers of the petitioner and the holiness of his life. Nor doth He will that this art should be given to any man immediately, but through appointed means—namely doctrine and manual labour—which, when He is seriously invoked, He blesseth; but if not, He resisteth, either hindering the works begun, or crowning them with evil success.

Therefore, to acquire doctrine, thou must study, read, and meditate, that the way of Nature may be known, which art must needs follow. Study and reading must be of good and truthful Authors, who in very deed experienced the truth of this science, and delivered it unto posterity; men worthy of trust in their art, being conscientious and far from lies, though for many causes they wrote obscurely. Thou must compare their obscurity with the operation of Nature, and consider what seed she useth to bring forth each thing. For example: that tree cometh not from everything, but from the seed or root of its own kind. So also it is to be understood concerning the Philosophical matter, which likewise hath a certain determination. For nothing can tinge into gold and silver but that Mercurial metallic kind, which is gathered into a malleable mass, enduring in the fire, coloured with the hue of utmost perfection. All else that is not of its nature is purged away and separated from the metal during the tinging. Therefore it followeth that the tincture likewise must be of the Mercurial metallic kind, destined unto golden perfection; and its origin, root, and seminal virtue must be sought from that very source whence common metallic bodies, malleable under the hammer, are taken. Behold, I clearly describe unto thee the subject of the Art; if thou yet understandest it not, give thyself diligently unto reading, for all things at length become familiar.

When the firm and strong foundation hath been laid upon the doctrine of true men and possessors of the Stone, then must follow manual labour, and the due handling of the matter. This requireth that the superfluous feculencies be removed by our sublimation, and that the crystalline, saline, aqueous, spiritual, oleaginous essentiality be acquired, and brought into equal temper of moist and dry, volatile and fixed, without any loss of the seminal generative and multiplicative virtue; and that it be advanced, according to the natural progress, unto absolute perfection by our art. So shall it become a most fixed Medicine, soluble and potable in every humour (and also in any gentle heat), but not vapourable, as vulgar medicines are, which ever lack the principal power of healing.

For vulgar remedies are either impotent, or if they be elevated by heat, they are perhaps distilled subtle waters or spirits, so fugitive and volatile that they are forthwith sublimed by the heat of the body which they fiercely inflame, and are carried upwards to the head, seeking there an outlet. (As the spirit of wine doth with drunkards.) And being denied escape through the closed skull, they strive impetuously to burst forth, even as strong spirits in artificial distillation sometimes break the vessel that holdeth them. But if vulgar remedies be not so elevable, then perchance they are salts, deprived by the strongest fire of all vital juice, and can avail but little to the health of the sick. For as a burning lamp is nourished with oil and fatness, which being consumed it goeth out, so the vital lamp of man is sustained by the shining and oily balsam of life, and is wiped away by the exhaustions of the best medicines, even as the common candle is consumed by use.

And since our Medicine is most surely composed of the Sun, and altogether of the Sun’s rays, thou mayest conjecture what power it hath above all other remedies, for the Sun alone kindleth and preserveth life in all Nature. Without the Sun all things in this world would be rigid, and nothing would grow; but by the Sun’s rays all things are green and increase. The Sun infuseth life, greenness, vegetation, motion, and growth into all Lunar things, by his vivifying irradiation.

But verily, this power of the Sun is a thousand thousand times stronger, more effectual, and more health-giving in his true Son, namely the Philosophers’ subject. For where this is generated, there for many ages the rays of the Sun and Moon and stars, and all the virtues of Nature, have exhaled together into that magnetic place, and, as it were, gathered into one most closely shut vessel, forbidden all outlet, restrained and pressed together, they have formed themselves into this marvellous subject, and even from it brought forth the gold of the vulgar. This clearly sheweth its most mighty origin, since it triumpheth over every violence of fire, so that nothing like unto it in perfection is found in the whole world. And if it were found in its last state, made fusible by Nature like wax or butter, with redness and transparency outwardly manifest, it would indeed be our blessed Stone. But it is not so: it must be led forth from its first star unto such more-than-perfection by the supreme Philosophical Art, fundamentally delivered by many Philosophers, but above all in the following books.

---

Catalogue of Authors

The more illustrious, and therefore the most profitable to be read
The Rosary of the Philosophers, in the Second Part of the Book of the Turba Philosophorum.

Another Rosary of Arnold, consisting of two volumes, also by him The New Light, The Flower of Flowers, and his Epistle to the King of Naples, ibid.

Mineral Works of Master Johann Isaac Hollandus, in two volumes separately, and also in the third volume of the Theatrum Chemicum.

The Sound of the Trumpet, in the first part of the Turba.

The writings of Basil Valentine, especially his Last Testament.

The Book of Morianus the Roman on the transmutation of metals, in 2 vols. Turba.

The Book of Secrets of Calid, son of Jazich, in 1 vol. Turba.

Correctorium of Richard the Englishman, ibid. and in the 2nd of the Theatrum.

Scala Philosophorum, in the 2nd part of the Turba.

The Play of Children.

The Testament of Raymond Lull, the Majorcan, in two parts, separately, and also in the 4th vol. of the Theatrum.

The Book of Alchemy by Bernard, Count of Treviso, in 1 vol. Theatrum.

His excellent Epistle to Thomas of Bononia, in 2 vols. Turba.

An excellent little work by Dionysius Zacharias Gallus, in the first of the Theatrum.

The Counsel of Marriage, or On the Mass of the Sun and the Moon, separately, and also in the 5th vol. Theatrum.

The Precious New Pearl of Master Peter Bonus, Lombard of Ferrara, separately, and in the 5th vol. Theatrum.

A most excellent little book, The Mirror of Alchemy, by Roger Bacon, in the 2nd of the Theatrum, and in the collection of Gratarolus.

The Perfect Magistery of Aristotle the Arabian, or, as others think, of Rhasis, ibid.

The writings of Marsilius Ficinus, which are sufficiently magnificent; but at least one of his little books, most excellent, on the art of chemistry, without the author’s name, exists. Yet hidden are his Mystery of the Golden Fleece, and Apocalypse of the Sun and Moon of Hermes, both brought by Ficino to Cosimo de’ Medici and dedicated. Together with similar works comprehending the whole treasure of philosophy, such as vegetable and animal works of Hollandus and others, they are still detained by envious griffons. Likewise the manuscripts of the Author of the Arca Aperta, the most artful secret, namely Johann Grassaeus, or Chortalassaeus, Doctor of Laws and sometime Syndic of Stralsund, afterwards most reverend Counsellor of Elector Ernest, Archbishop of Cologne, at this time in Livonia in a place known to me. These so plainly contain the art, that any shoemaker or tailor could learn from them the highest secrets of the philosophers, if only he knew the Latin tongue.

Chrysopoeia of Johannes Aurelius Augurellus, in three parts, which is in the third Theatrum, also in Gratarolus, and annexed to other books.

Paracelsus: The Tincture of the Physicists, the Book of Vexations, the Apocalypse of Hermes, the Manual, &c.

The works of Ripley, published by Combachius.

The Seven Chapters of Hermes Trismegistus, illustrated by an anonymous Frenchman.

The Aquarium of the Wise of Johann Sibmacher, citizen of Nuremberg, The Table of Paradise or The Glory of the World, and others, which exist in the Hermetic Museum.

These books and treatises are authentic, open, and fruitful, and best explain the Tabula Smaragdina of Hermes.

There are indeed innumerable others; but they are not to be recommended at the first to beginners. Rather, let the circulation of Nature and the generation of metals be diligently examined—than which no man shall ever find in any Philosopher’s writing a clearer and more comprehensible explanation than in the New Light of Sendivogius. For that is truly the key of the solar art, and the safest bridge across the vast Pontic sea of argent, the frequent reading of which will easily open to thee all the authors afore-named, so that even the more abstruse will not thereafter be hidden from thee. Among such, King Geber hath divided his lessons so marvellously, that, as he himself confesseth, the same style of sentence and eloquence of speech cannot be hidden from the prudent, though it be most profound to the mediocre, and utterly exclude the foolish. So also the sayings of Avicenna, the colloquies of the Pythagorean congregation, or Codex of All Truth, the many writings of Lullius, &c., are almost inexplicably veiled, and altogether wearisome to readers—giving cause for that suspicion of the English describer, who, in his description of the County of Carmarthen, broke out thus concerning the well-known Chymic Blackbird of Merlin:

“Here in the town of Maridunum, or Carmarthen, was born Merlin, the Tages of the Britons. For as that son of a Genius taught the Etruscans augury, so this son of an incubus fashioned for our Britons his prophecies, nay, the very dreams of an Orestes. Hence in this island, among the credulous and unlearned multitude, he is held the most famous prophet.”

These, however, may suffice concerning the more select authors to be read, from which we shall now also unfold the very marrow and kernel of philosophical doctrine, and annex it here, by excerpting the prescribed sentences and concordances of real possessors of this divine secret, most useful to the disciple. Let him be assured that the oftener he readeth and ruminateth on such, the clearer of sight he will become. As also Aurelius Augurellus urgeth, in the first book of his Chrysopoeia, saying:

“Believe what is said, that not only doth Nature make gold beneath the mountains, but that it also cometh forth by art; and what is wont to be said against it, the ancient judgment of grave men will utterly blot out, rehearsing those things which our blessed forefathers both saw with their eyes and touched with their hands.”

And Morienus unto King Calid:
“Every matter, until by the highest effect it be discerned, is confirmed by the testimony of many as being true.”

But beware, brethren, of the books of sophisters, and especially of the modern J. R. G., whose very name, not without omen, yieldeth this anagram: Vah longus verbo, se nil supra (“Alas, long-winded in word, but nothing beyond”). Therefore I faithfully warn you, cast him aside with his companions, lest too late ye repent. For everywhere are the complaints of men whose money hath miserably perished in the trial of his processes.

---

The Authorities of the Philosophers in Harmony,

alleged in corroboration of this treatise
1. On the Antiquity, Supreme Excellence, and Certainty of the Chymical Art

Esdras the Prophet, Book IV, chapter 8.
The earth shall say unto thee: because it bringeth forth much clay, whereof earthen vessels are made; but little dust, whence gold is made.
These words are the answer of the Archangel unto the question of Esdras, why so many are damned, but so few elect.

Exodus 32.
Moses, taking that calf which Aaron had made of gold, burned it in the fire, and ground it to powder, until it was most minute; and he strewed it upon the surface of the waters, and made the children of Israel drink thereof.
Mark this well: for common fire doth not burn the Sun, so that it might become dust floating on the surface of the water.

Psalm 12.
The words of the Lord are pure words: silver tried in a furnace of earth, purified seven times.
Here without doubt vulgar silver is not to be understood; else common gold, being much more excellent, might better have been taken as the similitude.

Sirach (Ecclesiasticus), chapter 38.
The Most High hath created medicines out of the earth, and a wise man will not abhor them.

The Apocalypse of John the Evangelist.
The very city (to wit, the new heavenly Jerusalem) was of pure gold, like unto clear glass, namely in pellucidity—so also the philosophical gold by art is pellucid.

Here the Evangelist John is also reckoned by Avicenna, in the first section of his book De Anima, among the possessors of the Philosophical Stone, and as one of his own instructors—who, as he saith, taught Avicenna this art. And it is credible; for the ancient Church, according to Adam of Saint Victor, in the hymn for the feast of Saint John the Evangelist in December, thus sang in his honour:

When he had made whole the parts of gems,
And had restored the scattered,
He gave them unto the poor.

He beareth an inexhaustible treasure,
Who from rods made gold,
And gems from stones.

Dionysius Zacharias, part I of his little work.
The colours which the Philosophers write ought to appear, I, by the grace of God, have seen, one after another in succession; and afterwards, upon Easter day (after the beginning), I beheld perfection, when experience was made upon quicksilver, heated in a crucible, and turned into pure gold before my eyes, in less than one hour, with but a very little of this divine powder.

The same, in the second part of his work:
Every good gift and every perfect gift is from above, descending from the Father of lights. This is the general sentence of Saint James, and most fitting to our intention—especially because our Science is so divine, and so supernatural (in its second operation), that it hath always been, and still is, impossible that it should be made known unto men, by whatever study or industry, even if they be the wisest and most learned philosophers, unless first it be inspired of God. For in this matter natural reason and experience altogether fail us. Wherefore it hath rightly been written by some, that this secret is reserved by God for His own, those that fear and honour Him, as our great prophet Hermes saith: From none other (saith he), nor by any other, but from God alone, by His divine inspiration, have I received it.

The same, in the preface of the same work:
Thus far let it be known unto the ignorant, that this part of Divine Philosophy is not in the power of man, so that it can be understood by books alone; but it lieth in the will of God, who revealeth it unto whom He will, by His Holy Spirit, or through the mediation of some man. And for this cause I call it a divine work, because no man by himself, without divine inspiration, can comprehend or understand it, though otherwise he be most learned of philosophers.

As Geber saith, against all those who strive to work by consideration of causes and natural operations only: They err greatly in this, thinking they can imitate Nature, whereas in all things it is impossible to art.

Author of the Rosary.
I come unto you to open the most secret of all secrets of the whole world, a treasure not feigned, nor in jest, but most certain; namely of those things which I have seen with mine own eyes, and handled with mine own hands.

Morienus.
This magistery is nothing else but the arcanum, and secret of the secrets of the most High and Great God. For He Himself hath commended this secret unto His prophets, whose souls He hath placed in His paradise.

The same:
The Lord setteth over His servants those whom He will, and chooseth them, that they may seek this divine science hidden from man, and having sought, keep it with themselves. For this is the science which draweth its possessor away from the misery of this world, and leadeth him to the knowledge of the good things to come.

The same again:
God conferreth this divine and pure science unto His faithful and servants, namely those unto whom from the beginning of Nature He ordained to bestow it, by His marvellous power. And when it hath been given to any of His faithful, it behoveth him prudently to foresee to whom afterwards he shall commit and disclose it. For this matter can be called nothing else but the gift of the Most High God, who, according to His will, and also to whom He will, of His servants and faithful ones, committeth and showeth it.

Rupescissa.
If I should say unto thee a thousand times: This is the secret of secrets, it would not suffice to express the half of the mystery.

Geber, King of Arabia.
Sons of doctrine, seek this most excellent gift of God, kept for you alone. But ye foolish children of wickedness and ye malevolent—flee from it, for it is your enemy and adversary, and shall cast you into misery. For this gift of God is altogether hidden from you, and by His divine providence and judgment is utterly denied unto you.

The same:
Those things which in our books we have written, we have considered by manifest experience, and by our experiment have drawn forth with our own fingers, and seen with our eyes, and touched with our hands.

Bernhard of Treviso, in the Preface of his Book.
No man ought to weary of his labours, nor to repent, who believeth that by these the intolerable burden of poverty may be avoided, and all diseases both of mind and body, as I myself have proved in many lepers, epileptics, dropsical, hectic, apoplectic, iliac, possessed, senseless, mad, and many others. For in learning any mechanical art, or some liberal discipline, six or seven years at the least must be spent; but in this, which excelleth all the rest as the Sun doth all the stars, scarce five or six months are required, to him that will endure it.

Morienus to King Calid.
O King, if thou shouldest sell thy whole kingdom, yet wouldst thou not compensate this work.

Dionysius Zacharias.
We conclude by a like reasoning in our art: if it seem that by smoke alone lead doth coagulate Mercury, and that out of inks a medicine may be composed, most perfect and congruous to the nature and qualities of metals, which, being projected upon imperfect ones, may perfect them;—especially seeing even mineral compounds congeal Mercury, and reduce it into their own nature—how much more shall the perfect, rightly prepared by our art, congeal the same, and reduce it, with other imperfect metals, by their rich and abundant decoction, which they possess through the administration of our science. That we may the more firmly approve this our intention to curious men, that they may the better assent to its truth and certainty, let us bring forward the sentence of Aristotle, in the fourth book of the Meteorologica: “Every thing,” saith he, “which performeth the operation of something compounded, is in all things like unto it: as whatsoever performeth the operation of an eye, is an eye.” So likewise, since our gold compounded by our art is in all things like unto natural mineral gold (wherein lieth the whole controversy of debate, whether our gold be true gold), we seem sufficiently to have taught from the philosopher’s judgment that our art is true and most certain.

Aurelius Augurellus, Book I of the Chrysopoeia.

No marvel so great, as when that which the long
Process of years hath brought forth from a seed begun,
The art dares fashion in a single hour’s space,
Outrunning Nature in her proper course,
Which she hath held through mighty depths of earth,
Keeping the same foot-steps from her hidden seat,
Through winding ways and blind abysses;—
Nor less a marvel, if one can discern
The primal principles whereof all pure-born metal consisteth,
And, compounding them, fashion gold by art.

Nor doth so long an age of spacious time
Belong unto this work; for it receiveth strength from gold,
And is not made from first beginnings into gold.
But what if something nobler, surpassing even gold,
The master artificers strive by their toil to perfect?
That to which the Arabs, experienced, gave the name of Elixir,
And truly so called: since it leadeth every baser metal
Unto better, and purgeth the defiled by wondrous art.
Therefore must we not seek that place nor heat
Wherein the genital seed of metal, shut within the earth,
Is borne long through caverns deep beneath;
But we must walk by another path altogether,
Where Nature and Art alike go forward hand in hand,
Till both together bring unto the goal.

---

2. Concerning the Requisites of the Seekers of the Art

Geber.
We declare the entire completion of this magistery, in brief speech both full and plain: its intent is, that by way of sublimation the Stone and its adjunct may be most perfectly purified. And hence indeed the volatile is fixed; thereafter the fixed becometh volatile, and again the volatile fixed; and in this order is fulfilled the most precious secret, which is above all the secrets of the sciences of this world, an incomparable treasure. And thou, verily, must exercise thyself therein with the greatest constancy of labour, and with unwearied length of meditation. For with that thou shalt find it, and without that thou never shalt.

Agadmon, in the Turba.
He who thinketh that quickly from our books he may reap fruit, deceiveth himself. Better had it been never to have looked upon them, than to have rashly touched them. For they do great injury to our writings, who having but once, twice, or thrice read our words, yet without understanding and without study, imagine themselves wise. Yea, and what is worst, they lose their wealth, their labour, and their time. But he who boweth his back to read our books, and studieth them diligently, fixing both memory and mind upon them, and prayeth unto God for wisdom as Solomon did, and not for riches, such an one shall reign in our kingdom without failing, until the day of his death.

Senior, in the Clavis Philosophorum.
Thou who in the fear of God art studious, shalt behold the secret of this Stone and its manifest virtue, and shalt find it, instructed by the Spirit of the Most High; to know that all wisdom is from God.

Hermes, in the Second Tract.
My son, I warn thee, above all things fear God, upon whom resteth the ordering of thy purpose.
The same: It behoveth the novice in this science to cast from him the vice of arrogance, and to be pious and upright.

Alphidius.
This science thou canst not possess, until thou purify thy mind before God, and He perceiveth that thy mind is contrite.
The same: If thou be humble, His Wisdom and His knowledge shall be perfected in thee; but if not, His disposition shall utterly hide itself from thee.

Virgil.
Willing, and easy shall he follow thee, if the Fates do call thee; otherwise, by no strength, nor with hard steel, shalt thou compel or wrest him.

Geber, in the Summa Perfectionis, cap. 7.
Let no man strive to attain the end of the work by sophistical trick, but let him be intent upon the sole completion of the Elixir. Else it may be that God, avenging Himself upon thy sophistry, shall deny thee the art, cruelly thrusting thee into the error of wandering, and from error into perpetual misery and unhappiness.

Aristotle, in the Perfect Magistery.
I beseech thee, son, that thou incessantly search the books of the Philosophers by reading; for he who is slothful in reading books shall never be ready in preparing the things themselves. He whose mind refuseth to sweat in theory, his hand shall never grow accustomed to practice. But he shall approach the operation more securely, in whose mind many images of operations and diverse resemblances are reflected.

Aurelius Augurellus, Book III of the Chrysopoeia.

In great works is labour, and no less glory,
If present Gods with gentle light regard him,
And thence an ardent will pursue, inflamed.
First, let him of his own accord be withdrawn
From every care, and live a tranquil life in leisure,
Secret and hidden, unto whom such care belongeth.
This is not least among the reasons of the blessed artificer,
That he commendeth himself and his work unto the eternal Gods;
For not without the Deity come these things,
Neither is it granted any man to aspire unto them,
Who hath not duly sought the presence of the Gods by prayer.

Richardus Anglicus, in the Correctorium, cap. 2.
Study removeth ignorance, and bringeth back the human intellect unto true knowledge and understanding of every matter.

Geber.
The wise artificer must study diligently in our books, gathering together our scattered intent, which in divers places we have set forth, that it might not be made public to the malignant and the ignorant. Let him prove what he hath gathered, until by study and experiment with steadfast labour and great ingenuity, he attain unto full knowledge. Let the artificer, therefore, exercise himself, and he shall find it. For we have not delivered our science in a continuous discourse, but have scattered it among various chapters. And this for the cause, that both good and evil men, had it been written continuously, might unworthily have usurped it. Likewise have we hidden it even in those places where we spake most openly. Yet let not the son of doctrine despair: for he who by the goodness of his own industry shall seek this knowledge, shall find it. Let the artificer of good mind exercise himself in those things we have delivered, and he shall rejoice to have discovered the gift of God Most High. Let him also keep his money, nor lavish it vainly through presumption; lest perchance, when he draweth near unto the truth, he have no means further to labour. He who is ignorant of natural principles within himself, is far removed from our art; for he lacketh the true root upon which to build his intention.

Isaac Hollandus.
If thou labourest, take a little book and write all things down.

Thomas Aquinas.
I exhort that none presume to begin the work, unless he be very skilful and experienced in natural principles.

Avicenna.
Know the roots of minerals, that from them thou mayest accomplish thy work.

Johannes Aurelius, Book II of the Chrysopoeia.

Think thou, that for the artificer nothing greater can there be,
Than to know those things whence the work may be compounded.
To know what he should first take in hand, and about what he should labour,
So to present himself as the minister of Nature.
Let him perceive it; when, with noble seed brought forth from its hidden places,
He showeth it into the light, and again rendereth it to the darkness,
And keepeth it, shut up, in a hidden casket.

---

3. The Matter of the Stone must be Metallic

Roger Bacon, in the Speculum Alchymiae, cap. 3.
Since from quicksilver and sulphur all metals are begotten, and nothing ought to be applied to the metals which is not composed or derived from them, it is plain enough to us that no foreign thing, which hath not taken origin from these two, is able or sufficient to perfect them, or to effect a new transmutation of them. Wherefore it is a wonder that any prudent man should found his intention upon animals or vegetables, which are very far remote, when minerals are found so near at hand. Nor is it to be believed at all that any of the Philosophers placed the art in the aforesaid remote things, otherwise than figuratively; but from these two aforesaid all metals are made, and nothing cleaves to them, nor is joined with them, nor transmutes them, save only that which is of them. And thus of right we must take quicksilver and sulphur as the matter of our Stone.

Paracelsus, in the Manuale.
Since we must needs follow Nature, and use a natural Medicine, we must inquire which of all things may best agree with the human body in Medicine. Nor do I doubt at all, but it must be held and established, that metallic arcana are in the greatest agreement with human bodies; yea, even the perfect metals, by reason of their perfection, but chiefly the radical moisture derived from the same, &c. Which also (a little after he saith) happens in the Philosophers’ Stone: for if thou wilt compound it from its own kind (in the circumstances already declared to thee) it is necessary to remove its superfluities.

Trevisanus, in the beginning of his book.
No foreign thing is needful for this Stone, for it is perfected by itself in its own metallic matter.

Raymond (Lully).
The body in this art is a metallic being, in which the mineral virtue or spirit rests: and metals are that, from whose spirit every Stone is composed. Now that spirit is called the mineral virtue, in which the natures of metals repose: and every Stone is compounded from the spirit of the metals. And that spirit, in the consideration of the Chemists, is called Mercury; because the first and proper Nature considered in this art is the first matter of metals.

Turba Philosophorum, Exercitation 1.
The Philosophers’ Stone is a metallic matter, converting the substances and forms of imperfect metals. But this conversion is made only by its like. This long ago hath been proclaimed by all Philosophers. Therefore it is necessary that the Philosophers’ Stone be generated from metallic matter. From what metallic species it is generated, all the Philosophers signify when they say: “In Mercury is all that which the Wise seek.” And as flesh is generated from coagulated blood, so also the Sun is generated from coagulated Mercury: and as blood is the origin of flesh, so likewise Mercury is in the Stone of the Sun, because Mercury itself, being congealed, is the Stone of the Sun. Thus Mercury is the Sun, and its Sun is Mercury. And all metallic bodies are Mercury, both pure and impure, because they are generated from it: and as Mercury is the beginning of all metals, so the Sun is the end and ultimate of metals. And all metals, pure and impure, are inwardly Sun, Moon, and Mercury; but one true Sun is extracted from them.

Parmenides, ibid.
The mode of the art of mutual conversion is this: first dissolve the Stone into its Mercury. The authors call the Stone metallic: wash, reduce, seal, and incerate it.

An uncertain author, in the Turba de Arte Chimica, cap. 17.
The Stone hath many names, and is said to be in every thing, although in one it is nearer than in another; since the Philosophers demand only the generative Nature of metals. Hence they say: “The rich”—that is, the perfect bodies such as gold and silver—possess that Nature in like manner as the “poor”—that is, the imperfect metals. Yet the nature of gold or silver is more perfect, and more abiding in the fire, than in the rest of the metals.

---

4. On the Origin and Generation of Metals; and that All Proceed from One Root

Geber, Liber Perfecti Magisterii
The craftsman of this science must be of the subtlest wit, and know and understand the natures of metals and their generations, their infirmities and imperfections in their own mines, before he comes to this art. Let not the craftsman approach to investigate it with a gross mind, hard-hearted, greedy, covetous in expenses, double-minded, bitter in temper, stiff-necked, changeable of spirit, hasty or rash. But he must be a son of doctrine, adorned with most subtle understanding, sufficiently wealthy, generous, healthy, firm in purpose and constant, patient, meek, long-suffering, and temperate.

Aurelius Augurellus, Chrysopoeia, book I
*First there are places and seats appointed for the begetting of metals, in the lowest entrails of the earth, immovable,
Hollow, like a marble bowl beneath the high mountains enclosed beneath an arched vault.

There the rays of the Sun penetrate, and thither are borne the fiery influences of innumerable stars;
These cook the gathered moisture, and thence the vapors pervade the rocks and fissures, filling all places.
But when that vapor, continuing long, hath settled its heat, and no more rolls through secret caverns,
At last, after immense years, it hardens, and in filled veins remains the shapeless metal.

For the moisture dispersed through all the parts of the earth,
Subtle mingled with subtle, composed by slow heat, once fleeing, fatty and unctuous,
Issued from the vast deep crater’s lowest depth,
Where sulphurs glow mixed with abiding quicksilver,
Silver famed, to flow enduringly and bear life for ages. From these two first are begotten many things.

This contains the force of the mother to receive, that of the father to give heat.
Hence the bright species of gold shines most beautifully:
Hence gleams the whiteness of silver; the vein of copper reddens;
Iron blackens upon exposure; lead pales;
The face of tin whitens, counterfeiting the color of silver, bearing its weight, save it hisses when struck.*

Bernard of Treviso, part 3 of his book on Alchemy
The metallic matter consists solely of crude Mercury, cold and moist, in which also are the four Elements: hot, moist, cold, and dry, of which two predominate, the cold and moist; to these are subjected the hot and dry. The celestial motion, whose heat penetrates round about the earth and its veins, is so faint and temperate as to be scarcely perceptible, yet continual, equally by night as by day. This heat comes not from the Sun but from the reflection of the sphere of fire encompassing the air, and also from the perpetual motion of the heavenly bodies, stirring up a continual and gentle warmth, scarcely imaginable.

Although some hold (as Raymond Lull and Aristotle) that the heat of minerals is from the Sun, nevertheless it must be a continuous heat, for the Sun revolves without ceasing about the earth day and night. Yet that opinion is false, for the Sun is neither hot nor cold, but his motion is by nature hot. Therefore the heat that arises from the motion of the celestial bodies is ever present in the veins of the earth; but it doth not truly heat the ores: for if it did, even in the least degree with active heat, Mercury would be cooked into the perfection of gold in less than ten years, whereas scarce in a hundred is it wont to be done.

The earth is cold and dry, and the ores are in the center of the earth. If then they should in any measure receive actual heat from the Sun, we who are nearer should be utterly scorched beforehand. For the heat must needs be most intense, if, after penetrating the earth and water—bodies most cold—yet at the center it retained its heat not extinguished.

But verily these things must be understood more naturally in this way: since Mercury itself is compounded of the four Elements, when therefore these are warmed by common and general influences, then by its own proper motion a natural heat is stirred. So likewise the fire and air existing in Mercury are moved and gradually exalted, being nobler elements than the water and earth of Mercury. Nevertheless, coldness and moisture predominate therein; but because heat and dryness are nobler elements, they strive to overcome the other two. Thus do the celestial motions stir other motions of natural heats, whereby the qualities of Mercury are moved. Afterwards, in the long process of time, the dryness of Mercury overcomes one degree of its moisture and becomes lead; conquering another degree, it becomes tin; at last the heat of Mercury again somewhat overcomes the moisture of coldness, and it becomes silver. With heat still more prevailing, it becomes copper or Venus, and afterwards iron, and finally perfect gold. By this path the two qualities which before yielded to coldness and moisture now prevail and dominate, namely heat and dryness, which in their excitation are sulphur; while the coldness and moisture of Mercury are Mercury itself.

Not that this sulphur is something separated from Mercury, but only the hot and dry qualities not dominated by the cold and moist of Mercury. This sulphur, being afterwards digested, takes dominion over the other two, coldness and moisture, and especially impresses its virtues. By such degree and decoction the diversities of metals arise.

And so we conclude: sulphur is not a thing of itself apart from the substance of Mercury, nor is it vulgar sulphur; otherwise the matter of metals would not be homogeneous—which is contrary to the assertions of all the Philosophers. They therefore called these dominant substances sulphur by similitude, because they have a hot and dry nature, inflammable, like unto sulphur.

From this it is most plainly evident, that the metallic forms were by Nature created solely out of the pure Mercurial substance, not out of anything extraneous—Geber thus bearing witness: “In the depth (saith he) of the nature of Mercury is Sulphur, which, in the long course of time, in the veins of the earth’s mines, doth become manifest.” Concerning this matter Morienus and Aros speak yet more clearly: “Our Sulphur (say they) is not the vulgar, but fixed, and not volatile, of the nature of Mercury, and not from any other thing whatsoever.”

Rosarium Philosophorum.
The first matter of bodies is not the vulgar Mercury, but an unctuous and moist vapor; for out of the moist the mineral stone is made, and out of the unctuous is the metallic body formed. Into such an unctuous vapor must bodies be converted, and in the conversion the bodies are slain, and the grain of the body is laid low in death, and utterly mortified. And this is done by means of our white and red water.

Arnoldus.
The first matter of metals is a certain smoky substance, containing within itself a moist unctuosity; from which substance the craftsman separates the Philosophic moisture, which is apt for the Work, which shall be as clear as a tear, in which dwelleth the metallic quintessence; and that is the pacifiable metal, and in it is the medium of conjoining the tinctures.

Dionysius Zacharias, Part II of his Treatise.
It is the unanimous sentence of all the Philosophers, that all things congealed by cold do abound exceedingly in watery moisture in their first matter, as Aristotle saith in the fourth of the Meteorics. Since therefore the liquefied metals are congealed by cold, it must needs follow that their first matter aboundeth greatly in aqueous humidity. But Albertus Magnus (who above all others most exactly examined minerals) saith, that this watery humidity is not like unto the humidity of water, which we commonly behold in other compositions of Nature. For that passeth by the violence of fire into smoke; but liquefied metals are not so reduced into vapor. From this it must be concluded that their humidity is mingled with some matter, which is retained in the fire, and is safe from its vehemence. Now nothing resisteth fire more than a viscous humidity mingled with the subtler parts of earth, as Bonus Ferrariensis witnesseth, and as experience teacheth. Wherefore it must firmly be believed that the humidity of metals is such.

Yet, since experience also teacheth that in refining some humidities do pass away into smoke, the metals nevertheless not at all being consumed in the fire, we must confess, with the chief Authors of our science, that the composition of metals containeth a double viscous humidity, extrinsic and intrinsic. The former is gross, not well mingled with its subtle earthy part, and therefore by fire is easily burnt away into consumption; but the latter, being most subtle, and most perfectly mingled with its subtle earth, so that both parts constitute one simple matter, cannot by fire be separated the one from the other, nor consumed apart, but either they both depart together, or both together remain in the fire.

Thus Nature, in the generation of metals, after that she hath created the matter, that is to say quicksilver, as a most sagacious mother doth join unto it its proper agent—namely, a certain species of mineral earth, as it were its colostrum and fatness, thickened in the caverns of the earth by long decoction. This we vulgarly call sulphur; in comparison to quicksilver no otherwise than is a coagulum to milk, the man to the woman, the agent to the matter subjected to it.

The Philosophers place a double sulphur: one easily melted, the other congealed only, and not fusible. Forasmuch as Nature would shew forth the virtue and efficacy of the agent—that is, of sulphur—upon the matter to which it is joined, she hath by a marvellous composition wrought this: that metals should be coagulated by the action of fusible sulphur, that they might be liquefiable; but other simple minerals she hath composed by the action of non-fusible sulphur, that they might not be fusible, as are magnesia, marcasites, and the like.

Now since the agent cannot be the material part of the compound (as Aristotle saith), Nature, generating metals under the earth, after she hath mingled the said sulphur with quicksilver, by a composition indeed inexpressible, from thence produceth the most precious metal, gold to wit. From this, by perfect decoction, separating its agent, that is sulphur, and this is the reason why it is more perfect than all the other metals. Also because we see that Nature changeth it no further into better, and for this cause likewise it is the more easily joined unto quicksilver, because it is nothing else but quicksilver itself, decocted by its own sulphur, and thenceforth wholly separated from it by the aforesaid decoction.

---

5. On the Genuine Subject of All the Philosophers, and that the Whole Art is from One Thing

Geber, On the Discovery of Truth, ch. 1 & 2.
The bodies, from which our Medicine is drawn, must have within them these properties of qualities:

1. They must contain in themselves a most subtle and incombustible earth, apt for fixation, altogether fixed with its radical moisture.

2. An airy and fiery humidity, joined uniformly with that earth, so that if the one be volatile, the other also is; and that the humidity itself should, above all humidities, endure the heat of fire until the full term of its sufficient inspissation is completed, according to its need of perfection, with inseparable permanence of the earth annexed to it, without evaporation.

3. That the natural disposition of the humidity be such, that by virtue of its oleaginousness, in all the differences of its properties, it should so unctuously temper the earth joined to it by the conversion of each into the other homogeneously, and with total union and bonds of inseparability, that after the last degree of preparation it may afford a good fusion.

4. That this oleaginousness be of so pure an essence, and cleansed from all combustible matter or artificially burning, that whatsoever it joins with, even to the smallest parts, it does not burn, but rather preserves from burning.

5. That it have within itself a clear and splendid tincture, white or red, pure and incombustible, stable and fixed, which fire can in no wise alter, nor corrosive sulphurs or burning spirits corrupt and defile.

6. That the whole composition, being incerated with its final complement, be of such subtlety and tenuity of matter, that after the term of its final decoction, it remain in projection of the most delicate fusion, like water, and of deep penetration, even to the hidden essence of the thing to be changed, whatsoever fixation it be in at its completion: and that by its nearness or affinity it naturally cleave to its like, with inseparable consolidation against the impression of fire, in that very instant reducing bodies by its spirituality into vapor (or, as the Rosary saith, into its own nature).

7. From these considerations we find seven necessary and fitting properties of things in our Stone: oleaginousness, tenuity of matter, affinity, radical humidity, clarity of purity, fixing earth, and tincture.

The first of the distinguishing properties is the oleaginousness, which in projection gives universal fusion and opening of matter.
The second is the tenuity of matter, or its spiritual subtlety, flowing in fusion most delicately like water, penetrating into the depth of the thing to be altered.
The third is the affinity or nearness between the Elixir and the matter to be transmuted, giving adhesion in encountering its like, and retention.
The fourth is the radical fiery humidity, congealing and consolidating the parts of retention, with adhesion to its like, with inseparable union of all similar parts forever.
The fifth is the clarity of purity, purifying, giving eminent splendor, preserving from burning, not scorching.
The sixth is the fixing earth, tempered, thin, subtle, almost incombustible, giving permanence of fixation against fire.
The seventh is the tincture, giving a splendid and perfect color, white or deep citrine, and the Lunification or Solification of things to be transmuted.

Arnoldus.
In no way could we find, nor could the Philosophers ever find, any substance abiding in fire, save only that unctuous and perfect humidity of metals, not combustible.

Avicenna, in the Epistle to Assen.
This is the Elixir, which is tinged with its own tincture, and immersed in its own oil, and fixed with its own lime. Its water we find as water in minerals, its oil as sulphur or arsenic in minerals, and its lime as lime in minerals.

Hermes, Seventh Treatise.
O sons of the Philosophers, the bodies are seven, the first of which is gold, their best. The same: it is in the higher sphere of the vein’s fountain, which is the first rule of the Philosophers.

Rosary, from Plato

Our Stone is a thing which fire has not touched, from which our Mercury arises.

The same: there are four Mercuries, namely crude Mercury, sublimed Mercury, Mercurial magnesia, and unctuous Mercury. But the magnesia is the full Moon, the Philosophers’ Mercury: that is, the matter in which the Philosophers’ Mercury is contained; and it is that substance upon which Nature has worked a little and shaped into metallic form, yet left it imperfect. Such a thing is called the “medium of ingress,” which is neither perfect nor wholly imperfect. What Nature has not perfected in it, the artist, by helping Nature, can bring from imperfection to perfection; and this is called the Stone of Invisibility.

The same: from the perfect nothing can be made, since it is already perfect. The example of this is in bread: once fermented and baked, it is perfect in its state or being, and has reached its ultimate end; it can no longer be fermented. So also with gold: pure gold, tested by fire, has been brought to a solid and fixed body, and it is altogether impossible to ferment it further according to the philosophers, unless one has the first matter of metals, by which gold may be resolved into its first matter and into mixable elements. Let us therefore take that matter from which gold is made, and by art it is brought into the true ferment of the Philosophers. From the perfect nothing can be made, because a perfect species of things is not changed in its nature, but rather corrupted. Nor from the wholly imperfect, according to art, can anything be made; for the reason is, art cannot impose the first dispositions. But our Stone is a thing intermediate between perfect and imperfect bodies; and what Nature herself has begun, by art it is led to perfection. If you begin to work in Mercury, where Nature left it imperfect, you will find in it perfection and rejoice.

Likewise, the Stone which the Philosophers seek—in which are the first elements of minerals, tincture and calx, soul and spirit with body, fixed and volatile—is Mercury: not just any Mercury, but that one upon which Nature has determined her first operations toward metallic nature, and has left it imperfect.

The same: this Stone is one in the whole world; and whoever errs from this one in the beginning of the work labors in vain. In the whole world there is no other thing necessary in our work, except this Stone, given to us alone, the sons.

Arnoldus

In our Stone are the Sun and the Moon, in virtue and power, and also in nature. Unless this were so, neither Sun nor Moon would be made from it; for the Sun and Moon in our Stone are better than the vulgar ones in their own nature, because the Sun and Moon in our Stone are living, whereas the vulgar ones are dead, in respect to the Sun and Moon in our Stone.

This subject also you will find described and named in Flamel, likewise in Ripley, and in Paracelsus’ Book of Vexations (or rather Fixations), where he depicts it by its proper name, with its chief use.

Trevisanus

Our work must be from a single root, and from two Mercurial substances, crude, taken from the mine, pure and clean, joined by fire in friendship, as the matter itself requires, cooked continuously until from two there becomes one; in which one, spirit and body and that body itself are made by the mixture.

Dionysius Zacharias

The same matter which the Philosophers called “animated quicksilver” will be the true matter of our Divine Science, for the completing of our Divine Work. With this, and no other, Nature makes use in the caverns of the earth for the procreation of metals, for their true matter they called “animated quicksilver,” to show the difference between it and common quicksilver, the latter remaining such because Nature did not join to it its proper agent.

The same, in the same place: it would be folly to believe, from all the matters which we mix, that any—though metallic, or whatever else—could be the true matter of our Science; since Nature has prepared that one for us, so that nothing is lacking, except these two things: namely, to purify and perfect it, and to join it together by its own proper and fitting decoction.

The same, part II: The Philosophers never understood anything except the one single thing, though they treated it under various and diverse names.

Senior agrees with this, saying: Although it may seem in some measure that the Philosophers handle diverse things under many names, yet truly they intend nothing but the one thing. The opinion of all, therefore, is that this Divine Work of ours is perfected by one single way.

So also Geber, in the Summit: Our science is not perfected by divers things, but only by the one thing, to which we add nothing, nor diminish, but only remove the superfluities by preparation and separation.

Rosary, from Aristotle

O how marvelous is that thing, for it has in itself all that we seek, to which we add nothing nor diminish; but in preparation only do we remove superfluities.

Morienus, to the Question of Calid

The first substance and matter of this principal thing is one, and from it there is one; and with it it remains, nor is anything added or diminished from it, etc.

---

6. On the Reasons for Making the Preparation

Alchindes, in the Mirror of Light, Book II, Chapter 1
Know, O wise men, that nothing at all has been hidden by the Philosophers except the beginning and secret of the Art, which is of the most difficult things. And it means nothing other than to destroy the body and turn it into spirit.

Rosary
The Philosophers’ Stone is found created by Nature, and by the Most High God it needs nothing more, except that what is superfluous in it be removed.

Treasury of the Philosophers, MS. Book I, Chapter 2
Let no one intrude upon this work unless he holds the key of Philosophy, and understands what it means among the Philosophers to “take away the superfluous.” For if he is ignorant of this, he will not be able to turn body into spirit, nor to induce upon it a nobler form.

Raymundus
Although our Stone naturally contains the Tincture in itself, for it is perfectly created in the body of magnesia, yet of itself it has no motion, unless it be perfected by art and operation.

Rosary, from Gratian the Philosopher
In Alchemy there is a certain noble body, which passes from Lord to Lord; in its beginning it is misery with vinegar, but in its end joy with gladness.

Astanus in the Turba
Take that black spirit which does not burn, and with it dissolve and divide the bodies.

Johannes Aurelius Augurellus, Chrysopoeia, Book II
— For not so much to find the great thing you must take,
As to make the mass apt and ready,
This is the work, this the labor,
Here empty cares of craftsmen are exercised.

Virgil, Aeneid, Book VI
“Lead the black sheep; these shall be the first propitiations.”

And later in the same place:

“Take note of what must first be done: hidden lies in the shady tree
The golden bough, with leaves and pliant stem of gold,
Sacred to Infernal Juno, which the whole grove covers,
And the shadows shut in dark valleys.
But not before is it granted to enter the earth’s hidden realms,
Unless one has plucked the golden fruit from the tree:
For fair Proserpina has ordained this gift for herself.
When once plucked, another does not fail,
But a new branch with like golden metal springs forth again.
Therefore search deeply with your eyes: and rightly found,
Pluck it by hand, for of its own will it follows and comes freely,
If the fates call you; otherwise, by no strength of yours,
Nor with hard iron, can you break or tear it away.”

Aristhenes, the Greek Philosopher
Our copper, though outwardly dead, yet inwardly has life; and by the Most High it needs nothing else than that what is most precious among the philosophers be gathered, and what is dear to the vulgar eye be cast away. And these are plain words, without envy.

Rosary of Arnold, Part I, Chapters 10 and 95
This is our famous Stone, and the intent of our operation is, that the purest substance of Mercury be chosen and taken from these bodies; for the Elixir consists in these alone, and not in others. There is no passage from extreme to extreme: the extreme of our Stone at the first side is quicksilver; at the second side, the Elixir completed. The intermediates of these are, some more purified, cooked, and digested than others; and these are better and nearer to the work, which, I believe, you are not ignorant of, but well know.

The same, in the Flower of Flowers: Some believe that Medicine can be drawn from solid bodies, and prepare them by calcining, dissolving, and congealing, and project them upon a body; but they are deceived, and this is error, because they have not taken the seed of them, but the body as it is in its own nature.

Trevisanus
Leave the metals themselves, although from them the entrance is made. For metals are nothing other than quicksilver congealed by degrees of decoction; yet they are not our Stone, while they remain in metallic form. For it is impossible that one and the same matter should have two forms; wherefore you could not say it is the Stone (which has a worthy and middle form between mine and Mercury) unless first its metallic form be corrupted and taken away.

Ripley
The essential nature of the other metals is the chief material of our Stone.

Hermes, Book I, Apocalypse of the Sun and Moon
My sons, do not understand this of the vulgar Mercury, but of our middle mercurial substance, which is neither living nor dead, but is drawn from the body of our despoiled King, partaking of two extremes, namely Mercury and sulphur, etc.

Clangor Buccinae

The preparing Spirit dissolves the body, and when purified from corrupting causes, it draws forth the second spirit that dwells in the body and tinctures, and by dissolution reduces bodies to itself; it softens their hardness, enlightens the bodies, separating and removing their darkness and impurities from the purest parts; it lifts up and exalts the bodies, reducing them to a sublime nature, inspires and subtilizes, while it makes the solid spiritual. These are the benefits, or effects, of the Spirit that prepares the body, extracting from it the tincturing spirit.

But this spirit—that is, quicksilver—is at first gross, impure, and fugitive, on account of the sulphur which in the veins of the earth meets it and is mingled with it. Yet by the operation of art, which is done through distillation and sublimation, it is renewed, purified, cleansed, digested, thickened, and by white and red sulphur is coagulated. And it is twofold:

1. A dry vapor, not viscous, of much acidity, very subtle, fleeing from the face of fire with ease, yet having great power of penetration, resolving the bodies of the ore, and generated from Pontic substances.

2. A moist vapor, not unctuous but viscous, of great acidity, moderately subtle, fleeing the sprinkling of fire with ease and vanishing therein, possessing the power of dissolving bodies and of holding spirits, being itself a water.

Thus it must be noted that the unctuous and the viscous are not the same: for from moist viscosity the Stone is generated, but from unctuosity the metals. Therefore extract quicksilver, or the Philosophers’ Stone, both from the bodies and from quicksilver, for they are of one nature, and you will have Mercury and sulphur of that matter above the earth, of which gold and silver have been generated in the earth.

Rosinus to Saracram

Calcination is the corruption of bodies and the destruction of spirits: for all the sulphureous foulness and combustibility that cannot otherwise be destroyed save by the vehemence of fire are thereby removed. For every kind of thing calcined is of easier solution than when not calcined. The soft are more easily calcined, as Saturn and Jupiter, than the hard, as Mars, etc. Therefore Dantius says: Prepare the bodies and dissolve them.

Galienus: Prepare the bodies, and purge them from blackness in which corruption lies, until they become white and red; then dissolve both into water, namely spirit and body, and congeal them.

Geber

Since the body is solid, and by reason of its solidity and the lurking of hidden sulphureity in the concavity of the substance of quicksilver it is defended thereby from burning, it was necessary that its continuity should be separated, so that fire might more freely reach its every smallest part, and thus burn away the sulphureity within it, not being defended by the continuity of quicksilver in it.

Likewise: Calcination is the pulverization of a thing by fire, through the privation of the humid part that consolidates.

And again: A body deprived of all its humidity gives only a vitrifying suffusion.

Author of the Table of Paradise, or Glory of the World

When the Philosophers spoke of calcination, they meant by it grinding and subtilizing; but the foolish understood burning, and so consumed the matter utterly, that nothing more could afterwards be generated from it.

Basil Valentine

Our Azoth must be prepared by the common Azoth.

Dionysius Zacharius

None of those who work lack three or four furnaces; some have ten or twelve: one for calcining, another for dissolving, another for subliming, and innumerable vessels for their operations. Yet truly, they might labor even to the Last Day before they could by this way attain perfection, unless they correct their operations. For the true way is one: in a single vessel and in a single furnace, apart from removals, until the decoction be completed.

---

7. On Sublimation and the Salt of the Wise

Author of the Consilium.
The brass of art and the ore, it is only the opinion of men that makes them precious. For the beauty they have is not their own, but of the light: for every color is light in a transparent body bounded by the opaque. Gold, silver, and gems by their nature desire to lie hidden in clay and dark earth. Hence Morienus meant this when he said: If that which you seek you find in a dunghill, take it; if you do not find it in the dunghill, draw back your hand from your purse. For every thing that is bought at a great price is found deceitful and useless in this art. Likewise Gratianus: If you find in dung that which pleases or profits you, take it nonetheless, meaning that from the fresh ore you must take what has not yet been wrought.

Author of the Open Ark.
The whole first operation is nothing else than sublimation, and in this many points occur, which the Philosophers have placed in different chapters—namely subtilization, purification, etc. But in the total sum it is nothing else than the defaecation of the superfluous sulphureous stench that corrupts, and clarification, and likewise solution, so that a crystalline Salt may be made.

Paracelsus, in the Practice of Unripe Electrum.
You shall see it successively disposing itself for sublimation, with this sign appearing: sublime it, and the electrum will be turned into whiteness, the eagle exalted.

Geber, Summa, lib. 2. cap. 99.
The sum of the whole intention of the work is only this: that the Stone, known in its chapters, be taken, and then, with perseverance of labor, the work of sublimation of the first grade be applied to it, and by this it is cleansed from corrupting superfluity. This is the perfection of sublimation: that thereby the Stone be subtilized until it come to the last purity of subtility, and finally become volatile. Likewise, lib. 1. cap. 45: Be not negligent in the preparation of it (which is through sublimation); for as shall be the purification, so shall be the perfection.

Arnoldus, Rosarium, lib. 2. cap. 17.
No one ought to sublime the earth to a sophistic work, but to our perfect Elixir. And those things that are sublimed, are sublimed in two ways: either by themselves, because they are spirits; or with others, because they are incorporated with spirits. Mercury, being a spirit, is sublimed by itself; but our earth, being a calx, is not sublimed save as it is incorporated with Mercury. Therefore convert the calx, and imbibe Mercury, and digest until they become one.

Mundus, in the Turba.
Unless you attenuate things with fire until they ascend as spirits, you perfect nothing. This is the spirit fleeing the fire, and the heavy smoke, which, when it enters the body, penetrates it wholly, and Nature rejoices therein.

Hermes.
My son, draw forth from the ray its shadow, and the dregs that slay it. Likewise, in the Work of the Sun, cap. 16: Whiten the brass, and speedily sublime it with fire, until there goes forth from it the spirit which you shall find therein. Despise not this ash, for it is the diadem of thy heart, the ash of permanence, the crown of victory, the coagulum of milk. This is the ash extracted from ash, and the offspring of the Philosophers, the white foliated earth, in which gold is to be sown.

Again in the Apocalypse, lib. 1. cap. 7: Therefore make a distinction between the gross spirit and the subtle, between the pure and the impure. Our spirit is moist and hot, but the quicksilver of the vulgar is cold and moist. For ours melts in the fire, and from it is the beginning of art. Likewise: The secret of every thing is in one water, and this water is receptive of nourishment in men and in other things, and in this water is the greatest secret: for water is that which is in wheat as grain, in the olive as oil, and in trees as diverse fruits.

Rosarius.
The powder ascending from the dregs is ash from ash, extracted from the earth, sublimed and honored; but what remains is the ash of ashes, an ash condemned and rejected, the dross and scoria. Likewise: There are three stones, and three salts, from which the whole magistery consists: namely the mineral, the plantal or vegetable, and the animal. And there are three waters: Solar, Lunar, and Mercurial. Mercury is the mineral, the Moon is plantal, because she receives in herself two colors, whiteness and redness; and the Sun is animal, because he receives three, namely constriction, whiteness, and redness, and is called the great animal. From him is made sal ammoniac. The Moon is called a plant, and from her is made alkali salt. But Mercury is called the mineral stone, and from him is made common salt.

Gratianus.
From every thing may be made an ash, and from that ash may be made a salt, and from that salt water, and from that water Mercury, and from that Mercury, by diverse operations, the Sun.

Likewise: Quicksilver is common salt, whence common salt dissolves gold and silver, and increases redness in gold and whiteness in silver, and changes brass from corporeality to spirituality. With it bodies are calcined, whence is the Light of lights. If this salt had not been created by Almighty God, the Elixir would not be perfected, and alchemical study would be vain. Again: the root of art is the Soap of the Wise, and it is the ore of all salts, and is called bitter salt, because it arises from the ore of the sea; and it is sharper than all salts of its kind, because it is a mineral, and with it bodies and spirits are calcined, and with it are made the solutions and coagulations of the Elixir.

Avicenna.
Salts are the roots of the work. But salts of whatever other kind are contrary to our art, except the salt of our Lunaria, which our Lunaria leaves behind from dissolved bodies: and this the Rosarius also says. Likewise: The salt of metals dissolves quicksilver into a pure sublimed water, and that mixed and coagulated will be the perfect Medicine. Every salt rightly prepared returns to the nature of sal ammoniac, and the whole secret is in common salt prepared. Roman vitriol has the nature of the metallic Stone, and is hot and dry. Alum seems to be coagulated Mercury, but it fails of its completion: it is hot and moist, and is called the consort of the one, that is, of Mercury. Therefore he who knows the salt and its solution, he knows the hidden secret of the ancients: set thy mind therefore upon salt, and think not of other things; for in it alone is hidden the science and the chiefest and most secret arcanum of all the ancient Philosophers.

8. On Water, or Mercury

Aurelius Augurellus, Chrysopoeia, Book I.
There are waters to be sought from other fountains,
By which of themselves, without force, gently gold
Is moistened, without any other liquor
Coming to its aid from without, but dissolved in its own water.
Deem it not to be of the boundless sea, nor of the watery cloud,
Nor like the limpid fountain stream, which thou seekest.
For know thou well, this water stains not,
But melts whatever is sprinkled with it, or whatsoever it approaches it moistens.
For outwardly it putteth itself forth in likeness of a dry powder,
Yet inwardly it melteth and dissolveth in watery depth.

Bernard of Treviso.
Let them be silent who affirm another water than ours, which is permanent, and is joined to no thing save to its own nature; it moisteneth naught save what is of the unity of its own nature.

Rosarius.
The water is that thing which maketh white and maketh red;
The water is that which slayeth and which giveth life;
The water is that which burneth and that which maketh white;
The water is that which dissolveth and coagulateth;
The water is that which putrefieth, and being putrefied, afterward causeth new and diverse things to spring forth.
Wherefore, my son, I admonish thee, that all thy intent be upon the decoction of the water; and faint not, if thou wilt have fruit, nor regard vain matters, but only the water. Boil it little by little, causing it to putrefy, until it be changed from color to perfect color. And beware, lest at the beginning thou burn its flowers, nor its greenness; and finish not thy work in haste. And mark well, that thy vessel be firmly closed, lest he that is within escape forth. And, God granting, thou shalt attain the effect. For Nature worketh her operation little by little, and so I would that thou also do, making thy imagination according to Nature: by which bodies are regenerated in the bowels of the earth, and likewise by what heat their decoction is made, whether violent or gentle.

Author of the Consilium of the Marriage of Sun and Moon.
This water alone is the water of infinite treasure; and no water is the Elixir save this one water of red oil, which is the singular water, and no other is like unto it, because no other water is wholly congealed. This water doeth all: by it things are dissolved, coagulated, and perfected.

Dionysius Zacharius, Part II of the Work.
Our matter cannot be compared to metals, because they are congealed. Know therefore, when our Mercury appeareth simple and flowing, the Philosophers called it the milk, whose coagulum they called that which we above named ferment, venom, and theriac; for even as curd differeth not from milk save by a little decoction, so our coagulum differeth not from our Mercury, save by the decoction which it lacked before. This is a great and supernatural secret, for herein human reason faileth. This is that coagulum which Hermes called the flower of gold, of which they would be understood, when they say: In the coagulation or congelation of the spirit is the true dissolution of the body, and contrariwise, in the dissolution of the body is the true congelation of the spirit. For by its mediation the whole work is perfected. As Senior saith: When I saw our water (that is, our Mercury) coagulate of itself, I believed firmly that our science was true.

Rosarius.
The ancient Philosophers could find no other thing that cleaveth to bodies, save the Philosophical quicksilver; for the vulgar quicksilver cleaveth not to bodies, but rather the bodies cleave to the quicksilver. And this is found true by experience: for if vulgar quicksilver be joined to any body, it remaineth in its own nature, or else departeth, and turneth not the body into its own nature. Therefore it cleaveth not to bodies, but the bodies cleave to it. Yet the western quicksilver preferred itself to gold, and overcame it; and it is that which slayeth and maketh to live. Know then, that quicksilver coagulated, mortified in its own nature, is the father of all the marvels of our magistery; and it is both spirit and body—that is, a spiritual body, for by sublimation it ascendeth.

The first matter of metals is not the vulgar Mercury, but an unctuous and moist vapor; for from the moist is made the mineral stone, and from the unctuous is made the metallic body. Into such an unctuous and moist vapor must the bodies be converted; and such vapor is called the Stone known in the chapters of the books.

---

9. On Solution

Certain Philosophers, and chiefly Raymund Lully and Marsilius Ficinus, deliver unto us three principal kinds of solution: the first, of the crude subject; the second, of the physical body; the third, in the nourishment of the work, or augmentation thereof. Ripley distinguisheth them as resolution, solution, and dissolution.

Rosarius.
Crude Mercury dissolveth bodies, and reduceth them into their first matter or nature. But the Mercury of bodies cannot do this. For the crude Mercury, by reason of the crudity of its sulphur, which it held in the first white earth, with which from a clear water it was made from the beginning, accomplisheth this work: because that which is crude ever desireth to corrode what is nearest unto its own nature—first gold, next silver, and so forth. But the other Mercury, congealed from bodies, cannot do this, for by congelation that crude sulphur which afore was in it is altered in its nature; therefore it corrodeth not as the first, neither doth it open what is sealed, and hence one force doth not enter into another, but each abideth by itself. Thus they are indeed joined together in show, but not naturally sealed; yet with crude quicksilver thou mayest unseal and open natures, that each may be brought nigh to the help of its own nature: wherefore, if it dissolve silver, it will find a silvery nature; if gold, a golden; if lead, a leaden, &c. And by the sulphur itself it is congealed.

Mark well: there is a twofold solution of bodies—one into Mercury by Mercury, and another into Mercurial water. The first solution is required for particulars; the second, for universals. The first solution of bodies into Mercury is but a resolution, that is, by resolution alone the seal is opened, for the entrance of one nature into another. This resolution is in particulars. The second solution is into Mercurial water, and this is universal: and it is made, not only by dissolution of immature sulphur into Mercury, but by the putrefaction of body and spirit in moisture. For with the putrefaction of all the natures bound together, there cometh solution and separation; and thus the parts bound are severed one from another, and each from each. And this cometh by the separation and solution of the elements which are conjoined in the generation of Mercury, namely, water and earth; and the same parts, when purged in their nature, by conversion are joined, and love each other the more for their purification than they did afore in nature. And such separation cannot be made in bodies, save by the spirit: thus doth art transcend nature in one way, though artificials be made suddenly, whereas before by nature they were made in long time.

The same.
Mark that no silver can be made, unless first all things be dissolved. Secondly, no solution should be made, save in its own blood, or that appropriated, which is in the water of Mercury, called the water of the Dragon. Thirdly, that the water of the Dragon must be made by the alembic, without any other thing added; and in the making thereof ariseth the greatest stench. Fourthly, with that water may be dissolved amalgams, body and spirit, cinnabar, and in brief all things of its own nature. Fifthly, that water must be pure, and therefore must be made only of the Dragon purged; but the Dragon is purged by being thrice elevated, and thence vivified. Sixthly, that what is dissolved must putrefy in warmth and moisture, namely, in horse-dung; whence ariseth a certain blackness. Seventhly, that it be coagulated in the moist heat of the Sun, that is, in the bath of Mary. Eighthly, that the time of perfection is at the least one year; yet is it seen that it must be as the time of the human fetus in the womb of the mother. Ninthly, that Mercury is in no wise slain, save with the odor of the perfect body—red to red, white to white—and that the body may give weight with its own weight remaining. Tenthly, that all receipts in the art are to be despised. Eleventhly, that when the matters are prepared and placed in the vessel, there shall be the play of children.

Bernard of Treviso, in his Epistle.
The solvent differeth from the thing dissolved in proportion and digestion, not in matter: for without any admixture nature doth wondrously and simply beget gold from quicksilver. In vegetables, the humor of simple water is taken for the intrinsic dissolution, that the frozen things may diffuse their virtues into it; and the dissolution of things happeneth with the congelation of waters, and the congelation of water with the dissolution of things, and contrariwise. So likewise is it in the same manner with mineral water and its kinds. He therefore who knoweth the art and the secret of dissolution, hath verily attained unto the secret of the art, which is to mingle species and to extract natures from natures, which lie hidden in them efficaciously. The way of this decoction and solution of metals is known but to very few: for the cause of such dissolution is the humidity of quicksilver, restrained by the density of homogeneous earth, and contrariwise the coldness of earth homogeneous with water, with homogeneity of qualities remaining: so that there is simple dryness therein, double cold, and simple moisture, under the disproportion of immaturity, to the due proportion of the mature digested Sun.

Semita Semitae.
The reduction of a body into quicksilver is that which the Philosophers call solution, which is the very foundation of the art. It is not the solution of cloud-water, but the conversion of bodies into limpid water, even as ice is turned again into the water from which it came.

---

10. On Body, Soul, and Spirit, and the Rectification of the Species

Morienus.
Three species suffice for the whole magistery, to wit: the white smoke, that is the Fifth Essence; the heavenly water; and the green Lion, that is the Brass of Hermes; and the stinking water, which is the mother of all metals, from which, and by which, and with which the Philosophers prepare the Elixir, both in the beginning and in the end. These three species therefore for its confection do thou reveal to no man.

Trevisan, in his Epistle.
The vital spirit and the fugitive soul are not diaphanous, nor transparent, nor as a tear clear to the eye, nor as any dissolving spirit, though they are higher than one another in nature, according to their degrees, as the soul is higher than the crude spirit, yet they are of one form. For as the soul lieth hidden under the appearance of a dissolved spirit before inspissation (for the soul, as quicksilver extracted from the body, ever appeareth), so after inspissation the soul and spirit lie hidden under the semblance of the body.

Semita Semitae.
The Philosophers call the ferment the soul, and that with good reason. For as the body of man without the soul availeth nothing, but is as dead earth, so likewise an unclean body without its ferment, that is its soul, is of no avail.

Menabadus, in the Turba.
All the disputation of the Alchemical Magistery hangeth on this, that the Elixir be made of body, soul, and spirit conglutinated. The body indeed, of what sort it is, is named, yet cannot be certainly known by one unfit for the work. The spirit is signified so that none is ignorant of it. The soul is that which giveth life and being to body and spirit, and is made from the body itself vivified. In this place therefore we believe the soul to be nothing else than the body vivified; which is vivified in this manner, that quicksilver returneth to what it was before it was congealed. And this soul, if it be added to body and spirit mortified, so that at last the whole Elixir be made alive, then indeed is it to be believed that the scope of Alchemy is attained.

The body is called by many names: earth, brass, lead, ashes, magnesia, lime, mother, key, holy Virgin, crown of the king, Talek, Trames, glass, golden wood, spirit of brightness, sea, salt, urine, alum, gum of Scotland, water of sulphur, spittle of the Moon, white gum, &c. The spirit likewise is called: water, blood of collaur, red gum, olive, cock, bull, saffron-coloured water, burnt brass, and composition, &c. The soul is called Rebis, stinking water, cleansing of the dead, blood, water of blood, the animal stone, the blessed stone, &c.

The mutual offices between these three are these: the spirit guardeth the body that it be not burnt by the fire; and the clear body guardeth the spirit that it fly not away in the fire. For the body is fixed, and therefore preserveth the spirit from flight; and the spirit is incombustible, and therefore suffereth not the body to be burnt. For spirit and body are one, by mediation of the soul, which is with spirit and body. If the soul were not, then would spirit and body be severed from each other by fire; but the soul joined unto spirit and body causeth the whole to fear neither fire nor any thing else in the world.

Clangor Buccinae.
Take that which descendeth to the bottom of the vessel, and wash it with warm fire, until its blackness be taken away, and its grossness vanish, and cause the excess of humidities to fly from it, until it become a calx most white, without spot. Then is the earth fit and pure to receive the soul. For whitening is the beginning and foundation of the whole work: then canst thou not err in decoction. For after the whitening, both fugitives—the soul, that is the Mercury of the body, and the spirit, that is the living Mercury—turn the earth into that which fleeth not, and make it spiritual, clean from earthliness, airy and subtle. And thus spirit and soul are not united with the true body in right manner, save in the white colour. For then, in that whiteness or whitening, all colours that may be imagined in the world appear, and are confirmed, and convene in one colour of whiteness. The diversity of colours appeareth only in the conjunction of soul with body; for in one only time of fire it reneweth divers colours. The soul is the tincting spirit, which at last, being overcome by the altered body, rejoiceth therein, itself being corrupted; and thus the one passeth into the other, and each receiveth the force of the other, nature disposing.

Aristbenes, in the Turba, Exercise V.
Above all else mark well this: neither simple sea-water alone, nor brass itself alone, can do aught for the Philosophical Stone, nor constitute the Elixir. Neither can the Stone itself, or Elixir, consist of simple water alone or of brass alone, but both together, that is, the simple water and the brass, must be conjoined. Before thou conjoinest or minglest them, see that neither be crude nor unrectified, but that the water be oft distilled and at length restored to its own state and descent, and the brass burnt, made wholly white and sincere. These thus prepared, one may proceed to the Elixir. For if the brass were not sincere, the earth drawn from it would of necessity be crude and insincere, yea perchance none at all. And if the water were not pure and distilled, it could not wash and cleanse the earth. For the foul and dark is not made white by the foul or dark, but by the pure, clear, and clean. The two being thus purified, let the brass, beaten into most thin leaves and torn, be mingled with the water.

Rosarius.
The earth is calcined, the water sublimed; the earth runneth downward, the water ascendeth upward; the earth is purged by calcination, the water by sublimation; both by putrefaction. The water defendeth the earth, the earth bindeth the water.

Geber, in the Book of the Investigation of the Magistery.
These bodies have superfluous humidities and a sulphureity apt to burning, which admixed, engender blackness, corrupting the said bodies. They have moreover an earthy impurity, foul and combustible, too gross, hindering ingress and fusion. Such and the like are the superfluities in the said bodies, which by our experience and certain and ingenious investigation we have found. And because these superfluities have adventitiously come upon these bodies, and not radically, therefore is the stripping away of accidents possible. It behoveth us then with artificial fire to remove from these bodies all accidental superfluities, the sole substance of quicksilver and radical sulphur remaining. And this is the full preparation of the imperfect, and the perfect purgation, amelioration, cleansing, and sublimation of these. Or of this pure substance remaining, according as the Elixir of preparation shall require, it is effected in many manners.

Ripley.
See that the water, by which thou wouldest revivify the Stone, be oft distilled by itself alone, before thou workest with it. By the sight mayest thou know it, when it shall be purged from foul dregs; which some multiply with Saturn and other substances, but we reject them.

---

11. On Conjunction

Author of the Counsel of Marriage
The oil of sulphur, with quicksilver, which from the white body hath brightness and clearness of mercury (which causeth whiteness), is itself red, for after whiteness it becometh red. This oil therefore and quicksilver, being reduced into one, constitute one thing; whence the ancient and common proverb ariseth, and the saying of the wise: The ruddy servant took a white wife, and by conception of seed, being with child, brought forth unto us a son, who surpasseth all his progenitors, to wit, the Sun and the Moon.

When therefore quicksilver proceedeth from the white body, it is associated with oil, that is sulphur; and quicksilver is joined with oil, that is the solar fatness, which is masculine, and the other feminine.

The Precious Pearl, Cap. IX
Ferment is so called, as it were fervent, from fervour, because it causeth the paste to boil, ferment, and swell; and it hath a conquering, ruling power, occult and corrupting, changing the substance and virtue of the whole paste into its own likeness. When therefore the body, which is hidden in the quicksilver of the Philosophers, generated by Alchemy, hath a substance one and uniform throughout, it converteth all that mercury into its own likeness, into which it is mingled by the will of the artist, and causeth it to ferment, to boil, and to swell forth.

By reason of this its ruling power, it corrupteth, that is, it mortifieth it, rectifying it and reducing it to a nobler and better state; therefore is this body rightly called Ferment. For quicksilver by itself availeth nothing; but when it is mortified with that its hidden body, it remaineth with it incorrupt forever. And because the body is of the nature of the Sun, it must needs convert the whole into the nature of the Sun, and all be made ferment, converting all into Sun.

Hence Hermes: The ferment of the paste must be of its own nature; so likewise the ferment of gold. This ferment is hidden from the sense, but manifest to the understanding and reason. And it is the body retaining the soul. Neither is it to be understood that this body is aught new or foreign added, but that that which was hidden is made manifest, and contrariwise.

Thus it is said in the Turba: The body hath more strength than its brothers, to wit the soul and the spirit. The paste without its proper hidden ferment, and not with a strange one, cannot ferment; so without this hidden spiritual body the Stone cannot be fermented, perfected, nor completed, although in truth the Stone, in itself wholly, and in respect of body, soul, and spirit, is ever the same. Hence Morienus saith: To effect is not attained until Sun and Moon are reduced into one body.

Counsel of Marriage
Take quicksilver, that is, compounded water, and congeal it in the body of magnesia, that is, in the earth of the divine water, and it shall become white and red, that is, gold and silver. It is called the Stone of Magnesia, because, according to Pythagoras, that thing followeth its companion as the magnet draweth iron; for as the nearness of the magnet is to iron, so is the likeness of the water to the earth.

And Hermes saith: That Azoth, that is quicksilver, and the fire of putrefaction (which is the fire of the wise), wash and purify Laton, that is brass, and wholly take away its obscurity. Which if thou rightly order the measure of the fire, Azoth and the fire suffice for thee in this disposition. Whiten Laton, that is brass; and it cannot be whitened save it be dissolved in Azoth; and break your books, lest your hearts be broken.

Laton, although at first it be red, is nevertheless unprofitable; but if after the redness it be turned into white, it shall avail. And Morienus: When our Laton, that is brass, is burned with Alkibrie, that is with our moist white incombustible sulphur, and the moisture of Azoth is poured upon it, so that its fervour, that is its hot fatness, is taken away, then is all its obscurity and blackness removed from it.

Dionysius Zacharius
Let us see what the Philosophers mean by this term ferment. They say they use it in two senses. In the first sense, making a comparison of our Divine work to metals: even as we see the ferment of bread converteth much meal and paste into its own nature, so our Divine work converteth metals into its own nature; and because it is gold, it transmuteth them also into gold.

But in this sense they seldom use the word (wherein lieth no difficulty). In the second sense we come to that wherein the chief difficulty of our science lieth. By ferment in this second sense they mean the true body and the true matter, which accomplisheth our Divine work. This is unknown to the eyes, but is apprehended by the intellect alone.

For from the beginning our matter appeareth volatile, which we must needs conjoin with its proper body, that by this medium it may retain the soul; which, by reason of this conjunction already made, and by mediation of the spirit, sheweth forth its divine operations in our Divine work.

As it is read in the Turba Philosophorum in these words: The body hath more virtue than its two brethren, whom they call spirit and soul. The body they called every simple thing, which of its own nature can endure the fire without diminution; this they otherwise called fixed. The soul they called every simple volatile thing, having power to carry off the body, and to bear it from the fire; this they named volatile. The spirit they say is that which hath power to retain body and soul, and to join the two together so inseparably that they can never after be severed, whether perfect or imperfect.

And yet in our Divine work from the beginning nothing new entereth (after the first preparation), neither in the midst of the work, nor in the end. But the Philosophers, according to divers respects and considerations, have called one and the same thing body, soul, and spirit.

First, when our matter was volatile, they called it soul, because it carried away the body with it. Afterwards, when that which was hidden became manifest in our decoction, then the body shewed forth its powers, by mediation of the spirit; that is, it retained the soul, reducing it to its proper nature (that is into gold), and fixed it by its own power with the help of our art.

By this is exactly declared what Hermes wrote, that no tincture is made without the red stone. Rosinus: Our true Sun appeareth white and imperfect in our decoction, but it is perfected in its redness, though the whole be nothing else than the Philosophers’ quicksilver.

Trevisanus
Thou mayest consider, in this Art there are but two spermatick matters, of one and the same root, substance, and essence; to wit, Mercurial only, viscous and dry, which in this World is joined to no thing, save to the body.

Morfolcus in the Turba
Every body is dissolved with the spirit wherewith it is mingled, and without doubt becometh spiritual. And every spirit is altered and tinctured by the body; in these consisteth the tinging colour, and constancy against the fire. Blessed therefore be the Name of Him, who hath taught His elect to turn body into spirit.

Africanus in the same
We must needs join two together, which conjunction the Philosophers have likened unto wedlock, from whose embrace issueth the golden water.

The Rosary
Join thy son Gabricus with his sister Beya, who is a shining maiden, sweet and tender. Gabricus is the male, and Beya the female, who giveth unto him all that she hath of herself. Take her nature only pure, clean, crude, pleasant, earthy, and right. But if thou shalt do otherwise, it shall profit thee nothing. See that no contraries enter with our Stone. Beya ascendeth above Gabricus, and includeth him in her womb, so that nought at all of him can be seen, and she divideth him into indivisible parts.

Trevisanus
After conjunction only is it called the prima materia, and not otherwise.

The Counsel of Marriage
Assiduus (who is Alphidius) the Philosopher, diligently searching all things, saith: he found two substances, to wit, the agent and the patient. Behold, the agent is one everywhere, but the patient many. Whence I noted, that in this work, of one received, two are made, namely male and female: the male is single, the female manifold.

And note, there are two weights in the Art: the common weight, wherein is no diversity, but nine and a tenth part. Take heed to the weight of imbibition, how many parts the fire can imbibe, which Nature knoweth better than the artist. For Nature at once imbibeth; let there be no handling of hands, but fire and Azoth, as Assiduus said.

Another weight is the spiritual, of the second work, and that is diverse according to divers masters. Athomus in the Turba would have a third part fire, and two of earth to be mingled. Bonellus in the Turba more moderately saith: beware of multiplying the humour; nor set it too dry, but make a strong mass. For if ye multiply the watery mass, it shall not contain, that is, it shall not dry well nor speedily. And if ye dry too much, it shall not join nor be cooked. Morienus would have a fourth part fire and three of earth. Hermes, whom none in the Art may equal, teacheth to add the fourth part not all at once, but from fourth to fourth, that is, in four days each quarter.

The Rosary
The spirits are not joined to the bodies until they be perfectly purified; and in the very hour of conjunction the greatest miracles appear. Then the imperfect body is tinctured with a sure colour, by mediation of the ferment, which ferment is the soul of the imperfect body. And by the soul the spirit is joined and bound to the body, and with it together is turned into the colour of the ferment, and becometh one with them.

From the Lucidary of Arnold
Some have said, that in the work of the Stone appear all colours which may be imagined in the whole World. This is a sophism of the Philosophers; for no more than four principal colours appear. And because from these all the others take origin, therefore they said, all colours. And if all appear not to thee, care not, so thou canst separate the elements. Citrinity signifieth burnt choler and fire; redness signifieth blood and air; whiteness signifieth phlegm and water; blackness signifieth melancholy and earth.

Arnold in the Semita Semitæ
Our magistery is of one, and with one it is made, and it is of four, and of three one. Know that the Philosophers have multiplied the names of the mixed Stone, to hide it; and they have said the Stone is mixed, corporeal and spiritual. And they lied not, if a wise man understand: for therein is body and spirit; and the body only is spiritual in solution, and the spirit is made corporeal in the conjunction of spirit with body, which some call ferment, some brass.

Morienus saith: The science of our magistery is likened to the order of the creation of man: first is coition, secondly conception, thirdly impregnation, fourthly birth, fifthly nourishment. These words I will make thee understand. For our seed, which is quicksilver, when it is joined to earth, to wit to the imperfect body (which earth is called the mother, because earth is the mother of all elements), then it is called coition.

When the earth retaineth somewhat of quicksilver with it, then it is called conception, when the male acteth on the female, that is, quicksilver on the earth. And this is that which the Philosophers said: Our magistery is nothing but male and female, and their conjunction.

When therefore the water cometh, that is, when quicksilver groweth and is increased in the earth, because the earth is whitened, then it is called impregnation. Afterwards the coagulating ferment, that is, is joined to the imperfect prepared body, as was said, until they be made one in colour and in aspect; and then it is called birth: for then is born our Stone, which the Philosophers call the King, as it is written in the Turba Philosophorum: Honour the King coming forth from the fire, etc.

Namely, by nourishing him, until he come to perfect age, whose father is the Sun, and whose mother the Moon. The Moon is taken for the imperfect body, the Sun for the perfect body. Fifthly and last cometh nourishment: for the more he is nourished, the more he increaseth. He is nourished with milk, that is, with his own seed, from which he was at the beginning.

Chapter 12.
Of the Effects of the Panacea, or the Philosophers’ Elixir

1. Upon the Human Body

Dionysius Zacharius
Let there be taken of it the weight of one single grain after the sixth of the King, and let it be dissolved in white wine, in a vessel of silver; the wine shall be tinged with a citrine colour, which, being administered to the sick a little after midnight, shall heal him in one day, if the disease be of one month; if it hath continued a year, within twelve days, or within a month, if it were of very long continuance. For the preservation of health, a small portion is to be taken yearly twice, at the entrance of Spring and Autumn. By this means verily one may live soundly and cheerfully unto the appointed term of life, God granting, to whom be praise, honour, and glory, now and for ever, world without end.

Aurora Consurgens, and the Blast of the Trumpet
The ancient wise men found four principal effects or virtues in this glorious treasury, this comforter and helper of Science:

To heal the human body of many infirmities.

To restore imperfect metallic bodies.

To transmute ignoble stones into certain precious gems.

To make all glass ductile or malleable.

Touching the first, all the Philosophers agreed, that if the Lapis hæmatites be perfectly rubified, it worketh miracles not only upon solid bodies, but also upon the body of man; of which is no doubt, for it cureth all infirmity inwardly by taking it, outwardly by anointing. For if it be given in water or warm wine to paralytics, frantic, dropsical, leprous, it healeth them. It often healeth the rose-gout by outward unction. The cardiac passion, hectic fever, iliac passion, colic, jaundice, and the disease of Ægidius with epilepsy, and all kinds of fevers, are cured by it inwardly. The arthritic are often healed by unction. Whatsoever is in the sick man’s stomach, this medicine removeth. It bindeth and consumeth every flux of corrupt humours, whether by drinking or anointing. It rooteth out all melancholy and heaviness of mind, if taken fasting. It is the best healer of diseased eyes, for it drieth superfluous tears, abates dimness, removeth redness, softeneth the skin, taketh away the pearl, the web, the albugo, the pterygium, the horn, the claw, cataract, inversion of the eyelids, inflammations, darkness, and swellings of the eyes; all which are easily cured by this philosophical medicine. It comforteth the heart and spirits when drunk; it mitigateth headache by anointing the temples; it restoreth hearing to the deaf, and relieveth all pains of the ears by injections. It correcteth contracted nerves by anointing; it restoreth decayed teeth by washing; it sweeteneth a stinking breath. By it are healed all manner of imposthumes, ulcers, wounds, cancers, fistulas, noli me tangere, carbuncles, scabs, itchings, ringworm, scurf, mange, and worms of the skin. It maketh scars plain, so that new flesh is generated. Sour and corrupted wine, if mingled with it, is restored. The stone is dissolved if drunk. It expelleth poison inwardly; it killeth worms, if taken in powder. Hair unseemly may be removed by it with unction. It removeth wrinkles and blemishes from the face, restoring youthful fairness to women. It helpeth in childbirth if taken; it expelleth the dead child by applying a plaster. It provoketh urine; it exciteth and increaseth generation; it forbiddeth drunkenness; it sharpeneth memory; it augmenteth the radical moisture; it strengtheneth nature; and besides, it ministereth many other blessings to the body of man. For this medicine excelleth all medicines of Hippocrates, Galen, Constantine, Alexander, Avicenna, and the rest of the Doctors of Physick, in odour, in savour, and in effect. And note, that this medicine is ever to be mingled with the apothecary’s medicine appointed for the disease.

Trevisanus, in the Preface of his Book of Alchemy
No man ought to be weary of labours, or repent, who believeth that hereby he may avoid intolerable poverty, and all diseases of mind and body; as I myself have experienced in many lepers, epileptics, dropsical, hectic, apoplectic, iliac, possessed, senseless, mad, and many others besides.

The Rosary
In this (namely, the red Stone) is perfected the precious gift of God, which is above every secret of the sciences of the world, and the incomparable treasure of treasures. For, as Plato saith: he that hath this gift of God hath the dominion of the world; for he hath attained the end of riches, and broken the bond of Nature. Not so much because he hath power to convert all imperfect bodies into most pure Sun and Moon, but rather because it preserveth man, and every living creature, in the conservation of health.

The crystalline lamina, which is the white Elixir, if given in quantity of a mustard seed to a fevered man, cureth him. Yea, a leper, if four times in the year he be purged therewith, together with the red powder whence the Sun is made, twice yearly, in March and September, is cured. Both powders, white and red, heal sciatica, even in peril of death. They also cure palsy. Likewise, if the powder be held to the nostrils of women in labour, they are delivered, saith Hermes. Geber also saith, the red Elixir cureth all chronic diseases whereof the physicians have despaired, and maketh a man to renew his youth like an eagle, and to live five hundred years and more; as some Philosophers have lived, who used it thrice a week, in measure of a grain of mustard.

Wherefore note, that all infirmities, from the crown of the head to the sole of the foot, if they be of one month, are cured in a day; if of one year, in twelve days; if of long continuance, in one month. For, as it healeth all metals of their sickness, so doth it heal also the bodies of men. Hence our blessed Stone is rightly called the greater Theriac, both of human and metallic bodies. Of it Hermes, King of the Greeks and Father of the Philosophers, saith: if of our Elixir thou shalt take every day for seven days the weight of carobs, thy hoary hairs shall fall from thy head, and new black ones shall spring; and so of an old man shalt thou be made young and strong.

Arnold saith: This our Stone hath a virtue effectual to heal every infirmity, beyond all the medicines of physicians. For it maketh glad the mind, increaseth strength, preserveth youth, and removeth old age. It suffereth not the blood to putrefy, nor phlegm to abound, nor choler to inflame, nor melancholy to overgrow. Nay, it multiplieth the blood exceedingly, purgeth spiritual contents, restoreth all the bodily members effectually, and keepeth them from hurt. Generally it healeth most strictly all infirmities, hot or cold, dry or moist, beyond all other medicines of physicians. For if the sickness be of one year, it healeth in twelve days; if very old and inveterate, in one month. In brief, it expelleth all evil humours, and bringeth in the good. It conferreth love and honour to them that possess and carry it; security, courage, and victory in battle. And herein is fulfilled the greatest secret of Nature, which is above all price, the most precious secret, the incomparable treasure, and the most precious jewel, which God reserveth in His mind for them, lest it should be disclosed to the unwise. Let every living soul say Amen.

Isacus Hollandus, in the Work Saturnus

This Stone is wondrously sweet, insomuch that all honey and sugar, being compared with it, are found bitter as gall. And if any man should carry in his body a whole pound of poison, the worst of all Nature’s evils, yet if in that very hour he should drink but one drachm of this Medicine in warm wine, he should feel no harm from the poison. Moreover, if any one use it daily, in the quantity of a millet grain, for nine days together, he shall find himself so altered in mind and in all the habit of his senses, as though indeed he dwelt in Paradise.

Aurora Consurgens
Give this powder in warm drink unto the most unclean lepers, who forthwith shall betake themselves to bed, and being covered with a cloth or garment, shall be speedily healed, so that they seem to walk not upon earth, but upon the wings of the wind.

2. The Use of Projection upon Metals

Dionysius Zacharius
When our King is multiplied in virtue, and refreshed with nourishment, let one ounce thereof be projected upon four ounces of pure gold melted down; thence shall proceed a brittle matter, which, being powdered, must be roasted in a closed furnace with the utmost heat, the vessel being very strictly sealed, for the space of three days. One ounce of this powder projected upon 25 marks of silver or copper, or upon 18 marks of lead or tin, or upon 15 marks of common quicksilver heated in a crucible, or upon congealed lead, the matter shall forthwith be covered with a thick scum, and the operation being completed, there shall be heard a crack, as if the crucible burst, and at last the matter shall flow, and be converted into gold. But if the weight prescribed be not observed, nor the matter changed from its former colour, it must be blasted in a strong calcining fire without lead, that within three hours the untransmuted part may be consumed; the rest at the bottom shall be pure, to be further refined with royal cement for six hours more. By this way all the gold is obtained, wrought by our great King into perfection, equal to and comparable with the mineral gold itself.

And this is the method taught by Raymund in his little book touching Projection.

NB. In this matter, as with all the Philosophers, no fixed number or measure of the Stone is prescribed; for it tingeth much more or less, according as it hath been more subtly prepared, as shall presently be heard.

Arnoldus, in his Rosary, Part II, Cap. 32
Because it is grievous to melt at once 100,000 parts, thou shalt proceed thus: Take 100 parts of quicksilver, washed with salt and vinegar, and put into a crucible over the fire. When it beginneth to boil, cast thereon one part of thy prepared Elixir; forthwith shall the whole become Medicine. Of this Medicine, being congealed, take one part, and project it again upon 100 parts of quicksilver, washed and boiling in the crucible over the fire, and all shall become Medicine. Again, take one part of this last Medicine congealed, and project upon 100 parts of washed quicksilver, and all shall become Sun or Moon, according as the Elixir was at first prepared, red or white, and composed as aforesaid.

Even so Basilius Valentinus, and many others, describe the manner of Projection, even as they wrought it with their own hands, and transformed every kind of imperfect metal into the most perfect gold and silver, at their pleasure. Yea, and certain wicked men, having unjustly gotten this divine Powder, not by God’s blessing but unworthily to themselves, accomplished this marvellous metamorphosis, as Theobaldus of Hogheland witnesseth of a most vile wretch, who murdered a monk that possessed the Stone, and seizing the Philosophers’ Powder found with him, made show thereof unto sundry Princes and great men, deluding them with a thousand impostures under the false name of Science. And this thing verily so fell out, as Theobaldus reporteth; nay, not two only, but three of those most execrable villains were confederate, by whose wicked hands that poor monk perished in Helvetia. The chief of them was named Hinderhofer, not unknown in Sweden, Livonia, Curland, and other places, for his impostures. For with the said powder he verily tinged, and changed imperfect metals, lead, brass, &c., into most excellent gold, with all the marks of perfection, colour, weight, purity, fixation, ductility, trial by cineritium, by cement, by fire, by fusion, by aqua fortis and aqua regis, by sharp vapours, by amicable reception of common quicksilver, by burning sulphur, by calcinations and reiterate reductions. As I myself have discoursed with certain men, very skilful in this matter, in whose presence such transformations were wrought. Thus were many noble men not only brought to belief, but to great admiration, while he promised that he would teach them the art (which indeed he knew not), and that he could tinge no longer than the small remainder of powder lasted. And when gold was furnished him in great quantity, needful for his pretended work, all that gold and the workman himself vanished together.

3. The Use of the Medicine upon Gems and Pearls, &c.

This is attested by Raymund Lullius, the Author of Aurora Consurgens, the Blast of the Trumpet, Dionysius Zacharius, and others, that the red Medicine maketh of crystal the most excellent ruby, as also of other base stones. With the white, diamonds and pearls may be fashioned, or small ones enlarged at pleasure. Likewise, emeralds, sapphires, chrysolites, beryls, and other gems may be composed by this art, so that their proper colours be applied. For the Medicine dissolveth, softeneth, and openeth the stones, and bringeth in the colour, and afterwards closeth them again, giving them all the properties of natural gems of greatest price. It also maketh common glass malleable, as the Philosophers testify. Lullius delivereth the manner of such compositions, both in theory and practice, in his Book of the Lapidary.

4. The Operation and Virtue of the Stone upon Vegetables

Theophrastus, History of Plants, lib. 2, cap. 1
The generations of trees and plants proceed either spontaneously, or by seed, or by root, or by slip, or by branch, or by shoot, or even by the trunk or wood cut into pieces. Diseases often befall them, common or peculiar, by which they perish. To all these verily this Medicine bringeth remedy; for in the Spring, with its great and marvellous heat, it quickeneth all plants, trees, shrubs, bushes, and herbs, confirming and stirring their generative virtue. For if a portion of this Medicine dissolved in water be injected into the heart or pith of a vine-trunk, flowers and leaves shall forthwith spring, and fruit be borne in the month of May. The like also in other plants. And the reason is, that it is nothing else than as it were a natural heat fixed in its radical moisture.

Hence mark, that in this manner this divine Medicine showeth and declareth itself as the very Sun, and the true Son of the Sun, in that it instilleth into a plant that same vivifying heat which the beams of the Sun bestow scattered abroad, whose operation therefore is slower. Wherefore the Philosophers rightly named this their Stone Mineral, Animal, and Vegetable, because in these three kingdoms—Animal, Vegetable, and Mineral—it hath and exerciseth a marvellous power.

---

13. On certain expedients and abbreviations in the Chemical Art

From the Rosary, citing the letter of Lully to King Rupert of France

From the Philosophers’ Lead there is extracted a certain oil of golden—or almost golden—hue. If, with this, you shall have sublimed the Mineral, Vegetable, or Animal Stone, or a mixed one, three or four times after its first fixation, it will relieve you of all the toil of solutions and coagulations. The reason is that herein lies the hidden thing which makes the Medicine penetrable, friendly, and fit for marriage with all things, and it will increase and amplify its effect beyond measure—so that nothing more secret exists in the world. I say wonders, which would have seemed incredible to all the ancients: namely, that if you know well how to separate this oil from its aqueous part and labor in the way of mixture just described, you can compose the Stone in thirty days. This is not of itself necessary, for its solutions and coagulations (as said) are quickly performed; yet if you make a sublimation of it, I believe the tincture of the Stone will be greatly enlarged. Choose, then, your aim among these courses.

Ripley oft repeats this: “Concern not thyself with the earth, provided it be fixed.”

Isaac Hollandus, Opus Minerale, Part II

Cap. 31.
You will understand that the ancients prepared their Stone in various ways and in the end proved them all. But the later men invented many other methods to abbreviate the art—especially by devising aqua fortis in diverse fashions—which seem miraculous for the marvels wrought by such strong waters.

Cap. 37.
From all metals an oil can be drawn, without separation of elements, without any washing or cleansing; it must be done by aqua fortis, and a ferment must be applied by him who would make oil from imperfect bodies. Many and varied are the ways of making the oil; these were discovered for the sake of time’s brevity, because they could not await the seasons of great works, but would quickly grasp their profit.

Cap. 48.
Rectify all your strong waters which you intend to use in the art—though this be not always taught in set terms—so your work be not foul. This is one reason; the other is that, unless the aqua fortis be rectified in balneum, it cannot draw into itself all the spirits of the metals; for the lees of the strong waters hinder, corrupt, and defile.

Cap. 52.
From all metals a salt can be extracted, and every metallic salt is an Elixir. In the salt of a metal the element of earth lies hidden, and the element of fire; fire and earth are the two extreme elements; water and air the mean. The two extremes, fire and earth, are fixed; the two mean, water and air, volatile.

Cap. 53.
In all combustible things the fire or their oil can be separated from the earth—except in metals; in them, oil or fire cannot be parted from the earth, but remain together fixed in the fire. Wherefore every salt of metal is an Elixir, and it may be liquefied. You shall find that, the salt having been brought to the state of Elixir, projection will be small; yet that same Elixir of salt can be converted into oil, and then its interior is turned outward and the exterior inward. Before, while it was salt, it made projection of one upon a hundred and produced Luna; but when reduced to oil, the interior being set without and the exterior within, it works one upon a thousand in projection, and whereas before as salt it made Luna, being now oil it makes Sol.

Know, for a great secret, that there is no more certain or shorter way than to work in the salts of metals; for here no fault can occur—there are no spirits to fly off, and the matter is not easily neglected by fire; nothing is here to be fixed, for the matter itself is fixed. Thus all the secret consists in the salt and oil of metals. For this cause the old Philosophers were wont to adjure one another never to reveal these two hidden arcana to any, save to their sons whom they judged apt. And they wrote also in such fashion that no mortal could understand, save the sons of science only. Read therefore all the books of the ancients; nowhere will you find a solid and true method concerning the salt or the oil of metals such that you can set it before you in practice. They do indeed write that every salt and oil of metal is of a surety an Elixir; and they say, with all the schools of the Philosophers agreeing, that every metallic salt and oil is a perfect Elixir. They write also that from metals salt may easily be brought forth by reverberation of the metals, and that the salt is to be extracted from their dregs and brought to a crystalline Stone—but afterwards they add no further method. They write on, both obscurely and cunningly, so that none can grasp their true meaning, save those who already know. Thus the art of the salt and the oil of metals remained more secret than all other arts. And I tell you in good faith, this art of salt and oil was never before openly declared until my father’s time; and I now write it plainly to you. Wherefore I adjure you by the living God, reveal this secret art to none, unless you know for certain it will remain secret; lest great evil should arise, and this noble art be spent in sins, not to the glory of God, nor to the help of the poor and comfort of the needy, and to the freeing of innocent captives, and to the confirmation of the Christian Faith. Consider well: to whomsoever God grants this art, he shall have it, and no other; for as one’s intent is good or evil, so may he obtain it, and God will give it him, and he shall attain it marvellously. This said, is enough for the understanding.

Cap. 25.
Although the Water of Paradise (which is between the fixed and the unfixed), that is, Mercury, were kept ten years in the furnace, yet would it not altogether die into powder; something living would always remain. But once it be stirred, the whole forthwith becomes living. Hence Mercury says of himself: “When a part of my body, like unto a lentil, lives, I am no more dead than ever I was.” And this is because no body has been committed with or into it—no father, no mother, no sister, no brother, nor any near kinsman or of its tribe mingled with it. But as soon as arms are folded with arms and mouths where they should be—at that very moment it dies. My son shall understand this thus: if any of the metals be mingled with it, or the spirits born of metals, or our White or Red Stone (for all these are of its kindred and akin to it), being of its nature also; then it joins itself with them and straightway dies with them. But when it is alone, it dies not in the space of ten years, though you apply to it any tempered heat. —Thus far Hollandus.

From all the foregoing you may grasp what Paracelsus wrote concerning abridging the work: that the Red Lion must be sought at noon; and the Eagle’s gluten in the Sun’s rising.

Basil Valentine confirms upon oath that he found all red ores and mineral spirits tincted with redness to equal the best, most pure, and finest gold in excellence and goodness—nay, much more useful, and for chemical operation more serviceable.

Rosarius, and the Correctorium of Richard, Chs. 15–16

Universally I declare unto all, that in the whole course of the Art there are but two particulars, which are perfected particularly, according to the Philosophers and Nature, although deceivers make infinite sophistications, whitenings, and reddenings, whereby the faithful are deluded.

The first particular, both in the white and in the red, exists in Mercury, without the administration of the perfect Medicine. For Mercury is the first matter of all metals, composed of a white earth too sulphureous, and a clear water, so that the whiteness of the earth shines through the limpidness of the water, and the colour in it is most white, as experience shows. And since it is thus immature, it is possible from it to make Sun and Moon. Hence the Philosopher says: Let it be mixed with other metallic bodies, because they are of its matter; by that artifice Nature may be gently digested into it, that with them it may be perfected, by the resisting digestion of the perfect nature.

Therefore, when you would join it, make a medium through Mercury, which dissolves and opens the natures, so that simply one may pass into another, and the perfect virtue be conveyed into the imperfect, to be perfected therewith. Note that crude Mercury dissolves bodies, but Mercury of the bodies cannot do this, because its sulphur, congealed and altered, corrodes not as does the first, nor opens the lock; and so one force is not conveyed into another, but each remains by itself, though outwardly they seem conjoined. But the crude Mercury (that crude sulphur which it had from the beginning, in the first white earth, from which with clear water it was made) always desires to corrode what is nearest to its nature. Therefore, if it dissolves silver, it finds the silver nature; if gold, the golden; if lead, the leaden, etc.; and by the sulphur of each it is congealed.

The second particular is in Luna: every silver is possible to become gold. As the Philosopher says: There is no gold which was not first silver. Thus silver contains within itself certain undigested qualities, which may be purged from it, that by art it may pass into fixed Mercury, that is, into the nearest nature of gold. Then indeed it contains in itself all that gold contains; and by the apposition of the Philosophic red sulphur, it is more digested, and the yellowness is caused in it, through the conjunction of the perfect body, when they have become simply of one nature.

This in other bodies is impossible, since they have not such nearness to the perfect nature; because the hindrance in their generation is the burning and stinking sulphur, nor are they the medium of which the Philosopher speaks. There is no passing from extreme to extreme, save by a mean. That is: from Mercury no gold is generated, unless it first become silver. For in them there is not the sulphur of the fire simply not burning, but a sulphur burning; and therefore they cannot be transformed particularly into fixed Mercury.

Here I cease to adduce more testimonies of the Philosophers; for in those already cited are contained indeed all the chief principles of this Divine Art, which the novice in science needs to know.

Johannes Isaacus

This is the true potable gold, the true quintessence, and the thing which we seek, and moreover a spiritual thing, a gift which God bestows upon His friends. Do not therefore attempt this Divine Artifice if you are conscious of any mortal sin, or if your purpose tends otherwise than to the glory of God. Faithfully I warn you: you may indeed begin the work, but by no means will you finish it, nor see the Stone; for God withdrawing, it shall be broken, corrupted, or in some other way perish, so that you neither behold the Stone nor bring it to perfection. If then you be conscious of aught else, refrain from the work; you will but trifle in vain. Deceive not thyself. But unto him to whom this Stone is given by God, nothing else is lacking. Let him therefore keep it to the honour of God.

Holy, holy, holy Jehovah Sabaoth, Almighty God, the only wise, the King of kings and Lord of lords, dwelling in light inaccessible, who alone hath immortality, who hath taken away the power of death, and hath established unfading eternity in light—unto Him be glory, honour, and everlasting strength in all His works. Amen.

Epilogue

Thus, kind Reader, thou hast in this little book a brief sum of the Philosophic Work; if perchance thou still findest something wanting therein, the Authors above cited, diligently read again and again, will supply it. But before all, thou must exactly search out the foundation and root of Nature, which thou wilt meet with in the published books of that most enlightened Philosopher, Jacob Böhme, the Teutonic, in which all Nature with its circulation is seen naked and alive, and may be apprehended by thee, unless perchance thine eyes are restrained by some singular cause, so that thy too-hardened understanding cannot receive what is yet therein so lucidly and manifestly declared, that it strikes the intelligent reader with amazement, to behold such most hidden mysteries so clearly and fully prescribed, and exposed to an unworthy World, whereas all the ancient Philosophers most strictly forbade that the pearls of Wisdom and Knowledge should be suffered to come unto the unworthy, yea, each of them devised his own peculiar veil, to cover and most secretly hide such great mysteries.

But indeed we perceive that God now willeth such things to be made manifest, and that by His will these sayings and writings, through His most simple instrument, have come forth to light. Is it not a thing to be marvelled at, that this most vile and abject man, who in the schools had learned nothing save a little of reading and writing his mother-tongue, could penetrate so profound depths, and afterwards consign them with inimitable style into books, which hitherto lay hid here and there in the sanctuary of Philosophy since the Fall of Man? Yet we know that with the Father of Lights there is no respect of persons, and that the humble find grace with Him, and that from His illumination, and not elsewhere, this Author had his deep knowledge.

This also moved that most illustrious Doctor Balthasar Walther, after he had travelled through the kingdoms of the East, where of old was the fountain of Wisdom, to search out the ancient Philosophy, and afterwards found in brief that which he had sought, in this illiterate man of unheard-of illumination. Wherefore he abode with him in his poor cottage for three months, and proposed unto him forty questions concerning the soul, which with the answers of Böhme are contained in a special book, and were also clothed in Latin and published by Walther under the title Psychologia. The rest of Böhme’s books have likewise been turned out of the German tongue into Dutch, and are now at Amsterdam, in this two-formed Teutonic speech, both German and Dutch, to be bought at Henricus Betkius; and almost all have also been translated into the English tongue. Thus, by the grace of the most praised Jehovah, such divine writings now exist in these three languages, and are read with no small fruit by many disciples of the more secret Philosophy among the annotations aforesaid.

As for the art and work of the Philosophers, we would willingly have written more, and shown its whole course, with all circumstances continuously, and in entire order. Yet fearing lest such things might fall into the hands of the unworthy and the preposterous (unto whom it is most unseemly to know them), we could not but withdraw our hand from writing further. But if it should so fall out, that some true lover of God and of the Art should reach unto us, and with a candid heart make known that he greatly desireth the full revelation of this Divine Magistery, we will not refuse, so far as in us lies, to serve him, and to point out faithfully and infallibly the way of Truth.

For we have seriously considered with ourselves, that we are but a youth hitherto variously carried about by Fate, and as yet not knowing what the Divine Mercy will work with us; though in past time we have everywhere felt His perfect protection and illustrious providence, and through our whole life hope the like. Yet, seeing in our parent, and indeed in innumerable other examples, how God not rarely afflicts the vessels of His gifts out of mere love, it may well be that even we today or tomorrow might need the aid of some pious man. Therefore we strive by this testimony of our good will to pre-occupy in return the kindness of others.

Let no one, however, persuade himself that we hereby invite all and sundry to trouble us for the sake of revelation of the Science; far be that from us. For to none shall such favour ever be openly granted, save to him who by the marvellous ordinance of Fate shall be predestinated to this Science, and shall appear altogether commended by a perpetual assurance of gratitude. Such a one, in such case, might perhaps promise himself the oral manifestation of the following points:

1. Of the express, true, and only material, with another more proximate, demonstrated—
- (1) by Philosophic reasons and arguments savouring of the Nature of things;
- (2) by the authority and concord of Philosophers;
- (3) by experience or practice—for the crude spirit must needs tinge.

2. Of the Salt of the Philosophers.

3. Of the solution of the first work.

4. Of the water or Mercury of the Philosophers.

5. Of the rectification of spirit and body.

6. Of the coagulation of the spirit or water.

7. Of the separation of the Elements in our Stone, to be understood Philosophically.

8. Of the weight and time of the nativity of the Stone.

9. Of the true furnace or Athanor of the Philosophers.

10. Of the Seal of Hermes, a notable thing, and by no means to be interpreted of the vulgar sealing of glass vessels.

11. Of Laton, its use and operation.

12. Of the first regimen of fire.

13. Of the second, third, and fourth degrees of fire.

14. Of fermentation, sublimation, distillation, and all the degrees which the Philosophers, to deceive the ignorant, set forth to their readers.

15. Of the series of multiplication.

16. Of the benefit of projection—yet with due caution.

17. Of the effects and virtues of the Stone, not all known.

18. Of the manner of applying the Medicine, or curing in general and in particular men, metals, and stones.

19. Of the quality of the Stone—that it is heavy in weight, and sweet in taste; and consequently also in the beginning it hath weight and sweetness, the last matter regarding the first, and the first the last.

20. Of the possession together with the universal of all particulars, even as he who possesseth the tree hath also dominion over all its branches.

Therefore, most beloved Reader, account well and favourably of our endeavour to do thee service. Go forward in growing hope, with firm confidence placed in God, and with full reverence toward Him in thine heart; study also silence and assiduity, truly love thy neighbour, and do him good; and God will deny thee nothing.

Simple Piety is the Codex of Wisdom.

---

DIALOGUE
Further uncovering the Preparation of the Philosophers’ Stone

When that former assembly of Alchemists and distillers—seriously disputing concerning the Philosophers’ Stone—was suddenly interrupted by an unexpected tempest, and so dispersed abroad into various provinces, and scattered, each one went his own way without any conclusion. From thence arose an ineffable multitude of sophistications and erroneous processes; for that unlucky storm had disturbed the final judgment of the conventicle, leaving none of them but fast fixed in his own fantastical opinion, which afterwards he followed out with his labour.

Now a part of those learned Alchemists, who had together been present at that council, had read somewhat in the writings of the true Philosophers—sometimes proposing Mercury, sometimes Sulphur, now Salt—as the matter of their Stone. But because they always interpreted quicksilver, sulphur, and salt in the vulgar sense, they attempted after their dispersion all imaginable variations of labours, desiring wholly to hold those species as the true matter of the Stone.

From this number, therefore, one, having fished out this notable axiom from Geber, was moved to work upon common salt: “Note well! the ancient Sages conclude concerning salt, who call it the soap of the wise, and the key which openeth and shutteth, and shutteth again, and none openeth; without which little key, they say, no man in this world can attain unto perfection—namely, unless he know how to calcine salt after its preparation, then it is called fusible salt.” And from another: “He that knoweth salt and its solution, knoweth the hidden secret of the ancient wise.”

Thus incited, this Alchemist began to labour in common salt, and learned from it to prepare a sharp spirit, dissolving the gold of the vulgar, and drawing its citrinity or tincture, which he strove to join unto imperfect metals, that so they might by that means be transmuted into gold. But indeed, howsoever he proceeded, the labour was vain; which he ought long before to have known, from the same Geber saying thus: “Bodies whatsoever imperfect, by mixture with bodies by Nature simply perfect, are in no wise perfected; because they have received a simple form only for themselves, in the first degree of perfection, wherein they were perfected by Nature, and being as it were dead, they can impart nothing of their perfection, not superfluous, unto others. And this for two causes: first, because through their imperfection they are rendered imperfect in mixture, having no more perfection than they themselves require; secondly, because they cannot by that way have their principles mingled through their minutest parts.”

Then there fell upon this labourer the sentence of Hermes: “The salt of metals is the Stone of the Philosophers.” He thought, therefore, that the salt of the vulgar could not be that thing which the Philosophers required, but that it must be drawn from metals. He accordingly assayed to calcine metals with violent fire, to dissolve them with strong waters, to corrode, to destroy, to prepare salts; he contrived various fluxes for melting of metals, and innumerable like operations, but all frustrated. Yet in all this he could not reach the goal of his desire. This again made him doubt concerning those salts and materials, so that he ceased not to turn again to one or another Philosopher’s book, and to turn over the leaves, hoping that some clear place might occur unto him. And behold, this saying presented itself:

“Our Stone is salt, and our salt is earth, and it is virgin earth.”

Sticking to these words with deeper speculation, suddenly a light seemed to arise before him, and he now at last understood that his former labours had failed for this one reason only, that hitherto he had lacked virgin salt. Moreover, such virgin salt could nowhere be had over all the earth and its surface; for all the upper part of earth is overlaid with herbs, flowers, and grass, whose roots with their fibres draw unto themselves the virgin salt, and from thence they grow, whereby all that salt is deprived of its virginity, and, as it were, made pregnant. He also marvelled at his former stupidity, that he had not sooner apprehended this, the Philosophers speaking so plainly, as Morienus: “Our water groweth in mountains and valleys.” Aristotle: “Our water is dry.” Danthinus: “Our water is found in old stables and privies and foul sinks.” Alphidius: “Our Stone is found in all things which are in the world, and everywhere, and is cast forth in the way, and God hath not appointed it to be bought for a price, because it may be had as well by the poor as by the rich.”

“Ha! is not such a salt manifestly here indicated (he thought within himself), which truly is the Stone, and the dry water, and to be found in all things, yea even in the very privies? For all bodies consist of it, are nourished by it, increase by it, and, when they decay, are resolved into it. A great abundance of such fat salt causeth fertility, which the simple husbandmen understand better than we learned men, when they renew barren ground by reason of dryness with rotten dung, swollen with fat salt; perceiving that lean earth cannot be fruitful. Some also Nature hath taught in like manner to improve the leanness of dry ground with salt out of ashes: for this cause, in some places, they strip the turf from their fields with ploughshares, burn it into ashes, and strew it again upon the naked fields, and so procure fertility. This is the custom in the province of Denbighshire in England; nor was it less used of old, as we have Virgil for a witness.”

Moreover, what the Philosophers write—that their subject is the strength of all strength—such likewise doth salt of the earth show itself to be. For where was ever found more horrible strength and force than in the salt of earth, namely nitre, against whose thunderous force nothing can resist? By such and the like considerations, this Chymist now persuaded himself that he had attained the epiphany of truth, and congratulated himself exceedingly, as one preferred before thousands of thousands, despising even the most learned, yea almost the whole human race, as ever stuck fast in the mire of ignorance, never climbing the summit of Philosophy, nor enriching themselves there, while treasures infinite lay hidden in the virgin salt of the Philosophers.

Hence he set himself to acquire such virgin salt of chastity, digging beneath the root’s foundation in some place of fat earth, and thence to dig out virgin earth not yet impregnated; confirmed by the words of the Cosmopolite, who saith: “That for obtaining the living water of nitrous salt, a pit must be digged to the knees.” This delirium of his he not only put into act, but also published in print, declaring the same to be the genuine meaning of all the writings of the Philosophers. But so much did he stumble in this vain conceit, that he lost all his substance, fell into the misery of beggary, and into mighty grief, bewailing the irreparable loss of expenses, time, and labours. To this loss succeeded sad cares and sleeplessness, which daily increasing, at last brought him again to the place where aforetime he had dug deep for the supposed Philosophic earth. There, sitting down upon the ground, he cursed all who had ever written of the Philosophers’ Stone, and went on to revile and to imprecate dire curses, until sleep—of which for several days through anguish he had been bereft—overtook him again.

In that deep sleep there appeared unto him a great multitude of shining men; one of whom drew near unto him, and thus addressed him:

“Friend, what aileth thee, that thou so bitterly cursest and revilest the Philosophers, who rest in God?”

The Alchemist, smitten with utmost terror, answered:

“Lord, I have read somewhat of their books, and I have seen how with unceasing praises they extol that Stone, which they call theirs, even up to heaven. By these they stirred within me an unspeakable desire for it. I have also laboured in all things according to their prescriptions, that I might obtain such a Stone; but now I perceive I am deceived by their words, since in this way I have lost all my wealth.”

VISION.

Vis. Thou doest injury unto those whom thou cursest, and chargest them with imposture. For behold, these very blessed men, whom here thou seest, never wrote lies, but left behind them pure and spotless truth. Yet they spake in hidden words, lest any unworthy should understand, and by them bring great evil upon the world. Their writings thou oughtest not to have taken according to the bare letter, but according to the operation and possibility of Nature; nor shouldest thou have adventured manual work, until first a firm foundation were laid through ardent prayers and unwearied study of reading, observing whither they all aim, namely, to one only thing, which is the Salt, the Sulphur, and the Mercury of the Philosophers.

Alch. But how can Salt, Sulphur, and Mercury be one thing? Are they not indeed three?

Vis. Behold, now is thy stiff neck discovered, and that as yet thou perceivest nothing. The Philosophers have but one matter, endowed with body, soul, and spirit; and this they call Salt, Sulphur, and Mercury—three names in one subject, and that subject is their Salt.

Alch. Whence then is such a Salt obtained?

Vis. From the darksome prison of metals; with it thou canst accomplish miracles, behold all the colours of the world, and turn all vile metals into gold—so far as that thing be first fixed.

Alch. But verily I have long laboured in metallic works, nor ever could I find such a thing in them.

Vis. Thou hast sought it in dead metals, wherein lieth no virtue of the Philosophic Salt. Even as thou canst not sow bread already baked, nor from a boiled egg produce a chick, but must take the seed thereof if thou wouldst generate aught: so are the vulgar metals dead. Why seekest thou the living among the dead?

Alch. Cannot gold and silver be revived by solution?

Vis. The gold and silver of the Philosophers are life itself, and in no wise need revivification; they may be had freely. But the vulgar are dear, and dead, and remain dead.

Alch. By what manner then is this gold to be obtained?

Vis. By solution.

Alch. And what solution is that?

Vis. In itself and by itself, without any foreign thing. For the solution of the body is made in its own blood.

Alch. Doth the whole body pass into water?

Vis. Yea, the whole is dissolved, yet the wind also beareth in its belly the fixed son of the Sun, who is that fish without little bones, swimming in the philosophical sea.

Alch. Are there not also other waters of the same property?

Vis. This philosophical water is not the water of clouds, nor of any common spring; but it is salt and white gum, the permanent water, which remaineth with its body, being joined thereto, and once cooked with it for its proper time can no more be separated from it. Moreover, this water is the real substance of life in Nature, drawn by the magnet of gold, and by the workman resolved into a silken water, which no other water in the world can perform.

Alch. Doth this water also yield fruit?

Vis. Since itself is the metallic tree, there may be grafted upon it a little branch of the Sun; which when it hath grown, all imperfect metals by its odour it rendereth equal to itself.

Alch. How then is the work proceeded with?

Vis. It is continually boiled; first in moist, afterwards in dry.

Alch. Is it always one and the same thing?

Vis. In the first operation thou shalt separate body, soul, and spirit, and afterwards join them again. But when Sun and Moon have come together, then of itself the soul departeth from the body, and again of itself returneth unto it.

Alch. Can body, soul, and spirit be separated?

Vis. Trouble thyself with nothing save the water and the foliated earth; for the spirit thou shalt not see, who ever moveth upon the waters.

Alch. What understandest thou by that foliated earth?

Vis. Hast thou not read that in the philosophical sea there appeareth a little island? That earth shalt thou grind, and enclose; there in prison it shall be broken, and become as it were a thick water mingled with oil—that is the foliated earth. And know that thou must couple it in just weight with the water.

Alch. In what weight?

Vis. Let the weight of the water be plural, but of the white or red foliated earth single.

Alch. O Lord, thy speech from the beginning hath been too obscure for me.

Vis. I use no other words or names than such as the Philosophers found, named, and described. And this throng also of blessed men, whom thou beholdest, were in their life true Philosophers; yea, some of them reigning Kings, ruling Princes, and mighty Magnates, who counted it no shame to exercise with their own hands the industry of Nature, and wrote the truth thereof. Their books do thou diligently read, and avoid all sophistications and fraudulent Alchemists, and at length thou shalt attain unto this hidden mirror of Nature.

And thus in a moment the vision vanished, and the Alchymist was left destitute of his dream. Pondering with himself, he knew not altogether what judgment to pass upon these things, save that every word of the Vision still clave fast within his memory. He therefore withdrew into his chamber, and wrote down all the sayings of the Vision, and read diligently the Philosophical writings; whereby he came to know his former foul errors, and more and more acknowledged the true foundation. This he afterward cast into German rhymes, of the following tenor:

A certain thing is found in this World,
Which also everywhere doth exist.
It is neither earth, nor fire, nor air, nor water,
Yet is it void of none of these.
Nevertheless it may become fire,
And also air, and water, and earth,
For it containeth in itself all naturalities,
Purely and sincerely entire.

It doth whiten and redden, it groweth hot and cold,
Moisteneth and drieth, and diversifieth on every side.
The crowd of the wise alone do know it,
And call it their Salt;
It is drawn forth from their earth,
And hath undone many foolish men.

For common earth is here of no avail,
Nor any vulgar salt in any wise;
But rather the Salt of the World,
Containing all life in itself.
From this ariseth that Medicine,
Which shall deliver thee from every sickness.

Therefore, if thou seek the Elixir of the Wise,
Without doubt this thing must be metallic,
Even as Nature herself did fashion it,
And bring it into a metallic form,
Which is called our Magnesia.

This little thing is drawn forth;
Having it, prepare the same
Rightly for thine own use;
And from this clear Salt extract
Its heart exceeding sweet.

Bring also to light the ruddy soul,
Which is likewise a glorious sweet oil,
And is called the Blood of Sulphur:
In this work the supreme good.
From these two may be begotten unto thee
The supreme Treasure of the World.

How these two from the earthy salt
Thou shouldest purify,
I dare not openly write,
For God will have it hidden;
Neither must pearls be cast
For the feeding of swine.

Yet faithfully this note receive:
That nought strange must enter the work.
Even as ice by the fire’s heat
Returneth to its first water,
So also must this Stone
In itself be turned into water.

A gentle bath at least is meet for it,
Wherein by itself it is dissolved
Through the aid of putrefaction.
From thence separate the water,
And turn the earth into red oil,
Which is the purple soul.

And when thou hast obtained these two,
Join them sweetly together,
And place them in the Philosophers’ Egg,
Hermetically shut;
Then set it in the Athanor,
According to the rule of the Wise,
Administering the mild warmth of fire,
Such as the hen giveth unto her eggs.

Then shall the water with great endeavour
Draw unto itself all the sulphur,
So that nothing more of the same shall appear;
Yet this cannot long endure,
For by its heat and dryness
It will strive to become manifest,
Which contrariwise the cold Moon
Will endeavour to resist.

Hence ariseth a mighty duel,
And each of them mounteth on high;
But the wind doth drive them down again;
Yet again they fly upward.
And after long continuance thus,
At length they sink to the bottom,
And then melt indeed into
The primordial chaos most inwardly.

Thereafter the whole groweth black,
Like unto pitchy resin in the furnace;
And this is called the Raven’s Head—
No small token of Divine Grace.
This being done, thou shalt behold anon
Colours manifold,
Red, yellow, blue, and others,
Yet all swiftly vanishing.

Then further shalt thou see
That the whole becometh green,
Like leaves and grass.
At last the Moon’s light shall shine forth;
Therefore must thou increase the heat,
And continue therein,
Till it gain the hoariness of an aged man,
And whiten almost like silver.

With utmost diligence rule the fire,
And thou shalt see the matter in the glass
Whiten altogether with snowy brightness;
Then is the Elixir finished unto white,
Which in time also shall become red.
Increase then the fire once more,
And it shall grow citrine on every part;
At length it shall redden like a ruby.

Then give thanks unto the Lord our God:
Such a treasure hast thou obtained,
Than which nothing in all the World excelleth.
For tin, brass, iron, silver, lead,
And all manner of metallic bodies,
It turneth into pure gold.
Yea, far greater things it accomplisheth:
For it can take away from men
All diseases, even unto life’s appointed end.

Therefore with thy whole heart be grateful unto God;
With Him willingly serve thy neighbour;
And in honour of the Most High use it:
And may He shortly bestow upon us
The Kingdom of Heaven.

Amen.

---

TO THE READER

Lest, most esteemed Reader, thou conceivest aught amiss of me, the Author of this little Treatise, because I call myself the son of that great Sendivogius, know thou, that carnally I am no such thing, but only according to the doctrine which I have truly received as paternal from his incomparable works; even as he himself confesseth in Tractate XI in these words: “I have told thee by the holy God, what a father oweth to a son,” &c. For all the Philosophers are wont to call those their sons, who, by their doctrine and paternal admonitions, attain unto this supreme fortress of wisdom.

Yet rather do I owe my knowledge unto that venerable Author of the Arca Aperta—of the most artificial mystery—commonly called des Gross- und Kleinen Davers, who lived at the same time with Sendivogius, being named Johannes Graffaeus, Doctor of Laws, and once Syndic of the City of Stralsund. But when he perceived that the modern law of the world seemed unjust unto conscience, he resigned his Syndicship, and turned himself unto the Chymical Philosophy. In it, by praying and seeking, he discovered the highest arcana, and having attained that most renowned Stone, he afterward called himself Chortalassaeus. He also caused a Hospital to be erected beside his own house, for the solace of the poor and miserable, of whom he daily refreshed many therein. In manual experience he even excelled Sendivogius himself, and many other Philosophers, so that Sendivogius by writing, and he by experiment, deserved to be called the Princes of the Philosophers of our time.

From this great Author, by the wonderful favour of God inclining, this science descended unto me by the oral tradition of his disciple; without which I could scarce have known anything of truth out of any book. For Geber and others bear witness, that it is impossible this Art should be known, save it be known by inspiration of God, or by the instruction of some experienced Master. Otherwise it can hardly ever be attained, even though (as the Author of the Tabula Paradisi saith) the seeker were Doctor of Doctors and Light of the World, yet in this science, without true institution, he should be utterly blind.

Thus being taught, I also am willing to teach others in turn, and to incite them unto the reading of the writings of Sendivogius; for in them the true matter of Philosophy is most thoroughly revealed, which being once known, its preparation can no longer be hidden. The same I here indicate so clearly, that none may declare it more plainly, as thou thyself wilt easily perceive, if first thou rightly knowest the matter, what harmony here is with all the Philosophers. For verily it is a golden chain; if in the least point thou errest, thou errest in the whole; but if one thing be rightly known, then are all the rest known also.

The chiefest, however, is to know the genuine principle and the one root of the Art, in which most certainly is contained whatsoever the wise do seek; and in no other thing in the world is the solution and restoration of the metals, with conservation of the species of gold and silver, save in that root aforesaid. Its dissolving power is most swift, above all strong waters, and far stronger than any violence of fire, so that without the highest admiration I cannot behold the force of its solution. O marvellous dry vinegar! what man knoweth to search out thy potency? or who hath ever experienced all thy powers?

Farewell, therefore, candid Reader, and rejoice in these things!

---

ADMONITION
Of the Publisher of this Treatise.

After that I, being called by an Anagram Huc e tenebris (“Hither out of the Darkness”), had from my former German Publication of the Third Principle of Sendivogius felt no small molestation, by letters sent unto me from many, who desired of me the name of the Author of the little book, and further, that they might obtain knowledge of him, as also the promised publication of the Harmony; of which letters some I received even from remote places, yet with no courtesy of the senders, as though they had made me a free receiver of their petitionary writings, and had given me thereby neither profit nor recompence, but only vexation without gain:—for this cause I have thought it needful to admonish all readers, since now I have again received this present Treatise from the said Author, to be published out of the land of Baconia, that they be not troublesome unto me in the former manner, nor transmit their letters by the post to be dearly redeemed; for voluntarily, and without any man’s prompting, I endeavour by the publication of useful books to serve the many, and if such a Harmony may be obtained, I will also cause the same to be printed.

As concerning the name of the Author, I have not certainly learned it, save only that I hear this Spagyrist is called Josaphat Fridericus Heutnortron; yea, the very anagram of this book seemeth to constitute such. These things be spoken with your leave and patience, and let the most holy, blessed, and glorious Name of God be praised here, and in all our life, unto everlasting eternity.

Amen.

FINIS.

---

APPENDIX
Of a certain Dialogue, once held betwixt the Spirit of Mercury and a certain Monastical Philosopher.

Which, in the German Edition of the Tripos Chymicus of Sendivogius, they added out of an ancient Manuscript Book, by reason of the matter therewith agreeing, and to fill up the space of the book to be published.

It hath pleased me therefore to set down the same here likewise in Latin, lest the studious, not skilled in the German tongue, and not always finding the like in other books, should be deprived of its profit and delight.

There is in Mercury whatsoever the Wise do seek.

All things are hidden within me, Mercury;
What the Chymists desire, I do bear secretly.
I am Earth and also Wind, I carry Sulphur and Salt:
If thou findest me, then see thou keep me wholly occult.

---

The Dialogue of the Spirit of Mercury.

With F. ALBERTUS BAYERUS,
otherwise Bavarian, a Carmelite Monk, &c.

Mercury.
What is the cause that with so many conjurations and enchantments thou hast adjured and summoned me?

Albertus.
I will declare the cause, if first thou makest me safe and secure from peril of body, life, and soul.

Mercury.
This is not in my power; nor came I to thee affected with such intent. But verily, if thou ceasest not from thine enchantments, forthwith thou art given and delivered over unto others, who at the fit season shall appoint execution upon thee and thy like. Moreover, the salvation of thy soul I can neither hinder nor promote; yet, if I were man, I might easily attain salvation. Therefore answer me to my question.

Albertus.
Be not, I pray thee, wroth against me, for I am but a feeble man, and thou art a most swift and mighty spirit; wherefore tell me, whether thou art a good or an evil angel, or what thou art.

Mercury.
I am neither a good angel nor an evil, but am one of the seven spirits of the planets, who rule the middle nature, having command to govern the four distinct classes of the World, to wit, the Firmamental, the Animal, the Vegetable, and the Mineral. We are seven together, who by our fitness decline and convey all virtues and influences of the higher spheres into the three lower kingdoms, descending and ascending mediately, and therein we work, for the planets themselves cannot corporeally descend. Nota Bene: This is that spirit which helpeth actually to bring forth propagable creatures out of the created four Elements; and whoso apprehendeth this, may fitly accommodate himself unto the Work.

Albertus.
I greatly rejoice at the weight of thy spiritual declaration, and ingenuously confess, and from my whole heart acknowledge as a certain truth, that I draw more foundation from thy naked and open information, than ever I could from any Philosopher. Yet I entreat thee to bear with me one question more, and I will tell thee the cause, and duly declare why I conjured thee. Tell me, I pray thee, thy name.

Mercury.
I am called, and am, the Spirit of the Planets, and not of God’s Mercury. And as by thy exorcisms and adjurations thou hast in no wise compelled me to thee, but by the permission of God I came of mine own accord, so also thy circle, candlestick, sword, and the rest of thy foolish ceremonies move me less than nothing. For without these, unto every pious man some Spirit is appointed of God to minister, though few there be who shew themselves worthy of them. Wherefore no longer abhor my blackness, for it shall be the beginning of thy riches. Was not all things in the beginning of creation dark and obscure? Yet by the wisdom of the Creator light was severed from darkness. For from the sweet aurora ariseth the fair Sun, ruddy with sanguine blush. If then thou givest faith unto my words (which are not human, but rather a resounding utterance according to mine own nature), I will in turn graciously hear thee and instruct thee. Go forth therefore out of thy circle, and suffer me to enter in; do thou sit at the table, and diligently write what I shall say. Begin now to recite the cause why thou hast in this manner called and invited me, and be not scrupulous, but plain and brief in thy questions.

Albertus.
In the Name of God the Father, the Son, and the Holy Ghost, who is most holy in the undivided Trinity, and indistinct Divine Unity, Amen. I beseech thee, Spirit of Mercury, to tell me the truth. My question is this:

Whether that which the Philosophers have written of their Stone or Tincture be altogether true in the Nature of things, or a subtle feigned speculation?

Mercury.
Know, that the Philosophers, after manifold weighing of causes, have written diversely of this one thing, to the end that fools, who gape only after money, and also proud and unbelieving men, might be confounded, and that the great secrets of Nature (to wit, the natural virtues working all things) which many of both highest and lowest degree do experience, should the more remain hidden and concealed. Yet in none other than in this one only thing (which is all in all) could they speak the truth. The rest are but to deceive the unworthy. Wherefore, I tell thee in brief the pure verity: if they wrote with accord of their Stone or Tincture, the same is most true in the Nature of things, and altogether certain.

Albertus.
What then is that one only thing?

Mercury.
Thou, as a sophist of much reading and an exercised labourer, oughtest at the least to have learned this from thine own Bernard, as thou persuadest thyself that thou knowest well his twin Spirit of Mercury, and art almost glutted with speculation in the First Being and thine Azoth. Yet art thou still far from the true centre, seeking life in dead things, and the most constant and incorruptible, yea the strongest strength of all natural fortitude, in inconstant and destructible matters. Therefore be thou most assured, that our Tincture, most ruddy and pure, is drawn forth of that subject, the most perfect of all that ever the Sun shone upon: which one thing, by the steadfastest spirits, with the composition of the four distinct qualities or Elements, and by the concord of the seven wanderers, is so commass’d, compacted, and brought without any mortal’s help, skill, or art unto its degree of perfection, absolute and perfect, and hath attained in the creation so mighty a multiplication of its seed, that it is incredible. Moreover its parts are by minima so tempered, that naturally no Element can corrupt or hurt it, without the aid or artifice of man. O, when besides this one only thing, all other things of this World are subject unto corruption! Let this for this time suffice thee, from what matter the Philosophers drew their Tinctures. Nota Bene: If thou apprehend the sense of these prepared words, the whole sum and series of the Art is made manifest unto thee; and to whom God openeth the eyes, to him is here sufficiently spoken. It may also be understood of vulgar gold; yet that were not the genuine intent of this doctrine, for there are higher things created above the Sun, whose search yieldeth the truth of those things which man refuseth to understand, unless they be written before his eyes most literally. Wherefore unto him they are incomprehensible, by reason of his great blindness and self-ignorance.

Albertus.
From these thy obscure words I gather, that thou wouldst intimate purest gold.

Mercury.
In part indeed thou hast rightly understood me; yet a dark cloud doth still be-dim thine eyes. It is truly gold, yet not that which by the fire of the furnace hath been brought unto perfection, but that which Nature herself, by her Vulcanic Archeus, after her own manner, without any aid of art, hath accomplished. From this is extracted that double Mercury, and having it, thou mayest dispute with thy Abbot, saying: Azoth and fire suffice thee.
Nota Bene: Hence it appeareth, that it is more than the most refined gold, for God Himself in the creation commanded it, and unto it granted this virtue, that it might be known unto men, and be attainable of all through true Divine illumination.

Albertus.
But where is such gold to be obtained?

Mercury.
Under the heaven, in many mountains and mines.
Nota: It lieth before the eyes of every man, and yet is not known.

Albertus.
What portion is needful to accomplish this work?

Mercury.
If thou hast four Iothones, thou mayest buy a diadem of the Pontiff, and yet retain the rest.
Nota: If thou hast wrought four Iothones, thou hast enough for thine inception.

Albertus.
So small a portion we doubt not, with God’s help, to obtain.

Mercury.
Ha! speakest thou of the body? Knowest thou not, that I as Spirit speak not of the body, but rather of the spirit? How wilt thou weigh the spirit, which in exceeding small quantity is drawn from the body, yet afterwards in virtue surpasseth a great quantity of body? When therefore thou wouldst again make this extracted spirit corporeal, and turn it into a pure spiritual body, then mayest thou dispute with thy Abbot (but not before), saying: Fire and Azoth suffice thee.

Albertus.
O angelic, O celestial words! But how then is one to proceed?

Mercury.
Dissolve and coagulate.

Albertus.
Ah, how brief are these words, and how most hard to be understood, which yet contain the whole art! I perceive the body of the Sun must be dissolved, and by solution the tinging spirit extracted, which doubtless is Bernard’s double Mercury.
Nota: The body is not fine gold, but that wherein the Tincture lieth hidden, from which the twin Mercury must be produced.

Mercury.
Now somewhat hath the veil departed from thine eyes, and thou hast understood aright.
Nota: Learn therefore what body is here intended.

Albertus.
By what thing must the body of the Sun be dissolved?

Mercury.
By itself, and by whatsoever is most near unto it.

Albertus.
This speech is hard, yea harder than the very art itself. I beseech thee explain it, and shew me the means, and the manual operation of the true solution.

Mercury.
I, as Spirit, cannot shew thee now the manual means, for I have no hands; but if I, like thee, were compounded of body, I would labour through the whole work. Do thou diligently seek in thine own Bernard, wherein the manual medium of the true solution is thrice described, with all circumstances — twice rightly, and once falsely, for the sake of the unworthy.

Albertus.
Woe is me, who long since am almost dead with his reading, and yet can in no wise find it! For though, by thy information, I know the King, yet the Fountain in him is altogether unknown unto me. I entreat thee therefore most earnestly, tell me what this Fountain is.

Mercury.
Thou wouldst too soon become wiser than is meet. They cannot shew it thee until first thou hast the King. The bath is not heated before the King be present. But go thou unto thine Abbot, and desire of him to procure for thee ten pounds of Oriental aesae 8756, which is the best, as it cometh without fire out of its mother the earth. Afterwards I will reveal unto thee all things which now thou understandest not. Be silent, and be secret. Shew not thy books any more unto thine Abbot, nor tell him a word of our meeting, so dear as thy life is unto thee. Lay aside all enchantments, and conjure me no more. Continue in good purpose, and pray unto God for grace and for a good spirit; else may I not return unto thee. But if thou observest this, I will be unto thee a constant friend, and whensoever thou art in need of my counsel, I will succour thee.

Albertus.
I beseech thee, tarry yet a little, and tell me whether I shall live so long as to obtain the Tincture?

Mercury.
Yea, thou shalt live so long; but thy Abbot shall not live so long. After his death thou shalt obtain it; yet, unless thou be wisely cautious, it shall be unto thee the cause of thy death. Therefore be thou most wary and circumspect to whom thou shewest it. For this Tincture will cause great blindness. Yet guard thy little books more carefully than the Tincture itself, and take heed that at no time they be found with thee. For being incautious, thou mayest fall into grievous perils, into prisons, yea even unto death by the sword. Wherefore be wary, and farewell.

Albertus.

I, Brother Albert of Bavaria, of the Order of Carmelites, do swear and testify before God, His Angels, and His beloved Saints, that in the year 1658, upon the 18th day of February, which was the Feast of the Purification of the most Glorious and Blessed Mary ever Virgin, being in my cell in the Monastery of Mary Magdalene at Stellanova, such a vision appeared unto me, and the aforesaid colloquy I held; for after I had day and night risen up and gone to rest with Philosophical books, and with burning sighs had invoked the Lord Jehovah continually, that He would graciously vouchsafe to reveal unto me the truth of this art—then at length, in my ignorance (after I had for three and twenty years, with my Abbot, borne in vain great and wearisome labours, and had without intermission nourished fire by day and night), I was wholly induced to believe (which sin may God forgive me), that the secret of this thing could not be had of any man, but must needs be extorted from spirits. Yet afterward I found, that it is more possible unto men, than unto any spirit, as in the end (praise be to the most abundant God) the thing itself taught me.

Upon that day, therefore, I, with the accustomed ceremonies and usual conjurations, as in the Monasteries of Italy and Spain is most common, being conventual exorcist (God pardon me the offence), conjured the Spirit of Mercury, and called him into conference. He appeared unto me in the likeness of a certain black, somewhat long, and roundish shadow, without any shape or similitude of man or beast, and with thundering and resounding voice he spake and answered with me, as is afore narrated. And when, at his command, I sat at the table, prepared with pen and ink to write, that shadow or black appearance stood in the midst of the circle, caring nothing for the consecrated sword, the lighted taper, or the rest of the foolish ceremonies. Afterward he changed himself from that blackness, through a cloud of ash-grey, into a most shining whiteness, and at last, through a citron colour, into a most glowing red. Yet his form and quantity altered not, but remained unchanged to the end of the colloquy. And in the midst of the vision there appeared the character of Mercury in three distinct colours. At the last, when he vanished, my cell, both within and without, seemed tinged with a bloody redness, even as the glittering beams of the sun appear shining in chambers.

After this revelation I, together with my Abbot, procured all things necessary; so that within two years we had obtained eleven pounds and seven Iothones of the true matter, not without great difficulty and diligence, and the work in the year 1571 we happily accomplished, as I have faithfully and clearly set down in all things, free from imposture. But my Abbot’s life was not prolonged to the term of the work; for he, with his concubine, upon the second of June, was found dead in his bed. From the beginning even unto the end I beheld all the colours, and even as the Spirit had shewed himself in the circle, so also did I perceive in the work the three principal colours—black, white, and red—in such distinction. And whensoever any error chanced, I had ever from the said Spirit good counsel and information.

Above all, he so plainly declared unto me the parable of Bernard’s Fountain, that afterwards all the hidden writings and figures of the Chaldeans, Egyptians, and other Philosophers became known unto me, as in the fourth part of my little book, which I wrote upon Bernard, I have in many places delineated with my own blood. Yet after the perfection of the work, for some years I could not prevail that the spirit should again come unto me; wherefore I found the augmentation in virtue and in quantity most difficult. And because I had no further instruction or doctrine from the Spirit, and besides, the other brethren, and especially the new Abbot, bare me great ill-will, for that they could learn nothing of me in these matters, I, in secret, with my Tincture and some old and good Egyptian books, within a few years departed, and according to my desire came to Augsburg, filled with the highest joy that at last I should behold the German soil, and trusting in consolatory hope, that I might there find some one who should shew unto me multiplication.

May Almighty God further aid all men with His grace; to Him be praise, glory, and honour, unto the eternity of all ages.

Amen, Amen, Amen.

FINIS.

---

LATIN VERSION

LUCERNA
Salis Philosophorum.

Hoc est:

Delineatio nuda desiderati illius Principis tertii mineralium Sendivogiani, sive Sali pontici, quod est subjectum omnis mirabilitatis & Academia unica veterum Sapientum, nec non clavis artis Gebricæ, claudens sigillans & aperiens, nemine alias pandente vel occludente, continens simul veram praeparationem hujus mirabilis saponis & aquæ siccæ, quae nihil madefacit, nec ulli alii rei in Mundo commiscetur, quam metallis: Secundum methodum qua cuncti Philosophi panaceam illam universalem consecuerunt in salutem afflicti hominis ceu effigiei & imaginis gloriosi DEI, qui laudetur in secula seculorum.

Ad contestandum animum officiosum erga prolem doctrinae fideliter eidem communicata à filio SENDIVOGII, anagrammatice vocato.

Tuis Ophir dono fert theca Saturni:

Annum publicationis continet famosum illud Paracelsi vaticinium:

ELIas artIVM artes DoCebIt.

Et illud nostri Cosmopolitæ:

MonarChIa boreaLIs aDVenIet.

Et Böhmiï Teutonici:

LILIUM eDet fLores à Septentrione.

AMSTELODAMI,
Apud Henricum Betkium,
Cum Privilegio. An. MDC LVIII.


Conjugium seu lib. de Massa Solis & Lunae.

Non legitur, à Divina munificentia Majus emanasse donum sapientiae, unde Hummel: reccomenda memoriae, exorna conscientiam, magnifica scientiam, qui enim spernit scientiam, spernit illum Deum sublimis & gloriosus, sapientes vero & electi servi Dei, quorum unus post alium hanc sibi hereditavit sapientiam gratia & Dono Dei, cujus nomen sit benedictum, ut sibi facerent memoriam perpetuam apud posteros, scripserunt de hac libros suos typicis & tropicis locutionibus, sunt enim libri vasa memoriae & perpetua fama sapientum. Ne autem haec sapientia & donum Dei altissimi hilariter elargitum microcosmo ad interitum tenderet, Deo vocante Philosoph. & Prophetae scientiarum Domini hujus sapientiae series in scripturis revelatas posuerunt.

Geber

Laudetur sublimis Naturarum Deus benedictus & gloriosus, qui nobis omnium Medicinarum revelavit seriem, cum hujus Magisterii experientia quam ejus investigationis bonitate, & nostri laboris instantia perquisivimus, & oculis vidimus, & manu tetigimus complementum ejus nostro magisterio indagatum.



DEDICATIO.



Gloria in excelsis Deo : pax terris :
bona voluntas hominibus : omnibusque Deum sincerae timentibus doctrina filiis aeterna sacrosanctae Trinitatis benedictio.

Quamquam, ô venerabiles Musarum Hermeticarum Cultores, nil quicquam (ut eximius anonymus consiliarius conjugii Solis & Lunae, in parte tertiâ de massa Solis ait) adinveniri novi in arte Philosophicâ queat plùs dictis veterum philosophorum, quia saltem una res est & unica via ejus; attamen sola delectatio hujus secreti simul in mentem intellectoris cadens eum plerumque delectabundè stimulat, ut modicâ patefactione literali coram venerandâ societate hujus magisterii, ob intellectam occultissimam scientiam Philosophorum sibi ipsi (innuente Gebro) soleat gratulari, atque ad eandem etiam aliis adhuc imperitis indagatoribus, quantum licitum est, viam commonstrare, secundum exhortationem Senioris Arabis, in libro de Chymia sic dicentis: Si sim magnae rationis in scientia, & aperti mihi fuerint tropi Philosophorum occulti, & manifestum mihi quod occultarunt, & hoc apprehenderim per scientiam, debeo recte hoc appropinquare intellectui successorum meorum, sermonibus in aperto velatis, significantibus intellectum occultum & velatum, ut hoc sit apertum & celatum, est autem apertum studiosis sapientibus & intelligentibus & investigantibus, celatum autem minus intelligentibus, quod nisi fecero, non manifestabo industriam meam praeteritis. Et Deus sit mihi testis super vos, ut non prohibeatis eos, qui sunt digni ex fratribus nostris, & non pandatis ea indignis, alias indignè ageretis, & contra conscientiam, & merebimini poenam a Deo, cujus nomen glorificetur. Comissa enim est vobis haec scientia, ut subveniat fratribus nostris pauperibus, & Deus retribuet, &c.

Haec ergo generalis intentio antiquorum etiam mihi eorum exigua discipulolansa fuit, ut non supervacaneum existimarem, Principii tertii Sendivogiani sive Salis Philosophici delineationem (cum non pauci id hactenus desiderarint) pro iis, quibus grata foret, ante breve tempus Germanicè publicare, brevibus simul indicans, quid me tum ad id commoverit; Quoniam verò postmodum aliorum quorundam doctorum amatorum, qui Germani non sunt, familiaris notitia facta est mihi, ipse ego dictam delineationem Latinam reddidi, nec non priscorum sophorum (qui omnino nostri praeceptores permanebunt, quandiu hic Mundus durabit) sententiis aureis principaliorum hujus artis doctrinam continentibus ampliavi, atque ad lucem typorum denuo destinavi, nullus dubitans, quin talis tractatulus quibusdam, quales quales sint, acceptus sit futurus; si enim contingit eum ad manum illuminatorum Philosophorum venire, amice tales a me longè viliori monentur, quin ego quemlibet eorum per Deum oro, qui suum Solem pro bonis & malis lucere sinit, ut ne concessa sibi dona penitus a proximo abstrahant, nec animum suum a caninâ invidiâ occupári permittant, perpendentes quantum peccatum sit invidia, eò quod catalogus ille istorum sceleratorum, qui futura nova Ieroso­lyma non inhabitaturi sunt, canes i.e. invidiosos primos ponit, Apocal. 22. v. 15. Si verò sunt, quorum captus antiquorum secretum nondum apprehendit, idque apprehendere desiderant, ii certe hîc fidelem instructionem arcani hujus invenient, sicut ego olim ex vivo ore veri Philosophi habui: quâ in re multis à Deo intelligentiam & benedictionem animitus precor. Spero quoque quod sanè tandem aliquando tempus adveniet, quo genus humanum ab exitaili hac vanitate, quâ jam totus Mundus se pessundat, desistet, & apertioribus oculis spiritualem omnium miraculorum operatorem seu creatorem omnipotentem melius agnoscet, sine cujus omnipotenti providentia nullum humanum corpus, ex paucâ spermaticâ aquâ in tam dura ossa, carnem, venas, sanguinem rubicundum, &c. coagulári potuisset, atque etiam multo minus homo post partum suum omnia necessaria sibi ante parata inveniret, absque quotidiana Dei creatione, nempe fructus & animalia ad cibum, lignum & lapides ad habitationem, & varia metalla ad instrumenta, quae singula Divinâ operante potentiâ pariter è tenui liquore spermatico indurata indies depromuntur, cum tamen valdè mirabile sit, liquorem aqueum in tam compacta, sonore tinnientia, ac sub malleo extensibilia corpora metallorum induréscere posse, quae corpora cunctis hominibus in omni hoc Mundo inferve oportet tam divitib. quam pauperibus, praesertim ferrum, sine quo nulla arbor caedi, nulla domus exstrui, nullus ager arari, nil clavis conclavari, nulla navis ad navigationem aedificari, nec ulla Insula habitari unquam potuisset, unde ars metalla tractandi jam dudum ante diluvium in usu fuit, ut Gen. 4. legitur quod Caini abnepotis Methushaëlis filius Lemecus, cum altera ejus uxore Tzilla Thubakaynum genuit, qui erudivit omnem fabrûm aearium & ferrarium.

Quum ergo ut dictum est, metalla sint tam mirabilia corpora, quae constant ex siccâ & tamen fluente aquâ, sine quorum auxilio fere nullus homo vitam suam transigere posset, ad quam necessario quilibet habitatione quadam metallorum ope confectâ opus habet, contra pluvias nives & frigora, siquidem absque domiciliis & vestibus homines vivere nequeunt, cum tamen exempla sint, aliquos homines sine ullo cibo aut potu multos annos vixisse; Veteribus inde summâ cum admiratione exactissima Creatoris providentia, de unoquoque mortali evidenter conspicienda fuit, qui propterea etiam suos ad agnitionem & gratitudinem erga Deum creatorem omnium istorum beneficiorum seriò adhortati sunt, ac virtutibus atque bonis exemplis iis praevierunt, diuque noctuque multis cum laboribus variè speculati sunt & allaborarunt, quo pacto mirabilia omnipotentis Creatoris ignaris oculariter demonstrarent, atque ad sequendum commoverent, quae illorum bona intentio Omniscienti Creatori tantopere placuit, ut illis multarum rerum, & praesertim praedictae aquae siccae cognitionem & operationem inspirarit, illorumque animus deprehenderit, quod omnia metalla ex ista creverint, & quod etiam longe quid perfectius ex eâ fieri posset, si prius omne heterogeneum, quod ortui metallorum superfuit, segregaretur, & subsequenter purum istud ens, tam simpliciter, ut gremium Naturae praenarrata corpora fovet, coqueretur, id quod etiam inspirante Deo ita aggressi sunt & perfecerunt, tantamque perfectionem nacti sunt, ut non aliter eandem rem nominare potuerint quam Lapidem benedictum Divinum, quasi Divinitus datum, & quia cum eo postea inaudita & supernaturalia effecerunt, quod nullum aliud ingenium naturale praestare aemularive posset, ideo ab hominibus sapientes Magistri & Magi vocati sunt, donec Pythagoras ille venit, qui nullo modo sapiens sed saltem Philosophus seu amator Sapientiae nominari voluit, eo quod nemo nisi solus Deus sit vere sapiens. Qui titulus Philosophi postea in genere doctis tributus est, in hodiernum usque diem, quamvis plurimi indicatum illud Philosophiae magisterium non intellexerint, imò pars prorsus non crediderit.

Illi autem veteres Philosophi, qui illud per Vulcanum & artem Chæmicam perfecerunt in usum, & commodum posteritatis idipsum literis aenigmaticis tamen, parabolicis, & figurativis consignarunt, tali methodo, qua nec prorsus vulgesceret, nec etiam penitus lateret. Caeterum Spiritum Dei in isto eorum stylo mystico interdum mirabiliter ludere voluisse, ad huc hodie non parvi viri credunt, & admirantur, quaedam enim dictorum illorum quasi prophetica facta sunt, quamvis non habuerint verbum Dei Biblicum, sicut magnus ille Graecus Philosophus Plato in suis Alchymicis, mirabili modo (notante B. Augustino in summâ confessionum) hoc initium Evangelii Johannis scripsit In principio erat illud Verbum, & Verbum illud erat apud Deum, eratque illud Verbum Deus, hoc erat in principio apud Deum, omnia per hoc facta sunt, & absque eo factum est nihil quod factum sit; in ipso vita erat & vita erat lux illa hominum: & lux ista in tenebris lucet, sed tenebrae eam non comprehenderunt. Quae verba S. Ioh. Evangelista, longo tempore post illum natus similiter scripsit.

Reperiuntur etiam in codice Turbae Philosophorum, quos Pythagoras congregavit, quaepiam insignes sententiae, quae in nostrae Christianae fidei articulos quosdam apprime quadrant, videlicet quum isti antiqui Lapidem suum filium virginis nominant, cujus matrem virginem esse, & patrem non concubuisse tradunt. Item: Lapidem de se ipso mori & de se ipso resurgere. Item Milvescindus ibidem sic ait:

Creator animarum, cum has mortificat creaturas, postquam sequestrat animas a corporibus, reddet eis animas, ut judicet, & remuneretur. Et Bonellus ibid. Omnia vivunt, & moriuntur nutu Dei, & est natura, cui, cum humiditas vel combustio accidit, & cum ea dimittitur per noctes, tunc similis videtur mortuo, & tunc res illa igne indiget, quousque illius corporis spiritus extrahatur, & per noctes dimittatur, ut homo in suo tumulo, & pulvis fiat; ijs perditis Deus reddet ei animam suam, & spiritum ac infirmitate ablata, confortatur illa res & post coruscationem emerulatur, quemadmodum homo post resurrectionem fortior sit & junior quam fuerat in hoc Mundo &c.

Et Hermes in primo septem tractatuum: Nisi Judicii diem timerem, hujus scientiae nihil patefacerem, nec ulli prophetarem, &c. Et similia multa, ut non immerito in epistola quadam Rhases exaraverit: Philosophos cum hoc super omnes alios se magnificasse, & vaticinatos esse futura. E contra Divini Prophetae in suis Prophetijs aliquando utuntur similitudinibus, quae terminis operis Chemici conformes sunt, ut excellens ille Physicus Petrus Bonus Ferrariensis in sua marg. pret. nov. cap. 9. testatur; inquiens: Quod si fidem nostram Christianam non offenderem, neque legem, auderem dicere, quosdam antiquorum Prophetarum habuisse (si fas esset sic loqui) artem, ut Moysem, David, Salomonem, & quosdam alios, & similiter Joannem Evangelistam, & eam dictis Domini intermiscuerunt, & occultaverunt. Unde Rhasis in Lumine Luminum: Seria administratione dignum judicavi, ut id ad propriam reduceret naturam. Unde sententiam hujus sermonis in lege Moysî, &c. & Rosinus: Deus tribuit recte Moysi, &c. Et Alphidius in libro Malachiae Prophetae: Hujus autem rei purgandae per Prophetam bene praedictum esse legimus, Totâ die sedebit constans, & mundabit argentum & purgabit filios Levi, qua purgatione perfecta erit caelum novum & terra nova, & videbit omnis caro salutare suum, cum se cognoverit ab omni corruptione fore mundatam, & ad pristinam sanitatem, in qua condita fuerat, redire, &c.

Hisce autem dictis sanctum Dei verbum non prophanatur, sed potius fides nostra Christiana eo certior sit, quando percipimus, quod mysterium nostrae beatitudinis, & conjugij cum Domino nostro Jesu Christo, non tantum a Deo in suo verbo sit corroboratum, sed etiam in Natura tam pretiosum, & manifestum habeat testimonium, ut quoque Ethnicis quibusdam, Dei in spiratione, ut ipsi consitentur) conspicuum fuerit, sicut passim in doctrinâ ovi Philosophorum ab antiquis proponitur. Contradicat sanè quisquis volet, ego tamen totus stupeo, & extremè miror, maximam istam concordantiam, convenientiamque similitudinariam famosissimi hujus secreti cum salvificatione hominis, quia sicut Salvator noster in manifestatione sua in carne vilissimus omnium hominum, & contemptissimus videbatur, qui tamen supremus & omnipotens Dei filius erat, nostras tamen omnes qualitates carneas, excepto peccato, & totalem humanam miseriam induëbat, & violentam mortem patiebatur, & ressurgebat, aliter isto sanctissimo angulari lapide (ut scriptura eum vocat) homines ad vitam aeternam tingi non potuissent; ita prorsus se res habet cum metallis tingendis, itidem namque summum in coelo sit infimum in terra, omniumque tingendis totaliter simile, sed longe miserius, & moritur pro illis, & resurgit atque infinitè ad perpetuam perfectionem tincturâ suâ tingit, ideo pulcrum & sanctum arcanum est, de quo Morienus & alij illuminati exclamârunt: Hoc magisterium non est nisi secretum secretorum Dei altissimi & magni, ipse enim illud suis Prophetis, & Philosophis commendavit, quorum animas in suo paradiso collocavit. Sicut etiam omnis plenitudo sacrosanctae Trinitatis in Domino nostro Jesu Christo habitat corporaliter, & omnia per ipsum creata sunt; ita testibus cunctis Philosophis tria principia omnium rerum in perfecta conjunctione corporaliter reperiuntur in hoc lapide, & nulla creatura sine eo potest vivere. Sicut etiam maxima pars Mundi errat in cognitione Domini nostri Jesu Christi, & plurimus numerus eorum, quae Christum in humilitate docere debebant, incidunt cum superbia sua in Antichristum, & se cum aliis seducunt, eo quod non manent in humillimo Christo: ita quoque superbi liberalium artium Professores, qui hanc simplicem artem alios docere debebant, ipsi nesciunt, eo quod non manent in vili simplicitate Naturae. Ad haec accedit magna nostra calamitas, quod natura semper meliora spernamus & pejora eligamus, decepti apparentia, ut Judaei Joannem Baptistam pro Messia accipere volebant rejicientes Jesum longe miraculosiorem, sic & hic contingit, dum semper ad speciosiora subjecta curritur, scilicet ad aurum & Mercurium communem, praetereundo solvent nostrum universale, quod aspectu non tam speciosum sit, cum tamen omnis hactenus invenenit, Mercurium vulgi; proprium agens in se non habere, quo posset seipsum persicere, quemadmodum ova illa, quae absque coitu galli proveniunt, pullos excludere nequeunt, in cujus differentiam Philosophi lapidem hunc, Argentum vivum animatum appellarunt, principia ejus obscurè describentes, ut pauci propter obscuritatem, & infinita nomina ovi istius unici omnia in se continentis, veram cognitionem acquirere valuerint, cui malo in novo lumine Chemico Sendivogiano occurrsum, triumque principiorum Philosophicorum series luculentissima in eodem detecta est. Quum verò tertium de Sale communicandi impedimenta senserit, volui & debui, grati hujus parentis in honorem, declarationem talem emittere, dedicatam his atque officiosè oblatam, quibus placet; isti enim quibus non arridebunt, sed vilsecent haec mea tenuia officia, poterunt inaspecta relinquere, & oculos suos aliis pascere cum neque damnum neque proficuum mihi inde resultet, atque etiam jam pridem compertum habeam, quod nemo valeat se ita exhibere, ut unicuique homini posset placere. Porro etsi non quisque ordinem artis totum hic praescriptum inveniat, quod nemini sic scribere licet, attamen liber librum explicat, atque etiam satis utilitatis hic libellus gratis dabit, & residuum reperiendum indicabit dummodo sedula lectio bonorum Auctorum continuetur, donec integra situatio Arabiae felix sive Regni magni illius Geberi exactissime cognoscatur; sic enim non tantopere timendum erit, ne artificis classis substantiae suae in Oceano laborationis pereat & frangatur, ut Regi Jehoschavato accidit, de quo legitur 1. Reg. 22. 48. quae habuit decem naves oceani, quae proficiscerentur Ophirum auri causa, sed non ivit, quia fracta est classis Hetzione-Geberi. Sed qui similiter saltem auri causa, & non unice propter mirabilia Creatoris agnoscenda illuc proficisci desiderabit, is pro certo calamitosum naufragium corporis & animae experietur; attendat ergo unusquisque artis discipulus optimis monitis majorum nostrorum (quorum nonnulla in priori Germanico post singula capitula rhythmice consignaveram, hicque simul Latine feci) neminem enim unquam poenituit, sapientibus morigerorum fuisse, ex quibus etiam fidele hoc consilium habeo, Lectori benevolo ita consulendi, & quae utilia illi fore scio, recensendi, ut sequitur:

Praemissa haec cum sequentibus exaravi in patriâ Joannis Dee, vergente ad clausulam anno à Christo nato.

O prVdentes VIri VbI VIVItIs, obnIXè peto Vt ConVersèMUr.



Ad rectè sentientem LECTOREM

PRAEFATIO.



Deum intra sex dies creatum hunc Mundum, finito, decurratoque termino magnorum ac generalium sex dierum, penutissimè innovaturum, ac in sempiternam, crystallinam, vividam, immarcescibilem, & perennem aeternitatem intransitoriam caelestem essentialitatem, existentem in lucidissimo atque inenarrabiliter fulgenti fulgore infinitae omnipraesentisque gloria Agni Dri, & Orientis ex alto, confirmaturum; non solum ejus ac servorum ipsius veracissimum os, in Sancta Scriptura affirmavit, sed idipsum quoque in libro Naturae temporariae, in opere regenerationis Philosophorum, mediante Philosophicâ clave, unice reserante & obstante, omni tempore (cui tale Divina Sapientia confert) tanquam in speculo videre est, ubi viva effigies primordii creationis, lapsus humani & Mundi maledictionis, operis quoque redemptionis, & futurae beatissimae omnium rerum meliorationis, à digno artifex visibiliter conspicitur, de quibus ab Hermete Trismegisto, usque ad nostra tempora, non pauci Philosophi multa scripserunt, verunque testimonium perhibuerunt, sicut indubitabiles eorum attestationes, in egregio illo libro Turbae philosophorum, nec non aliis sapientum scriptis, sufficienter extant, ut eas hic citare plane supervacaneum sit. Nibilo secius tamen occultum illud Naturae speculum (secretum Philosophorum ab iis intitulatum) a prima ejus inventione, propter hominum indignitatem, & abusū, maximoperè absonditum, & celatum fuit, adeo ut semper ex multis millibus vix unus ad illud pervenire potuerit, donec tandem hocce ultimo tempore, quo horologium Mundi finaliter volvitur, diu obscuratum Naturae lumen, volente altissimo, in multis se conspicuum dedit, ut de dictis Dei miraculis illuminata mente, Theo- & Philosophice conscripserint, inter quos etiam noster secundum doctrinam per dilectus in Deo nunc requiescens parens Sendivogius fuit, cujus editum novum lumen Chemicum, in tota fere Europa, sapientibus notum charumque est, qui etiam non parum dolent, suum hunc tam eximium socium, veritatisque Philosophicae adeo strenuum, ac cuncta contradicta traditione validiorem assertorum, a male feriatis, insipidís, & virulentis calumniatoribus esse impeditum, quo minus concrediti sibi incomparabilis talenti reliqua, quae supra prioris in lucem emissa celeberrima opuscula promisisset, depromere fas habuerit.

Quoniam autem gratuita Divinae miseratio nobis itidem scientiam per magni hujus magisterii concesserit, animus est insistere vestigiis parentis, ac filiis veritatis tertium principium mineralium, summopere hactenus desideratum, nempe Salem Philosophorum (Mercurii enim & Sulphuris descriptionem praedictum Lumen jam pridem continet excellentissimam) pariter declarare, & fideliter communicare: qua re quin apud eos qualemcunque gratiam, adversariae vero, & irrisionis partis calumniam, & famam nos merituros, equidem non est dubium. Quum vero (ut Deus testis sit) nostra hic intentione nihil aliud quaerimus, quam inservire proximo nostro fraterno, & drachmam donorum a patre luminum concessam non ut infideles & ignavus servus in terram de fodere, sed cum ea faenus, & usuram in honorem altissimi exercere: Ita nihil moramur ullius hominis erga nos judicium sinistrum, neque etiam per totam hanc vitam aliquam vanam gloriam, aut terrenam felicitatem quaeremus, quorum obtinendorum tamen nobis longe propinquior videtur, quam aliis, quibus incognitus est Naturae thesaurus, habemusque cuncta Orbis pretiosa in vili quodam stercore reperibilia, si nos demens desideratio talium (quod absit) opplevisset. Verum enim vero cupidinem hanc lubenti corde ijs relinquimus, qui sinunt animum suum vel ab avaritia, omnium malorum radice raptari, vel a superbia inflari, vel a mundana voluptate inclinari, essque potius nostrum totale gaudium, & desiderium, & votum, & omnis fiducia Deus Creator noster, qui mysteria sua, timentibus se, revelat, & etiam nobis arcanum hoc Naturae Speculum (quod nunquam ab ullo usquam irregenerato aliquo videbitur) patefecit, de quo hic, quantum decet, indicium faciemus, cum istac simul officiosa pollicitatione, quatenus gratum & acceptum esse arcanorum filiis hoc tertium principium animadveri poterit, ipsos fortasse consimilter per nos Harmoniae Sendivogianae compotes futuros. Admonitos quoque eos ipsos volumus, ut sensum maxime interiorem hujus tractatuli aucupentur, nam omne rerum bonum est internum, & non externum atque plerumque in tali subjecto adinvenibile, quod extranea specie contemptibile videtur.

Caeterum hoc non iisdem exaravimus; quia jamdum talia intelligunt (quorum tamen supra quam cuiquam credibile valde exiguus est numerus) sed tantummodo in gratiam & commodum eorum, qui mediante Divinâ invocatione ejusmodi cognoscendis operam dant, quorum quisque hoc consilium a nobis habeat, ut ne desistat vel intermittat quotidie coram throno Divinae gratiae se prosternere, & ad impetrandum Spiritum Sanctum, precibus ardentibus, patrem caelestem fatigare, ex toto corde sic suspirando:

Obsecro Domine, Deus fortissime, maxime, & summe reverende, servans foedus & misericordiam timentibus te, & servantibus praecepta tua; ego miser vermis incurvo me ante scabellum gratiosi tui throni, & balbutiente mea linguâ gratias humilimas tibi ago, ex intimo cordis mei centro, pro omni tua benignitate, gratia & misericordia, qua me, ab utero matris meae, affecisti; imprimis vero, quod ex gratiosa clementia mihi notum fecisti, me nullo modo tibi placere posse, nisi tu id ipsum mihi des, & ducas me Spiritu Sapientiae in viis tuis. Itaque gemo ad te, per acerbitatem mortis Jesu Christi, ut velis mihi largiri sapientiam, & intellectum, ut cognoscam, quid tibi placeat, & semper inveniar servus tuus fidelis. O Jehovah! ego sum tuus servus, filius ancillae tuae, sine me adinvenire gratiam, & misericordiam, coram tuis oculis, nec rejicias me ex tuis filiis. Da mihi Sapientiam quae indefinenter est circum thronum tuum, demitte eam ex sanctis caelis tuis, & e throno gloriae tuae, ut ea se det in me, & mecum laboret, nam absq; sapientia, a te procedente, nihil sum, nec ullo modo intelligo sanctam voluntatem, & beneplacitum tuum. Imperti mihi spiritum, mentem, virtutem, gratiam & charitatem Jesu Christi, ut inde penitus renascar, & à peccatis liberer, quae incessabiliter mihi adhaerent, & utere me in hoc Mundo ad servitium tuorum filiorum, in nominis tui gloriam. Fac me vasculum misericordiae tuae, & trahe me in puritatem & claritatem plenissimae tuae Divinae charitatis, ut in hac omnino demergar, & omne illud in me emoriatur, quicquid tu non ipse es. Duc me per spiritum tuum in viis tuis, & da me tibi fidelem manere, usque ad exitum vitae meae. Dignare me, O omnipotens, dilectissime Domine, secundum infinitam omnipotentiam tuam, ut à te nunquam declinem, sed invicta fide & divina fortitudine, inseparabiliter tibi affixus, & conjunctus maneam. Fac lucere ex me semper nobilem, & pretiosam Christi vitam, & reales fructus perferre. Largire etiam mihi media & occasionem ut utilis sim in hoc Mundo fratribus, & sororibus meis, iisque libenter serviam cum omnibus illis, quae tu mihi concessisti.

O Jehova! Jehova! Jehova! qui me creasti, & proprio corde ab aeterna morte redemisti habeas me obsecro totaliter in te commendatum; tibi sit laus, honor, virtus, potentia & gloria ab omni creatura in saecula saeculorum, Amen!

His vel similibus, cordis humiliati & contriti, suspiriis, quotidie ad Omnipotentem gloriosissimum patrem, & redemptorem nostrum balbutritis tantum abest (fraterne mi lector) ut ullum bonum (quod non est damno animae) nobis denegetur, ut potius Divinitatem ipsam consequamur, & prorsus divini fiamus omnibus angelis excelsior, sicut etiam omnia nostra sunt, & nos sumus Christi & Christus est Dei, o homo, homo nunquam hoc obliviscaris, sisque hisce in sacrosancta Christi vulnera fideliter commendatus & deditus,

à Tuo charitatis debitore
I.F.H.S. Filio Sendivogii.

cujus nomen dat hoc anagramma:

Sit! Pischon horti Aeden tuto fruar.

item aliter d, prot, posito:
Durè sit thronus d. etrina Sophia.

Rogamini verò possessores, & intellectores hujus permagni doni Dei, per Dominum nostrum, qui non vult margaritas porcis objici, ut maximo studio sanctum hoc secretum prohibeatis, & custodiatis ab indignis, & malis irrisoribus, ne cumulatiim in nos ruant maledictiones Magorum, & Philosophorum antiquissimorum, quarum mentionem facit magnus Rosarius his verbis: In arte nostri magisterii nihil est celatum a Philosophis, excepto secreto artis, quod non licet cuiquam revelare: quod si fieret, ille malediceretur, & indignationem Domini incurreret, & apoplexiâ moreretur. Item Lullius in Theor. test. Cap. 6. Juro tibi supra animam meam quod ea si reveles, damnatus es: quia si revelares brevibus verbis illud quod Deus longo tempore formavit, in die magni judicii damnaberis, nec tibi remitteretur casus laesae majestatis, &c. & Basil. Val. in suo test. Hoc foret peccatum gravissimum, et omnium maximum, si indignus a te rescisset, &c. Item Arist. in epist. ad Alex. Si perveniret (scilicet per apertam meam scripturam) ad indignos hoc ultimum bonum, & arcanum Divinum, ego sane existerem transgressor Divinae gratiae, & fraudator Caelestis sigilli, & occultae revelationis: ea propter sub attestatione Divini judicii. &c. Et Hermes: Ne mali ad peccata potentes fiant, ac Philosophi de eorum peccatis rationem essent reddituri.



De Tertio Principio rerum mineralium.

CAPITULUM I.

Conditio & qualitas Salis Naturae.


SAL (à veteribus silentio involutus, à Johanne Isaco Hollando autem, necnon Basilio Valentino, & Paracelso indignitatus, & declaratus (sicut est omnium rerum tertium principium (sic ordinem parentis continuamus, qui Mercurio dedit primum locum, alterum Sulphuri, tertium Sali describendo reservavit, alias nullum principiorum est primum vel ultimum, cum sint unius ejusdem originis & coaqualis primordii) ita quoque principaliter exstitit ens initiale tertium mineralium, ducens in se duo reliqua Primordia, Mercurium videlicet & Sulphur, atque in suo ortu matrem, seu genitricis loco habet, constringentem Saturni impressionem, unde metallis corpus sit. Est autem sal triplex, primò centralis, qui in centro elementorum, qualificatione astrorum, per spiritum Mundi, absque ulla cessatione, generatur, & radiis Solis & Lunae, in mari Philosophico gubernatur. Secundo est sal spermaticus, ceu domicilium invisibilis seminis, qui insuavi naturali calore, per putrefactionem ex se dat formam & vegetabilitatem suam; quatenus invisibile illud semen volatilissimum, non externo aestu, vel alio contrario violentoque accidenti, dissipetur & destruatur, sic enim nil amplius exinde crescere potest. Tertius sal est ultima materia omnium rerum, post destructionem earundem in illis inventa, & superstes reperta.

Trinus ergo hic sal illicò sub primo Creationis puncto, Deo dicente, fiat: ortum habuit, & ex nihilo ejus existentia facta est, quandoquidem nihil aliud fuit originale Mundi chaos, quam salsa quaedam caligo, nubes vel nebula abyssi, quae, per Verbum Logon, ex invisibilibus concentrata est, & per vocationem Dei tanquam ens primmateriale, sive Hyle prodiit, existens actu neque siccum, neque humidum, neque spissum, neque tenue, neque tenue, neque lucidum, neque obscurum, neque calidum, neque frigidum, neque durum, neque molle, sed duntaxat mixtum Chaos, ex quo post, omnia quae sunt, condita, & separata fuerunt: Sed praeterimus ea hic, tractantes saltem nostrum Salem, nempe tertium Principium mineralium, quod etiam est initium operis Philosophici. Omnino autem lectorem, qui ex hoc vult utilitatem, nostramque mentem capere, ante omnia oportet aliorum verorum Philosophorum, ac imprimis Sendivogiana scripta, superius citata, studiosissime perlegisse, atque ex eis generationem, & prima astra metallorum, quae omnia ex una radice procedunt, fundamentaliter cognovisse, nam qui exacte novit metallorum generationem, non ignorat quoque eorumdem meliorationem, & transmutationem. Cognito sic nostro salis fonte; ulterior hic instructio dabitur, quo pacto, post devotam precationem, Divinâ benedicente gratiâ, ex illo pretiosus ac niveus Sal sit obtinendus, atque aqua viva paradisi haurienda, nec non cum eâ Tinctura Philosophica praeparanda, quae est summus thesaurus in hac vita, & supremae nobilitatis donum, à Deo sapientibus donatum.

Rythmi.

Ora Deum pro Sapientia, clementia & gratia tibi danda,
Quibus haec ars obtinetur:
Nulla etiam alia res imaginationem tuam occupet;
Quam Hyle Philosophorum.
In ejus salino fonte nostri Solis ac Lunae
Invenies thesaurum filii Solis.



CAPUT II.

Ubi quaerendus Sal noster?


Quemadmodum noster Azoth omnium metallorum est semen, atque à Natura in aequalem Elementarem proportionem, temperamentum, & concordantiam septem planetarum constitutus, & compositus est; sic etiam solimodè in eo, & nullà re alià Mundi, fortissimae fortitudinis fortis indaganda, & obviam speranda, nam in universà Naturâ rerum res non est nisi una ex qua ars nostra se veram esse profitetur, & in eâ tota consistit; & si ne eâ non, ista est lapis & non lapis; & vocatur lapis similitudinarie, primo quia ejus minera, initio ex antris terrae desumpta profecto est lapis, & durum subjectum siccum, quod instar lapidis comminuitur & teritur; Secundo, quia post destructionem ejus formae (quae antea ceu foetidum sulphur tollenda est) & divisionem in suas partes (à natura ipsa compositas & congregatas) in unicam essentiam redigatur, & in lapidem igni incremabilem certissimumque, secundum naturam suavitèr digeratur necesse est. Si ergò, quid quaeras, compertum habes, etiam hunc nostrum lapidem novisti, nam quicquid generare & producere vis, ejusdem semen habere oportet.

Omnes verò non tantùm Philosophi testantur, sed & ipsa ratio convincit, tincturam illam metallicam nil esse aliud, quam aurum, in supremum maturitatis gradum digestum, si enim ex ulla re aliâ fieret tinctura aurifica, præterquam ex ente auri, sequeretur, illam quoque omnia alia debere sic tingere, ut metalla tingere solet, quod non efficit, verum Mercurius Metallicus solummodò, ejus ut tingente seu perficiente, sit actu aurum, vel argentum, quod prius in potentia fuerat, & hoc tali modo: quando unicus metallorum Mercurius (quib. suum agens & patiens, in uno eodemque ejus ventre cohabitantia, Hermaphroditus dicitur, atque ad albedinem puram fixam digestus, argentum, ad rubedinem verò, aurum sit) in spermaticâ suâ immaturitate sumitur, ac tantummodo illud homogeneum coctione maturatur seu figitur, cujus finale signum est, ut intensè rubeat, & tota massa ne tantillum fumando vel vaporando in omni ignis flamma emittat, vel pondere levior fiat, postea iterum recenti menstruo Mundi dissolvatur, ut fixissima illa portio per totum fluens in alvum ejus recipiatur, ubi tale sulphur fixum ad longè faciliorem solubilitatem redigitur, sulphur autem volatile, per maximum fixi calorem magneticum, sic pariter citò maturæscit &c. una enim Mercurialis natura alteram non vult dimittere, tunc tandem ejusmodi rubrum vel album aurum vel potius Antimonium maturum, fixum, & perfectum in frigore congelascens cernetür, in calore verò instar cerae facillimè liquefcet, atque in quovis liquore solubile erit, & se per omnes ejus partes distribuet, colorando illud per totum, sicut parùm croci multam aquam colorat, ista itaque fixa liquabilitas, ad metalla in fluxu veniens, cum eis in modum aquae, in intensissimo calore, per minima conflue, fixaquè aqua per totum volatilem retinebit, & à combustion defendet. Duplex autem calor ignis & sulphuris, tam acriter aget, ut imperfectus Mercurius neutiquam resistere potuerit, sed ferè post semihoram, cum editione strepitus seu crepitùs cujusdam, se superatum esse indicaverit, intimo ejus foras producto, ac toto in purum metallum perfectum converso. Quicumque ergo unquam vel philosophicam, vel ullam particularem tincturam habuit, illam habuit, illam non nisi ex hoc fundamento habere potuit, sicuti magnus ille ex superiore Alsatia oriundus noster Con-Germanus Philosophus Basilius Valentinus, (qui ante seculum in patria mea vixit) de diversis tincturis ex hac basi obtinendis testimonium sincerum, in curru suo triumphali reliquit, sic scribens: Lapis ignis (concilis ex Antimonio) non tingit universaliter, sicut Lapis ille Philosophorum, qui paratur ex Solis essentia: minimè omnium: tantùm enim eidem inditum non est, ad efficiendum suâ virtute: sed solummodò particulariter tingit, videlicet Lunam in Solem praeter stannum & plumbum: Martem & Venerem equidem omittit, nisi quantum hac in parte inde per separationem elici potest, nec una pars ejus ultra quinque partes transmutare potest, quod fixum maneat in Saturno, & Antimonio ipso, in quartatione & adurentibus, cumè contra verus ille & antiquissimus Philosophorum magnus Lapis, infinita efficere queat. Consimiliter in augmentatione sui Lapis ignis ulterius tantopere exaltari nequit, sed tamen aurum ipsum purum est & fixum. Item, animadvertendum porrò Lectori venit, non unius generis inveniri Lapides, qui particulariter tingunt, omnes enim fixos tingentes pulveres appellantur lapides, sed semper unus tingit altero efficacius, & altiùs, qualis est primò Lapis Philosophorum qui omnium primas obtinet, hunc sequitur Tinctura Solis & Lunae ad rubeum & ad album, postea tinctura vitrioli & Veneris, nec non tinctura Martis, quarum utraque tincturam Solis etiam in se habet, si modo ad fixationem perseverantem prius deducta fuerit, hanc excipit tinctura Jovis & Saturni ad coagulandum Mercurium, denique ipsiusmet Mercurii tinctura; haec est igitur differentia, & multiplex diversitas Lapidum & tincturarum, omnes tamen ex uno semine exque unică matre initiali generatae sunt, unde genuinum opus universale itidem profluxit, extra quam nulla praeterea tinctura Metallica adinveniri unquam potest, in omnibus inquam rebus, quomodocunque nominentur, alii lapides qualescunque tam nobiles quam ignobiles, me nunc non movent, de quibus etiam nil quicquam dictum, scriptumve volo, quoniam nullam praeterea vim habent extra Medicinam. Similiter de animalibus & vegetabilibus lapidibus nunc item nil mentionis faciam, qua ad medicos usus saltim ordinati sunt, nec ullum opus metallicum efficere valent, ad unicam nequidem vim ex se præstandam; quorum omnium virtus & potentia tam mineralium (inquam) quam vegetabilium, animaliumque lapidum cumulatim simul in Lapide Philosophico reperitur. Salia omnium nullam omnino potestatem tingendi habet: sed tantum claves sunt ad praeparationem lapidum, aliam lapidum, alias per se ipsa nil possunt, nisi quod attinet ad salia metallorum, ac mineralium (nunc aliud quid loquor, si me recte percipere voles, quodnam discrimen inter mineralium salia intellectum velim) nequaquam omittenda nec rejicienda sunt, quoad tincturas: siquidem eis in compositione non possumus carere, namque in his invenitur eximius ille thesaurus, unde omnis fixio cum permanentia originem, verumque ac unicum fundamentum habet; hucusque Basilius Valentinus, in praedicta ergo radice cuncta philosophica veritas consistit, & qui fundamentum hoc exacte novit, quod nimirum superius est penutissime sicut id quod est inferius, & vice versa, illum usus & operatio philosophicae clavis non latebit, quae amarâ suâ ponticitate omnia calcinat & reincrudat; quanquam tali reincrudatione corporum perfectorum tantum idem illud sperma reperiretur, quod jam pridem à Natura paratum haberi potest, nec opus esset corpus compactum reducere, sed potius sperma hoc, sicut a Natura molle & immaturum datur, ad maturitatem provehi poterit. Sis itaque prorsum intentus primitivo huic subjecto metallico, quod natura quidem metallicam in formam efformavit, reliquit autem immaturum & incompletum, in cujus molli monte eo facilius foveam fodere poteris, ex eaque puram aquam fonticam habere, quam fontina circumdedit, quae sola & nusquam alia unda, apta nata est, cum sua propria farina Metallica, et solari fermento in pastam formari, atque in ambrosiam concoqui. Et quamvis noster lapis in omnibus septem planetis unius sit generis, ut philosophi dicunt, tam pauperes (scilicet quinque imperfecta metalla) quam divites (sive duo perfecta metalla) eum habere, omnium tamen optimus reperitur in recenti et intacto receptaculo Saturni; hujus nimirum, cujus filium non sine mysterio totus mundus die ac nocte ante oculos habet, eoque videndo utitur, et tamen nullis oculorum specillis adducitur ut pervideret vel saltem crederet hoc maximum arcanum in illo esse. Affirmantibus et jurantibus omnibus philosophis quod is sit arca arcanorum suorum, et spiritum solis intestinum et invisceratum in sese detineat. Clarius jam ovum nostrum vitriolatum depingere nequimus, dum modo dignoscatur aliquotuplex proles Saturnia, scilicet: Stibium triumphans, Bisemutum ad candelam liquescens, Cobleutum magis quam plumbum et ferrum nigrens, Plumbum probator existens, Plubites pictoribus inserviens, Zinchiun colorans, seque fere instar ipsiusmet Mercurii diversissime mirandum ostendens, Metallalgo ab aura et calcinabilis et vitriolescens, etc. Licet inevitabilis generis humani coquus serenus ille Vulcanus, ex nigris parentibus ceu atro silice et chalybe proveniens, etiam ex singulis praedictis praestantia medicamenta parare non nequiverit, at ab eis omnibus noster differt Mercurius volatilis.

Est quidam Lapis & non lapis,
In quo tota ars consistit,
Natura eum sic fecit,
Sed nondum ad perfectionem perduxit.
Non reperies hunc super terram crescentem,
Crescit solummodo in montium cavernis.
Ab eo tota haec ars dependet,
Nam qui hujus rei habet vaporem,
Leonis rubei aureum splendorem,
Mercurium purum & clarum,
Atque in hoc novit sulphur rubrum,
Penes talem est totum fundamentum.



CAPUT III.
De solutione.


Instante nobis frigida Monarchia Septentrionali: quam brevi sequetur Mundi calcinatio, aequissimum foret etiam initium facere philosophicam calcinationem sive solutionem (quae Princeps est Chemiae Monarchiae) totaliter Mundo detegendi, qua cognitâ multis non difficile futurum esset artem auriferam tractandi, ac intrabreve tempus dominium in omnes Naturae thesauros obtinendi, quod unicum medium esset, auri sacram famem, quae jam (heu heu dolor!) omnes fere terrarum incolas ad deflendam perniciem rapit, ex humanis finibus exterminandi, & aureum vitulum, quem nunc magni cum parvis adorant, in honorem Dei dejiciendi: cum verò haec cum aliis adhuc latentibus arcanis pertineant ad Eliam artificem, quem jam jam praebunt, quae dudum Paracelsus praedixit: nempe quod tertia pars Mundi occidetur gladio, altera absumetur peste & fame, tertia vix erit residua, etiam ordines (scilicet septicipitis bestiae) interibunt & penitus e Mundo tollentur, tunc (inquit) in locum suum atque in integrum res restituetur, & aureum erit saeculum, tunc homo ad sanum intellectum perveniet, vivetque humano more &c.

Ideo sint talia penes illam personam, quam Deus ad hoc coronavit, interim nos scribimus ea, quibus hoc tempore possumus prodesse inquisitori artis, & dicimus secundum omnes Philosophos, quod vera solutio est clavis totius hujus artis, quae etiam triplex est, prima corporis crudi, secunda terrae philosophicae, & tertia in multiplicatione. Quoniam verò calcinatum aliquid facilius solvitur, quam non calcinatum, ideo necessario calcinatio & destructio sulphureae impuritatis nec, non foetoris combustibilis praecedat, & si nonnihil opitulantium aquarum, vel menstruorum adhibeatur, penitus deinde recedat, & omnino nihil heterogeneire maneat, simul summam hanc cautelam habendo, ne forte per nimium externum calorem, aut aliud accidens detrimentousum, Lapidis interna vis generativa, & multiplicativa interimatur, aduratur, vel fugetur, cujus rei Philosophi seriam dant admonitionem, in Turba dicentes: in purificatione ejus maximè caveto, & curam habeto, ne virtus activa comburatur, vel suffocetur, namq; nullum semen crescit, aut multiplicatur, quando ejus vis generativa calore externo aufertur, habito autem spermato, totum postea laborem leniter coquendo perficies; primò enim ex magnesia sperma colligimus, collectum putrefacimus, putrefactum solvimus, solutum dividimus, divisum purificamus, purificatum unimus, & sic opus adimpletur, & ut auctor vetustissimi duelli sive dialogi lapidis cum auro & Mercurio vulgaribus inquit: Per Deum omnipotentem, necnon animae meae salutem indico & notum facio vobis indagatoribus hujus artis excellentissimae, ex fideli mente, ac commiseratione diuturnae investigationis, quod totum opus nostrum sit saltem ex una re, & in seipso perspicietur, nec plus necesse habeat, quam solutionem, & reinsfissationem, ideò fieri debet sine ullâ re alienâ, sicut Glacies in sicco vase super ignem collocata in calore aqua fit. Ita etiam lapis noster non pluris indiget, quam auxilii artificis per ejus manualem operationem, nec non ignis naturalis, per se solum enim hoc non potest, quamvis aeternum jaceret in terra, quocirca juvandus est, minime tamen res peregrinas et contrarias ei adhibendo, sed potius, ut frumentum in campis a Deo nobis datur, nosque id molere et pinsere oportet, ut panis fiat: sic et hic; Deus creavit nobis hoc aes, quod tantum recipimus, ejus corpus crudum ac crassum destruimus, nucleum bonum interiorem colligimus, superfluum removemus, et ex veneno medicinam paramus.

Vides ergo te absque solutione nihil praestiturum, nam cum Saturninus lapis aquam Mercurialem constrinxerit, et in vinculis suis rigentem fecerit, necesse est, ut per calorem modicum in seipsa putrescat, et in primordialem humorem resolvatur, quo invisibilis, incomprehensibilis tingensque spiritus, qui merus ignis auri est, in intimis visceribus congelati salis conclusus, et captus, foras vertatur, corporisque grossities, per regenerationem similiter subtilitetur, et cum spiritu indivisibiliter complicetur.

Debito modo ergo lapidem solvas,
et nequaquam sophistico,
sed potius secundum mentem sapientum,
nullo corrosivo adhibito.

Nusquam enim aqua aliqua est,
quae solvere possit lapidem nostrum,
praeter unicum fonticulum purissimum et limpidissimum,
sponte scaturièntem, qui latex ille est ad solutionem idoneus,
sed omnibus fere absconsus.

Incalefcens quoque per se, in causa est,
ut lapis sudet lacrymas.

Lentus calor externus ei expedit,
id quod memoriae probe mandabis.

Adhuc unum tibi aperire libet:
quod nisi videris fumum nigrum inferius,
superiusque albedinem existere,
opus tuum sinistre peractum est,
et lapidem erronee solvisit.

Ex hoc signo potes statim cernere,
si verò recte procedis,
apparet tibi atra nebula,
quae fundum sine mora petet,
spiritu albedinem assumente.



CAPUT IV.
Quomodo sal noster in quatuor Elementa dividatur, juxta intellectum Philosophicum.


Quoniam lapis noster exterius humidus & frigidus, intimus verò ejus calor oleum siccum seu sulphur, nec non viva tinctura est, cum quo quinta essentia naturali modo copulari debet, opus est ut has contrarias qualitates ab invicem segreges, & in veram concordantiam reducas, id quod omne praestat nostra separatio, quae vocatur in Scalâ Philosophicâ vaporis aquosi seu liquoris ab obscuris faecibus separatio seu depuratio, raritatis levigatio, partium grossarum extractio, connectentium divisio, Principiorum productio, homogeneitatis segregatio, & fieri debet in balneis debitis etc. Verum oportet prius elementa in suo sinu digeras, quia absque putrefactione spiritus à corpore separari nequit, & ipsa sola est quae subtiliat, & volatilitatem concilitat, quando verò sufficienter digestum est, ut separari possit, separatum eo melius clarificatur, & argentum vivum fit specie quasi clara aqua. Divide igitur lapidem in duas partes distinctas quatuor Elementorum, utpote in volatilem & fixam, illud quod est volatile, est aqua & aer, fixum verò terra & ignis inter quae duntaxat terra & aqua, non autem ignis & aër cernuntur, & sunt duæ illæ Mercuriales substantiæ, seu geminus Trevisani Mercurius, insignitus a Philosophis in libro Turbæ hisce nominibus.

1. Volatile
2. Argento vivum
3. Superius
4. Aqua
5. Mulier
6. Regina
7. Uxor candida
8. Soror
9. Beya
10. Sulphur volatile
11. Vultur
12. Vivum
13. Aqua vitæ
14. Frigidum humidum
15. Anima seu Spiritus
16. Cauda draconis
17. Cœlum
18. Sudor ejus
19. Acetum acerrimum
20. Fumus albus
21. Nebulæ nigræ

1. Fixum
2. Sulphur
3. Inferius
4. Terra
5. Vir
6. Rex
7. Servus rubicundus
8. Frater
9. Gabrius
10. Sulphur fixum
11. Bufo
12. Mortuum
13. Nigrum nigrius nigro
14. Calidum siccum
15. Corpus
16. Draco suam caudam vorans
17. Terra
18. Cinis
19. Æs sive sulphur
20. Fumus niger
21. Corpora eorum e quibus exierunt, &c.

In superiori spirituali volatili parte vita est terræ mortuæ, & inferiori terræ fixâ portione fermentum nutriens, quod lapidem figit, quæ duo ex una radice sunt, & ambo in forma aquæ conjungi debent, accipe ergò terram & calcina eam in humido tepente fimọ equino, donec albescat, & pinguis videatur; istud est Sulphur non urens, ac per digestionem majorem sulphur rubeum fieri potest, sed album esse oportet, prius quàm rubeat, à nigro enim non datur transitus ad rubeum, nisi per medium, scilicet albedinem, & si albedo in vase adest, tum procul dubio in ea rubedo absconsa est, ideòque extrahi non debet, sed tantum coqui, donec rubescat.

Aurum sapientum non est illud vulgare,
Sed aqua quædam clara & pura,
Super quâ fertur Spiritus Domini,
Et unum quodque ens habet inde vitam:
Itaque aurum nostrum prorsus spirituale
redditur,
Ducitur per alembicum spiritu,
Terra ejus remanet nigra,
Quæ tamen non apparebat antea,
Et nunc seipsam resolvit,
Fitque iterum aqua spissa,
Desiderans vitam nobilem,
Ut sibi restituatur,
Præ siti enim eâ se dissolvit & frangit;
Idque admodum conducit ei.

Quia nisi fieret aqua & oleum,
Non posset etiam spiritus & anima
Eidem commisceri, ut nunc evenit,
Adeo ut unum quid ex eis constituatur,
In pleniariam perfectionem assurgens,
Tam firmiter colligatum,
Ut nullae separationi amplius detur locus.



Caput V.
Paratio Dianae niveo candore candidae.


Philosophi vocant Salem nostrum, locum Sapientiae, neque id immerito, nam totus plenus exstitit divinarum virtutum et miraculorum. Possuntque ex eo cuncti colores mundi evolvi. Is autem praecipue externe albet albedine nivali, interne sanguineam rubedinem occupans, repletus simul sapore dulcissimo, vita vivificante, necnon tinctura Coelica. Quanquam omnia ista non sunt salis propria, quippe qui tantummodo dat acridinem, nec non vinculum coagulationis. Internus autem calor est purus putus essentialis ignis, et lumen Naturae, atque oleum pulchrum pellucidum, tantae dulcedinis, ut nullum iacarium vel mel eam assequi valeat, quatenus ab aliis proprietatibus Penitus disjungi possit; spiritus verò invisibilis in eo habitans, penetrationis vehementiâ aequalis est irretardabili fortissimo fulguri, validissime pericenti, ex hisce ergò conjunctim unitis, ac in essentiam igni incombustibilem fixatis, Tinctura potentissima provenit, quae instar violentissimi fulgetri corpora in ictu oculi pervadit, & quicquid puncto vitae contrarium adinvenit, ex templo expellit, istaque ratione metallica in aurum transmutantur, vel tinguntur, sunt enim jam antea aurum, orta nempe ex ente auri unico, corrupta autem lepra & aegritudine septuplici, derivata à maledictione, & irâ divinâ, & nisi jam pridem aurum essent, nunquam etiam Tinctura posset eadem in aurum transmutare, sicut & homo non sit aurum, etiamsi Tincturam in se recipit, illaque omne corporis ipsius malum exterminat, accurate quoque anatomia metallorum dat videre, illa intrinseca esse ens aureum, extrinseca verò circumdata materia, & execratione. Primo enim possident de-mobililem, crassam, crassam, ac duram quandam materiam, ex maledictâ hâc terra, puta lapidosam eorum crassitiem in sua minera, secundo letalem faetidam aquam; & tertiò in aqua ista nonnullam mortificatam terram; necnon quartò interemptoriam, furibundam, venenosem qualitatem, segregata itaque cunctis metallis maledicta heterogeneitate ista, invenitur etiam nobile ens aureum noster videlicet benedictus sal, quem philosophi commendarunt nobis his verbis: Educ salem ex metallis sine corrosione et violentia, dabitque tibi album et rubeum. Item, omne secretum consistit in sale, ex quo constat perfectum Elixir nostrum. Quam occulta autem sit ratio ejusmodi instituendi et obtinendi, inde palam est, quod in hunc usque diem nondum Mundo haec scientia penitus innotuit, atque hac ipsa hora adhuc ne millesimus quidem scit, quid sentire debeat de mirabili sophorum praedicatione, de una eademque re unica, quae non est nisi aurum naturale genuinum, et tamen vilissimum, ac in via projectum adinvenibile: pretium pretiosum, pecarunque, et tamen stercus: ignis omni igni fortius urens, et tamen frigidus; aqua purissime lavans, et tamen sicca; malleus chalybeus, in impalpabiles atomos coniciens, et tamen instar aquae mollis; flamma extreme incinerans, et tamen humida: nix nivalis, et tamen coctilis, ac totaliter inspissabilis; avis in cacuminibus montium volitans, et tamen piscis; virgo intemerata et tamen pariens; lacteque abundans: radii Solis, et Lunae, necnon ignis sulphuris, et tamen glacies rigens; arbor combusta, et tamen inter comburendum florens, & immensam fructuum copiam ferens, mater pariens, et tamen non nisi vir existens, et viceversa: metallum ponderosum, et tamen pluma, seu alumen plumosum; pluma quoque a vento portata, et tamen metallis gravior; venenum ipso basilisco lethalius, et tamen omnes morbos expellens, etc. Haec et similia contradictoria, nostri tamen lapidis propria nomina, ignorantes prorsus excaecant, ut innumeri ejus veritatem plane negent, licet alias omnem Mundi ingeniositatem sibi tribuant, plus credentes unico Aristoteli, quam innumerabili turbae gravissimorum Authorum, qui per multa saecula talia verifcarunt et descripserunt, dicentes, se de verbis suis, haec de veritate factis, coram extremo judicio rationem reddituros, sed hoc nihil juvat, possessores cognitionis semper contemnuntur, et hoc non sine gravi Dei judicio, qui quo melius donum in aliquod vasculum imponit, eo stultius jubet id in sua specie videri, ut eo citius ab indignis in suam propriam perniciem spernatur, et rejiciatur, filii vero prudentiae secretum hunc divinae ordinationis modum cum timore observant, perpendentes, ritum parabolicum Scripturae tum sacrosanctae, tum omnium aliorum sapientum, longe aliud indicare, quam litera mortua praeseferet, ideoque juxta mandatum Psalmi primi, die ac nocte in ea meditantur, animoque anxio margaritam indagant, donec prece & labore inveniant, si enim Lapidem hunc miraculorum terrestrium Deus omnibus malis hominibus tam evidenter denegat, eò quod saltem parva pictura est illius sanctissimi coelestis Lapidis angularis, quidnam censes de authentico ipso habendo, quem adorant omnes angeli & archangeli, cum tamen absque ulla difficultate quivis regeneratus eum sibi pro certo promittat, si saltem scoriam foetidam ejiciat, nulloque modo contendat, ut per angustissimam portam in Coelorum Regnum, sequutus omnes sanctos veteris & novi testamenti, ingrediatur; nos autem fundamentaliter scimus, quod tota Theologia & Philosophia absque oleo incombustibili vana sit, sicut enim quinque imperfecta metalla in examine ignis intereunt, nisi oleum incombustibile (ut Philosophi Lapidem nominant) ea tingat, & ad perfectionem perducat: Ita quoque quinque illae stolidæ virgines, oleum verum in lampadibus non habentes, adveniente Rege sponso peribunt, Rex enim (ut Matth. 25, 41, 42, 43, legitur) istos, qui carent oleo charitatis seu misericordiae, ad sinistram suam sistet, iisque dicet, abite maledicti a me in ignem aeternum, qui paratus est Diabolo, & Angelis ejus, esurivi enim & non dedistis mihi quo vescerer, sitivi, & non dedistis mihi potum, hospes eram, & non collegistis me: nudus, & non amicivistis me: ægrotus & in carcere, & non invisistis me. E contra verò quemadmodum ii, qui intelligere mirabilia Dei indefessé student, & à patre luminum illuminationem ardenter petunt, accipiunt tandem spiritum Sophiæ Divinæ, qui ducit eos in omnem veritatem, ac per fidem vivificam unit cum victore illo Leone ex tribu Judæ, qui solus solvit & aperit librum regenerationis septem sigillis obsignatum in unoquoque fideli homine, adeò ut nascatur in eo ille agnus, qui à principio mactatus est, quique solus est Dominus Dominorum, suaque humilitatis & mansuetudinis cruce veterem Adamum ad mortem cruciat, & novum hominem, ex semine verbi Dei regenerat. Sic ejusmodi typus quoque in philosophico regenerationis opere conspicitur, ubi solus Leo viridis septem insolubilia sigilla septem spirituum metallicorum claudit & aperit, & corpora ad perfectionem cruciat, mediante longanimi & miti patientia artificis, talis enim similiter agnus est, cui & non alii septem sigilla naturæ aperientur. O filii lucis, qui in virtute agni Dei vincitis, omnia quæ Deus unquam creavit, erunt ad vestram felicitatem temporalem & æternam, ut talis promissio ex vivo ore Domini nostri Jesu Christi, bis octies continuatim facta est, Matth. 5. Apoc. 2. & 21 his verbis.

1.
Beati pauperes spiritu, quoniam ipsorum est Regnum Cælorum.
Victori dabo edere ex arbore illâ vitæ, quæ est in medio paradisi Dei.

2.
Beati qui lugent, quoniam ipsi solamen recipient.
Qui vicerit, nequaquam lædetur a morte secunda.

3.
Beati qui sunt mites, quoniam ipsi hæreditario jure terram obtinebunt.
Qui vicerit, tribuam ut edat ex manna illo occulto, & dabo illi calculum album, & in calculo novum nomen scriptum, quod nemo novit, nisi qui accipit.

4.
Beati qui esuriunt & sitiunt justitiam, quoniam ipsi saturabuntur.
Si quis vicerit & observaverit ad finem usque opera mea, dabo ei potestatem ingentes, & reget eas virga ferrea, & tanquam vasa fictilia conterentur, sicut & ego accepi a patre meo, & dabo ei stellam matutinam.

5.
Beati qui sunt misericordes, quoniam ipsis misericordia tribuetur.
Qui vicerit, amicietur vestimentis albis, neque unquam delebo nomen ejus ex libro vitæ, sed agnoscam nomen ejus in conspectu Patris mei, & in conspectu angelorum ejus.

6.
Beati qui sunt mundo corde, quoniam ipsi Deum videbunt.
Qui vicerit, faciam ut sit columna in templo Dei mei: nec foras egredietur amplius, & inscribam ei nomen Dei mei, & nomen civitatis Dei mei novæ Jerusalem, quæ descendit a Cælo a Deo meo, & nomen meum novum.

7.
Beati qui sunt pacifici, quoniam filii Dei vocabuntur.
Qui vicerit tribuam ei ut sedeat mecum in throno meo, ut & ego vici, & sedeo cum patre meo in throno ejus.

8.
Beati qui sunt persecuti propter justitiæ causam, quoniam ipsorum est Regnum Cælorum.
Victor hæreditario jure obtinebit omnia, & ero ei Deus, & ipse erit mihi filius.


Assumamus itaque, ô fratres, per gratiam nostri miseratoris, animam laboriosam, ad certandum bonum certamen, nemo enim coronabitur, nisi qui legitime certavit; sicut etiam Deus sua hæc dona temporalia sudore saltem & labore vendit, testibus Philosophis & Hermete, se ad acquirendam benedictam Dianam, Lunariamque Lætæam animæ suæ à laboribus parcere non potuisse, uti quoque quilibet conjicere potest. Quum enim Sal noster sit initio terreum subjectum grave, nec non asperum, impurum, chaoticum, glutineum, limosum, & nubiloaquo sum corpus, necesse est ut dissolvatur, & à sua impuritate omnibusque terrestribus, aquosis, venenatis accidentibus, ac densâ umbrâ separetur, purificetur, atque extreme sublimetur, quò sal metallorum crystallinus, repurgatusque ab omni fæculentiâ nigredine, & purulentia, purissimus, & summè clarificatus, instar nivis candidus, & tanquam cera fluens, & liquescens habeatur.

Sal sola & unica clavis est:
Sine quo sale nequaquam ars nostra vera esse poterit.

Quanquam hic sal (ut certiorem te faciam)
Apparentiam salis initialiter non habet,
Nihilominus est sal, & procul dubio
Sub prima inceptione prorsus niger ac fœtidus,

In progressu laboris non minus quoque
Coagulum cruoris æmulabitur,
Tandemque omnino albescet & clarescet,
Se ipsum solvendo & coagulando.



CAPUT VI.
De matrimonio servi rubicundi cum fæmina alba.


Multi sunt, qui notitiam habere confectionis Philosophicæ Tincturæ sibi videntur. Ast servo rubro nostro eos examinante, vix credi potest paucitas, & perexiguus numerus, examen tale tolerantium: ubi enim est ejusmodi liber, dans de hac re sufficientem instructionem? cum Philosophi illud taceant, & occultum velint, sicuti etiam dilectus parens noster, revelationis loco inquisitoribus reliquit tantum pauca hæc verba: Una res sola, mixta aquâ Philosophicâ, nec est dubium, quin non parum id laboris quibusdam philosophis causaverit, antequam Syrtim hanc præternavigarint, sub primâ liminis operis salutatione; cujus rei exemplum considerabile Auctoris Apretæ arcæ, vulgò Ruricolæ majoris & minoris discipulus (qui hujus in Deo requiescentis præceptoris sui, dignissimi propria manuscripta possidet, totamque artem philosophicam per triginta nunc annos perfecte scivit) nobis retulit, narravitque, quid acciderit huic præceptori suo in hoc passu: Cum enim primâ vice huc appulit, duo illa sulphura coire & commisceri nullo modo voluerunt, sed semper Sol super Lunam natavit, quod ipsi magnam lamentationem, & taediosa de novo itinere, ad resciscendum hoc punctum ab aliquo fortè possessore Lapidis creavit, ut etiam postea ex voto obtinuit cujus tamen Philosophi experientiam nemo adhuc superavit, siquidem propinquissimam artis viam, triginta nempe diebus perficiendi Lapidem ipse calcavit, quum econtra aliis philosophis primo septem, postea decem continuis mensibus coquendum fuit, id quod denotamus illis qui imaginatione & persuasione suâ, se ipsos credunt philosophos, veruntamen debitam manualem operationem nondum attentarunt, ut rationem ineant, an quid sibi desit, nam ante hunc transitum non rarò praesumptione occupati artifices, Dedalaeas deponere alas coguntur.

Quinimò inveniuntur quidam vel etiam ex numero eorum, qui Doctores aliiquè permagnæ eruditionis viri sunt, qui planissimè persuasum sibi habent, nostrum digestum servum rubrum debere educi non aliunde nisi ex caro auro vulgi, per aquam Mercurialem Mercurialem, quem errorem experientissimus Auctor antiquì duelli Chemici dudum monstravit, dum in persona Lapidis profert haec verba: Aliqui tam procul mecum pervenerunt ut tingentem meum spiritum extrahere sciverint, miscentes eum aliis metallis ac mineralibus, multisq; laboribus eo redigentes, ut non nihil mearum virtutum ac virium emisserim in metalla mihi propinquiora, & cognatiora: sin verò artifices meae uxoris propriae curam habuissent, meque cum eâ conjunxissent, millesies plus tingere valuissem &c.

Verum enim verò conjunctionem nostram quod attinet, est duplex conjungendi ratio, a’tera humida, siccæque altera habente Sole suæ aquæ tres, ejusque uxore novem partes, vel etiam 2. ad 7. & sicut sperma virile simul, & unâ vice matrici immittitur, eaque postea in momento clauditur usque ad enixionem & partum fructus: Ita etiam res se habet in nostro opere, in quo conjungimus duas aquas, sulphur auri, nec non ejus Mercurii, animam & corpus, solem & lunam, virum & fæminam, duo fæmina, duo argenta viva, ex his fit vivus Mercurius, ex eoque Lapis Philosophorum.

Posteà quàm rectè præparata est terra,
Ad imbibendam suam humiditatem,
Tunc sumas simul spiritum animam vitamque
Adducasque in hanc terram:
Quid est enim terra absque semine?
Corpusque destitutum animâ?
Animadvertes igitur atque observabis,
Mercurius reducitur,
In matrem suam, ex quâ venit,
Projice in eandem ipsum, & erit tibi com-
Solvet sementerram, [modo:
Et terra semen coagulavit.



CAPUT VII.
De gradibus ignis.


In concoctione Salis nostri calor externus primæ operationis dicitur elixatio, & fit in humido, tepiditas vero secundæ operationis peragitur in sicco, ac nominatur assatio, quem duplicem ignem philosophi sic nobis inculcant: Nos oportet Lapidem elixare & assare. Illud benedictum opus nostrum secundum constitutionem quatuor partium anni gaudet dirigi, utpote prima pars hyemis gelida est & humida; Secunda veris tepet & humida est. Tertia pertinet ad percalidam, ac siccescentem æstatem, quarta ad autumnum frugum collectioni dicatum.

Primum ignis regimen consimile debet esse calori gallinæ ovis incubantis, ad excludendos pullos, vel stomachi cibum coquientis, & corpus nutrientis; vel tepentis fimi, vel Solis in ariete existentis, qui tepor durat usque ad nigredinem, atque etiam, donec immutetur in albedinem, quod si tale regimen non observaretur, materiaque nimium incalesceret, tunc non obtineretur expotatum corvi caput, sed afferet id potius ejus loco subitaneum, ac cito præterfugientem ruborem, papaveri sylvestri infeliciter similem, vel etiam superius natans rufum oleum, aut quoque quod materia inciperit sublimari (quibus contingentibus necesse foret, iterum compositum excipere, solvere, & cum nostro lacte virginis imbibere, ac postea coctioni denuò, & cum attentiori cautelâ incumbere, tantisper dum ejusmodi defectus non amplius conspicerentur) apparente post albedine augendus est ignis, usque ad plenariam lapidis exsiccationem, qui gradus solis calori ex tauro ad geminos transeuntis assimilatur, cum verò lapis exsiccatus est, adhuc ignis cautè fortificatur, usque ad perfectam ejus rubedinem, qui calor similis est solis in Leone commorantis.

Maximè attentus esto monitis;
Destruendo leni igne prolatis;
Et cuncta prospera sic tibi polliceri poteris,
Ac particeps fieri aliquando hujus thesauri.
Ignem vaporis sum jam antea, (ri-
Secundum intintimem Sapientum, intell-
Quod ipse non sit Elementalis, (diges,
Vel materialis & similalis,
Sed potius aqua sicca ex Mercurio:
Iste ignis supernaturalis supernaturalis est,
Essentialis, coelestis ac purus,
In quo Sol & Luna sunt conjunctim;
Rege hunc externi ignis moderamine,
Et perduc opus nostrum ad finem.



CAPUT VIII.
De miraculosa nostri Salino-aquarii Lapidis efficacia.


Quicunque à patre luminum hanc gratiosam indulgentiam adeptus est, ut sibi in hac vita illud supra omnem preciositatem preciosissimum cimelium, Sapientum Lapis conferatur, ille non solùm certus esse potest, se tantum habere thesaurum, ut totus terrarum orbis, cum cunctis ejus Principibus circumcirca habitantibus eundem persolvere nequeat, sed etiam evidentissimum amoris Divini erga se signum habet, & fidejussionem, se abhin Sapientiam Dei, cujus donum hoc est, sponsam habiturum, cumque ipsa æternum conjugium, ægalem perman-surum, quam unionem cœlestis matrimonii, unicuique Christiano medullitus precamur, quoniam est centrum omnium thesaurorum, quod etiam Rex Salomon testatur, Sap. 7. inquiens: Anteposui Sapientiam Regno & Principatui, nihilque æstimavi cunctas divitias comparandas cum illa, non assimilavi eidem ullum lapidem preciosum, nam omne aurum omne aurum vilis arena est præ ipsâ, argentumque illi æquiparatu non nisi lutum, dilexi eam supra sanitatem & pulchritudinem corporis, & elegi mihi in lucem, radii enim ejus non extinguuntur, advenerunt autem mihi simul cum eâ cuncta bona, & innumerabiles divitiæ in manu ipsius &c.

Quid autem attinet Lapidem hunc nostrum, primo sacrosanctus Deus trinus & unus, ipsiusque opera creationis, redemptionis, & regenerationis, nec non futuræ beatitatis gloriosæ status ex ipso elucent.

Secundo expellit & sanat omnes ægritudines, qualescunque sint, usque ad ordinatum vitæ terminum, ubi spiritus, ceu extincta lucerna, placidè emigrat, ac pertransit in manum Dei.

Tertiò tingit & transmutat omnia metalla in argentum & aurum, meliora, quam Natura producere soleat, per eum etiam ignobiles lapides, ac qualibet vilis crystallus in nobilissimas gemmas transfingi possunt. At cum metallis in aurum transformandis adhiberi mensest, oportet prius auro optimo & repurgatissimo fermentari, alias enim nimiam & supremam ejus subtilitatem metalla imperfecta ferre nequeunt, sed potius in projectione damnum foret, ac detrimentum, insuper quoque impura metalla purganda veniunt, si utilitas inde expectari debeat. Addendi autem fermenti aurei ad rubrum, vel argenti ad album vel una drachma sufficit, nec opus est de his curare aurumque argentumque ad fermentationem emere, sed tantillâ additione adhibità potest in posteriùm magis ac magis tingi, in tam longum, ut vel integræ naves pretioso metallo hinc confecto valeant onerari.

Si enim ista medicina etiam per multiplicationem ducitur, atque aquâ suâ albi vel rubri Mercurii, ex quâ ipsa præparata est, iterum dissolvitur & coagulatur, tunc ejus tingendi vis singulis vicibus decies major evadit, idque quoties repetere libet, licebit.

ROSARIUS.

Qui hanc artem semel perfecerit, si postea vivere deberet mille millibus annis, & singulis diebus nutrire 4000. hominum, tamen non egeret.

Aurora Consurgens.

Hæc est Sapientum Filia, & data est in manu ejus potestas, honor, virtus & imperium, & florens Regni corona in capite ejus, radiis septem stellarum rutilantium, tanquam sponsa ornata viro suo, habens in vestimentis suis scriptum literis aureis Græcis, Barbaris, ac Latinis; Ego sum unica filia Sapientum, stultis penitus incognita. O felix ergò cum sciente scientia, nam qui illam habet, incomparabilem thesaurum possidet, coram Deo ditatus, & hominibus honoratus, quia non per usuram, & fraudem, nec falsis mercimoniis, neque per oppressiōnem pauperum, ut jam divites mundi ditari gestiunt, sed per industriam, & manuum laborem dives est.

Itaque non immeritò philosophi sequentibus duobus suis ænigmatibus concludunt, de albâ & rubrâ Tincturâ, sive Urim & Thumim nostris intelligendis.

LUNA.

Hic nata est diva Imperatrix Augusta,
Magistri nominant eam suam filiam,
omnes unanimi consensu,
Multiplicat se, & parit innumerabilem sobolem,
Puritate, immortalitate, & sine omni labe existentem.
Regina hæc odit mortem, & miseriam,
Antecellitq; aurum, argentum, ac gemmas nobiles,
Atque insuper omnia medicamenta, magna & parva,
Nil in tota terra eidem est assimilabile,
Pro quibus gratiarum actio sit Numini in Cælis sanctis.

SOL.

Hic exortus est omnium honorum Imperator,
Excelsior ipso nunquam nasci potest,

Per ullam artem, neq; per ipsam Naturam,
Inter omnes creatas creaturas.
A Philosophis vocatur suus filius,
Valens ac potens effectum dare,
Quicquid à se homo postulât,
Impertit sanitate infortis perseverantiâ,
Aurum, argentum, ac lapides pretiosos,
Fortitudinem, juventutem pulcram & sinceram,
Consumit iram, maerorem, inopiam, omnemque languorem,
O ter felix qui à Deo tale impetrat.

RECAPITULATIO.

Tu mi homo inquirens, chare frater ac filiòle, euge ab initio repetamus, eaque maximè tibi sunt necessaria, si per optato successu adjutum promotumque vis tuum scrutinium.

Primò ac ante omnia debes firmissimè memoriæ ac recordationi tuæ insistere, te absque Jehovæ miseratione esse calamitosissimum, imò diabolo ipso, cui omnes damnatos subjacet, miserioriorem, quoniam immortali animâ præditus, in omnem, velis nolis, æternitatem victurus es, vel apud filium Dei inter sanctos, in beatitudine ineffabili, vel apud Dei inimicum Sathanas, nam inter maledictos in cruciatu inenarrabili; Quare reverebéris Jehovam ex toto corde, ut te æternum salvificet, ambulabisque ex omnibus viribus in ejus præceptis, ut sint tibi pietatis norma & regula, sicut Salvator præcepit: Quærite primum regnum Dei, & cætera vobis adjicientur. Imitaberis in hoc sapientes præambulatores nostros, & observabis, quâ methodo illi apud terribilem hunc Dominum (ante quem stantium millia millena, & servientium myriades myriadium vidit Daniel Propheta) fuerint in gratiâ, quemadmodum sapientissimus ille Salomon suam viam, quâ usus fuit, ad veram Sapientiam impetrandam, nobis fideliter indicavit, hâc doctrinâ extremè bonâ, atque omnino imitabili.

Fui (inquit) infans bonæ qualitatis, & dum bene educatus fui, adolevi in vitam immaculatam & inculpatam, postquam verò cognovi, me minimè omnium ac nullâ ratione posse virtuosum esse, nisi Deus idipsum mihi daret, (& etiam hoc erat prudentia, animadvertere cujus sit talis gratia) tunc accessi Jehovam, & eum ex toto corde sic oravi: O Deus majorum meorum, Domine omnis misericordiæ, qui fecisti verbo tuo omnia, ac Sapientiâ tua hominem constituisti, ut dominetur creaturis à te factis, ut regat Orbem in justitiâ, nec non justâ mente judicet: Da mihi obsecro Sapientiam, quæ indefinenter est in circuitu throni tui nec me rejicias ex filiis tuis, sum enim tuus servus, filius ancillæ tuæ, homo infirmus brevis vitæ, ac nimis valdè incapax justi &c.

Hoc modo etiam tu Jehovæ placebis, sit modo illud tua cura primaria; post illam licitum est & convenit quoque cogitare de honestâ corporis sustentatione in hâc vitâ, ut non solùm sine damno proximi vivas, sed etiam egenis pro re natâ adjumento sis, quod commodissimè dat ars Philosophorum, cuiunque Deus eam ceu suum singulare donum elargitur, quod tamen non solet, nisi petitoris ardentibus precibus ac vitæ sanctimoniâ commotus, nec vult etiam hanc artem immediatè cuiquam concedere sed ordinatis mediis nempe, doctrinâ, & manum, labore, quibus benedicti serio invocatus, non rogatus resistit, vel rebus cœptis impeditis, vel malo eventu coronatis.

Porrò ad acquirendam doctrinam situdendum, legendum, ac meditando tibi est, ut via Naturæ cognoscatur, quam ars sequi necesse habet, studium & lectio consistit in bonis & veracibus Auctoribus, qui reipsâ veritatem hujus scientiæ experti sunt, & posteris tradiderunt, quibus securè credendum est in suâ arte, fuerunt enim conscientiosi, & à mendaciis alieni, quamvis ob multas causas obscurè scripserint. Tu autem debes eorum obscuritatem obscuritatem conferre cum Naturæ operatione, quo semine utatur ad unamquamque rem progignendam, exempli gratia: hæc illa arbor non sit ex unaquaque re, sed ex semine vel radice sui generis. Sic enim de philosophicâ re intelligendum, quæ itidem certam habet determinationem, ipsa enim nil in aurum, & argentum tingit, quàm genus Mercuriale Metallicum, & congregat illum in massam malleabilem, in igne permanentem, colore summæ perfectionis coloratam, cætera omnia ejusdem naturæ non existentia defæcat & separat, à metallo inter tingendum: sequi ergo, tinturâm esse similiter ex genere Mercuriali metallico, ad perfectionem auream destinato, ejusque originem, radicem & virtutem seminariam inde esse petendam, unde vulgaria corpora metallica sub malleo extensibilia desumuntur: hic clarè tibi describo subjectum artis, quod si nondum capis, strenuè studeas lectioni, quia omnia tandem familiaria redduntur. Post fundamentum firmum ac validum ex virorum genuinorumq; lapidis possessorum doctrinâ jactum, accedendum est ad manualem laborem, & debitam tractationem materiæ, quæ requirit, ut superflua fæculentia removeatur, per nostram sublimationem, & acquiratur essentialitas crystallina, salina, aquina, spirituosa, oleaginea, quæ ad æqualem temperamentum humidi & sicci, seu volatilis & fixi absque ullâ deperditioneæ virtutis seminalis generativæ & multiplicativæ homogenicè deducatur, ac secundum naturalem progressum, ad absolutam perfectionem arte nostrâ promoveatur, ut fiat Medicina fixissima, & in omni humore (ut & in facili quovis calore) solubilis, & potabilis, sed non vaporabilis, ut solent medicamenta vulgaria, quæ semper carent præcipuâ vi medendi, nam impota vel à calore elevantur, vel non: si elevantur, sunt fortè destillatæ subtiles aquæ seu spiritus, tam fugaces & elevabiles, ut à calore corporis, quem fremibunde augent, confestim sublimantur, ac sursum ferantur, ascendentes in caput, ibique exitum quærentes, (ut spiritus vini assolet apud ebrios) ac denegatâ per conclusum cranium evaporatione, nituntur impetuosè erumpere, non aliter, ac in artificiosa destillatione fieri consuevit, ubi interdum validi spiritus vas recipiens frangunt. Si verò medicamenta vulgi non sunt elevabilia, sunt forsan salia fortissimo igne omni succo vitæ orbata, & parum mederi possunt valetudini languidæ. Nam sicut lampas ardens, nutritur oleo & pinguedine, quâ consumptâ extinguitur, sic etiam vitale ellychnium sustentatur luculento, & oleoso vitæ balsamo, & emungitur præstantissimorum medicamentorum emunctorio, sit communis candela emungi in usu habet, & quoniam nostra Medicina certissimè ex Sole, atque omnino è radiis solis confecta, potest conjicere, quid valeat præ omnibus aliis medicamentis, cum solus Sol vitam in tota Natura accendat, & conservet, absque sole enim omnia in hoc Mundo rigere nt & nil cresceret, à Solis radiis verò cuncta virescunt, & crescunt, & Sol omnibus Iunariis infundit vitam, virorem, vegetabilitatem, motionem, & augmentum, idque fit ex Solis vivificante irradiatione. Verum enimverò ista vis solis millesies millies fortior, efficacior & salutarior est in suo genuino filio, scilicet subjecto philosophorum, ubi enim ille generatus est, ibi prius per multa sæcula radii Solis, Lunæ, astrorum, & omnium virtutum Naturæ in illum locum magneticum convaporarunt, & quasi in unum conclusissimum vas conjecti sunt, qui ab omni exitu prohibiti, repressi, & coangustati, se in hoc mirabile subjectum efformarunt, atque etiam ex se aurum vulgi progennerarunt, quod satis indicat suam sibi virtuosissimam originem, dum super omnem omnino ignis violentiam triumphat, ut nihil perfectione simile post nostrum subjectum in toto Mundo reperiatur, & si inveniretur in ultimo statu suo à Natura instar ceræ vel butyri factum fusibile, ejusque rubedine ac diaphanitate foris stante, esset revera noster benedictus lapis, quod non est, deducitur autem ex primo suo astro ad tantam plusquam perfectionem, per artem summam Philosophicam, à multis Philosophis fundamentaliter traditam, impri- mis autem in sequentibus libris.



CATALOGUS AUCTORUM
clariorum, ac proinde le- ctu utilissimorum.


Rosarium Philosophorum in Secunda Parte libri Turbæ Phil.

Aliud Rosarium Arnoldi, constans duobus voluminibus, item ejusdem novum lumen, flos florum, & epistola ad Regem Neap. ibid.

Opera mineralia M. Joannis Isaci Hollandi, duobus volum. seorsim & etiam inter- tio volum. Theat. Chym.

Clangor Buccinae, in prim. part. Turbæ.

Scripta Basilii Valentini, imprimis ultimum testam.

Liber Moriani Romani de transf. met. in 2. vol. Tur.

Calidis filij Jazichi liber secretorum, in 1. Tur.

Correctorium Richardi Angl. ibid. & in 2. Theatri.

Scala Philosophorum in secunda par. Tur.

Ludus puerorum

Testamentum Raimundi Lullij Majoricani duabus partibus, seorsim, & in 4. vol. Theatri.

Bernhardi Comitis Trevisani libet Alchimiæ in 1. vol. Theat.

Ejus egregia Epistola ad Thomam Bon. in 2. Turb.

Dionysij Zacharij Galli opusculum excellentiss. in primo Theatri.

Consilium Conjugii seu de massa Solis, & Lunæ, seorsim & etiam in 5. Theat.

Margarita pretiosa novella M. Petri Boni Lombardi Ferrariensis seorsim & in 5. Theat.

Libellus præstantissimus speculi Alchymiæ Rogeri Baconis in 2. Theatri, & in collect. Gratar. extans.

Perfectum magisterium Aristotelis Arabis, vel ut alij credunt Rhasis, ibid.

Marsilij Ficini scripta, quæ satis magnifica sunt, sed saltem unus ejus libellus egregius de arte Chymica, sine nomine Auctoris extat, latent verò ipsius Mysterium aurei velleris, & Apocalypsis Solis & Lunæ Hermetis, ambo à Ficino ad Cosmum de Medicis delata ac dedicata, quæ cum similibus totum thesaurum Philosophicæ comprehendenti- bus scriptis, utpote opera vegetabilia & animalia, &c. Hollandi, & aliorum auctorum nimis clara opera ab invidis gryphibus adhuc detinentur, sicut etiam propria manuscripta Auctoris Apertæ Arcæ arcani artificiosissimi, nomine Joannis Grassæi seu Chortalassæi J. U. Doctoris, & quondam Syndici Stralsundiæ, postea Reverendissimi

Electoris Ernesti Archiepiscopi Coloniensis Consiliarii, hoc tempore in Livonia, in certo mihi noto loco sunt, & tam apertè artem continent, ut quivis sutor vel sartor summo arcana Philosophorum ex eisdem novisse posset, si saltem Latinum sermonem sciret.

Chrysopœia Johannis Aurelii Augurelli, tribus partibus, quæ in tertio Theat. item apud Grat. nec non aliis libris annexa habetur.

Paracelsi Tinctura Physicorum, liber vexationum, Apocalypsis Hermetis, manuale, &c.

Opera Riplei à Combachio edita.

Hermetis Trismegisti Septem Captiula ab anon. Gallo illustrata.

Aquarium Sapientum Johannis Sibmacherici, civis Noribergensís, Tabula paradisi seu Gloria Mundi & cætera, quæ extant in Museo Herm.

Hi libri, & tractatus omnes sunt authentici, aperti, & fructuosi, atque optimè explicant Tabulam Hermetis Smaragdînam.

Sunt adhuc alii innumeri, qui tamen incipientibus non primâ fronte consulendi, sed circulatio Naturæ, & generatio metallorum prius sedulò rimanda, quam nemo unquam in ullius Philosophi scripto inveniet luculentiorem & intellectui apprehensibiliorem, quàm in novo lumine Sendivogiano, quod verè est clavis artis Solis, & pons tutissimus trans vastum mare ponticum argentinum, cujus lectio frequens tibi facilè recludet omnes prænarratos Auctores, nec postea te latere poterunt etiam multò abstrusiores, è quorum numero Rex Geber suas lectiones adeò mirificè dipartitus est, ut, seipso fatente, unus idemque sententiarum stylus, & sermonis eloquium prudentes latere non contingat, mediocribus autem profundissimum sit, fatuos verò miserabiliter excludat, sic etiam dictiones Avicennæ, interlocutiones congregationis Pythagoricæ, seu Codex omnis veritatis, multa opuscula Lullii, &c. serè inexplicabilis involucri sunt, & planè tædiosa lectoribus, ut sibi contigisse suspicandum præbet descriptor Angliæ, dum in descriptione Comitatus Caermardensis de notissima illa Chemica merula Merlinica in hæc verba prorumpit: Hic in urbe Mariduno sive Caermarden, natus est Merlinus Brittanorum Tages, ut enim ille Genij filius Auruspicinam suis Hetruscis, ita hic incubi filius vaticinia, imò mera Orestis somnia, nostris Britannis effinxit, unde in hac insulâ apud credulam & imperitam plebeculam vates celeberrimus audit.

Hæc verò sufficiant de legendis selectioribus Authoribus, ex quibus nunc etiam præcipuam medullam & nucleum doctrinæ philosophicæ enucleabimus, & huc annectemus, excerpendo realium possessorum hujus divini secreti præscriptas sententias, & concordantias discipulo valdè utiles, habeat enim pro certo sibi persuasum, quòd sæpius tales perlegendo ruminatus fuerit, eo magis magisque se redditum iri oculariorem, quod etiam Aurelius Augurellus urget, lib. 1. Chrysop. inquiens:

--- credite dictis

----- ut non tantum sub montibus aurum
Natura efficiat, sed ut id quoque prodeat arte,

Quæ contra soleant dici ---
--- gravium sententia prisca virorum
Delebit, referens ea quæ videre parentes
Ipsì oculis, manibusque simul tetigere beati.

Et Morienus ad Regem Calid.

Omnis res, usque dum per summum effectum dignoscatur, multorum testimonio verum esse comprobatur.

Cavete verò fratres à libris sophistarum, & imprimis moderni J. R. G. cujus nomen, non sine omine, hoc anagramma præbet; Vah longus verbo, se nil supra; itaque facite eum, cum suis consortibus, missum, fideliter moneo, ne vos postea serò pœniteat, passim enim querelæ sunt hominum, quorum nummi in tentatione ejus processuum miserrè perierunt.



Auctoritates Philosophorum Harmonicæ, in corroborationem hujus tractatuli allegatæ.


I. de antiquitate, summâ præstantiâ, & certitudine artis Chæmicæ.

Esdras Propheta Lib. 4. Cap. 8.

Terra dicet tibi; quoniam dabit terram multam, magis, unde fiat fictile; parvum autem pulverem, unde aurum fiat: hæc verba sunt responsum Archangeli ad quæstionem Esdræ, cur damnati tam multi, electi verò tam pauci essent.

Exod. 32.

Moyses accipiens vitulum illum (quem Aaron ex auro fecerat) exussit igne, comminuitque, donec minutus esset: dispersensque in superficiem aquarum, jussit bibere filios Israëlis; nota hoc, nam ignis communis non comburit Solem, ut pulvis fiat superficiæ aquæ innatans.

Psal. 12,
Dicta Jehovae dicta pura, argentum purgatum in catino lectissimo terrae, defaecatum septies. Hic proculdubio non argentum vulgare intelligitur, aliàs aurum commune illo multo praestantius, potuisset in similitudinem melius sumi.

Siracides Ecclesiasticus, Cap. 38.
Altissimus creavit de terra medicinam, & vir prudens non abhorrebit illam.

Apocal. Johan. Evangelista.
Ipsa Civitas (nova scilicet coelestis Jerusalem erat aurum purum & similis vitro puro) videlicet pelluciditate, ut etiam aurum philosophicum pellucidum arte sit.
Hic Johannes Evangelista numeratur etiam ab Avicenna dictione prima libri de anima, inter possessores Lapidis Philosophici, suosque institutores, qui se scilicet Avicennam, artem hanc docuerint, quod verisimile est, nam & Ecclesia prisca, Auctore Adamo à sancto victore, die D. Johanni Evangelistae sacro, mense Decemb. in hymno incipiente; gratulemur ad festivum &c. sic in ejus honorem cantavit:

Cum gemmarum partes fractas
Solidasset, has distractas
Tribuit pauperibus.

Inexhaustum fert thesaurum,
Qui de virgis fecit aurum:
  Gemmas de lapidibus.

Dionys. Zachar. 1. parte opus c.

Colores quos Philosophi scribunt apparere debere, vidi Dei gratiâ omnes successivos unum post alium, & deinceps proprio die paschatis (post inceptionem) vidi perfectionem, experientiâ factâ super argentum vivum, calefactum in tigillo, & conversum in purum aurum, prae meis oculis, breviori spacio, quam unius horae, pauco admodum hoc divino pulvere.

Idem in secunda parte opusculi sui:

Omnis donatio bona, & omne donum perfectum è supernis est, descendens à patre luminum &c. haec D. Jacobi sententia generalis est, quapropter & nostrae convenit intentioni, maximè, quia Scientia nostra est tam Divina; tamque supernaturalis (in secunda quidem operatione) ut semper fuerit, ac sit adhuc impossibile hanc innotescere hominibus, quocunque studio, vel industriâ quâvis, etsi omnium sapientissimi sint, atque doctissimi Philosophi, nisi primum à Deo sit inspirata; deficiunt enim hâc parte nobis naturalis omnis ratio, & experientia, quapropter merito scriptum est à nonnullis, arcanum esse reservatum à Deo suis, ipsum timentibus, & honorantibus, ut ait ille magnus Propheta noster Hermes: à nullo alio (inquit) nec per alium, quàm à Deo per Divinam ejus inspirationem habeo.

Idem ibid. in praefatione.

Hactenus ignorantium, partem hujus Divinae Philosophiae non esse in humana potestate, adeò ut libris solis intelligi queat, sed in voluntate Dei sitam, qui revelat cui vult per Spiritum Sanctum suum, vel per medium alicujus hominis. Divinum opus voco hac de causa, quod nemo per se ipsum, absque Divina inspiratione comprehendere, vel intelligere potest, etsi doctissimus alioqui Philosophus existat, ut ait Geber adversus omnes, qui solà consideratione causarum, operumque naturalium operari nituntur, inquiens: in eo plurimum errant, putantes se Naturam imitari posse, cum id arti sit in omnibus impossibile.

Auctor Rosarii.

Venio vobis aperire secretissimum omnium secretorum totius Mundi, thesaurum non fictè, nec irrisoriè, sed certissimè, nempe eorum; quae vidi propriis oculis, & manibus meis palpavi.

Morienus.

Hoc magisterium nihil aliud est, nisi arcanum, & secretum secretorum Dei altissimi & magni: ipse enim hoc secretum suis Prophetis commendavit, quorum scilicet animas in suo paradiso collocavit.

Idem ibid.

Preponit Dominus ex suis servis, quos vult, & eligit, ut hanc scientiam Divinam homini celatam quaerant, & quaesitam secum retineant; haec enim scientia est quae Dominum suum abstrahit ab hujus Mundi miseriâ, & ad scientiam bonorum futurorum reducit.

Idem.

Confert Deus hanc Divinam & puram scientiam suis fidelibus, & servis, illis scilicet, quibus eam à primaeva rerum Natura conferre disposuit, suâ mirabili fortitudine, quae quum alicui ex suis fidelibus collata fuerit, decet ipsum prius praevidere, cui postea eam committat, & detegat, nam haec res non nisi donum Dei altissimi vocari potest, qui prout vult, & etiam cui vult, ex suis servis & fidelibus illud committit & monstrat.

Rupescissa.

Si dicerem tibi millies, hoc est secretum secretorum, non posset sufficere ad exprimendam medietatem arcani.

Geber Rex Arabiae.

Filii doctrinae, perquirite hoc excellentissimum Dei donum, vobis solis servatum, filii insipientes nequitiae, & malevoli, ab hac fugite, quoniam vobis est inimica & adversa, & vos in miseriam constituet, quoniam vobis penitus hoc Dei donum, ejus Divinâ providentia & judicio, est occultatum & denegatum omnino.

Idem:

Ea quae in nostris voluminibus a nobis scripta sunt, consideravimus per experientiam manifestam, & per nostrum experimentum digitis extraximus & vidimus oculis, & manibus tetigimus.

Bernhardus Trevisanus in praefat. sui libri:

Non taedere debet laborum, vel poenitere quenquam, qui credat, his evitari posse paupertatem intolerabilem, & morbos omnes animi & corporis, ut ipsemet expertus sum in multis leprosis, caducis, hydropicis, hecticis, apoplecticis, iliacis, daemoniacis, insensatis, furibundis, & aliis quam plurimis. In addiscenda quâpiam arte Mechanica vel aliqua liberali sex vel septem anni ad minimum sunt insumendi; sed in hac omnes alias excellentes, quantum Sol stellas omnes, non ultra mensem, quinque vel sex, sustinere quis volet.

Morienus ad Calidem Regem.

O Rex, si regnum tuum vendidisses, hoc opus non compensares.

Dionys. Zach.

A simili concludimus in arte nostra: si videatur fumo solo plumbi coagulari Mercurium, & atramentorum, fieri componique posse medicinam perfectissimam, naturae metallorum, & qualitatibus congruam, quae cum caeteris imperfectis perfici queat, solâ projectione super ipsum facta, praesertim cum & ipsa mineralia composita congelent Mercurium, ipsumque reducant in suam naturam, quanto magis perfecta per nostram artem ritè praeparata congelabunt ipsum, ac reducent cum aliis imperfectis metallis, ingenti & exuberanti suâ decoctione, quam habent per administrationem artis nostrae. Quo firmiùs hanc nostram intentionem curiosis hominibus approbemus, ut ejus veritati certitudinique meliùs assentiant, Aristotelis sententiam lib. 4. Meteor. adducamus: Omne (inquit) quod eandem tum aliquo composito operationem efficit, est idem per omnia simile, ut omne quod operationem habet oculi, est oculus. Haud secus, cùm aurum nostrum arte nostrâ compositum, per omnia simile sit minerali (in quo versatur omnis controversia disceptationis, ut tum aurum à nobis compositum verum sit aurum) satis docuisse videmur ex Philosophi sententia, artem nostram esse veram & certissimam.

Aurel. Aug. lib. 1. Chrysop.

Nil mirandum aeque quàm, si quod longa peregit.
Annorum series genit ali semine coeptum,
Audeat illud idem momento protinus horae,
Ars facere, ac proprio Naturam vincere cursu,
Quem tenuit tanto in spacio, per grandia terrae
Viscera, summa eadem servans vestigia ab imâ
Sede, per anfractus tantos, caeca per antra,
Nec minus his mirum, si quis primordia possit
Scire, quibus constet purigenus omne metalli.

Atque ea componens, aurum dum conficit arte.
Nec longinqua adeò spatiosi temporis aetas
Convenit huic operi, vires quod promiit ab auro,
Ac non principiis è primis conficit aurum.
Quid si nobilius quoddàm quod praestet & ipsi
Auro, contendant proprio molimine summi
Persicere artifices? aptè cui nomen Elixir
Experti fecere Arabes, verique dedere
Indicium: id quoniam in melius quodcunque metallum
Ducit, & infectum mirâ depurat ab arte;
Sic neque spectandus nobis locus ille calorque,
Quo calet inclusum semen genitale metalli,
Quinque diu fertur specubus tellure sub altâ,
Ast alio prorsum ducendi tramite gressus,
Naturae pariter successus inter & artis,
Quâ simul ad metam prospiciens utraque ducit.



II. De requisitis scrutatorum artis.


Geber.

Complementum narramus totum hujus magisterii, sub brevi sermone completo & noto, & est illius intentio, ut per sublimationis modum mundetur perfectissimè Lapis & illius additamentum. Et ab hinc quidem volatile ex eis figatur: dehinc verò fixum volatile fiat, & iteratò volatile fixum, & in hoc ordine completur arcanum preciosissimum, quod est super omne hujus Mundi scientiarum arcanum, & thesaurus incomparabilis: & tu quidem exerciteris ad illum, cum laboris instantia maxima, & cum diuturnitate meditationis immensae, cum illa enim invenies & sine illa non.

Agadmon in Turba.

Qui cito putat se ex libris nostris fructum capere posse, fallitur, satiùs enim fuerat non inspicere quidem, quàm temerè contigisse: Libris enim nostris magnam injuriam inferunt his, qui summodò semel, bis vel ter scripta nostra perlegerunt, cum intellectu omniquè studio privati; etiam quod pessimum est, opes, labores & tempus amittunt. Veruntamen qui curvat dorsum suum ad libros nostros legendos, iisque studiosè vacat, memoriam animumque adhibet, necesse est vanis implicitus cogitationibus, Deum precatur ut Salomon pro Sapientia, non pro opibus, is in Regno nostro regnabit indeficiens, quousque moriatur.

Senior in Clav. Phil.

Tu qui in timore Dei studiosus fueris, Lapidis hujus secretum & apparentem virtutem videbis, & invenies Spiritu altissimi instructus, ut cognoscas, quoniam omnis sapientia à Deo est.

Hermes in Tract. 2.

Fili moneo, ante omnia te Deum timere, in quo dispositionis tuae nisus est. Idem ibid. Oportet tyronem scientiae arrogantiae vitium à se repellere, pium ac probum esse.

Alphidius.

Hanc scientiam habere non potes, quousque mentem tuam Deo purifices, & sciat te Deus mentem habere contritam. Idem, si humilis fueris ejus Sophia & sapientia perficietur, sin autem, ejus dispositio penitus te latebit.

Virgilius.

Ipse volens facilisque sequetur,
Si te fata vocant: aliter non viribus ullis
Vincere, nec duro poteris convellere ferro.

Geber sum. perfect. Cap. 7.

Nemo adinvenire nitatur sophisticam operis metam, sed soli complemento Elixiris sit intentus, forte enim Deus ex sophistica operis vindicta tibi artem denegaret, & in devium erroris te crudeliter detruderet, & ex errore infelicitatem & miseriam perpetuam.

Aristoteles in perfecto Magisterio.

Rogo te fili, ut incessabili lectione Philosophorum libro scruteris: qui enim in legendis libris deses extiterit, in praeparandis rebus promptus esse non poterit, quia non potest de levi ejus in practica manus assuescere, cujus mens in Theorica renuit desudare, ille namque ad operationem securius accedet, in cujus mente plures operationem imagines variaeque resultant.

Aurel. Aug. lib. 3. Chrys.

In magnis labor est, nec non par gloria, si quem
Respiciunt placido praesentes lumine Divi,
Insequiturque ardens, velut inde accensa voluntas.
Principio spontis propriae, semotus ab omni
Sit cura, & vita tranquilla per otia ducat
Secretus, latitansque etiam, cui talia cura.
Est etiam non illa quidem postrema beati
Artificis ratio, qua se commendet & ipsum.
Diis opus aeternis, neque enim sine numine Divum.
Haec veniunt, neque ad haec ulli aspirare licebit
Qui non rite Deos studuit sibi adesse precando.

Richardus Angl. in Correct. Cap. 2.

Studium amovet ignorantiam, & reducit humanum intellectum ad veram scientiam & cognitionem cujuslibet rei.

Geber.

Sapiens artifex in nostris studeat voluminibus, colligendo nostram dispersam intentionem, quam in diversis locis proposuimus, ne malignis, & ignaris publicetur, & collectam probet, donec ad cognitionem studendo & experimentando cum laboris instantia, ingentiosa pervenerit totalem: exerceat ergo se artifex, & inveniet; non tradidimus scientiam nostram sermonis continuatione: sed eam sparsimus in diversis capitulis, & hoc ideò, quoniam tam probus quam improbus, si continuatim fuisset tradita, usurpâsset indignè, & eam similiter occultavimus, ubi magis apertè locuti fuimus. Non desperet tamen doctrinae filius, quoniam qui per suae industriae bonitatem quaesiverit scientiam, invenerit; per ea igitur, quae tradidimus, exerceat se bonae mentis artifex, & Dei donum altissimi se adinvenisse laetabitur. Expedit etiam, ut suam pecuniam custodiat, nec eam praesumptuosus vanè distribuât, ne fortè, si jam propinquus fuerit veritati, non habeat ulterius, unde laboret, qui etiam principia naturalia in se ipso ignoraverit, hic multum remotus est ab arte nostrâ; quoniam non habet radicem veram, supra quam intentionem suam fundet.

Isaacus Hollandus.
Si quid laboras, libellum sume & scribe omnia.

Thomas Aq.
Hortor, ne aliquis praesumat incipere opus, nisi sit multum peritus & expertus in principiis naturalibus.

Avicenna.
Cognosce redis mineralium, ut ex ipsis facias opus tuum.

Ioh. Aurel. lib. 2. Chrys.
Atque ideo artifici majus nihil esse putato,
Quam quibus e primis opus id componere possit:
Nosse, quae ve prius capiat, circumque laboret,
Mox ut Naturae se tum praebere ministrum.

Sentiat; exemptum latebris cum nobile semine
Proferet in lucem solers, iterumque tenebris
Reddet, & occultâ servatum pyxide claudet.



III. Materia Lapidis debet esse Metallica.


Rogerius Bacon in spec. Alch. cap. 3.

Cum ex argento vivo & sulphure cuncta procreentur metalla, & nulla res metallis adhiberi debeat, quae non ex ipsis sit composita vel orta, satis nobis apertè relinquitur, quod nulla res extranea, quae ex his duobus non sumpsit originem, potens est, & sufficiens, ipsa perficere, vel eorum transmutationem facere novam, quare admirandum est, quod aliquis prudens suam fundat intentionem super animalia, sive vegetabilia, quae valdè sunt remota, cùm inveniantur mineralia satis propinqua. Nec credendum est omnino, quod aliquis Philosophorum posuerit artem in praedictis remotis, nisi similitudinarie; sed ex his praedictis duobus fiunt metalla cuncta, & nihil eis adhæret, nec eis conjungitur, nec ea transmutat, nisi quod ex illis est; & sic de jure oportet nos accipere argentum vivum, & sulphur pro Lapidis nostri materiâ.

Paracelsus in Manual.

Quoniam oportet, Naturam ut sequamur, & naturali Medicina utamur, circumspiciendum erit, quaenam omnium rerum humano corpori in Medicina conveniat potissimum. Nec ullus dubito, quin habens confidendum, & statuendum sit metallica arcana cum corporibus humanis in maxima esse convenientia; atque, etiam perfecta metalla propter suam perfectionem, imprimis verò humor radicalis ex eisdem &c. quod etiam (paulò post dicens) in Lapide Philosophico contingit, quem si ex suo genere (in jam dictis circumstantiis tibi indicato) conficere voles, necesse est, ut demas ei superfluitates.

Trevisanus in v.p. sui lib.

Nihil extranei opus est ad istum Lapidem, per se ipsum enim in materia sua metallica perficitur.

Raymundus.

Corpus in hac arte est ens metallicum, in quo virtus mineralis spiritus quiescit: & metalla sunt id, ex quorum spiritu omnis lapis componitur. Spiritus autem dicitur mineralis virtus, in qua naturae metallorum quiescunt: & omnis lapis componitur ex spiritu metallorum. Et ille spiritus consideratione Chemistarum dicitur Mercurius, quia prima & propria Natura considerata in hac arte est prima metallorum materia.

Tur. Phil. exercit. 1.

Lapis Philosophicus est materia metallica, convertens substantias & formas metallorum imperfectormm; hanc autem conversionem non fieri nisi per suum simile; jam dudum ab omnibus Philosophis est conclamatum. Necesse igitur est Lapidem Philosophorum ex metallica materia gigni, ex qua autem metallica specie generetur, id sonant omnes Philosophi dicentes: In Mercurio esse omne id quod à sapientibus quaeritur, & sicut caro generatur ex sanguine coagulato, ita & Sol generatur ex Mercurio coagulato; & sicut sanguis est origo carnis, ita etiam Mercurius est in Lapide Solis; quia ipse Mercurius congelatus est in Lapidem Solis, & sic Mercurius est Sol, & ejus Sol est Mercurius, & omnia corpora metallica sunt Mercurius, tam pura quam impura, quia ex eo generata sunt: & ut Mercurius est principium omnium metallorum, ita & Sol est finis ac ultimum metallorum, & omnia metalla munda & immunda sunt intus Sol, Luna & Mercurius, sed unus verus Sol qui abstrahitur ab illis.

Parmenides ibid.

Modus artis ad invicem convertentis sic habet: primò solve Lapidem in suum Mercurium, Lapidem dicunt authores metallicum, ablue, reduc, sige & incera.

Incertus in Turba de art. Chem. Cap. 17.

Lapis habet multa nomina, & dicitur esse in omni re, quamvis in unâ sit propinquior quàm in aliâ, cum Philosophi solam Naturam generativam metallorum efflagitent, unde dicunt: Divites, id est perfecta corpora sicut aurum & argentum, habent eam naturam ut pauperes id est imperfecta metalla. Est tamen perfectior & in igne permanentior auri vel argenti natura, quàm in caeteris metallis.



IV. De ortu ac generatione metallorum; & quod omnia prodeant ex una radice.


Geber. lib. perfecti mag.

Artificem hujus scientiae oportet esse subtilissimi ingenii, & naturas metallorum & eorum generationes, infirmitates & imperfectiones in suis mineris scire, & cognoscere, antequam perveniat ad hanc artem, non autem ad ipsam indagandam accedat artifex grosso ingenio & duro repletus, nec cupidus, nec avarus in sumptibus vel expensis. Nec vir duplex animo, sine felle & durâ cervice, nec mente variabilis, nec nimis festinus aut capitostus: sed doctrinae filius vir subtilissimo ingenio decoratus, sufficienter locuples, largus, sanus, firmus in proposito & constans, patiens, mitis, longanimis, & temperatus.

Aurelius Aug. lib. 1. Chrys.

Principio locis & sedes decreta metallis
Gignendis, terrae est imum atque immobile viscus,
Marmorea in morem paterae sub montibus altis
Excitum: velutique cavo sub fornice clausum.

Quo Solis radii penetrant, crebrique feruntur,
Syderei innumeris etiam fulgoribus ignes,
Collectumque coquunt humorem, ac jugibus inde
Saxa per & rimas loca cuncta vaporibus explent.
Ast ubi continuùs passus vapor ille calorem
Consedit, nec jam secreta per antra volutus
Amplius, immensos post tandem induruit annos,
Haeret in expletis venis informe metallum.
Namque liquor partes terrae dispersus in omnes,
Et tenuis tenui mixtus, lentoque calore
Compositus, quondam fugiens & pinguis & unctus
Exiit è vasti fundo crateris ab imo
Sulphura ubi argento fervent immista perenni;
Argento fluere insigni, vitamque per aevum
Ducere, queis primis gignuntur multa duobus.

Hoc matris, patris illud enim vim continet hujus
Suscipere, illius pars est praebere calorem.
Hinc fulvi species auri pulcherrima fulget:
Hinc nitet argenti candor; rubet aerea vena:
Ferrea nigrescit sub apertum; plumbea pallet.

Albicat ac stanni facies imitata colorem argenti, pondusque ferens, ni strideret, aequum.

Trevis. 3. par. de Alch.

Materia metallica constat ex Solo Mercurio frigido & humido crudo, in quo sunt etiam Elementa quatuor, scilicet calidum, humidum, frigidum & siccum, quorum duo dominantur, frigidum & humidum: subjecta sunt iis calidum & siccum. Coelestis motus calor circum circa terram penetrans & venas ejus, est tam remissus ac temperatus, ut vix perceptibilis, at continuus: noctu pariter ac diu semper aequalis. Calor hic non provenit ex Sole sed ex reflexione spharae ignis aërem circumeuntis, & etiam ex continuo motu corporum coelestium, calorem continuum ac lentum excitantium, vix imaginabilem. Quamvis etiam calor mineralium esset à Sole (ex sententia Reymundi Lullii & Aristotelis) nihilominus calor esset continuus, quia Sol dies ac noctes circum terram volvitur incessabiliter, verum istorum opinio falsa est, quoniam Sol non est calidus neque frigidus, at motus ejus est naturaliter calidus. Calor itaque proveniens ex motu corporum coelestium, assidue versatur in venis terrae: non tamen calefacit mineras: Nam si vel minimè calefaceret, hoc si tantillo calore activo, minore spatio temporis, quàm annorum decem, decoqueretur Mercurius in perfectionem Solis, quod vix centum fieri consuevit. Terra siquidem est frigida & sicca, minere quoque sunt in centro terrae: priusquam igitur vel tantillum caloris percepissent à Sole actualiter, nos qui sumus proximiores, adureremur prorsùm: Intensissimus esse deberet enim, si terram & aquam frigidissima corpora penetrans, nihilominus calorem ad huc retineret, cum ad centrum pervenisset, non extinctum penitus. verum enim verò haec naturalius intelligi debent ad hunc modum: Cùm ipse Mercurius componatur ex 4. Elementis, calefactis igitur istis à communibus & generalibus, per suum proprium motum, naturalis calor excitatur ab ejusmodi motione: Pariter ignis & aër, existens in Mercurio, moventur, & sensim elevantur, cum digniora sint elementa, quàm aqua & terra Mercurii, nihilominus humiditas & frigiditas dominantur, at quia calor & siccitas digniora sunt elementa, vincere conantur alia duo, videlicet frigiditatem & humiditatem in Mercurio dominantes, nam coelestes motus excitant alios motus calorum naturalium, per quos Mercurii motus, i.e. qualitates moventur, postmodum successu longo temporis Mercurii siccitas vincit gradum unum suae humiditatis, & fit plumbum, alium quoque deinceps gradum vincit & fit stannum. Tandem calor Mercurii iterum paullulum humiditatis ex frigiditate vincit & fit Luna. Calore plus adhuc dominante fit aës vel Venus, & postea ferrum atque Sol perfectus, hac via duae qualitates quae prius succumbebant frigiditati & humiditate victae modo vincunt alias ac dominantur caliditas & siccitas, quae sunt in excitatione sua sulphur & Mercurii frigiditas atque humiditas sunt ipsemet Mercurius, non quod sulphur hoc sit quidpiam à Mercurio divisum, aut separatum, sed est solum caliditas & siccitas, quae non dominantur in frigiditatem & humiditatem Mercurii, hoc sulphur postea digestum, dominium habet in duas alias qualitates dictas, frigiditatem & humiditatem & suas imprimis virtutes, per ejusmodi gradum decoctionem sunt metallorum diversi, paullò post: Sulphur non est quid per se seorsim extra substantiam Mercurii, neque vulgare sulphur, alioqui materia metallorum non esset homogenea (quod pugnat contra Philosophorum omnium assertiones, qui hujusmodi substantias dominantes vocaverunt sulphur à similitudine, quia substantiam habent inflammabilem, velut sulphur calidam & siccam cui insunt.)

Unde liquet apertissimè, formas metallicas à natura solum ex pura substantia Mercuriali creatas esse non extranea, Gebro sic attestante: in profundo (inquit) naturae Mercurii est sulphur, quod sit longo successu temporis, in venis minerarum terrae, manifestius hac de re loquuntur Morienus & Aros: Nostrum sulphur (inquiunt) non est vulgare, sed fixum, & non volatile, de natura Mercurii & non ex alia re quapiam.

Rosarium Phil.

Prima materia corporum non est Mercurius vulgi, sed est vapor unctuosus & humidus; nam ex humido fit lapis mineralis, & ex unctuoso fit corpus metallicum. In talem namque vaporem unctuosum oportet ut corpora convertantur, & in conversione corpora interimuntur, & granum corporis in mortem prosternitur, & totaliter mortificatur, & hoc fit mediante nostrâ aquâ albâ & rubrâ.

Arnoldus.

Materia Prima metallorum est quaedam substantia fumosa, continens in se humiditatem unctuosam, à qua substantia artifex separat humiditatem Philosophicam, quae apta est pro opere, quae erit tam clara sicut lachryma, in qua habitat quinta essentia metallica, & illa est metallum placabile, & in ea est medium conjungendi tincturas.

Dionyss. Zachar. 2. part. Opusc.

Omnium Philosophorum sententia est, cuncta frigore congelata plurimum abundare humidate aqueâ in suâ prima materia, ut ait Arist. 4. meteor. cum igitur liquata metalla frigore congelentur, necessàrio prima ipsorum materia humiditate multa pollebit aquatica. verùm Albertus Magnus (qui praeceteris mineralia scrutatus est exactissìme) istam humiditatem aqueam ait, non esse similem aquae humiditati, quam videmus communiter in aliis Naturae compositis. Ista namque per ignis violentiam in fumum transit, at liquata metalla non ita reducuntur in vaporem; concludendum hinc ipsorum humiditatem alicui materiae permixtam esse, quae retineatur in igne, tutaque sit ab ejus vehementia, nihil autem igni magis resistit quam humiditas viscosa, permixta subtilioribus terrae partibus, ut ait Bonus Ferrariensis & experientia docet: quapropter metallorum humiditatem esse talem esse talem firmiter credendum est: Cum tamen experientia doceat, inter repurgandum aliquas humiditates in fumum abire, metallis nihilominus in igne minime consumptis, fatendum est cum praecipuis Authoribus nostrae scientiae, metallorum compositionem subintrare duplicem humiditatem viscosam, extrinsecam & intrinsecam, prior est crassa subtili suæ terrestri materiæ non bene permixta, quapropter ab igne facile comburitur in consumptionem, posterior verò quia maximè subtilis, & optimè permixta subtili suo terreo, ut ambæ partes unicam & simplicem materiam constituant, ne utra per ignem ab alterâ separari vel absumi potest, quin simul abeant aut simul remaneant in igne, idem. Natura in procreatione metallorum, postquam creavit materiam, id est argentum vivum, tanquam sagacissima proprium adjungit agens: nempe terræ mineralis quandam speciem, velut colostrum ejus & pinguedinem, in cavernis terræ mineralibus, longâ decoctione inspissatum, hanc vulgariter vocamus sulphur: comparatione ad argentum non alia, quàm coaguli ad lac, viri ad fæminam, agentis ad materiam ei subjectam. Philosophi duplex sulphur ponunt, unum facillimè liquefactionis, alterum verò congelatum solum, & non fusibile, proinde quòd natura demonstraret virtutem & efficaciam agentis id est sulphuris, in materiam, cui adjunctum est, effecit mirabili compositione quadam, ut metalla coagularentur actione sulphuris fusibilis, ut essent liquabilia: Verum alia mineralia simplicia composuit actione sulphuris non fusibilis, ut non essent fusibilia, ut sunt magnesia, marcasitae & id genus alia. Cum autem agens non possit esse pars materialis compositi, ut Arist. ait; natura procreans metalla sub terrâ postquam dictum sulphur miscuit cum argento vivo, compositione quidem inenarrabili, pretiosissimum inde generat metallum, aurum videlicet: ab eo decoctione perfectâ separando suum agens, id est sulphur, & haec est ratio cur sit perfectius omnibus aliis metallis, tum quod videamus, naturam illud in melius non commutare, item hac de causâ melius ac facilius conjungitur argento vivo, quia nihil aliud est quam argent. vivum, proprio sulphure decoctum & prorsus deinceps ab eo decoctione dicta separatum.



V. De genuino subjecto omnium Philosophorum, & quod tota ars sit ex unica re.


Geber de invent. verit. cap. 1. & 2.

Corpora, ex quibus elicitur nostra medicina, habeant in se has qualitatum proprietates. Primò habeant in se terram subtilissimam, & incombustibilem, aptamque ad figendum, omnìmodo fixam cum suo radicali humore.

2. Humiditatem aeream & igneam, uniformiter illi terrae conjunctam, sic ut si unum fuerit volatile, sit & reliquum, & ut ipsa humiditas sit super omnes humiditates expectans ignis calorem, usque ad sui sufficientis inspissationis terminum completum, quoad indigentiam completionis ipsius, cum permanentia inseparabili terræ sibi annexæ, sine evaporatione.

3. Quod humiditatis dispositio naturalis sit talis, ut per beneficium suæ oleaginitatis in omnibus suarum proprietatum differentiis terram sibi annexam, conversione utriusque in alterum homogenice, sic contemperet unctuose & unione totali, & vinculis conjunctionis inseparabilitatis æqualiter, ut post finalis præparationis gradum fusionem bonam præstet.

4. Quod hæc oleaginitas sit tantæ puritatis essentiæ & ab omni re combustibili seu urente artificialiter emundata, ut omnia cum quibus per minima conjungitur, non comburat, sed à combustion præservet.

5. Quod claram & splendidam habeat tincturam in se, albam vel rubeam mundam & incombustibilem, stabilem & fixam, & quod ignis nequaquam valeat ipsam permutare, neque sulphura adustiva seu, acuta corrodentia ipsa corpora corrumpere & defædare.

6. Quod totum compositum inceratum cum suo complemento finali, sit tantæ subtilitatis, materiæque tenuitatis, ut post finalem suæ decoctionis terminum, in projectione tenuissimæ maneat fusionis, ad modum aquæ, & penetrationis profundæ, usque ad occultum rei permutabilis, cujuscunque fixationis ipsum extiterit in complemento: & cum vicinitate suâ seu affinitate adhaereat suo simili naturaliter, cum inseparabili consolidatione contra impressionem ignis in ipsâ horâ suâ spiritualitate corpora in volutum (seu, ut Rosarius allegat, in suî naturam) reducens.

His consideratis, invenimus septem proprietates rerum in nostro Lapide necessarias, & opportunas & sunt hæ: Oleaginitas, materiæ tenuitas, affinitas, radicalis humiditas, puritatis claritas, terra figens & tinctura.

Prima verò differentiarium proprietas est ipsa oleaginitas, dans in projectione universalem fusionem & apertionem materiæ, nam primum quod necessarium est post Medicinæ projectionem, est ipsius Medicinæ subita & conveniens fusio, quæ cum oleaginitate minerali perficitur & invisceratur.

Secunda est materiæ tenuitas, sive ipsius subtilitas spiritualis, tenuissimè fluens in fusione ad instar aquæ, penetrans in profundum rei alterabilis: quia secundo post fusionem necessaria est ingressio ejus immediatè.

Tertia est affinitas sive vicinitas inter Elixir & rem transmutandam, dans adhaerentiam in obviatione sui similis, & retentionem, quia tertio post medicinæ ingressíonem immediatè adhaerentia conveniens est & necessaria.

Quarta est radicalis humiditas ignea, congelans & consolidans partes retentionis, cum adhaerentia sui similis, unione omnium partium consimilium inseparabiliter in æternum: quia quarto post adhaerentiam opportuna est partium consolidatio, cum suâ radicali humiditate viscosâ, & necessaria.

Quinta est puritatis claritas mundificativa, dans splendorem eminentem, à combustion præservans, non adurens, nam post consolidationem partium purificatarum relinquitur, quod ignis actualis habet comburere omnes superfluitates extraneas, non consolidatas: quare sequetur purificatio immediatè, & est necessaria.

Sexta est terra figens temperata, tenuis, subtilis, vixà incombustibilis, dans fixionis permanentiam in solutione adhaerenti secum, stans & perseverans contra ignem: quia sextò necessaria est immediatè fixio post purificationem, & opportuna.

Septima est tinctura dans colorem splendidum, & perfectum, album aut citrinum intensum, & Lunificationem seu Solificationem rerum transmutabilium: quia septimò post fixionem necessarius est & ultimus color tingens, seu tinctura colorans materiam convertibilem in verum argentum vel aurum, cum omnibus suis differentiis certis & notis.

Arnoldus.
Nullo modo invenire potuimus, nec philosophi ullo modo invenire potuerunt aliquam rem perseverantem in igne, nisi solam illam unctuosam humiditatem perfectam, non cremabilem metallorum.

Avicenna in epist. ad Assen.
Hoc est Elixir, quod tingitur tinctura sua, & submergitur oleo suo, & figitur calce sua: cujus aquam invenimus sicut aquam in mineralibus, & oleum ejus, sicut est sulphur, aut arsenicum in mineralibus, & calx ejus sicut calx in mineralibus.

Hermes tractatu septimo.
O filii Philosophorum corpora sunt septem, quorum primum est aurum eorum optimum. Idem: Est in superiori sphaerâ fontis venarum, quæ est Philosophorum regula prima.

Rosarius ex Platone

Lapis noster est res, quam ignis non tetigit, à qua noster Mercurius surgit. Idem, Quatuor sunt Mercurii, videlicet Mercurius crudus, Mercurius sublimatus, Mercurius magnesiæ, & Mercurius unctuosus, sed magnesia est Luna plena, Mercurius Philosophorum: id est materia, in qua continetur Mercurius Philosophorum, & est ille circa quem natura paullulum operata est, & in metallicam formam formavit, tamen imperfectum reliquit, talis res dicitur medium ingressionis, quæ neque est perfecta, neque ex toto imperfecta, & quod Natura non perfecit in ipsâ, artifex adjuvando Naturam ipsam potest reducere de imperfectione ad perfectionem; & ille dicitur lapis invisibilitatis.

Idem: ex perfecto nihil sit, quia jam perfectum est, quod istius naturam, habemus exemplum in panis fermentatus & coctus est perfectus in suo statu seu esse, & ad suum ultimum finem pervenit, nec ex eo plus poterit fermentari. Sic & in auro, aurum purum deductum est per examen ignis in corpus firmum & fixum, & cum eo amplius fermentare omnino impossibile est apud philosophos, nisi habeatur materia prima metallorum, quâ resolvatur aurum in primam materiam, & in elementa miscibilia. Recipiamus ergo illam materiam, unde erit aurum, & mediante artificio deducitur in verum fermentum Philosophorum. Ex perfecto nihil fieri potest, quoniam rerum species perfecta in suâ naturâ non mutatur, sed potius corrumpitur, neque ex penitus imperfecto secundum artem aliquid fieri potest, ratio est; quia ars primas dispositiones inducere non potest; sed Lapis noster est res media inter perfecta & imperfecta corpora, & quod Natura ipsa incepit, hoc per artem ad perfectionem deducitur. Si in Mercurio operari inceperis, ubi natura reliquit imperfectum, invenies in eo perfectionem & gaudebis: item Lapis quem Philosophi quaerunt, in quo sunt elementa prima mineralium, tinctura & calx, anima & spiritus cum corpore, fixum & volatile, est Mercurius, scilicet non quilibet, verum ille circa quem natura suas primas operationes determinavit ad naturam metallicam & imperfectum reliquit.

Idem: Hic Lapis est unus in toto Mundo, & qui ab hoc uno in principio operis erraverit, in vanum laborat. In toto Mundo non est alia res necessaria in opere nostro, nisi iste Lapis, nobis solis filiis datus.

Arnoldus: In nostro Lapide sunt Sol & Luna, in virtute & potentia, ac etiam in naturâ, nisi hoc esset, non fieret inde Sol neque Luna; quia Sol in nostro lapide sunt meliores, quam vulgares in ipsorum naturâ, eo quod Sol & Luna in nostro lapide sunt vivi, & vulgares sunt mortui, respectu Solis & Lunae in nostro Lapide.

Hoc subjectum etiam descriptum & nominatum invenies in Flamello, item in Riplæo, ac in Paracelsi lib. vexationum, seu potius fixationum, qui illud proprio nomine cum praecipuo ejus usu ibi depingit.

Trevisanus.
Opus nostrum sit ex unică radice, & ex duabus substantiis Mercurialibus, crudis assumptis & ex minera tractis, puris & mundis, igne conjunctis amicitiae, ut exigit ipsa materia, assiduae coctis, usquedum ex duobus unum fiat, in quo quidem uno corpus spiritus & iste corpus facta sunt à commixtione.

Dionysius Zachar.
Eadem materia, quam Philosophi vocarunt argentum vivum animatum, erit vera scientiae nostrae Divinae materia, ad opus nostrum Divinum complendum, cum hoc ipso & non alio natura in concavitatibus terrae utitur in procreatione metallorum pro suâ verâ materiâ vocaverunt argentum vivum animatum, ut ostenderent, inter ipsum & argentum vivum commune, differentiam, quod posterius ita remansit, quia Natura non adjunxit ei suum agens proprium. Idem ib. factuum foret credere ex omnibus materiis, quas miscemus re possumus, ullas, etsi metallicas, aut quaecunque alias esse posse veram scientiae nostrae materiam, cum Natura nobis praepararit illam, ut nihil desit, praeter haec duo: scilicet eam purificare & perficere, conjungereque per decoctionem sibi propriam & congruam. Idem part. 2. Philosophi non nisi rem unicam intellexerunt eandemque. Senior in hanc sententiam ait: quanquam apparet quodammodo, Philosophos diversa tractare sub variis diversisque nominibus: verumenimverò nil nisi rem unicam intelligunt; omnium igitur opinio est, unică viâ Divinum hoc opus nostrum absolvi, teste Gebro in summat: scientia nostra (inquit) per diversa non perficitur, at solùm per unicam rem, cui nihil addimus, nec diminuimus, sed superflua tantùm removemus praeparatione solâ separando.

Rosarius ex Aristotele.

O quam mirabilis est illa res, habet enim in se omnia quae quaerimus, cui nihil addimus, vel diminuimus: sed in sola praeparatione superflua removemus.

Morienus ad quaestionem Calidis.

Hujus rei principalis prima substantia & materia est una, & de ea est unum, & cum ea sit, neque aliquid sibi additur vel minuitur, &c.



VI. De rationibus praeparationem faciendi.


Alchindes in Speculo lucis. lib. 2. Cap. 1.

Scitote viri sapientes, à Philosophis nihil prorsus celatum esse, praeter initium & secretum artis, quod est difficillimarum rerum, & nihil aliud significat, quam corpus destruere, & in spiritum vertere.

Rosarius.

Lapis Philosophicus creatus invenitur à Natura, & per Deum altissimum nihilo plus indiget, nisi ut removeatur, quod est superfluum in eo.

Erarium Philosophorum M.S. Cap. 2. li. 1.

Nemo se intromittat huic operi, nisi clavem habeat Philosophiae, & intelligat, quid sit apud Philosophos: superflua demere, nam si haec ignoraverit, corpus in spiritum vertere non poterit, nec formam inducere nobiliorem.

Raymundus.
Quamvis hic Lapis noster Tincturam in se naturaliter contineat, nam in corpus magnesiae est creatus perfecte, per se tamen motum non habet, nisi perficiatur arte & operatione.

Rosarius ex Gratiano Philosopho.
In Alchimia est quoddam corpus nobile, quod movetur de Domino ad Dominum, in cujus principio erit miseria cum aceto, sed in fine gaudium cum laetitia. Astanus in Turba: accipite ipsum spiritum nigrum non urentem, & cum eo corpora solvite & dividite.

Iob. Aurel. Aug. lib. 2. Chrys.
— neque enim quam debes sumere, magnum
Invenisse adeo est, habilis sed reddere massam,
Hoc opus hic labor est, hic exercentur inanes
Artificum curae.

Virgilius lib. 6. Aeneidos.
Duc nigras pecudes, ea prima piacula sunto.

Et subsequenter ibid.

Accipe quae peragenda prius, latet arbor opaca
Aureus et foliis et lento vimine ramus,
Junoni Infernae dictus sacer, quem tegat omnis
Lucus, et obscuris claudunt in vallibus umbrae.
Sed non ante datur telluris operta subire,
Auricomus nisi quis decerpserit arbore faetus:
Hoc sibi pulchra suum ferri Proserpina munus
Instituit: primo avulso non deficit alter
Aureus et simili frondescit virga metallo.
Ergo alte vestiga oculis: et rite repertum
Carpe manu: namque ipse volens facilisque sequetur,
Si te fata vocant, aliter non viribus ullis
Vincere, nec duro poteris convellere ferro.

Aristhenes Philosophus Graecus.

Æs nostrum licet exterius mortuum sit, tamen interius vitam habet, et per altissimum nullo alio indiget, quam ut id, quod apud philosophos pretiosius est, colligatur, et quod visu apud vulgum carius est, abjiciatur, et haec sunt verba manifesta, sine invidia.

In Rosar. Arnoldi 1. par. cap. 10. & 95.

Hic est Lapis noster famosus, & intentio nostrae operationis est, quod eligiatur & eligatur purissima substantia Mercurii, in istis corporibus: quoniam Elixir consistit in illis tantùm, & non in aliis, non sit transitus de extremo ad extremum: extrema nostri Lapidis in primo latere est argentum vivum, in secundo verò Elixir completum. Media istorum, aliqua aliis sunt magis depurata, decocta & digesta; & illa sunt meliora & operi propinquiora, quod te credo non ignorare, sed bene scire. Idem in flore florum: Quidam ex solidis corporibus credunt Medicinam elicere, & praeparant ea calcinando, solvendo, & congelando, & projiciunt super corpus, & decepti sunt, & error est, quia sperma illorum non acceperunt, sed corpus prout est in suâ naturâ.

Trevisanus.

Relinque metalla sola, licet ex ipsis introitus est, quanquam metalla nihil aliud sunt, quam argentum vivum congelatum, graduum decoctionibus, non tamen ipsa sunt Lapis noster, dum in formâ sunt metallicâ: nam impossibile est, unam & eandem materiam habere duas formas, quâ ratione dicere posses, ipsa esse Lapidem (qui formam dignam & mediam habet inter meum & Mercurium) nisi prius corrumpatur, & auferatur ejusmodi forma?

Ripleus.
Essentiale aliorum metallorum, est nostri Lapidis praecipuum materiale.

Hermes lib. 1. Apoc. Solis & Lunae.
Filii nolite hoc intelligere de Mercurio vulgi, sed de media mercuriali nostra substantia, quae non est viva, nec mortua, sed de corpore Regis nostri spoliati extracta, participians duabus extremitatibus, scilicet Mercurii & sulphuris &c.

Clangor Buccinae.
Spiritus praeparans corpus dissolvit, & mundificata corrumpentibus causis, & extrahit secundum spiritum in corpore existentem & tingentem & reducit ad seipsum corpora, per dissolutionem, & eorum duritiem mollificat, corpora illuminat, tenebras & impuritates eorum à partibus purissimis segregando & removendo, erigit & exaltat corpora, reducendò ea in naturam sublimem, inspirat & subtiliat, dum solidum facit spirituale, & haec sunt beneficia, seu effectus spiritus praeparantis corpus, extrahentis ab eo spiritum tingentem. Hic autem spiritus id est argentum vivum est primò grossius, immundus, & fugitivus propter sulphur, quod in meatibus terrae ipsi occurrit & immixtum est; sed operatione artis, quae fit per distillationem & sublimationem, renovatur, mundatur, depuratur, decoquitur, inspissatur, & per sulphur album & rubeum coagulat, estque duplex.

1. vapor siccus, non viscosus, acedinis multae, subtilis valde, faciem ignis fugiens de facili, vim magnam penetrandi habens, minerae corpora resolvens, & generatur ex rebus ponticis.

2. est in vapore humidus, non unctuosus, sed viscosus, acedinis maximae; mediocriter, subtilis, ignis aspersionem de facili fugiens & in eo evanescens, vim solvendicorpora, & spiritus possidens, aqua in se ipso existens, & sic notandum est, quod aliud est unctuosum, aliud viscosum: nam ex humido viscoso generatur Lapis, sed ex unctuosa metalla, extrahè ergo argentum vivum seu lapidem philosophicum, tam à corporibus, quam ab argento vivo, quoniam unius sunt naturae, & habebis Mercurium & sulphur de illa materia super terram, de qua aurum & argentum generatum est in terra.

Rosinus ad Saracram.

Calcinatio est corruptionis corporum & spirituum destructio, destruuntur enim in eis omnis sulphurietas foedans & comburens, quae sine ignis vehementia deleri non potest alia causa: quia omne genus calcinati est facilioris solutionis, quam non calcinati; calcinantur mollia, ut Saturnus, & Jupiter facilius, quam dura, ut Mars &c. Ideo dicit Dantius: praeparate corpora & solvite ea. Galienus: praeparate corpora, & purgate a nigredine, in qua est corruptio, donec album fiat album, & rubeum; tunc solvite ambo in aquam, scilicet spiritum, & corpus, & congelate ea.

Geber.

Cum corpus solidum sit, & propter soliditatem & latitationem occultae sulphurietatis in concavitate substantiae argenti vivi defendantur per illud ab abustione, necesse fuit, continuitatem ejus separare, ut ignis liberius ad quamcunque minimam ejus partem perveniens, sulphurietatem ex eo comburere possit, & non defendat ipsum continuitas argenti vivi in illo. Idem: calcinatio est rei per ignem pulverisatio, per privationem humiditatis parte consolidantis. idem. corpus omni suâ humiditate privatum, dat solummodo suffusionem vitrificatoriam.

Auctor tabulae paradisi seu gloriae Mundi.

Quando Philosophi mentionem fecerunt calcinationis, ipsis terere significantis, fatui comburere intellexerunt, & materias prorsus combusserunt, ut nihil amplius ex eisdem generari potuerit.

Basilius Valentinus.

Praeparandus est noster Azoth, per vulgarem Azoth.

Dionysius Zacharius.

Operantium nemo non tres vel quatuor furnos habet, nonnulli decem vel duodecim, hunc ad calcinandum, illum ad solvendum, alium ad sublimandum, & innumer a vasa quibus utuntur. Verum enimvero tales in diem extremum operarentur, priusquam ad perfectionem hac via pervenirent, nisi corrigant suas operationes; nam unicus est operandi modus in unicolvase in unică fornaculâ, praeter amotionem, donec decoctio compleatur.



VII. De Sublimatione & Sale Sapientum.


Auctor consilii.

Æs artis & mineram sola hominum opinio facit pretiosa, pulchritudo enim, quam habent, non est eorum, sed lucis: omnis enim color est lux in corpore perspicuo, terminata per opacum; aurum enim atque argentum & gemmæ de naturâ suâ latere volunt in luto & terrâ opacâ, unde hoc significare voluit Morienus, dicens: Si hoc, quod quæsieris, in sterquilinio inveneris, illud accipe, si vero in sterquilinio non inveneris, manum tolle de marsupio, omnis enim res quæ magno emitur pretio, in hujus operis artificio, mendax & inutilis reperitur. Et idem Gratianus: si hoc in stercore inveneris, quod tibi placet vel expedit, nihilominus tolle, significans quod de minerâ recenter accipere debes, quod non fuit in opere, &c.

Auctor aperta Arcæ.

Tota prima operatio nihil aliud est, quam sublimatio, & in hac multa puncta fiunt, quæ à Philosophis collocata sunt in diversa capita: scilicet subtiliatio, mundatio, &c. sed in totali summâ nihil aliud est, quam defæcatio superflui fœtoris sulphurei corrumpentis, & clarificatio, nec non solutio, ut fiat Sal crystallinus.

Paracelsus in praxi electri immaturi.

Videbis illud successivè seipsum ad sublimationem dispositurum, hoc signo apparente sublimâ, & electrum in albedinem exaltatæ aquilæ convertetur.

Geber lib. 2. Sum. Cap. 99.

Totius operis intentionis summa non est nisi ut sumatur lapis in capitulis notus, deinde verò, cum operis instantia assiduetur super illum opus sublimationis primi gradus, & per hoc mundetur à corrumpente superfluitate, & est scilicet sublimationis perfectio, ut cum ea subtilietur Lapis, donec in ultimam subtilitatis puritatem deveniat, & ultimo volatilus fiat. Idem ibid. lib. 1. Cap. 45. Igitur ne sis in præparatione illius (quæ per sublimationem sit) negligens, quia qualis erit mundatio, talis erit perfectio.

Arnoldus in suo Ros. lib. 2. Cap. 17.

Nullus debet sublimare terram ad opus sophisticum, sed ad Elixir nostrum perfectum, & illa quæ sublimantur, duobus modis sublimantur, vel per se, quia spiritus sunt, vel cum aliis, quia se incorporant cum spiritibus. Mercurius, dum sit spiritus, sublimatur per se, terra verò nostra, cum sit calx, non sublimatur, nisi quod se incorporat cum Mercurio, converte ergò calcem, & imbibe Mercurium, & decoque donec fiant unum.

Mundus in Turba.

Nisi igne res attenuetis quousque illæ ut spiritus ascendant, nihil tunc perfectis, hic igitur est spiritus ignem fugiens, & fumus ponderosus, qui dum corpus ingreditur, universum penetrat & natura eo lætatur.

Hermes.

Fili extrahe à radio suam umbram, & faecem quæ ipsum interficit. Idem in op. Solis cap. 16. Dealbate æs, & igne citò sublimatè, quousque exeat ex ipso spiritus, quem in eo invenies, hunc cinerem ne vilipendas, quoniam ipse est diadema cordis tui, & permanentium cinis, corona victoriæ, & coagulum lactis, hic est cinis extractus à cinere, & genitum Philosophorum, terra alba foliata, in qua seminandum est aurum.

Idem in Apocal. lib. 1. cap. 7. Propterea facite differentiam inter spiritum grossum & subtilem, interpurum & impurum. Spiritus noster humidus est & calidus, Mercurius autem vulgi est frigidus & humidus, noster enim igne liquescit, & ab eo est artis initium.
Idem: Secretum uniuscujusque rei in una est aqua, & hæc aqua est susceptibilis nutrimenti in hominibus & in aliis, & in hac aqua est maximum secretum: aqua enim est quæ sit in tritico frumentum, & in olivo oleum, & in arboribus quibusvis diversi fructus.

Rosarius.

Pulvis ascendens à fæcibus est cinis à cinere & terrâ ex extractus, sublimatus, honoratus; quod verò remanet est cinis cinerum, cinis vituperatus, damnatus, fæx & scoria. Idem: Tres sunt lapides, & tres sales sunt, ex quibus totum magisterium consistit, scilicet mineralis, plantalis, seu vegetabilis & animalis. Et sunt tres aquæ, scilicet Solaris, Lunaris & Mercurialis. Mercurius est minera, Luna planta, quia recipit in se duos colores, albedinem & rubedinem; & Sol est animalis, quia recipit tria, scilicet constrictionem, albedinem & rubedinem, & vocatur animal magnum, & sal ammoniacum sit ex eo. Luna vocatur planta, & sal Alkali sit ex ea. Mercurius verò vocatur lapis mineralis, & sit sal commune de eo.

Gratianus: De omnis re potest fieri cinis & de illo cinere potest fieri sal, & de illo sale fit aqua, & de illa aqua fit Mercurius, & de illo Mercurio, per diversas operationes Sol.

Idem.

Argentum vivum est sal commune, unde sal commune aurum & argentum solvit, & auget in auro rubedinem & in argento albedinem, & mutat æs à corporalitate ad spiritualitatem, & cum ea re calcinantur corpora, unde lumen luminum. Si hoc sal omnipotens Deus non creasset, non perficeretur Elixir, & vanum esset studium Alchymicum, idem: radix artis est sapo sapientum, & est minera omnium salium, & dicitur sal amarum, quia oritur de minera maris, & est acutior omnibus salibus in suo genere, quia est minera & cum eo calcinantur Corpora & spiritus, & cum eo fiunt resolutiones & coagulationes Elixiris.

Avicenna.

Sales sunt radices operis, idem, salia cujuscunque generis sint, nostræ arti sunt contraria, excepto sale nostræ Lunariæ, quod Lunaria nostra reliquit ex corporibus solutis: hoc & Ros. dicit. Idem: Sal metallorum dat solvere Mercurium in aquam puram sublimo, & illud mixtum coagulatum erit perfecta Medicina. Omne sal benè præparatum redit ad naturam salis Ammoniaci, & totum secretum est in sale communi præparato: Vitriolum Romanum habet naturam Lapidis metallorum, & est calidum & siccum. Alumen videtur esse Mercurius coagulatus, sed deficit à suo complemento, calidum & humidum, & dicitur compar unius, id est Mercurius. Qui ergo scit salem & ejus solutionem, ille scit secretum occultum antiquorum sapientum; pone ergo tuam mentem super salem, nec cogites de aliis; nam in ipso solo occultatur scientia, & arcanum præcipuum, & secretissimum omnium antiquorum Philosophorum.



VIII. De aqua seu Mercurio.


Aurel. Aug. lib. 1. Chrys.

Sunt aliæ ex aliis quærendæ fontibus undæ
Iam, quibus ex sese, nullâ vi, leniter aurum
Humescat, nullo alterius veniente liquore
Auxilio exterius, propriâ solvatur in undâ.
Nec maris immensí reputes aut nubis aquosæ.

Vel liquidi fontis similem: quam quærere limpham
Instituis, neque enim, quod tu observare memento,
Inficit illa, liquat aliquid cum spargitur, aut id
Humectat, propius cui venerit, arida namque
Pulveris hæc extra in speciem se protrudit, at imis
Uvida contus liquat in penetrabilibus undi.

Bernhardus Trevis.

Taceant qui aliam affirmant aquam à nostra quæ permanens est, & nulli rei conjungitur nisi propriæ suæ naturæ, nihilque aliud madefacit præter id quod est unitatis propriæ suæ naturæ.

Rosarius.

Aqua est illa res, quæ dealbat & rubere facit, aqua est quæ occidit, & vivificat, aqua est quæ comburit, & candidat, aqua est quæ dissolvit & congelat, aqua est quæ putrescit, & putrescens, & postea facit germinare novas & diversas res. Unde fili moneo te, quod totum intentum tuum sit in decoctione aquæ, & ne tædeat te, si vis habere fructum, & non cures de aliis rebus vanis, nisi de sola aqua; coque ipsam paulatim putrefaciendo, donec mutetur de colore ad colorem perfectum, & cave ne in principio comburas suos flores, nec suam viriditatem, & noli cito perficere opus tuum, & nota quod janua tua sit benè & firmiter clausa, ut ille, qui est intus, evolare non possit, & Deo concedente, pervenies ita ad effectum. Natura facit suam operationem paulatim, ego volo quod tu ita facias, secundùm naturam sit tua imaginatio, de qua regenerentur corpora in visceribus terræ, & similiter, quo calore fiat decoctio eorum, an violento vel suavi.

Auctor consilii conjugii Solis & Lunæ.

Aqua hæc sola est aqua thesauri infiniti, & nulla aqua sit Elixir nisi ista aqua olei rubei, quæ est aqua singularis, & nulla alia est ei similis, quia nulla alia aqua totaliter congelatur. Id. Ista aqua omnia facit scilicet per illam dissolvitur, coagulatur & perficitur.

Dionys. Zach. 2. part. op. s.

Materia nostra comparari non potest metallis, quia congelata sunt. Proinde sciendum est, quando Mercurius noster apparet simplex & labilis, ipsum Philosophi lac vocarunt, cujus coagulum appellant id, quod nos supra fermentum, venenum, et theriacam vocavimus, quia velut coagulum non differt a lacte, nisi paucâ decoctione; nostrum coagulum etiam a nostro Mercurio non differt, nisi per decoctionem, quam aequissivit antea. Hoc est magnum et supernaturale secretum, quia deficiunt in ea rationes humanae. Hoc est coagulum quod Hermes vocavit florem auri, de quo volunt intelligi, cum inquiunt: in coagulatione seu congelatione spiritus facta est vera dissolutio corporis, et e contra in dissolutione corporis est facta vera congelatio spiritus, quia per ejus medium totum perficitur opus. Ut ait Senior: cum vidi nostram aquam (i.e. Mercurium nostrum) per se coagulari, credidi firmiter nostram scientiam esse veram.

Rosarius

Philosophi antiqui nullam aliam rem invenire potuerunt quae corporibus adhaeret, nisi argentum vivum Philosophicum, quoniam argentum vivum vulgare non adhaeret corporibus, immo corpora adhaerent ipsi argento vivo. Et hoc verum est per experientiam, quia si conjungitur argentum vivum vulgi cum aliquo corpore, argentum vivum manet in natura propria aut recedit, et non vertit corpus in suam naturam; et ideo non adhaeret corporibus, sed corpora adhaerent ipsi sed argentum vivum occidentale prætulit se auro, et vicit illud, estque illud, quod occidit et vivere facit. Sciás quod argentum vivum coagulatum, mortificatum propriâ naturâ, est pater mirabilium omnium hujus magisterii nostri, et est spiritus et corpus, hoc est spirituale corpus, quia sublimatione ascendit. Prima materia metallorum non est Mercurius vulgi, sed est vapor unctuosus et humidus; nam ex humido fit Lapidis mineralis, et ex unctuoso fit corpus metallicum. In talem vaporem unctuosum et humidum oportet ut corpora convertantur, et talis vapor dicitur Lapis in capitulis librorum notus.



IX. De solutione.


Quidam Philosophi, et imprimis Raymundus Lullius et Marsilius Ficinus, tres tradunt solutiones præcipuas: nempe primam crudi subjecti, secundam corporis physici, et tertiam in nutrimento operis sive augmento, quas Riplæus distinguit in resolutionem, solutionem et dissolutionem.

Rosarius

Mercurius crudus dissolvit corpora, et reducit in ea primam materiam suam sive naturam; sed Mercurius corporum hoc facere non potest: hic autem propter cruditatis sui sulphuris, quod in prima terra alba habuit, cum qua ex aqua clara factum est ab initio, hoc præstat: quia illud crudum semper appetit corrodere, quod suæ naturæ vicinius est, primo aurum, secundo argentum etc. Sed alter Mercurius, ex corporibus congelatus, hoc facere non potest, quia per congelationem illud crudum sulphur, quod antea fuit in eo, est alteratum in natura; ideo non corrodít, sicut primum; nec seratum aperit, et ideo una vis non mittitur in aliam, sed unumquodque per se manet. Unde quidem fluctualiter sunt conjuncta, sed naturaliter ex utraque parte non sunt serata; sed cum argento vivo crudo potes naturas reserare et aperire, ut unaquæque res vicina sit suæ naturæ adjutamen; ideo si dissolvit argentum, inveniet argenteam naturam; si aurum, auream; si plumbum, plumbeam etc. Et per ipsum sulphur congelatur. Nota duplex est solutio corporum: in Mercurium per Mercurium, et in aquam Mercurialem. Prima solutio requiritur ad particularia; secunda ad universalia. Prima solutio corporum in Mercurium non est nisi resolutio, id est, quod per solam resolutionem seratum aperitur, propter ingressum naturæ unius in aliam. Et ista resolutio est in particularibus; secunda solutio est in aquam Mercurialem, et sit universaliter; et illa fit non per solam dissolutionem sulphuris immaturi in Mercurium, sed per putrefactionem corporis et spiritus in humido. Cum putrefactione omnium naturarum ad invicem ligatarum est solutio et separatio; et sic partes ligatæ ab invicem separantur, et unaquæque pars ab alia. Et hoc fit per separationem et solutionem elementorum, quæ in generatione Mercurii sunt connexa, scilicet aquæ et terræ et eædem partes, dum purgantur in natura, per conversionem conjunguntur, et plus se diligunt propter eorum mundificationem, quam antea in natura. Et hæc separatio fieri non potest in corporibus, nisi per spiritum, sic ars transcendit naturam in unâ viâ, licet artificialia bene subitò fiant, quæ tamen antea naturaliter prolixa erant.

Idem.

Nota quod nullum argentum potest fieri, nisi prius omnia solvantur. Secundo, quod nulla solutio debet fieri nisi in sanguine proprio, vel appropriato; id est in aqua Mercurii, quæ dicitur aqua Draconis. Tertio, quod illa aqua Draconis debet fieri per alembicum, sine omni alia re addita; et quod in faciendo ipsum est maximus fœtor. Quarto, quod cum illa aqua potest solvi amalgama, corpus et spiritus, cinnabrium, et breviter omnia et singula quæ sunt de natura ipsius. Quinto, quod illa aqua debet esse munda: ergo non debet fieri nisi de Dracone purgato; purgatur autem Draco ipsum ter elevando, et inde ipsum vivificando. Sexto, quod oportet, ut solutum putrescat in calido et humido, id est in fimo equino; ex hac oritur una nigredo. Septimo, quod coaguletur in sicco solis in humido, id est in balneo Mariæ. Octavo, quod tempus perfectionis est ad minimum unus annus, est tamen videre, quod debet esse tempus fœtus humani in utero matris. Nono, quod Mercurius nullo modo interficitur, nisi cum odore perfecti corporis rubei ad rubeum, et albi ad album, et quod corpus potest dare pondus suo pendere remanente. Decimo, quod omnes receptæ sint spernendæ in arte. Undecimo, quod rebus præparatis in vase positis erit ludus puerorum.

Bernhard. Trev. in sua Epist.

Differt solvens a solvens, a solvenda proportione et digestionem, et non materiâ: quia præter ullam admistionem natura aurum ex argento vivo mirabiliter ac simpliciter procreat. Nam in vegetabilibus humor aquæ simplicis pro dissolutione intrinsecâ sumitur, ut res congelatæ diffundant in illam suos effectus, et rerum dissolutio contingit cum aquarum congelatione, et congelatio aquæ cum rerum dissolutione, et contra: sic et eodem modo cum aqua minerali et suis speciebus. Qui ergo novit artem et secretum dissolutionis, pervenit quidem ad artis secretum, quod est species permiscere, et naturas ex naturis extrahere, quæ in ipsis latent effectuosæ. Hujus decoctionis et solutionis metallorum via paucissimis nota est: quoniam ejus dissolutionis causa est argenti vivi humiditas restricta densitate homogenêa terræ et contra: terræ frigiditas aquæ sibi homogenêa, homogeneitate qualitatum permanente. Ut est simplex siccum in eâ, et duplex frigidum et simplex humidum sub disproportion e immaturitatis ad anaticam proportionem maturi solis digesti.

Semita Semitæ

Reductio corporis in argentum vivum est illud quod Philosophi vocant solutionem, quæ est fundamentum artis, non est solutio aquæ nubis, sed corporum in aquam limpidam conversio, sicut glacies vertitur in aquam ex qua fuit.



X. De corpore, animâ, et spiritu, et specierum rectificatione.


Morienus.

Tres species sufficiunt ad totum magisterium, scilicet fumus albus, id est vis quinta; scilicet aqua coelestis; et Leo viridis, id est aes Hermetis; et aqua foetida, quæ est mater omnium metallorum, ex qua et per quam et cum quâ præparant Philosophi Elixir, in principio et in fine. Has igitur tres species ad ejus confectionem nemini detegas.

Trev. in sua Epist.

Spiritus vitalis et anima fugitiva non sunt diaphana, nec transparentia, nec sicut oculi lachryma clara, nec quivis spiritus dissolvens: quamvis sint sibi invicem altiorum naturarum, secundum gradus suos, ut anima est altior spiritu crudo, cum sint unius formæ, quia ut anima latet sub specie spiritus dissoluti ante reinspissationem (anima enim ut argentum vivum ex corpore extracta semper apparet), sic post inspissationem anima et spiritus latent sub specie corporis.

Semita Semitæ

Fermentum Philosophi animam vocant, et hoc ideo, quia sicut corpus humanum sine anima nihil valet, imò est sicut terra mortua: sic et corpus immundum absque ejus fermento, id est animâ, nihil valet.

Menabadus in Turba

Omnis disputatio Magisterii Alchimici in hoc pendet, ut fiat Elixir ex corpore, animâ et spiritu conglutinatis. Corpus quidem, quale sit, nominatur, nesciri tamen potest qui veniat Elixiri utendum; spiritus significatione nemini est incognita. Anima vero est ea, quæ vivificat, et dat esse corpori et spiritui, et fit anima ex corpore ipso vivificato. Hoc enim loco animam nihil aliud esse credimus, quam corpus vivificatum; vivificatur autem ita, ut argentum vivum revertatur, quale fuit priusquam coagularetur. Et hæc anima, si additur corpori et spiritui mortificatis, ita ut demum totum Elixir vivum fiat: tunc demum credendum est scopum Alchymiæ cum attactum esse. Corpus autem vocatur terra, æs, plumbum, cinis, magnesia, calx, mater, clavis, virgo sancta, Corona regis, Talek, Trames, vitrum, lignum aureum, spiritus fulgoris, mare, sal, urina, alumen, gumma Scotiæ, aqua sulphuris, sputum Lunæ, gumma alba etc. Spiritus verò vocatur aqua, sanguis collauri, gumma rubea, oliva, gallus, taurus, aqua crocea, æs combustum et compositio etc. Anima vocatur Rebis, aqua fæetida, mortui mundicia, sanguis, aqua sanguinis, lapis animalis, lapis benedictus etc. Mutua autem officia inter hæc tria sunt, quia spiritus custodit corpus, ne ab igne comburatur; et clarum corpus custodit spiritum ne evolet ab igne: quia corpus est fixum, unde conservat spiritum ne fugiat, et spiritus est incombustibilis: quare non sinit corpus comburi, quia spiritus et corpus unum sunt mediante animâ, quæ est apud spiritum et corpus, quod si animâ, quæ est apud spiritum et corpus, quod si anima non esset, tunc spiritus et corpus separarentur ab invicem, per ignem, sed animâ adjunctâ spiritui et corpori, hoc totum non curat ignem, nec ullam rem Mundi.

Clangor Buccinae

Accipe quod descendit ad fundum vasis, et ablue ipsum igne calido, usquequo auferatur ejus nigredo, et recedat ejus spissitudo, et fac evolare ab eo additiones humiditatum, donec deveniat calx nimis alba, in qua non erit macula, tunc enim terra ad animam recipiendam est habilis et pura. Dealbatio enim est totius operis initium et fundamentum, nam tunc errare non potes in decoctione, quia post dealbationem uterque fugiens, scilicet anima id est Mercurius corporis, et spiritus id est Mercurius vivus, terram in non fugientem vertunt et faciunt eam spiritualem, mundam a terrestritate, aëream et subtilem, et sic spiritus et anima non uniuntur cum corpore vero modo, nisi in albo colore: quia tunc in albo colore seu dealbatione ipsa omnes colores, qui hodie in mundo excogitari possunt, apparent et tunc firmantur, et in unum colorem albedinis conveniunt. Colorum diversitas non apparet nisi in conjunctione animæ cum corpore, in unâ tantum vice ignis in eo novat diversos colores. Anima est spiritus tingens, qui demum a corpore alterato superatus eo gaudet, ipso in corrupto facto; et sic alter in alterum transit, et alter vim alterius recipit, naturâ disponente.

Aristbenes in Turba exercit. 5.

Hoc omnium maximè hic animadvertendum est, quod neque aqua maris simplex sola, neque æs ipsum solum, aliquid pro lapide Philosophico facere possunt, vel ipsum lapidem constituere; neque lapis ipse sive Elixir vel sola simplici aquâ vel solo aere constare potest, sed utrumque i.e. aquam simplicem et ipsum æs conjungi oportet. Priusquam vero conjungas, sive commisceas hæc ambo, ipsum æs scil. et aquam, vide ut utrumque nec crudum neque inrectificatum sit, sed ut aqua ipsa aliquoties destillata et tandem in statum suum et descensum restituta, ipsumque æs combustum, candidum et sincerum omnino factum sit. His ita præparatis ad Elixir procedi potest. Cum enim æs ipsum sincerum non esset, terram quæ inde elicitur, crudam et insinceram, imo forte nullam gigni certum foret. Ita et aqua, si munda et destillata non foret, terram lavare et abluere nequiret, sordidum enim et atrum non sordido vel atro, sed puro, claro, et mundo dealbatur. Mundificatis igitur utrisque, tum æs ipsum in laminas tenuissimas productum discerptumque cum aqua commisceatur.

Rosarius

Terra calcinatur, aqua sublimatur; terra manat deorsum, aqua ascendit sursum; terra purgatur per calcinationem, aqua per sublimationem; ambo per putrefactionem, aqua defendit terram, terra aquam ligat.

Geber in lib. investig. mag.

Habent hæc corpora humiditates superfluas et sulphureitatem adultibilem, nigredinem in ipsis admiscendis generantem, ipsa prædicta corpora corrumpentem; habent enim terrestritatem immundam, fæculentam et combustibilem, nimis grossam, ingressionem impedientem et fusionem. Ista et talia sunt superflua, in talibus corporibus prædictis, quæ in ipsis nostrâ experientiâ et investigatione certâ et ingeniosâ sunt inventa. Et quia hæc superflua accidentaliter supervenerunt his corporibus, et non radicaliter: ergo et spoliatio accidentalium possibilis. Oportet ergo nos cum igne artificiali his prædictis mundandis superflua demere accidentia cuncta, solâ substantiâ argenti vivi et sulphuris radicalis permanente. Et hæc est integra præparatio imperfect­orum, et depuratio perfecta, melioratio, depuratio, et sublimatio horum, vel hujus substantiæ puræ remanentis sit multis modis, secundum quod indiget Elixir præparationis.

Riplaeus

Aquam, quavis revivificare Lapidem, vide ut destilles, antequam cum eâ opereris, sæpius per se solummodo, ex visu poteris cognoscere, quum erit purgata a fæculentis fæcibus, quam aliqui possunt multiplicare cum Saturno et aliis substantiis, quas rejicimus.



XI. De conjunctione


Auctor. Consilii Conjugii

Oleum sulphuris cum argento vivo, quod de candido corpore habet splendorem et serenitatem argenti vivi, quæ album efficit, est ipsa rubea, post candorem namque rubescit. Hoc itaque oleum et argentum vivum in unum redacta, unum quiddam constituunt, unde vetus et commune proverbium est, et sermo sapientis: Servus rubicundus candidam duxit uxorem, et per conceptionem seminis gravida peperit nobis filium, qui omnes suos progenitores, id est Solem et Lunam, superat. Cum igitur argentum vivum ex candido corpore procedit, oleo id est sulphuri associatur argentum vivum, de argento sociatur oleo, id est pinguedini solari, quæ mascula est, et illa fœmina.

Margarita pretiosa, Cap. 9

Fermentum dicitur quasi ferventum a fervore, quia fervere, ebullire et crescere facit pastam, et habet virtutem vicientricem et dominantem, occultam et corrumpentem, et substantiam et virtutem totius pastæ, cui admiscetur in sui similitudinem conversam. Cum igitur corpus, quod est occultum in argento vivo Philosophorum per Alchemiam generatum, habeat substantiam similem et unam per totum, convertit in sui similitudinem totum illud argentum vivum dictum, cui miscetur per voluntatem artificis, et facit ipsum fervere, ebullire et excrescere, secundum similitudinem quandam, propter virtutem suam occultam dominantem corrumpit, i.e. mortificat ipsum rectificando et reducendò ad statum digniorem et meliorem, ideo dignè nominatum est illud corpus fermentum. Argentum vivum enim per se nihil valet, cum autem cum illo suo corpore occulto mortificatur, retinetur cum eo semper incorruptum in æternum, et cum corpus sit de natura Solis, oportet quod totum id convertat ad naturam Solis, et totum fiat fermentum, convertens omnia in Solem, unde Hermes: fermentum pastæ non sit nisi ex sua natura, ita et similiter fermentum auri. Hoc fermentum est occultum sensui, sed intellectui, et rationi manifestum, et est corpus retinens animam, neque est intelligendum quod hoc corpus sit aliquid novi et extranei, quod addatur, nisi quia quod erat occultum, sit manifestum et è converso. Unde dicitur in Turba: corpus habet majorem vim fratribus suis, id est animâ et spiritu; pasta absque fermento suo intrinseco occulto, et non cum alieno fermentari non potest: ita sine hoc corpore occulto spirituali Lapis non potest fermentari nec perfici, nec compleri, quamvis in rei veritate ipse Lapis secundum se totum, et secundum corpus, et secundum animam, et secundum spiritum semper sit idem. Unde Morienus dicit: quod ad effectum non pervenitur, donec Sol et Luna in unum corpus redigantur.

Consilium Conj.

Accipite argentum vivum, id est aquam compositam, et congelate eam in corpore magnesiæ, id est in terra aquæ divinæ, et fiet album et rubeum, i.e. aurum et argentum. Et dicitur Lapis magnesiæ, quia secundum Pythagoram est res illa consequens socium suum, sicut magnes ferrum, quoniam sicut propinquitas magnetis est cum ferro, sic consimilitudo est aquæ cum terra. Et Hermes ait: Quod azoth, i.e. argentum vivum et ignis putredinis, qui est ignis sapientum, Latonem, i.e. æs, abluunt atque mundificant, et ejus obscuritatem ab eo penitus eripiunt; quod si ignis modum recte disposueris, Azoth et ignis in hac dispositione hujus rei tibi sufficiunt. Dealbáte Latonem, i.e. æs, et non potest dealbari nisi solvatur in Azoth, et libros rumpite, ne corda vestra rumpantur.

Laton quamvis prius sit rubens, tamen inutilis, sed si post rubedinem in album variatur, valebit. Et Morienus: quum Laton noster, id est æs, cum Alkibrie comburitur, id est cum sulphure nostro humido albo incombustibili, et mollities Azoth super ipsum funditur, ita ut fervor id est pinguedo calida ejus tollatur, tunc omnis obscuritas atque nigredo ab illo aufertur.

Dionys. Zach.

Videamus quidnam Philosophi intelligant per hunc terminum, scilicet fermentum, dupliciter se dicunt usurpasse: priori significatione, dum faciunt comparationem operis nostri Divini ad metalla: non aliter quam videmus partum fermenti panis multam farinam in suam naturam et pastam convertere; similiter divinum opus nostrum convertit metalla ad suam naturam; et quia est aurum, illa transmutat etiam in aurum. Verum quod raro in hanc significationem assumpserunt (in qua nulla difficultas) ad secundam veniemus, in qua scientiæ nostræ maxima difficultas latet. Per fermentum itaque secundo modo verum corpus et veram materiam intelligunt, quæ divinum opus nostrum perficit, quod quidem oculis est incognitum, et intellectu solo perceptibile quid.

Etenim ab initio materia nostra apparet volatilis, quam nos oportet conjungere proprio suo corpori, ut hoc medio retineat animam, quæ medio istius jam factæ conjunctionis, medianteque spiritu, suas divinas operationes demonstrat in opere nostro divino, ut scriptum legitur in Turba Philosophorum in hunc nempe modum: Corpus habet plus virium quam duo fratres ejus, quos vocant spiritum et animam. Corpus vocarunt omne simplex, quod ex propriâ suâ naturâ potest ignem sustinere, præter ullam diminutionem: hoc aliter fixum vocant. Animam appellarunt omne simplex per se volatile, potestatem habens secus rapiendi corpus ac deferendi ab igne; hoc alio nomine seu vocabulo nominarunt volatile. Spiritum esse dicunt id, quod potestatem habet retinendi corpus et animam: istaque duo simul adeò conjungendi, ut non possint amplius separari, sive perfecta sint aut imperfecta, quamvis in opere nostro divino ab initio nihil intrat novi (puto post primam præparationem), nec in operis medio, neque in fine, verum Philosophi, diversis respectibus et considerationibus, rem unam et eandem vocarunt corpus, animam et spiritum. Primo cum materia nostra esset volatilis, vocaverunt animam, quia secum deferebat corpus, posteaquam id quod occultum erat manifestum est in nostrâ decoctione, tum demum corpus vires suas palam fecit, mediante spiritu, hoc est, animam retinuit, hanc ad propriam naturam suam reducendò (id est in aurum) eamque suâ fixavit potentia per auxilium nostræ artis. Hoc ipso declaratur exactè quod Hermes scripsit, nullam tincturam fieri citra lapidem rubeum. Rosinus: verus sol noster apparet albus et imperfectus in nostra decoctione, et est perfectus in rubeo suo colore, quamvis totum nihil sit aliud nisi argenti vivi Philosophorum.

Trevisanus

Considerare poteris, in hac arte non esse nisi duas materias spermaticas, unius et ejusdem radicis, substantiæ et essentiæ, scilicet Mercurialis solius viscosæ et siccæ, quæ nulli rei jungitur in hoc Mundo præterquam corpori.

Morfolcus in Turba

Omne corpus dissolvitur cum spiritu, cui mixtum est, et procul dubio fit spirituale, et omnis spiritus a corpore alteratur et coloratur, in quibus consistit color tingens, et contra ignem constans. Benedictum ergo sit nomen illius, qui electos suos docuit corpus in spiritum vertere.

Africanus ibidem

Oportet nos duo conjungere, quam conjunctionem Philosophi comparaverunt conjugibus, ex quorum amplexu resultat aqua aurea.

Rosarius

Conjunge filium tuum Gabricum cum suâ sorore Beyâ, quæ est puella fulgida, suavis et tenera. Gabricus est masculus et Beya fæmina, quæ ipsi dat omne quod ex ipsâ est. Non assumas ipsam naturam nisi puram, mundam, crudam, amœnam, terræam et rectam. Si verò secus feceris, non proderit quicquam. Vide nil contrarium intret cum Lapide nostro. Beya ascendit super Gabricum et includit eum in suo utero, quod nil penitus videri potest de eo, et in partes indivisibiles dividit ipsum.

Trevisanus

Post conjunctionem demum dicitur prima materia, et non aliter.

Consilium Conjugii

Assiduus (qui est Alphidius) Philosophus omnia investigans dicit: duos invenit substantias, scilicet agentem & patientem, & ecce agens unum ubique, patiens verò plura, ex quo notavi, quod in hoc opere accepto uno duo fiant, scilicet masculus & fæmina: porro masculus singularis, fæmina verò pluralis existit. & nota, quod duplex est pondus artis, scilicet commune, in quo non est diversitas, sed novem & pars decima. Nota de ponderare imbibitionis quot scilicet ignis potest imbibere partes, quod Natura scit melius quam artifex, quia natura simul imbibit, nec sit manuum contrectatio, sed ignis & Azoth ut Assiduus dixit. Aliud est pondus spirituale secundi operis, & illud est diversum secundum diversos. Athomus in Turba vult tertiam partem ignis, & duas terræ commassari. Bonellus in Turba moderatè dicit: cavete humorem multiplicare, nec ponatis ipsum siccum, sed facite ut massam fortem, quod si aquæ massam multiplicaveritis non continebit eam, id est non bene exsiccabitur nec cito: & si nimis siccaveritis non conjungetur nec coquatur. Morienus verò quartam partem vult ignis & tres terræ. Hermes verò, cui nemo in arte similis, quartam partem docet addere, non simul, sed ex quarto ad quartum, id est in 4 diebus pro qualibet quartâ.

Rosarius

Spiritus non conjunguntur corporibus, donec perfectè fuerint depurati, et in horâ conjunctionis maxima apparent miracula. Tunc enim corpus imperfectum coloratione firmâ coloratur fermento mediante, quod fermentum est anima corporis imperfecti, et spiritus mediante anima cum corpore conjungitur et ligatur, et cum ea simul in colorem fermenti convertitur, et fit unum cum eis.

Idem ex Lucidario Arnoldi

Dixerunt aliqui, quod in opere Lapidis apparent omne colores, qui in toto Mundo excogitari possunt. Hoc est sophisma Philosophorum, cum non appareant nisi 4 principales. Et quia ex eis omnes alii trahunt originem, ideo dixerunt: omnes colores, et tibi non apparent omnes colores, non cures, dummodo possis elementa segregare. Nam citrinitas choleram significat adustam et ignem, rubedo sanguinem et aerem, albedo phlegma et aquam, nigredo melancholiam et terram.

Arnoldus in semita Semitæ

Nostrum magisterium est ex uno, et cum uno fit, et est ex quatuor, et ex tribus unum. Scias quod Philosophi multiplicaverunt nomina mixti Lapidis, et hoc ut absconderent eum, et dixerunt Lapidem mixtum corporeum et spiritualem, et non sunt mentiti, prout sapiens intelligere potest, nam ibi est corpus et spiritus, et corpus tantum est spirituale in solutione, et spiritus factus est corporalis in conjunctione spiritus cum corpore, quod quidam fermentum, quidam æs vocant. Morienus dicit scientia nostri magisterii assimilatur ordini in creatione hominis: nam primò fit coitus, secundò conceptio, tertiò inprægnatio, quartò ortus, quintò nutrimentum seu nutritio. Hæc verba faciam te intelligere: quoniam sperma nostrum, quod est argentum vivum, cum terræ conjungitur, scilicet corpori imperfecto, quæ terra mater dicitur: quia terra est mater omnium elementorum, tunc coitus dicitur. Cumque terra aliquantulum secum retinet argenti vivi, tunc dicitur conceptio, cum masculus agit in fæminam, id est argentum vivum in terram, et hoc est quod Philosophi dixerunt, quod magisterium nostrum non est nisi masculus & fæmina, & ipsorum conjunctio. Adveniente ergo aquâ, id est, cum argentum vivum in terrâ crescit, & augmentatur, quia terra dealbatur, tunc imprægnatio vocatur. Deinde fermentum coagulator, id est, conjungitur cum corpore imperfecto præparato, ut dictum est, quousque fiant unum colore & aspectu, & tunc dicitur ortus: quia tunc natus est Lapis noster, qui vocatur Rex à Philosophis, ut dicitur in Turba Philosophorum, honorate Regem ab igne venientem, &c. scilicet ipsum alimentando, quousque ad perfectam veniat ætatem, cujus pater est Sol, mater verò Luna. Luna pro corpore imperfecto accipiatur, Sol verò pro corpore perfecto. Quintò & ultimo sequitur alimentum, quia quantò magis nutritur, tantò magis augmentatur; nutritur autem lacte, id est spermate suo, ex quo fuit ab initio.



XII. De effectibus Panaceæ, seu Elixiris Philosophorum


1. Ad corpus humanum.

Dionys. Zach.

Sumatur pondere grani unius post sextum Regis, & albo vino dissolvatur, in argenteo vase; tingetur vinum citrino colore, quod ægris administretur paulò post mediam noctem, uno die sanabitur, si morbus sit unius mensis; si fuerit unius anni infra duodecim dies, vel infra mensem, ubi valdè diuturnus morbus esset futurus; ad conservandam sanitatem sumendum ex eo parum singulis annis bis, sub initium veris & autumni, hoc medio sanè vivitur & alacriter, usque ad prædestinatum vitæ terminum, Deo dante, cui laus sit honor, & gloria, nunc semper, in æternum.

Aurora consurgens, & Clangor Buccinae

Antiqui sapientes quatuor principales effectus seu virtutes, in hac gloriosa thesauraria, consolatrice, & adjutrice scientia repererunt.

1. Corpus humanum à multis infirmitatibus sanare.

2. Corpora imperfecta metallica restaurare.

3. Lapides ignobiles in gemmas quasdam pretiosas transmutare.

4. Omne vitrum ductile facere sive malleabile.

De primo consenserunt omnes Philosophi, quod si Lapis hæmatites perfectè rubificatus fuerit, non solum facit miracula in corporibus solidis: sed etiam in corpore humano, de quo non est dubium, nam omnem infirmitatem curat intra sumendo, extra sanat ungendo. Si enim datum fuerit de eo in aquâ vel vino tepido paralyticis, phreneticis, hydropicis, leprosis, curat eos: guttam rosaceam elidit sæpè ungendo. Passio etiam cardiaca, ethica, iliaca, colica, icteritia, & morbus Ægidii cum epilepsia, & omnes species febrium per eam curantur sumendo. Plærumque arthritica per eum curantur ungendo: & quicquid est in ægroto stomacho, hoc tollit: & omnem fluxum humorum peccantium stringit & consumit, potando vel ungendo, omnemque melancholiam, sive mentis mœstitiam, jejuno stomacho sumpta, evellit. & etiam infirmorum oculorum optima est sanatrix hæc medicina, nam omnem fluxum lachrymarum stringit, lippositatem attenuat, ruborem depellit, pellem vel tunicam mollificando demit granum, tela, albugo & hugo, cornu, ungula, catharacta, inversio palpebrarum, æstus, tenebræ, ac oculorum inflaturæ, per medicinam hanc philosophicam facilimè curantur. Cor & spiritualia confortat potando, dolorem capitis mitigat, temporibus inungendo: præbet etiam surdis auditum, ac omni dolori aurium succurrit per inflaturas: nervos compactos rectificat ungendo: dentes corrosos restaurat lavando, fœtorem anhelitus dulcorat: sanantur etiam per eam omnia genera apostematum, ungendo, aut emplastrando, aut pulverem siccum intromittendo, ulcera, vulnera, cancri: fistulæ, noli me tangere, anthraces, lerpiginies, impetigines, atraciones, scabies, pruritus, & tinea per eam sanantur, cicatrices per eam planantur, ita ut caro nova regeneretur; vinum corruptum & acidum, si ei permisceatur, reparatur: calculus inde solvitur, si bibatur: venenum expellit sumendo, occiduntur & vermes, si in pulvere sumatur: capilli subvillosi per eam ungendo removentur, rugas, & omnes maculas in facie delet ungendo, & spondet faciem juvenil em mulieribus, in partu sumpta auxiliatur, fœtum mortuum emplastrando educit, urinam provocat, coitum excitat, & auget, ebrietatem prohibet, memoriam inducit, humidum radicale augmentat, naturâ vigorat nec non alia bona multa corpori humano ministrat, quia hæc medicina est super omnes medicinas Hypocratis, Galeni, Constantini, Alexandri, Avicennæ, & aliorum Doctorum artis Medicinæ, præstantior in odore, sapore, & effectu. Et est notandum, quod hæc medicina semper medicinæ apothecicæ, ad morbum deputatæ, est permiscenda.

Trevisanus in præf. sui lib. de Alch.

Non tædere debet laborum vel pœnitere quenquam, qui credit his evitari posse paupertatem intolerabilem, & morbos omnes animi & corporis; ut ego ipse expertus sum, in multis leprosis, caducis, hydropicis, hecticis, apoplecticis, iliacis, dæmoniacis, insensatis, furibundis, & aliis quam plurimis.

Rosarius.

In hoc (scil. lapide rubeo) completur pretiosum Dei donum, quod est super omne Mundi scientiarum arcanum, & incomparabilis thesaurus thesaurorum. Quia ut dicit Plato: qui habet istud Dei donum, Mundi habet Dominium, quoniam ad finem divitiarum pervenit, & Naturæ vinculum confregit. Non tamen ex eo quod habet potestatem convertendi omnia corpora imperfecta in popurissimum Solem & Lunam, sed magis ex eo, quod hominem, & quodlibet animal præservat in conservatione sanitatis. Lamina verò crystallina quæ est Elixir album, si detur inquantum granum sinapis febricitanti, curat ipsum. Etiam leprosus, si per quatuor anni tempora de eadem laminâ purgatus fuerit, cum pulvere rubeo, unde fit Sol, bis in anno, in Martio & Septembri, curatur; & uterque pulvis albus & rubeus sanat sciaticos in periculo mortis. Sanat etiam paralysin. Item si pulvis teneatur ad nares in partu laborantium, liberantur; hoc dicit Hermes. Geber quoque dicit, quod Elixir rubeum curat omnes infirmitates chronicæ, de quibus Medici desperaverunt, & facit hominem juvenescere ut aquila, & per 500 annos vivere & amplius, ut aliqui Philosophi vixerunt, qui usi fuerint eo tribus vicibus in hebdomade, quantum granum sinapis. Quare nota, quod omnes infirmitates, quæ à vertice capitis usque ad plantam pedis generantur, si fuerint unius mensis; in die, si unius anni; in duodecim diebus, si ex longo tempore; in mense curantur; quia sicut curat omnia metalla infecta ab omni infirmitate, sic & humana corpora. Quapropter noster benedictus Lapis non immerito Thyriacus major, tam corporum humanorum, quam metallicorum dicitur; de quo Hermes Rex Graecorum & pater Philosophorum ait: si de Elixir nostro omni die usque ad septem dies sumpseris pondus carrobiorum, capilli tui cani de capite tuo cadent, & renascentur nigri, & ita de sene fies juvenis & fortis. Arnoldus dicit: Hic Lapis noster virtutem habet efficacem omnem sanandi infirmitatem, super omnes alias Medicinas Medicorum. Nam animum laetificat, virtutem augmentat, juventutem conservat, & removet senectutem, non enim permittit sanguinem putrefieri, nec phlegma superdominari, nec choleram aduri, nec melancholiam superexaltari; imò sanguinem supra modum multiplicat, contenta in spiritualibus purgat, & omnia corporea membra efficaciter restaurat, & a laesione custodit, & generaliter omnes tam calidas, quam frigidas, tam siccas quam humidas infirmitates arctissime sanat, prae omnibus aliis Medicinis Medicorum, quoniam si ægri- tudo fuerit unius anni, sanat in 12. diebus, si verò antiqua fuerit ex multo tempore, sanabit in uno mense, & breviter; omnes malos expellit humores, bonosque inducit: confert amorem & honorem ipsum possidentibus & gestantibus seu deferentibus, securitatem, & audaciam, & in praelio victoriam; & in hoc completur secretum Naturæ maximum, quod est super omne precium preciosissimum secretum, thesaurus incomparabilis, & preciosissimus, quem habentibus Deus in sua mente recondat, ne insipientibus patefiat, amen dicat omnis vivens.

Isacus Holl. in opere Sat.

Lapis iste est adeò mirificè dulcis, ut omne mel & saccharum, cum illo aequiparata, tanquam fel inveniantur, & si homo quispiam veneni, totius naturae rerum pessimi, integram libram in corpore haberet, ac in ipsa horâ unam drachmam hujus Medicinae in vino tepido imbiberet, iste nihil damni à veneno sentiret. Item si quis eo utitur quotidie magnitudine grani milii insumendo, per novem dies continuos, illum alio animo, ac omni sensuum habitu tam alteratum iri, ac si revera viveret in paradiso.

Aurora Consurgens.

Leprosis immundissimis dabis hunc pulverem in potu tepido, qui mox eant cubitum, & sudario aliquo cooperiantur, citissimè sanabuntur, ita ut non super terram, sed super pennas ventorum ambulare videantur.

2. Usus projectionis ad metalla.

Dionys. Zach.

Regis nostri multiplicati viribus, & cibis refecti uncia una projiciatur super uncias 4. auri puri puréque liquati, fiet inde materia fragilis, quae pulverisata coquatur in monte clauso, insultus postremi calore, vase etiam admodum stricte obturato, spacio 3. dierum: hujus pulveris uncia una projiciatur, super 25. marcas argenti vel cupri, vel super 18. marcas plumbi vel stanni, vel super 15. marcas arg. vivi communis in crucibulo calefacti, vel plumbo congelati; materia mox spuma crassiore contegetur, operatione completa crepitus fiet, ac si crucibulum frangeretur, tandem liquefiat haec materia, & erit in aurum conversa. Verum si dictum pondus observatum non fuerit, nec materia priore suo colore mutata: quapropter esset in cineritio magno fulminanda sine plumbo, ut horarum trium spacio materia, quae non erit transmutata, consumatur; reliquum in fundo purum est cimento regali sex horis latius purgandum, hac via totum habebitur aurum, opera magni Regis nostri conversum, simile minerali cuivis & aequipollens.

Et haec est via, quam docet Raym. in suo codicillo, quod ad projectionem attinet.

NB. Quod hic, & apud omnes Philosophos, nullus certus numerus & vis lapidis praescribatur, nam tingit multo plus, vel minus, prout subtiliter confectus erit, ut mox audies.

Arnoldus in sui Rosar. par. 2. cap. 32.

Quia grave est 100000. partes simul fundere, hoc modo facies. Rec. 100. partes Mercurii sale & aceto abluti, & pone in crucibulo super ignem. Cum ceperit fervere, pone unam partem tui Elixiris, dicto modo preparati, super ista 100. partes, & fiet totum Medicina super alium Merc. praepar. seu ablut. Medicinae hujus congelatae unam partem iterum super 100. partes Mercurii abl. in crucibulo ferventis ad ignem, & fiet totum Medicina. Hujus Medicinae ultimo congelatae unam partem super 100. partes Merc. abluti, & fiet totum Sol & Luna in omni judicio, secundum quod primum fuerit Elixir rubeum vel album subtiliter praeparatum, & ut dictum est, compositum.

Sic etiam Basilius Valentinus, & multi alii modum projectionem faciendi describunt, sicut ipsi manibus suis fecerunt, & omne genus metallicum imperfectum in perfectissimum aurum & argentum, pro lubitu suo transmutarunt, quin & non nulli mali, divino tamen hoc pulvere non ex Dei benedictione, sed indignè sibi comparato, mirabilem hanc metamorphosin verisicârunt, ut Theobaldus ab Hoghelando pessimi cujusdam mentionem facit, qui monachum lapidem hunc possidentem trucidavit, & pulverem Phil. apud illum repertum, pro suo diversis Principibus & Magnatibus ostendit, & mille imposturis, sub falso scientiae nomine homines illusit, hocque pro certo sic factum est, ut Theobaldus narrat, praeterquam quod non duo, sed tres istorum, omnium bipedum nequisssimorum consortium fuerunt, quorum scelerosissimis manibus miser iste monachus in Helvetiâ periit. Horum praecipuus, & auctor istius homicidii nominatus fuit Hinderhoferus, qui in Sveciâ, Livoniâ, Curlandiâ & in aliis locis non ignotus est, ob imposturas suas: nam pulvere praedicto reverâ tinxit, & metalla imperfecta scil. plumbum, aes &c. In optimum aurum, minimâ pulveris portiunculâ transformavit, cum omnibus perfectionis requisitis discriminibus, coloris, ponderis, puritatis, fixionis, extensionis, probationis examinis cinericii, aementi, ignitionis, fusionis, seu affusionis aquae fortis & regis, super vapores acutorum expositionis, arg. vivi vulgaris amicabilis susceptionis, sulphuris adurentis mixtionis, calcinationis, & reductionis reiterationis. Sicut ego cum quibusdam locutus sum, iisque valde hujus rei peritis, in quorum praesentia talis transformatio facta est, sicque multos Magnates non solùm in fidem, sed & magnam admirationem rapuit, promittens simul, se illos artem docturum (quam tamen ipse nescivit, nec diutius tingere potuit, quam exiguum illud pulveris duravit) si sufficientem auri copiam operi necessariam impenderent, qui etiam ob spem suam promptissimè aurum deprompserunt, id verò omne illicò cum artifice evanuit.

3. De usu Medicinae ad gemmas, & margaritas, &c.

Istius rei testimonium perhibent Raymundus Lullius, Auctor Aurorae consurgens, Clangoris Buccinae, Dionysius Zacharius & alii, quod rubrea Medicina ex crystallo facit praestantissimum rubinum, ut ex aliis ignobilibus gemmis; cum alba verò possint adamantes, unionesque parari, vel è parvis eorum pro lubitu majores fieri confici quoque & componi arte hac possunt smaragdi, sapphiri, Chrysolithi, Berylli & alii, ita tamen ut appropriati colores adhibeantur, nam Medicina liquat, demollit & aperit gemmas, & inducit colorem, & postea iterum claudit, & locat in omnes proprietates naturalium gemmarum pretiosissimarum, reddit quoque simplex vitrum malleabile, ut Philosophi testantur, & Lullius ejusmodi confectiones, in theorica & praxi sui lapidarii tradit.

4. Operatio & vis Lapidis in plantariis.

Theophrastus de historia plant. lib. 2, cap. 1.

Arborum & plantarum generationes fiunt aut sponte naturali, aut semine, aut radice, aut avulsione, aut ramo, aut surculo, aut ipso trunco, aut etiam ligno minutatim conciso, iisq; saepe morbi accidunt, aut communes vel privati, quibus intereunt, quibus sanè medetur Medicina illa, omnes enim plantas, arbores, frutices, suffrutices & herbas, tempore veris, magno ac miro suo calore vivificat, illarumque vim genitalem corroborat & excitat. Nam si illius Medicinae in aqua dissolutae quantitatem aliquam in cor, seu centrum trunci vitis injeceris, flores & folia nascentur, fructumque mense Majo producet: sic in caeteris plantis; propterea quod nihil aliud est quàm calor veluti naturalis infixus suo humido radicali. nota ex his, quod tali modo ista divina Medicina seipsâ demonstrat & ostendit, quasi merum Solem, & verum Solis filium, dum eundem calorem naturalem vivificantem, tali rei vegetabili instillat, idque prorsus concentratim, quod radii Solis faciunt sparsim, ideoque eorum operatio lentior existit. Sic merito Philosophi Lapidem hunc suum mineralem, animalem & vegetabilem vocarunt; quia in haec tria Regina scilicet animale, vegetale, & minerale, mirandam vim habet & exercet.



XIII. De quibusdam compendiis accuratoriis, in arte Chemica.


Rosarius ex epistola Lulli ad Rupert. Reg. Franciae scriptâ.

Ex plumbo Philosophorum extrahitur quoddam oleum aurei coloris, vel quasi, cum quo, si Lapidem mineralem, vegetabilem, vel animalem, vel mixtum, post fixationem primam sublimaveris, tribus aut quatuor vicibus, exculpabit te ab omni labore solutionum & coagulationum, ratio est, quia hoc est occultum, quod facit Medicinam penetrabilem, amicabilem & conjugibilem omnibus, & augebit & augmentabit ejus effectum ultra modum, sic quod in Mundo non est secretius, unde mirabilia dico, quae omnibus antiquis Philosophis incredibilia forent, scilicet quod sciveris oleum hoc bene ab aquietate separare, & laboraveris in modo mixtionis jam dicto, poteris in 30. diebus Lapidem componere, hoc autem non est necessarium per se, quoniam solutiones, & coagulationes illius (ut dictum est) citò fiunt, tamen si fieret sublimatio illius, credo tincturam Lapidis multum ampliari, elige ergo ex his intentum tuum.

Riplaeus multoties repetit hoc: de terrâ non est curandum, dummodo sit fixa.

Isac. Holl. op. min. part. 2. cap. 31.

Intelliges, veteres variis modis Lapidem suum confecisse, ac in fine omnia probaverant, sed posteri multas alias rationes adinvenere ad artem abbreviandam, ut aquâ forti variis modis efficiendâ, quae miraculosæ videntur propter miracula, quae aquis fortibus fiunt. ibid. cap. 37. ex omnibus metallis oleum elici potest, absque elementorum separatione, sine ulla ablutione aut mundificatione, sed aquis fortibus fieri debet, ac fermentum ei adhibendum est, qui oleum ex imperfectis corporibus vult conficere, multi sunt ac varii modi olei conficiendi, suntque reperti brevitas temporis gratiâ; quia tempus operum magnorum expectare non poterant, ut cito lucro potirentur.

Ibid. cap. 48. Omnes tuas aquas fortes, quibus uti in arte vis, rectifica, quamvis id sigillatim non semper doceatur; ita opus tuum immundum non sit, haec una ratio est; altera ratio est, cum aqua fortis non est rectificata in balneo, non potest omnes spiritus metallorum in se attrahere, faeces enim aquarum fortium impediunt, ac corrumpunt, atque immundum reddunt, ibidem cap. 52. Ex omnibus metallis sal elici potest, ac omne sal metalli est Elixir; in sale metalli elementum terrae latet, ac elementum ignis, ignis & terra sunt utraque extrema elementa, aqua & aer media: duo illa extrema sunt fixa videlicet ignis & terra; duo media scilicet aqua & aer volatilía, cap. 53. In omnibus rebus, quae sunt combustibiles, ignis aut oleum earum à terra separari possunt. praeterquam in metallis, in iis oleum aut ignis separari à terrâ non potest, fixa simul in igne manent. Quare omne sal metalli est Elixir, & liquari potest, tenebis sale ad Elixir perducto projectionem exiguam esse, tum idem illud Elixir salis in oleum converti potest, ac tum interius ejus foras inversum est, ac exterius intro, prius faciebat sal projectionem unius in 100. ac lunam efficiebat, eo verò in oleum converso, ac interiore foras, ac exteriore intro inverso, 1000. in projectione facit, ac cum prius lunam efficeret, existens sal, jam in oleum redactum solem efficit, scies pro magno secreto, non esse certiorem aut breviorem viam ac rationem, quam operari in sale metallorum, nam in id nullum vitium incidere potest, nulli enim hic spiritus, qui ascendere valeant, ac non facile per ignem negligitur; atque hic nihil fixatur, materia fixa est. Ita omne secretum consistit in sale & oleo metallorum; ac ob eam causam solebant veteres Philosophi adjurare alii alios, ne duo haec abdita arcana cuiquam manifestarent, praeterquam filiis suis, quos ad eam rem aptos cernerent; atque etiam eo pacto scriberent, ut nullus mortalium intelligeret, nisi soli filii scientiae, ita que omnes libros veterum Philosophorum perlege, nusquam reperies solidam ac veram rationem de sale, nec de oleo metallorum, quam tibi in opere possis proponere, scribunt quidem; omne sal ac oleum metalli certo esse Elixir; dicunt etiam in eo convenire omnes turbas Philosophorum, quod omne sal ac oleum metallorum sit perfectum Elixir, scribunt etiam ex metallis sal facile educi posse per reverberationem metallorum. Item sal ex faecibus suis esse extrahendum, & in Lapidem crystallinum perducendum, sed postea nullam amplius rationem operis addunt, scribunt ulterius tam obscurè ac recte; ut nemo veram mentem eorum capere possit, nisi qui norunt; hoc pacto ars salis ac olei metallorum secreta permansit supra omnes artes alias, ac tibi bona fide dico, istam artem salis ac olei nunquam ante hac palam fuisse, ante parentis mei tempora, ac tibi jam eam evidenter scribo, quare per Deum viventem te adjuro, ut istam artem secretam nulli reveles, nisi ubi scias certo eam secretam mansuram: ob magnum malum, quod inde oriri posset, ac quod nobilis ars in peccatis consumeretur, ac non in gloriam Dei, ac ad opem ferendam pauperibus, ac in inopia solatium, ac omnium hominum, ad liberandos captivos innocentes, & ad confirmationem Fidei Christianae, ita probe circumspece, cui cunque Deus hanc artem largitur, is eam habiturus, nec quisquam alius, nam prout propositum alicujus bonum vel malum fuerit, ita eam nancisci potest, ac Deus ei est daturus, ac miraculose eam consequetur, dictum intelligendi sat est.

Ibid. cap. 25. quamvis aqua paradisi (quae sit inter fixum & non fixum) id est Mercurius per decem annos in fornace haberetur, non simul tamen in pulverem moreretur, semper aliquid vivum permaneret, at cum illud moveretur, simul omnis vivus fieret; quare Mercurius dicit de seipso; quum corporis mei par instar lentis vivit, non jam magis mortuus sum quam unquam fui: idq; sit, quia cum eo, aut in eo nullum corpus commissum est, aut pater, aut mater, aut soror, aut frater, aut aliquis ex proximis propinquis, aut è tribu ejus cum eo aut in eo commisti sunt, sed composita brachia brachiis, atque oribus ora ubi fuerint, eodem momento moritur, id hoc modo intelliget filius meus; ut cum eo misceantur ulla ex metallis, aut spiritus, qui ex metallis orti sunt, aut noster Lapis albus, aut rubēr, eaque omnia sunt de genere ejus aut propinquis, ac sunt etiam naturae ejus: ac proinde cum iis sese conjungit, ac statim cum iis commoritur, sed cum solus est, ne 10. quidam annorum spacio moritur, qualibet ei temperatam ignem subdas: hucusque Hollandus.

Ex his praedictis omnibus poteris intelligere ea, quae Paracelsus de abbreviando opere scripsit, leonem nempe rubeum petendum venire in meridie, gluten vero aquilae in ortu Solis investigandum.

Basilius Valentinus juramento confirmat, se omnes rubras mineras, spiritusque minerales rubedine tinctas simili cum auro optimo, purissimo & finissimo, praestantia ac bonitate, imo multo utiliori, atque in arte Chemica conducibiliori operatione invenisse.

Rosarius, & Correct. Richardi. Cap. 15. 16.

Universaliter omnibus declaro, quod in totius artis serie non sint nisi duo particularia, quae particulariter perficiuntur, secundùm Philosophos, & naturam, quamvis deceptores infinitas sophistications, dealbationes, & rubificationes faciant, quibus fideles deluduntur. Primum particulare tam in albo quam in rubeo existit in Mercurio, sine administratione Medicinae perfectae, cum Mercurius sit prima materia metallorum omnium, compositus ex terra alba nimium sulphureâ, & aquâ clarâ, adeò ut albedo terrae transpareat per limpiditatem aquae, & sit color albissimus in eo, ut docet experientia, & cùm sic immaturus sit, possibile est, ex eo fieri Solem, & Lunam. Unde Philosophus: admisceatur aliis corporibus metallicis, quia sunt de materia ejus, per illud artificium potest miti digesta natura in eum, ut cum eis perficiatur, per resistentiam (scilicet digestivam) naturae perfectae, ideo cum conjungere volueris, facias medium per Mercurium, qui dissolvit, qui dissolvit & aperit naturas, ut simpliciter unum possit transire in aliud, & perfectam vim mittere in imperfectam, ut secum perficiatur nota Mercurius crudus dissolvit corpora, sed Mercurius corporum hoc facere non potest, propter congelatum & alteratum suum sulphur, & non corródit sicut primum, nec seratum aperit, & ideò una vis non mittitur in aliam, sed unumquodque manet per se, quamvis consuctualiter sint conjuncta, illud crudum verò, (quam sulphuris cruditatem habuit ab initio, in prima alba terra, ex qua cum aquâ clarâ factus est) semper appetit corrodere, quod suae naturae vicinius est, ideò si dissolverit argentum, inveniet argenteam naturam, si aurum, auream, si plumbum, plumbeam &c. & per ipsorum sulphur congelatur. Secundum particulare est in Luna, omne argentum est possibile fieri aurum, ut dicit Philosophus: non est aurum, quod non prius fuerit argentum, sic argentum continet in se aliquas qualitates indigestas, quae possunt ab eo purgari, ut per artem transeat in Mercurium fixum, id est in vicinissimam aurri naturam, quia tunc omne illud continet in se quod & aurum, per appositionem sulphuris rubei philosophici, per hoc plus digeritur, & citrinatio in eo causatur, in adjunctione corporis perfecti, cum fuerint simpliciter unius naturae, hoc in aliis corporibus fieri est impossibile, cum tantam vicinitatem naturae perfectae non habeant, quia impedimentum in generatione ipsorum est sulphur adustibile & foetidum, nec ipsa sunt medium, de quo Philosophus loquitur: non sit transitus ab extremo in extremum, nisi per medium, id est, ex Mercurio non generatur aurum, nisi prius fuerit argentum, nec in se habent sulphur ignis simpliciter non urentis, sed sulphur adurens; ideò in Mercurium fixum particulariter transformari non possunt.

Desino hic plura Philosophorum testimonia adducere, in hactenus enim adductis profecto omnia artis hujus divinae principalia continentur, quae scientiae tyro scire opus habet.

Iohannes Isacus.

Hoc est verum aurum potabile, vera quinta essentia, & res quam quaerimus, & etiam res spiritualis, donum, quod Deus amicis suis donat; ne ergo aggredere divinum hoc artificium, si peccati mortalis alicujus tibi es conscius, aut si propositum tuum alio tendit, quam ad gloriam Dei, fideliter moneo, posses quidem opus incipere, verum minime perficere, neque Lapidem videre, Deo declinante frangetur, corrumpetur aut alio modo peribit; ut Lapidem nec videas, nec perfici as, itaque alterius tibi conscius absine ab opere, operam ludes, ne ergo teipsum decipias, cui autem Lapis hic à Deo datur, nullâ re indiget, servet ergò ad Dei honorem.

Sancto, sancto, sancto Jehovae Zebaoth, omnipotenti Deo, solique sapienti, Regi illi Regum & Domino Dominorum, lucem habitanti inaccessam, qui solus habet immortalitatem, qui morti vim ademit, & immarcessibilem sempieternitatem in lucem constituit, sit in omnibus operibus ejus gloria, honor, & robur aeternum, Amen.



EPILOGUS.


Habes sic benevole Lector in hoc libello brevem summam Philosophici operis; si forte adhuc aliquid in eo desideres, supplebunt supra citati Auctores multoties attentè perlecti; ante omnia verò fundamentum & radicem Naturæ exactè rimaberis, obviam tibi in illuminatissimi Jacobi Böhmi Philosophi Teutonici editis libris, in quibus tota Natura cum sua circulatione nuda & viva conspicitur, atq; à te apprehendi potest, nisi prorsus ex singulari causa oculi tui inhibeantur, ut nimium induratus intellectus tuus ea capere nequeat, quæ tamen per se ibidem tam lucidè & manifestè declarata extant, ut stuporem injiciant intelligenti lectori, ista arcanissima magnalia adeo clarè & totaliter praescripta, & indigno Mundo exposita esse, cum tamen cuncti Philosophi prisci summè interdixerint, ne margaritae Sapientiae cognitionisq; ad indignos pervenire sinerentur, quinimò unusquisque eorum de peculiari sibi velamento prospexit, pro involvendis tantis arcanis, iisque secretissimè absondendis. Verumenimverò animadvertimus, Deum nunc talia manifesta ta velle, perq; ejus voluntatem dicta scripta à persimplici ipsius instrumento in lucem prodiisse: annon admirandum quid est, hominem hunc vilissimum & abjectissimum, & qui in Scholis nil nisi perparum legendæ & scribendæ linguæ vernaculæ didicerat, tam profunda potuisse penetrare, & postea non imitabili stylo libris radicitus consignare, quæ in Philosophiæ sacrario hinc inde à lapsu hominis latuere? sed scimus apud Patrem luminum non esse acceptionem & respectum personarum, humilesque apud eum invenire gratiam, atque ab ejus illuminatione & non aliunde Auctor hic altam suam cognitionem habuit; quod etiam clarissimum illum Doctorem Balthasárum Gualterum, postquam ille Regna Orientalia, antiquitús fons sapientiæ existentia, indagandæ Philosophiæ priscæ gratia perlustrarat, & deinde illa, quæ quæsiverat, summatim apud hunc idiotam inveniret, commovit per 3. menses in ejus tuguriolo commorari, ac 40. quæstiones de anima huic inauditæ illuminationis laico proponere, quæ cum responsis Bohmii in singulari libro habentur, atque etiam à Gualtero Latinitate donatæ & publicatæ sunt sub nomine Psychologiæ. Cæteri libri Bohmici pariter ex Germanicâ linguâ Belgicè facti sunt, atque in hac biformi Teutonica linguâ, videlicet Germanicâ & Belgicâ jam Amstelodami apud Henricum Bectium venales sunt, quos etiam ferè omnes in Anglicum sermonem transtulerunt, ita ut nunc laudatissimi Jehovæ gratia talia divina scripta in his tribus linguis extent, & à multis secretioris Philosophiæ discipulis inter dictas notationes non sine magno fructu evolvantur; Cæterum de arte & opere philosophorum libenter adhuc plura scripsissemus, ejusque totalem seriem, cum omnibus circumstantiis continuatim, atque integro ordine indicâssemus, veriti vero, ne in indignorum præpostorumque manus talia inciderent (quos & hoc scire summopere dedecet) non potuimus non ab ulterioribus scribendis manum retrahere. Quod si verò accideret, ut genuinus non nemo Dei & artis amator ad nos pertingeret, & candido animo integram revelationem divini hujus magisterii se maximopere desiderare nos scire faceret, non equidem recusabimus quantum in nobis est eidem inservire, & viam veritatis infallibiliter ac fideliter præmonstrare: reputavimus enim nobiscum serio, nos esse juvenem à fato hactenus variè circumductum, & adhuc nesciemtem, quid misericordia Divina nobiscum operatura sit quamvis præterito tempore integerrimam ejus custodiam & inclytam providentiam nusquam non senserimus, & similem per totam vitam speremus, at tamen cum in parente nostro, imo innumeris aliis exemplum habeamus luculentum, Deum non rarò vascola donorum suorum, ex merâ charitate, maximè tribulare, & posset fieri, ut pariter nos hodie vel cras unius vel alterius pii hominis assistentiâ egeremus. ideo annitimur hac benevoli nostri animi significatione, bonitatem mentis aliorum vicissim praeoccupare. verum nemo sibi persuadeat, nos unumquemque hisce invitare, ut revelanda scientiæ causâ nobis molestus sit, absit hoc quam longissimè, nam nemini talis gratificatio unquam aperta erit, nisi qui à fati mirabili ordinatione ad hanc scientiam praedestinatus, ac perpetuae gratitudinis certificatione commendatus omnino videbitur; talis in tali passu posset forsàn sibi promittere oralem manifestationem sequentium punctorum:

1. De expressâ, verâ, unâque alterâ propinquiore materiâ, demonstrando eam 1. rationibus Philosophicis, & argumentis Naturam rerum redolentibus. 2. Authoritate, & concordantia Philosophorum. 3. Experientia, vel praxi, nam & spiritus crudus tingere debet.

2. De sale Philosophorum.

3. De solutione primi operis.

4. De aquâ seu Mercurio Philosophorum.

5. De spiritus & corporis rectificatione.

6. De coagulatione spiritus vel aquae.

7. De separatione Elementorum in nostro Lapide, Philosophicè intelligenda.

8. Pondus & tempus nativitatis Lapidis.

9. Verus furnus seu Athanor Philosophorum.

10. Hermetis sigillum, notabile quiddam ac nullo modo de vulgari vitrorum clausurâ interpretandum.

11. De Latone, ejus usu & operatione.

12. De primo regimine ignis.

13. De secundo, tertio & quarto gradibus ignis.

14. De fermentatione, sublimatione, distillatione, & omnibus gradibus, quos Philosophi, ad decipiendum ignorantes, legentibus proponunt.

15. De multiplicationis serie.

16. De projectionis beneficio, quod tamen advertendum.

17. De effectibus & virtutibus Lapidis, non omnibus cognitis.

18. De modo adhibendi Medicinam, vel curandi in genere & specie, homines, metalla, lapides.

19. De qualitate Lapidis, quod sit gravis in pondere, & dulcis in gustu, & per consequens etiam in principio habeat gravitatem & dulcedinem, respiciente ultimâ materiâ primam & vice versâ.

20. De possessione una cum universali omnium particularum, quemadmodum possessor arboris simul omnes ejus ramos in dominio habet.

Sic ergò dilectissime lector nostrum de te bene merendi studium aequibonique consulas, pergásque crescere spe, & firmâ fiducia in Deum collocatâ, atque eundem toto corde reverendo, nec non taciturnitati & assiduitati studendo, proximum verè diligendo, eique benefaciendo, & Deus tibi nihil denegabit.

Pietas Simplex est Sapientiae codex.



DIALOGUS
Praeparationem

LAPIDIS PHILOSOPHICI
Amplius detegens.


Interruptâ sic obprocellam subitaneam illa antehac narrata congregatione Alchimistarum & destillatorum, serio de Lapide Philosophorum disputantium; siquae varias in provincia dispersis dissipatique, quolibet seorsim sine conclusione; enata est inde ineffabilis multitudo sophisticationum, ac processuum erroneorum; quoniam infausta illa tempestas, ferendam conventiculi sententiam finalem interturbaverat, nemine eorum non in praecipta sua opinione phantastica relicto, quam postea laborando secutus est; pars quidem doctorum Alchymistarum qui simul istis Comitiis interfuerant, legerant nonnihil in scriptis verorum Philosophorum, modo Mercurium, jam Sulphur, nunc Salem sui Lapidis materiam proponentium; quia verò hi semper arg. viv. sulphur, & salem vulgaria interpretati sunt, omnes excogitabiles laborum variationes in iis attentaverunt post suam dispersionem, istas species omnino pro vera Lapidis materia haberi volentes. Ex horum ergo numero quidam ex Gebro considerabile hoc axioma expiscatus fuit: NB. Sapientes antiqui concludunt de sale, qui dicunt saponem sapientum, & clavem, quae claudit & aperit, & iterum claudit, & nemo aperit, sine qua clavicula dicunt neminem in hoc saeculo posse pervenire ad perfectionem, id est nisi sciat salem post suam praeparationem calcinare, & tunc dicitur sal fusibilis. & alterius: Qui scit salem, & ejus solutionem, ille scit secretum occultum antiquorum sapientum. His dictis Alchymista hic commovebatur ad laborandum in sale communi, discebatque ex eo praeparare spiritum acutum, aurum vulgi solventem, ejusque citritatem seu tincturam attrahentem, quam conjungere imperfectis metallis conabatur, ut eo pacto in aurum transfirent, verumenimverò quomodocunque procedebat, labor erat frustraneus, quod jam pridem scire debebat ex eodem Gebro sic dicente: Corpora quaevís imperfecta: mixtione cum corporibus à Naturâ simpliciter perfectis, nullatenus perficiuntur, quia simplicem formam pro se tantum, in primo gradu perfectionis, quâ à Naturâ persiciebantur, adepta sunt, ac velut mortua nihil de sua perfectione non superfluâ tribuere possunt aliis, idque duabus de causis, priore quidem; quia per imperfectionis ad mixtionem redduntur imperfecta, cum non habeant plus perfectionis, quam pro seipsis indigent: posteriore, quia non possunt hac via permisceri principia sua mixtione per minima, &c.

Tum incurrebat huic laboratori Hermetis sententia: Sal metallorum est Lapidis Philosophorum. Cogitabat ergo non esse debere salem vulgi; illam rem quam philosophi requirerent, sed oportere desumi ex metallis. Experiebatur itaque metalla igni violento, calcinare, aquis fortibus solvere, corrodere, destruere, sales praeparare, ex cogitabat varios fluores pro metallis liquandis, & similes innumeras operationes frustratas; verum hisce omnibus metam desiderii sui attingere non poterat, id quod denuo ipsum dubitare faciebat de dictis salibus & materialibus, sic ut non intermitteret, unius vel alterius Philosophi librum reintrospecere, & paginas invertere, sperans aliquem clarum locum sibi occursurum; & ecce, obtulit se hoc adagium.

Lapis noster est sal, & sal noster est terra, & est terra virginea. Inherens his verbis speculatione profundiore, ex abrupto sibi videbatur obortum lumen, & nunc demum intellligebat, priores labores unicam ob causam hanc non ex voto cessisse, quod hactenus ca ruisset sale virgineo, etiam talis sal virgineus super totam terram, & in ejus universa superficie nullatenus haberi possit, quoniam omnis terrae superioritas herbis, floribus & gramine obducta sit, quorum radices fibris suis salem virgineum infugerent, & exinde crescerent, per quod omnis ille sal virginitate sua privaretur, & quasi praegnaretur, admirabatur quoque pristinam suam stupiditatem, quod haec apprehendere non potuisset citius, Philosophis tam clare loquentibus, ut pote Morieno: aqua nostra crescit in montibus & vallibus. Aristotele: Aqua nostra sicca est. Danthyno: aqua nostra invenitur in veteribus stabulis & latrinis, & foetidis cloacis. Alphidio: Lapis noster reperitur in omnibus rebus, quae in Mundo sunt, & ubique, & in via ejectus invenitur, & Deus non posuit eum pretio emendum, quoniam tam a paupere quam divite haberi potuit. Vah! annon manifeste hic indicatur talis sal? (cogitabat secum) qui vere est lapis, & aqua sicca, & in omnibus rebus, imo ipsis cloacis reperibilis, nam omnia corpora ex eo consistunt, & eo nutriuntur, & eo augentur, & in id, dum corrumpuntur, resolvuntur atque magna copia talis salis pinguis causat fertilitatem, quod imprudentes agricolae melius quam nos docti assequuntur, dum loca propter ariditatem sterilia putrido fimo, pingui sale turgido reficiunt, observantes macilentam terram seracem esse non posse; aliquos etiam Natura docuit, exsiccæ terræ maciem consimilter meliorari sale ex cineribus, id propter nonnullibi corium cesspitotum vomeribus in bracteas deslicerunt, igne incinerarunt, atque in agros illos excoriatos iterum sparsērunt, & sic eis fertilitatem conciliarunt, ut in Angliæ provincia Denbigshire sic fieri consuevit, nec minus antiquitùs in usu fuisse Virgilium testem habemus. Quod etiam Philosophi scribunt, suum subjectum esse omnis fortitudinis fortitudinem fortem, talem itidem se ostendit terræ Sal, ubi enim unquam horribilior fortitudo & robur repertum est, quam in terræ Sale, scilicet nitro, cujus fulminis impetui nihil resistere potest? hac & simili consideratione iste Chymista se nunc veritatis epiphanio insidere arbitrabatur, sibique insigniter gratulabatur, se præ millenis millibus ad tantam cognitionem pervenisse, contemptim habitis etiam doctissimis, imò ferè toto genere humano, quod semper in luto ignorantiæ hæserent, nec pariter fastigium Philosophiæ conscenderent, & ibidem secum ditescerent, cum thesauri infiniti reconditi essent in Sale Philosophorum virgineo; hinc pronebat sibi ad acquirendum talem virginitatis salem foderé subter radicum fundamentum, in loco quodam pinguis telluris, indeque terram virgineam nondum impraegnatam eruere, confirmatus Cosmopolitæ verbis, qui dicit: quod pro impetranda viva unda salis nitri fovea sit fodienda ad genua usque: quod deliratmentum suum non modo in actum vocabat, sed etiam typis publicis vulgabat, id ipsum esse genuinam mentem omnium scriptorum Philosophicorum, sed adeò impingebat hac irrita sua conceptione, ut omnem suam substantiam opum perderet, ac inopiæ miserriam incurreret, atque ingentem mœrorem, deplorans irreparabilem sumptuum, temporis & laborum jacturam; sequebantur hoc damnum curæ tristes & insomnia, quibus in dies auctis ipse demum locum repetebat, ubi antea creditam terram Philosophicam alte fodiendo exceperat, ac istibi humi subsidens exsecrabatur omnes, qui unquam de Lapide Philosophico scripsere, pergebat etiam maledicere, & diras imprecari, donec somnus, quo aliquot dies ex aerumna destitutus fuerat, eum rursus corriperet; in somno isto profundo apparuit sibi ingens turba virorum fulgidorum, quorum, unus ipsum accedebat, hoc modo allocutus: Amice quid est tibi, quod requiescentes in Deo Philosophos tantopere exsecraris, & convitiaris? Alchimista summo terrore perculsus respondebat: Domine, legi aliquâ ex parte eorum libros, vidique quod nullis non præconiis Lapidem illum, quem suum dicunt, ad cœlum usque extollant, quibus inenarrabilem desiderationem ejus apud me excitârunt operatus quoque sum in omnibus secundùm eorum præ scripta, ut obtinerem talem Lapidem, deceptum verò me illorum verbis nunc video, cum ista ratione omnes meas opes amiserim.

Visio. Injurïam facis illis quibus maledicis, eosque imposturæ arguis, sunt enim illi ipsi viri beati quos hic cernis, & nunquam mendacia scripserunt, sed puram putam veritatem post se reliquerunt; in occultis tamen verbis, ne quivis indignus intelligeret, ac per ista Mundo magnum malum daret, debebas eorum scripta non secundùm literam, sed juxta Naturæ operationem & possibilitatem intelligere, nec priùs manualem operationem aggredi, quàm post firmum fundamentum, ardentibus precibus & indefessâ lectionis studiis factum, animadvertendo ubi omnes collimant, nempe in unîca tantùm re, quæ est Sal, Sulphur & Mercurius Philosophorum.

Alch. Quo pacto possint una res esse Sal, Sulphur & Mercurius, sunt utique tria?

Vis. En, nunc deprehenditur dura tua cervix, & quod nil adhuc percipis; Philosophi habent saltim unam rem, præditam...

corpore anima & spiritu, & vocatur ab illis Sal, Sulphur & Mercurius, quae tria in uno subjecto sunt, & subjectum illud est sal eorum. Alch. Unde habetur talis Sal? Vis. Ex caliginoso metallorum carcere, quocum potes perficere miracula, omnesque Mundicolores videre, nec non cuncta vilia metalla in aurum vertere, quatenus illa res prius figatur. Alch. Ego verò dudum laboribus istis metallicis occupatus fui, nec unquam tale quid in iisdem adinvenire potui. Vis. Quaesivisti in metallis mortuis, in quibus non est virtus Philosophici Salis, sicut panem coctum non iterum seminare, aut ex elixato ovo pullum producere valebis, sed illius semen accipere debes, si quid vis generare, metalla autem vulgi mortua sunt, quid ergo tu viventem inter mortuos quaeris? Alch. Annon aurum, & argentum revivificari possint mediante solutione? Vis. Aurum & argentum Philos. sunt ipsa vita, neque ullo modo indigent vivificationis, gratis etiam haberi possunt, illa verò vulgaria cara sunt & mortua, manentque mortua. Alch. Qua ratione hoc aurum obtinendum est? Vis. Solutione. Alch. Qui sit illa? Vis. In se & per se absque omni aliena re, nam solutio corporis fit in suo proprio sanguine. Alch. Numquid totum corpus in aquam transit? Vis. Solvitur quidem totum, sed ventus etiam fixum filium Solis in ventre portat, qui ille piscis est absque ossiculis, mari philosophico innatans.
Alch. Annon etiam aliae aquae ejusdem proprietatis sunt?
Vis. Philosophica haec non est aqua nubium, aut alicujus fontis communis, sed salsa & gummi album, aqua permanens, quae permanet cum corpore suo, cum eo conjuncta, & per tempus suum cocta non amplius ab illo separari potest, est insuper haec aqua realis vitae substantia in Natura, a magnete auri attracta, & resolubilis in sericam aquam per artificem, quod nulla alia Mundi aqua praestare potest.
Alch. Num etiam fructus dat haec aqua?
Vis. Cum ipsa sit arbor metallica, potest inferri ei surculus seu ramusculus Solaris, qui si excrevit, omnia imperfecta metalla suo odore sibi aequalia reddit.
Alch. Quomodo cum ea proceditur?
Vis. Continuo saltem coquitur, primo in humido postea in sicco.
Alch. An semper unum quid est?
Vis. In prima operatione separabis corpus, animam & spiritum, iterumque conjunges, si vero Sol & Luna coivere, tunc per se anima a corpore recedit, & redit quoque per se ad illud.
Alch. Possuntne separari corpus, Anima & spiritus?
Vis. Nihil aliud cures quam aquam & terram albam foliata, spiritum enim non videbis, qui semper fertur super aquas.
Alch. Quid intelligis per istam terram foliatam?
Vis. Nonne legisti, quod in mari Phil. appareat parva insula? istam terram contriveris & incluseris, & ea in carcere frangetur, & quasi spissa aqua sit oleo mixta, quae est terra foliata, noverisq; eam in justo pondere cum aqua copulare.
Alch. Quali pondere?
Vis. Pondus aquae esto plurale, terrae vero albae vel rubrae foliatae singulare.
Alch. O Domine, sermo tuus ab initio nimis obscurus mihi est.
Vis. Nullis aliis dictis ac nominibus utor, quam sicut Philosophi invenerunt, nominaverunt & descripserunt, haec quoque beatorum virorum turba, quam cernis fuerunt in vita sua veri Philosophi, nec non pars eorum regnantes Reges, dominantes Principes, potentesque Magnates, qui non pudori sibi duxere propria manuum labore Naturae industriam exercere, deque his veritatem scripsere, quorum libros studiose legas, atque omnem sophificationem fraudulentosque Alchymistas cunctos evites, & poteris tandem isto modo occulto hoc Naturae speculo.

Et sic in momento disparuit haec visio, Alchymistamque in puncto eo sopor destituit, qui secum haec perpendens prorsus nesciebat, quod de istis judicare deberet, nisi quid adhuc omnia verba visionis ipsi in memoria haerebant; contulit ergo se in suum conclave annotavitque omnia verba visionis, legitque cum attentione scripta Philosophica & cognovit ex eis priores suos errores turpes, agnovitque magis magisque rectum fundamentum, quod sibi in memoriam redegit in rithmos Germanicos tenoris sequentis:

Res quaedam in hoc Mundo invenitur,
Quae etiam ubique exsistit,
Illa non est terra, ignis, aer, aqua,
Nec tamen ullo ex his caret,
Nihilominus enim fieri potest ignis,
Atque aer, aqua & terra,
Quoniam omnem naturalitatem
In se continet purè, ac sincerè,
Albet & rubet, calet & friget,
Madet & siccet, & omnisariam diversificatur,
Turba sapientum tantummodo eam novit,
Atque suum salem nominat,
Extrahiturque ex terrâ eorum,
Multosque fatuos pessundedit.
Nam terra communis hic nihil valet,
Neque sal vulgi ullo modo,
Sed potius sal Mundi:
Omnem vitam in se continens.
Ex hoc surgit illa Medicina,
Quae te vindicabit ab omni ægritudine:
Itaque si expetit Elixir Sophorum,
Procul dubio ista res debet esse metallica,
Sicut Natura eam confecit,
Atque in metallicam formam redegit,
Quae vocatur nostra magnesia,

Exigua hæc res extrahitur;
Habitam ergo rem eandem
Recte præparabis ad tuum usum,
Extrahesque ex hoc Sale claro
Cor ejus valde dulce.

Produc quoque in lucem animam rubicundam,
Existentem itidem oleum dulce gloriosum,
Et vocatur sanguis sulphuris,
In hoc opere summum bonum,
Ex his duobus tibi progenerari potest
Supremus Mundi thesaurus.

Quomodo autem hæc duo
Ex sale terreo purare debeas,
Non ausim ego aperte scribere,
Deus enim id vult occultatum;
Et nullo pacto dandum est porcis
Ferculum ex margaritis.

Attamen summa fidelitate a me notum habeas,
Nil peregrinum intrare opus debere;
Sicut glacies per ignis calorem
Transit in suam primam aquam;
Sic quoque hunc Lapidem oportet
In se ipso aquam fieri.

Lentum balneum eidem saltem convenit,
In quo per se solvitur,
Auxilio putrefactionis.
Hinc aquam inde separa,
Et redige terram in oleum rubrum,
Quod est anima purpurea;

Et quando hæc duo obtinuisti,
Colliga eam invicem suaviter,
Ac statue in ovum Philosophorum.

Hermeticè conclusum,
Locabisque in Athanore,
Secundum exigentiam ac morem Sophorum,
Administrans ignis lenis teporem,
Qualem scilicet gallina dat ovis suis,
Tum aqua magno conatu
Omne sulphur in se trabet,
Adeò ut nihilum quidem ejusdem amplius appareat,
Quod tamen diu durare nequit,
Caliditate enim, suáque siccitate
Nitetur idem fieri manifestum,
Id quod e contrà frigida Luna impedire conabitur.

Hinc oritur ingens duellum,
Et uterque conscendit altum,
Ventus verò eos deturbat & deorsum pellit,
Ipsí verò sursum volant denuò,
Et postquam diu hoc continuarunt
Subjacent tandem inferius,
Liquescuntque tum profecto
In primordiale chaos penitisimè:
Quod postea totum nigrescit,
Instar atrae resinae in camino:
Et dicitur caput corvi.
Non exiguum signum gratiae Divinae;
Facto hoc mox videbis
Colores, eosque varios,
Rubrum, gilvum, caeruleum, & alios,
Omnes tamen citò disparantes,
Videbisque postea amplius,
Quod totum viride sit quasi folia & gramen.

Emicatque tandem lumen Lunae,
Ideo debes calorem augere,
Atque in eo finere,
Et acquiret canitiem viri senis,
Albicabitque fere ut argentum,
Summa diligentia ignem rege,
Videbisque sequentur materiam in vitro
Albere omnino candore nivali;
Et tum confectum est Elixir ad album:
Quod tempore quoque rubeum evadet.
Augeas itaque ignem iterum,
Et citriniscet omni parte;
Tandemque instar rubini rubebit,
Tum gratias age Domino Deo nostro,
Tale[m] consecutus es thesaurum
Cum nil in toto Mundo praestantia simile est;
Stannum, aes, ferrum, argentum, plumbum,
Alique varia corpora metallica
In merum aurum tingit,
Imo multo majora praestat,
Cum omnes morbos ab hominibus
Usque ad ordinatum vitae terminum tollere potes.

Itaque ex toto corde erga Deo gratus sis,
Cumque eo libenter proximum servias,
Atque in honorem altissimi utere,
Conferat is brevi nobis Regnum Caelorum.

Amen.



Apocal. 14.

Reveremini Deum;
& ei tribuite gloriam,
& adorate eum qui fecit
Caelum, & Terram,
& Mare, & Fontes aquarum.

Cujus laudatissimi Dei gratia huncce
libellum hic finio cum fine hujus anni,
à nato Domino Salvatore nostro numerati in hoc dicto:

Labores per aCtI Dant reqVIeM.

Auctore me per anagr. nominato:

Sophicis tortor furit unda enthea.



AD LECTOREM


Ne quid Lector colendissime, sinistri de me Auctore hujus Tractatuli cogites, quod ego me magni istius Sendivogii filium nominem, scias velim, me carnaliter talem non esse, sed secundum doctrinam, quam vere paternam ex ipsius incomparabilibus opusculis habui, ut etiam ipse fatetur in tract. 11. his verbis: Dixi tibi per sanctum Deum, quod pater filio debet &c. Philosophi quoque omnes istos suos filios nominant, quiex sua doctrina & paternís monitis arcem hanc supremam intelligunt.

Quanquam meam hanc scientiam potius venerabili Auctori Arcae apertae arcani artificiosissimi vulgo Dess Gross- und Kleinen Davers debeam qui simul cum Sendivogio vixit, vocatus Johannes Graffaeus, fuitque Juris U. Doct. & Syndicus quondam Civitatis Stralfundiae, animadvertens autem Mundi modernum jus injustum conscientiae videri, reliquit Syndicatum, & se ad Philosophiam Chemicam convertit, in eaque precando & quaerendo summa arcana invenit, adeptusque Lapidem illum decantatissimum nominavit se postmodum Chortalassaeum, aedificandumq; curavit Xenodochium penes domum suam, in solatium egenorum & miserorum, quorum plurimos indies in eo refocillavit, manuali quoque experientia ipsum Sendivogium & multos Philosophos antecelluit, ita ut Sendivogius scribendo, hic experimentando Philosophorum nostri temporis Principes vocari meriti sint. Ab hoc magno Auctore, Dei mirabiliter declinante gratia, haec scientia ad me defluxit per ejus discipuli oralem traditionem, sine qua vix aliquid veri ex ullo libro potuissem scire, ut Geber & alii testantur, quod nempe impossibile sit hanc artem sciri, nisi à Deo eam inspirante sciatur, vel ab aliquo experta Magistro eam edocente, aliter vix unquam haberi dicunt, etiam si (ut Auctor Tabulae paradisi ait) indagator esset Doctor Doctorum & Lux Mundi, tamen in hac scientia absque vera institutione penitus coecutiret.

Sic ergo institutus volo vicissim alios instituere, & incitare ad lectionem scriptorum Sendivogii, quoniam in eis vera Philosophiae materia funditus revelata est, qua cognita ejus praeparatio tandem latere non potest, eandemque hic indico tam clare, ut clarius nulli liceat, sicut ipse facile videris, si prius materiam recte novisti, qualis hic harmonia sit cum omnibus Philosophis, nam omnino est catena aurea, & si in minimo erratur, erratur in toto, & si unum rectè cognoscitur, cognoscuntur & omnia reliqua; principalissimum verò est cognoscere genuinum principium, & unicam artis radicem, in qua certissimè est, quicquid quaerunt sapientes, & in nulla alia re Mundi est metallorum solutio & refertatio, sub conservatione speciei auri & argenti; quàm in dicta radice, cujus etiam vis solutiva celerrima est, super omnes aquas fortes & nulla non ignis violentia longe fortior, adeò ut sine summa admiratione ejus solventem impetum aspicere nequeam. Ô admirabile acetum siccum, quis homo tuam novit perscrutari potentiam? & quis unquam omnes tuas vires expertus est?

Vale itaque lector candide, & his fruere!



ADMONITIO
Publicatoris hujus tractatus.


Postquam ego per anagramma vocatus: Huc e tenebris, ex priori meæ Publicatione Germanica principii tertii Sendivogiani molestiam non exiguam, per literas à multis ad me missas senserim, quibus à me Auctoris libelli nomen, & ut sibi ipsius notitiam, nec non promissæ harmoniæ publicationem impetrarem, petierunt, quarum literarum partem è longinquis locis accepi nulla mittentium civilitate sublevatus, ut nimirum literarum suarum petitoriarum liberum acceptorem me esse fecissent, & ut ist hæceorum molestatione non proficuum, ita quoque non damnum mihi dedissent, necesse credidi imprimis tiarum, cum præsentem hunc tractatum iterum à dicto Auctore è terra Baconica publicandum acceperim, cunctos ejusdem legentes admonere, ne mihi priori modo molesti sint, suasve literas hic à tabellario carè redimendas transmittant, ultro enim absque ullius hominis stimulo publicatio ne librorum utilium multis inservire annitar, harmoniamque talem, si obtineri poterit, pariter imprimendam curabo, nomen Auctoris quod attinet, non satis compertum habeo, nisi quod illud: Josaphat Fridericus Heutnortron, Spagiro isti esse audio, anagrammatissimi etiam libri hujus tale constituere videntur. Hæc vero cum veniâ & pace vestrâ dicta sint, laudetúrque hic & in omni vitâ nostrâ Dei nomen sacrosanctum, benedictum & gloriosum in omnem æternitatem,

Amen.

FINIS.



APPENDIX
Conformis cujusdam dialogi, habita olim inter spiritum Mercurii, ac Philosophum quendam monasterialem.


Quam editioni Germanicæ Tripodis Chemici Sendivogiani, ex veteri libro manuscripto, ob concordantem materiam, & pro implendo libri edendi spacio adjunxerunt.

Libuit ergo eandem huc itidem Latinè apponere, ne studiosi Germanicum idioma non callentes, ac ejusmodi in aliis libris non semper obviam habentes, utilitate & jucunditate ejus priventur.

Est in Mercurio, quicquid quaerunt sapientes.

Omnia occultantur in me Mercurio,
Quæ optant Chymici, nam aquam & ignem parturio,
Sum terra & ventus, feroque sulphur & salem,
Si reperis, habeto curam celandi totalem.



COLLOQUIUM
Spiritus Mercurii


Cum
F. ALBERTO BAYERO
sive Bavaro, Monacho Carmeliano, &c.


Mercurius.

Quid causae est, quod me tot atheis conjurationibus, & incantamentis conjurasti, & accersivisti?

Albertus.

Causam dicam, si prius a corporis, vitae, animaeque periculo tutum ac securum me praestas.

Mercurius.

Hoc non est in potestate mea; nec veni te talibus affectum: verumenimvero si non desistis ab incantationibus tuis, jamjam alii commissus traditusque es, qui executionem in te, & tui similes opportune statuet. Porro animae tuae salutem nec impedire, nec promovere possum, si vero homo essem, facile salutem consecuturus essem, proinde responde mihi ad quaestionem meam.

Albertus.

Noli obsecro irasci adversus me, sum enim homo debilis, tu vero spiritus es celerrimus ac potens, propterea dic mihi, an bonus vel malus angelus vel quis sis.

Mercurius.

Neque bonus existo angelus neque malus, sed unus sum ex septem spiritibus planetarum, qui dominantur mediae Naturae, habentes mandatum gubernandi 4. Mundi distinctas classes, scilicet firmamentalem, animalem, vegetabilem, & mineralem, sumusque simul septem, qui nostra aptitudine omnes virtutes, & influentias superiorum sphaeratum, in inferioria tria Regna mediantibus descendentibus & ascendenti- bus declinamus, atque in eis operamur, planetae enim corporaliter descendere nequeunt. N.B. Hic est ille spiritus, qui generabiles seu propagabiles creaturas, intrinsecus actualiter producere juvat, è creatis quatuor elementis, & qui hoc capit, accomodabit se operi.

Albertus.

Totus gaudeo ob gravitatem tui spiritualis indicii, & fateor ingenuè nec non ex toto animo, pro certa veritate agnosco, me ex nuda & aperta tua informatione plus fundamenti haurire, quam unquam hactenus ex ullo Philosopho potui, sed quaeso adhuc unam quaestionem à me tolera, & causam tibi dicam, congrueque narrabo, cur te conjuraverim, dic sodes mihi tuum nomen.

Mercurius.

Vocor & sum Spiritus planetarum, ac non Dei Mercurii, & sicut me tuis exorcismis conjuramentisve nullo modo ad te coegisti, sed ex Dei permissione sponte ad te veni; ita quoque tuus circulus, candelabrum, candelabrum, gladius, & reliquae stultae ceremoniae minus quàm nihil me movent, si quidem absque his unicuique pio homini Spiritus aliquis ad inserviendum à Deo destinatus est, quàmvis pauci sint, qui eis dignos se exhibeant. Propterea nigredinem meam ne amplius horres, erit enim ea divitiarum tuarum initium, annon etiam in principio creationis omnia erant obscura & tenebrosa? at Creatoris sapientia lux à tenebris separabatur, etenim à suavi aurora exoritur Sol pulcher & sanguineo rubore rutigus. Si ergo verbis meis fidem adhibes, quamvis non sint humana, sed potius resonans vociferatio secundum naturam meam, vicissim te benigne audiam & instruam, jam ergo egredere è tuo circulo, atque me ingredi sine, tu verò mensae asside, ac studiose scribe, quae dicturus sum, incipe autem recitare causam cur me hoc modo accersiveris & invitaveris, nec sis scrupulosus, sed simplex & brevis in tuis quaestionibus.

Albertus.

In nomine Dei Patris, Filii, & Spiritus Sancti, qui est sanctissima in individua trinitate, & indistincta Divina unitate Amen. Ego te Spiritum Mercurii rogo, ut mihi veritatem dicas, quaestio:

An illud, quod Philosophi de suo Lapide seu Tinctura scripserunt, omnino in Natura rerum verum, aut subtilis ficta speculatio sit?

Mercurius.

Scito, Philosophos, habitâ percausâ praeponderatione, de re istâ unicâ varia scripsisse, ut stulti: qui tantum pecuniae inhiant, nec non infideles superbihomines confundantur, & sic magna arcana Naturae (utpote naturales virtutes omnia efficientes) quae à multis supremae & infimae sortis hominibus experiuntur, eò magis abstrusa & occulta maneant. Verum in nullo alio quam in hoc unico (quod est omnia in omnibus) veritatem dicere potuere, reliqua non sunt nisi ad seducendum indignos. Quamobrem tibi brevibus verbis puram veritatem dico, quod, si concordanter de suo Lapide sive Tinctura scripserunt, hoc ipsum in rerum Natura verissimum est, ac omnino certum.

Albertus.

Quidnam est illud unicum?

Mercurius.

Tu ceu multae lectionis sophista, atque exercitatus laborator, ad minimum ex tuo Bernhardo discere id debebas, ut tibi persuades, te probe nosse ejus geminum Mercurii Spiritum, & fere satutus evasisti speculatione in primo ente & tuo Azotho, qui tamen ad huc longè abes a vero centro, indagando vitam in mortuis, & constantissimam incorruptibilissimamque, nec non omnis naturalis fortitudinis fortissimam fortitudinem in rebus inconstantibus & destructibilibus. Propterea scito pro certo, quod tinctura nostra rubicundissima & purissima extrahatur è subjecto, omnium quae unquam Sol illuxit perfectissimo, quae res unica constantissimis spiritibus, compositione quatuor distinctarum qualitatum sive Elementorum, ac septem erraticarum concordantia tantopere commassata, compacta, & sine ulla ullius mortalis ope, industria, vel arte in gradum suum perfectionis absoluta & perfecta est, tamque ingentem sui seminis multiplicationem in creatione naturaliter consecuta, ut sit incredibile, nihilo secus quoque ejus partes per minima adeo contemperatae sunt, ut naturali modo nullum Elementum eam corrumpere, vel lædere possit, absque auxilio vel artificio: o, cùm tamen præter hanc unicam rem, omnia alia hujus Mundi, creata corruptioni subjacent; hoc tibi hac vice sufficiat, è quâ materia Philosophi tincturas suas extraxerint. N.B. Si præparatorum verborum sensum assequeris, tota artis summa & series tibi manifesta est, & cui Deus aperit oculos, ei hîc sufficienter dictum est; potest quoque intelligi de auro vulgari, id verò non genuina mens hujus doctrinæ esset, sunt enim adhuc altiora creata sole, quorum inquisitio veritatem dabit, eorum quæ homo intelligere renuit, nisi prorsus literaliter ei ante oculos scribatur, quare incomprehensibile ei est, ob magnam cæcitatem & sui ipsius ignorantiam.

Albertus.

Ex hisce tuis obscuris verbis colligo; se purum putum aurum innuere velle.

Mercurius.

Aliquâ ex parte quidem me rectè intellexisti, sed obscura nubes oculos tuos adhuc obnubilat: obryzum quidem est, sed non id quod clibanis ad perfectionem deductum est, verum quod Natura ipsa, per Vulcanicum ejus Archaeum, suo sibi modo proprio, absque ullo artis subsidio finit, ex hoc extrahitur duplex ille Mercurius, quo habito disputa cum tuo Abbate dicens: Azoth et ignis tibi sufficiunt. NB. Exinde liquet, id plus esse auro repurgatissimo, quod Deus in creatione ipse praecepit, atque eidem hanc virtutem concessit, ut notescat nobis hominibus, quopacto et ab omni homine haberi possit, ex vera Divina illuminatione.

Albertus. At ubi acquiritur tale aurum?

Mercurius. Sub caelo, in quamplurimis montibus et fodinis. NB. Versatur omni homini ante oculos, nec tamen cognoscitur.

Albertus. Quanta portione ad absolvendlum hoc opus, opus est?

Mercurius.
Si quatuor Iothones habes, poteris a Pontifice Diadema emere, ac residuum retinere. NB. Si quatuor Iothones elaborasti, ad tuam inceptionem sat habes.

Albertus.
Tantulum, cum auxilio Divino, obtinere non dubitamus.

Mercurius.
Eho ipsum corpus? nescis vero, me ceu Spiritum non de corpore, sed potius de spiritu loqui, quomodo appendes spiritum, qui in perexigua quantitate e corpore trahitur, in virtute vero postea magnam corporis quantitatem superat, quum ergo extractum hunc spiritum iterum corporalem facere volueris, et in corpus spirituale purum converteris, tunc poteris cum tuo Abbate disputare (prius vero non opus est) dicens: ignis et Azoth tibi sufficiunt.

Albertus.
O Angelica, O caelestia verba! quomodo autem est procedendum?

Mercurius.
Solve & coagula.

Albertus.
Ah quam brevia sunt haec verba, difficillimèque intelligenda, quae tamen totam artem comprehendunt. Intelligo corpus solis esse solvendum, solutioneque spiritum tingentem, qui procul dubio Bernhardi duplex Mercurius est, eliciendum. NB. Corpus non est aurum finum, sed illud in quo Tinctura latet, e quo geminum Mercurium producito.

Mercurius.
Nunc quadantenus oculorum tuorum velamen recessit, ac recte intellexisti. NB. Intellige ergo hic, quodnam corpus velit.

Albertus.
Per quam rem corpus Solis solvere debeo?

Mercurius.
Per seipsum, & quicquid ei Propinquissimum est.

Albertus.
Difficilis est hic sermo, imo arte ipsa difficilior, obsecro explica illud, atque indigit a mihi media, & manualem operationem verae solutionis.

Mercurius.
Ego tanquam spiritus non possum tibi jam manualia media ostendere, quia non manus mihi sunt, si vero, ut tu, corpore constarem, integrum opus laboraturus essem. Tu autem diligenter investiga in tuo Bernardo, in quo extat medium manuale verae solutionis ter descriptum, cum omnibus circumstantiis, bis recte, & semel falso, propter indignos.

Albertus.
Me miserum, qui jam pridem fere mortuus sum ex nimia ejus lectione, nec tamen reperire valeo, namque licet ex tua informatione Regem jam noverim, fons tamen in eodem est prorsus mihi incognitus, itaque rogo maximopere, dic mihi quid fons sit.

Mercurius.
Tu nimium praemature aequo doctior vis fieri, non possunt eum tibi indicare, te prius Regem habere oportet, balneum non calefit antequam Rex praesto sit. Tu vero ad tuum ito Abbatem, & postulato, ut tibi acquirat decem libras Orientalis 8756. aesae, quod optimum sit, sicut absque igne e matre sua terra provenit, postea tibi omnia revelabo, quae jam non intelligis, tace & taciturnus esto, Abbati tuo libros tuos ne amplius ostende, nec ei de nostro conventu ullum verbum dic, quatenus vita tibi in precio est, depone omnia incantamenta, & noli me ulterius conjurare, mane in bone proposito, Deumque pro gratia & bono spiritu, alias ad te reverti mihi non est licitum, his vero observatis tibi constans amicus ero, tibique, quandocunque mei consilii indiges, succurram.

Albertus.
Quaeso adhuc paulisper mane, & dic mihi an etiam tamdiu vixero, ut tincturam consequamur?

Mercurius.
Imo vives tantisper, Abbas autem tuus tam diu non vivet, post mortem ejus eam impetrabis, eritque tibi, ni sapienter cautus fueris, causa mortis. Magnam ergo cautelam habe, ac probe circumspecte, cui eam monstres, nam ista tinctura causabit magnam occœcationem, attamen libellos tuos semper diligentius quam ipsam Tincturam custodito, & attendito ut nullo tempore apud te reperiantur, potes enim incautus ingentia pericula, carceres atque ipsam mortem trucidationis incurrere, proinde cautus sis & vale.

Albertus.

Ego Frater Albertus Bavarus, Ordinis Carmelitarum, juro & testor his coram Deo, ejus Angelis & dilectis Sanctis, quod Anno 1658. die 18. Februarii, qui erat festum Purificationis Gloriosae, ac Benedictae Mariae semper Virginis, cum essem in mea cellula, in Coenobio Mariae Magdalenae Stellanovanae, mihi talis visio apparuit, & praedictum colloquium mecum habuit, postquam die ac nocte cum Philosophicis libris surgerem ac dormitum irem, & Dominatorem Jehovam ardentibus suspiriis invocarem dieque nocteque, ut veritatem hujus artis mihi gratiose revelare vellet. Tum demum in mea ignorantia (posteaquam 23. annos cum meo Abbate frustra magnos & taediosos labores sustinuissem, ignemque, ignemque interdiu & noctu sine intermissione fovissem) ad credendum penitus inductus fui (quod peccatum Deus mihi remittat) hujus rei secretum à nullo homine haberi posse, sed extorquendum esse spiritibus, quod tamen magis hominibus possibile est, quam ulli spiritui, sicut tandem (laus sit exuberantissimo Deo) in fine res ipsa me docuit, illo inquam die ego consuetis ceremoniis, & usitatis conjurationibus, quemadmodum in Monasteriis Italiae, & Hispaniae valde commune est, tanquam Coenobialis exorcista (Deus det mihi delicti veniam) Spiritum Mercurii conjuravi, & in colloquium vocavi, qui mihi in specie nigrae, longiusculae, teretis cujusdam visionis sive umbrae, absque ulla forma vel similitudine alicujus hominis, vel animalis apparuit, atque intonante sonanteque voce quaerendo & respondendo mecum egit, ut praenarratum est. Et ubi jussu ejus mensae accubuerim, calamoque ac atramento ad scribendum paratus essem, umbra illa seu nigra apparentia in medio circulo constitit, nil curans gladium consecratum, suffitam candelam, & reliquam dementiam; postea se ex nigredine illa, per coloris cinerei nubem, in albicantissimum candorem mutavit, postremo autem per citrinam colorationem in ruborem summè rubicundum se dedit, forma verò & quantitas ejus se non mutavit, sed usque ad finem colloquii in circulo immutata seu inconversa permansit, in medio autem visionis puncto signum, seu character Mercurii in tribus distinctis coloribus videbatur. Tandem ubi ut dictum est disparuit, cellula mea interius & exterius sanguinea rubedine tincta visa est, ut splendor solis in conclavibus rutilus apparere solet. Post hanc revelationem omnia necessaria cum abbate meo procuravi; ita ut intra biennium 11. libras & 7. Iothones verae materiae comparaverimus, non sine magna difficultate & solertia, atque opus Anno 1571. feliciter compleverimus, sicut ego impostorum fideliter & clare, in omnibus consignavi. Verum abbatis mei vita non ad terminum operis prolongata, sed ipse cum sua concubina, praecedente secundo Junii, mortuus in lecto repertus est, a principio usque ad finem omnes colores vidi, & sicut Spiritus in circulo se exhibuerat, ita quoque tres principales colores, videlicet nigrum, album & rubrum in tali distinctione in opere deprehendi, & quando ullus error contigit, a dicto spiritu semper bonum consilium informationemque habui. Imprimis autem parabolam fontis Bernhardi adeo explicuit, ut postmodum omnia occulta scripta & figurae Chaldaeorum, Aegyptiorum nec non Philosophorum aliorum mihi innotuerint, quemadmodum ista in quarta parte mei libelli quem in Bernhardum scripsi, in plurimis proprio meo sanguine delineavi; post operis autem perfectionem aliquot annis non potui efficere, ut spiritus ad me iterum venisset, quare augmentationem in virtute, & quantitate difficillimam sensi, & quoniam a spiritu ulteriorem instructionem & doctrinam non habui, praetereaque caeteri, fratres, & praesertim novus abbas valde infensi mihi erant, eo quod ex me in his rebus nihil expiscari possent, clam cum mea Tinctura & aliquot veteribus bonisque libris Aegyptiis me intra paucos annos subduxeram, atque ex voto Augustam Vindelicorum veniebam, summo delibutus gaudio quod tandem aliquando solum Germanicum viderem, fretusque spe consolatoria, me tandem aliquem inventurum, qui multiplicationem mihi ostendat. Deus omnipotens ulterius omnes sua gratia juvet, cui sit laus, gloria, & honor, in omnium saeculorum aeternitatem, Amen, Amen, Amen.

FINIS.