THE OBSCURED LIGHT, Shining by Its Own Nature.
Lux obnubilata, suapte natura refulgens. Vera de Lapide philosophico

TRUE THEORY
OF THE PHILOSOPHER’S STONE,
DESCRIBED IN ITALIAN VERSE,
AND ENLARGED FOR COMMENTARY
BY AN UNNAMED AUTHOR.

Part One.

Venice, 1666.
Printed by Alessandro Zatta,
With permission and privilege of the superiors.

TO THE MOST SERENE AND INVINCIBLE FREDERICK III

King of Denmark, Norway, the Wends and the Goths,
Duke of Schleswig, Holstein, Stormarn and Dithmarschen,
Count of Oldenburg and Delmenhorst.

Still the darkness lingered over the face of the abyss of my ignorance, when, by the impulse of the Divine Spirit, awakened from deadly slumber, I began to see the light: I greeted it, adored it, and loved it above all things.

It is not fitting for light to remain under the table, but to be placed on a mount so that it may shine for all.

Thus I intended to place this small flame of mine upon the golden candlestick of Your Majesty, so that those wandering afar in darkness, drawn by the brilliance of your resplendent diadem, might receive a spark of light to pursue the greater light.

The nature of an unceasing luminous flame is to communicate itself to others without diminishing itself; so too the innate capacity of your most glorious splendor will be to offer itself generously and remain unchanged in itself.

Certainly there is imminent danger that the lamp's flame be extinguished if exposed to disturbed airs; thus it must be protected by clear crystal so it may be shielded from the injuries of winds and other harms. Likewise, if I endeavor to expose this light of mine to the airs without restraint, there will be danger, from the harmful and pernicious breath of scoffers and smoke-blowers, of it being extinguished and scattered. Hence it is fitting for me to implore that under the shadow of your wings this light may safely shine and appear more splendid and illustrious.

Do not disdain, O King, the offering of this small gift in your name, but accept it and graciously illuminate it with the gratitude innate to your spirit; for every vow and offering has always been favorably received by the supreme minds of the gods, and they have never disdained the humility of the one who offers.

With a serene countenance, regard what we humbly present at the feet of Your Majesty, driven by the genial impulse of free devotion, and we pray that your most happy reign continue under ever-fortunate skies.

PREFACE TO THE READER

So many and such great volumes exist on the science of the Chemists, some published, others in manuscript, that I dare to say no science has had as many authors and teachers as the disciples of Hermes.

Happy the Father who had such sons! Glorious the Master who obtained such followers! Truly you deserve to be called the Master of Masters, if each one of your sons is worthy to be called a Master of all sciences. But just as not all books are the true offspring of their authors, not all are truthful; rather, some are mutilated, others corrupted, and—worse yet—adulterated. I believe this arises from the sting of envy and the impiety of those who, either due to the weakness of their intellect or by the just judgment of God, could not approach this table.

The tyrannies of the present age are so widespread that the age of men no longer deserves to be called human, but brutish. Yet nature—or the Artisan of nature—in the cloisters of His divine providence has always preserved some pious man.

Some remained immune to this poison; others hid from the serpent's death—those who, having seen the bronze serpent raised on the mountain, placed their hope in it and kept its sacred doctrines.

While I was still in the third lustrum of my green youth, I was, I know not by what instinct, driven with all effort to exercise my mind in the understanding of these books. But often, and again often, my mind, obscured by the greatness of that light, revealed how insufficient were the powers of my weak understanding to unravel the riddles of this learned Sphinx. Hence I cast aside the books, bade farewell to such reading many times, and more than once thought it erroneous even to wish to understand such things. But recovering my courage, supported by the help of God and hope, I spent twelve continuous years in such readings, day and nearly night, with all my strength, until I began to attempt whether I could reach the effect. I took the practice of the work in hand according to the theory I had conceived in mind; but now I obtained one resolution in spirit, now another, and always something obscure remained to my understanding.

I had two companions at different times, whose fellowship gave me greater occasion to study further and seek the truth, so that I might better argue or approve their opinions. For we were all blind, led only by the light of desire and some measure of reading. We tried; at first we found nothing; we knew something was lacking. Then I firmly began to conclude and to learn: to labor according to the literal sound of the letters is to waste riches and oil and effort, for only the possibility of nature and reason guides the blind and leads the wandering home.

Why sweat over such labors, when simple nature recognizes only one substance?

Why so many furnaces, fires, vessels, when nature uses one vessel, one fire, one furnace?

If the sound of letters and simple direction of the authors were sufficient, how many wiser—nay, the wisest in this science—would be found, who can hardly understand Latin.

Oh, how many are there who think themselves learned in this art, merely because they know how to perform a beautiful distillation, a careful sublimation, or calcination.

Oh, how many others are found who, with a single opinion formed in their thick heads from reading or what they call the direction of one Author, believe themselves most learned—and if the work fails to succeed according to their intent, they do not blame their ignorance, but a broken vessel or the management of the fire, hoping to find it by repeated effort.

Oh, how many think themselves masters because they hold a heap of many opinions in their brains, according to the capacity of their understanding, and believe they can teach others.

I knew a man who, not only many treatises, but entire volumes adorned with such learning and order, he held in his mind, so that I could scarcely believe greater expertise in this science could be attained. Yet, since he knew only the sound of the letters, he knew only the letters themselves. He did not know the work, nor did he truly even know it in theory—and never will he know it. He will always remain in his error, deceiving men, for he is completely astray from the truth, spending daily on particular tinctures (as he says) with endless expenses from those who believe in him too easily.

But this is no wonder, for when the one truth is hidden from someone, they try many paths and wander in the dark.

It is not enough to commit sayings to memory—they must be committed to the intellect and subjected to reasoning. Only the possibility of nature, as I said, must be observed, and her ways weighed on the scale of reason.

When a manuscript of learned verse in the vulgar Italian language, brought forth by an anonymous author, came into my hands, I took it upon myself in these times—when obscurity and darkness roam all around and nearly engulf the whole world—to bring light to light, and, with God as guide, to proclaim openly, as much as is permitted to be spoken, in a secret yet truthful style, what shall serve as commentary on that manuscript, and for its greater clarity and embellishment.

What kind of man the author of that work was has not yet become known to me, though he is recognized in an anagram. It is enough for me to know that he walked the straight path and met with the truth of nature—and though he confesses himself ignorant of the whole work, yet the end does not match the beginning; this feigned ignorance is a device of his doctrine.

As for me, dearest Reader, do not ask who I am. Know only that I wish to reveal the truth, and to bring forth greater things into the light hereafter than you believe or hope. May God grant me grace in life, and after the course of my life you shall know me.

Do not condemn the style and manner of speech or phrasing. Know for certain that this edition is untimely—so much so that you could hardly believe it. I am moved by a force that I could scarcely or unwillingly resist.

To utter such things in this age—I had not even dreamed. Yet let the will be done of Him who reigns and shall reign forever and ever. Farewell.

WE, THE REFORMERS OF THE
STUDIO OF PADUA,

Having seen, by the attestation of the Father Inquisitor, that in the book titled Lux Obnubilata Suapte Natura Refulgens. Vera de Lapide Philosophico Theorica there is nothing against the Holy Catholic Faith, and likewise, by testimony of our Secretary, nothing against Princes or good morals: we grant license for it to be printed, according to the regulations, etc.

Dated the day of April, 1665.

Zuane Donado, Reformer
Andrea Pisani, Procurator & Reformer
Angelo Nicolosi, Secretary

TO THE TRUE SAGE
One Discusses
THEORETICALLY
On the Composition
OF THE PHILOSOPHERS’ STONE

First Song
By
FRA MARCANTONIO CRASSELLAME CHINESE

1
From Nothing had emerged
The dark Chaos, a shapeless Mass,
At the first sound of the Almighty’s Word:
It seemed as though Disorder
Had given it birth, rather than
A God had been its Maker—so formless it was.
All things within it were idle,
And without a Dividing Spirit,
Each Element in it was enclosed,
Mixed together in confusion.

2
Who now could recount,
(Marvel!) how the Heavens, the Earth, and the Sea
Formed so light in being, so vast in mass?
Who can imagine how the Moon and Sun
Received light and motion above,
Or how below, all things took shape and state?
Who shall ever comprehend how all things
Received Name,
Spirit, quantity, law, and measure
From that impure and unordered Mass?

3
O you, Sons and Heirs
Of divine Hermes, to whom your father's Art
Makes Nature appear without any veil,
You alone—yes, only you—know
How Heaven and Earth were ever wrought
By the eternal Hand from undistinguished Chaos.
Your Great Work
Clearly shows
That God, in the very manner your Philosopher’s
Elixir is made, composed the All.

4
But I am not worthy
To draw with a weak pen such vast Parallels,
Still unskilled and but a Son of the Art.
Though surely my eye
Sees your pages strike the mark,
And though the prudent Iliasto is known to me:
Though the marvelous Compound
Is not hidden from me,
By which you have drawn out of potential
The purity of the Elements.

5
Though I understand
That your unknown Mercury is nothing else
But a living, innate Universal Spirit,
Descending from the Sun
In aerial vapor ever stirred
To fill the Earth’s empty Center;
Which then comes forth again
Among impure Salts, and grows
From volatile to fixed, and takes the form
Of radical moisture, shaping itself.

6
Though I know
That unless in Winter the Oval Vessel be sealed,
The noble vapor never settles in it,
And if lacking
The sharp eye of the Lynx or a skilled hand,
The white Infant dies at birth;
Then no longer fed
By its first humors,
Like man who in the womb feeds
On impure blood, then suckles milk in swaddling.

7
Though I know so much, still
Today I dare not venture into trial,
For others’ errors still leave me in doubt.
But if envious Cares
Have no place in your compassion,
Take from the Mind its doubtful heart.
If I have shown
Your Magistery plainly
In these my pages, then let it be
That your reply be an Act, not mere reading.

THAT THE MERCURY
AND THE GOLD OF THE COMMON PEOPLE
Are not the Gold and Mercury of the Philosophers,
And that in Philosophical Mercury is everything the Wise seek,
Touching on the practice of the First Operation,
Which the Experienced Worker must undertake.

Second Song

1.
How greatly are men deceived,
Unaware of the Hermetic School,
Who at the sound of the word
Apply themselves only with greedy intentions:
Thus to the vulgar names
Of quicksilver and gold
They set themselves to work,
And think that by slow fire
They can fix the fleeing silver.

2.
But if I open my mind to hidden meanings,
I clearly see
That both this and that
Lack the universal fire, which is the acting spirit.
A spirit that in violent
Flames of a vast furnace
Abandons and escapes
Every metal which, without living motion,
Outside its mine, is a motionless body.

3.
Hermes points to another Mercury, another Gold—
Mercury moist and warm,
Each hour more resistant to the fire.
Gold, which is all fire and all life.
Is there not an infinite difference
Between these and the vulgar ones?
Those are dead bodies, lacking spirit;
These are embodied spirits, and always alive.

4.
O great our Mercury, in you is gathered
Silver and gold extracted
From potential into act,
Mercury all Sun, Sun all Moon,
Three substances in one,
One which spreads into three.
O great marvel!
Mercury, Sulphur, and Salt, you comprehend,
Which in three substances are but one alone.

5.
But where is this rare Mercury
That, dissolved in Sulphur and Salt,
Becomes the radical moisture
Of metals, and the animated seed?
Ah! It is imprisoned
In so harsh a prison,
That even Nature herself
Cannot draw it from its dark cell
Unless the Master Art opens the path.

6.
What then does Art do? It ministers
To industrious Nature
With vaporous flame
It purges the path and leads to the prison.
Not with other guidance,
Nor with better means
Than with continuous heat
Does it aid Nature, so that she
May loosen the bonds of our Mercury.

7.
Yes, yes, this Mercury you enlightened souls
Must seek alone,
For in him alone you can
Find all that learned minds desire.
In him are already reduced
To near actual power
Both Moon and Sun; which, without
The vulgar gold and silver, united together,
Are the true seed of Silver and Gold.

8.
Yet every seed is seen to be useless
If uncorrupted and whole
It does not rot and turn black.
Generation is always preceded by corruption.
So Nature provides
In her living works,
And we who follow her,
If we do not wish in the end to produce monsters,
Must first blacken before we whiten.

THE INEXPERT ALCHEMISTS
To desist from their Sophistical Operations,
All contrary to those taught by true Philosophy
IN THE COMPOSITION
Of the Great Universal Medicine.

Third Song

1.
O you who, to fabricate gold by art,
Never tired, draw
Incessant flames from constant coal,
And your compounds in so many ways,
Now fix, now dissolve,
Now all dissolved, now partially congealed?
Then in some distant corner
With smoky butterflies, both night and day,
You watch around foolish fires.

2.
Cease now from your vain labors:
Let not blind hope
Gild your credulous thoughts with smoke.
Your works are but useless sweat,
Which, within your squalid room,
Only engrave hardship on your faces.
To what end such stubborn flames?
Not violent coal, not burning beeches
Do the Sages use for the Hermetic Stone.

3.
With the fire that works everything underground
Nature and Art labor—
For Art must only imitate Nature.
A fire that is vaporous, and not light,
That nourishes, and does not devour,
That is natural, and discovered by Art;
Dry, and yet it causes rain;
Moist, and yet it always dries; water that
Washes bodies but does not wet them.

4.
With such fire works the Art that follows
Infallible Nature,
Which, where Nature fails, supplements it.
Nature begins, Art finishes,
For only Art purifies
What Nature was incapable of purging.
Art is always wise,
Nature is simple; thus, if cunning
One does not smooth the paths, the other halts.

5.
So to what end so many substances
In retorts and alembics,
If there is but one matter, one fire?
The matter is one, and everywhere
The rich and poor possess it.
Unknown to all, yet present to all,
Abject to the wandering vulgar,
Who for mud at a vile price always sell
What is precious to the Philosopher who understands.

6.
Let keen minds seek this one despised Matter,
For in it is gathered all they desire.
In it are enclosed, united, Sun and Moon,
Not vulgar, not dead—
In it is enclosed the fire whence they have life.
It gives the fiery water,
It gives the fixed earth, it gives everything
That an instructed intellect ultimately needs.

7.
But you, without observing that one only
Is sufficient for the Philosopher,
Take more into your hands, ignorant Chemists.
He cooks in one single vessel under the Solar Rays
A vapor that blends itself.
You expose a thousand pastes to the fire!
Thus, while God composed everything from nothing,
You finally
Return all to the primitive Nothing.

8.
No soft gums or hard excrements,
No blood or human seed,
No sour grapes or herbal quintessences,
No sharp waters or corrosive salts,
No Roman vitriol,
Dry talcs or impure antimonies,
No sulphurs, no mercuries,
No vulgar metals does the expert Artist use
For the Great Work in the end.

9.
To what purpose such mixtures? The high science
Restricts all our mastery
To a single root.
This, which I have already clearly shown you—
Perhaps more than is lawful—
Contains two substances, and they have one essence.
Substances that in potential
Are silver and are gold, and in act
They become so, if we equal their weights.

10.
So they become silver and gold in act.
Indeed, once the volatile is made fixed
In golden sulphur.
O luminous Sulphur, animated Gold,
In you, kindled by the Sun,
I adore the concentrated operative virtue;
Sulphur, all treasure,
Foundation of the art, in which Nature
Refines the Gold, which ripens into Elixir.

PROEMIUM

There are many—indeed, almost all—who, upon hearing of the theory of the Philosophical Stone, immediately wrinkle their noses and disdainfully dismiss this treatise with scorn. But I ask, what impudence is it to pass judgment on things not known, and to intrude one’s own mustard into another’s field?

What the Philosopher’s Stone is must first be learned, and only afterward may its discussion be judged.

These are the same people who, seeing so many alchemists and those laboring in the art of alchemy, claiming they can make the Stone, observe them squandering both their own and others' wealth.

These are the same who, seeing so many deceptions, so many useless recipes, and hearing so many false promises, criticize the true art—not knowing that this is not the work of mere alchemists, but of Philosophers. For it is just as possible for these vulgar pseudo-philosophers to make the Stone as it is for them to produce a new sun in their home or trap the moon in a bottle. Indeed, to be a true Philosopher, one must know and truly understand the foundation of all nature.

They do not realize that the knowledge of the Philosopher’s Stone surpasses all teachings and all arts, however subtle. The difference is such that the work of nature is always more perfect, complete, and secure than any practice of the arts. In fact, if according to Aristotle's axiom, “nothing is in the intellect that was not first in the senses,” it will be true to say that whatever we comprehend through the senses, we understand only by the occasion given by nature.

For all the arts, their rudiments and first principles, have been learned from the work of nature—so much so that it would take too long to demonstrate this truth here, though it is sufficiently clear to any intelligent person who does not view with vulgar eyes. But let us not proceed further fruitlessly.

It must be generally known that the Philosopher’s Stone is nothing other than the radical moisture of the elements, which is found expanded in them, but in the Stone is united and purified from all foreign matter. Hence, it is no wonder that it can perform such great things, since it is well known that the life of animals, plants, and minerals consists in their radical moisture—this is an article of undoubted faith, and no one will ever deny it.

For if someone has oil stored in his house for putting into a lamp, who would be so foolish as to think that such a lamp could be extinguished by the depletion of the oil, which is its food for nourishing the fire? And if the weakening of the light comes from the depletion of oil, surely, by adding more oil, the light will resume its former brightness. In the same way, our life consists in our radical moisture, and the spark of life is carried and held within it. When this moisture is consumed, the vital light, freed from its bonds, escapes.

Thus, through nourishment, nature must replenish this moisture. But sometimes the natural heat, due to some accidents, becomes so weakened in its radical moisture that it can no longer resume new nourishment, and thus it languishes more and more, becomes oppressed, and ultimately perishes, abandoning the body in a dark death. If someone at that moment could supply oil—not enclosed in the excrement of food but separated from it and purified by every art—surely the fire of life would take it up and convert it into its own nature, thus flourishing again with its former brightness.

What use are remedies to a dead man? Not even the most perfect balsams can do anything. For it is nature, or the natural fire hidden in the body, which uses medicines to free and deliver itself from the disease or harmful humor, so that it may perform its task of life freely within its radical moisture. Therefore, through nourishment, food must be given that is fitting and restorative, and this fire will recover its former strength; otherwise, medicines are of no benefit, being merely an incitement to nature and not a restoration.

What good would it do a soldier, on the verge of death from blood loss due to a wound, to have his aggressive faculties stirred by trumpets and drums to fight off enemies and bear the labors of Mars? Truly, it would be of no help—indeed, more harmful, making him faint with terror. So also in our case: to stir nature through medicines when it is weakened by the loss or suffocation of radical moisture is dangerous and often useless. But if someone could restore its former strength and increase its radical moisture through suitable administration, then nature would free itself from harmful waste and malignant humors without any other stimulus. The same must be said for the nature of plants and minerals.

Hence, how insane are those who day and night pursue health, yet do not know the source from which all health and life proceeds. Let them, then, cease barking against the Philosopher’s Stone, unless they are wicked and cruel, wishing to abuse the light of their own life by ignorance.

Thus, it must be concluded: Whoever, by divine fortune, has been granted the Philosopher’s Stone and knows how to use it, will not only enjoy sound health throughout the course of life under the joyful title of well-being, but may even prolong his lifespan beyond its usual term—so long as Divine Providence does not object—and through a happy and long life, will be given to inquire into the centuries of others, in praise of his eternal Benefactor. This is not beyond the limits of nature, but sanctioned by the law of nature: that whenever a body, overwhelmed by contrary faculties or diseases, is inclined toward death by unbreakable law, the vital spirit will abandon it and return to its homeland as nature fades.

No one who has even faintly perceived the scent of Philosophy will deny that the life of animals—or the vital spirit—being spiritual and of the nature of the aether (from which all forms descend through celestial influences—here I do not speak of the rational soul, the true form of man), has no affinity with the earthly body unless retained by some medium partaking of both natures. If this medium were not most constant and pure, life would always flee and receive no permanence from it, since it is certain that no one can give what he does not have.

In the substance of mixed things, the radical moisture of things is the most constant and pure, since it is the subject of all mixed nature, as we will later teach in its own chapter. Therefore, it will be the medium and capable subject in whose center the life of the body must consist. For the center of radical moisture is the innate heat, the true fire of nature, and the true sulfur of the wise, which they have learned to reduce from potency to act of the True Philosopher in their Stone.

Therefore, whoever possesses the Philosopher’s Stone possesses the radical moisture of things, in which, through the most sagacious and natural art, the innate heat exercises its chief powers. Indeed, the whole heat, having determined its moisture and transmuted it into what is called fiery sulfur by decoction, is contained in it.

The entire nature of the mixed body lies hidden in this radical moisture. Hence, whoever has the radical moisture of any thing has already obtained the entire essence, powers, and faculties of that thing—provided it has been extracted with sagacious industry and by a natural medium and physical art, not by that vulgar Spagyric-Chymic art which has polluted the world with its extracts and acrid substances and has taught little or nothing good. But first it must be understood what this radical moisture is, of which, in the chapters below, everyone will be sufficiently instructed if he reads, and does not spare effort in repeated study.

Let them, therefore, consider how great a weight lies in the hands of him who has obtained the Philosopher’s Stone. For if someone, through the nourishing substance of exquisite food or the powerful essence of a balsamic remedy, recovers lost health—though both food and remedy are taken wrapped in coarse skins and mixed with waste—what must be said if their radical moisture, or more precisely, their core and center of virtue, is administered in a suitable vehicle?

All the more, since this marvelous medicine does not stir nature by incitement, stimulation, or violent movement, but gently and naturally restores the natural heat, of which it abounds, and rejuvenates the languishing nature of the body. It performs marvelous—indeed incredible—operations in animal bodies, for then not the physician's hand, but blessed nature itself serves as both doctor and medicine.

All common medicines, as we said above, are merely irritants to nature, by which the living being is urged to exercise its faculty and regain its dormant powers.

Hence, after taking some medicine, the sick often languish more, appearing at times joyless and weak, almost lifeless. The reason is that all the medicines used in this age are purgatives, which, by their intrinsic qualities (even if administered sweetly), irritate nature, which then tries with all its might to expel the illness.

Therefore, it is nature alone that expels waste and it is her faculty alone that has power in such cases. Thus, stimuli are useless when nature is languishing and weakened, and does not respond to the medicine's provocation. Indeed, the condition worsens, and the body, now impotent, is forced to surrender, and the image of death is stamped upon it.

An example is the clyster or medicine introduced into the intestine separated from the body, in which it does nothing, nor does it possess any purgative power, because there is no nature there to be stimulated by the clyster like a goad to purge itself. Hence, if nature alone is effective in a healthy person to expel excrements and other harmful humors, why do we irrationally provoke this languishing nature and increase even greater excrements with the same stimulus, when it would be more appropriate to strengthen it and impart new vigor through our medicine? What marvelous cures and miraculous effects in health would arise from this method of administration? Truly incredible.

I do not deny that there is sometimes a medicine which strengthens the heart (cardiac) or contains other properties besides purgatives, but this is used rarely and only in certain cases. Worse still, such medicine is prepared in a crude manner and is weak in virtue, appearing almost useless and ineffective; in its administration the sick person often nearly gives up their vital spirit and becomes unfit not only to receive the virtue of the medicine but not even to feel it.

I do not deny that there are other medicines found that free nature from contraries not by irritation but by their specific quality—such as rhubarb and similar substances called "specifics." And in truth, if such medicines were appropriate to be administered in all diseases, healing would be certain and undoubted.

But who knows how to find such things, and how to prepare and administer them properly? Uncertain knowledge produces uncertain effects.

Therefore, Philosophical Medicine is suitable for all diseases—not because it contains different qualities to produce various effects, but because it has only one faculty, which is to strengthen nature and give it the highest powers.

Hence those err who deny that all diseases can be driven away from the body by the Philosopher’s Stone, since in the body there is only one nature, which must be strengthened by this one medicine, so that it may be able to free itself even from infinite diseases, if they were present.

This is perhaps that medicine of which it is written in the Holy Scripture: “The Most High created medicine from the earth, and the wise man will not reject it.” It is, I say, from the earth, because the Philosophers knew how to extract it from the earth and elevate it to the heaven of its virtue. It is the medicine of which, once one knows it, one no longer needs a physician—unless one uses it in madness, in excessive quantities, beyond what is proper and fitting to nature.

It is, indeed, the purest fire of nature, which, if it is too great, devours a small flame. Just as an animal is choked by too much food, and the natural faculty is overwhelmed by excessive substance, so the strength of the body is consumed by the abundance and overflow of this [medicine]. Just as one loses strength from excessive joy, so the fire would be dispersed by excessive heat. Likewise, fruits, roots, and all vegetables—even though they live and are nourished by water—are destroyed by excessive floods. Hence in all things, as in these, prudence, not imprudence, must prevail.

It is not surprising, then, if this Stone performs such great and marvelous cures when administered by the hands of the Philosopher. For even the most stubborn, virulent, and incurable diseases are immediately healed and driven away as if by a miracle of nature, because nature in the sick body is so invigorated and strengthened that it fears no illness and is burdened by no malign quality—it overcomes all contraries.

Nature, O wretches, is what imparts health to you—if only you knew how to restore it. If you have oil for your lamp, do not fear its swift extinguishing (unless God wills it); do not dread the tyranny of diseases, so long as nature holds a safe citadel and a reserve of aid. Why sweat day and night with such exhausting cares, if your efforts for health are unfruitful? Why waste your time and mind on so many sciences, useless services, elegant lectures, and readings, with only popular example and empty opinion to show for it?

Let it be your care to understand the Philosopher’s Stone, the foundation of your health, the treasure of riches, the knowledge of true natural wisdom, and at the same time a sure understanding of nature.

But now it is time to speak a bit about the truth of this art: whether it is possible and true, especially with regard to the tincture which the Philosophers promise—to transmute imperfect metals into gold. For if someone knows its possibility, they will no longer doubt the doctrine and may have the will to follow it.

But setting aside the authorities of the authors and Philosophers—which can be seen in books specially printed for this—we will rely only on the same reasoning which was sufficient for us, and which we urge the reader to follow more than the doctrines of others. Thus, we have delayed by such discourse before touching upon the truth of the matter.

All metals are nothing but coagulated mercury, either in part or wholly fixed. Here it would be lengthy to bring forth all the affirmative authorities supporting this opinion. But, as I said, even in this matter, leaving them aside, we are certain from the effect that the material of metals is mercury, because all things that occur during their liquefaction, and the properties by which the nature of things is known, point to mercury: they have weight, mobility, brightness, smell, easy liquefaction, and they do not yield to superimposed weight, for all things float upon them; they are liquid and do not wet the hand or other things; they are soft, and—what is more remarkable—when liquefied, they vanish into smoke like mercury, in a shorter or longer time according to the degree of heat or fixation, except for gold, which due to its complete purity and fixation does not evaporate but remains stable in flux with ignition.

Metals not only show these properties of mercury when liquefied, but also others—for instance, the easier mingling with mercury than with any other sublunary body, for nothing mixes with another except that which is of the same nature. And this is the principal property of mercury. Hence, due to their common mercurial material, which metals possess, they also mix with each other.

Thus iron, because it has little mercury (in which metallic virtue consists) and much earthy sulfur, is also difficult to mix with mercury and with other metals. It only acquires a mercurial luster and the rest of the above-described properties by art, which are more or less found in the other metals.

Furthermore, ductility—which consists in mercurial union and the gluing together of the radical moisture in which mercury abounds—is a property common to all metals. The more they abound in mercury, and the more fixed it is, the more ductile they are. Therefore, gold is more ductile than other metals.

Not only by these manifest properties is it known that metal is nothing other than mercury, but also by the anatomy or dissection of the very metal this is confirmed. For from all metals pure mercury of the same essence as common mercury is extracted, and the whole substance of the metal is reduced to it, according to how much it participated in it. Hence we extracted less mercury from iron than from other metals. From this, it is to be considered more imperfect, just as gold is more perfect because it is wholly fixed mercury.

We may therefore conclude that just as gold is the true perfection of metals, and wholly metal because it is wholly fixed mercury, so only that metallic substance in metals should be called metallic which is the substance of mercury—whether pure or impure, cooked or uncooked. This difference, however, does not change the species, for even fruit, whether more or less ripe, sour or sweet, is still the same in species, though differing in degree of ripeness. Just as an unripe grape (omphacium) differs in quality from a ripe grape, yet both are the same in species. Nor is a healthy man distinguished in species from a sick man, or an infant from an old man.

Given all this—that metals consist solely of mercury as their metallic substance—their transmutation will not be impossible, but rather their maturation into gold, when this can be accomplished by mere cooking, which is induced by the physical Stone, the true metallic fire, which in a moment performs what nature does in a thousand years, in the hands of the Philosopher.

This Stone is made from the middle and purest substance of mercury alone. Hence, if common mercury enters and mixes with metals during their fusion as water mixes with water, what shall we say of that noble, most subtle, and penetrating medicine derived from it, brought to the highest purity and exaltation? It will certainly permeate all mercury, even in its smallest parts, and, as of its own nature, embrace it. And because it is fiery and redder than all redness, it will dye it and adorn it with a citrine color. For redness in its highest degree, when mixed with much whiteness—as is in mercury—produces a citrine color, because its redness is tempered by that whiteness.

As for fixation, we say further that the substance of mercury found in all metals (except gold) is crude and swollen with excessive moisture. Hence the dry naturally attracts its own moisture, tempers it by drawing, and by drawing dries it, and by dryness balances the moisture. When this balance is achieved, the metal is now equalized and perfected gold.

Thus, because it is neither too moist nor too dry but partakes of both, in this balance the volatile part no longer dominates the fixed part, but is retained by it in fire. And because by nature’s work the earthy and the humid are homogeneously united, in the substance of mercury either the whole evaporates or the whole remains. Thus fixation and constancy in fire are given, with no evaporation of moist parts, which does not happen in other bodies because of the lack of such balanced mixture.

Hence it is seen that this moisture, by its supreme dryness, purity, and penetrability, enters the substance of mercury included in metals and dyes and fixes it, with the excrements separated—not present in the test. For only that substance can be converted into gold, all others being excluded.

Now the error is revealed of those who think that an imperfect body like copper or iron, or another, can be wholly converted into gold by some medicine without separation of its excrements or dross. For it is impossible unless the mercurial moist substance alone be brought to the end of gold. And those who presume such things are impostors. Such transformation is not granted except into something of similar nature.

Thus, those who say that nails or other instruments immersed in a menstruum are transmuted into gold speak falsely, for they do not understand the nature of metals. Even if part of the metal appears to have been transmuted into gold, and another part remains in the original metallic form, do not believe that the metallic part was transmuted. Rather, it is either a trick or a portion of natural gold cleverly glued to the impure metallic part, so that the whole nail or instrument seems golden to the eye, but the deception is detected by a discerning intellect.

These were the things that revealed to me the possibility of this science, which I believe are sufficient for anyone intelligent, if they compare all with the possibilities of nature. Let them consult other authors, and before undertaking the work, read what follows in this treatise, and re-read it with repeated study.

THE END

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LUX OBNUBILATA
By its own nature shining forth. True

THEORETICAL ON THE PHILOSOPHICAL STONE.

Canzone 1. First

Out of Nothing came forth
The dark Chaos, a shapeless mass
At the first sound of the omnipotent Word:
It seemed that disorder had given birth,
Or rather, that the Creator
Had been a God. So much were they inactive (me),
In Him all things,
And without dividing spirit, confused,
Every Element was enclosed in Him;

CHAPTER ONE.

The work of Creation, as Divine, thus requires a supernatural intelligence for its understanding; About those things which it is not fitting to speak above us, nor should we incur Daedalian danger: neither parabolic nor hyperbolic spectacles can reveal the inclination of that invisible infinite point to us. Nevertheless, since it is fitting to know the Creator through those things which are created: and the ineffable nature of that order requires, through things produced outside itself, to declare its own essence though confused; nor will it be inappropriate to follow the poetic teachings of our Author, and to amplify his learned discourse on that ineffable work by a greater explanation, so that it may serve the utility and benefit of all, and the advantage of the novices of the Hermetic art: and let it, for the glory of such a great architect, manifest as much as possible his workmanship, according to that prophetic saying: The heavens declare the glory of God, and the firmament shows the work of his hands.

Without a foundation laid beneath, it is impossible to build above: nor can the mass of a building be constructed without a base; what is denied to the creature is not incongruent with the Creator; nor is it a marvel, since He Himself, the foundation (or, to speak better, the principle) of His works, lacks no more solid foundation for the structure of His hands. If I ask, why the immovable earth, struck all around by air, remains? why the mass of heavens and celestial bodies moves so orderly around? nor is the fundamental basis of these visible to the eyes? The answer is sufficiently given by saying they are carried above the center, and the center is their foundation base.

A great Mystery, revealed not to all. The foundation of the whole world is the uncreated Word of God; for if it is proper to the center to manifest the image of a point, in which neither duality nor division occurs: what is more indivisible? what greater Unity than the Word of God?

The point of the center is no less indivisible than invisible, only comprehensible through the circumference: the Word of God is invisible except through creatures comprehensible. From the center point all lines are drawn and in the center terminated: from the Word of God all things created came forth, and to it they shall return, completed through this circular revolution. The immovable point of the center, while the sphere turns: the immutable Word of God, while all perish. Just as from the center all things flowed out through dimension; so all will recede to the center through constriction, that one by uncreated goodness, this by hidden wisdom.

The ineffable Word of God, so to speak, is the center of the world; from it this visible circumference flowed out, retaining somewhat the nature of its first principle. For all things created by God keep the holy dogmas of the Creator and imitate His supernatural workmanship as much as possible. For the earth offers itself as the point of the center of visible things. Every fruit and any created thing contains and preserves the point to the eye, from which they flowed out in the center, from which all forces as lines from the center, or rays from the luminous body, came forth. The microcosm, which symbolizes the adequate image of the whole world, does it not also contain the heart as the center, from which all arteries, lines of vital spirits, and most shining rays proceed in the middle?

What was its exemplar? Nothing but the structure of the whole orb: What order so great? Nothing but the highest Creator’s document, so that just as all His presences are needed, so they are governed by His order. It is therefore firm: from this point are derived these infinite lines.

But at that beginning of creation what form or shape would it have? This question has been doubtful and uncertain for many until now; But if we rightly consider the nature of things and examine the disposition of the lower things, we will opine without any insane doubtful error that an aqueous vapor, or humid mist flowed forth from the beginning. For among all created substances only humidity is more properly defined by an alien term, and is the adequate subject for receiving all forms, it alone had to show itself also the subject of the subsequent order in creation; For as our learned Author keenly touched, that dark chaos, or confused mass, which ought to be the most suitable and capacious of all forms (as the first matter, according to Aristotle, and all the most learned Scholastics born to be formed by forms, indifferent to all) ought to have the essence of vaporous humidity.

From the later production of lower things we learned that any seed of that undigested mass and deformed mass must be clothed in aqueous moisture: for the seeds of plants, containing a hermaphrodite nature, thrown into the earth to be revived, do they not first rot and pass into mucous humidity? Generation of the sought thing in any kingdom, as we will show below in its chapter, does not occur unless first to that first matter, or chaos, no longer universal but specific, things, that is seeds of things, are reduced.

Therefore, the seeds of plants, so that they may be preserved for a long time outside their body in which they were enclosed, incorrupt and unfading, nature has decreed that they be contained in a hard shell, which defends them from the injury of the elements and other harmful things: But when we wish to have a new generation and multiplication from them, it is necessary to revive them and reduce them again somewhat to the original chaos; But the seeds of animals, being more noble and swelling with a more lively spirit, could not be contained outside their body unless they had a shell harder than even marble, which would disgrace the nobility of that compound and the convenience of generation: Hence the very wise nature did not separate that seed from the body, but kept it as if raw and truly aqueous in the body itself; which seed is driven by the excitation of lustful motion (as will be better explained below) into a matrix appropriate for it, as into earth there to be wholly revived by the union of the more humid, that is the seed of spermatic nature, and afterwards to multiply itself not only in the quantity of virtue but also in mass by nourishment.

Which we demonstrated in the two kingdoms above, purely animal and vegetable: and why we do not determine it in the mineral? Because we will teach that in its particular chapter, we leave it for its place.

There is no doubt that aqueous humidity, or vaporous mist, was more suitable for that chaotic embryo or formless mass, from which the foundation and basis of all generations should arise. This is fully proved by Evangelical doctrine, where it is said of the Word of God, that all things were made by Him, and without Him nothing was made that was made; For it is said, He was in God, that is, in the beginning was the center, or infinite point, which is the first principle, the incomprehensible eternal Word, from which point all things were made, and without this point nothing could exist; What that water was from which the first chaos arose from that point, Moses teaches in sacred magic, and demonstrates with a secret yet learned indicator: since it says that immediately light was created, and the spirit of the Lord moved upon the waters, and no measure of any other substance was there except the form of light and water as the subject before the coming out of the divine spirit, chaotic and formless.

Although at the beginning it said: God created heaven and earth: and it made mention of the earth: it is not therefore to be understood that the earth obtained distinction from heaven before light had obtained distinction from darkness; Because it was unsuitable and opposed the most noble order for the separation of light to be posterior, and consequently the lowest parts to be produced before the upper parts; And if the chief opinion of the theologians is that at the time of the creation of light, the cohort of the noblest angels and spirit of noblest nature was created: how unbecoming it would be that the grossest element and the dark dregs of the whole world should have been produced before the production of that most noble intelligence: Beyond that I ask: whether heaven and earth at that time were distinct in the order in which they are now, or confusedly mixed? If distinct, then the earth is the center of the world and heaven above it surrounding it spherically, how could the motions of heaven, without light, from which all motion is derived, exist? If you say it was not moved then: then the earth by rest and deprivation of light would have been again absorbed, and migrated into the original chaos without any distinction: For light was to flee darkness and to drive it to the lower waters, as we say. If however, they were not as now placed; then they were confused and not distinct into heaven and earth: nor could heaven have obtained its name, that is the firmament of division, but the same (as we said above) chaos, an unregulated and shapeless mass: which we concede; Moses therefore placed the general distinction of the whole world there into heaven and earth: and took heaven for the more visible part of the upper part, and earth for the lower elemental part, because the earth is more conspicuous, thicker, and elemental. Later he explains a special distinction of the parts of the world, and declares that the nature of light was produced from that eternal point, which being the most fitting form of that vaporous humidity, was seen to be the origin of all forms instantly: Therefore, that most cloudy appearance of water was first obtained by that primitive chaos; which is better understood while he goes on to say that he separated the waters above the firmament from those below the firmament: Hence it clearly appears that above and below there was nothing but watery substance, created in a marvelous way as the adequate subject of all forms.

Throwing this foundation, we must proceed further to demonstrate this divine workmanship. They flowed out, as we said, as confused and disordered vapors from the center, which were called abyss, upon whose face darkness proceeded. Now, as our poet teaches, all elements gave confused and disordered work to rest: so that all things under the deep silence seemed as in the sleep of death: no action of agents, no alteration of passives, no mixture of changers, nor the vicissitude of new generation or corruption was present: indeed, they seemed inactive and fertile.

Canzone 2

Who now could tell again
How Heaven, Earth, and Sea were formed,
So light in themselves, and vast in mass?
Who can reveal how
Light and motion came to be above in the Moon and Sun,
The state and form below as we see?
Who can ever understand how
Every thing received its name,
Spirit, quantity, law, and measure,
From this disordered, impure mass?

CHAPTER TWO

LUX — from that eternal and immense treasure of light — as a shot arrow, at a fixed time flowed forth, and with its radiant light banished darkness, drove away chaotic terror, and introduced universal form, just as before, the universal matter had been Chaos. Hence immediately it was seen that the spirit of the Lord was spread over those watery substances by its own inherent motion, as though impatient to produce, to fulfill the will of the eternal Word.

Here, through the production of light, the noble firmament was created, as a medium between the first parts—that is, the more subtle parts of watery gloom—and the lowest, thicker parts of water. From that intense and fiery light afterwards, impregnated by the Spirit of God, the highest angelic creatures were created by the Supreme Architect of things; if not from nothing, then by the natural faculty of the spirit wandering above the waters of the firmament in the higher Empyrean, it held a free office in carrying out the commands of God.

The command of the eternal Name indeed is diffused in inferior creatures. The ways of that Order are the teachings of nature and all the inferior things; for every creature is a likeness of its Creator and shows this noble order: just as from the center of the eternal Maker continuously flowed rays of light wandering to the circumference, so any created body, by its imitation, constantly pours forth its rays, though invisible and endlessly multiplied; such are the visual rays, or rather spirits of light, which although enclosed and compressed in opaque bodies, nevertheless perform their office in radiating.

This mystery is not known to all, nor revealed to all; for all bodies are known by the reflection of mirrors, from themselves continuously sending out rays, which, reflected in the mirror glass, enter the eyes of the beholders, where vision is formed (whose natural inquiry we will provide separately in the second part). It suffices now to know that those rays, or as they are called, spirits emitted from any body, are nothing but parts of that original most pure light; though obscured.

Only light strikes through glass and the hardest diamond, which is denied even to the most subtle air. This is the command of the divine Word, that in every point every creature show the order of the supreme point of creation as much as possible; which we will better demonstrate in a special book for the eye, God granting, to His glory and the consolation of the son of the art.

Now by that spirit of the Word of God, the subtler and purest vapors are gathered, which, participating in that immense light, were to be adequate objects of light. The firmament itself was then seen to be adorned with the beauty of luminous bodies; sparks of light shone; trembling stars sent their rays to the sky; when the Creator, rejoicing in all beauty, gathered greater light in the single Sun, to give there especially the eternal seat to His beneficent Majesty, according to the prophecy: "In the Sun He placed His tabernacle."

Because of this unceasing and radiant light, then the day broke forth; then the elements were moved; then the principle of generations was near, only awaiting the eternal Word’s command: yet the lower waters, although sympathetic, had not yet become equal to the higher: so only by the swiftest movement did that purest substance of ethereal agents act in the lower; hence the wise Architect joined the middle with the lower, so they might follow one another with a sweeter and gentler motion.

From this the Sun was created; then the Moon, the noblest womb of Masculine light, in the same order; so that receiving from the Sun the fruitful and fiery light, mixed with a more humid light, it might impart its ray better suited to the lower natures: thus, the Sun was called the Prefect of the Day, and the Moon the Mistress of Night; whose position was placed in the lower part of the firmament not for another reason but that it might better receive the influences of the higher and transmit them below.

Thus from the less pure part of the higher waters, composed and gathered into one substance, light too must have been more obtuse, colder, and more humid; and changes under the moon must not be said to come from another source, since the moon’s light and body are more akin in nature to the inferior: the middle uses light more than the extremes themselves. But now it is time to pursue the Order of Creation.

Now in the lower waters, by the firmament and the lights of the bodies, great alteration and confusion of elements arose; when from the purer part by the action and rarefaction of the higher, our air, which we breathe in the belly of the waters, seemed to rise again; yet the thickness of the waters surrounded it, disturbed. Hence, as said by the Word of God, the waters were gathered into one Sea, and the earth, as the excrement and dregs of that first chaotic mass, appeared dry.

But what is to be said of the motion, vastness of Heaven, and the stability of Earth, and the continents therein, as our poet hints? Certainly it seems difficult at first for us who are the lowest to know the highest; it is better to leave this task to the dwellers of that heavenly region and to clarify these higher matters. Yet it would be a sacrilege against divine grace for us, who are partakers of that purest light, to abuse it. For the celestial soul, although it has an elemental body, is truly an inhabitant and citizen of that glorious homeland, if it does not disgrace itself, and may speak marvels of that province according to the extent of its intellect.

It is impious to believe in a work contrary to God’s harmony, to believe impossible things in knowledge, those things which belong to the same order, though of a purer condition; since there is only one Author, in whom there is no variation, whose order does not allow exception, nor can it attain higher nobility, because it is equal to wisdom and goodness.

For the most benign Creator willed that those incomprehensible things created outside Himself should be knowable, so that by them we might come to the knowledge of Him. The same creature is Heaven, the ether, and the most noble body of the Sun, as is any stone or even the dust of despised sand; hence the lesser is no less knowable, and that is intelligible. Perhaps you believe, O Zoilus, that the human body, lesser in nobility and order of manufacture, is greater than Heaven itself; rather, Heaven and the World are ordered by Divine goodness with much greater order and structure.

Therefore, with a tearful spirit, even about those things that we shall inquire above us by knowledge of the lower, light adds light, and a small spark kindles a greater fire.

But before we investigate the distinction of the heavens, first it must be seen what is meant by Heaven. Certainly what the Sacred Scripture teaches us who worship the true God must be the norm, and true Physics in the order of creation must be taught in the sacred pages. For Moses, moved by the Lord, wrote what he had been inspired to say: a truly perfect Magus, and also instructed in all the wisdom of natural magic (as all who wrote about him assert).

Hence whatever can be said about the order and knowledge of Creation in sacred Genesis is taught holy and truly, though in a secret style. It is therefore held certain that there God said He made a firmament in the midst of the waters to divide the waters from the waters; and God called the firmament Heaven. Therefore by the name Heaven nothing else is understood except what is also called the firmament.

It is likewise established that there were two kinds of divided waters: one kind above and another below the firmament, which is the same as saying waters above Heaven and waters below Heaven. It is taught that the waters below Heaven were gathered into one place so that dry land appeared; the eternal Creator called this gathering of the lower waters Seas. Therefore all that is above these lower waters deserves to be called Heaven, that is, the firmament, by one name.

It must not be said that these waters can transgress the divine command, ordering the lower waters to be gathered in one place, which would be most disobedient to the Divine Master of nature. Since we see the waters above the clouds are not elevated, it must be asserted that the firmament, that is, Heaven, is contained immediately above the clouds.

Water naturally rarefies by the action of agents; therefore the higher it ascends, the more it should rarefy according to natural reason, and the greater the rarity, the greater the capacity of the place; yet even considering the immense capacity of the place helping, waters are rather compressed than rarefied; and they are constrained as though the hardest glass or the most solid crystal were blocking them.

This must be philosophized about by the cold and other more remote causes; it is enough to say the command of God and the waters execute that command when He ordered them to be gathered and separated from the higher by the firmament.

Therefore it may be repeated, Heaven indeed and truly speaking is contained from the beginning of the clouds up to the highest waters, called by many the crystalline Heaven. Thus there is one Heaven, no less one firmament, as taught in the Sacred Page, which is the divider of waters.

But that this Heaven ought to be divided into several parts will be done for the sake of a more attractive explanation.

For God placed stars in Heaven and other luminaries, and there, according to the nature of the luminary, they had their proper place according to their natural law; the firmament is nothing but the division of waters, or the confusion of that chaos through which light was to wander to illuminate and shape the World.

Yet light is more spiritual and invisible to the bodily eyes, so it needed some opaque body so that through it it might become sensible to other creatures; hence the Supreme Creator made luminous bodies, as we said, from the gathering of the upper waters into such a body, and imparted light to it according to His will, so that it shone everywhere for the lower.

Just as to each body fashioned by God in this lower region the lower waters have supplied the matter, so what was produced above must be said to be made only of the matter of the higher waters.

Why multiply matters, when it was convenient to induce all subsequent separations from one confused Chaos?

Therefore, the conglomerates of the superior waters, some parts into a spherical form, according to the nature of that water itself, which always conglomerates spherically, the light has adorned and placed them with infirmity (which is clearly taught in that sacred Genesis) so that some may be present for the day, others indeed for the night, and so they may be signs of times and vicissitudes of the sublunar elements. Whence from this it is clear how vain and impious is the effort of astrologers, who judge those bodies for foreseeing the hidden judgments of God about future contingencies concerning morals, the actions of men, and other accidents, which alone can be foreknown by the mind of the supreme Creator, in whose word all things are included, and from whose will all things proceed and are observed. But let us leave them to fluctuate in their error; it will suffice for us to prognosticate from those bodies the alterations of times, elements, and vicissitudes of the whole year, which will be infallible to the intelligent and experienced.

The luminous bodies in that vast firmament have each obtained a fixed position and place, and there are balanced by their own nature; for they are light bodies by the nature of the superior waters, as we said, nevertheless in regard to the firmament, and because of the immensity of their mass, they would be heavy and would transgress their place if, by the command of God, and by the governance of the Intelligence assigned to them (as some theologians have rightly opined), which presides over any creatures' bodies, having received the rapid motion of the first Mover, they were not governed in their position and posture; for the circular motion is of such a nature that whatever is moved by it remains in its own sphere and in the ecliptic, so to speak. Experience shows that any weight, whether lead or marble of whatever magnitude, when rotated spherically, loses its weight and as if flying is carried around the center of rotation. For any very thin thread could restrain the gravity of that weight equally from the center by a tether; likewise any wheel, however immense and large after the first impulse of motion, moves by its own nature, and the greater it is the faster and easier it rotates around its axis; whence it is not surprising that the bodies of the luminaries, even if extended and of almost infinite magnitude, are lightly carried around in their own sphere, fixed at no varying point, as if attached to the most solid wall. Such motion is caused by nothing else than that most lively spirit of light, by which those bodies are animated; for the spirit is restless and impatient, and from it the powers and actions of the vital spirits depend, as we shall sometime say in a particular book about the marvelous structure of man.

Therefore, the heaven is properly taken for the firmament, which by its nature is unique and undivided; but because we, who are placed in a lower place, see whatever is above us as adorned with the mantle of heaven, thus we also call the position of the waters and the empyrean by the name heaven: for sometimes the denomination may be taken from the more visible and evident; the lower elements are called earth, just as the higher are called heaven, as Moses has generally spoken; whence whatever is above us is heaven, and whatever is beneath this is earth. Then it will be easy to divide this upper part called heaven into three orders, as if into three heavens distinguished.

First, therefore, if it may be divided, heaven will be that region immediately above the clouds, where the thicker waters recognize their appointed boundary from the Creator under the firmament, up to the position of the fixed stars: that is to say, the place where the erratic planets, so called because they do not observe order in their motion among themselves, but move distinctly by wandering, to give form to the universe and execute the changes of times. The second heaven will be the site of the fixed bodies, in which the stars proceed in order, always observing the distance of waters between them; whence by such unchanging motion they are called fixed, as if they were affixed to some more solid body; nevertheless, the first and second heaven are successively united, and no distinction appears, while the firmament is the same and the same upper part of the universe, as we said. The third heaven will be itself the place of the superior waters divided by the mediating firmament from below, where the cataracts of the heavens are preserved to execute the hidden judgment of God, which sometimes seemed to be the floods of waters to repress the perdition of men, in the time of the flood of sins, an examiner and not executor of divine justice: up to this third heaven, which is near to the empyrean, where the divine Majesty and supreme monarchy and the order of spirits reside, it is to be believed that St. Paul was rapt; for no further boundaries are assigned in the sacred page.

If these waters are moistening, it cannot be denied, yet with undoubted knowledge it must be said they are not moistening; for they are waters rarefied by the purest rarefaction and are spirits of waters: for if it may be allowed to take an argument from the stronger, let us say that if the rarefaction of the inferior waters, which are thicker and as it were the dregs in comparison to the superior, prohibits in this region of the air that they should moisten, although they are extended everywhere and spread through the whole air, much less will those superior ones moisten; diffused in a most vast place and by their own nature more subtle. Hence, the more water is rarefied, the more it approaches its pristine purity of nature, which being placed above the firmament, is the most noble part of the etheric. From such rarefaction of the waters and their nature the Philochemist Hermetic should receive greater instruction than from all the science of Aristotle and his sect, however sharp and learned in a different kind. This seems to be hinted by Sandius in his new light, where he teaches to observe the miracles of nature, and especially he says in the rarefaction of water etc., which we will explain better in its place.

What the matter of the firmament was like, whether there was a vacuum there or something distinct from the surrounding waters, seems doubtful and uncertain; but if we rightly consider the natures of things, although the secrets of the superior are distant and obscure to us, still it will be granted to explore them. The substance of the waters, as we said, supplied the universal matter of the whole world, like light supplies the general form; but because in the firmament above all, the light, spread everywhere, had to be restrained, and there more abundantly to flourish, its dwelling place had to be more akin to the nature of light than to the material substance itself, so that in its own and free place light could wander and appear more splendid; for it is known that air or the nature of air is closer to light or fire than water is: for we have the example that our fire lives by air because of its nature's kinship. Hence it will be manifest that in that ethereal region the purer elements thrive: namely light for fire, firmament for air, and superior waters for water; but earth, since it is not properly an element, but the bark and dregs of the elements, therefore since in that place there is no room for excrement, the seat of earth is rightly denied; for since the fiery light is there in its own home, it naturally did not need to be preserved violently or with a hard crust as in our regions; as will shortly be said below.

About heaven and its bodies, it has now been said; now let us come closer to the lower elements, and because mention has been more often made of the inferior waters and their congregation, let us bring something forth.

Separated by the Word of God from the inferior waters into one place, and this aided by the action of light and the retreat of darkness, which sought to flee to the lowest parts, behold a new chaos of inferior nature somewhat represents itself: for there were the other elements disordered and confused, and no action arose; when the wise Creator conceived to grant light to this nature; but since it was of the nature of light to rise on high, and there was no fitting subject there, He gave them a dwelling place, as much as possible suitable to Him, which is fire and the charioteer of light, otherwise without this most noble body, light could not be held; but because fire is the purest and driest part of this second chaos, that is the purest air; it naturally attracts its own natural humid, and by natural action it would consume and extend itself into a greater quantity, so as to burn nearly the whole world, and consume all the lower air and water converted into it; whence provident nature, or rather the Author of nature, if He wished to grant fire to us as the vehicle of light, had to assign it a very hard prison, namely earth, and hold it in most impure coverings, lest it escape freely, but bound by a double bond, namely by the coldness of the earth and the thickness of the water by antiparistasis repelled by its contraries, it was detained and enclosed for the benefit of the lower nature. Now you have fire as form, that is the vehicle of light, and its seat in earth, that is in the bark or dregs of the lower water placed and detained.

This fire acts on the matter nearest and most apt to suffer, namely water, which immediately rarefies and is converted into the nature of air, which is the air below the clouds, mixed with water by the attraction of the superior. If such fire in the center of the earth finds the aerial humidity produced by its action enclosed, no previous exhalation on account of the hardness and opacity of the earth, then it again acts upon that humidity, and joining itself with the drier and subtler parts of the earth, with this added aerial humidity, there results bituminous sulphur of the earth differing according to the place. But if that air reaches the place of exit, it moves other air and causes winds; but if that fire acts on aqueous humidity, exhaled air, and uniting itself with the purer and driest parts of the earth, to which it adheres, it is common salt: whence from here depends the cause of the salinity of the sea. For the sea’s basin is as the deepest, and as if it reached the center of the earth, where above all the central fire thrives, on account of the vastness of its basin and the quantity of waters gathered there and the certain quietness they cause, that fire acts continually on that humid marine matter, the aerial exhalation always rising by some moment through the pores of the water, whereby salt is generated; the causes of the said exhalation are the storms, the sea’s whirlpools and tides, which come from the sea. But about these, their flux and tide, we will say at a better time in a better explanation; it is enough to know the general cause, arising from the exhalation of that aerial humidity, which is not retained as in the most closed places of the earth, where sometimes that aerial exhalation is moved and afterward suddenly finds another closed place, and so immense motions of the earth arise according to the quantity of matter. From that continual action of fire in the depths of the sea, in the aqueous humidity by union of the subtlest parts of the earth, as we said, salt is made, which by the fluctuation of the sea is drawn from the caverns of the earth, and the water itself is impregnated by the continual motion and becomes salty. But passing these salty waters through the pores of the earth excluded in linen, that fire is not able to act, where the basins of that fountain or river are more shallow; for the generation of salt does not begin on the surface of the bottom, but under the earth; hence if the basin is closed, covered so that it has smaller pores or the water does not enter deep enough to serve the generation of salts or the produced salt is not drawn off and so the water is not impregnated, then it remains dispersed in the entrails of the earth; the water on the surface remains, as it was, fresh. In the depth of the sea, where the quantity of sand is found, the exit of the water is given so that it may enter and be imbued with the substance of salt and thus become salty.

Behold heaven, earth, and sea produced from that shapeless chaos, whose natural dimension established this world; whose law, order, and measure, because it is my intention to clarify in a particular book, are therefore left to the reader.

3.

O you, sons of the divine Hermes,
Emoli, children to whom the paternal Art
Makes Nature appear without any veil,
You alone, only you know
How Earth and Heaven were formed,
From indistinct Chaos by the eternal right hand:
Your great Work
Clearly shows to us
That God in the very manner by which
The Physical Elixir is produced, composed all things;

CHAPTER THREE

Only the sons of the whole Hermetic discipline know the foundation of all nature: only they truly see Nature, to whom the light of that Nature is evident. They are like northern births, to whom at the origin of their nativity it is granted to look upon the Sun, the source of light, with fixed eyes; indeed, they handle the Son of the Sun in their hands, draw him from the well, wash him, bathe him, nourish him, and promote him to a more mature age. These are the ones who truly worship Diana the sister, who had a second fortune in their nativity horoscope under favorable Jupiter; who, as if the Creator’s monkey in the making of their stone, venerate the supreme Creator, worship the Merciful One, imitate the wise as much as possible, pray humbly, praise eagerly, and those possessing the gifts return thanks...

For who would believe from one confused little corpuscle, where nothing but filth appears to vulgar eyes, where only abomination is found, that the wise Chemist could extract his obscure and mercurial humidity, containing all things necessary for the work? Near to this Mercury is whatever the wise seek, who may extract from it hidden elements of the waters above and below, to be drawn out by a second physical separation, purified, and promoted to the act of generation after corruption? Who would ever believe that there is found the firmament, the divider of the superior and inferior waters, and the bearer of luminous bodies, in which the luminous bodies themselves sometimes suffer eclipse? Who would ever believe that fire is enclosed in the center of the earth? That fire which is the charioteer of light, a fire which does not consume and devour, but nourishes and is natural, and is the source of this nature, by action in the depths of the Philosophical Sea, and that salt is generated, and in the virgin bays of the earth the true sulfur of Nature, the Mercury of the Wise, and the Philosopher’s Stone are found?

O happy you, who joined the superior waters with the inferior ones in the middle of the firmament! O wiser you, who through fire and water saw the earth, burned it, and sublimated it in the ether! Surely the glory of earthly beatitude adheres to you, and all obscurity will always flee from you. You saw the superior waters not wetting, you handled light with your hands, you constrained the air; you nourished fire, sublimated earth into Mercury, into salt, and finally into sulfur. You recognized the Center, extracted rays from the center of light, expelled darkness through light, saw a new day. Mercury was born to you, you held the Moon in your hands... The Sun was born, reborn, and exalted for you; you worshiped the Sun in its redness, greeted the Moon in its whiteness, and adored the other stars in the darkness of night. Darkness before light, darkness after light, and light appeared to you together with darkness... What more shall I say? You produced Chaos, extracted form from it, had the primary matter, informed it with a nobler form, corrupted it with a second form, and transmuted it into form. No more should be said, for it is not fitting to speak more in this science than is proper...

4.

But I am not fit to portray
With a weak pen so vast a comparison—
I am not yet an experienced son of the Art.
Yet if I certainly hit the mark,
Your writings reveal themselves to my eyes:
Though well-known to me is the wise Illiastus,
Nor is the marvelous Composition hidden from me,
By which you have extracted by power
The purity of the Elements in act.

CHAPTER FOUR

Here the Author excuses himself for bringing forward the above-mentioned comparison: true Philosophers disdain humble arrogance; all speak about this science, but not all understand what must be understood; all know that Mercury and sulfur are sought in that marvelous composition, but what kind of Mercury it is, what sort of sulfur — blinded, indeed deprived of light — to what end they tend, they do not know, nor what they touch; they do not recognize it. The paths for them are inextricable, the boundaries of the ways unknown, and the middle utterly obscure.

It suffices for them to know and recognize the Mercury of the common folk, and with stubborn arrogance to assert that there is no other besides that one; openly denied by the most learned Sandivogius in his instructive dialogue, who shows there is indeed another Mercury; and further it is written that this Mercury is not of the vapors but extracted from the body.

And although all Philosophers condemn the Mercury of the common people and forbid its use, stubborn commentators insist and say that Philosophers do not speak of their own Mercury when it appears in that form, but one reduced to another form, labored, and purified in its own way.

What folly! If, for example, someone were forbidden in glassmaking to take sulfur, and out of ignorance tried to extract glass from it solely by reason, the forbidding would speak of unlabored sulfur, not of the labored and purified kind. Would he not act against the intention of the forbidding? Would sulfur not always fly away? Would not the work always be in vain?

Such are the workers on the Mercury of the vulgar, which has already passed into a foreign, unfit substance for the Art. And although that Mercury, and gold, and other metals, indeed all sublunar bodies, naturally contain the Philosophers’ Mercury within themselves, nevertheless it is foolishness to work on those things as on these, since the Art must work only with a body created near to true generation.

It is necessary to work on one body created by nature, like a provident mother helping the Art, in which Mercury and sulfur mixed together are found, but bound by a weak thread which the artist must loosen, purify, and again unite in a marvelous way.

But all this must be done with Nature as guide, not by mere headstrong reason or common labor, but by hidden wisdom, keen industry, and Nature’s teaching. For Nature must be the leader of all Philosophical works, and through her guidance the end of the course is reached, and by no other means.

That body is decorated with the name Illiasti by our Author, and truly it is that Hyle which in itself in this new production contains all the elements, which although confused, by the wise Art’s industry, with Nature as minister, must be separated and purified, so that, once reunited, the true Philosophical Chaos, the new Heaven and new Earth may arise.

Of this Hyle, or Chaos, Bernardus Pennotus speaks wondrously in his canons on the Physical Work, outlining with crude strokes the essence in which dwells that Spirit we seek.

This likeness is also given by Ripleus the Englishman at the beginning of his Gates. Likewise Ægidius de Vadis in his dialogue “Nature’s Golden Finger” clearly demonstrates that part of that first chaotic matter remains in this world, known to all, despised, and openly salable.

And I could cite countless others who speak about this Chaos, the confused mass, but their words are understood only by the sons of the Art: these are the oracles of the Sphinx, which according to the intelligence’s degree give their meaning.

Under the same lance lie both death and medicine. Whoever tries to handle the Hermetic snakes theoretically is the foundation of discord for them, unless he seeks by inquiry to find life and perdition.

How miserable are those little philosophers who with a simple reading of books, take up the plow, as it were! It is not reading but understanding that helps. If the words of the Philosophers were to be understood according to the sound of the letter, how many wisest men, how many Hermeses, how many Gebers there would be in the world! But there was and will be only one Geber, one Hermes.

Let it suffice for the wiser to be sons of Hermes, and not imagine they can make anything before first learning how to make.

Our Author knew what helps understanding the matter, what other operations are, what Illiasti is known without the use of books, without perfect theoretical doctrine.

It is the work of Philosophers, not of alchemists; it is a natural work, not the subtlety of art: one must first learn Nature, as you will find described in many places, O reader, but it is your task to separate roses from thorns.

If you lack the Spirit, what use is a store of books, a multitude of teachers? There will be confusion, not knowledge; loss, not acquisition of Wisdom.

5.

If you understand me well,
That your unknown Mercury is nothing else
But a living universal spirit innate,
That descends from the Sun
In aerial vapor, always stirred,
To fill the Earth's empty center:
From here it then goes forth
Among impure salts, and grows
From volatile to fixed, and takes form
From the radical moisture informing itself.

CHAPTER FIVE

Now it is time to bring forth the foundation of the entire doctrine, as far as the mind can bear, into the light; for what would it profit to know the underlying substance, if something hidden within it is unknown or what should be taken from it? Thus our Poet proceeds to narrate the nature of that Philosophical Mercury, and to veil it with a secret veil from ignorant eyes, but to reveal it sufficiently to the wise.

He assigns to this Mercury a double motion, one descending, the other ascending. Its descent is natural, like the rays of the Sun and the luminous bodies, which by their own nature are carried into these lower regions to inform the prepared materials and by their own vital spirit to vivify the dormant fire of nature; so its ascent is likewise natural, to purify itself from contrary excrements, to elevate the pure elements with which it unites, and to strengthen its nature; it returns to its homeland made older, but neither more perfect nor more mature.

Just as this Mercury has a double motion, so is found a double nature in it: one fiery and fixed, the other humid and volatile; and thus it harmonizes discordant elements and reconciles opposites. If we consider its intrinsic nature, it is the most fixed core of all, purest, and most constant in fire, the true son of the Sun, true fire of nature, essential fire, true charioteer of light, and true sulfur of the Philosophers; all splendor comes from it, all life from its light, and all spirit from its motion.

But if we consider its extrinsic nature, it is the spirit of spirits, the purest of all purities, the fifth essence of all elements, the foundation of all nature, the first matter of all things, the elemental liquor, and the true Mercury of the Philosophers.

Hence, according to its double nature and double motion, Mercury must be considered doubly; for before freezing on the path of descent, it is an aerial vapor of elements most pure, or of the nature of superior waters, naturally carrying in its belly the spirit of light and the true fire of nature; it is volatile and of a humid nature.

That most noble part of the first Iliastic, the permanent water of that pristine humidity, never defining, incorruptible, the wind of the heavens, which in the belly of the Sun disperses fertility, veiling the nakedness of fire with its wings.

After freezing, however, the radical moisture of things, though clothed with vile dryness, does not obscure the nobility of its nature nor diminish its original grace; it is a most noble virgin, not losing the flower of virginity, although it wanders in commoner places; it is found in every body and hides itself in every compound.

For what would a body be without its radical moisture? Where would any substance subsist without its own subject? Where would spirits be enclosed without their own seat? Where would the sulfur of nature be detained without its own prison? To know it better, let us better weigh the nature of things.

It is to be known that a triple humidity is found in every composite, as the learned Evaldus Vogelins teaches in his chapter on radical humidity; it would suffice to refer the reader there, but to have all before the eyes, I will repeat.

A triple humidity is found: one is called elemental, which is stubbornly united to the earth in any body, which are called the vessels of other elements, earth and water. This humidity never entirely leaves the composite, but always remains even in the ashes and their salts, indeed what is more wondrous, even in the glass itself, to which it gives fluidity; and it is the true and purest element of water, that is, unaltered and unassailed by other elements, but permanently simple in its aqueous nature, only united to the part of the earth.

There is a second humidity in the body called radical, about which something was said above and will be better explained below. In this humidity principally the powers of the body thrive; it is kindled and seeks the airs and separates itself from the composite, although it is stubborn in some part of itself, so that it is sometimes found even in ashes, but in vitrification it is entirely dissipated and flees into the airs.

The third is called alimentary humidity and is the incoming nourishment; it is of the nature of radical humidity, yet before freezing and before it has undergone a considerable alteration from some specific agent. This is volatile and often the first to bring the body; it is called by many names and sometimes by the Philosophers is mistaken for the radical, to confuse readers and obscure its own sense.

These three humidities must be better known by students of this art than the idiom of the language or vernacular tongue; for without knowledge of these, it is impossible to know the Mercury of the Philosophers.

Concerning the first humidity, I will say briefly that it is a thick aqueous element, united with another thicker earthy one, and properly the vessels of nature, in which the other two purer hidden elements are contained: namely fire in the earth, and air in the water, but not immediately, for the true air is enclosed in another prior body, as is true fire as well.

The two elements just mentioned are often called by the Philosophers bodies, because they furnish the body to the whole of nature, and the substance and vestment cover the nakedness of the true elements, although the body of the earth comprehends all and clothes all with its vestment.

About the second radical humidity it must be said that it is aerial humidity; for if before freezing it is vapor of elements of the nature of ether, it retains the same nature after freezing; hence it properly receives the form of oil in any composite, especially in vegetables and animals.

In minerals, however, since they especially abound in that aqueous humidity and their terrestrial substance is bound, only a slight earthy passage and thick alteration happens, as of oil in nature, where humidity thrives, changed into an earthy quality, in which dryness principally dominates.

Hence the radical humidity especially of metals resists fire more stubbornly than the humidity of other bodies; yet it is not fixed in all, because aqueous humidity prevails in the nature of the earth. But if such humidity were restrained and altered by cooking, then indeed their radical humidity would be most constant and fixed in fire.

Oil therefore abounds in aerial humidity: hence the reason it burns and ignites with aerial humidity alone; the others vanish upon ignition. For air is the nourishment of fire, and fire lives by air and is nourished by it, rejoices in it, and clothes itself with its body.

Hence it is certain that whatever oily substance in bodies contains this radical humidity. In vegetables it has the species of oiliness, in animals of fatness, in minerals of sulfur, as we have said, although sometimes the mentioned bodies vary their name and species of that substance; however, intrinsically only this aerial and radical humidity is to be considered.

Consumed this humidity, the composite and the body of nature collapses, and no longer is what it was; it is altered, and alters the composite.

In this single humidity consists the true subject of all alterations and the foundation of generations. As this humidity remains, the virtue of the composite remains; and according to the definition or superabundance of it, the composite thrives or languishes; nature hides and is gathered under this; it is the true seed of things, in which the female point is preserved, as will be said below.

Concerning the third humidity, more is said: it is the vegetable Mercury on the path of descent, when through the rays of the Planets it is sent to vegetate nature and to multiply seed in bodies; but because it is the most subtle and spiritual vapor, as our most learned author indicates, for it to penetrate the lower things and mingle with them, it needs to receive a body in aqueous form and to take on the species of water; whence by such aqueous humidity it preserves bodies from burning, and is inserted into the production of things in the act of generation.

It is itself the solvent of its innate nature, penetrating bodies with spirituality and awakening the dormant fire by its humidity, causing corruption and blackness; and when it has acquired dryness especially in the mineral body, it is the sharpest and most acidic and the author of all motions. It is also compared to the menstrual flow and has such and so great a virtue that it is not fitting to say, though considered by itself and roughly known, it is imperfect, raw, and most base; but of this only enough is said.

The four Philosophers have Mercuries whose names so confuse the reader that it seems impossible to extract the kernel of truth.

The principal and most noble is called the Mercury of bodies, as if more virtuous and active, in whose investigation all chemistry sweats, for it is the sought seed and through it is true tincture and the true Philosopher's stone; many philosophers moved by this inquiry have written and tried much; it is truly the stone which, if not known in its head, breaks and forsakes life with misery.

The second is called Mercury of nature, whose acquisition requires a very sagacious and learned man; for it is the true bath of the wise, the vessel of the Philosophers, truly philosophical water, the seed of metals and the foundation of all nature, the same as the radical humidity shown above.

The third is called the Mercury of the Philosophers because it is had only by philosophers, and it is neither saleable, knowable, nor discoverable except in the pharmacies of philosophers and their mines; it is the true sphere of Saturn, true Diana, true salt of metals, whose acquisition surpasses human understanding; its nature is most powerful, from which the truly philosophical work begins after its acquisition.

Oh, how many enigmas start from it; why parables speak of it alone; how many treatises are written of it alone; it is so veiled in mystery that all the subtlety of philosophers' minds sweat only in concealing it.

The fourth Mercury is called common, not that Mercury of the common people who is so named only by resemblance, but the true Mercury of philosophers, the true middle of the water substance, and the true hidden and secret fire; it is called common because it is common to all minerals, and from it mineral bodies take quantity, and in it the substance of metals consists.

If you recognize these four Mercuries rightly, O reader, now the door is clear to you: the sanctuary of nature is opened to you. Behold in these three perfect elements you have air, water, and fire; pure earth can only be obtained by philosophical calcination: then the virtue of the stone will be within you when all has been turned to earth.

A fuller declaration of the nature of Mercury cannot be demonstrated, which has been excellently made clear by our author in a somewhat different style, and learnedly demonstrated; but in favor of beginners, as we said, we have declared as much as possible in brief words and as much as befits this science openly; but in what follows you will know higher and more beautiful things, so that nothing remains for you except to apply your hand to the work; but what you read first, you should know before committing to execution.

6.

If I know well, that without
Sealing the oval Vessel with Verna,
The illustrious vapor never stays within it,
That, if the Lincean eye does not give prompt Assistance,
By an industrious hand,
The white Infant dies at its Birth;
That no longer feeds it then
Its first humors,
Like a Man, who in the Womb is nourished
By impure blood, and then by milk in swaddling bands...

CHAPTER SIX

About this hermetic seal, various things have been published by authors in many places, all agreeing unanimously that without it the entire masterwork is annihilated, while through it the spirit is preserved and the vessel fortified. But what the Author means by the name hyemis remains doubtful to me still, so that I would believe it to be a scribal error, as if it meant to say sealed with glass, not with Verna — for the similarity of the word easily causes the pen and mind of the scribe to err. However, it is not hidden from me what Sandius said among others, that hyems is the cause of putrefaction, so that the pores of trees and herbs are closed by the surrounding cold, and the spirit is better preserved there, acting mutually. But I do not see how, in our work, where heat is necessary even to the end, cold can have a place so as to surround externally; especially since authors say that if the fire ceases, immediately the composition collapses and the work is annihilated; they bring the example of eggs under a hen incubating for the production of chicks — if cooled, generation perishes; and we daily observe this in dovecotes and other places where domestic animals hatch eggs, that during winter, when there is the greatest abundance of eggs, many perish and generation is frustrated. Hence, my mind remains uncertain about the Author's intention.

But you, O Reader, when you want to place your work in the vessel at the proper time, be diligent so that your industry seals the vessel so that the virtue is retained strongly within, lest those salutary and most precious waters escape outside the vessel; here lies the danger. Go, compare your work with the work of nature so that nature itself may be your teacher, and observe how it works in such a seal or not, and always keep in mind the secret of nature, both in placing it into the vessel and in sealing the vessel; for the knowledge of one teaches the order of the other. If you want to exclude cold from the house, apply fire; and if you want to retain the fugitive within the homeland, surround it with walls against enemies, lest it escape into the hand of the enemy, it will remain at home. Be prudent.

The hand of midwives is certainly required at the birth of an infant; but if they receive the infant too carelessly, it easily slips from their hands; if they bind the received infant too tightly with cloths before the time, there is danger of suffocation; if they do not expel something harmful, or afterbirth, or other superfluities, it happens that the fetus is killed or permanently infected with disease; hence vigilance and prudence are deservedly praised in such a case. Each thing knows the hour of its birth; each has the autumn of its maturation. Fruits collected before their time never reach full maturity, and those made earlier rot more than those ripe on time; hence a middle term of perfect maturation must be known. What use would it be to harvest fruit, to injure it, and to mature it, but not to gather it at the proper time? Certainly a frustrated and useless effort.

The determined time is not given by the authors, who vary among themselves; however, it suffices to gather any fruit in its own season. Nature delights not only in its numbers but also in the mystical septenary number, and especially in those things governed by lunar light. For the lunar disk shows a more evident alteration in every seven days; nature is secretly governed by that number, and whatever is subject to its monarchy. This natural mystery is veiled to minds that cannot comprehend except by what the bodily eye reveals; hence it suffices for them to know what they see and to seek no more beyond.

The number seven is preserved in the secrets of the Philosophers, under the guidance of the one who measures the entire order, who will be the investigator of the most secret mystery, not to be revealed to all, but to be left in sagacious silence; but about these things sometime enough, God willing, we shall bring to light.

What is to be said about nutrition and secret multiplication? This is kept among the secrets of the Philosophers as a mystery. What would be the use to gather the harvest if the gathered things were not preserved? and to be given to the use of nature's multiplication? It would suffice to keep a grain or seed without so much labor, and to use it. But we admit triple augmentation: one by nutrition, another by the addition of new matter, and a third by expansion or rarefaction, but this last is properly not augmentation but the circumduction of the same matter and attenuation of its parts: for the thinner the parts, the more they are dilated.

Therefore, of the former two we must speak, but that which is done by addition is more properly attributed to art than to nature: for nature has no local motion nor limbs suitable for this; yet it uses attraction, which is properly called augmentation, and is that of the first order, which is done by nutrition.

So that we may briefly and sincerely understand the foundation of nutrition, it must be known that every dry thing naturally attracts its moisture, and moisture is more easily attracted the more spiritual it is; this being so, the fire of nature, which lurks in radical moisture as we shall say below, and being the driest and more active than all elements, attracts the rarer and more spiritual, namely air. Hence, when air is removed, fire is extinguished because it insensibly consumes and nourishes its middle substance, which being covered with aqueous body, is stripped by that outer crust with new corruption, and insinuates itself into the folds of the radical moisture, which is of the same nature but more congealed, and into the very radical moisture, by new generation through the action of fire digesting, it transforms itself; hence perpetual corruption and generation. But this new nutrition and lost repair is not always given place; hence the body dies, the radical moisture perishing, absorbed by its own fire; for one and the same fire must do at the same time one and the same action, to consume the digested and to repair by the consumption with new nutrition, but sometimes fire is weakened or some accident intervenes to impede such attraction; whence follows the death of things and total consumption of radical moisture.

For this to nutrition to follow it is not sufficient that fire acts and the radical moisture be consumed (for if it were always consummated nature would be content and the composite immortal, and in animals hunger and appetite for new food would never occur), nor is it sufficient that nutritive food be present, but in addition it is required that the action of fire be equivalent or even more equivalent to resistance; otherwise the attempt of attraction would be vain, while the attracted would not be converted into its own nature.

An example in man whose natural fire continuously feeds on his radical moisture; hence hunger and appetite for new matter; but when food is offered, he is immediately filled and satisfied; for in the presence of food the motion ceases. But that food may be converted into nourishment it is necessary to remove all impediment, and the food be stripped of outer crust, and through the formation of chyme be more attenuated and as it were migrate into the nature of original chaos; then the rarefied food is attracted by natural heat in aid of the lost radical moisture, which is never fully repaired because of the continuous increase of food excrements and weakening of the agent fire by continuous action; according to that which says: every agent is repaired by acting and weakened by being repaired; thus man is nourished and consequently increased through assimilation of food.

Hence, the same holds in the physical work: that natural agent, namely the fire of nature continuously by its action consumes the radical moisture; but as aid to what is consumed new food must be given; but because in the beginning it is weak of virtue, it must be nourished with little and more subtle food, until that fire has become stronger by stronger food content.

Hence the Author teaches that after the first nutrition of the infant, it is strengthened by other food, taking example from the generation of the human fetus, which in the womb of a weak woman is sustained by weak menstruum and grows; afterward, having become greater outside the womb, it is nourished by stronger food, namely by milk.

7.

But you, without offering, that one Compound
Is enough for the Philosopher;
You, ignorant Chemists, take more in your hand.
He boils in one single vessel under the Solar Rays
A vapor that blends itself,
You expose a thousand pastes to the fire.
Thus, while He has composed
From nothing all things, God, you finally
Return all things back to the original nothingness.

CHAPTER SEVEN

After the Author has thoroughly demonstrated the knowledge of the divine work with his finger, as it were, he excuses himself, knowing that it must be understood differently by himself, and that a higher doctrine is suited to the Hermetic Wise; indeed, he is doubtful whether anything is lacking in his work, or if anything disordered remains. Hence, those little smokers should finally learn how arduous it is to undertake this work, if it is not enough for them to exercise the common operations, which although all are most perfect in that kind, are worth nothing and are considered nothing by the Philosophers; for there is only one operation in the entire mastery, as is seen among the Authors who advise this, and all the operations which are called sophistical by them must be deferred, and one must remain in the sole path of nature, where truth lies and the true work.

All these are included under the philosophical sublimation of fabrication; so many and such subtle operations are contained and comprehended in this alone, that whoever knows how to do it correctly has already acquired one of the greatest secrets and mysteries of the philosophers. But so that you may understand it, for your clearer elucidation, know what sublimation is, defined by Gebru as the elevation of a dry thing by fire, with adherence to its vessel: Therefore, to make a good sublimation, three things must be known by you — Fire, the Dry Thing, and the Vessel: If you know these, you are blessed, yet you need to strive so that the dry thing adheres to the vessel, otherwise if it does not adhere, it is worth nothing; to adhere, it must be similar in nature to the vessel. Hence similarity is produced only by their nature, for the dry thing is of the nature of fire, because it is the driest of all things, and by its dryness it continually dissipates and consumes all moisture. Whence, as it abounds in dryness, so also in purity; indeed, in this sublimation a greater purity is obtained than it had before when enclosed in the dregs; therefore care must be taken that the vessel is also most clean and pure and of the nature of fire; among all materials, only glass and gold are most constant and delight in fire and are the purest: But because gold is bought at great price, and is easily melted, poor men would be compelled not to undertake the philosophical work, but only the rich and great, which would derogate from the goodness of the creator and his providence, who wished this secret to be common to all indiscriminately fearing it. Hence remains to take a glass vessel, or of the nature of glass most pure, extracted from ashes by the most sagacious ingenuity: But the students of the art should beware here lest they err with the common people in the knowledge of this philosophical glass, because the letter is necessary to it, not the sense; this warning I give with duty and charity. In this vessel, therefore, known, sublimation is completed, namely when by fire the dry nature is elevated and adheres to it on account of purity and similar nature. However, as much sweat must be shed in the investigation of vessels, so also in the construction of fire: But because we shall speak of this in a special chapter, it suffices now to know.

Here let ignorant chemists learn, who presume to understand the letters literally, thinking to perfect the work by their common sublimations without previous doctrine. They read Gebru continuously, yet never understand; afterwards if the experiment does not succeed, they bark against the Philosophers: and taking one Author for their Master, they disdain to look at other books, not knowing that one book opens another, and what is lacking in one is completed in another. They read books, and especially authors who, less envious, have taught nature to posterity, among whom the treatises inserted in the Hermetic Museum occupy the foremost place in my judgment, especially that treatise of the Way of Truth; but also in that volume, as in others, lurks a snake, which bites the unwise at first reading. What then is to be said of so many volumes and pernicious books? And although their authors were most wise in their order, nevertheless they are so defiled with the venom of envy, as it must be believed, that I would rightly consider the cause of so great a crime will never go unpunished. The supreme Judge measures, by which we measure others, and He will measure us. If the love of neighbor and the invocation of the Creator, the whole Holy Law, and divine sanctions are a concise epitome: Where is the law? Where is the observance of commandments, if the kingdom of envy and tyranny occupies the world? What good do such adulterated doctrines, such abominable receipts, such diabolical oracles serve, except for the destruction of the ignorant? Why does the Philosopher cause the origin of such great evil and water this poisonous root with his own sweat? There are enough pestilent shoots sprouting in this century of the world, and from this pernicious seed an abominable harvest is gathered, without the fact that another serves Satan’s office to sow discord.

You are the envious, the cause of so much evil. You divert whole houses with your raging blast. You black clouds scatter the harvest of the poor with hail of your tyranny. You arrows, with the point of your tongue, turn substance into miserable ashes. You foul vapors shade the minds of readers with your malignant spirit. If you neglect to teach: do not gather students with your promises. Rather be silent; for even before God and the World, you will gain more glory by being silent than by enviously darkening others with errors. For there are many among the Authors who say that others were envious and suppressed the truth, but in their opinions cast a greater shadow over minds than the first. Hence they cause poor students to perceive nothing but confusion from their teaching. For one Author praises and exalts, and another forbids what all command to take, and so they confuse the reader so that he who studies more tries to place less faith in the art.

No one among the writers promises not to speak faithfully and sincerely, yet is so ambiguous and confused in his sayings that hardly anyone learned in this art could understand him; and although he excuses himself to have a limited license to speak, and with his seal is fortified, nevertheless his envy does not sufficiently cover his keen eye, but appears conspicuous; if he has a warning not to speak about some secret, at least he should be silent, nor fabricate a lie in the place of secrecy that leads the reader to perdition. Thus the philosophers speak confusedly among themselves so that hardly a word is found free from syllogisms; these, if they wish, may teach the foundations of science in the part that pertains to theory, and hide the practical part in their own way; but to remove the foundation is the same as to overthrow the entire building. Would it not perhaps be enough for the unwise that the art be obscure if the subject of the art, either the vessel or fire, were left silent in the mouths of the philosophers? Certainly, no thousandth would approach these divine apprentices. But it is not enough for them to hide the above, for they even supply their own seeds in their place. Hence they not only insert to render the reader hidden, that they excuse themselves, but also to propagate their envy. Let these envious imitate their father Hermes, who in the Emerald Tablet, although obscurely, yet cleverly offered wisdom to all to be disclosed. His posterity, who wished to explain his words, hid it deeper in darkness: whence the concealment of the art has migrated to such excess that it still lies hidden from anyone keen and most shining light unless illuminated by the light of the Holy Spirit, to whom nothing is opposed and nothing resists.

All novices in this art reading or hearing some who at first glance seem nobler and kinder than others, see them despise all minerals and keep away from the work; following the author's advice, they take metals, but when they read that these common ones are dead because they have passed through fire, then they take what yet lies latent in the mineral, and progressing their work on these, at the end of the work, finding nothing but vanity, miserable, they now try one metal, now another. And having increased their own futile experience, taking up books again, they fall into another reading in which even the imperfect metals, without any exception, are forbidden; moved by reasoning and discourse of elegance, they take perfect metals, namely gold and silver, in their hands, in which they spend all their riches and play their work: But knowing that these require the work of the strongest composition, they must renew them, as they say, by natural solution, which they mistakenly take for common Mercury; but whatever they try, with respect to operation and such materials, is nothing but futile and harmful to the artist; because they do not know the principles of nature, upon which they should found their opinion; they do not know what common gold can offer, what it has in itself, which the whole, and that little particle, the true gold of the art, sufficiently possesses for the benefit of the wise.

Then, laboring in these metallic bodies, they despise all bodies, ignorantly blaming nature, that each only contains seed in its own species, and not in diverse things; they only try now on one body, now on another, until by new reading of books and by prohibited and condemned plants, animals, minerals, and any metals, they then roll their head outside nature and try to find either in the sky or in the depths of the earth the matter of things, indeed foolishly; and so with indefinite labor they try to extract either virgin salt from the earth, or bird's milk in the air, in dew, or frost, and when they think they have made the most fixed stone, and the sulfur of the philosophers, they find in their hands a stone of air, or the sulfur of fools...

Countless, indeed infinite, errors of those laboring arise solely from this cause, that Philosophers deceive the reader with given work, thinking he can abstain from the work, but it is false; while more arrogant excusing their error, they meddle with new labor. Who is the author of such great harm, except the only pernicious pestilence of envy and its poisonous virus? Hence it is no wonder if our Poet, so terrified by these errors, asks piety among Philosophers about his own work, namely among those who are not infected by the deadly poison of envy, who love their own gift of the Philosophers, and who are marked by the signs of philosophical piety; of whom it is neither right to speak badly nor sparingly, since they are oracles of nature and miraculous births, indeed most luminous stars, which shine endlessly with the rays of Wisdom on the earthly throne.

But returning to the Author's invocation, although he confesses himself ignorant of the work, yet he is to be believed; with wise prudence he prefers to seem a disciple rather than the Master of Philosophers. To them we respond eagerly, or more fittingly, to their disciples, taking up their wishes; then they may consider that they can take hands to the work, when first they have learned in theory, by the crude spirit, to extract the digested spirit from the dissolved body, which they must unite again with vital oil to perform the miracles of one thing; or more clearly, when they know how to dissolve the third essential with their menstruum united with the vegetable, mineral, by which they wash the earth and, washed, exalt it to the sky for fabricating the summit sulfur, which penetrates bodies by the blow of the eye and reduces their excrements to nothing. These I have spoken figuratively in passing, because they pertain to the practical art, which perhaps sometime we shall teach in a special book, in a new style; therefore, be content with these, O you who love truth and seek knowledge.

LUX OBNUBILATA
By its own nature shining forth.
True
About the Philosopher’s Stone
Theoretical.

Canzone 1. Second

How greatly men are deceived: ignorant
Of the Hermetic school,
Who at the sound of the word
Apply only with avaricious feelings:
Hence to the common names
Of living silver and gold,
They set themselves to the work,
And with common, ignoble gold
They believe to fix the fleeting silver.

CHAPTER ONE

We have touched upon the error of those who labor with gold and living silver, imagining they can thereby gain some profit; indeed, as we said, they still hold the principles of nature unknown, and wandering in darkness, continually seeking the stone, fall upon gross stones. Their entire opinion consists in the belief that gold is the most noble body, containing the auriferous seed, which they presume to multiply with its like and long for its vegetation. This error the Turba Philosophorum—who seem less sophisticated—adds to sophistically; indeed, it is often taught in their books that the seeds of gold are in pure gold alone, and that it is the sole principle of aurification, like the fire of igniting fire. A doctrine which, if accepted with good sense, brings good fruit; but if misunderstood, will disperse fools.

Our poet sharply reveals the cause of such error, recognizing that those working approach this art solely with the stimulus of greed. For gold continually desires at every moment, and strives to have nothing but gold in their hands. Its brilliance blinds their minds, its constancy breaks their feeble judgment; its power dissipates their ignorance, and its beauty demonstrates their brutishness. Its composition scatters their confusion, and its nobility uncovers their shame. Gold is said to be as if it drinks the mind, and it is gold because it drinks their riches.

It is true that gold contains the auriferous seed, indeed more perfectly than any other body; however, this is not sufficient that we necessarily take it from there. For this seed is also found in any other metal, and it is that fixed grain which nature immediately introduced in the first coagulation of Mercury, as Flamellus and others teach excellently: and it is not difficult to find it in them, because metals have one and the same origin and matter, as will be said below. Hence, although it is found more perfectly in gold, it is easier to extract this seed from another body than from gold itself; and the reason is that other bodies are more open, that is, less digested, and have their humidity undefined; because the last cooking of nature is to introduce the form of gold, which does not yet act in other metals because they have not had complete cooking, hence they are more open; not only because of the undigested humidity of the substance, but because of adhesion and mixture of excrements which hinder total compaction and union: hence, even if iron has a greater cooking than silver (as Bernard of Tervuren excellently teaches), it is nevertheless less defined and less united in its mercurial substance because of the quantity of dregs, which have hindered perfect cooking and union.

But gold is already in the final cooking, and in it nature has exercised its final forces and left the intensity of its quality. Hence the work would be long and so arduous that it would be impossible for the artist to leave it unfinished unless he has that true ethereal dissolving water, the Philosophers’ heaven, who having it has already attained the supreme knowledge of the stone and touched the Atlantic bounds.

Gold is likened to a fruit which, having reached its perfect maturity, was separated from the tree, in which even if the seed is found more perfect and mature, yet if one wishes to multiply it, although he has the best soil in which he placed it by sowing, that fruit will promote vegetation only with very long time, and with many dangers and difficulties by a skilled work: but if the shoot or root of the same fruit is taken and placed in the earth, it will grow with little time and labor more safely, and bear much fruit. Thus by analogy, gold is the fruit of the mineral earth and the solar tree; indeed such a fruit, because it is of the hardest composition and the most elaborated compound in nature due to the adequation of elements, in which corruption does not easily occur, nor quality alter to a new generation; while to receive and put into the earth for renewed growth and vegetation is certainly a difficult and almost impossible task: but if its root or shoot is taken, then the intended aim will be easier and true vegetation will occur.

It is therefore clear that although gold naturally contains its seed, yet because it can be found also in other bodies, laboring on it is futile and often impossible.

But what is to be said of the common “living silver” which the ignorant take for a solvent or Philosophical earth, in which this fruit should be placed to multiply? Certainly a worse error than the previous; and although at first glance it may seem to have the function of dissolving because of its similar nature, yet the fallacy in the principles of the art is here evident. For we grant that no body is so akin and similar to the nature of gold as to make it true to say gold is nothing else than living silver, but coagulated and cooked by the virtue of sulfur, by which coagulation and cooking it has acquired extendibility under the hammer, constancy in fire, and pure yellowness, all which it had from the action of said sulfur; nevertheless it has less power to dissolve and cannot have it, because it has passed into another substance, nor has it its pristine purity or simplicity: for it is a metallic body swollen with superfluous humidity, and with earthy lividity, so that it is unfit for this office.

To put the seed or sperm of the male into the blood of the same male for a new generation is certainly beastliness to attempt, even if sperm is nothing else but the purest part of the blood itself, which it acquired purity through greater cooking, and that blood is of the same substance and the more humid and raw part: but if that sperm is injected into the womb of a woman, where menstrual blood is found, which has greater crudity and has acquired some sharpness and potency from the salt of that womb, then that sperm would be in its proper vessel and would perfectly renew itself by putrefaction and be carried to a new generation.

Thus by analogy it is clear that although living silver is akin and of the same nature as gold, and although it abounds with aqueous humidity by which it insinuates itself through the pores of gold and dissolves it into the smallest parts as if dissolved, yet it is an error to consider this solution perfect, when rather it is corrosion of the metal; as is seen in strong and common waters. That living silver is not the menstrual blood, although ignorant authors are mistaken by the equivocation of the name.

Not only as to the proper substance do gold and living silver poorly agree in the physical work, but also because something is lacking in them that is most necessary in this art, namely a proper agent. Here I do not speak of the internal agent, which is that solar sulfuric virtue, of which more will be said below, but of the external agent, which causes the internal to be awakened and promoted from potency to act.

For from gold this agent is already separated at the end of the cooking, because through the introduction of the new form of gold, the agent is separated when it impresses its proper virtue (as the author of Margarita Preciosa discusses excellently), whence only the material substance remains defined by the action of the internal and awakened agent, to which if nature took away the agent because it does not enjoy it nor delight in its company, why should we take care to put it to it again? Certainly an error, since we can have a body in which the said agent is still united and mixed with the weights of nature, to which if we added the weight of art, then art would reach what nature was unable to.

Concerning this external living silver of the common folk deprived of that agent, Zacharias speaks most learnedly in his little work, where he teaches that the common living silver remains so because nature did not join to it its proper agent. What clearer can be said so that this truth is known?

Hence if gold and such living silver are destitute of their agent, what perfection can be obtained in cooking without it? This opinion seems to be approved by Count Bernard, when prohibiting in the physical work the use of animals, vegetables, and minerals, even metals alone; as if to say those that remain without the acting spirit, as the author of the Arca Aperta understands.

But it is certain among all metals only these two, gold and living silver, can rightly be called alone without their agent: gold because at the end of cooking it is separated from it; living silver because in it it is not introduced, and so remains uncooked and undigested.

Hence see and know with what lies you wash the earth and, washed, exalt it to heaven for fabricating sulfur that penetrates bodies at the stroke of the eye and reduces their excrements to nothing.

I have spoken figuratively but not in passing, because it pertains to the practical art of the Arca, which perhaps we will teach sometime in a special book, in a new style; therefore be content, O you who love truth and seek knowledge.

LUX
OBNUBILATA
By its own nature shining forth.
True
OF THE PHILOSOPHICAL STONE
THEORETICAL.

How much men err who are ignorant
Of the Hermetic school,
Who at the sound of the word
Apply only with avaricious feelings:
Hence to the common names
Of quicksilver and gold,
They apply themselves to the work,
And with common gold at a slow fire
They believe to fix the fugitive silver.

CHAPTER ONE

Above we touched upon the error of those who work with gold and quicksilver, thinking to gain some profit from this; the truth, as we have said, is that they still have the principles of nature unknown to them, and wandering in darkness, they continually seek the stone, but fall upon gross stones. Their entire opinion consists in this: that gold is the most noble body, and contains the seed of gold-making, which they presume multiplies with its like, and yearn miserably for its vegetation. This error the Turba Philosophorum, who seem less sophistic, cleverly increases; indeed, in their books it is often and repeatedly taught that the seeds of gold are in gold alone, and that it alone is the principle of gold-making just as fire is the principle of igniting.

But if the hidden senses open the mind,
They well see manifestly,
That it is lacking, to this and that,
That universal fire, which is the active spirit.
A spirit which in violent
Flames of a broad furnace
Flees swiftly
Every metal, which without a living motion
Outside its mine is a motionless body.

CHAPTER TWO

The poet here seems to hint at the aforementioned opinion, when he asserts metals of the common people are without an active spirit, because they lost it in fusion, whence, while still in the mines, the other metals seem to retain their proper acting spirit. Gold and quicksilver, however, although they remain in their own mines, are nevertheless not mixed with the said active spirit, as we said above, because gold has already reached the end of its decoction, and quicksilver has never yet been introduced by nature and mixed, when it took the body of quicksilver. But lest the reader be misled here and not accept the cause of the previous error, it is time to say something about the generation of metals.

All philosophers bring forth that metals are produced by nature from Mercury and sulfur, and generated from their vapor, but not all show the mode of this generation except briefly and confusedly. It must be known, therefore, as we taught above, that the vapor of elements provides the matter of all lower nature; this vapor is very pure and scarcely perceptible, always needing some covering, so that the body may take form there, else it always flees and migrates back to the original Chaos. This vapor contains in itself the fiery spirit of light from the nature of the higher celestial bodies (which is the form of the universe), and thus this vapor, impregnated with such a spirit, is very much like the prime Chaos, in which all things were enclosed for the creation of the world; namely, universal matter and form, and it is that wind in Hermes who carries the son of the sun in his womb. Therefore, by the rotation and motion of the higher spheres it is driven toward the center; because incapable of rest, it insinuates itself on earth, as the center of the world, but because, as we said, it needs a body to become perceptible, it puts on an aerial body, namely the air which we breathe, and is transported in its folds, so that it is the fan of our life, and for vivifying and nourishing all nature. This vapor is attracted through the air by our internal fire, and it rejoices in it and transforms it into itself, and converts it into its own nature, but through proper means, as we will teach more at length in a special book about the true anatomy of man.

This air attracts every body so vehemently and naturally that it is impossible for there to be any time, place, or body where such attraction does not occur; hence also it is impossible for there to be a vacuum in nature, as all philosophers and scholastics concede; and although some try to assert the contrary by experiments, it is no experiment but the deception of the supposition, because rather overlying or surrounding bodies rarefy so that in that rarefaction there is space for air or another substance in which this spirit is carried.

No body would have its own substance unless it were created and endowed with this spirit, which is specified in the body and induces the nature of the body to execute the command of the Creator, who willed that each thing have its own specific spirit for its conservation and substantiation in being. Hence if this spirit, which dwells within bodies, is of the nature of fire (as we taught above in the treatise on creation), it must always need proper nourishment and contain the nature of fire, which is to feed itself and be nourished for restoration, impatient of loss, just as the celestial bodies themselves, which are continuously moved because they are similarly endowed with spirit.

The true motion of this hidden spirit is not evident to the eyes or senses in all bodies unless nature, administering by art, promotes new generation. Therefore, animals we visibly see attract this spirituous vapor enclosed in the air, but because the nature in other bodies is coarser or more impure, this spirit is not so easily insinuated there clad only in the aerial body, but a more solid body is required, more akin to that earthly body, and thus in the folds of water this purity of elements interposes, and it needs to be clothed with aqueous covering. Hence it is easy for plants to take their nourishment and all minerals, because it is more similar to their own nature; therefore this spirit not only hides in the air but also in water.

This water is dispersed everywhere on earth and sometimes is salty, as we touched above; whence in some enclosed places where that air is included, by the sympathetic motion of higher bodies and the air moving, it excites vapor included in that salty water, and the water rarefies, in which rarefaction there is great motion and rarity of elements; from here come and ascend sulfurous vapors, which wander in those places because of the continuous generation of sulfur (which we also taught above), mingling with that mercurial and aqueous vapor, and rotating in the matrix of that salty water, and since exit is not allowed, mingling with the salt of that water, they assume some appearance of translucent earth, which is properly called the vitriol of nature. Vitriol is nothing other than salt in which mercurial and sulfurous spirits are included; for no salt in nature is given that contains sulfur so abundantly and to the eye as vitriol or the nature of vitriol.

Therefore from these vitriolic waters, by new motion of elements, arisen from the said aerial vapor, a new vapor arises, which is neither sulfurous nor mercurial but of both natures; and by rising by its natural motion, also some purer and lucid part of that salt, purified by contact with that vapor, it carries up, and encloses itself in places either purer or impurer, or more humid or dry, and by uniting with earth’s dregs or another substance produces diverse kinds of minerals, of whose specific generation we will sometime teach, God willing. But as regards the generation of metals, we say further that this double vapor, if it comes to a place where there is fatness of sulfur, unites with it and acquires some glutinous substance, which returns the shapeless form to the mass, and there by the action of sulfur acting on the vaporous humidity—which is found greatly in those places—according to the purity of the place it is fixed into pure or impure metal: for if the said vapors and places are purest, the purest metal is generated thence, namely gold, from which the proper agent is separated at the end of decoction, leaving only mercurial humidity, but coagulated. But if it is still in the process of decoction, and sulfur is not separated, depending on the purity or impurity of the place and vapor, different imperfect metals are generated, called imperfect because they have not yet reached total perfection in the final form.

We say common quicksilver is generated from that vapor when by the heat of the place or the greatest motion of the higher spheres it ascends with the purest parts of the salt separated from its proper agent, whose spirit at that sudden motion departs into the air, as the spirits of other metals do in their fusion; hence in quicksilver only the material part remains deprived of the action of its male spirit, that is, the spirit of acting sulfur, and therefore it is never transmuted by the decoction of nature into gold unless it were impregnated by that agent, which never happens. From the foregoing it is clear how far removed vitriol is in the generation of metals, and what a falsehood those who work with it as the matter of the stone assume, in which the true being of metallic act should be present.

Metals, therefore, while still hidden in the mines, are mixed with their acting spirit, but after fusion are found deprived of it, although they contain the crust or covering of that sulfur, which is the slag of the metal itself. Hence another error is included of those working on imperfect metals which have had fusion. But a simple alchemist could infer from this doctrine that imperfect metal, while still in its mines, may be the subject of art to be worked on; we admit this indeed, but he would work incautiously, because we said above that mercurial vapors of imperfect metals or their places were impure and contaminated by filth; whence what purity will they give that is required in the elixir? It is to the labor of nature alone to purify them, or to the blessed auriferous sulfur, the perfect stone, which is the true most penetrating aetherial fire, bringing purity of metals in a moment by separating dross and impurities, and introducing fixation, because it is the most fixed and pure. Hence if the artisan wants to separate said impurities, then that acting spirit required from its hand would flee; hence it is the work of nature, not art: but art must take another prepared subject from nature, which we more clearly demonstrated as much as possible for the help of the wretched to the glory of the Highest.

3.

Another Mercury, another gold Hermès points to.
Mercury moist, and hot,
More and more firmly fixed to fire.
Gold, which is all fire, and all life.
Infinite difference
May there now be manifest
Between those of the common people and these.?
Those are dead bodies deprived of Spirit,
These are spiritual bodies, and always living.

CHAPTER THREE

About living gold, and gold of the Philosophers, scattered throughout their books there is continual mention, nor was it their intent to explain it clearly to their disciples, but rather they took care to conceal it behind mere hints and veils than to reveal it openly: However, since the foundation of all Hermetic science and practice consists in it, the work requires some more useful explanation about it at present.

It is not inappropriate that it was given the name gold, because really and quiddity-wise in its being and substance, it is Gold: indeed, gold more perfectly than common gold, and more completely so. Gold is entirely sulfur, and sulfur is the true gold. Gold is entirely fire, and fire is the true gold. I say gold, which is generated in the mines of the Philosophers and their mineral. Gold, which is altered by no element, and dominates them all, since it is itself the master of the elements. The most fixed gold, because fixation alone is contained in it. The purest gold, because it is pure itself alone. The most virtuous gold, since without it all virtue languishes. The balsamic gold, preserving all bodies from putrefaction. The animal gold, because it is the soul of the elements and of all inferior nature. The vegetable gold, because it is the origin of all vegetation. The mineral gold, because it is sulfurous, mercurial, and saline. The ethereal gold, by the nature of the heavens themselves, and the truly earthly heaven, hidden by another heaven. The solar gold, because it is the legitimate son of the Sun, and the true Sun of nature. By its vigor, the elements grow green; by its heat, the spirits are animated; by its motion, nature moves; by its influx, the virtues of things arise. It is the influx of lights, a portion of the heavens, the sun of the inferiors, and the light of nature: Without this light, the doctrine of the blind fools is dark; without it, their reason is without sense; without its ray, their opinions are obscure; without its influx, their mind is barren; and without its light, their intellect is in darkness. Therefore, most properly Philosophers have given it the name of living gold, since it is the life of gold, and from the very, as I said, substance of gold. For gold is the sole purest mercurial substance, free from excrements and from its own external agent, in which the internal sulfur, or intrinsic fire, has introduced its quality, through which the other qualities have undergone some alteration, and, as if under the dominion of the other elements, remain unmoved; whence no alteration occurs in gold, because the qualities of the elements have already been equalized in balance, and no new agitation is given therein: volatile overcome by the nature of the fixed, and fixed equally mixed with volatile, so that it appears a homogeneous and adequate and purest body.

The living gold of the Philosophers similarly is nothing else than the pure fire of Mercury, that is, the most refined and most praised portion of the vapor of the noblest elements; it is the radical moisture of nature, swelling with its innate heat. It is light veiled in the purest ethereal body, as we said above in previous chapters on creation, that since light could not remain in these inferior things, the Creator enclosed it in fire, and clothed it with the body of fire. This fire is pure spirit, which dwells in the citadel of the elements, and is the charioteer of light. This spirit is united in the radical moisture of things, and hidden in the innate heat. Hence, properly, the living gold of the wise is the purest vapor of the elements, in which the fiery spirit began to act, and through it obtained fixation, and migrated into the nature of sulfur, whence it is called the sulfur of the Philosophers, because of the fiery quality dominating it, and also Mercury is often named, because its entire being depends on the substance of Mercury.

This sulfur is what works in every composite, and since it contains in itself the nature of the higher light similar to that light, it continually wishes to separate light from darkness, that is, the pure from the impure: It is the internal agent which acts in its mercurial matter, namely in the radical moisture in which it is enclosed. It is the form informing all forms, and through it in the generation of things all colors arise according to the degree of cooking and action in its mutable subject, namely according to the degree of cooking: through it the differences of colors appear; its nearer and natural color is the most intense red, which manifests its dominant action clearly in the altered subject: It is innate heat, which is continually nourished by its radical moisture, hence this moisture provides material to it, and it always acts: the true artist of nature, through it all attractions and sympathetic virtues are made manifest, when it attracts its moisture, and wherever it is stronger, there it exerts and demonstrates such a potent attraction. Through such an attracting action, the nature of the ethereal lightning shows itself openly.

Lightning is nothing else than the driest terrestrial exhalation, which when dispersed into the air seeks a higher place, where by ascent it is better and more purely cleansed from excrements or dregs with which it was united, and thus becomes fitter to perceive greater sympathetic sensation: this exhalation contains that vapor of elements, which we said above is continuously dispersed throughout nature wandering, and always clothed with some body, whence it has obtained some fixation in that terrestrial dryness, yet in this new ascent it is joined to the aerial and more volatile vapor, which always indefinitely exhales from the earth, is forced to be dispersed with that volatile vapor in the air, and to be carried to the higher part; but there purified from excrements, as I said, acquires its fiery force, elevated more sublimely, the volatile nature of that vapor wandering free, and kindled by the motion of stars and heavenly bodies suddenly takes terrestrial parts of that very thin exhalation, and with its radical moisture, to which it is always united, consumed in itself is transformed into terrestrial sulfur, which is of the nature of the fixed; not so high, where volatile sulfurs are carried, but especially rushes to the earth with such impetuous force that all obstacles are rejected, and all impediments reduced to nothing; such action is performed, such as the sulfur of the Philosophers teaches to operate in projection upon quicksilver: burning itself it disperses all excrements, and transforms the radical moisture, which it finds more abundant in quicksilver, into its own nature, and makes all sulfur and medicine throughout its parts; if it finds weak moisture yielding to its virtue, but if it throws more than the proper quantity, restraining its virtue, it fixes it into gold, in which there is temperance of the radical moisture and innate heat. Lightning is therefore transported by the air with its power, and is attracted on the earth by another sulfur, which is found fixed there. For the fixed rejoices in the nature of the fixed, and nature is glad, and rushing to embrace it it hurries. Hence, through the teaching of that axiom which says "motion ceases in the presence of habit," we are taught that lightning, when it enters the earth, ceases to move with impetuous force, and remains in rest in its proper place, where through the presence of the attracting force no attraction is given, but retention; it cools, and insinuates itself into the center of its own body, in which every deposited fierceness and enclosed action is shut in.

Nothing remains to be wondered at regarding the varied effect of lightning, since it is the most fixed fire of nature, whatever thing it touches immediately is dissolved by the blow of the eye, because it assumes the radical moisture of that thing, as is seen in the great flame which devours the lesser fire, and hides the greater light from the lesser.

This lightning sometimes acquires a specific nature in some such exhalation, and according to the species of that virtue it demonstrates action in descent, so that it touches one thing and dissipates it, but leaves another unharmed, because it devours what is of its own nature and attraction, but repels the alien; and although in every body the radical moisture of elements is found, which is of one nature, nor is diversity found in nature; nevertheless, because it is occupied by contrary specific spirits and surrounded by excrements, lightning wandering sensing its contrary nature sticks to another place and another body. Of these specific spirits, perhaps more useful teachings will be given in the second part: For now it suffices that the sympathetic virtues and attractions of things arise from this principal cause.

The effect of this sulfur, or innate heat of the elements, about which we spoke above and speak in this present chapter, is better understood in the nature of the pyrite powder. For this powder abounds with that aerial mercurial vapor because of the nature of sulfur and the salt of the stone included in it; but because that moisture is raw and more volatile from the nature of air than fixed, although it has innate heat and enclosed fire, in ignition it shows volatile nature, and since it is from the nature of higher things, it flies away with this ignition's force to its homeland, taking with it quite some earthly parts of the exhalation and fiery parts, where it is dispersed and wanders in its place, and feels no earthly appetite or attraction except to preserve nature for new use. But if the nature of the fixed were vigorous in it, it would seek the center of the earth and rush into the earth, as is seen in lightning and also in the pyrite powder of gold. For those experienced in gold know (as many authors faithfully teach) to extract its fixed sulfur, which mixed with things ignitable and volatile easily acquires ignition like pyrite powder; but the ignition is not dispersed nor vanished into the air, because, having acquired freedom and stripped of excrements like lightning, it rushes headlong to the earth, despising obstacle and impediment and overturning all until it hides in the earth, because sulfur of gold has naturally acquired fixation from the fixed fire which lies there, it is drawn with force and by its own motion is carried into its sphere. Hence if such manifestations of attraction are seen, why should occult sympathetic forces not arise from this cause, although they are greatly unknown and not recognized by the eyes? Oh, how many things of nature are commonly to be understood, of which the knowledge is attributed to hidden virtue not by the unwise and philosophers but by the true Philosophers of nature. Let these scholastic questions be studied, which are always to be held for nothing, and let them recognize hidden causes! Miserable, how much better it would be for them to seem Chymists rather, and to smell something rather than to bark against the Moon, and be considered endowed only with the sense of a brute, but let each remain in his own error in which he fluctuates...

Therefore living gold is rightly called that sulfur, since it is the motion and life of all things, whose nature our very learned Poet described when he said it is hot and moist in the most fixed fire by nature of spirit, and spirit truly corporeal. Hence, if the Philosophers hide it from the ignorant and reveal it only by the name of gold, no wonder, because in it all science consists: But, where especially it is found, and in what place or body it is discovered must be investigated, and faithfully let us teach the science and its theory.

Know therefore that in every body this sulfur is enclosed and hidden, and no body can be without it as is known from its nature; it is in valleys, on mountains, in the depths of the earth, in the sky, in the air, in me, in you, and in every place and body, so that it is rightly called by the wise their living gold to be found everywhere; but it must properly be found at home, and obtained, otherwise it is sought in vain in other places. The home of gold is Mercury, as all teach, therefore it must be sought in the house of Mercury; but do not understand this as the Mercury of the common people, because even if found there and enclosed in its body, yet only imperfectly and potentially, as said above. Therefore, know Mercury; and where principally and more abundantly that Mercury dwells, there this sulfur is found. Know also that it is true fire, and that fire lives in the air, wherefore where air abounds it is more nourished and grows, and is more easily erupted. But see how to recognize it in places where it exercises some dominion, although in prison, not where totally subjected to others and defiled with dregs. For fire by its nature wants to rule the other elements, if it is not hindered or suffocated by its contrary, namely water, or by excrements. Hence it is written, "Do not eat of the son whose mother suffers menstruum."

This was the reason why Philosophers searched for their stone in minerals so that it would have the nature of the fixed and resist more stubbornly for the preservation of life in being, because minerals are of a more fixed nature due to the thickness of elements, and the abundance of water and earth. Hence their radical moisture when approaching fixation is more easily fixed, and converted into fixed sulfur. Furthermore minerals, and especially metals, are generated in the bowels of the earth, where the moisture of the elements is more abundantly preserved by the sky, as if thrown down to the center: therefore the elements of which metals are composed are more swollen by that ethereal spirit, the more so the longer they are turned into vapor and sublimated, in which sublimation they are better purified: But in other composites and bodies, because of the porosity of vessels and weakness of the matrix, this natural and adequate sublimation cannot be given, because everything sublimated would fly away, but is altered and corrupted into new generation with some loss of spirits, which particularly pass into the generation of the human fetus through the womb and seek the head of the woman or other members with diverse symptoms: Hence because those elements do not rarely rarefy into vapor nor are exalted, such circulation and purification is not given in them. Hence it can be seen how great a virtue the Physical Stone must have when by a second industrious sublimation in the Philosophical Vessel it has acquired a greater and, so to speak, heavenly purity, so that then it is rightly called Heaven by Philosophers.

4.

Our Mercury’s limit, in you gathers
Silver, and Gold extracted
From potency into act,
Mercury all, Sun whole, Moon whole...
A triple substance immune,
One, that spreads into three...
Oh great wonder!:
Mercury, Sulfur, and Salt, you have shown me,
That in three substances you are only one...

CHAPTER FOUR.

We have briefly said something above about the Philosophical Mercury, but so that it may become known with greater clarity, it must be understood: it has been produced by the philosophers from potency into act alone; for nature could never come to such a production, because after nature has attained the first sublimation, it is satisfied, and the matter disposed in such a way introduces form, and generates gold or another metal according to digestion or the purity of the place. Philosophers have hidden this Mercury, and enclosed it with parabolic coverings, so that unless spoken of enigmatically, especially under the name of the amalgamation of gold and quicksilver of the common folk, because the sulfur, as we said, is called by the name of gold, and Mercury by the name of quicksilver, so that the ignorant may be deceived. Indeed, all their words are equivocal, and they always speak in such equivocation; whence to labor according to the sound of the letters is mere bestiality. If it sufficed to make this amalgamation with common gold and quicksilver, oh how many owners of the stone there would be, and how many would finally obtain it. Each one would be most wise, and all knowledge would be known in this simple operation. But what knowledge, I ask, can be acquired in the mere amalgamation of gold and common mercury, however perfect and diligent? None at all, I believe: But the knowledge of the sulfur and Philosophical Mercury, and their union, only the most perspicacious intellect and the most subtle mind arrive at. Therefore, chemists must abstain from understanding literally, and be certain that whatever they operate according to that understanding is folly, and loss of wealth, which they finally experience at their own expense.

After, by the work of sublimation in the art, Mercury, that is the purified vapor of the elements, (in which work the most acute industry is required) then it must be united with living gold, and sulfur introduced into it, so that it may become one substance with it, and one sulfur; The artisan must know this union, the points and the means by which it is obtained, otherwise he will frustrate his intention: For many things are necessary to know, but above all that the previously mentioned sulfur and quicksilver be purified, to which purification one does not easily arrive unless the principal agent in this work, also the suitable vessel, and other things which the philosophers teach in sublimation are known. Then, when they are well purified, they must be united and perfectly amalgamated, so that by the addition of this sulfur the work is shortened and the tincture increased. At this point, we must use the silence of the Philosophers, and diminish this discourse, so that the whole science is not revealed to the unworthy... Whence it is written, that those laboring in their work err, because the work is not attained unless Sun and Moon are joined into one body, which cannot be done without the will of the Most High. Let no one infected by envy consider us known by this note, because it is not fitting to speak further, let it suffice that we have not placed lies in these treatises, although something has been diminished in them. Let it suffice that we have not taught sophistic works, nor offered various materials, but only one truth, which we have clearly shown, although by the just judgment of God it will be revealed to some...

Furthermore, we say that this Mercury is often called by the authors the Philosophical Chaos, because in it whatever the art has work on is found enclosed, and for the same reason its body, the subject of the art, the full Moon, living silver, and infinite other names; And because also the three principles are balanced by the work of nature on an equal scale due to the equality of those three principles united, it is called Vitriol by the Philosophers. Also, the conjunction of Sun and Moon is shown in it to the eye. The king placed in the bath is seen, and Joseph’s prison. The sphere of the Sun is contemplated; the explanation of these names will require a separate and large volume: which, God willing, we will give to light at a more convenient time.

5.

But where is this golden Mercury,
That dissolved in sulfur and salt
Becomes the moist radical
Of metals, an animated seed?
Ah, that it is imprisoned
In such a hard prison,
That even nature itself
Cannot withdraw it from the Alpine Prison,
Unless the Master art opens the way.

CHAPTER FIVE.

Philosophical Sulfur, as we said, is enclosed in the innermost of the moist radical; but imprisoned in an external and hard crust, so that it rises to the airs only by the highest industry of the art. For nature in the mineral does not have a suitable menstruum in these places, and sufficient to dissolve and free this sulfur, because it does not have local motion, but once having flown out as vapor, or once enclosed, which is the whole of the first imposition, it either remains wholly or is wholly flown out, and if there it could again dissolve, putrefy, and purify the metallic body, certainly it would grant us the Physical Stone, that is, sulfur multiplied in its virtue. Any fruit and grain, if it is not again put to rot in its own proper earth, is never multiplied, but only remains. But the art, which knows the best grain, takes it, and in well-manured and prepared earth places that grain, in which it putrefies, is dissolved, and becomes more subtle, so that its virtue becomes more intense and almost brings about an infinite multiplication of itself; and where that virtue was included and sleeping in the single grain, in this second regeneration it acquires greater and such great powers that it is compelled to leave the former place, and insinuate itself into many places, that is, many grains. Let the disciples of the art therefore see how, by the mere act of one putrefaction and simple solution, how great a virtue that internal sulfur acquires, and yet it must be admitted to be that simple virtue included in that first grain, nor a greater one added to it, but strengthened and purified in itself, so that it manifests itself from potency into act, through multiplication of its moist radical, mutually received from the moist radical of the elements, but the specific virtue is the same, neither sought from elsewhere nor from another body. Similarly, if a Physical grain is taken, and placed in its own earth manured and freed from sulfurs and brought to purity, there it will rot, the pure will separate from the impure in true solution, and will acquire a nobler new generation.

This earth, oh Reader, if you know how to acquire it, little remains for you on the way to complete the work; it is not common earth, but Virgin earth, not that which fools dig under the earth which we tread upon, where no seed or germ is sown, but that which is carried often and more often above our heads, nor has the terrestrial sun actually illuminated it. This earth infected with pestilential vapors and deadly poisons, which all the industry of the artisan must destroy and sharpen with its raw menstruum so that it obtains greater virtue and the faculty of dissolving. However, this is not that earth of the wise, where the virtues of the heavens principally flourish, and our Sun and Moon lie absorbed, because such earth is acquired only by perfect, true, and Physical calcination, but it is the earth that waits for the male, that is, the solar seed, and it is that which is adorned with the name Mercury. However, kindly Reader, do not confuse your understanding with this name Mercury, but have a master and guide in the fifth chapter, through which you will be extricated from the labyrinth. This art is mystical and is not declared except by its own principles: Therefore, know the principle and follow the end.

6.

What then does the art do?
A careful servant
Of busy Nature,
With a fiery vapor
Purifies the path, and brings to the prison,
Which by no other Escort,
By no better means.
It helps Nature with continuous heat,
By which she then
Loosens the bonds of our Mercury.

CHAPTER SIX

In the generation of all things, heat is always applied by nature.
In a composite animal, this is manifest;
In a vegetable, however, it is insensible,
But through the mere access of the said time
(according to the seasons of the year) it becomes perceptible.
Nevertheless, do not believe that the heat of the sun is the cause, as cause itself,
But it is the cause that awakens the external fire of nature by the motion of the sun and spheres.

In minerals this heat is never perceptible,
Except sometimes accidentally in the ignition of sulfur,
But this heat does not serve generation;
Rather it burns and dissipates whatever is generated near these places:
Hence one must inquire about another cause of heat.

This heat should not be perceived by the senses;
Otherwise nature’s work would be too swift,
But it ought rather to be perceived as cold,
As is seen in metal mines, where constant cold prevails.
Hence the natural work always seems marvelous,
If it retains generation enclosed within the midst of cold;
For it is such heat that does not abhor cold,
And since it is from the nature of the higher things, it is rightly imperceptible.

Our eyes are covered by a thick body,
Hence it is no wonder if they do not recognize those things which are spiritual substances.
We know that in man-made objects, the wheel of a clock is always moved without rest,
And by its effect we understand the motion;
However, no sense is sharp enough to perceive that motion,
Although one were to observe it constantly for the whole space of hours.
Hence, by a stronger argument, it must be admitted
That the motion of nature, which is always wiser than the artisan
And more subtle in its works, is not surprising to be imperceptible to our eyes.

The heat is from the nature of spirits,
And their hidden quality, which always accompanies them,
Hence it is proper to spirits to always move,
And since motion is the cause of heat,
They always have the innate faculty to heat.

An example is in the spirits of strong water and other waters,
Which even in wintertime burn bodies no less than fire itself at any time and place.
These waters cause such alteration
That they would destroy all nature,
And reduce natural bodies to nothing.

But the moist radical of the elements fears them not,
And does not dread their voracity;
For in it, as we said, another fire lies hid,
Which is of stronger and nobler nature,
And it despises this ignoble fire.

Hence gold, which abounds most in it,
Is not consumed by such waters,
And although it seems dissolved by them and reduced to the nature of water,
It is only a deception of the senses,
Because it again rises from them in its beauty,
Nor loses the least of its weight,
Which they do not do in other bodies,
Because their moisture is not so defined,
And determined by an intrinsic fire of nature,
But that fire languishes in them,
And is suffocated by too raw moisture,
Hence through the fire of these waters its nourishment is altered,
And is dispersed into the airs,
Thus the compound is seen reduced to nothing,
And migrates corroded into ashes.

These spirits are said to be fires against nature,
Because they destroy nature.
Hence understand how greatly ignorant they err
In choosing such waters for dissolving metals and their materials.

When they ought to use the fire with which nature itself uses,
And to sharpen it with their own hands,
And render it more active,
So that it is gentler and milder to the nature of the compound.

The structure of this fire is most subtle,
And in it the whole physical secret lies.
Of it the Philosophers have said little or very sparingly,
But we shall demonstrate something about it below.

For now it suffices to warn the alchemist
Not to attempt constructing his fire with strong and common waters,
Because nature is not helped by such fire,
But by mild and natural fire,
And administered with known degree.

7.

Yes, yes, this Mercury of the Mind induced,
I only wish to seek where I ought,
Because in him alone you can find
That which the learned geniuses desire.
In him are already reduced
In near potency,
Both Moon and Sun; which without
The common gold and silver, united together,
Are of silver, and gold the true seed.

CHAPTER SEVEN.

From the end of intention, the principle is taught to result in the dialogue of nature and elsewhere.
The true end, to which all aspiring alchemists strive,
Is to make gold, and only for this motion are they led to this art.
The tyranny of gold has so occupied the world
That no region, no city, indeed no street in any city,
Exists where the power of gold does not manifest itself.
Any man, however wise he may be, or how rustic,
Indeed insane, however simple,
Rejoices at its brilliance and is attracted by its beauty.

Certainly it is the nature of the human to always seek good,
And to desire it more perfectly.
Nothing under the Sun is more perfect
Than the Sun's own son,
Who is rightly not denied to be the true image of his father.
Nor is he spurious or adulterous son,
But a legitimate offspring by natural law,
Illuminated by his father’s splendor,
He receives his virtue in himself,
And generously communicates it to others.

Nothing is more beautiful than the Sun in heaven,
Nothing more elegant on earth than gold.
To obtain this and convert it to one’s use
Is the whole aspiration of alchemists;
Hence such is its end, such the goal of labors.

From the end of this intention results the principle to achieve the end, namely gold.
But in the multiplication of things, not the fruit, nor the body, is required,
But the sperm and seed of the body, in which it multiplies itself.
It is now time briefly to teach what this sperm and seed is.

Above, in many places, we said that the subject of nature and the substance of bodies is the radical moisture of things.
The nature of this moisture having been made manifest,
Nothing remains to be known but the order of specification and the mode of multiplication.

Let it always be certain that the fire of nature, or the sulfur of nature, dwells hidden in the radical moisture,
And is the supreme artificer in nature;
The whole nature obeys its will;
Whatever it wills, nature also wills.

This fire, enclosed in the body, always works and extends itself in power and quantity,
Desiring multiplication of itself, it converts the radical moisture of the body into itself,
And always consumes it, but imperceptibly and insensibly,
Otherwise the body’s nature would be consumed more quickly,
If new moisture were not supplied to it.

This fire is innate heat,
Hence it is always swelling with heat,
And always occupied with specific spirits,
Which spirits are of the nature of the superior light,
But by the ineffable power of the Word of God,
At the beginning of creation they obtained this specification,
According to His free will, so He willed it,
And nature obeys His will, and always executes His command.

Such a specified spirit always remains in such a body
Until the body is completely consumed and reduced to nothing,
Provided that the radical moisture remains in some part;
When this moisture is destroyed, as said above,
Both the powers and the specific virtue of the body are destroyed.

This innate heat, adorned with such a specific spirit,
Dwells in the royal throne of the radical moisture,
Like the Sun in its own sphere;
Its will is obeyed by the body’s nature,
And it supplies the radical moisture with matter and food.

Therefore, by feeding on this moisture, it turns to its own nature,
But sometimes achieves this digestion more weakly, sometimes more strongly,
According as the obstacles of excrements more or less easily allow it to operate.

That moisture is dispersed through the whole body,
And preserved in the center of every small particle of the body,
And while it swells with moisture, it is the sperm of that body;
If defined and more digested, this moisture is called the seed of the body;

Hence seed is nothing else than an invisible point
Of innate heat, enlightened by the specific spirit,
Hidden in the radical moisture,
Which having undergone some alteration by the moisture,
Is called the sperm of the body.

In whatever kingdom—animal, vegetable, or mineral—
That seed always wishes to multiply and grow,
If it has opportunity;
But by nature, which does not have local motion,
It is compelled to remain imprisoned in rest within the body,
Unless the more skillful art awakens the internal heat by an external instrument,
By which stimulus the powers resume and are increased by feeding,
And restored by their own virtue.

For the radical moisture, which is the food of that seed,
Is so enclosed and oppressed in the excrements
That it cannot help the innate heat;
Thus that heat is compelled to remain in its rest,
Though impatient of rest but languishing,
Only attracting a weak small portion of that moisture for a very long time.

Otherwise by movement and intemperance of the elements,
It is dispersed and returns to its native place,
The former body destroyed, and enters another attracted body.
Thus corruption of one is generation of another,
Through the continual vicissitude of things.

In the animal kingdom this order is maintained,
So that this innate heat for its restoration attracts that moisture to its food,
By which attraction the limbs and other parts of the body, being weakened,
Draw anew, but more crude, though more akin to their nature,
When they attract it from the foods with which the animal feeds;
And the food is either from the animal kingdom or vegetable,
Which has undergone some specification,
More congruous to animal nature than in mineral bodies or elemental bodies,
Where it shares universal nature.

It must be observed, however,
That these radical moistures are of one substance and essence,
Except that some have undergone some digestion, others none.

But nature works only by means,
Unless compelled from one extreme to the other to complete its work,
Which rarely happens.
As in cases reported by authors of those who lived only for some time on air, or earth placed over the womb,
And extracted this moisture from them;
But one should not dwell on these rare cases.

Hence it must be concluded
That the radical moisture, however attracted,
Is drawn through all parts of the body,
For restoration of the lost innate heat.

All limbs, being filled with this nourishment,
Reject somewhat superfluous moisture more akin to natural water,
Which wanders through the whole body,
Until by the attracting faculty it is drawn to some part of the body,
And preserved for use in the sperms,
And somewhat defined from the spermatic vessels,
Is the seed of the body,
Which, while dispersed throughout the body,
Rightly retains the virtue of the whole body in itself,
And contains in potentiality any distinct member.

Hence the true doctrine is gathered from these,
That sperm is the ultimate excrement of nourishment.

That sperm always desires to be separated from the coarser body and carried to a pure place, in order to serve animal generation; whence it is like an extract or the fifth essence of the body, which requires to be dissolved in greater purity, and that innate heat, or the point of that seed, to thrive in its power and obtain a new multiplication of itself.

To achieve this, nature has endowed the animal with instinct, so that when a woman is moved to lie down, by such coition the sperm is separated from its place and cast into the proper womb. In the womb, the male sperm is immediately united with the female sperm, and from these sperms a single thing of hermaphrodite nature is formed.

In the female sperm, passive elements prevail, just as in the male sperm active ones do, so that, given the opportunity, they may act and suffer; otherwise, if they were of the same quality, such a facile and sudden alteration would not be possible, whence there would be danger that the specific feminine virtue, which is very subtle, might vanish.

These sperms, having undergone some alteration, by the assistance of the acidic quality of the menses, then the innate heat begins to act and assimilate moisture to itself, and growing in quality of virtue and in quantity, it becomes more mature and more active; and always with new food, supplied by the menses, having taken in the fleshly substance, it is transformed into bones and blood, concerning the generation of whose parts we will give some explanation in due time.

Now it must only be known what this sperm is and how it is increased through the transmutation of menstrual blood. For menstrual blood abounds in moisture, by which the sperm is corrupted; and by its virulent crudity and acidity, it corrupts the more humid elements of the radical moisture and dissolves them from the composite, which, purified more by this alteration, supplies nobler nourishment to the seed, so that it may operate more maturely and powerfully. But enough about the animal kingdom.

As for the vegetable kingdom, we say in the same order that the sperm of plants is their radical moisture dispersed throughout the body’s dimension, swollen with aqueous moisture. This always desires to be refined and lifted to the sublime by attraction of the upper air, because it is also air: for nature rejoices and is glad.

Hence trees and any plants are raised upward, the coarser part being cast down until they arrive at suitable subtlety, separated pure from impure, they burst forth into the seed grain. That grain in which the nobler seed thrives is of hermaphrodite nature, because it contains both masculine and feminine qualities in itself.

For plants, having no local motion to achieve the coupling of both natures, it was necessary to contain this double nature in their grains and seeds. These grains, unless moved by an external agent, remain in quiet and do not proceed to new generation. But if the farmer sows them in suitable earth, as in a womb, where the menstrual humor—that is, the crude moisture—lies hidden, then by the menstrual humidity and sharp nitrous spirit they are corrupted; and from this corruption, the seed is dissolved and the sperm purified.

The dissolved seed attracts new nourishment for its restoration, but finding insufficient nourishment in the grain, it draws it from the earth, where it is invigorated and becomes more powerful. Through this attraction, also certain parts of the earth and water, which are vessels of other elements and of the radical moisture itself, are also drawn, and thus the seed grows in quality of virtue and the body in quantity.

Such an attraction is greatly desired by the woman, and impatient of rest itself meets it with nourishment and extends itself into the root, which insinuates into the earth’s cavities, always seeking new food; and although that food is found abundantly in the air, still it is more similar to the nature of the grain in the earth, because it is not so spiritual.

Hence the Creator of nature, wise in nature, willed that at the time when the grains are sown, the cold of the coming winter should surround the earth, so that with the pores of the earth blocked, the seed would not seek food in the air but rather in its own earth, which is more suitable for it.

Moreover, by the action of that impending cold, the vapor of the elements, or the cruder humidity of radical things, is more securely preserved in the earth, because the pores of the earth are closed by the external cold; hence the roots more easily and freely extend themselves in its cavities.

The root increases itself in quantity and vigor, and, due to the coldness of the earth and the thickness of the water, becoming thicker, assumes a hard and rough body. When the time of spring arrives, the pores of the earth open, and with the vapor contained therein exhaled, the roots are deprived of nourishment, so that they try to seek in the air that which they sense by its presence; whence they extend themselves and are attracted upwards as if to the sublime.

In this extension, the purer is separated more from the impure, having drawn from the coarser root nourishment sufficient to produce softness in quantity. The stalk grows hairy and is strengthened in virtue and vigor until it reaches perfect age, and being weakened by the attraction is forced to remain within the limits of its size, yet always the pure is separated from the impure; the pure enclosed in a new bark is contained in as many grains as suffice to retain its quantity, and thus multiplied grains are found, and from one small little body wonderfully many are born.

This is the concise and sincere multiplication of plants.

Now to come to minerals, about which we say briefly the same order of production applies, because the nature is one and the same. But concerning the generation of metals, since it has been said above, the reader is referred there; here it suffices to say something about their seed.

The seed of metals is properly their innate heat or fire enclosed in the radical moisture; but since nature had the time and convenience to purify their moisture into vapor due to the suitability of the place, it seems as if it must be said that metals, being homogeneous throughout themselves, are nothing else but the true radical moisture (especially perfect metals, which have retained neither slag nor external sulfur) separated from the body.

This moisture is called by another name "quicksilver"; but do not think that it is entirely purified and refined so as to have acquired the nature of seed, but it has attained some coarseness contracted from the earth by the assumption of water substance, in which metals abound most (for they are rather fruits of water, as plants are of the earth, the other elements being mixed in different ways).

Therefore the seed is the homogeneously enclosed body of metals, which is the common quicksilver of the vulgar and other metals, which supplies them matter; for if the substance of quicksilver is taken from the metal (which can be extracted from all), it is no longer metal.

But this seed is also contaminated and enclosed with the compacted body of its earth and water, which although purest and most brilliant compared to other bodies, are as feces and bark in respect to the seed.

The point of the seed is rather of the nature of the heavens than of the lower nature, because it is the suitable vehicle of that light; hence it ought to be enclosed in the purest body. This body is the middle substance of quicksilver, about which Geber and others always speak, since thus the stone is known in their chapters, and is the true seed of metals, which needs care; otherwise multiplication of the seed would be impossible.

The seed is also enclosed in that seed, as said in other kingdoms, but in one or another metal at a different degree, according to the quantity of their digestion and purification. Hence it can be extracted from all, but more easily from some, from others with great difficulty and almost impossibility.

This to know, the artificer especially needs and must know in order to extract it for new generation and multiplication; but first its seed must be putrefied, separated, and purified with a proper instrument and suitable menstruum in a fitting matrix, and thus finding it multiplied, it is the true philosopher’s stone and the sulfur of wisdom.

Furthermore, we tell you that that female principle in metals especially has obtained the nature of fixity; therefore the philosophers were especially moved to investigate it in these, so that they might have a fixed medicine which, once taken, would not so easily be consumed nor evaporate by weak heat.

Be prudent, reader, in its extraction if you wish to achieve the philosophical work, and let this suffice.

8.
For every useless seed, it is seen,
If incorrupt and whole,
It does not rot, and turns black.
Before generation, corruption precedes.
Such nature provides
In her living works,
And we her followers,
If we do not wish to produce abortive results,
Must first neglect, then whiten.

CHAPTER EIGHT.
Here our poet, whom we narrated above, seems to teach briefly;
For without putrefaction it is impossible to achieve the desired end,
Which is the liberation of that sulfur, or seed,
Which is found imprisoned in the elements,
And by no other means except corruption.
Therefore, if the seed is not cast into the earth to corrupt,
It remains alone:
Hence nature has taught us, for multiplication of things,
To use corruption:
This corruption, however, is carried out in the appropriate menstruum,
As we taught above,
As can be seen in animals and plants.
In animals, the menstruum is placed in the womb, and in it the seed is corrupted.
In plants, their menstruum is found in the earth,
By which their seeds are renewed and corrupted.
In minerals similarly, in their matrix, which is to be taken as earth, their menstruum lies hidden.
But just as in animals the wombs of females must be strengthened and nourished with the best foods,
Otherwise the impure matrix will either not bring forth the fetus or it will lie weak;
So also in plants the earth must be ploughed, purified, watered, and manured,
Otherwise the grain would be sown in it uselessly.

The same rule will therefore be in minerals, and especially in metals and in the generation of elixirs;
For if the auriferous seed is cast into uncultivated earth,
The artisan will never achieve the desired end.
For the matrix is polluted with foul vapors and virulent sulfurs,
So be prudent in its cultivation;
Then put your seed into it, and it will bring forth much fruit.

LUX
OBNUBILATA
Shining by its own nature.
True
OF THE PHILOSOPHER'S STONE
THEORETICAL.

Canzone 1. Third

O you, who by Art desire to fabricate gold,
Never weary, draw continuously
From charcoal flames incessant,
And your mixed many modes and many ways;
Now fix, now loosen,
Now all loosened, now partly frozen.
Then at a remote part,
Smoky butterflies, both night and day,
You keep vigil by foolish fires around.

CHAPTER ONE.

The forehead of chemists, soaked by incessant sweat, dissolves their humid intellect in distillation;
But always polluted with thick vapors,
Never purified from their ignorance,
Immersed in dregs, it ever emits black vapors,
As a sign of their folly.
The punishment of the lost who try to see light, wanders in darkness.
Their eyes are so blinded that although light arises for them,
They always remain weighed down in a lazy sleep.
Who among them can flee their darkness?
What can dissolve their grossness?
With continuous fiery heat, their senses have been dried out so much,
That they seem to see without sense.
These are they who do not cease to anatomize various kinds of mixtures
With their calcinations, dissolutions, cohobations, and sublimations.
They presume to handle the distinct substances of the elements by hand,
And to fashion names for their mixtures as they will,
Like air and fire their oils and insane concoctions.
What madness: to dissolve a body clothed in its grossness and pollution by water?
By waters which are called corrosive and against nature,
Because they corrupt and dissipate nature enclosed in mixtures?
Not knowing that the waters of the Philosophers' hands should not moisten bodies,
Because they are of the nature of mercurial spirits,
And are permanent spirits that moisten nothing except that which is of their nature.
Not knowing what the Philosophers teach;
That no water can truly dissolve bodies unless it remains with them in matter and form,
And that dissolved metals can be recongealed again.

But what similarity is there between these waters and their bodies?
None indeed; rather they always float on bodies,
Even if preserved until the last day in fire.
Wretched are those who presume to work without prior knowledge.

No less wisdom is required in the knowledge of Philosophical water
Than in the knowledge of sulfur.
For the work of dissolution is so hidden,
As is the hidden gold to be dissolved by them.
But those ignorant immediately take gold or metallic bodies,
And, thinking to dissolve them with common mercury or some other corrosive mineral,
Try and find nothing.
What reason urges them?
That their earthly body can be united with some aqueous humidity without a medium that joins these natures?
Philosophers prescribe that these be combined by their foment and medium,
Nor can extremes be joined without the medium's nature participating.
But they do not know what they know, and lacking every foundation,
They try to build something good;
According to their conception, they adapt things to things;
And without stronger investigation, they fabricate familiar things for themselves.

Many among them run thus in their brains, easily agreeing with this sentence:
That matter is one, which must be dissolved and purified,
Then more pure extracted from it, or placed in pure mercury,
Nor other industry is needed, nor other fire than charcoal,
And better to entrust to nature than to the industry and knowledge of the artisan.
Those who say such things are among the more learned,
And presume to understand the words of Philosophers better than others;
But unlearned, they are ignorant of the foundations on which they base their intentions.

Before nature, work must be entrusted;
The work of the artisan is to select the grain like a farmer, and purify it,
Then place it in well-cultivated earth,
And then entrust it to nature, with simple external heat administered.

What the grain is, and what is the cultivation of this earth, must first be understood by them,
Then they will begin to learn.

But since we touch on the work of dissolution,
It is time to investigate it more accurately.

Three dissolutions in the physical work are described by authors:
One is of the metallic and crude body in its principles, namely sulfur and quicksilver.
The second is of the physical body.
The third is of the mineral earth;
These dissolutions are so veiled in obscure terms
That they can be understood only by a faithful Master.

The first dissolution must be carried out when we take our metallic body,
And divide it into mercury, and afterward into sulfur.
Whence the work is to extract by industry and our secret artificial fire,
The mercury or that vapor of the elements from our subject,
And in the extraction purify it,
Then free the sulfur, or the essence of sulfur,
By the same and natural order from prisons.

But all this is the medium of dissolution and corruption,
Which you must know best.
The sign of this corruption is blackness, that is, to see black smoke in its glass.
This arises by the corrupting humidity of your natural menstruum,
Through which humidity in the movement of the elements this vapor rises;
Whence, if you see this vaporous blackness, be sure you have walked the right path, and found the right order.

The second is when the physical body, together with these two substances, is dissolved,
And in this dissolution all are purified,
And they attain the purest nature of the heavens;
Then all elements are refined,
And provide the foundation of new generation;
Then is the true Philosophical Chaos, and the true first matter of the Philosophers, as Count Bernard teaches;
Only after the conjunction of the female and male mercury and sulfur
Should it be called the first matter, and not before.

This dissolution is the true reincrustation,
So that the purest seed is multiplied in its virtue.
For if a grain lay in the earth and the substance of the grain is not reincrusted into this first matter,
The farmer would expect a harvest in vain from it.
All seeds, unless reincrusted, are worthless in the order of multiplication:
Hence this reincrustation and reduction to first matter
Is to be best known, by which alone this second dissolution of the physical body can be acquired.

As to the third dissolution, it must be said that it is the moistening of that earth, or physical and mineral sulfur,
Through which the infant powers are born and increased;
But because this more pertains to the term of multiplication,
We leave it for now with the Authors.

This is briefly said about dissolution,
So that the reader may understand what is necessary for the Theory.
Moreover, may he read the writings of the Authors more safely in this light,
Because more easily he will free himself from their involutions.

2.

Since the insane labors have now ceased:
Nor blind hope
The credulous mind sweetens with smoke.
Your works are useless sweats
That in a squalid chamber
Only print on your face hours of hardship.
Why stubborn flames?
Not violent coal, nor burning beeches,
Do the wise use for the Hermetic Stone.

CHAPTER SECOND.
In this chapter, I follow the order of our Poet; we ought to speak about the insane labor of the laborers; but since it has been scattered in the previous chapters, and will be spoken of below, we willingly leave aside the further details for brevity: we only hint about the fire, that it is not the fire of coals, torches, or any other kind of fire. It is the true fire that Nature uses. That very hidden fire is secretly described in the books of the Philosophers, whose structure we know is no less difficult than enveloped in silence; and if the artisans knew this structure of fire, we dare say that all who attempt the physical stone would succeed. Therefore, to satisfy our intention, we are taught the following about it.

3.

With the fire, from which Nature buries to its day
Art labors,
Which must imitate Nature by Art alone:
Fire, which is vaporous, and not light,
Which nourishes and does not devour,
Which is natural, and the Artifice finds it,
Dries and makes it rain;
Humid, and every hour it dries, Water that stagnates,
Water that washes bodies, and yet is not a bath.

CHAPTER THIRD.
I am not surprised if almost all have erred because of ignorance of the fire; for if anyone in his art lacked adequate instruments, his work would never come to intended completion, but always would be defective and imperfect. Therefore, that your works, O children of Art, may be perfect, use this instrumental fire, by which alone all things are perfected. This fire is dispersed throughout all Nature, for it does not act without it; whence it is found in every body where the powers of vegetation are preserved, and Nature hides this fire. Since it is always mixed with the radical moisture of things, and continually accompanies the raw seed of the body. Although it abounds so abundantly in this inferior nature, and is dispersed and concealed through all elements; nevertheless it is not recognized in the world, and its actions are scorned. This fire is what exercises the whole corruption of things: it is the crudest spirit, impatient of rest, always raising war and promoting destruction. A marvelous secret in Nature, when all things exposed to air, or immersed in water moisture, or buried in earth’s mound, are reduced to nothing and the first chaos almost. The hardest stones, the strongest towers, the proudest buildings, the hardest marbles, even any metals (except gold), exposed to air, finally go to dust, and by a long series of ages become equal to the soil. The cause of this portent is commonly attributed to the audacity of time, but miserable are those who do not know what lurks in the elements, and especially in the air: It is a flame insensible and invisible, which imperceptibly devours all and in deepest silence subverts all. This is the fire we speak of, spread through the air, because it is aerial, and mixing with its raw spirit discomposes, and destroys the work of Nature, reducing all to its former being by the worst corruption. Hence the roofs of houses, which are covered with lead sheeting, after much time are turned into white corroded soot, which, like artificial white lead, is wiped away by rains, and vanishes mixing with waters. Iron also, and any other metal in part passes into slag, whence the carcasses of animals, hard bones, huge trunks of trees, and their terrified roots, marbles, stones, metals, and every kind of Nature fall with time, and are reduced to nothing solely by this cause, by this hidden fire alone.

This fire is also called Mercury by the Philosophers as an equivocation of name; because it is of aerial nature, and participates even in the most subtle vapors of sulfur, from which it contracts some pollution; and truly we say that whoever knows the subject of the Art knows this fire hides there most especially; always sullied by dregs and impurities of things, it reveals itself only to the wise who know how to construct and purify it; having received the stain of sulfur and a perceptible dryness, so that it must be handled only cautiously and wisely if we wish to use it, otherwise it is not effective. The end of this fire’s nature often defines labor. Where its entrance is denied, there the benefit of generation is never perceived. Whence Nature is sometimes compelled to abandon incomplete work when the agent hinders its action. Its action is in continuous motion, and by its vaporous flame it corrupts all, and draws from potentiality to actuality. It is seen in the animal kingdom, where an animal would never be drawn to generation; never desire the act of copulation; never befall the propagation of its kind, unless this torch was inclined to motion; unless this fire, asleep, awakened its fire. It is the unknown cause by which the lustful rush to copulation, and are urged as by a very sharp stimulus. For any animal, at its proper time, is incited to the act of copulation so that with every obstacle removed, despising every sadness and neglecting every pain, eagerly and of its own accord it desires and tries to obtain it. Among men, who so foolish would desire the filth of that copulation? Who would undertake hard labor to acquire it? Who would want to endure the diseases emerging from its fruit, unless driven by some powerful impulse? Unless borne by some natural faculty? This is the action of that fire, which violently acts through the limbs in the body, usurping its powers to itself by tyrannical rule. This fire is easily kindled, so that the desire of the soul alone excites it with such and so great a force that free will is induced to serve its will, and those who abstained from such acts for fear of God were immune to this flame only by divine help, and the strongest bridle of reason. It is a most subtle spirit insinuating itself into the viscera, and moves all the entrails, and ignites the blood with its fire; from such internal ignition an inner fire is raised and called to war, and violently impelled to the vessels of the seed; hence those parts burn, and the seed swelling with spirit wishes to expand; scorning the limits of its prison, it longs to be sent into the womb of the woman, to multiply itself in its own vessel, and to bring forth its hidden power into the act of generation.

In the vegetable monarchy, this fire exerts the same tyranny; although it is enclosed in every body, nevertheless, the elements in these (vegetables) are coarser than in animals; therefore its power is not so easily moved, but it requires the industry of Art to multiply, and to summon from air or another element its like for aid, so that it is more active and equivalent for working. Hence dispersed through the elements of water, earth, and air, when in springtime or summer the pores of bodies open, it insinuates itself into these, and shows the effect of its motion in the work of vegetation. Without this fire, Nature suffocated by excrements would languish; whence awakened by the most sagacious impulse it acts every moment, and having become more vigorous, it poured forth its power. The same is said of minerals; but because these, and especially metals, are generated in the caves of the earth, it is easy for this fiery spirit to be conserved through the solidity of the places; whence Nature more conveniently generates metals in these places if these places have first been purified by the same fire. But when sometimes due to coldness of the place, the body does not admit pores, but remains obstructed and filled with excrements, then this spirit is forced to wander through caverns, and to raise marvelous exhalations from the abandoned body: but to know it more fully; it is to be known that it is easily enclosed and found in sulfurous excrements, seeking hot nature, and clothed in a salty garment: whence because the earth is chiefly filled with sulfur, metals are more easily generated in these places by intervening other material causes. But after the generation of the metallic body, multiplication is not given in these metals by Nature, because of the impediments described above, and because of the sudden flight of this fire. Hence metals that have suffered the fire of fusion remain as if dead, and deprived of their external mover. Whence the artisan, when Nature ceases, aids by spreading, and introducing a greater degree of fire.

Furthermore, we say that this fire, because of the sulfurous dryness in which it participates, wishes to be moistened, so that it may more freely insinuate itself into the moist female seed, and corrupt it with its superfluous moisture; because of this volatile and dry quality it is difficult to acquire it, whence the most subtle net must fish it, by a medium fit for this purpose, and the artisan in this case must know sympathies and properties of things, and be instructed in natural magic. This fire is the menstruum to be charged, and its powers to be increased: and so it is not enough for the artisan to know the fire if he does not know how to administer it, and by known degrees temper it; but because this is committed to the experience and sagacity of the master, therefore we omit to speak further about it.

4.

With this fire, Art works following
Infallible Nature.
What this lacks, that supplies the other:
Nature begins; Art finishes:
For only Art purifies
What Nature was incapable of purging.
Art is always wise,
Simple is Nature, but if clever
It does not smooth the vital way; if it halts, the other.

CHAPTER FOURTH.
Above we have spoken of the wisdom of Art, in what it consists, namely helping Nature, and principally in the administration of fire, not only external fire, but also internal. Indeed, when by adding sulfur the more digested physical sublimation is perfectly accomplished, to shorten the work. For fire increases fire, and two fires heat more, and convert the passive elements more into their nature than one fire. Hence to help fire with fire is the greatest skill of the artisan; and thus all alchemy is nothing else but to know fires and to perfectly administer fire.

Philosophers place three kinds of fire in their books. Namely: natural fire; unnatural fire; and fire against nature. Natural fire is the masculine fire, the principal agent, and in obtaining it lies the whole intent of the artisan; for it languishes in metals and is enclosed in their center, so that very great labor is required to bring it to the act of free virtue. Unnatural fire is the feminine fire and natural solvent, nourishing bodies and clothing the nakedness of nature with its wings. Obtaining it requires no less labor than the former. It represents the appearance of white smoke, and in such smoke often vanishes again and again through the ignorance of artisans; it is often incomprehensible, although through physical sublimation it appears bodily and more splendid. Fire against nature is the corrupting fire of the composite, which holds the primary power to dissolve what nature had joined. It is wrapped in many names, so that it may remain hidden to the ignorant. Hence diligence and repeated reading, with the possibility of nature, must be joined. There are also other fires, as similar and equal, such as baths of ashes, barks, nuts, oil, lamps, and if there are others, all are mystically comprehended under the genus of these three signs, either alone, or in part, or united together. But because the names of these and others which are read in books would require a large volume to explain fully, and since brevity is desired here, it is sufficient for the moderately intelligent to understand. The properties of this fire are so clearly described by our poet, that the work does not now require greater elucidation.

5.

Then why so many substances, and so many
In retorts, in alembics,
If the matter is one, and the fire one?
Matter is one, and in every place
Both poor and rich have it,
Unknown to all, and in front of all.
Abject to the wandering crowd,
Who sell it every hour for vile price in mud,
Precious to the Philosopher who understands.

CHAPTER FIFTH.
About the unity of matter, all at length and constantly affirm it to be one in species and number. Yet many speak of physical matter, which is the mercurial substance, and say it is one because there is one Mercury in all nature, although it contains diverse qualities through which it varies according to the predominance or alteration of these qualities. But I do not speak of this unity, rather about that with respect to the physical subject which the artisan must have at hand, which must be one subject, and our operation does not fall into many matters, because art cannot have the proportion of mixts and the weight of nature at hand. There is one nature, one operation, and one subject also, the vessel of such wonderful operations, and a noble chest.

This subject is found in many places, and in every kingdom of nature; but if one must stand in the possibility of that nature, with nature, and through nature, metallic nature must be aided. Therefore, in minerals, in whose kingdom only the metallic seed is contained, one only subject is given, suitable and easy, on which art must work; and although there are many such matters, one is to be taken before the others. There are many ages in man, but the virile is fitter for generation. There are many seasons in the year, but autumn is for gathering the harvest. There are many lights in the sky, but one sun for illumination. Know the fitter matter and take the easier one. We leave all matters behind in which the metallic being is not included, not only in potency, but in most real act, and so you will not err in the choice of your matter. Where there is no metallic brightness, nor the light of our sulfur can be, let all fall into their error, and do not cling to their deceits if you desire to reach the desired end. In this one subject all things necessary for art are enclosed; but it is necessary to help nature, so that the work may be completed more quickly and better; and this by two known means.

This subject is not only one, but also thought vile by all, and contains no elegance in its first appearance; it is not saleable, because it is of no use except in the work of Philosophers, and although it is said by Philosophers that every creature uses it, and it is found in apothecaries and known by all, these either speak of the appearance or the internal mercurial substance which is in all. Many take it at hand and throw it out from ignorance, because nothing good is thought to exist in it, as has happened to me several times. But so that you may know it more clearly, I will instruct you further by this teaching. Know that Philosophical sulfur is the purest fire of nature, dispersed through the elements, and enclosed by nature in this and other subjects, and by some cooking congealed, and partly fixed, yet its fixation is only in potency, hidden by many volatile vapors included, so that they are the cause that it flies away and vanishes into the air. For it is very volatile, as all say, if the fixed remains, both become volatile, and this is not impossible in nature; this fixed light is not found in act on earth, so that it is not overcome by other contrary qualities, except in gold, and where gold is found even in minimal quantity. Hence only gold is a body adequate in its elements, and so constant and fixed. But if this fixed virtue is overcome by the largest volatile part, of the same nature with vaporous excrements, then for now it loses fixation, although it always retains it in potency. Therefore our sulfur, which is required in the work, is the brightness of the Sun and Moon, and of the nature of the heavenly bodies, clothed in such a body; hence you must inquire in what subject the brightness can flourish and be preserved, and know that where there is brightness, there also lies the sought stone. The nature of brightness is without body, hidden from our eyes, whence it needs a body suitable to receive brightness! And where light is, there must be the charioteer of light, so you will not easily err, seek light with light even though enveloped in darkness. Hence learn that the lowest subject of all among the ignorant, among the wise becomes the noblest above all, since in it alone light rests, and in it alone light is retained. No nature in the world, except rational soul, is so pure as light, therefore the subject of light must be purest, as are the vessels of both, and it must not lack purity. Thus the noblest is included in the most abject body, so that not all know all things.

6.
This matter alone is so useful
That prudent minds seek it out,
For in it all that they desire gathers together:
In it are united, one with another, Sun and Moon,
Not common, not mortal;
In it is enclosed the fire from which they have Life.
And it gives fiery water,
It is the fixed earth, it gives everything
That a taught intellect needs.

CHAPTER SIXTH.
In this chapter, the Author proceeds to teach in his own style what has been said above about the subject of the Art. But so as not to repeat ourselves, we only say that in this subject the salt, sulfur, and Mercury of the Philosophers lie hidden, which indeed are to be extracted alone physically, and completed by sublimation. First Mercury in the form of vapor or white smoke; afterward fiery water or sulfur with its salt purified and extracted, it is necessary to dissolve and volatilize the fixed, and to join both in true union.

Of this fixed earth, called by our Poet, who says it is contained in the said subject, we say it is the perfection of the stone and the true bond of nature, and the vessel in which the elements rest; that is, a fusible, fiery, very hot, pure earth which must be dissolved, buried, so that it becomes more penetrable and fit for use. And it is the vessel of the whole perfection; just as Mercury is said to be the Philosopher’s vessel, their water, so may it be said of this earth that it is their earth as vessel. Therefore, kind reader, in this single subject, provident nature, the mother, has prepared whatever you desire for yourself, so that you extract the kernel from it and wisely adapt it for your use.

This earth, by its innate fiery dryness, attracts and devours moisture, and is compared to a dragon swallowing its tail, because moisture is natural to it and similar, and so it attracts and assimilates it. Hence the error of those fools is discovered, who attempt to unite and freeze things utterly different and contrary in the whole heaven, in which no attraction or union with their moisture occurs. External heat is not enough to freeze water; rather, it dissolves it and disperses it into the airs at any degree given. But the internal heat of our physical earth operates more naturally; hence the coagulation is perfect and secure.

7.
But you, without observing, that one compound alone
Is enough for the Philosopher,
Take more in hand, ignorant Chemists.
He boils in one single vessel, under solar rays,
A vapor that is mixed together;
You have exposed a thousand pastes to fire.
Thus while God has composed
All things from nothing, you, contrariwise,
Turn all back to primal nothing.

CHAPTER SEVENTH.
Here the Author mocks the vain work of the Chemists, who take many matters in their hands, which contradicts true science: for these substances are either separated from nature or separated by the artisan; if they attempt to join what nature has separated, they do not know how, because the aqueous substance always floats above the earth; and it must be observed that they never will know the true weight of these, because nature’s scale does not exist for them. For nature weighs the essences of things by attraction, which these ignorant ones dissipate rather than strengthen. For the stomach of an animal attracts what is necessary to it, and expels the rest by excrements. Hence it is impossible for them to find this weight; and thus their error is shown to be incorrigible: for they take contrary and from nature disjoined things in which no attraction can occur, whence they will never achieve weight.

If indeed these substances are separated by the artisan, nature’s weight is already destroyed and dissipated, and by the discontinuation of elements it will never be possible to acquire it, since one part will always be separate from the other. Hence no less do those err who take two matters in hand, and try by their sophistical operations to work, purify, and unite them, than those who, taking one subject, divide it into many parts and presume again to unite it by their subtle dissolution; for art does not consist in plurality.

And although in all late treatises the Philosophers teach to take sometimes one thing, sometimes another, namely either the fixed part or the volatile, or gold, or whatever body, and to purify, calcine, and sublime it, all this is full of deceit and lies to deceive men or mere envy. At last, by experience tested upon their own errors, they learn that I have spoken and taught the truth.

8.
Not soft gums, nor hard excrements,
Not blood, nor human seed,
Not bitter juices, nor herbal quintessences,
Not sharp waters, nor corrosive salts,
Not Roman vitriol,
Nor common talc, nor impure antimony:
Not sulfurs, not mercuries;
Nor metals used by the common folk,
But a skilled Artisan works in the Great Work.

CHAPTER EIGHTH.
Those who labor upon animals, vegetables, or herbs
Are wandering far from this whole sky,
And one who presumes such things
Is not worthy to be called a Philosopher.
For what likeness is there between minerals and metals,
Whether material or formal?
Hence, those excusing their error,
Because animals, vegetables, and minerals
Have the same principle in the genus of substance,
And were created from one Chaos,
Do not know nature, nor have ever seen her light.
There is no need to multiply words to refute this vain opinion,
Since one does not dispute first principles with deniers:
If such men were moved by reason to attempt these futile things,
It would be better for them to anatomize
The elements of air or common water in their way,
In which the same substances are found with easier capture
And less polluted by excrements.

The same is to be said about those who labor in gums and resins,
Which are nothing else but excrements of the humid radical of their plants,
As superfluous nourishment rejected by nature,
Or by natural sulfur acting internally.
In these, indeed, some alteration of the elements is seen,
And some specific agent’s virtue included;
But they are far from mineral nature,
In which the sought work must be attempted.

With the same error fall those into the abyss of ignorance
Who labor in salts, strong waters, and corrosives;
For all these lack that marvelous physical sulfur,
Because nature is only in her own nature,
Nor is the metallic splendor, which we must obtain,
Ever seen in them.
Nor can those waters provide the profit we seek.
They are humidities against nature,
Which dissipate and destroy her with their pollutions
And foul spirits, so they are more to be fled in art
Than used as servants.

But what is to be said of those working in Vitriol?
These seem to have touched the point at first glance:
For vitriol contains those principles from which a metallic being is generated,
Wherefore he who has the principle seems easily able to reach the end.
But since this principle is too remote, we confess they err similarly:
They must take the proximate and specific matter,
In which nature has weighted her seeds,
And enclosed the prolific seed therein:
Wherefore, since metallic seed is not contained in raw blood,
Because seed is not in crude blood but in the body carried to perfect term,
Vitriol must be rejected as material in this work.
Likewise, common sulfur and quicksilver,
Because something is lacking in either:
In the one the proper agent is missing,
In the other the due matter suffers:
Especially because all Philosophers despise them.
The same is to be said of the others and all minerals
In which the aforementioned splendor and metallic being are not found.

But as to Antimony, it seems to be able to provide what we seek,
And indeed it has much similarity to metals,
And properly is a crude metal hidden in its cortex;
But if its internal composition is considered,
It certainly contains great superfluities,
And too thick and indefinite moisture,
So that it is difficult for art to purify it
Because of its determined saturnine nature,
Since it is lead open and crude transmuted by the work of nature;
Wherefore Philosophers working with it must labor and sweat.

Likewise those working in other metals
Err greatly in the selection of nearer and proper matter,
Which being one, no one should vary by too scrupulous inquiry,
Nor by amalgamation or other vain mixture.
But since above it has been said about their generation,
And about the cause of their imperfections,
By which they are prevented in the work,
The reader is referred there.

For conclusion of this chapter,
We admonish the son of the art to learn at last
From the experiments of others,
And to form in his mind this argument:
Since he sees many laboring late in all kinds of minerals,
In infinite operations and methods,
And never knows that they have attained the just end,
He concludes that certainly their error is in the necessary principles
And in the foundation of the whole art.
Which Bernardus Comes also relates of himself,
Saying he traveled through the whole world,
And never found but sophistical artisans working
In improper materials, which he calls useless and vain in this work.
Hence it must be confessed that the way is another,
The matter is other than the common eye can perceive.
And if the matter were known after many errors,
At last they would find the way to treat it;
But on the contrary we recognize in this case
That from error to error it is never possible for them to extricate themselves,
Nor to see the least light.
For minerals and metals are always at hand,
And they do not know which are living, which dead;
Which are sound or weak;
And from this ignorance new errors always grow,
So that miserable, flattering themselves in despair,
They try to deceive others.

9.
Why so much mixture, and to what end?
High science
Restricts all our mastery to a single root.
This root, which I have already shown you clearly,
Perhaps contains more than is allowed,
Two substances that have one essence.
Substances which in potential
Are silver and gold, and in act
Become so, if we balance their weights equally.

CHAPTER NINTH.
When the Author here speaks of the equality of weights,
It seems to us appropriate to demonstrate more faithfully than above
To the diligent and skilled artisan.
To weigh the weights of things with a scale is not nature’s gift,
But the proper work of art.
Yet nature does have her weights,
And observes them, as we declared in the seventh chapter above;
By this same teaching, we have learned more certainly
To weigh and equalize our substances in similarity to nature’s way,
Namely by purification and attraction.
Therefore, after we have purified our substances,
And elevated them from earthly, foul being to the purity of the ether,
At that moment, by the force of attraction,
We weigh the said elements with such a balanced scale,
So that the elements suspended in air remain without further risk,
Neither part outweighs the other in weight.
When one element in its virtue is balanced with another thus,
So that the fixed does not overcome the volatile,
Nor the volatile fix the fixed,
Then arises from this harmony a just weight and perfect mixture.
This equality of weights in common gold is manifest,
Through which the virtues of the elements
Remain at rest in its kingdom without any tyranny,
And their united virtue is stronger to resist
Contrary qualities of elements from outside.
Similarly in our work, when such a mixture is balanced,
Then the gold of the Philosophers is truly alive,
Because life flourishes more abundantly in it
Than in common gold, which is rather swollen with spirits,
So that it merits to be called Mercury rather than sulfur.
And this suffices concerning weights.

10.
Yes, they in act become silver and gold;
Indeed, balanced in weight,
The volatile is fixed in aurated sulfur.
O luminous sulfur, animated gold,
In you, O Sun ignited,
I adore the restrained operative virtue.
Sulfur, all treasure,
Foundation of the art, in which nature
Ripens the gold that matures in the Elixir.

CHAPTER TENTH.
Many have written various things about the virtue of the Philosophical sulfur,
Or the hidden stone;
But since in this part they have not found the truth,
Rather revealed it as clearly as possible,
Thus the reader of such books
May acquire sufficient instruction.
For it is the humid radical of things,
Clothed and adorned with the innate faculty of heat,
So great and such that it can work wondrous and incredible things,
And in the three kingdoms its powers and energies
Can be demonstrated mightily by it.
What it effects in animals was said above sufficiently;
In plants it is to be believed
That through it the powers of plants are extended,
So that a tree bears fruit three or four times a year without detriment,
Indeed with stronger action;
Because the sun is terrestrial,
Which indefinitely spreads the most favorable rays from itself,
Strengthening their nature so that it seems multiplied a hundredfold:
Farmers have learned to receive roses once a month,
Which they have strengthened by their skill at the proper time:
Hence it will be no wonder that by this abundant strengthening
And any other, there is the same or greater increase and multiplication.
In minerals, why should it not provide greater effects,
Since these are more akin to its fixed nature?
Indeed, more marvelous than promised by the Authors,
Because many of them either did not know or silently concealed it.
But the skilled Artisan will be able by this secret
To so extend the forces of things
That they appear marvelous and their operations almost supernatural,
If they adapt their instrument according to sympathetic qualities.

What is said about glass — that through this stone it may become malleable —
Is uncertain knowledge,
Yet by reasoning possible:
Malleability, that is extension, consists in fixed and radical oil,
Which binds parts together, and unites by smallest means,
Of which the precious stone abounds in oil.
Hence since glass is the purest part of earth and water,
Deprived of its humid radical, as said in the chapter on Mercury,
It is no wonder if, with its added humidity, its parts bind,
And produce a homogeneous, pure unity.
Countless miracles may arise this way,
True effects of natural magic,
Mistaken by the ignorant as demonic arts,
But it is impious and sacrilegious
To attribute to unclean spirits what is owed to nature and the Author of nature.

In conclusion, we kindly admonish the reader:
If he reads these writings for curiosity or the desire to learn,
We offer them for his leisure,
That according to the spirit of his understanding he may acquire
The fruit of doctrine which he desires,
And may God graciously grant it to him.
And he should know that all good comes from the Father of Lights,
And that it is written: wisdom does not enter a malicious soul;
Even if he has keen intellect and profound learning,
It will not profit him unless the Highest grants this gift freely,
And hears his devout and pure prayers.
And if he approaches without true knowledge, he will depart without fruit.
We also protest: if anything above is written against Catholic and Christian religion,
Or is refuted, it should be held as nothing and unwritten.
We protest our faith and open our light.
This is the point of the snow.
But this is the point of the Philosopher,
To walk in the law of Christ the Redeemer,
And above all to fear God the Judge.

THE END.

---

LATIN VERSION

LUX
OBNUBILATA
Suaptè Natura Refulgens.

LUX
OBNUBILATA
Suapte Natura
REFULGENS.

Vera
DE LAPIDE
PHILOSOPHICO
THEORICA,

METRO ITALICO
DESCRIPTA;
Et ab Auctore Innominato
Commenti gratia
ampliata.

Pars Prima.

VENETIIS, M D C LXVI.

Apud Alexandrum Zatta.
Superiorum Permissu, & priuil.

SERENISSIMO, ET INVICTISSIMO FEDERICO TERTIO Daniæ, Noruegiæ, Vandalorum, Gothorumquæ Regi Duci Slesuici, Holsatiæ Stormariæ, ac Dithmarsiæ Comesi n Oldenburg, & Delmenhorst.

ADHUC tenebræ super faciem abyssus ignorantiæ meæ morabantur; quando, spiritus Diuini nutu, à lethali somno expergefactus, lucem videre cœpi: salutem ei dixi; adoraui & caram super omnia adamaui.

Lucem sub mensa manere, non decet, sed super cuspidem ponere, vt luceat omnibus.

Hinc super aureum candelabrum Maiestatis tuæ, igniculum huncè meum ponere mihi fuit animus, vt splendore refulgentis tui diadematis allecti è longinquò in tenebris vagantes, lucis scintillam mutuo reciperent, ad maiorem lucem captandam.

Indesinentis itaque luminosae flammæ natura, sine sui diminutione se ipsam alijs communicare : Ita & gloriosissimi tui splendoris innata facultas erit, sese liberaliter offerre, & impermutabiliter in se ipsam vigere.

Imminens certe periculum ne lucerna lumen extinguatur, si liberè ad commotas auras committatur; vnde lucida crystallo opus est præmuniri; vt ab iniurijs ventorum, aliorumque nocentium dessendatur : Pari ratione lumen hoc meum si ad auras, absque regimine edere curauero, nocua ac perniciosa agitatione Zoilorum Fumiuendulorumq; periculum erit, & extingui & dissipari: vnde implorare mihi decet, vt sub vmbra alarum tuarum hac lux securè lucescat, & splendidior, ac illustrior appareat.

Parui ergo huius muneris oblatum nomini tuo, ne dedigneris ò Rex accipere, & acceptum, animi, innata gratitudine illustrare; dum & vota quælibet,& Dij benigno vultu rec pere, nec humilitatem offerentis, eorum suprema mens nunquam abhorruit.

Tu placida fronte, quæ geniali instinctu liberæ seruitutis ad pedes Maiestatis tuæ dicamus respicias, & tui felicissimo Imperio per semper fœlicem auram præcamur.

PRAEFATIO AD LECTOREM.

Tot, ac tanta de Chymicorum scientiâ extant volumina, partim in lucem edita, partim manuscripta, vt audeam dicere nullam scientiam tot habuisse auctores, tot Magistros, quot Hermetis fuere discipuli.

Fœlix Pater, qui tales filios habuisti; Gloriosus magister, qui tales consectaneos obtinuisti, ità vt verè Magister Magistrorum dici merearis, si vnusquisque filiorum tuorum dignus est omnium scientiarum Magister vocari: Sed sicuti non omnes libri sunt verorum auctorum partus, non omnes veridici, immò partim mutilati, aut inspurcati, & quod peius est adulterati; non aliunde, ut credo, quam inuidiæ stimulo, & impietatis motu illorum, qui aut debilitate eorum ingenij, aut iusto Dei Iuditio ad hanc mensam accedere non potuerunt.

Præsentium sæculorum, tyrannides ità per omnes diffusæ, vt non amplius ætas hominum, sed brutorum dici meretur, attamen naturà, seù Opifex naturæ in claustris suæ Diuinæ prouidentiæ semper aliquem pium hominem seruauit.

Aliqui remanferunt immunes ab hoc veneno; aliqui se absconderunt à mors. serpentis, hij nimirum, qui æneum serpentem supra montem eleuatum viderunt, eique spem obtulerunt, & eius dogmata sancta seruarunt.

Cum adhuc tertium lustrum viridis ætatis meæ agerem, nescio, quo instinctu in horum librorum intelligentia, me, omni conatu, exercere animum habui; at sæpè sæpius obnubilata mente luminis illius magnitudine, debilis sensus mei vires insufficientes cognoscebantur ad istius doctæ Sphingis enigmata ellucidare; Hinc libros eieci, pluries valedici huic lectioni, & sæpiùs erroneum existimaui talia velle intelligere: at reassumpto animo, Dei auxilio, spe omni fulcitus, duodecim continuis annis in huiusmodi lectura totis viribus die ferè, ac nocte, ætatem consumpseram, quando cœpi tentare an effectum consequerer possem; praticam illius operis iuxta theoricam, quam in mente conceperam, præ manu sumpsi; at deuius modo vna resolutionem in animum obtinueram, modò aliam, at semper aliquid meæ intelligentiæ obscurum relinquebatur.

Socios duos diuerso tempore habui, quorum consortio maior occasio mihi oriebatur ampliùs studendi, & veritatem indagandi, vt melius eorum opinionem, aut arguerem, aut approbarem; omnes enim cæci eramus solo lumine desiderij, & aliqualis lectionis ducti; tentauimus, nihil in primis ingressibus inueniebamus, aliquid nobis deesse cognoscebamus: interim firmiter concludi, & discere cœpi: iuxta sonum litterarum laborare esse diffipare diuitias, & oleum, ac operam perdere, quòd sola possibilitas naturæ, sola ratio intellectualis cæcos ducit, & errantes in patriam regit: Quid tantis desudare operibus, dum simplex natura, vnum corpus solum cognoscit?

Quid tot habere furnos, tot ignes, tot vasa, dum vnico vase, vnico igne, vnica fornace vtitur natura? Si sufficeret secundum sensum litterarum sonum verborum, & directionem simplicem auctorum, laborare quot sapientiores, immò in hac scientia sapientissimi inuenirentur, qui nec sermonem latinum vix percipere valent.

Oh quot sunt, & inueniuntur homines, qui se doctos esse in hac arte existimatur. Solum quià pulchram destillationem, diligentem sublimationem, aut calcinationem cognoscunt se facere posse.

Oh quot alii reperiuntur, qui semel vna opinione in suo grosso capite orta secundùm lecturam, aut, vti dicunt directionem vnius Auctoris se doctissimos esse opinantur, & si opus non succedit eis iuxtà intentum suum, non ignorantiæ suæ attribuunt, sed aut fracturæ vasis, aut regimini ignis, quem sperant iterato labore inuenire.

Oh quot sunt, qui, co quia multarum sententiarum farragines in suo cerebro continent iuxta capacitatem illius intellectus, putant se esse magistros, & alios docere posse.

Cognoui hominem, qui tot ferè non dicam tractatus, sed, & volumina in mentem habebat, tanta, ac tali eruditione decorata tali ordine expressa, ut vix crederem, maiorem in hac scientia peritiam posse acquirere; attamen, quia solus sonus litterarum erat illi cognitus, solas litteras sciebat, opus autem nesciebat, nec vix illius notitiam, & nunquam nesciet imposterum; sed semper in suo errore ad fallendum homines manebit: toto cælo enim aberrat à ueritate, dum quotidie circa particularia, (ut dicit,) & tincturas se exercet infinitis expensis illorum, qui nimis creduli ei fidem credunt.

At nil mirum, si dum vnica veritas illi est absconsa, plures vias tentet, & deuius in obscuritatibus uagetur.

Non sufficit sententias memoriæ mandare, sed intellectui; & discursui sunt committenda; solam possibilitatem, ut diximus, naturæ obseruandam esse, & vias illius, rationis lance trutinands.

Vnde cum ad manus meas manuscriptum doctæ vulgariraliico metro prolatum ab Anonymo Auctore, peruenerit; operam duxi hijs temporibus, vbi obscuritas, & tenebræ circumcirca uagantur, & totum ferè mundum absorbent, Lucem in lucem edere, & Deo duce, quanto loqui licet, solito secreto stilo, etsi veridico, promulgare, quæ pro commento illius manuscripti, & pro ampliori decoratione, & declaratione inseruiet.

Qualis nam illius scripti auctor fuerit, adhuc mihi innotuits; licet in annagramate cognitus: Satis est mihi scire eum ambulasse per rectum tramitem, illique veritatem naturæ obuiam fuisse, & quamuis se inscium operis totius confiteatur, attamen non respondent vltima primis, hec ficta ignorantiæ eius doctrinæ.

Quod autem ad me attinet, benignissime Lector ne quæras quis sim, scias, quod solus animus est mihi, veritatem propallare, & maiora quam credas, & speras in lucem post hac edere, Deus det mihi cum uitæ gratiam,& me post uitæ meæ cursum cognosces.

Noli damnare stilum, & modum loquendi, aut Phrasim dictionis; scias pro certo, quod intempestiua est hæc editio, vt uix credere posses; ad hoc me mouet uis, cui ægre nec valed resistere.

Talia proferre hoc sæculo, nec quidem somniaueram: attamen fiat voluntas eius, qui regnat, & regnabit in sæcula sæculorum. Vale.

Noi Reformatori dello
Studio di Padoa.

Hauendo veduto per fede del Padre Inquisitore nel Libro int.tolato Lux Obnubilata suapte Natura refulgens. Vera de lapide phlosophico Theorica non essersi cosa alcuna contro la Santa Fede Cattolica, e parimente per attestato del Segretario nostro, niente contro Prencipi, e buoni costumi: , concedemo licenza, che possi esser stampato, offeruandosi gl’ ordini, &c.

Dat. adi Aprile 1665.

{ Zuane Donado Rifform.
} Andrea Pisani Proc. Rifform.
Angelo Nicolosi Segret.

AIVERI
SAPIENTI
Si Discorre
TEORICAMENTE
Sopra la Compositione
DELLA PIETRA DE FILOSOFI.

Canzone Prima.

D I

FRA MARCANTONIO
Crassellame Chinese.

1.
Era dal Nulla vscito
Il tenebroso Chaos, Massa difforme
Al primo suon d’Onnipotente Labro:
Parea, che partorito
Il Disordin l’hauesse, anzi, che Fabro
Stato ne fosse vn Dio: tanto era informe.
Stauano inoperose
In lui tutte le cose,
E senza Spirto Diuisor, confuso
Ogni Elemento in lui staua racchiuso.

2.
Hor chi ridir potrebbe, (Mare,
Come formossi il Ciel, la Terra, e’l
Si leggieri in lor stessi, e vasti in Mole?
Chi può fuelar, com’ hebbe
Luce, e moto lassù la Luna, e’l Sole,
Stato, e Forma quaggiù quanto n’appare?
Chi mai comprenderà, come (pare,
Ogni cosa hebbe Nome,
Spirito, quantità, legge, e misura
Da questa Massa inordinata impura?

3.

O del Diuino Hermete
Emoli Figli, à cui l'Arte paterna
Fà,che Natura appar sēza alcũ Velo,
Voi sol, sol voi sapete,
Come mai fabricò la Terra,e'l Cielo
Da l'indistinto Chaos la Mano eterna.
La grande Opera vostra
Chiaramente ui mostra, (dotto
Che Dio nel modo istesso, onde è pro-
Il Fifico Elissir, compose il Tutto.

4.

Ma di ritrar non vaglio
Con debil penna un Paragon si vasto
Io non esperto ancor Figlio del'Arte.
Se ben certo bersaglio
Scoprono al guardo mio le vostre Carte,
Se ben m'è noto il prouido Illiasto:
Se ben non m'è nascosto
Il mirabil Composto,
Per cui Voi di potenza hauete estratto
La purità degli Elementi in Atto.

5.

Se ben da me s'intende,
Ch'altro non è vostro Mercurio ignoto,
Che un uiuo Spirto uniuersale innato.
Che dal Sole discende
In aereo vapor sempre agitato
Ad èmpier de la Terra il Centro voto;
Che di quà poi se n'esce
Tra Solsi impuri, e cresce
Di volatile in fisso, e presa forma
D'humido radical se stesso informa.

6.

Se ben'io sò, che senza
Sigillarsi di Verno il Vaso Ouale,
Non si ferma in lui mai vapore illustre,
Che, se pronta assisteza
Nò hà d'occhio Linceo,di Mano industre
More il candido Infante al suo Natale ;
Che più nol ciban poi
I primi humori suoi,
Comel Huom,che ne l'Vtero si pasce
D'impuro fangue,e poi di Latte in fasce.

7.

Se ben sò tanto; pure
Hoggi in proua con vsi d'uscir non oso,
Che anco gli errori altrui dubbio mi
Ma, se l'inuide Cure (fanno.
Ne la vostra pietà luogo non hanno,
Voi togliete a l'Ingegno il cor dubbiofo.
Se'l Magisterio vostro
Dislintameute io mostro
In questi Fogli miei, deh fate homai,
Che sol legga in risposta, Opra,che'l fai.

CHE IL MERCURIO,
E L'ORO DEL VOLGO
Non sono l'Oro, & il Mercurio de' Filofosi,
E che nel Mercurio Filosofico v'è tutto quello, che cercano i Sapienti
Toccandosi la prattica della prima Operatione, che deue fare l'Esperto Lauorante.

Canzone Seconda.

1.

(ignari
QVàto s'ingannan mai gli Huomini
De l'Hermetica Scola,
Che al suon de la parola
Applican sol con sentimenti auari:
Quindi a i Nomi volgari
D'Argento viuo, & Oro
S'accingono al Lauoro,
E ten l'Oro comune à foco lento
Credon fermare il fuggitino Argento.

2.

Ma, se à gli occulti sensi aprò la Mēte
Ben vedon manifesto,
Che manca, e a quello, e a questo
Quel foco vniuersal, ch'è spirto agente.
Spirto, che in violente
Fiamme d'ampia Fornace
Abbandona fugace
Ogni Mettal,che senza viuo moto
Fuor de la sua Miniera è Corpo immoto

3.

(addita.
Altro Mercurio, altro Oro Hermete
Mercurio humido, e caldo,
Al foco ogni hor più saldo.
Oro, ch'è tutto foco, e tutto Vita.
Differenza infinita
Non sia, c'hor manifesti
Da quei del Volgo Questi ?
Quei,Corpi morti son,di spirto priui;
Questi spirti Corporei, e sempre viui.

4.

O grã Mersurio nostro, in te s'aduna
Argento, & Oro estratto
Da la potenza in atto,
Mercurio tutto Sol, Sol tutto Luna,
Trina sostanza in vna,
Vna, che in tre si spande.
O merauiglia grande!
Mercurio Solfo,e Sal,voi ui apprendete,
Che in tre sostanze voi sol vna siete.

5.

(rato,
Mà doue è mai questo Mercurio an-
Che sciolto in Solfo, e Sale,
Humido radicale
De i Mettalli diuien, seme animato ?
Ah, ch'egli è imprigionato
In Carcere si dura,
Che per sin la Natura
Ritrar nol può da la Prigione al pestra,
Se non apre le vie l'Arte Maestra.

6.

(corta
L'Arte dunque, che fà? Ministra ac-
Di Natura operosa
Con fiamma vaporosa
Purga il sentiero,e a la Prigiõ ne porta,
Che non con altra Scorta,
Non con Mezo migliore
D'un continuo calore
Si soccorre à Natura,ond'Ella poi
Scioglie al Nostro Mercurio i ceppi suoi.

7.

Sì,sì, questo Mercurio animi indotti
Sol cercar Voi douete,
Che in lui solo potete
Trouar ciò, che desian gl'Ingegni dotti.
In lui già son ridotti
In prossima Potenza;
E Luna, e Sol; che senza
Oro,e argento del Volgo,uniti insieme
Son de l'argento,e l'Oro il uero Seme.

8.

Pur ogni Seme inutile si uede,
Se incorrotto, & integro
Non marcisce, e uien negro.
Al generar la Corruttion precede.
Tal Natura prouede
Ne l'opre sue viuaci,
E noi di lei seguaci,
Se non produr? Aborti alfin uogliamo,
Pria negreggiar, che biancheggiar dob(biamo).

GLI ALCHIMISTI INESPERTI.

A desistere Dalle Sofistiche loro Operationi,
Tutte contrarie à quelle, che n'insegna la vera Filosofia
NELLA COMPOSITIONE
Della gran Medicina Vniuersale.
Canzone Terza.

1.

O Voi,che à fabricar l'Oro per Arte
Non mai stanchi trahete
Da cõtinuo Carbon fiamme incessanti,
E i vostri Misli in tanti modi, e tanti
Hor fermate, hor sciogliete,
Hor tutti sciolti, hor cõgelati in parte ?
Quindi in remota parte
Farfalle affumicate,e notte. e giorno
State uegliando à stolti fochi intorno.

2.

Da l'infane fatiche homai cessate :
Nè più cieca speranza,
Il credulo pensier col fumo indori.
Son l'opre vostre inutili sudori,
Ch'entro squallida stanza
Sol vi stampan sul volto hore stentate.
A che Fiamme ostinate?
Non carbon violento, accesi Faggi,
Per l'Hermetica Pietra vsano i Saggi.

3.

Col foco,ondè sotterra al tutto giona
Natura, Arte lauora,
Che immittar la Natura Arte sol deue:
Foco, che è vaporoso, e non è leue,
Che nutre, e non diuora,
Ch'è naturale, e l'Artificio il troua;
Arrido,e fà, che pioua; (flagna,
Humido,e ogni hor disecca;Acqua, che
Acqua,che laua i corpi,e Mà no bagna.

4.

Con tal foco lauora Arte seguace
D'infalibil Natura,
Ch'oue questa mancò, quella supplisce:
Incomincia Natura, Arte finisce,
Che sol l'Arte depura
Ciò che à purgar Natura era incapace.
L'Arte è sempre sagace,
Semp lice è la Natura,onde, se scaltra
Nõ spiana Vna le vie, s'arrestal'altra.

5.

Dũque à che prò tante sostanze, e tãte
In Ritorte, in Lambicchi,
S'vnica è la materia, vnico il Foco?
Vnica è la Materia e in ogni loco
L'hanno i Poueri, e i Ricchi.
A tutti sconosciuta, e a tutti inante
Abietta al volgo Errante, ( wende.
Che per fango a vil prezzo ogn'hor la
Pretiosa al Filosofo,che intende.

6.

Questa Materia sol tanto auuilita
Cerchin gl'ingegni accorti,
Che in lei quanto desian tutto s'aduna.
In lei chiudonsi uniti, e Sole e Luna,
Non volgari, non morti,
In lei chiudesi il foco, onde han la Vita,
Ella dà l'acqua ignita,
Ella la terra fissa,ella dà tutto,
Che infin bisogna a vn'Intelletto istrutto.

7.

(to.
Mà voi senza offeruar, che vn fol
Al Filosofo basta (Composto
Più ne prendete in mã Chimici ignari
Ei cuoce in vn sol vaso ai Rai Solari
Vn vapor, che s'impasta,
Voi mille paste al foco hauete esposta?
Cosi mentre hà composto
Dal nulla il tutto Iddio, Voi finalmente
Tornate il tutto al primitiuo Niente.

8.

Non molli Gomme, od Escremēti duri,
Non sangue, ò sperma humano,
Non vue accerbe ò Quinte∫∫eze Erbali.
Non acque acute, ò corrosiui Sali,
Non Vitriol Romano ;
Arridi Talchi, od Antimoni impuri :
Non Solfi non Mercuri,
Non Metalli del Volgo a' fine adopra
Vn' Artefice esperto a la Grand' Opra.

9.

Tali Misti à che prò? l'alta scienzia.
Solo in una Radice
Tutto ristringe il Magisterio nostro.
Questa,che già qual sia chiaro u'hò mo-
stro
Forse più, che non lice (stro
Due sostaze contien, e'hãno una essenza.
Sostanze, che in potenza
Sono argento, e sono Oro, e in atto poi
Vengono, se i lor pesi uguagliam Noi.

10.

Si che in atto si fanno Argento, et Oro.
Anzi uguagliate in peso
La volãte si fissa in Solfo aurato.
O Solfo luminoso, Oro animato
In te del Sole acceso,
L'operosa Virtù ristretta adoro;
Solfo tutto tesoro,
Fõdamẽto de l'arte,in cui Natura
Decoce l'Or, che in Elessir matura.

PROEMIUM.

Multi,immòomnes sunt, qui audientes de Lapidis Phisici Theorica, tractare,solò hoc disto, nares perstringent, & nauseabundi hunc tractatum floccipendent: At quæso, quæ nam impudentia de non cognitis iudicium ferre, & in alterius agro sinapi suum immittere.

Quid sit lapis Philosophorum prius discere, postea eius tractatus dijudicare oportet.

Isti sunt, qui videntes tot Chymiculorum, & laborantes in arte Chymica, profitentes se facere posse lapidem; omnes suas, & aliorum substantias dillapidare obseruant.

Isti sunt, qui videntes tot imposturas, tot vana recepta,& audientes tot falsa promissa, contra veram artem redarguunt: nescientes, quod hoc non est opus Chymiculorum , sed Philosophorum , ita ut istis vulgaribus Philosophastris sic possibile sit facere lapidem hunc , veluti eis possibile nouum Solem in sua domo producere , & Lunam in vasculo retinere ; immò tales Philosophi esse debent , ut fundamentum totius naturæ sciant , & verè cognoscant.

Nescientes , quod scientia lapidis Philosophorum superat omnes doctrinas, omnesq; artes quantumuis subtilissimas ; ea differentia, uti opus naturæ semper est perfectius absolutus, & securius , quam artium quarumuis practica: immò si iuxta axioma Aristotelicum nihil sit in intellectu , quod prius non fuerit in sensu; verum erit dicere , quod quidquid sensu comprehendimus sola data occasione naturæ intelligimus.

Omnes enim artes , rudimenta , & prima principia sua didicerunt ab opere naturali, sic vt nimis longum esset hanc veritatem in medium modò proferre , dum satis est cuilibet intelligenti , & non vulgari oculo appertum . Sed ne vlterius infructuose progrediamur .

Sciendum est generaliter lapidem philosophorum nihil aliud esse, quam humidum radicale elementorum , quod per ea expansum inuenitur, at in eorum lapide vnitum , & perstrictum abomnibus extraneis defæcatum . Vnde nil mirum, si talia , ac tanta præstare possit, dum certo cognoscitur vitam animalium, Vegetabilium, ac mineralium in suo humido radicali consistere : quod est indubitata fidei, nec ullus vnquam negabit : Si quis enim habeat oleum reservattum in domo sua ad imponendum in lampade, quis ita stultus erit, ut existimet talem lampadem extingui posse per definentiam olei, quod est illi in escam ad ignem suum nutriendum, & si debilitatio luminis proueniat ex definentia olei , certè quod adaucto oleo lumen pristinum reassumet; Pari ratione , vita nostra consistit in humido nostro radicali, : & igniculus vitæ in eo deffertur, ac eo retinetur : consumpto hoc humido, & lumen illud vitale à vinculis solutum effugiet: Vnde per cibinutritionem natura opus habet hoc humidum refarcire.

At aliqua do calor naturalis, per aliqua accidentia est ita debilitatus in suo humido radicali , vt nouum in nutritione reassumere non possit , & sic magis languescit , & infirmatur oppressus, facile definit, & morte tenebrosa corpus suum derelinquit: si quis tunc temporis oleum suppeditare posset, non in excrementis ciborum inclusum , sed ab istis excretum, & omni arte purificatum , certè , quod ignis vitæ illum assumeret, & in sui naturam conuerteret, & sic lumine pristino vigeret .

Quid valent medicamina in homine Mortuo ? nec quæuis balsamica quidem, & perfectissima aliquid operantur : Natura enim, seu ignis naturæ, qui in corpore latet , est qui medicamentis vtitur ad se liberandum , & extricandum ab illo morbo , seu humore illi nocente , vt in suo humido radicali liberè possit munus vitæ exequi . Per nutritionem ergo dandus est ei cibus competentes , & refocillantes , & ignis iste vires pristinas recuperabit, alias nil prodessent medicamina, quæ nihil aliud sunt, quam incitamentum naturæ , & non restauramentum.

Quid iuvaret militi in agone mortis per sanguinis sui à vulnere accepto deperditionem , buccinis, & tympanis irritare eius irascibilem facultatem ad fugandos inimicos, & cordis audacia Martis substinendos labores ? nil profecto; imo illi magis nocuum esset, & in causa, ut terrore facilius languesceret. Ita à simili in nostro casu : irritare per medicamenta naturam , quando est debilitare, & humidi radicalis deperditione , aut suffocatione languescens , est periculosum, & sæpe sæpius inutile; at si quis posset pristinum robur ei donare, & illius humidum radicale opportuna administratione augmentare , tunc de se ipsa natura fine alio stimulo ab excrementis nocentibus, & humoribus malignis se extricaret. Idem , & in natura vegetabili, ac minerali dicendu. Vnde quam insani sunt illi homines, qui die, ac nocte sanitati incumbunt , dum fontem, à quo omnis salus, & vita consistit, non cognoscunt: Sinant ergo de Lapide Philosophico latrare, ni impii, & crudeles vitæ suæ luminis cognitione abuti velint.

Conclusive igitur dicendum, quod qui Lapidem, istum fortuna à Deo gratis data concessum habuerit, & eo vti sciuerit; non solum prospera valetudine totum suæ vitæ spatium , iucundo sanitatis titulo incolumis frui potietur ; verùm etiam vlteriorem cursum alijs distributive terminatum, Divina providentia non repugnante consequetur , & in laudem æterni sui benefactoris vita felici , & longa, aliorum sæcula illi percontari datumerit; Non est hoc ultra naturæ terminos adscriptum , sed lege naturæ sancitum, ut quoties corpus contrariis facultatibus , aut morbis oppressum fuerit inviolata sanctione ad interitum proclive rui, & eius vitalem spiritum, languescente natura derelinquere , ac in patriam abire .

Nullus qui aliqualem Philosophiæ odorem subolfecerit inficias ibit , quod vita animalium , seu spiritus vitalis cum sit spiritualis , & de natura ætheris , à quo omnes formæ descendunt per cœlorum influxus ( non loquor hic de anima rationali vera forma hominis ) nullam habere cum corpore terreo affinitatem, nisi per aliquod medium retineretur, quod utriusq; naturam participaret; Hoc medium, nisi esset constantissimum, & purissimum vita semper auolaret, nec ab eo permanentiam reciperet, dum certo scimus, neminem dare quod non habeat.

In mixtorum substantia humidum radicale rerum est constantissimum purissimum, cum sit subiectum totius naturæ mixti , vt infra proprio capite docebimus ; Ergo illud erit medium , & subiectum capax , in cuius centro vita corporis consistere debeat: Centrum enim humidi radicalis est calidum innatum , verus ignis naturæ, & sulphur verum sapientum , quod de potentia ad actum Veri Philici reducere didicerunt in suo lapide. :

Vnde qui habet lapidem Philosophorum, habet humidum rerum radicale, in quo per artificium sagacissimum, & naturale, calidum suo innatum; principales vires exercet ; imo totus calor, qui suam humiditatem determinauerit , & in sulphur, ut dicitur, igneum per decoctionem adæquata transmutauerit .

Tota mixti natura in illo humido radicali delitescit: unde qui habet humidum radicale alicuius rei , totam essentiam , vires, & facultates illius rei iam obtinuit; dummodo sagaci industria sit extractus , & naturali medio, ac arte Phisica, non arte illa spagyrica Chymica vulgari, quæ omnem suis extractis, & acribus substantiis mundum fœdauit, & quæ nil, aut parum boni docuerit : Sed prius intelligendum est, quid sit istud humidum radicale, de quo infra in capitulis meis sufficienter quilibet instructus erit, si legat , & iterata lectione studio non pepercerit . Videant ergo quantum ponderis in manibus habeat , qui lapidem Philosophorum obtinuit: Si enim quis ob exquisiti cibi nutrientem, substantiam, ob balsamici medicamenti virtuosam essentiam, & vires, & deperditam sanitatem reassumit , quando , & cibus , & medicamentum crasso cortice, & duro indumento excrementis permixta assumpserit : quid dicendum , si eorum humidum radicale ; seu , vt propius dicam eorum nucleum , & virtutis centrum in convenienti vehiculo propinauerit ?

Eo magis quo istud mirabile medicamentum , non incitando naturam , non stimulo, non violento motu , sed benigno naturali , & secundo radio , calorem naturalem, quo abundat impartiendo , & totam languescentem corporis naturam restaurando ; mirabiles curae , immo incredibiles , operationes demonstrat in animalium corporibus ; quia tunc non medici manus , sed natura benedicta , & pro medico, ac medicamento inseruit.

Medicamenta quaelibet vulgaria, vt supra diximus, sunt tantum irritamenta naturae , vt tali stimulo animal vrgeatur facultatem suam exercere,& vires sopitas assumere.

Hinc est,quod post assumptionem alicuius medicamenti semper infirmus magis languescat,vt aliqua- do sine spiritu tristis ,& de- bilis videatur : Ratio est, quia omnia medicamenta , quibus hoc seculum vtitur, sunt è numero purgatium , quae accida sua: intrinseca substantia , qua sunt dotata (quamuis dulcia propinen- tur) naturam irritant, quo irritamento conatur omne suum posse ad morbum ex pellendum demonstrare .

Vnde sola natura est, quae excrementum eijcit,& sola illius facultas , quae in tali casu valet . Hinc vana sunt: irritamenta, quãdo langue- scens, & debilis natura me dicaminis; stimulum non sentit, ideò potius grauatur maiori morbo , sic vt iam impotens cogitur corpus, infirmum deserere,& in eo mortis immaginetn impri- mere .

Exemplo est Clyster aut medicamentum in intestino a corpore separato immissum , in quo nil operatur, nec vllam purgandi facultatem obtinet, quia ibi natura non est, vt clyste- re,veluti stimulo irritetur ad se purgandum: Vnde si natu ra sola valet in homine sa- no ad excrementa reijcien da,& ad alios humores pec cantes expellendos; Quid in sanius hanc languescentem irritare , & in eodem irrita- mento maiora excrementa adaugere , dum sufficeret opportunius eam conforta re,& ei nouum vigorem per nostram medicinam impartire? quam mirabiles curae , & portentosi in sanitate ef- sectus ex hac administra tione orirentur ? incredibiles certè .

Non nego , & dari ali- quando medicamentu cor- roborans cardiacum , aut quod alias , praeter purgan tes,facultates contineat,sed hoc non nisi rarò vtitur a- liquibus in casibus,& quod peius est, hoc medicamen tum crasso modo praepara tum, & in virtute sua debi le , vt quasi inutile videa tur, & infructuosum; in cu ius administratione faepè saepius homo infirmus spi ritum vitalem quasi dereli querit, vt ineptus sit medi camenti virtutem non dicã assumere; sed nec quidem sentire . Nec nego alia re periri medicamenta , quae naturam à contrarijs libe ret non irritando , sed sua specifica qualitate morbu , & humorem attrahedo ve luti reubarbarum,&similia, que specifica dicuntur : & in veritate talia medicame ta si in omnibus morbis ap ta administrarentur infirmi sanatio esset secura , &in- dubia .

At quis est,qui talia sciat inuenire,&quod opus est,eam praeparando admi nistrare? Incerta scientia,in certum producit effectum .

Vnde Medicina Philoso phica ad omnes morbos, opportuna,non quia diffe- rentes in se contineat qua- litates, vt diuersos produ cat effectus , sed vnam tan tum habet facultatem, quae est naturam confortare, & ei vires summas donare .

Vnde errant negantes om nes infirmitates lapide Phi losophoru in quolibet co- rpore fugari , cum vna tan tum sit in corpore naturae, quae vnico hoc medicame to confortari debet , vt ab infinitis si darentur morbis, se liberare valeat .

Haec est illa fortasse medi cina, de qua scriptum est in Sacra pagina , quod medi cina de terra creauit Altissi mus, & Vir Sapiens non spernet eam. Est inquam de terra ; quia de terra Philo sophi eam extrahere sciue- runt, & in coelum suae vir tutis exaltare potuerunt.Est medicina,quam qui cogno. scit opus nõ habet medico, nisi insano vsu,in nimia quã. titate vteretur, quàm decẽs est,& naturæ inseruit.

Est e- nim ignis naturę purissimus, qui si magnus est paruã fla- mam deuorat: Vnde sicuti nimio cibo suffocatur ani- mal, & nimia substantia op primitur naturalis facultas, ità vires corporis nimia hac & abundanti affluétia assu. meretur & veluti,qui nimia laetitia vires amittut,sic & ni mio calore eorum ignis di spergeretur; eodem ordine quo,& frugũ radices, & ve getabilia quæuis etiam si a- qua viuãt,& nutriatur, atta men nimia aquarũ diluuiæ, & seminis virtus assumitur. Vnde sicut in istis ita in om. nibus prudentia , non im pudentia habenda .

Non mirum ergo si la- pis iste tales,ac tantas curas exequatur per manus Phi losophi administratus; nam morbi quiuis pertinacissimi virulenti, & insanabiles im mediatè quasi • miraculo naturæ sanantur,& fugan tur, quia natura in corpore infirmo ita vigoratur, & virescit , ut nullum timeat morbum , & nulla grauetur maligna qualitate , quin omnia contraria superet; Natura est, ò Miferi , quae vestram sanitatem vobis impartitur, si eam restaura re sciueritis .Si oleum pro lampade habetis , celerem non timete eius extinctio nem(ni Deus obstet)nolite expauescere morborum tyranidem , dum natura in arce tutissima subsidium imminentem habuerit . Quid die , ac nocte tantis desudare curis , vt curę ve strę sanitatis sint fructuo sæ ? Quid tot scientijs , tot inutilibus ministerijs , tot elegantissimis concioni bus, atque lecturis , tempus , &. mentem deperdere so lo vulgari exeplo,sola inani opinione ? Lapidem Phi losophorum intelligere , curę sit vobis,& fundamen- tum sanitatis ve strę , tesau- rum diuitiarum , notitiam veræ naturalis sapientię ,& certam naturęcognitionem eodem tempore adepti eri tis. Sed hoc in loco tempus est , vt de Veritate istius artis aliqua dicamus , an possibilis sit , & vera ma ximè respectu tincturæ , quam promittunt Philoso phi super metalla imperfecta in aurum tingenda , quia si eius possibilitatem quis cognouerit in dubium erit ,& eius doctrinam se- qui animum habuerit; Sed omissis Auctorum, & Phi losophorũ auctoritatibus , quas videre est in libris ad hoc specialiter impressis , tantùm eadem ratione,quæ nobis satis fuit, & nos le ctorem suademus,vt magis ista deuinciatur,quam alio- rum doctrinis. Vnde,& nos tali discursu differuimus antequam de hac veritate aliquid subolfacerimus.

Metalla omnia nihil a liud sunt, quam argentum viuum coagulatum , aut in parte , aut in toto fixatum . Hic longum foret omnes auctoritates affirmatiuè au- ctorum pro hac sententia in medium afferre ; Sed, vt dixi , etiam in hac parte, ommissis, certi sumus ab effectu materiam metallo- rum esse argentum viuum , quia omnia in eorum lique factione accidentia,& pro pietates ( per quas rerum naturæ cognoscuntur ) ar genti viui demonstrant ; habent pondus ; habent mobilitatem;habent splen dorem; habent odorem,fa- cilemque liquefactionem , nec cedunt ponderi super iniecto , nam omnia eis su- pernatant; sunt liquida, & manus aut aliud non made faciunt, sunt molia,& quod mirabilius est, quando sunt liquefacta in fumum abeunt vti argentum viuum bre uiori, aut longissimo tem pore iuxta maiorem , aut minorem coctionem, aut fixionem , excepto auro, quod propter totalem pu ritatem, & fixionem suam non auolat , sed permanet constans in fluxione cum ignitione .

Metalla non solum has propietates argenti viui in li quefactione demostrant, ve- rum etiam,& alias, puta faci liorem cum dicto argento vi uo commixtionem,quam ne gat cuicumq; corpori sublu nari:nam nulli rei se immiscer qua cui suæ naturæ est,& hæc est principalis argenti viui proprietas; Vnde ob comu nem argenti viui materiam, quam metalla habẽt, inter se etiam commiscentur . Hinc; ferrum , quia paucum habet argentum viuu,in quo virtus metallica consistit) & multum sulphuristerrei;difficulter e tiam argento viuo miscetur; & cęteris metallis,nec nisi ar tificio mercurialem splendo- rem habet,nec facilem lique factionem, cęterasq; propie tates supra enarratas,quę om nes alijs ( vel plus aut minùs ) metallis competunt.

Insuper ductibilitas, quæ in vnione mercuriali consistit, & in cõ glutinatione humidi radica lis quo abundat argentum viuum,est nota omnibus me tallis , quò plus argento viuo dicto abundant, & quò sit fi- xius; ideo aurum magis du- ctile, quàm alia metalla .

Non solùm per has pro pietates manifestas cognosci tur metallum,nihil aliud esse, quam argentum viuum; verũ etiam in anatomia,seu disec- positione ipsiusmet metalli hoc verificatur; nam ab om nibus metallis purũ argentũ viuum extrahitur eiusdem ef- sentiæ ac argentum viuũ vul gare,& tota substantia metalli in eum reducitur, secundum quod plus vel minus de eo participat; Vnde à ferro mi norem argenti viui quantita- tem, quã ab alijs metallis ex traximus ; hinc etiam imper sectius existimandum est, vti aurum perfectius, quia totũ est argentum viuum.

Conclu dere ergo licet,quod sicut au rum est vera perfectio metal lorum,& totum metallũ,quia totum argentum viuum fixũ; ita solummodò ea metallica substantia dici debet in me tallis , quæ est substantia ar- genti viui, & quæ sit de facto argentum viuum,siue purum aut impurum,siue coctum vel incoctum,quæ differentia ta men,rem non facit specie dif ferre,eo quia etiam fructus li cet crudior , aut maturior a cerbior,aut dulcior fuerit idẽ est specie,quamuis qualitate maturationis differatur , vti differt omphacium, idest vua acerba, ab vua matura , quæ tamen sunt eędem specie;nec homo sanus ab homine in- firmo,aut infans à sene,spe cie distinguntur.

Stantibus hijs, quod me- talla solo cõstent argento vi uo pro substantia metallica, non crit impossibilis,eorum transmutatio,, immò matura tio in aurum,quando per so lam coctionem,hoc esse pos sit,quam coctionem inducit lapis physicus, qui est verus ignis metallicus , qui in mo mento,quod natura mille an nis operatur, in manu Philo sophi effequitur.

Iste enim la pis est de media, & purissima sola argenti viui substantia : Vnde si argetum viuum vul gare,quando metalla sunt li quefacta in fluxu ea ingredi tur,& ei se permiscet,vti aqua mixta aquæ; quid erit dicen dũ de illa nobili subtilissima , & penetrantissima medicina ab illo orta? & in suprema puritate æquata,& exaltata? omne argentum viuum certè per minima peruadet , & ve luti de sua natura , amplecte- tur,& quia est ignea , & rubi- cundissima super omnes rube dines, eum tinget , & colore citrino condecorabit. Rubor enim in summo gradu superi multum albedinis,quæ est in argentoviuo,citrinitatem in ducit,quia eius rubedo albe dine illa temperatur in citri num colorem : Sed quoad fi xionem attinet,dicimus insu per quod argenti viui substã tia , quæ in omnibus metallis reperitur ( auro excepto ) est cruda,& humiditate,qua cõ stant argentum viuum,super flua turgens ; Vndè siccũ na turaliter attrahit suum humi dum, & eum contemperat,& attrahendo dessicat , & cum siccitate humiditatem coæ quat,qua temperantia orta iam est metallum æquatũ, ac aurum perfectũ : Vnde,quia nec humidum,nec siccum est sed de vtroque participans, hinc data hac æquatione vo latile non superat partem fi- xam, quin ab ista superante , in igne retineatur;& quia per opus naturæ,terreum cõ sic co, &humido sunt homoge neè coadunata, hinc in argẽ ti viui substantia, aut totum auolat,aut totum remanet,sic datur fixio, & constantia in igne, nulla partium humida rum data exhalatione, quod in alijs corporibus euenire non contigit, propter caren tiam talis æquatæ mixtionis!

Vnde videre est , quod hæc humiditas per suam supremã siccitatem,& puritatem, atq; penetrabilitatem ingredia tur substantiam argenti viui in metallis inclusam,.& eam tingat , & fixat, excrementis separatis in examine non exi stentibus,nam ea sola substã tia in aurum conuerti valet; cęteris exclusis . Nunc error eorum depræhẽditur,qui pu tant corpus imperfectum,vti cuprum aut ferrum,vel aliud, posse aliqua medicina totum in aurum conuerti absque ex crementorum,& scoriæ illius se- separatione:Impossibile enim est nisi sola mercurialis sub stantia humida in aurum def finiri , & qui talia præsumunt sunt impostores,nec talis da cur alteratio nisi in sui simile natura .Vnde qui clauos aut alia instrumenta mẽstruo im- mersa,dicunt in aurum trans mutata, falsum docent , quia naturam metallorum non co. gnoscut ; & licet videatur pars aliqua metallica in aurũ transmutata , & alia in pristi na metalli forma remanens , non credas fuisse illius partis metallicæ transmutationem, sed est, aut impostura,aut ar te aliquà agglutinata pars auri naturalis , alteri impuræ metallicæ parti , tali conne xione ,& ordine, vt integer clauus aut instrumentum o culis videatur; verùm occu lato intellectu fallacia depræ henditur . Talia fuere,quæ possibili tatem istius sciẽtiæ mihi ma nifestarunt, quæ credo cuili- bet intelligenti sufficere, si cum possibilitate naturæ om nia conferat; cęterùm alios consulat Auctores , & ante quam opus quis assumat,hæc nostra sequentia legat , & iterata lectione relegat .

FINIS.

LUX OBNUBILATA
Suaptè natura refulgens. Vera

DE LAPIDE PHILOSOPHICO THEORICA.

Canzone 1. Prima

Era dal Nulla vscito
Il tenebroso Chaos, massa difforme
Al primo suon d'onnipotẽte Labro:
Parea , che partorito
Il disordin l'hauesse,anzi,che Fabro
Stato ne fosse vn Dio.tanto era infor-
Stauano inoperose (me,
In lui tutte le cose ,
E senza spirto diuisor confuso
Ogni Elemẽto in lui staua racchiuso;

CAPUT PRIMUM.

Creationis Opificium sicuti Diuinum , ità eius intelligentia supranaturalem requirit cognitionem ; De hijs, quæ supra nos fari non decet , né periculum Dedalicum incurramus: nec parabolica , aut hyperbolica perspicilia,inuisibilis quamuis infiniti illius puncti propensionem nobis manifestare non valent. Attamen si per ea,quæ creata sunt , Creatorem decet cognoscere : & ineffabilis illius ordinis natura requirit , per extra se producta propia,quamuis confusé essentiam declarare ; nec erit inconueniens Auctoris nostri poetica sequi documenta,& eius de ine narrabili illo opere doctè prolata maiori declaratione ampliare , vt omnium vtilitati,& commodo tyronum Hermeticæ artis inseruiat: sitque ad gloriam tanti architecti eius manufacturam quantum fieri potest manifestare,iuxta illud Propheticum. Coeli enarrant gloriam Dei , & opera manuum eius annunciat Firmametum .

Nullo superiacto fundamento , impossibile est superædificare : nec sine basi, ædificij moles construi potest:at quod denegatur Creaturæ , non incongruè Creatori conuenit ; Nec mirum: cum enim ipse basis (siué,vt melius dicam,principium ) operum eius , nullo indigent solidiori fundamento structu, ræ manuum illius. Si enim quæro, cur immobilis vndiquaque aere percussa terra permaneat? cur, cæ- lorum, corporumque cælestiu Moles,ita ordinatè circumcirca vagatur ? nec illorũ,aut illius basis fundamentalis oculis præuia?responso satis datur dicere supra centrum feruntur , & centrum eorum basis.

Magnum Misterium, non omnibus reuelatum. Basis totius Mundi, Verbum increatum Dei, est ; si enim propium centri est, puncti effigiem manifestare , in quo nec dualitas, nec diuisio cadat : Quid indiuisibilius ? quæ maior Vnitas Verbo Dei ?

Punctum Centri non minus in- diuisibile , quam inuisibile, solùm per circumferentiam compræhensibile : Verbum Dei inuisibile nisi per creaturas compræhensibile. A puncto centri omnes lineæ deducuntur , & in centro terminantur: à Verbo Dei omnia creata exierũt, & in eum redibunt , peracta hac circulari reuolutione . Immobile centri punctum,dum sphæra rotatur: Impermutabile Verbum Dei, dum omnia pereunt. Sicuti è centro omnia effluxerunt per dimensionem; sic omnia in centrum recedent per constrictionem , illud bonitate increata , hoc sapientia occulta .

Verbum ergo ineffabile Dei, vt ità dicam, centrum Mundi; ab illo hæc visibilis circumferentia effluxit,naturã sui primi principij quodamodùm retinens . Omnia enim creata à Deo,ipsius Creatoris dogmata sancta custodiunt,& eius oppificium supernaturale quantum fieri potest imitantur . Terra nam- que tanquam punctum Centri rerum visibilium sese offert .Fructus quilibet, & creata quæuis ad occulum,punctum feminis, à quo effluxerunt in centro continent,& conseruant , à quo vires omnes tamquam lineæ à centro , aut radij à corpore luminoso , exierunt. Microcosmus,qui totius Mundi adequata effigies symbolizat , non nè cordem tanquam centrum , à quo omnes arteriæ, spirituum vitalium lineæ, & radij fulgentissimi exeuntes, in medio continet ?
Quale fuit eius exemplar ? nisi totius Orbis structura : Quale tantæ dispositionis mandatum ? Nisi supremi Creatoris documentum , vt sicut omnia illius præsentia indigent, ita illius ordine gubernentur . Sat ergo firmum:ab hoc puncto deductæ hæc infinitarum linearum .

At in principio illo creationis qualem effigiem formamùe , aut esse haberet? hoc multis dubium,& incostans propositio vsque adhùc habenda; Verùm,si naturam rerum rectè perpenderimus , & inferio rum dispositione perspexerimus , opinabimur nullo insano dubitabili errore , vaporem aqueum , seu humidam caliginem exinde à primordio effluxisse . Si enim inter omnes substantias creatas so la humiditas magis propiè terminetur termino alieno , & adæquatum subiectum recipiendarum omnium formarum sit, sola ipsa subiectum etiam illius subsequentis ordinis in creatione sese exhiberi debebat ; Informè namque vti doctè Auctor noster acu tetigit, erat chaos illud tenebrosum , seu massa confusa, quæ cum aptissima, & capacissima omnium formarum esse deberet ,( tanquam prima materia , per Aristotelem, & omnes quantumuis doctissimos Scolasticos nata actuari per formas , ad omnes indifferens ) vaporosæ humiditatis essentiam obtinere debuerat .

A posteriori inferiorum productione didicimus , spermata quæuis , illius indigestæ molis , ac difformis massæ aqueo Illiasso vestiri : Semina enim Vegetabilium , hermasroditam naturam continentia, in terram ad reincrudandum iniecta , non ne primò fracescunt, ac in mucosam humiditatem abeunt? Non fit generatio rei petitæ in quouis regno , vt infra suo capite demonstrabimus , nisi primò ad illam primam ma teriam, seu Chaos, non amplius vniuersale, sed specificatum , res, idest spermata rerum reducantur .

Semina itaque vegetalium ad hoc, vt longo tempore extra suum corpus , in quo erant inclusa , in- corrupta , & immarcescita conseruentur commodo arris , & vsui hominum , statuit natura , vt duro cortice continerentur , qui ea def fendat ab iniuria elementorum, a- liarumque rerum sibi nocentium: At cum volumus ex ipsis nouam generationem ad suimet multi- plicationem habere , opus est ipsa reincrudare, & ad pristinum chaos quodamodum reducere ; Semina autem animalium cum sint nobi liora , & turgentiora spiritu viua- ciori , non poterant contineri ex tra suum corpus , nisi habuissent corticem plusquam marmore e- tiam durissimum, quod dedece bat nobilitati illius compositi, & commodo generationis : Vnde sagacissima natura sperma illud non separauit à corpore , at quasi crudum , & verè aqueum in ipso corpore seruauit ; quod sper- ma per excitationem motus libi- dinosi ( vt melius infra explicabitur ) propellitur in matricem sibi congruam , tanquam in terram ad ibi totaliter reincrudandum per vnionem magis humidæ, idest sæ- minæ naturæ spermaticæ , & po stea ad se multiplicandum non so- lùm quantitate virtutis,sed & mo lis per nutritionem.

Quod in supradictis duobus re- gnis animali purà , & Vegetabili demonstrauimus: & cur in mine rali non determinabimus? at quia hoc peculiari capite docebimus, suo loco relinquimus.

Indubium recedat humidita- tem aqueam ,seu caliginem vapo rosam, magis congruam fuisse illo Cahotico embrioni, seu masse in- formi , à qua omnium generatio- num stabilimentum , & basis oriri debebat . Hoc totum probatur Euangelica doctrina , vbi dicitur de Verbo Dei, quod per ipsum omnia facta sunt , & sine ipso fa- ctum est nihil, quod factum est; Dum enim dicitur , hoc erat apud Deum, idest in principio erat cen trum,seu punctum infinitũ , quod est primũ principiũ,incompræhen sibile Verbi Aeterni, à quo puncto omnia facta sunt, & sine hoc pũcto nihil esse poterat.; Quod autem a queus humor,fuerit primũ chaos , à puncto illo ortum , hoc in sacra Magia Moyses docet , & occulto docto tamen indice demonstrat : dũ ait, quod immediatè creata est lux , & spiritus Domini ferebatur super aquas, nec ibi fit metio alte rius substantiæ ,nisi lucis pro for- ma , & aquæ tamquam subiectum ante egressionem lucis , & spiritus Diuini Caoticum, & informe .

Quamuis enim in principio di- xerat : creauit Deus, coelum , & terram : & terræ mentionem fece rat : non per hoc tamen intelli- gendum prius distinctionem ter- ram obtinuisse a cœlo , quam lux a tenebris obtinuerat ; Quia in- conueniens erat , & ordini nobilis- simo obstabat , lucis separationem posteriorem fuisse , & per consequens infima fuisse producta ante superiorem partes ; & si Theologorum potissima opinio est , lucis creationis tempore , & Angelorum cohortem nobilissi- morumque spiritum creationem ortum habuisse : quam indecens erat , elementum omnium crassis- simum,& fæx obscura totius Mun di,ante productionem nobilissimæ illius intelligentiæ productum fuisse : Vltra quod quæro : an Coe- lum , & terra tunc temporis erant distincta eo ordine , quo nunc sunt vel permixtim confusa ? si distin cta, itaut terra centrum mundi ,& Coelum insuper sphæricè eam cir- cumdans , quomodo Coeli motus, absque luce , à quo motus omnis deriuatur?/si dicas tunc non mo ueri : ergo terra per quietem , & lucis priuationem iterum absorta fuisset,& in pristinum Caos absque vlla distinctione migrasset : Lucis enim erat, tenebras effugare, & ad inferas aquas propellere , vt dice- mus . Si autem non erant , vt mo dò sunt posita ; ergo erant confu sæ , & non distincta in coelum , & terra : nec coelum nomen suum , idest firmamenti diuisoris , obti- nere potuerat, sed idem (vti supra diximus) Caos inordinatum , in- formisque massa fuisset:quod con- cedimus ; Moyses igitur distin- ctionem ibi generalem totius Mũ di posuit in Coelum, & Terra : & coelum pro supremæ partis visibi- liore Continente , terramque pro infimo elementari accepit , quia terra magis conspicua , crassior , & elementaris . Postea se explicat distinctione speciali partium Mun di, & lucis naturam ab illo æterno puncto productam fuisse decla rat, quæ cum esset congruissima forma illius vaporosæ humidita tis,in instanti, omnium forma- rum originem ortum habuisse, vi- sum fuit : Non nisi ergo quam te nebrosissima aquæ speciem pri- stinu illud Caos obtinuerat ; quod melius intelligitur , dum sequitur dicere, quod diueserat aquas ab aquis super firmamentum positas, ab illis,quæ erant sub firmamento: Vnde clarè constat, supra , & infra nil , nisi aquosam substantiam fuis se , tamquam omnium formarum adæquatum subiectum, miro mo- do creatam.

Iacto hoc fundamento , vltra profequi debemus,ad demonstran- dam hanc diuinam manufacturam . Effluxerunt, vt diximus, tamquam à centro confusi ,& inordinati va- pores, qui nomine abyssus diceba tur, super cuius faciem tenebræ progrediebantur. Iam,vti Poeta noster docet,quieti omnia elemen ta confusa,& inordinata negotium dabant : ita , vt omnia sub profun do silentio quasi in somno mortis viderentur: nulla agentium actio, nulla passiuorum alteratio , nulla alteratorum permixtio , nec nouæ generationis , aut corruptionis vicissitudo aderat:immò inopero sa in fecundaque videbantur .

Canzone 2.

Hor chi ridir potrebbe,
Come formossi il Ciel , la Terra , e'l Mare ,
Si leggieri in lor stessi,e vasti in Mo- le ?.
Chi può suelar,com' ebbe
Luce e moto lassù la Luna, e'l Sole,
Stato , e forma quaggiù quanto n'ap- pare ?
Chi mai comprender, come
Ogni cosa hebbe nome,
Spirito,quantità legge,e misura
Da questa Massa inordinata , impu- ra?

CAPUT SECUNDUM.

LUX ab illo æterno , & im- menso lucis thesauro , tamquam iacta sagitta , in icto temporis efflu- xit, irradiantique suo lumine te- nebras fugauit , caoticum terro- rem propulsit,& formam vniuer- salem introduxit, sicut antea, ma teriam vniuersalem Caos illud præstiterat . Hinc statim visum fuit , spiritum Domini super illas aquosas substantias desserri pro pio agitatu motu, tanquam impa tiens producendi , voluntatem æterni Verbi exequendi . Hîc per lucis productionem , iam firma- mentum nobile creatum est , tam- quam medium inter primas, idest subtiliores aquosæ caliginis par- tes, & infimas eius aquæ crassio- res . Ab illa postmodum intensis- sima , & ignita luce spiritu Dei impregnata , nobilissimas Creaturas Angelicas Summus rerũ Opifex creauit;si non sunt ex nihilo, cuius naturalis facultas super aquas fir- mamenti in Empireo superiori va gari ad exequenda Dei mandata , gratuitum officium obtinuit .

Mandatum æterni nominis in creaturis quippè inferioribus dif- funditur. Viæ Ordinis illius sunt documenta naturæ,& omnium in- feriorum; Creatura enim quælibet Simia sui Creatoris hunc nobilem ordinem demonstrat:nam sicuti è centro æterni opificis cõtinuò flu- xerant ad immẽsitatem circumfe rentiæ vagãtes radij lucis , sic Cor- pus creatum quodlibet,eius imita- tione sui radios indesessè profudit, quamuis inuisibiles,& indesinenter multiplicabiles;Tales enim sunt ra dij visuales , seu potius spiritus lu- cis , quæ quamuis corpore opaco inclusa, & coarctata, attamen mu nus suum in radiando exequitur.
Hoc Misterium non omnibus cognitum , nǫn omnibus reuelatum ; Omnia namque corpora per oppositionem speculi cognoscitur, ex se radios continuò immittere, qui repercussi in vitro speculi ocu los aspectantium ingrediuntur,vbi Visio formatur , (cuius naturalem disquisitionem propio capite in secunda parte aliquãdo dabimus.) Sufficiat modò cognoscere , quod radij illi, seu vti dicuntur,spiritus emissorij à corpore quouis ema nantes nil, nisi initialis illius lucis purissimæ; quamuis obnubilatæ, sunt partes : Sola namque lux vi- trum , & solidissimum quemque a- damantem ferit, & transigit, quod ipso subtilissimo aeri est denega- tum. Hoc est diuini Verbi Manda tum,vt in quolibet puncto,creatura quæuis ordinem supremi puncti creationis,quantum fieri decet,de- monstret ; Quod melius peculiari libro ad oculum demonstrabimus , Deo concedente ad illius gloriam, & filij artis consolationem .

Iã per illum spiritum verbi Dei, diuisorem conglomerantur illi sub tiliores, & purissimi vapores , qui luce illa immensa participes , adæ- quata luminis obiecta esse debe bant. Ipsum autem firmamentum iam luminoforum corporum pul- chritudine adornari visum fuit:iam luminis scintille fulxerant; iam stel læ tremulantes radios coelo impar tierant; Quando Creator omni ve- nustate gaudens, maiorem in vnica Sole lucem coadunauit,vt illic præ cipue æternam sedem beneficæ Maiestati suæ donaret ; iuxta illud Propheticum, in Sole posuit taber- naculum suum .

Ob indesessam, & irradiantem hanc lucem ; tunc dies erruperat ; tunc commouebantur elementa ; tunc principium generationũ pro- pe erat , solum æterni verbi man- datum expectans: Adhuc tamé ina. dæquatam, quamuis Sympaticam, naturam aquæ inferiores, cum su- perioribus obtinuerant : itaut non nisi velocissimo actu purissima illa substantia æthereorum agentium in inferioribus ageretur : Vnde sa- gax Architectus media infimis col ligauit,vt dulciori,& benigno actu se persequerentur . Hinc Solis coe- nam Lunam nobilissimum Mascu lini luminis vterum eodem ordine creauit; vt recepto à Sole fæcundo & ignito lumine humidiori sua lu- ce permixto adequatioré inferio ribus naturis radium impartiret: Sic, vt ille Præfectus Diei, ista Do mina noctis diceretur; Cuius situs nõ alia de causa in inferiori firma- menti parte positus, vt esset aptior ad recipiendas superiorum influen tias, vt ad inferas transmitteretur; Sic enim de minus puriori aqua- rum superiorum parte composita, atque in vnum conglomerata sub stantia, lumen etiam obtusiorẽm frigidioréque, & humidiorem ha- bere oportebat ; & nõ aliunde dici debet alterationes sublunarium, sensibiliorem vim pati à radio lu nari:Quam ab alio lumine,eo quia lumen, & corpus illius magis affi- nia naturæ inferiori:dum medium magis extremis vnitur, quam ipsa extrema . Sed tempus est , vt pro- sequamur Ordinem Creationis.

Iam in inferioribus aquis per fir mamenti , & corporum lumina riũ creationem maxima alteratio, & elementorũ confusio oriebatur , quãdoex puriori eius parte per su- periorum actionem, atque rarefa- ctionem, aer noster , quo respira- mus in ventre aquarum absortus resurgere videbatur : attamen a- quarum crassities circumuolueba tur commota; Vndè dicto Verbi Dei congregatæ sunt aquæ in vnũ Mare,& terra tanquam excremen tum,& fæx illius primi Chaotis ari- da apparuit .

Sed quid dicendum de motu,va stitateque Cęli,terræque stabilita te,& continentium in eis,vti Poeta noster innuit? certè difficile prima fronte videtur, suprèma nos, qui infimi sumus cognoscere;Potius In colis illius cælestis regionis dan dum hoc munus ; hæc altiora de clarare: Attamen nefas erit gratia diuina,nos, qui illius purissimæ lu cis partes potiores sumus , abuti. Anima quippe cælestis, quamuis corpus elementare obtinuit, illius gloriosæ Patriæ, ni indigna se exi beat , verè incola ,& ciuis, adhuc gratuite à Deo facta de moribus , mirabilibusque illius Prouinciæ nõ dedecus ei loqui , quantum lumen sui intellectus se extendit.Impium, contra Dei harmonicum,opus cre dere , impossibilia cognitu ea, quæ eiusdem sunt ordinis,quamuis con- ditionis purioris; dum vnicus suit Auctor,in quo non cadit varietas , cuius ordo exceptionem non pati- tur , nobilitatemq; maiorem obti- nere non potest, quia sapientiæ par. rus,bonitatisq; effectus. Benignis- simus enim Creator, cum per se incomprehensibilia, extra se ab eo creata voluit esse cognoscibilia, vt per ea in illius cognitionem de- ueniemus. Eadem est creatura Cælum , æther , & nobilissimum Solis corpus , ac quiuis lapis, spre- tusque arenæ puluis; Vnde non mi nus hic cognoscibilis,ac illud intel- ligibile. Forsan credis, ò Zoile,qui noctus à luminis claritatem effu gis, corpus humanũ minoris nobili tatis,manufacturæ ordinis , ac Cæ- lum ipsum:immò, & multo maiori ordine,ordinataque structura , cum gratia illius, & cælum & Mundum à bonitate Diuina ordinatum . A lacri ergo animo ; etiam de hijs, quæ supra nos per Inferiorum co- gnitionem disquiremus;lumen lu- men adauget , & igniculus Ignem maiorem accendit.

Sed antequam distinctionem cæ- lorum disquiramus , prius viden- dum est , quid intelligatur per coe- lum . Certè , quod Sacra Scriptu ra nobis qui verum Deum colimus norma esse debet , & vera Phisis in ordine creationis in Sacra pagina dicenda . Moyfes enim Domino impulsu ea,quæ dixerat afflatus e rat : Magus verè perfectus , & to tius etiam naturalis Magiæ sapien tia ( vti omnes asserunt , qui de eo scripserunt ) instructus fuerat.Vn- dè sacrata Genesis quidquid de or dine,& scientia Creationis dici po. test , sanctè , & verè licet occulto stylo docetur . Pro firmo ergo ha- beatur,quod ibi dicitur, Deum se cisse firmamentum in medio aqua- rum,vt diuidat aquas ab aquis,vo. cauitque Deus firmamentum cæ- lum : Vnde nomine coeli nil aliud intelligitur , nisi id, quod alio no- mine firmamentum dicitur . Duo itidem costat genera fuisse aquatũ diuisa : Vnum genus supra,& aliud infrà firmamentum quod idem est, ac dicere, aquæ supra cœlum , & a- quæ infrà cœlum . Aquas quæ infrà cœlum erant , in vnum locum fuisse congregatas ibi docetur , vt arida, idest terra appareret ; congrega tiones aurem aquarum Creator æ- ternus maria vocauit: ergo totum illud , quod est supra has inferiores aquas, cœlum, idest firmamentum vnico nomine dici meretur: Nec dicendum est has aquas transgredi posse diuinum mandatum , iubentem aquas inferiores in vnum lo- cum congregari,quod obedientis- simæ Diuino Magistro naturæ re- pugnaret. Dùm igitur videmus a- quas suprà nubis situm non elleua ri;asserendum erit supra nubes sta- tim firmamentum , idest Cœlum contineri.

Propium aquæ constat rarefieri per actione agentium; Quo magis ergo ascenderent, naturalis ratio dictaret magis rarefieri,eò maiori raritate, quò maior capacitas loci: attamen data etiam immensitate capacitatis loci ad hoc adiuuante, aquæ coarctantur potius,quam ra- refiant; & constringuntur quasi ibi durissimum Vitrum , aut solidissi- ma Chry stallus obstaret;Qui aliud Philosophandum de frigore , alia- que causa remotiori; dum satis est dicere, mandatum Dei & aquæ exequuntur cum eis imperauerit congregari,& separari à superiori- bus per firmamentum . Repetere ergo licet ,Coelum verè & sanè lo- quendo contineri à principio nu biũ vsque ad supremas aquas,nomine coeli crystallini à multis vocitatas . Erit itaque vnum coelum indiffe- renter sicut vnum firmamentum in Sacra Pagina esse docetur, quod diuisor aquarum est. Quod autem istud coelum debeat diuidi in plures partes, erit ad venustatem declara- tionis gratia.

Deus namque posuit Stellas in coelo,atque cætera luminaria,& ibi secundum naturam luminaris, pro- pium locum obtinuerant secun- dum legem illorum naturæ; Fir mamentum enim nil, nisi diuisio aquarum,seu confusi illius chaotis per quod lux vagari debuerat ad illuminandum , & informandum Mundum . Attamen lux per se- cum sit spiritualior, & oculis corporeis inuisibilis, opus erat ei cor- pore aliquo opaco, vt per illud fie ret sensibilis cæteris creaturis; Vnde summus Creator sabrefecit corpora Iuminariũ,vt diximus ex congregatione superiorum aqua- rũ in tale, ac tale corpus iuxta vo- luntatem suam , ac ei impartiuit lumen,vt inferioribus vndiquaque luceret; Sicut enim cuicumque in inferiori hac regione fabrefacto à Deo corpore aquæ inferiores com modauerunt materiam ; ita , quod supra productum est,non nisi aqua- rum superiorum materia factum esse dicendum erit : Ad quid mul tiplicandis materijs , dum conue niens erat ab vno confuso Chao se parationem omnem subsequentem inducere ?

Conglomeratas ergo aquarum superiorum , aliquas partes in for- mam sphericam , iuxta naturam ipsius aquæ , quæ sphericè semper conglobatur, lumine eas condeco- rauit & infirmamẽto posuit (quod clarè in illa sacrata Genesi doce- tur ) vt aliæ præesẽsint diei , alteræ verò nocti , & essent in signa tem porũ & vicissitudinum sublunarim elementorum. Vnde ex hinc quam vanum & impium est astrologorũ conatum admittere , qui corpora illa ad præscienda occulta iuditia Dei de futuris contingentibus cir- ca mores , hominumque actiones aliaque accidentia, quæ sola præ- sciri à mente supremi creatoris, in cuius verbo omnia includuntur, & à cuius velle omnia exierunt, ob seruant ; Sed relinquamus eos in suo errore fluctuari, nobis sufficiat ab istis corporibus alterationes temporum, elementorum & vicis- situdines totius anni prognostica- re quod intelligenti & experto in- fallibile erit cognoscere.

Corpora luminosa in illo vasto firmamẽti obtinuere situ vnaquæq; suum locum , & ibi propia natura librata : sunt enim corpora leuia de natura superiorum aquarum, vt diximus, attamen respectu firma- menti , & ob immensitatem molis essent grauia, & suum locum tr an- sgrederentur, ni Dei mandato,gu bernationemque Intelligentiæ sibi assignatæ (vti quorundam Theo- logorum non inanis opinio fuit) quæ creaturarũ quarumuis corpo ribus præsunt , adaucto rapido primi Motoris motu,in suo situ & positura reguntur ; Motus nam- que circularis talis naturæ , vt quidquid per eum mouetur in propia sphera, & ecclitica , vt ita dicam maneat. Experientia con stat pondus quoduis , siue plum beum , siue marmoreum qua- liscumque magnitudinis dum sphe- ricè rotatur , suum pondus dimit tere, & quasi volans circa centrum rotatione circumferri. Filus e- nim quiuis tenuissimus posset eius ponderis grauitatem æquali à cen- tro distantia, fræno coarctare; Ro- ta etiam quæuis immensæ etiam magnitudinis post primum motus impulsum , suapte natura moue tur, & quo maior eo velocior, & fa- cilior circa assem rotatur;vnde non- mirum & corpora luminarium e- tiamsi extensæ,& quasi infinitæ magnitudinis in propia veluti sphæ ra leuiter circumagi , nullo variato puncto veluti defixa solidissimo essent parieti. Talis motus non aliunde,quam à viuacissimo spiritu illo lucis,quo corpora illa sunt tur gentiora, causam cognoscit : quie tis enim est spiritus impatiens , ab eo namque vitalium spirituum vi res, & actiones dependent ,vti pe culiari libro de hominis mirabili structura aliquando dicemus.

Cœlum igitur propiè pro firma- mento accipitur,quod sua natura vnicu, & indistinctum, at quia nos, qui in inferiori loco positi sumus, quidquid supra nos est Coeli ve ste ornatum videmus, ideò & aquarũ, & empirei situm nomine coeli vocamus : Denominationem enim sumere, aliquando licet à vi- sibiliori & patentiori; Inferiora namque elementa nomine terræ, sicuti superiora nomine coeli & ip se Moyses generaliter loquendo condecorauit ; Vnde quidquid su. prà nos, coelum, & quod infra hoc terra dirimeretur : Tunc enim fa cile erit diuidere superiorem hanc partem, coelum vocatam,in tribus ordinibus quasi in tribus coelis di- stinctam ..

Primum ergo coelum , si liceat diuidere , erit ab elementari ista regione immediatè supra nubes,v bi aquæ crassiores suum terminum à Creatore assignatum sub firma- mento cognoscunt,vsque ad situm stellarum fixarum: eò inquam lo- co in quo erratici Planetæ , ita di cti, quia ordinem in eorum motu inter se non obseruant,sed errando distinctè rotantur, ad vniuersi for- mam impartiendam,& temporum mutationes exequendas . Secun- dum coelum erit situs corporum fi- xorum,in quo ordinatim stellæ progrediuntur, aquæ inter eos di stantia semper obseruata : Vnde ex tali inuariato motu, fixæ dicun tur,quasi affixæ essent solidiori ali- quo corpore: attamen, & primum & secundum hoc cœlum successiuè vniuntur , nec aliqua apparet di- stinctio, dum idem sit firmamentũ & eidem Vniuersi superior pars vt diximus. Tertium coelum erit ip se locus aquarum superiorum per firmamentum mediatorem ab in- simo diuisus , vbi cataratæ Coelo- rum,conseruantur ad ocultum Dei iudicium effequendum , quæ aqua- rum diluuies aliquando in perni tiem hominum reprimendam visa fuit , scelerum tempore diluuij e- xaminatrix , & iustitiæ diuinæ ne mesis executrix: Vsque ad tertium hoc cœlum,quod propè est empy ræo,vbi Maiestas,Diuina & supre ma illa Monarchia,ac spirituum ordinis resident, raptum fuisse Di- uum Paulum credendum est : nam vlteriores terminos non assignan- tur in sacra pagina .

Aquæ hæc si madefacient nec ne queri potest,at indubitabili cogni tione dicendum erit non madefa cere, sunt enim aquæ rarefactæ pu rissima rarefactione,& spiritus sūt aquarum:Si namque licet à fortio ri argumẽtum sumere,dicamus, quod si raefactio aquarum infe- riorum,quæ sunt crassiores,& quasi fæx respectu superiorum, prohibet in hac aeris regione, quod madefa ciant, quamuis vndiquaque exten sæ & per vniuersum aerem expan sæ : eò minus madefacient ille su periores; vastissimo loco diffusæ & suaptè natura subtiliores:Hinc quo magis aqua rarefit eò magis illius pristinæ puritatis naturæ accedit , quæ supra firmamentum posita, nobilissima ætherea portio est . Ex tali rarefactione aquarũ , & natu ra earum Philochimicus Hermeti- cus maiorem instructionem acci- pere debet,quam in tota Aristotilis & eius sectæ scientia,quamuis acutissima,& alio genere doctilima. Quod innuere videtur Sandiuoius in nouo suo lumine , vbi docet obseruare miracula naturæ,& præser-tim ait in rarefactione aquæ &c. Quod melius suo loco explicabimus .

Firmamenti materia qualis fuerit, an ibi vacuum daretur,an aliud quid ab aquis circumdantibus distinctum, dubium, & incertum videtur;at si rerum naturas rectè perpenderimus ; quamuis superiorum secreta longinqua, & nobis obscura; ar tamen & ea perluftrare concessum erit. Aquarum substantia, vti diximus vniuersalem totius mundi materiam, subministrabat ; veluti lux , generalem formam ; at quia in firmamento potissimum, vndiquaque diffusa lux coarctari debuerat,& ibi loculentius vigeri , domicilium illius magis esse debebat lucis naturæ affine,quam ipsæ materialis substantia, vt in propio & libero loco lux vagari,& splendidior apparere potuerat ; cesto enim cognoscitur aerem seu aeris naturam,luci seu igni propinquiorem quam aqua sit :dum exempla sumus ignem nostrum aere viuere quia sua naturæ consorsus ; Vnde in illa ætherea regione & puriora elementa vigere manifestum erit, lux nempe pro igne,firmamentum pro aere , & aquæ superiores pro aqna ; terra autem cum non sit elementum propiè, sed cortex & fæx elementorum , ideo cum in illo loco excrementis non detur locus: non immeritò terræ sedes erit de-negata : cum enim ignita lux ibi sit in propia domo , naturaliter non violenter, nec duro cortice, conseruari opus habuit , sicuti in nostris regionibus; vt infra modò dicetur..

De coelo, eorumque corporibus: iam dictum,nunc ad inferiora elementa propius accedamus, at quia sæpius facta est mentio aquarum inferioriorum de illis,eorumque con-gregatione aliquid in medium proferamus.

Separatis , per Verbum Dei, a quis inferioribus in vnum locum, & ad hoc adiuuante per lucis actionem recessu tenebrarum , quæ in imis refugere conatæ fuerunt , en-statim nouum Chaos inferioris naturæ quodammodo sese rappresen-tare : ibi enim & cętera elementa erant inordinata & confusa,& nulla actio oriebatur: quando Creator sapientissimus lucem,& huic naturæ concedere in mentem venit ; at quia de natura lucis erat in sublime attolli, nec congruum illic subiectum inuenire , dedit eis habitaculum, quantum fieri poterat, sibi conueniens, quod ignis est & aurigæ lucis, alias sine nobilissimo hoc: corpore, lucem impossibile esset detinere; verùm quia ignis est purissima , & siccissima istius secundi Chaos pars , idest purissima aeris; portio humidum suum naturale & aereum,vlua modum sequens; træhens,naturali sua actione attrahactū consummeret, & se in maiorem quantitatem extenderet,ita ut totum ferè mundum adureret , & totum inferiorem aerem,& aquam in illum conuersam absumeret: Vnde prouida natura , seu potius naturæ Author,si ignem nobis pro luci væhiculo voluit concedere; opus fuit illi assignare carcerem durissimum, terram nempe , & in-uolucris impurissimis eum detinere,nè liberè auffugeret, sed duplici vinculo colligatus,terræ nempe frigiditate,& aquæ crassioris humiditate per antiparistasim à suis contrariis repulsus, detineretur inclusus in commodum inferioris naturæ . Iam ignem habes formæ, idest lucis vehiculum , & sedes in terra , idest cortice , aut fæce inferioris aquæ locatum,& detentum.

Ignis iste agit in materiam sibi viciniorem,& aptiorem ad patiendum,aquam nempe,quæ statim rarefit & in naturam aeris conuertitur,qui est aer,ille infra,nubes aquæ permixtus per attrahationem superiorum . Si talis ignis in centro terræ aeream humiditatem , per suam actionem productam occlusam inuenerit,nulla præuia exhalatione ob locorum duritiem,& opacitatem terræ,tunc iterum in illam humiditatem agat,& coniungendo se cum terræ siccioribus , & subtilioribus partibus adaucta ista aerea humiditate , exinde fit sulphur bituminosum terræum iuxta diuersitatem loci diuersum. Si autem aer ille locum exitus imenerit , commouet alium aerem ventiq; originem causat : Sin verò ignis ille agat in aqueam humiditatem, exhalata aerea ,& vniendo se cum purioribus siccissimisque terræ partibus, quibus adhæret, sit sal commune: Vnde ex hinc dependet causa salsedinis maris. Maris enim alueus est ut profundissimus, & quasi in cen-trum terræ perueniat , vbi potissimum ignis centralis viget , ob vastitatem sui aluei , & quantitatem aquarum ibi congregatarum, & aliqualem quietem facientium , ignis ille agit continuò, in marenam illam humidam,aerea semper quouis momento exhalante. per aquæ poros,ynde generatur sal.: exhalationis dictæ causa sunt procellarum maris turbinum æstusque , qui a mare proueniunt:Sed de istis, fluxu , & æstu suo loco aliquando meliori declaratione dicemus:satis modò est scire causam, generalem, prouenientem ab exhalatione illius aereæ humiditatis,quæ non retinetur,vt in terræ locis occlusissimis,in quibus aliquando illa aerea exhalatio mouetur , & postea aliū locum ocelusum de repente inuenit,& sic terræ motus ingentes, secundùm quantitatem materiæ oriuntur .. Ex illa ergo continua actione ignis in profundum Maris , in aqueam humiditate per vnionē, terræ subtilissimarum partium , vt diximus fit sal , quod fluctuatione ipsius maris a cauernis terræ,exhauritur , & ipsa aqua, eo impregnatur continua commotione,& fit salsa : At transeuntes hæ aquæ salsæ per poros terræ exclusi in linenti , ignis ille agere non valet , quò minus profundiores sunt aluei illius fontis, aut fluminis: Generatio eni : salis non in superficie fundi,sed sub terra initium sumit ; Hinc est , quod si aluei sitpereta, obducti , sic, vt poros minores habeant, aut aqua profundum non ingrediatur , vt inseruiat generationi salium , aut productum sal nō exhauriat , & eò aqua non impregnatur , tunc residet dispersum in visceribus terræ, aqua verò illa in superficie remanet,vti erat dulcis: In maris autem profundo, vbi arenæ quantitas reperitur, datur exitus aquæ,vt possit ingredi , & imbui substantia salis,& sic salsa fieri .

En Cœlum,terra, mareque ab illo indisformi chapte producta, quorum naturalis dimensio ; Orbem hunc constituit; cuius lex,ordo,& mensura,quia peculiari libro dilucidari animus est; ideo ibi remittitur Lector.

3.

O del diuino Hermete
Emoli Figli, a cui l Arte paterna
Fa,che Natura appar senza alcun
Velo,
Voi sol, sol voi sapete,
Come mai fabricò la Terra , e'l
Cielo ,
Da l'indistinto Chaos la destra
eterna :
La grande Opera vostra
Chiaramente ui mostra ,
Che Dio nel modo istesso , onde è prodotto
Il Fisico Elissir,compose il Tutto;

CAPUT TERTIUM.

Filij soli Hermeticæ disciplinæ totius naturæ fundamentum cognoscunt: solummodò illi veram Phisim vident,quibus lumen ipsius naturæ obuium : Aquilini partus sunt , quibus a principio suæ natiuitatis Solem,fontem luminis, aspicere oculis defixis datum est; immò Solis filium præ manibus tractant ,è puteo extrahunt , lauant , lotum nutriunt , & ad maturiorem ætatem promouent . Isti sunt, qui veram Dianam sororem adorant, qui Ioue propitio , in natiuitatis eorum horoscopo , fortunam habuere secundam , qui quasi Simiæ Creatoris in eorum lapidis fabricæ factura summum Creatorem venerantur,adorant Clementem, quantùm fieri decet imitantur Sapientes,rogant humiles, laudant fæstinantes,& illi gratias refferunt possidentes ..

Quis, nam crederet ex v-nico confuso corpusculo , vbi nil nisi fæces,occul s vulgaribus apparent , vbi sola est abominatio , sapiens Chymicus caliginosam, & Mercurialem suam humiditatem, omnia in se compræhendentem,ad opus necessaria , iuxtà illud est in Mercurio quidquid quærunt sapiētes , extrahere possit? & in isto superiorum , & inferiorum aquarum sacrario elementa occulta reperire,per secundam separationem Phisicam extrahenda,purificanda, & ad actum generationis post corruptionem promouenda? Quis vnquàm crederet , ibi, & reperiri firmamentum,diuisorem, superiorū, & inferiorum aquarum, & delatorem corporum luminarium, in quibus,corpora ipsa luminosa aliquando patiuntur ecclipsim? Quis vnquam crederet ibi in centro terræ,& ignis concludi? ignis ille,qui est auriga lucis,ignis, qui non consumens est,& diuorans,sed nutriés, & naturalis, atque fons naturæ iuius , actione in profundo Maris Philosophici, & sal generatur , & in terræ Virgineæ sinubus,sulphur verum Naturæ, Mercurius Sapientum,& lapis Philosophorum inuenitur ? O vos felices, qui superiores cum inferioribus aquas coniunxisti medio firmamenti : O vos sapientiores, qui per ignem, & aquā terram ab uisti, & cremasti, & in ethere sublimastis: certè terrenæ beatitudinis gloria vobis adhærit, a vobis omnis obscuritas persemper auffugiet . Vos vidistis, aquas superiores non madefacientes, lucem manibus tractauistis, aerem constrixistis ; Ignem nutriuistis, terram sublimauistis in Mercurium; in Salem,deniq; in sulphur .. Vos Centrum cognouistis, è centro lucis radios extraxistis,per lumen tenebras expulistis , diem nouum vidistis . Vobis ortus est Mercurius, in manibus vestris Lunam habuistis .. Vobis Sol natus, renatus,& exaltatus , Solem in rubedine venerastis . Lunam in albedine salutauistis , Stellasque cęteras in noctis tenebras adorauistis. Tenebræ ante lucem,tenebræ post lucem , & lux cum tenebris vobis apparuit .. Quid amplius dicam ? Vos Chaos produxistis, formam ab eo extraxistis , materiam primam habuistis,hanc nobiliori forma informauistis , per formam secundo corrupuistis, & in formam transmutauistis . Amplius sari non decet, quia non plus loqui in hac scientia, quam oporteat ..

4.

Ma di ritrar non vaglio
Con debil penna un Paragon si uasto
Io non esperto ancor Figlio de l-Arte.
Se ben certo bersaglio
Scoprono al guardo mio le uostre Carte :.
Sæ-ben m’è noto il prouido Illiasto.
Se ben non m'e nascosto
Il mirabil Composto ,
Per cui uoi di potenza hauete estratto
La purità degli Elementi in Atto.

CAPUT QUARTUM.

Hic Auctor se excusat similitudinem supradictam in medium afferre: Veri Philosophi munus hu mili corde iactantiam spernere; Omnes enim de hac scientia loquuntur, sed non omnes, quod intelligendum est,intelligunt; Omnes sciunt, quod Mercurius,& sulphur in compositione illa mirabili requiratur,sed qualis nam sit ille Mercurius, quale sulphur obcæcati, immò priuati lumine, quò tendunt, nesciunt quid tangant, non cognoscunt : Viæ illis inextricabiles; termini viarum incogniti,& media prorsùs obscura; Sufficit illis, co-& cognoscere Vulgi Mercurium , lis constanti arrogātia asserere non esse alium præter ipsum;hoc apertè negante doctissimo illo Sandiuoio in suo dialogo docente , esse, & alium Mercurium : & amplius scriptum inuenitur ; Mercurium hunc non esse narum,sed de corpore extractum; & quamuis omnes Philosophi Mercurium vulgi damnent , & prohibeant eo vti , pertinaces textus commentant, & Philosophos loqui non esse suum cum est in forma illa,sed redactum in aliam formam , laboratum , & suo modo purificatum Quæ dementia, si verbi gratia quis prohiberet in confectione vitri sulphur accipere , & ex illo aliùs indoctè conaretur vitru m extrahere sola indutus ratione, quod prohibens loquatur de sulphure vti est, non de laborato purificato, discurrens suo capite,quod etiam,& sulphur aliquando fuit terra, & in cinere possit conuerti , ex qua vitrum deduci possit:Non ne contra intentionem prohibentis faceret ? non ne sulphur semper auolaret?non nē opus erit semper irritum? talia operantur laborantes in Mercurio vulgi , qui iam transiuit in alienam substantiam ineptam arti,& quamuis ille Mercurius, & aurum, cęteraq; metalla , immo omnia corpora sublunarium, Mercurium Philosophorum in se naturaliter contineant : attamen stultitia est, sicut in istis, ita in iliis laborare , dum solum cum propinquo ad veram generationem ars opus habere debet. Opus est laborare super vnum corpus à natura creatum,tanquam prouida mater in artis auxilium , in quo corpore,& Sulphur,& Mercurius permixta inneniantur , at debili filo ligata , quæ artifex soluere debet , purificare , & iterum mirabili modo vnire : sed hæc omnia natura duce non propio capite, non labore vulgari, sed occulta sapientia, industria sagaci,& naturæ documento ; Natura enim, debet esse ductor omnium operum Philosophicarum , & ea duce ad terminum cursum , & non alio medio peruenitur.

Corpus illud à nostro Auctore Illiasti nomine decoratum est , & verè est illud Hyle , quod in se in noua hac productione omnia elementa continet,quę quamuis confusa , sagaci artis industria , ministrante natura , debent separari, & purificari,vt iterum coniuncta, verum chaos Philosophicum, cęlum nouum,& terra noua oriatur . De isto Hyle , seu Chaos dictum, Bernardus Pennotus in suis de opere Phisico cannonibus mirabiliter loquitur, crudis lineamentis essentiā in eo effigiatam esse, in qua spiritus ille habitat , quem quærimus. Hanc similitudinem affert etiam Ripleus Anglus in principio suarum portarum. Item Ægidius de Vadis in dialogo naturæ digito aureo clarè demonstrat , remansisse in hoc Mundo illius primi chaotis partem aliquam ab omnibus cognitam , spretamque & palam vendibilem . Et innumeros possem refferreaudores ,qui de isto Chaos, massaque confusa loquuntur,at eorum locutiones non nisi à filijs artis intelliguncur:Sunt enim Oracula Sphingis,quæ iuxta conditionem intelligentiæ finem conferūt; Sub eadem lance,& mors,& medicina latent ; Qui angues hermeticos tractare conatur,theoricè fundamentum sit illis dissensiuum , ni velit indagando vitam , perditionem inuenire. Quam miseri sunt illi Philosophastri , qui simplici librorum lectione , manus ad aratrum , vt dicitur , assumunt ; Non lectio,sed intellectio iuuat. Si verba Philosophorum ad sonum litteræ essent intelligenda : Oh quot Sapientissimi ,quot Hermetes, quot Gebri in mundo essent , at, vnus Geber, vnus Hermes fuit, & erit; Sufficiat Sapientioribus filij Her-metis esse, nec existiment se posse facere , nisi prius discant facere. Auctor noster cognouit hęc, quid illi iuuaret cognitionem materiæ , quid operationes cętere , quid Illiasti naturam notam habere sine librorum vsu ,sine perfecta theoricæ doctrinâ ? Est opus Philosophorum,non Chymiculorum; est opus naturale , non subtilitas artis: naturam prius discere oportet , quam descriptam in pluribus locis,ò lector,inuenies,at tuum est rosas è spinis separare : Si deest tibi spiritus, quid iuuat librorum copia , abundantia doctorum? erit confusio, non scientia, erit perditio , non acquisitio Sapientiæ.

5.

Se ben da me s'intende ,
Ch'altro non è vostro Mercurio ignoto ;
Che un uiuo spirto uniuersale innato ,
Che dal Sole discende
In aereo Vapor,sempre agitato,
Ad'empier de la Terra il centro voto:
Che di quì poi sen'esce
Tra solsi impuri , e cresce
Di uolatile in fisso, e presa forma
D'humido radical se stesso informä .

CAPUT QVINTUM .

Iam tempus est funda-mentum totius doctri-næ , quantum animus valet;in lucem profer-re ; Quid enim iuuaret cognoscere substantiā subiectā, siquid in eo absconsum , quid ab eo accipiendum ignoretur? Sic Poęta noster progreditur naturam Mercurij illius Philosophici narrare , & occultò velo, ignorantum occulis obuelare, sapientibus autem satìs manifestare.
Istius Mercurij duplicem assignat motum , vnum descensus , alium ascensus.Descensus eius sicuti naturalis per radios Solis, luminosumque corporum , qui suaptè natura in hæc inferiora feruntur ad informandum materias dispositas , & propio vitali spiritu ad viuificandum sopitum naturæ ignem , ita eius ascensus est similiter naturalis ad purificandum, se ab excrementis contrariis, ad eleuanda pura elementa , cum quibus vnitur,& ad confortandam suam naturam ; in patriam regreditur senior factus,sed nec perfectior,nec maturior .
Sicuti istius Mercurij duplex est Motus ,ita duplex natura in eo inuenitur,vna ignea, & fixa, altera humida , & volatilis ; & sic ipsæ discordantes concordat , & contraria conciliatur. Naturam si spectemus intrinsecam,est cor omniū fixissimam, purissimum , & in igne constantissimum,verus filius Solis, verus ignis naturæ , ignis essentialis , verus auriga lucis , & verum sulphur Philosophorum ; omnis splendor ab eo: omnis vita à suo lumine , & omnis spiritus à suo motu . Si verò eius naturam extrinsecam spectemus , est ompium spirituum spiritualior , omnium puritatum puritas, omnium elementorum quinta essentia:, totius naturæ fundamentum , materia prima omnium rerum, liquor elementaris, & verus Mercurius Philosophorum : Vnde secundum duplicem naturam , & duplicem motum , considerandus est dupliciter Mercurius; antè enim congelationem in via discensus , est vapor aereus elementorum purissimus , seu de natura superiorum aquarū , in ventre suo spiritum lucis naturaliter portans, & verum ignem naturæ, volatilis est,& natura humidus . illius primi Illiasti nobilissima portio , illius pristinæ humiditatis aqua permanens, nunquam definens , incorruptibilis, Ventus ceiorum , qui in ventre suo Solis fecunditatem dessert , Alis suis nuditatem ignis velat. Post autem congelationem humidum rerum radicalem , qui etiam siccorijs viloribus indutus sit, attamen nobilitatem suæ naturæ non obnubilat, nec pristinum decus sedatur:Virgo nobilissima est virginitatis florem non amittens, quamuis in plateis comunioribusquè locis vagatur : in vnoquoque corpore reperitur , & vnumquodque compositum eum cęlat . Quid enim esset corpus sine humido suo radicali? vbi substantia qualibet subsisteret sine propio subiecto?vbi spiritus coarcerentur sine propia sede? vbi sulphur naturæ detineretur sine propria carcere? vt eum melius cognoscamus, melius rerum naturam perpendamus:.

Sciendum est triplicem humiditatem in omni composito reperiri, vt doctè Eualdus Vogelins in suo de radicali humiditate capite docetur, vt sufficeret solùm ibi lectorem remittere , sed vt omnia ante occulos habeantur repetam . triplicem humiditatem reperiri , vna vocatur elementaris , quæ in quouis corpore pertinaciter est vnita terræ,quæ terra, & aqua vasa aliorum elementorum dicuntur. Ista humiditas nunquam in totum deserit compositum ,sed semper remanet in ipsis etiam cineribus , & in sale ipsorum , immò quod est mirabilius in ipso vitro, cui fluditatem præstat,& verum, & purissimum est aquæ elementum , id est non alteratum, neque passum ab alijs elementis; , sed in sua natura simplici aquea permanens, solummodò terræ parti vnitum . Adest secunda in corpore humiditas,quæ radicalis vocatur , de qua aliquid dictum est supra , & melius infra dicemus ; In hac humiditate potissimum vigent vires ipsius corporis; hæc accenditur, & auras petit , & separatur à composito , quam quam in aliqua sui portiuncula pertinax sit, vt etiam aliquando in cineribus reperiatur , at in vitrificatione tota dissipatur, & in auras aufugit . Tertia , alimentitia hu -miditas vocatur, & est alimentum superueniens, & est de natura humiditatis radicalis, attamen antè congelationem , & antequam passa sit alterationem considerabilem ab aliquo agente specifico : Hæc volatilis est, & serè prima corpus deferens: Multis nominibus nominatur , & aliquando à Philosophis pro radicali sumitur ad confusionem legentium , & declarationem sui propij sensus . Trinæ hæ humiditates , à studentibus in hac arte sunt melius cognoscendæ , quàm intelligentiæ idiomatis,seu linguæ vernaculæ propia : Sine enim cognitione harum,Mercurium Philosophorum impossibile est cognoscere .

De prima humiditate,quòd attinet , paucis dicam verbis , eam esse crassum elementum aqueum. cum altero crassiori terreo vnitum , & propiè sunt vasa naturæ,in quibus alia duo elementa puriora occulta continentur;In terra nempe ignis, & in aqua aer ,sed non immediatè, nam verus aer alio prioris corpore clauditur , sicut verus etiam ignis. Corpora etiam, prædicta duo elementa passim à Philosophis vocantur , quia præstant corpus toti naturę,& substantia, ac vestę eorum coopereritur nuditas verorum elemetorum, quamuis terrę corpus omnia compræhendat, & veste sua omnia induat.
De secunda humiditate radicali stem dicendum , quod sit humiditas aerea,si enim ante congelationem est vapor elementorum de natura ætheris , eamdem naturam retinebit post congelationem:vnde speciem olei in quonis composito propiè suscipit , præsertimin Vegetabilibus, & animalibus ; In mineralibus verò,quia illæ potissimè aquea humiditate abundant, & terrea substantia sunt ligatæ , ideò solùm illorum passum est aliqualem terream,& crassam alterationem, vt olei natura, vbi humiditas viget , quasi in terream qualitatem , in qua siccitas principaliter dominatur,transmutata sit . Vnde humidnm radicale præsertim metallorum pertinacius resistit igni , quam humidum aliorum corporum ; attamen non est in omnibus fixum, quia humiditas aquea præualet terræ naturæ : Verùm si talis humiditas coerceretur,& coctione alteraretur, tunc benè illorum humidum radicale esset constantissimum ,& in igne fixissimum.

Oleum igitur abundat humiditate aerea: hinc causa est, quòd ardeat ,& accendatur cum sola humiditas aęrea ardeat; cęterę euanescant line accensione : Aer enim est nutrimentum ignis, & ignis aere viuit , & eo nutritur, & gaudet , suoque corpore vestitur ; Vnde constat, quod quidquid est oleosæ substantiæ in corporibus humiditatem hanc radicalem contineat. In vegetabilibus oleitatis speciem habet, in animalibus pinguedinis, in Mineralibus sulphuris, vt diximus, quamuis aliquando constet corpora supradicta variare etiam nomē, & speciem illius substantiæ; tamen in suo intrinseco sola est hæc humi-ditas aerea , & radicalis confideranda. Consumpta hac humiditate compositum , & corpus naturæ ruit,neque ampliùs est , quod erat : hæc alterata,& alteratur compositum.In hac sola humiditate verum subiectum alterationum omnium, & generationum fundamentum consistit. Permanente ista humiditate permanet, & virtus ipsius compositi; & secundum definentiam, aut superabundantiam ipsius , & viget , &languescit compositum ; Natura in hac delitescit, & sub ista coaceruatur, ipsa est verum sperma rerum, in quo punctus feminis conseruatur , vt infra dicetur .

De tertia etiam humiditate amplius dicimus eam esse Mercurium vegetabilem in via adhuc descensus , cum per radios Planetarum deserur ad vegetandam naturam, & ad multiplicandum in corporibus semen;at quia est vapor subtilissimus spiritualissimus, vti innuit doctissimè Auctor noster, vt hæc inferiora penetret,& illis se immisceat, opus est illi , corpus recipere in aqueam formam , & aquæ speciem induere ; vndè tali aquea humiditate præseruat corpora ne comburantur,& inseruit ad rerum productionem in actu generationis :: ipse enim est soluens naturæ suæ innatæ spiritualitate corpora penetrans, & ignem sopitum suscitans, sua humiditate corruptione, & nigredinem causans, & cum in corpore maximè Minerali ariditatem acquisiuerit,est acutissimus acidissimus , & omnium motionum auctor: Menstruo etiam comparatur, & habet talem, ac tantam Virtutem,vt fari non deceat , licet per se consideratus,& grosso modo cognitus,sit imperfectus,crudissimus & abiectissimus : sed de isto modò satis .

Quatuor Philosophi habent Mercurios , nomina quorum ita legentem confundūt , vt impossibile videatur nucleum veritatis inde eximere.Principalis,& nobilissimus dicitur Mercurius Corporum,tanquàm virtuosior,& actiuior, in cuius indagatione tota desudat chymica, cum ipsum sit semen quæsitum,& per ipsum est vera tinctura, & verus lapis Philosophorum: Per hunc indagandum moti sunt Philosophi tanta scribsere,& tanta tentare; ipse est vere lapis, quem, qui non cognoscit in eo caput infrangit , & vitam cum miseria deserit . Secundus, vocatur Mercurius naturæ , cuius acquisitio requirit hominem sagacissimum, & doctissimum,est enim balneum verum sapientum , vas Philosophorum , aqua verè philosophica , sperma Metallorum, & totius naturæ fundamentum , idem quod humidum radicale supra ostensum .. Tertius, vocatur Mercurius Philosophorum, eo , quia per solos philosophos habeatur , nec est vendibilis, nec cognoscibilis , nec inuenibilis, nisi in apothecis philosophorum , & eorum Mineris, iste est vera sphæra Saturni,vera Diana,verum sal metallorum, cuius acquisitio superat humanum captum : cuius natura potentissima, à quo opus verè philosophicum initium sumit , post nempè eius acquisitiōis. Oh quot Enigmata ab eo sumunt exordiu ; quor parabola de eo solo loquuntur; quot tractatus de eo solo scribuntur; est ita inuolucris obuelatum, vt tota mentium Philosophorum argutia in eo solo occultando desudarit. Quartus Mercurius dicitur comunis, non ille Mercurius vulgi , qui sola similitudine talis nominatur, sed Mercurius ille verus aer philosophorum,vera media aquæ substantiæ,& verus ignis occultus , & secretus , idest dictus comunis, quia comunis omnibus mineris , & ab eo corpora mineralia m quantitatem sumunt , & in eo metallorum substantia constitit.

Hos quatuor Mercurios si rectè ,ò lector,cognoscis , iam tibi patet ianua : Sacrarium tibi naturæ apertum. En habes in hijs tria perfecta elementa aerem ,aquam, & ignem, puram terram autem , non nisi calcinatione philosophica obtinere potes : Tunc virtus lapidis in tegra erit cum omnia versa fuerint in terram . Maiori declaratione natura Mercurij non potest demonstrari , quod egregie à nostro auctore diuerso tamen stilo palam factum , & doctè demonstratum est; at in gratia Tyronum,quæ diximus, declarauimus quantum fieri potuit breuibus verbis, & quantum decet huic scientiæ apertis ; sed in sequentibus altiora cognosces , & pulchriora videbis , ita vt nil tibi restet, nisi manus ad opus applicare ; sed quæ legis prius scias, antequam executioni mandes.

6.

Se bene io sò , che senza
Siggillarsi di Verna il Vaso ouale
Non si ferma in lui mai vapore illustre,
Che,se pronta Assistenza
Non hà d'occhio Linceo , di mano industre
More il candido Infante al suo Natale ;
Che più nol ciban poi
I primi humori suoi ,
Come l'Huom , che ne l'Vtero si pasce .
D'impuro sangue , e poi di latte in fasce ..

CAPUT SEXTUM.

De hoc sigillo hermetico varia in multis locis ab auctoribus edita fuere , vno ore afferentia sine isto totum magisterium annichilari , mediante hoc spiritus conseruari,& vas muniri.Sed quid Auctor hyemis nomine velit dicere dubiū mihi adhuc est , ita vt crederem fuisse errorem scripturæ, quasi velet dicere. Sigilarsi di vetro,non di verno , dictionis enim similitudo facile errare facit calamum,& metem scribentis : Attamen non mihi latet quid,& Sandiuoius inter alios dixerit , quod hyems est putrefactionis causa , ita vt pori arborum, & herbarum, à frigore ambiente obdstruantur , & melius spiritus ibi conseruantur,& inuicem agunt: At non video quomodò in nostro opere,vbi calor est , necessarius vfque in finem , frigus possit habere locum, vt externè circundet , eò magis, quod ab Auctoribus dicatur, quod si definat ignis, statim ruit compositio,& annihilatur opus;exemplum afferunt oui sub gallina incubante ad pulli productionem appositi,si refrigeratur perit generatio; & hoc quotidiè experimur in Columbarijs , cæterisque locis, vbi domestici animales oua excludunt , quod hyemis tempore maxima ouorum copia perit , & generatio frustratur : Vnde ambiguus mihi restat animus de intentione Auctoris; Sed tu , ô Lector, quando debito tempore opus tuū in vase ponere vis studes , vt industria tua vas sigilletur, ita vt virtus in vigore intus retineatur , ne extra vas exfudent aquæ illæ salutares, & preciosissimæ:Hic enim consistit periculum;Vade confer opus tuum cum operæ naturæ,ita vt ipsa sit tua magistra,& obserues quo modo , & illa in tali sigillo operetur necne , ac semper in mentem habeas naturæ arcanum, tùm in imponendo in vase, tùm in vase sigillando ; cognitio enim vnius ordinem alterius docet. Si vis frigus è domo excludere appone ignē,& si vis fugitiuum in patriam retinere circumda muros inimicis, ne in manu hostium euadat , domi manebit; Esto prudens.

Manus obstetricium certum est in ortu infantis requiri ; at si nimis improuidæ infantem receperint, facilè est ab eorum manibus dilabi : Si receptum linteis ante tempus nimius strictè perstrinxerint periculum est suffocari : Si aliquod ei nocens,aut secundinas, aut alias superfluitates non extruderint,necari , aut perpetuò contagio infirmari fœtum contigit: Vnde vigilantia meritò , & prudentia in tali casu laudatur. Vnaquæque res horam sui ortus cognoscit ; Autumnum maturationis suæ vnusquisq;. habet . Fructus ante tempus collecti nunquam ad perfectam maturationem perueniunt, & plus iuxto facti maturi marcescunt;vnde medius terminus perfectæ maturationis cognoscendus . Quid iuuaret fructum collere, inaqnare , & maturare , in tempore autem propic› non colligere ?Certè opus frustratum , & inanis omnis antecedens labor .
Tempus determinatum non est ab auctoribus,qui inter se variant: attamen sufficit fructum quemlibet in sua statione colligere. Natura sicuti numeris suis gaudet ita septenario mystico numero est contenta, & præcipuè in rebus illis, quæ à lunari lumine gubernantur. Discus enim Lunaris in omni septenario euidentiorem alterationē patitur ; Illo numero gubernatur occultè natura , & quidquid eius Monarchiæ subiacet.Hoc naturale Mysterium est obuelatum mentibus, quæ non possunt comprehendere,nisi ea, quæ occulus corporis manifestat : Vnde satis eis scire, quod vident, nec plus vltrà quærunt.
Septenarius numerus in arcanis, Philosophorum seruatur,eo Duce, qui vniuersi ordinem mensuratur, secretissimi mysterij indagator erit, non omnibus reuelandi , se sagaci silentio relinquendi:at de hijs aliquando satis, Deo concedente, in lucem dabimus .
Quid de nutritious occultaquê multiplicatione dicendum ? hoc inter secreta Philosophorum repositum est arcanum. Quid prodesset messem colligere,ni collecta seruaretur? & ad vsum naturæ multiplicationis donaretur? Solùm sufficeret sine tanto labore granum , aut semen vti est seruare , & vsui dare. Triplicem autem augmētationem admittimus , vnam per nutritionem, aliam per nouæ materiæ appositionem,& alteram per dilatationem,aut rarefactionem,sed hæc propiè non est augmēcatio verum eiusdem materiæ circumductio , & attenuatio partium eius:quò enim partes tenuiores eo dilatantur: De prioribus ergo duabus loquedum, at illa,quæ fit per additionem arti propiùs spectatur , quàm naturæ: natura enim non habet motum localem, nec membra ad hoc apta; attamen vtitur attrahaactione,quæ propre dicitur augumētatio , & est illa prioris ordinis, quæ fit per nutritionem ;
Vt fundamentū nutritionis breuiter, & sincerè intelligamus sciendum est , omne siccum naturaliter attrahere suum humidum , & humidum,quò spirituualius .ò faciliùs attrahitur: hoc stante, ignis naturę , qui in radicali humiditate delitescit ,vt infra dicemus: & cum sit siccissimus, & actiuior cunctis elementis rariorem inter ea,& spiritualiorem attrahit nempe aerem : Hinc est, quod ablato aere ignis extinguitur , quia insensibiliter eius media substantia vescitur,& nutritur, quæ media aerea substantia eò , quia corpore aqueo est vestita expoliatur , se illo exteriori cortice noua corruptione , & in sinubus humidi radicalis, quod est eiusdem naturæ, sed magis congelatus insinuatur,atque in ipsum humidum radicalem , per nouam generationem actione ignis digerentis , se transformat, hinc perpetua corruptio , & generatio . Verum non semper datur locus nouæ huic nutritioni , & deperditi reparationi , hinc est , quod corpus moritur pereunte humido illo radicali , ab igne propio absorto ; Vnam namque,& eamdem actionem eodem tempore ignis facere debet, & consummare digestum , & consumptū noua nutritione resarcire , sed aliquando ignis debilitatur , aut superueniens aliquod accidens impedit talem attrahationem , vndè mors rerum sequitur, & radicalis humiditatis totalis consumptio: Ad hoc enim, vt nutritio sequatur non sufficit ignis agens , & consumptio humidi radicalis,(quia ni consummaretur semper natura esset contenta , & immortale esset compositum, atque in animalibus nunquam daretur fames appetitusque noui cibi) nec etiam sufficit nutritiuum cibum adesse, sed insuper requiritur , vt æquiualens immò æquiualentior , sit actio ignis resistentiæ nutrientis alias frustraneus, erit attrahationis conatus, dum attrahatum in sui naturam non conuerteret .
Exemplum in homine cuius naturalis ignis continuò , humidum suum radicale depascitur:hinc fames , & nouæ eiusdem materiæ appetitus , at cum cibus ei offertur, statim eo repletus satiatur ; habitibus enim in præsentia cessat motus. Vt autem cibus in alitum conuertatur , necesse est ei auferre omnem impedimentum , & cibus exteriori cortice denudari, & per chyli formationem magis attenuari , ac quasi in pristini chaotis naturam migrari; tunc cibus rarefactus attrahitur à calore naturali in subsidium deperditi humidi radicalis, quod in totum semper, non reparatur propter continuum augumentum excrementorum cibalium , & debilitationem propij ignis agentis ob continuatam actionem ; iuxta illud; omne agens agendo repatitur, & repatiendo debilitatur; & sic hominis fit nutritio , & per consequens augumentatio,per assimilationem alimenti . Vnde à simili constat in opere physico, illud agens naturale ,idest ign s naturæ continuò,per actionem suam humidum radicale consumere ; verùm in subsidium consumpti nouus cibus ei dandus , at quia in principio est debilis virtutis, pauco , & subtiliori cibo nutriendus, vsquequò fortior ille ignis factus validiori cibo contentus esse debeat: Hinc auctor docet post primam infantis nutritionem alio cibo confortari, exemplo sumpto in generatione fœtus humani,qui in vtero mulieris debili menstruo sustentatur , & augetur,postea grandior factus extra vterum validiori cibo,nem. pè lacte nutritur.

7.

Mà voi senza offeruar , che vn sol Composto
Al Filosofo basta ,
Più ne prendete in man Chimici ignari .
Ei cuoce in vn sol vaso ai Rai Solarï
Vn vapor,che s'impasta,
Voi mille paste al foco hauete esposto.
Cosi mentre hà composto
Dal nulla il tutto Iddio , Voi finalmente
Tornate il tutto al primitiuo niente .

CAPUT SEPTIMUM.

Accurate postquàm Auctor scientiam diuini operis digito quasi demonstraatierit , se excusat , alia esse ab ipso intelligenda cognoscens, & altiorem doctrinā Sapientibus Hermeticis conuenire; immò dubius , an aliquid in suo opere deest,an quid inordinatum reliquerit. Hinc Fumiuenduli illi discère tandem sciant,quam arduum sit ad hoc opus accedere,si illis nec sufficiat operationes quasquê vulgares exercere , quæ omnes quantumuis in illo genere perfectissimę, nihil valent, & pro nihilo à Philosophis existimantur ; Vnica enim , vt diximus operatio in toto magisterio,quod videre est apud Auctores ad hoc commonefacientes, deferendas esse omnes operationes,quæ Sophistice ab illis dicuntur , & in sola naturæ via manendum , vbi veritas latet, & verum opus .

Infola sublimatione philosophica omnes hæ includuntur fabricaturæ ; Tot,ac tantæ operantum subtilitates in hac sola conti, nentur,& compræhenduntur,quā qui rectè facere scit , iam vnum de maioribus secretis,& arcanis philosophorum adeptus est . Sed vt eam cognoscas , scias pro dilucidiori tua declaratione , quid sit sublimatio,per Gebrum definita, rei siccæ per ignem eleuatio, cum adhærentia sui vafis: Vt igitur bonam facias sublimationem , tria tibi sunt cognoscenda, Ignis, Res sicca , & Vas : Si hæc cognoscis beatus es , attamen tibi opus est operam nauare,vt res sicca adhæreat vasi , alias si non adhæreret nihil valeret;Vt autem adhæreat, debet esse similis naturæ vafis. Hinc similitudinem sola eorum natura producit, natura enim sicca est de natura ignis , quia iste est om-nium siccissimus ,& sua siccitate continuo omnem humiditatem dissipans est , & consumens . Vnde sicut abundat siccitate ita , & puritate , verùm in hac sublimatione maiorem puritatem adipiscitur , quam antea in fæcibus inclusus non habebat; ideo curandum est , vt etiam vas sit mundissimum,& purissimum, & de natura ignis;inter autem quascumque materias solum vitrum,& aurum sunt constantissima , & in igne gaudent,ac purissima : Verùm , quia aurum magno emitur prætio,& etiam facile funditur ; hinc pauperes cogerentur opus philosophicum non suscipere , sed tantummodo esset datum diuitibus , & magnatibus, quod derrogaret bonitati creatori, & prouidentiæ eius , qui voluit,vt hoc secretum omnibus indifferêter timentibus se,esset commune.Vnde restat accipere vas vitreum ,seu de natura vitri purissimi extracti à cineribus ingenio sagacissimo : Sed videant hic artis discipuli , nè cum vulgo errent in cognitione istius vitri philosophici , quia sensum non sonum litteræ est illi necessarium;Hoc monitum volo pietate offitii, & charitate . In vase ergo hoc cognito completur sublimatio, hæc quandò scilicet per ignem eleuatur natura sicca , & adhæret ei propter puritatem,& consimilem naturam. Attamen sicut in vafis indagatione maximè insudandum, ita in ignis constructione : Verum quia peculiari capite de eo dicemus nunc satis est cognoscimus.
Hoc loco discāt chymici ignari,qui ad litteram litteras intelligere præsumunt , putantes suis sublimationibus vulgaribus sine præuia doctrinâ, opus perficere . Gebrum continuò legunt ,& tamen nunquam intelligunt,postea experimentum si eis non succedit, contra Philosophos latrant: & vnum Auctorem pro suo Magistro accipientes, alios aspicere libros dedignatur,nescientes, quod liber librum aperit, & quod in vno inuenitur diminutum, in alio est completum. Legant libros, & speciatim auctorum , qui minus inuidi , naturam posteris docuerunt , inter quos, tractatus inserti in Museo Hermetico,meo iuditiopri mum locum obtinent, præsertim tractatus ille Viæ Veritatis ; Sed & in eo volumine , sicut in alijs , latet anguis, qui insipientes prima lectione obmordet . Quid postea dicendum de tot voluminibus , ac libris peste perniciosissimis?& quamuis eorum auctores in suo ordine fuerint sapientissimi,attamen veneno inuidiæ , vti credendum est,ita sunt fœdati , vt merito existimarem tanti sceleris causam numquam impunitam iri. Summus Iudex mensura, qua alios metimur, & nos metietur . Si proximi dilectio, & Creatoris do-uoca adoratio , totius Sanctæ legis,ac diuinarum sanctionum sit compendiosa Epitomes. Vbi lex? vbi mandatorum obseruatio,si inuidiæ, & tyranidis Regnum orbē occupat? Ad quid iuuat talia adulcera documenta, talia nefanda recepta , talia diabolica oracula ? nisi ad ignorantum perditionem ? Quid iuuat Philosopho causam tanti mali producere,& suo sudore venenatam hanc radicem adaquare ? Satis in mundo pullulant pestiferi hoc sæculo surculi , & ex ista perniciofa semente abominabilis messis colligitur, absque eò, quod Satannis officium alius præstet ad zizaniam serendam .

Vos inuidi,causa tanti mali estis.Vos turbines domos quasque vestro ruente flatu diuertitis.Vos atræ nebules,grandinibus tyranidis vestræ messem pauperum dissipatis . Vos sagittæ , cuspide vestræ linguæ substantias miserum in cinerem vertitis. Vos fœdi vapores maligno vestro animo mentes legentium adumbratis . Si docere negligitis : discipulos promissis vestris non congregate. Silete potiùs:nam & apud Deum, ac Mundum; maiorem gloriam tacendo adepti eritis, quam inuidè loquendo aliorum erroribus obscuraris . Multi enim sunt inter Auctores , qui alios dicentes fuisse eos inuidos , & veritatem obuelasse , verùm in eorum sententijs; maiorem adumbrationem mentibus inferunt,quàm primi. Vnde causa sunt, vt miseri studentes nō nisi confusionem ex eorum doctrina percipiant. Auctor enim, vnus,quę alius prohibuit collau-dat , & ad cœlum extollit ; Alius docet sumere,quod omnes eicere jubent , & ita confundunt legentem, vt qui magis student minorem fidem arti præstare conentur .

Nullus est , qui inter scribentes, non promittat se loquuturum fideliter , & sincerè , & tamen ità ambiguus, & confusus in suis dictionibus, vt vix à quolibet docto in hac arte posset intelligi , & quamuis se excuset limitatam habere loquendi licentiam ,& sigillo eos suum munitum esse , attamen inuidiam suam sagaci occulo non satis obuelat , quin cospicua videatur ; Si itaquè de aliquo secreto monitum habet non loqui , adminus sileat , nec loco secreti mendacium fingat, quod sit in legentis perditionem. Ita enim confusè inter se loquuntur philosophi, vt vix verbum inueniatur liberum sylogismis; Isti,si velint, fundamenta scientiæ in parte, quæ ad theorica spectat doceant, & practicam suo modo abscondant ; at fundamentum aufferre, idem est ac totum ædifitium subuertere . Nonnè forsan satis esset insipientibus ars obscura,si subiectum artis aut vas , aut ignis sub silentio in ore philosophorum relinqeretur? Certè , quod nec millesimus ad istas diuinas apulas accederet . Verùm istis non sufficit supradicta celare , quod etiam loco eorum sigmenta subministrant . Vnde non tantùm,ad occulatum lectorem reddendum inseruiunt ,vt ipsi se excusantur , verùm ad eorum inuidiam propalandam. Discant hi Inuidi patrem eorum Hermetem imitari , qui in tabula smaragdina, quamuis occultè doctè tamen omnibus sapientiam, hanc subolfaciendam obtulit. Eius posteri,qui illius dicta declarare voluere, profundius tenebris absconderunt : Vnde ita in excessum occultatio artis migrauerit , vt cuiuis acutissimo , & lucentissimo lumini adhuc delitescat, nisi lumine spiritus Sancti , cui nil opponitur , & nil resistit , fuerit illustrata.

Tirones omnes in hac arte legentes audientes aliquos,qui prima fronte generosiores , & benigniores cæteris videntur omnia mineralia spernere , & ab opere arcere , consilio auctoris metalla capiunt , at cum legerint ita vulgaria esse mortua,quia passă sunt ignem, tunc ea ,quæ adhuc in mineris latent , accipiunt , & super ipsa opus suum progredientes , tandem in exitu operis , nil nisi vanitatem inuenientes , miseri modò tentant vnum metallum, modò alium . & adaucta propiâ futili experientia , libros reassumentes, incurrunt in alteram lectionem in qua , & metalla ipsa imperfecta quæuis nullo excepto prohibentur, ratione moti , & discursus elegātiæ, metalla perfecta aurum nempe, & argentum præ manibus sumunt in quibus omnes suas diuitias impendunt , & operam ludunt: Verùm cognoscentes ista esse fortissimæ compositionis opus habent ea reincrudare,vt dicunt, soluente naturali, quod pro Mercurio vulgi incautè accipiūt, sed quidquid tentent , & quoad operationem , & quoad tales materias nil nisi futile , & artifici damnosum; quia principia naturæ nesciunt,super quæ fundare debent suam opinionem , nesciunt quid aurum vulgi præstare possit , quid in se habeat , quod omne , & corpusculum illud , verum aurum artis, in se sufficientèr possidet in commodum sapientis .

Deinsi laborantes in istis metallicis corporibus omnia corpora vilipendunt , naturam blassemant ignorantes vnumquodque in sua specie tantùm , semen continere , & non in diuersis rebus modò tentant super vnum corpus,modò super aliud, donec noua lectione librorum , & vegetabilia,& animalia, mineralia , & metalla quæuis prohibita,& damnata inuenientes;tunc extrà naturam caput suum circumuoluunt , & aut in cœlo ,aut in imis terræ materiam rerum, immò stultitia inuenire tentant; & sic indefinenfi labore, aut salem virgineum in terra, aut lac Volatilium in aere, in rore , aut pruina extrahere conantur, & quandò putant se fecisse lapidem fixissimum, & sulphur philosophorum , inueniunt in suis manibus lapidem aereum, aut sulphur stultorum ..
Innumeri, immò infiniti laborantium errores sola hac causâ oriuntur , quòd Philosophi data operâ legentem fallunt , putantes eum posse abstineri ab opere , sed falsum est, dum arrogantior suum errorem magis excusans. nouo labore se intromittit .
Quis tanti damni auctor , nisi sola inuidiæ pernicies, & venenata virus ? Vndé nil mirum si Poeta noster tantis terrefactus illorum erroribus,de propio opere dubius pietatem inter Philosophos implorat, inter eos scilicet , qui hoc læthali inuidiæ veneno non sunt infecti , qui prop ium munus Philosophorum iubent,& qui pietatis philosophicæ notæ sunt insigniti; de quibus nec malè fari, nec parcè loqui , cum sint oracula naturæ , & partus mirabilitatis , immò sydera luminofissima, quæ in terreno solio Sapientiæ radijs indefinentibus refulgent.

Sed ad Auctoris implorationem regrediamur,& quamuis se operis ignarum profiteatur,tamen vti credendum est ; sagaci prudentia vult , potius videri discipulus , quàm Magister Philosophorum Illi igitur alacriter respondemus, aut quod congruè , eius discipulis , vota eorum suscipientes; tunc manus ad opus suscipere posse existiment,quando prius in theorica sciuerint,per spiritum crudum, spiritum digestum extrahere de corpore soluto, quē cum oleo vitali iterum vnire debent ad perpetranda miracula vnius rei;vel clariùs, quando cum menstruo suo vegetabili minerali vnito tertium essentialem soluere sciuerint,quibus menstruis terram lauent,& lotam in cęlum exaltent ad sulmen sulphurum fabricandum , quod ictu occuli corpora penetret,& excrementa eorum ad nihilum redigat . Hæc figuratiuè non obiter locutus sum , quia ad practicam artis spectant,quæ forsan aliquando peculiari libro, nouo stilo docebimus ; ideò istis contenti , ò vos eflotes, qui veritatem diligitis, & scientiam quæritis.

LUX
OBNUBILATA
Suapte natura retfulgens.
Vera
DE LAPIDE
PHILOSOPHICO
THEORICA.

Canzone 1. Seconda

Quanto s'ingannan ma: gli Huomini
ignari
Del'Hermetica scola ,
Che al suon de la parola
Applican sol con sentimenti a-uari :.
Quindi à i nomi volgari
D'argento viuo, & oro,
S'accingono al lauoro,
E con l'oro comune a focolento
Credon fermare il fuggitino ar-gento.


CAPUT PRIMUM.

Supra tetigimus errorem eorum, qui cum auro, & argento viuo laborant, existimantes aliquid emolumenti ex hinc percipere posse,verùm,vt diximus adhuc habent principia naturæ incognita , & in tenebris vagantes continuò lapidem quæren-do , in grossis lapidibus incidunt. Tota eorum sententia in hoc consistit,quod aurum sit corpus nobilissimum, & semen aurificum continens,quod cum suo simili multiplicare præsumunt, & ad Vegetationem illius , miseri anhelant. Hunc errorem Turba Philosophorum , qui minùs sophistici videntur , sophisticè adauget; in suis quippè libris sæpè sæpiùs docetur in solo auro esse semina auri , & cum solum esse principium aurificandi,sicut ignis ignisicandi. DoArina, quæ si bono sensu accepta fit, bonum fructum affert, verùm malè intellecta insipientes disperdet. Poeta noster causam tanti erroris acu ostendit, dum laborantes solo avaritiæ stimulo ad hanc artem accedere cognoscit. Aurum enim omni momento hiantes desiderant, & nil, nisi aurum præ manibus habere satagunt. Illius splendor mentes eorum obcæcat, & eius constantia debilitatem eorum iuditij infrangit: illius virtus ignorantiam eorum disperdit,& eius pulchritudo illorum brutalitatem demonstrat. Illius compositio eorum confusionem dissipat, & eius nobilitas illorum ignominiam detegit. Aurum dicitur, quasi mentem hauriat, & aurum est quia divitias eorum haurit.

Verum est,quod in auro continetur semen aurificum,immò perfectius, quam in quovis alio corpore, attamen hoc non sufficit, vt necessariò eum capiamus; istud enim semen reperitur etiam in quocumquè alio metallo, & est illud granum fixum, quod statim in prima coagulatione Mercurij natura introduxit, veluti optimè docet Flamellus, & alii: nec implicat reperiri, & in illis, quia metalla vnam, & eamdem originem, & materiam habent, vt infra dicetur. Vnde licet perfectius in auro reperiatur, tamen facilius extrahitur ab alio corpore illud semen, quam ab ipso auro; & ratio est, quia alia corpora sunt magis aperta, idest minus digesta, & in sua humiditate indefinita; cò, quia vltima coctio naturæ est formam auri introducere, quam non dum actu in aliis metallis inservit, quia totalem coctionem non habuerunt, vnde sunt magis aperta; non solum propter indigestam substantiæ humiditatem, verùm propter adhærentiam,& permixtionem excrementorum, quæ totalem compactionem,& vnionem impediunt: hinc est, quod etiam si ferrum maiorem coctionem habuerit, quam argentum (vt optimè docet inter alios Bernardus Teruirensis) attamen est minus definitum, & in sua substantia mercuriali minùs vnitum propter quantitatem fæcum, quæ coctionem perfectam, & vnionem impedierunt; At aurum est iam in vlcima coctione, & in eo natura vltimas vires exercuit, & intensione suæ qualitatis reliquit Vndè opus esset longissimum, & ita arduum, vt relinquatur artifici impossibile, nisi habeatur aqua illa verum solvens ethæreum, & cælum Philosophorum, quod qui habet iam adeptus est cognitionem supremam lapidis, & metas Atlanticas tetigit. Aurum assimilatur fructui cuidam qui iam ad perfectam suam maturitatem provectus, ab arbore fuit separatus, in quo etiã si semen perfectius, & maturius reperiatur, attamen si quis velet eum multiplicare, quamvis optimam terram haberet,in qua hunc serendo posuerit, fructus iste non nisi longissimo tempore, & difficulter multis periculis & impedimentis opere solerti ad vegetationem promoveretur: Si verò succulus, aut radix eiusdem fructus capiatur, & in terra immitatur, pauco tempore parvo labore securiùs vegetabitur, & multum fructum afferet: Ità à simili.aurum fructus est terræ mineralis, & arboris solaris, immò talis fructus, vt durissimæ compositionis & elaboratissimum sit compositum in natura propter adæquationem elementorum, in quibus non ita facilè cadit corruptio, & qualitatū alteratio ad nouam generationé; cum accipere, & in terram ad reincrudandum, & vegetandum ponere opus sanè difficilimum, & quasi impossibile: Verum si eius radix, aut surculus accipiatur tūc facilius ex eis intentum consequetur, & vera vegetatio habebitur.

Constat igitur, quod etiamsi aurum contineat naturaliter suum semen, attamen quia, & in alijs corporibus reperiri potest, frustraneus labor, & serè impossibilis in eo laborare. Sed quid dicendum de argento vivo vulgi, quod ab ignaris pro solvente, aut terra Philosophica, in qua iste fructus ad multiplicandū poni debet accipitur? Error certè peior priore, & quamvis primo intuitu videatur propter consimilem naturā munus solvendi obtinere posse,tamen fallacia in artis principijs hinc conspicua sese exhibet. Concedimus enim nullum corpus ita affine, & simile essenturæ auri, vt verum sit dicere aurū nihil aliud esse, quam argentum vivum, sed coagulatum,& coctum virtute sulphuris, propter quam coagulationem, & coctionem, sub maleo extendibilitatem, constantiam in igne, & puram citrinitatem acquisiuit, quæ omnia habuit ab actione dicti sulphuris, tamen minus illud-solvendi non habet, nec habere potest, quia in aliam substantiam transiuit, nec pristinam puritatem, aut simplicitatem habet est enim corpus, metallicum humiditate superflua turgens, & terrea lividitate, vt ineptum sit huic offitio.

Semen, seu sperma masculi in sanguinem eiusdem masculi ponere ad nouam generationem, certè bestialitas est talia tentare, etiam si sperma nil aliud sit, quam purissima pars ipsius sanguinis, quam puritatem per maiorem decoctionem acquisiuit, & sanguis ille sit eiusdem substantiæ, ac pars humidior, & crudior: Sed si in matricem mulieris sperma illud inijciatur, vbi reperitur sanguis menstruus, qui maiorem cruditatem habet, & à sale illius matricis aliqualem acuitatem, & pōticitatem acquisiuit, tunc esset sperma illud in propio vase, & ibi perfecte reincruderetur per putrefactionem, & ad nouam generationem veheretur: Ita à simili constat, quod licèt argentum vivum sit affine, & eiusdem naturæ cum auro, & quávis abundet humiditate aquea, per quam in poris auri insinuatur, & eum per minima discomponat ita vt videatur solutum, attamen est error hanc solutionem existimare perfectam,cum potius sit corrosio metalli; vti in aquis fortibus, & vulgaribus videre est. Non est tale argentum vivum sanguis ille menstrualis, licet Auctores, ignorantes fallant eiusdem nominis æquivocatione.

Non solum quoad esse propiæ substantiæ aurum, & argentum vivum in opere physico non benè conveniunt, verum etiam quia, & illis aliquid deest, quod in hac arte est necessariſſimum, agens nempè propium. Non loquor hic de interno agente, quod est illa virtus sulphuris solaris, de qua infra dicetur, sed de agente externo, quod causa est,vt internum suscitetur,& promoveatur de potentia ad actu. Ab auro enim agens illud iam est separatum in fine decoctionis, quia per introductionem novæ formæ auri, agens illud separatur ab eo, quando propriam virtutem ibi impressit, (vti optimé disputat auctor Margaritæ preciosa) vndè sola remansit substantia materialis per actionem interni, & expergè facti agentis definitam, cui si natura abstulit illud agens,quia eo non gaudet, nec eius consortio delectatur, & cur nos iterum illi apponere curabimus? Certè erroneū, dum corpus habere possimus, in quo dictum agens adhuc est vnitum, & ponderibus naturæ permixtū, cui si pondus artis apponeremus,tunc ars,ad id, quod accedere natura non valuit, perveniet. De isto argento vivo vulgi externo illo agente privato, sic doctissimè loquitur Zaccarius in suo opusculo,vbi docet,argentum vivum vulgi ita remansisse, quia natura non adiunxit ei propium agens. Quid clarius dici potest, vt hæc veritas cognoscatur? Vnde si aurum, & tale argentum vivum sunt suo agente destituta, qualem sine isto in coctione perfectionem obtinebimus? Huic opinioni annuere videtur Comes Bernardus, vbi prohibens in opere physico assumere animalia, vegetabilia, ac mineralia,etiam metalla sola prohibuit, quasi diceret illa, quæ sola remanserunt absque spiritu agente, vt doctè Auctor Arcæ apertę intelligit; Verùm certum est inter omnia metalla tantū hæc duo aurum, & argetum vivuū sola meritò dici possunt sine suo agente: Aurum enim, quia iam per terminum decoctionis est ab eo separatum: Argentum verò vivum, quia in eo non est introductum, & sic incoctum, & indigestum remansit.. Hinc videant, & cognòsciverint, quibus menttrais terram lavent, & lotam in ce'um e xaltent ad fulmen sulphur um fabricandum, quod ictu occuli corpora penetret, & excrementa corum ad nihilum redigat. Hæc figurativè non obiter locutus sum, quia ad practicam arcis spectant, quæ forsan aliquando peculiari libro, novo stilo docebimus; ideò istis contenti, ovos estotes, qui veritatem diligitis, & scientiam quæritis.

LUX
OBNUBILATA
Suapte natura ictfulgens.
Vera
DE LAPIDE
PHILOSOPHICO
THEORICA.

L
Quanto s'ingannan mà gli Huomini ignari
Del Hermetica scola,
Che al suon de la parola
Applican sol con sentimenti avari:
Quindi à i nomi volgari
D'argento vivo, & oro,
S'accingono al lavoro,
E con l'oro comune à foco lento
Credon fermare il fuggitivo argento.

CAPVT PRIMVM..

Supra tetigimus errorem corum, qui cum auro, & argento vivo laborant, existimantes aliquid emolumenti ex hinc percipere posse, verum,vt diximus adhuc habent principia naturæ incognita, & in tenebris vagantes continuò lapidem quærendo, in grossis lapidibus incidunt.. Tota eorum sententia in hoc consistit, quod aurum sit corpus nobilissimum, & semen aurificum continens,quod cum suo simili muttiplicare præsumunt, & ad Vegetationem illius, miseri anhelant.. Hunc errorem Turba Philosophorum, qui minùs sophistici videntur, sophisticè adauget; in suis quippé libris sæpè sæpiùs docetur in solo auro esse semina auri, & eum solum esse principium aurificandi sicut ignis ignificandi.

2.

Ma, se agli occulti sensi apron la mente,
Ben vedon manifesto,
Che manca se a quello, e a questo
Quel foco universal, ch'è spirto agente.
Spirto, che in violente
Fiamme d'ampia Fornace
Abbandona fugace
Ogni mettal, che senza vivo moto
Fuor della sua miniera è corpo immoto.

CAPUT SECUNDUM.

Poeta hic supradictæ opinioni innuere videtur, dum asserit metalla vulgi esse sine spiritu agente, quia eum in fusione perdiderunt, vnde,dum adhuc in mineris sunt cætera metalla, agentem propium retinere videntur. Aurum autem, & argentum vivum, quamvis in propijs mineris manent, nihilominus dicto agenti non sunt permixta, vt supra diximus, quia finem decoctionis aurum iam attigit, & argento vivo nunquam à natura est adhuc introductum, & permixtum,quando corpus argenti vivi assumpsit. Sed nè lector hic oberret, & causam prioris erroris non accipiat, tempus est, vt aliqua de generatione metallorum dicamus.

Omnes Philosophi afferunt ex Mercurio, & sulphure metalla a natura esse producta, & ex eorum vapore generata, sed non omnes modum istius generationis, nisi breuiloquè, & confusè ostendunt. Sciendum igitur est, vt supra docuimus, vaporem elementorum præbere materiam totæ naturæ inferiori; iste vapor est purissimus, & vix imperceptibilis, opus habet semper aliquo tegumento, vt ibi corpus assumat alias semper auolaret, & in pristinum Chaos migrauerit.. Vapor iste continet in se spiritum lucis igneum de natura superiorum corporum cælestium, (qui forma universi est,) & sic iste vapor, tali spiritu impregnatus, sese habet admodum primi chaotis, in quo omnia ad mundi creationem erant inclusa, materia nempè universalis, & forma, & est ille ventus apud Hermetem.. qui filium solis in suo ventre portat; Duīn igitur per rotationem,. & motionem sphærarum superiorum ad centrum propellitur, quia: incapax quietis, in terra, tanquam centrum Mundi insinuatur,verùm quia vti diximus corpore indiget,. vt fiat perceptibilis, induit se aereo corpore, aere nempé illo, quo respiramus, & in sinubus eius deportatur, vt esset flabellum vitæ nostræ, & ad vivificandam, & nutriendam totam naturam. Iste vapor attrahitur per aerem, à nostro igne interno. & eo gaudet & eum in se transmutat, ac in sui naturam convertit, verum per adæquata media, vt prolixius in peculiari libro de vera hominis anatome aliquando docebimus.. Aerem istum omne corpus attrahit, ità vehementer, & naturali ter, vt impossibile sit in aliquo tempore, loco, aut corpore non dari talis attrahatio, hinc etiam impossibile dari vacuum in natura, vt omnes Philosophi, & scholastici concedunt, & quamvis aliqui experimentis conentur contrarium asserere, non est experimentum, sed fallacia suppositi, quia potius corpora superposita, aut ambientia rarefiunt, vt in ea rarefactione detur locus aeri, aut alteri substantiæ, in qua deportatur iste spiritus.

Nullum corpus haberet suum esse substantiale, nisi esset creatum, & dotatum isto spiritu, qui in corpore specificatur, & naturam corporis induit ad exequendum Creatoris mandatum, qui voluit, vt unaquæque res suum in se spiritum specificum haberet ad sui conservationem, & in esse substantiationem. Vnde si spiritus iste, qui intus in corporibus habitat sit de natura ignis, (vt docuimus supra in tractatu de creatione), asserendum erit semper propio cibo indigere, & naturam ignis continere, quæ est se alimentari, & nutriri ad restaurationem deperditis impatiens enim motus est, sicut corpora ipsa cælestia, quæ continuò moventur, eò quia spiritu sunt similiter dotata.

Verus motus istius occulti spiritus occulis, nec sensibus in corporibus omnibus est prævius, nisi arte natura administrante ad generationem nouam promoveatur.. Animalia ergò occulariter videmus hunc vaporem spirituosum in aere inclusum attrahere, verùm, quia in ceteris corporibus crassior natura, aut impurior reperitur ideo huic spiritui non est ità facilè: in illis insinuari solo aereo corpore-indutus, verùm solidius corpus requirit, & magis illo terreo corpore affine, & sic in sinubus aquæ ista: puritas elementorum se intromittit, & aqueo vestimento indui opus habet. Hinc facile est vegetabilibus suum sumere nutrimentum & mineralia quæquè, quia est magis suæ naturæ simillimum: Ideò non tantum in aere spiritus iste delitescit, verum, & in aqua..

Aqua hæc per totam terram undiquaque dispergitur, & salsa aliquando est, vt supra tetigimus; vnde.in aliquibus locis clausis, vbi aer ille est inclusus, per motionem superiorum corporū sympateticè, & aer movetur; ex tali motione suscitat vaporem in aqua illa salsa inclusum, & aqua rarefit, in qua rarefactione sit maxima elementorum commotio, & raritas; hinc supervenientes, & ascendentes vapores sulphurei, qui in illis locis vagantes sunt, propter continuam sulphuris generationem, (quam supra, similiter docuimus), se permiscent illo Mercuriali & aqueo, vapori, & rotantur in matrice illius aquæ salsæ,, & dum exitui locus non detur, cum sale illius aquæ se permiscent, & aliqualis perlucidæ terræ specie induunt, quæ propiè dicitur Naturæ vitriolum. Vitriolum enim nihil aliud est, quam sal, in quo spiritus mercuriales, & sulphurei sunt inclusi; Nullum enim datur sal in rerum natura, quod sulphur ità abundanter, & ad occulum contineat, quam Vitriolum, aut natura vitrioli.

Ab istis ergo aquis vitriolicis per nouam elementorum commotionem, ortam a dicto aereo vapore, novus vapor exurgit, qui non est sulphureus, nec mercurialis, sed de vtriusque natura; & elevando se per naturalem eius motum, etiam aliqualem illius salis puriorem, & lucidam partem, ex contactu, illius vaporis purificatam., evehit, ac in locis, aut purioribus, aut impuris, aut humidioribus, aut siccis se includit, & cum terræ fæculentia, vel alterius substantię se vniendo diversa genera mineralium producit. Quorum specificam generationem aliquando Deo concedente docebimus. Verùm ad generationem metallorum, quod attinet amplius dicimus, quod iste vapor duplex si in loco, vbi pinguedo sulphuris sit, deveniat, cum ea vnitur, & quamdam substantiam glutinosam adipiscitur, quæ massæ informis speciem refert, & ibi per actionem sulphuris in humiditatem vaporosam agentis, quæ maxima in illis locis reperitur, juxtà loci puritatem in puram, vel impurum metallum firmatur: Nam si dicti vapores, & loca sint purissima, purissimum indè generatur metallum, aurum nempè, à quo propium agens separatur in fine decoctionis, sola mercuriali humiditate remanente, sed coagulata. Verum si adhuc est in via decoctionis, & sulphur non est separatum. respectu puritatis, aut impuritatis loci, & vaporis, diversa imperfecta metalla generantur, sic dicta imperfecta, quia totalem perfectionem, in vltima forma, nondum adepta sunt.

Argentum vivum vulgi sic generari dicimus, ex illo nempè vapore, quando per caliditatem loci, aut maximam superiorum motionem ascendit cum partibus purissimis salis ab agente propio separatū, cuius spiritus in illa subita commotione in auras abijt, vti ceterorum metallorum spiritus in eorum fusione: Vnde in argento vivo sola remanet pars materialis actione sui masculi, idest spiritus sulphurei agentis privata, ideò nunquam per decoctionem naturæ in aurum transmutatur, nisi illo agente impregnaretur, quod nunquam succedet.. Ex dictis videre licet Vitriolum, quam remotissimum sit in generatione metallorum, & quale mendacium assumunt laborantes in illo pro materia lapidis, in qua verum ens actu metallicum adesse debet.

Metalla ergò, dum adhuc in mineris latent sunt permixta suo spiritu agente, verum post fusionem illo privata, inveniuntur, quamvis corticem, seu tegmentum illius sulphuris; contineant, quod est scoria ipsius metalli. Hinc alius error compræhenditur laborantium in metallis imperfectis, quæ fusionem habuerunt. Sed posset quis simplex Chymiculus ex hac doctrina inferre, quòd metallum imperfectum,dum adhuc est in sua minera, possit esse subiectum artis super quod elaborandum; fatemur quidem, at incautè laboraret in illo, quia supra diximus vapores Mercuriales metallorum imperfectorum, aut eorum loca fuisse impura, & labe contaminata; vndè, qualem puritatem dabunt, quæ in elixire requiritur? Soli naturæ labori ea purificare est committendum, aut benedicto illi aurifico sulphuri, lapidi nempè absoluto, qui est verus ignis æthereus penetrantissimus in momento puritatem metallorum adducens, excrementa, & impuritates ab eis separando, & fixionem introducendo, quia fixissimum, & purissimum est. Vndè si artifex velet dictas impuritates separare, tunc in tali labore spiritus ille agens, qui requiritur ex eius manu auffugeret; vndè naturæ est munus, non artis: Sed ars subiectum aliud accipere debet à natura præparatum, quod propio capite in miserorum subsidium ad laudem Altissimi clariùs,quantum licet, demonstraßimus.

3.

Altro Mercurio, altro oro Hermete addita.
Mercurio humido, e caldo,
Al foco ogni hor più saldo.
Oro,che è tutto foco, e tutto Vita.
Differenza infinita
Non sia, c'hor manifesti
Da quei del Volgo questi.?
Quei, Corpi morti son di Spirto privi,
Questi spirti corporei, e sempre vivi.

CAPUT TERTIUM.

De auro vivo, auroquè Philosophorum sparsim in libris eorum continua sit mentio,nec alicui dilucidiùs cum discipulis suis dilucidare fuit animus, sed sola adumbratione potiùs involucris abscondere, quam manifestare curaverint: Verùm quia in eo fundamentum totius scientiæ, & practicæ Hermetis consistit, requirit opus aliqua vtiliora de eo in præsenti enarrare.

Non incongrué illi auri nomeī donarunt, quia realiter, & quidditativè in suo esse, & substantia, est Aurum: Aurum sanè illo vulgari perfectiùs, & eo absolutius. Arum totum sulphur, & sulphur verum auri. Aurum totum ignis, & ignis verus auri. Aurum inquam, quod in fodinis Philofophorum, & eorum mineris generatur. Aurum, quod nullo elemento alteratur, & dominatur, cùm ipsum sit dominus elementorum. Aurum fixissimum, cùm fixio sola in eo consistat. Aurum purissimum و cùm ipsum sit sola puritas. Aurum virtuosissimum, cùm extra eum omnis languescat virtus. Aurum balsamicum, corpora omnia a putredine præservans. Aurum animale, quia est anima elementorum, & totius inferioris naturæ. Aurum vegetabile, quia omnis vegetationis, origo. Aurum minerale, quia est sulphureum, est Mercuriale, est salicum.. Aurum æthereum de propia natura celorum, & celum veré terrenum,alio celo celatum. Aurum Solare, quia legitimus Solis filius, & verus Sol naturæ. Eius vigore, virescunt elementa: Eius calore, spiritus animantur:: Eius motu, natura movetur. Eius influxu, virtutes rerum oriuntur. Est influxus luminum, portio cœlorum, sol inferiorum, & lumen naturæ: Sine quo lumine cæca insipientum doctrina; Sine: quo ardore sine sensit eorum ratio; sine quo radio obscurę eorum opiniones; sine quo influxu sterilis eorum mens, & sine qua luce in tenebris eorum intellectus. Propijssimè ergò ei, Philosophi, nomen auri vivi imposuerunt, cum sit vita auri, & de propia, vt dixi substantia auri. Aurum enim est sola Mercurialis substantia purissima áb excrementis libera, & à propio externo agente, in qua sulphur internum, seu ignis intrinsecus, suam qualitatem introduxit, per quam cæteræ qualitates aliqualem alterationem passæ sunt, & tamquam subiecté imperantibus cæteris elementis immotè commorantur; vndè nulla in auro datur alteratio, quia iam in æquilibrio æquatæ sunt qualitates elementorum, nec datur in eo nova suscitatio: volatile à fixi natura superatum, & fixum cum volatili æqualiter mixtum, sic, vt vnum quid homogeneum, & adæquatum, purissimumque videatur corpus.

Aurum item vivum Philosophórum nihil aliud similiter est, quam merus ignis Mercurij, idest vaporis elementorum nobilissimi digestissima, & laudatissima portio, est humidum radicale naturæ calido suo innato turgens. Lux est æthereo corpore purissimo velata, vt diximus in superioribus capitibus de creatione, quòd cum lux in istis inferiorioribus stare non poterat, Creator in igne eam inclusit, & ignis corpore vestiuit, ignis iste est purus spiritus, qui in arce elementorum habitat, & auriga est lucis. Spiritus iste est in humido radicali rerum vnitus, & in calido innato delitescens. Vndè propie aurum vivum sapientum est vapor purissimus elementorum, in quo spiritus igneus agere cæpit, & fixionem per eum obtinuit, ac in naturam sulphuris migrauit, vnde & sulphur Philofophorum dicitur, propter igneam qualitatem in eum dominantem, & etiam Mercurius sepè sæpius dicitur, quia totum suum esse à substantia Mercurij dependet.

Istud sulphur est, quod in omni composito operatur, & cum contineat in se naturam lucis superioris ad instar illius lucis continuò vult separare lucem à tenebris, idest purum ab impuro: Ipsum est agens internum, quod agit in suam materiam Mercurialem, nempè in humidum radicale, in quo includitur. Illud est forma omnia informans, & per ipsum in generatione rerum omnes colores oriuntur, iuxta decoctionem, & actionem in suo subiecto alterabili, nempé iuxtà gradum decoctionis: Per eum differentiæ colorum apparent; propius, & naturalis eius color est rubeus intensissimus, qui suam imperantem actionem manifestam in subiecto alterato demonstrat: Est calidum innatum, quod assiduè suo humido radicali depascitur, hinc istud humidum prębet ei materiam, & illud semper agit: Verus naturę artifex, per illud omnes attrahatíones, & sympateticæ virtutes fiunt manifestæ, quando suum humidum attrahit, & vbi magis viget, ibi potentius talem attrahatiónem exercet, & demonstrat. Per talem attrahentem actionem fulminis ætherei natura palam sese exhibet.

Fulmen nil aliud est, quam siccissima exhalatio terrestris, quæ in auras dispersa altiorem petit locum, in quo ascensu melius, ac melius purificatur ab excrementis, aut fæcibus, quibus vnita est, & sic aptior sit ad maiorem sympaticam sensationem sentiendam: ista exhalatio continet vaporem illum elementorum, quem dicimus supra per totam naturam dispersum continuò vaganté, & semper aliquo corpore vestitum, vndè in illa terrestri siccitate aliqualem fixionem adeptus est, attamen in isto novo ascensu, vapori aereo, & volatiliori coniunctus, qui semper à terra indefinenter exhalatur, cogitur cum illo volatili vapori in auras dispergi, & in sublimiorem partem deportari; verum ibi ab excrementis, vt dixi, purificatus suam vim igneam acquirit, ar sublimius elatus, natura volatili illius vaporis, liber vagatur, & stellarum, corporumque cælestium motu alteratione accensus de repentè tenuissimas illius exha'ationis partes terreas assumit, & humido suo radicali, cui semper vnitur in se consumpto in sulphur terreum transmutatur, quod sit de natura fixi; non ita sublimius, vbi volatilia sulphura feruntur, sed in terra potissimum ruit tali, actanto impetu, vt omnia impedimenta spernerur,& omnia obstacula in nihilum redigat; talem actionem operatur, quale sulphur illud Philosophórum in proiectione super argentum vivum docét Chimici operare: in se accensum omnia excrementa disperdit, & suum humidum radicale, quod in argento vivo abundantius invenit transmutat, & in suam naturam totum convertit, & sulphur, & medicina, per omnes partes, factum si debile humidum suæ virtuti cedentem invenit; verum si supra maiorem quantitatem, suam virtutem compescentem,proiicitur,fixat ea in aurum, in quo est temperantia, & humidi radicalis, & calidi innati. Fulmen igitur eodem modo per aerem sua virtute deportatur, & in terra ab altero sulphure,quod in ea fixum reperitur attrahitur. Fixum enim fixi natura congaudet, & natura lætatur, & præceps vt eam amplectatur ruit. Hinc per doctrinam illius axiomatis, quod ait habitibus in præsentia cessat motus, docemur, quod fulmen in terra ingressum cessat impetu moveri, ac in propio loco, vbi per præsentiam attrahentis nulla datur attrahatio, sed retentio, in quiete manet, refrigescit, ac in centro sui corporis, quo clauditur insinuatur omni deposità ferocitate, & actione introclusa.

De fulminis vario effectu nihil restat admirari cum enim sit fixissimus ignis naturæ, quamcumque rem, quam tangit statim in ictu occuli dislipat, quia humidum radicale ipsius rei assumit, vti videre est in maxima flamma, quæ minorem ignem devorat, & lumen maius lumen minus abscodit.

Istud fulmen similiter aliquando in tali exhalatione aliqua em naturam specificam acquisivit, & iuxta speciem illius virtutis actionem in descensu demonstrat, vt tangat vnam rem, & dissipet, aliam illæsam relinquat, quia, quod suæ naturæ est attrahit, & attrahatum devorat, alienum verò respuit; & licet in vnoquoque corpore humidum radicale elementorum reperiatur, quod est vnius naturæ, nec diversum in natura reperiatur; tamen quia contrarijs specificis spiritibus est occupatum, ac excrement's circumdatum hinc fulmen eius naturam contrariam sentiens alio vagatur loco, & alio corpori adhæret. De istis autem specificis spiritibus, aliquando forsan in secunda parte vtiliora docebimus: Modò sufficiat rerum sympaticæ Virtutes, & attrahatiónes ab hac principaliori causa oriri.

Effectus istius sulphuris, seù calidi innati elementorum, de quo supra diximus, & in præsenti capite loquimur, meliùs perpenditur in natura pyrij pulveris. Iste enim pulvis abundat vapore illo aereo Mercuriali propter naturam sulphuris, & salis petræ in eo inclusum, verum quia humidum illud est crudum, & magis volatile de natura aeris, quam sit fixum, licét in se habeat calidum innatum, & ignem occlusum,in accensione naturam volatilem demonstrat, & cum sit de natura superiorum, ex hac accensione impetu in patriam auolat, secum admodum exhalationis terreas partes, & igneas ducens, vbi dispergitur, & in suo loco vagatur, nec viterioré appetitum, aut attrahatiónem sentit, nisi, vt inseruat in novum vsum naturæ. Verùm si natura fixi in eo vigeret, centrum terræ peteret, & in terram rueret, vt in fulmine, ac etiam in pyrio pulvere auri videre est. Ex auro enim sciunt experti (vt multi Auctores fideliter docent) extrahere sulphur eius fixum, quod rebus accensibilibus, & volatilibus permixtum facilè ad modum pyrij pulveris accensionem acquirit; verum accensum non dispergitur, nec evanescit in auras, quia libertate acquisita, & ab excrementis nudatum ad modum fulminis in terram præceps labitur, spreto obstaculo impedimento omnia subuertit, donec in terra se abscondat, quia cum sulphur auri fixionem à natura acquisiuit naturaliter à fixo igne, qui ibi latet impetu attrahitur, & propio motu in sphæra sua déportatur. Vndè si tales attrahatiónes manifestæ videntur, cur negandum, & occultas sympaticas vires ab hac causa oriri,quamuis conspicuè maximè occulis ignorantum non cognoscantur! Oh quot rerum naturæ sunt vulgo intelligendæ, quarum cognitionem virtuti occultæ ipsi attribuunt non insipientibus, & philosophastris, sed veris Philosophis rerum naturæ. Studeant hi scholasticas quæstiones, quæ pro nihilo semper habendæ erunt, & causas occultas cognoscent! Miseri, quàm melius eis foret Chymici potius: videri, & aliqua subolfacere quam latrare contra Lunam, & bruti solo sensu-dotati existimari, sed maneat unusquisquè suo errore, in quo fluctuatur..

Aurum igitur vivum, meritò sulphur istud dicitur, cum sit motus, & vita omnium rerum, cuius naturam doctissime Poeta noster descripsit, dum dixit, eum esse calidum, & humidum in igne fixissimum de natura spiritus, & spiritus vere corporeus. Vndè si Philosophi abscondant eum ignorantibus, & solo nomine auri manifestent, nil mirum, quia in eo tota scientia consistit: At, vbi potissimum inveniatur, & quo in loco, aut corpore reperitur disquirendum, & fideliter scientiam, & eius theoricam doceamus.

Sciendum igitur, quod in omni corpore clauditur sulphur istud, & latet, nec eo corpus aliquod carere potest, vt ex eius natura cognoscitur; est in vallibus, in montibus, in imis terræ, in cœlo in aere, in me, in te, & in quovis loco, & corpore, vt meritò dicatur à sapientibus aurum eorum vivum vbiquè reperiri; sed domi propiè inveniendum, & eum obtinere oportet, aliàs frustra in cæteris locis quæritur. Domus auri Mercurius est, vt omnes docent, ergò in domo Mercurij inquirendum, non autem intelligas de Mercurio vulgi, quia etiam si ibi reperiatur, & eius corpore clauditur, attamen non nisi imperfectè, & in potentia, vt supra diximus. Scias igitur Mercurium cognoscere; & vbi principaliter, & abundantius ille Mercurius moratur, ibi, & sulphur istud reperitur. Scias insuper, quod est verus ignis, & quod ignis aere vivat,vbi ergò aer abundat,ibi magis nutritur, & crescit, & facile eruitur. Sed videas, vt eum cognoscas in locis, vbi aliqualem dominium exercet, quamvis in carcere, non vbi alijs totaliter subditus, & fæcibus obspurcatus. Ignis enim de sui natura vult cæteris elementis imperare, ni impediatur, aut nimio suo contrario, aqua nempè, aut excrementis suffocetur: Vndè scriptum est non comedas de filio, cuius mater patitur menstruum.

Hæc causa fuit, vt Philosophi lapidem suum in mineralibus inquirerent ad hoc, vt fixi naturam haberet, & pertinacius resisteret ad vitam in esse conservandam, quia mineralia sunt fixioris naturæ propter crassitiem elementorum, & aquæ, & terræ abundantiam. Vndè illorum humidum radicale, cum appropinquetur magis fixioni, facilius fixatur, & in sulphur fixum convertitur. Insuper mineralia, & præcipuè metalla generantur in visceribus terræ, vbi humidum, illud elementorum abundantiùs conservatur à cœlo, tanquam in centrum demissum: Ideò elementa, ex quibus metalla sunt composita magis turgentiora sunt illo spiritu æthereo,eò magis, quò diutiùs in vaporem rotantur, & sublimantur, in qua sublimatione melius purificantur: At in alijs compositis, & corporibus propter vasorum porositatem, & matricis debilitatem non potest dari hæc naturalis, & adæquata sublimatio, quia omnia sublimata auolarent, sed in magis corporea substantia alterantur, & corrumpuntur ad nouam generationem cum aliquali spirituum deperditione, qui particulariter in fætus humani generationem matricem transigunt, & mulieris caput, aut alia membra petunt diversis symptomatibus: Vndè quia in vaporem elementa illa non rarefiunt, nec extolluntur, talis circulatio, & purificatio in eis non datur.. Hinc videre est quantæ virtutis esse debeat Lapis ille Physicus cum per alteram industriosam sublimationem in Vase Philosophico maiorem, & quasi dicam, cælestem puritatem acquisiuerit, vt meritò tunc à Philosophis Cœlum vocatur..

4.

Ogran Mercurio nostro, in te s'aduna
Argento, & Oro estratto
Dalla potenza in atto,
Mercurio tutto Sol fol tutto Luna..
Trina sustanza imvna,
Vna, che in tre si spande..
O meraviglia grande?:
Mercurio Solfo,e Sal,uoi m'appre dete,
Che in tre sostanze voi sol'vnz siete..

CAPUT QUARTUM.

De Mercurio Philosophico breviter aliquid supra diximus, sed vt maiori declaratione innotescat; sciendum est eum: per solos Philosophos de potentia ad actum productum esse; natura enim nunquam posset venire ad talem productionem, quia natura postquam primam sublimationem obtinuit contenta est, & materia disposita tali modo, formam introducit, & Aurum aut aliud metallum iuxta decoctionem, aut loci puritatem generat. Hunc Mercurium Philosophi absconderunt, & involucris parabolicis occluserunt, ita vt nisi sub ænigmate de eo locuti sunt,& precipuè sub nomine amalgamationis auri, & argenti vivi vulgi, quia sulphur, vti diximus, auri nomine vocarunt, & Mercurius nomine argenti vivi, vt Insipientes fallerent. Omnia quippé verba eorum sunt æquivoca, & in tali æquivocatione semper loquuntur; Vndè secundum sonum litteræ laborare, est mera bestialitas. Si sufficeret cum auro, & argento vivo vulgi amalgamationem hanc facere, oh quot lapidis possessores, & quot eam tandem obtinerent. Vnusquisque esset sapientissimus, & illi tota scientia nota fuisset in hac simplici operatione. At, quæ nam scientia quæsò quis acquirere potest in sola amalgamatione auri, & Mercurij vulgi, quantumvis perfectissima, & diligentissima? nulla sanè credo: Verum in cognitionem sulphuris, & Mercurij Philosophici, & eorum vnione, non nisi intellectus perspicacissimus, & mens subtilissima pervenit. Abstineant ergo Chymici secundum litteram intelligere, & pro certo habeant, quod quidquid operantur secundum illius inteligentiam est fatuitas, & perditio divitiarum, quòd tandem suo ære experiuntur.

Postquam per opus sublimationis in arte Mercurius, seù vapor elementorum purificatus fuerit, (in quo opere requiritur sagacissima industria) tunc cum auro vivo vniri debet, & in eum sulphur introduci, vt fiat vna substantia cum eo, & vnum sulphur; Hanc vnionem artifex debet: cognoscere, & puncta, & media, per quæ obtinetur, aliàs sua intentione frustrabitur: Multa enim illi sunt cognitu necessaria, verùm potissimè quod prius sulphur dictum, & argentum vivum sint purificata, ad quam purificationem non ità facilé pervenitur, nisi cognoscatur principale agens in hoc opere item vas congruum, & alia, quæ in sublimatione passima Philosophis docentur. Tunc postquam erint bene purificata, vnire ea opus est, & perfectè amalgamare, vt per additamentum istius sulphuris opus abbrevietur, & tinctura augeatur. In hoc puncto, Philosophorum silentio vti debemus, & sermonem hunc diminuere, ne indignis tota scientia manifestetur .. Vnde scriptum est,sine laborantes in suo opere errare, quia non pervenitur ad opus, nisi Sol, & Luna: in vnum corpus coniungatur, quod citra voluntatem Altissimi fieri non potest. Ne quis Invidiæ nota nos infecti existimet, quia amplius fari non decet, sufficiat illi, quod mendacia in hijs tractatibus non posuimus, quamvis aliquid diminutum in eis invenerit. Sufficiat illi, quod sophistica opera non docuimus, nec varias materias offerimus, sed tantùm vnicam veritatem, quam dilucidè ostendimus, licet Dei iusto Iudicio aliquibus erit obvelata..

Amplius dicimus Mercurium hunc nominari sepè sæpius ab auctoribus Chaos Philosophicum, quia in eo quidquid ars opus habet invenitur inclusum, & ob eamdem rationem suum corpus, subiectum artis, Luna plena, argentum vivum animatum, & infinitis alijs nominibus; Et quia etiam tria principia æqua lance sunt librata per opus naturæ ob eamdem æqualitatem trium illorum principiorum vnitam, à Philosophis Vitriolum nominatur. Solis etiam, & Lunæ coniugium in eo ad occulum ostenditur. Rex in balneo positus conspicitur, & carcer Ioseph. Solis sphæra contemplatur; quorum nominum explicatio volumen propium, & magnum requiret: quod Deo concedente maiori commodo aliquando in lucem dabimus.

5.

Md doue è mai questo Mercurio aurato,
Che sciolto in solfo, e sale
Humido radicale
Dei Metalli divien, seme animato?
Ab, ch'egli è imprigionato
In carcere si dura,
Che per sin la natura
Ritrar nol può da la Prigione alpestra,
Se non apre le vie l'arte Maestra.

CAPUT QUINTUM.

Sulphur Philosophicű, vt diximus,est in intimis humidi radicalis inclusum; at externo, & duro cortice carceratum, vt non nisi artis summa industria ad auras exurgit. Natura enim in mineris non habet menstruum conveniens in hijs locis, & sufficiens ad solvendum, & liberandum hoc sulphur, quia non habet motum localem, verùm semel evolato vapore, aut semel incluso, quod est primæ impositionis totum remanet, aut totum auolat, & si ibi posset iterùm corpus metallicum solvere, putrefacere, & purificare certè lapidem Physicum, idest sulphur in sua virtute multiplicatum, nobis concederet. Fructus quilibet, & granum, si iterum non ponatur ad putrefaciendum in terram propiam,nunquam multiplicatur, at solum remanet. Ars autem, quæ optimum granum cognoscit eum accipit, & benè stercoratā, & preparata terra in eam granum illud immittit, in qua putrefit, soluitur, & magis subtiliatur, sic vt eius virtus magis intensa infinitam, ferè sui multiplicationem affert; & vbi illa virtus in vnico grano erat inclusa, & sopita manebat, in secunda hac regeneratione vires, maiores, ac tantas acquirit, vt coacta sit locum pristinum derelinquere, & in pluribus locis, idest granis se insinuare. Videant ergo artis discipuli quomodò, per solum actum vnius putrefactionis, & simplicis solutionis, quantam virtutem, sulphur illud internum acquirat, & tamen fatendum est esse simplicem illam virtutem, in illo primo grano inclusam, nec maiorem sibi aditam, verùm in suo esse corroboratam, & purificatam, ita vt de potentia ad actum sese manifestet, per multiplicationem sui humidi radicalis, ab humido radicali elementorum mutuo accepti, at virtus specifica est illa eadem, nec aliunde, aut ab alio corpore petita. Similiter si granum Physicum accipiatur,& in terram suam stercoratam à sulphuribus liberatam, & in puritatem adductam immittatur, ibi putrescet, separabitur purum ab impuro in vera solutione, & nouam generationem nobiliorem acquiret..

Hanc terram,ò Lector, si scis acquirere, parva tibi restat via ad opus complendum; non est terra vulgaris, sed terra Virginea, non illa, quam stulti effodiunt sub terra quam calcamus, vbi nullum germen, nec semen satum fit, at est illa, quæ super caput nostrum sæpè sæpius fertur, nec Sol terrenus eam actu illustrauit. Hæc terra pestilentialibus vaporibus, & lethalibus venenis infecta, quæ omnia industria artificis sunt delenda, & suo menstruo crudo acuenda, vt maiorem virtutem obtineat, & solvendi facultatem nanciscatur. Hæc tamen non est illa terra sapientum, vbi virtutes cœlorum principaliter virescunt, & Sol, & Luna nostra absorti iacent, quia talis terra sola completa, verà, & Physica calcinatione acquiritur, at, est terra, quæ masculuī expectat, idest semen solare, & est illa, quæ Mercurij nomine decoratur. Attamen benignè Lector nè confundas intellectum tuum hoc nomine Mercurij, sed habea magistrum, & ductorem caput quintum, per quod à laberinto te extricabis. Hæc ars mystica est & non nisi suis principijs declaratur: Cognoscas ergo principium & finem consequeris.

6.

L'arte dunque che fà ? Ministra accorta
Di natura operosa
Con fiamma vaporosa
Purga l sentiero, e ala prigione porta,
Che non con altra Scorta,
Non con mezzo migliore.
D'un continuo calore
Si soccorre a natura, ond'ella poi
Sciogle al nostro Mercurio i ceppi Suoi.

CAPUT SEXTUM.

IN generatione omnium rerum calor semper per naturam adhibetur. In animali composito, hic est manifestus: In vegetabili verò insensibilis, sed per solis accessum dicto tempore comprehenfibilis, secundum anni stationes: Attamen ne credas, quod calor solis sit causa, vt causa, sed est causa suscitans externum ignem naturæ per motum solis, & spherarum. In mineralibus iste calor, nunquam perceptibilis,nisi aliquando accidentaliter in sulphurum accensione, sed iste calor non inservit generationi, at potius generata, quævis hijs locis propinqua comburit, & dissipat: Vndè de alia caloris causa inquirendum.

Calor iste sensu percipi non debet; alias opus istud celerimum foret apud naturam, sed talis esse debet, vt potius frigus percipiatur, vt videre est in fodinis metallorum, in quibus assiduum frigus viget: Ex hinc opus naturale semper mirabile videtur, si in medio frigoris causa generationis inclusam retinet; est enim talis calor, qui frigiditatem non abhorret, & cum sit de natura superiorum imperceptibilis meritò comprehenditur. Occuli nostri sunt crasso corpore obducti, vndè nil mirum si ea, quæ sunt spiritualis substantiæ non cognoscant. Scimus in artificialibus radium fabrefacti horologij semper sine quiete moueri, & ab effectu eius motum intelligimus: attamen nullus est ità accuti sensus, vt eum motum percipiat, quamuis assidua constantia, per totum horarum spatium atten'è hunc motum obseruare conaretur. Vndè argumento à fortiori sumpto fatendum erit motum naturæ, quæ semper est artifice sagacior, & in suis operibus subtilior, nil mirum esse occulis nostris insensibilem fore. Est calor de natura spirituum, & qualitas eorum occulta, quæ semper eos comitatur, vndè spiritibus proprium est semper moueri, & cum motus sit causa caloris, semper innata facultate calefacere. Exemplum in spiritubus aquæ fortis, & aliarum aquarum, quæ hyemis etiam tempore non minùs comburunt corpora, quam ipse ignis quouis tempore, & loco. Aquæ istæ talem alterationem faciunt,vt totam naturam destruerent, & corpora naturalia quoque ad nihilum redigerent. Verum humidum radicale elementorum eas non timet, & voracitatem earum non expauescit; in eo enim, vt diximus alius ignis delitescit, qui est fortioris naturæ, & nobilior, & hunc ignobilem spernit: Hinc aurum, quod maximè eo abundat, per tales aquas non consummitur, & licet videatur ab eis solutum, & in naturam aquæ redactum, non est nisi fallacia sensus, dū ab illis quis iterum in sua pulchritudine exurgit, nec minimum eius pondus ammittit, quod in aliis corporibus non operantur, quia corum humidum, non est ita definitum, & igne naturæ intrinseco determinatum, sed igne illis languescit, & nimis cruda humiditate suffocatus, vnde per ignem istarum aquarum eius nutrimentum alteratur, & in auras dispergitur, sic compositum ad nihilum redactum cernitur, & in cinerem corrosam migratur. Spiritus enim isti dicuntur ignes contra naturam, quia naturam destruunt. Hinc percipiant, quanto ignari errant in electione istarum aquarum, pro metallis, suisquè matèrialibus dissoluendis. Quando vti debent igne, quo natura vtitur, & eum suis manibus accuere, & actiuiorem reddere, vt benignior, & placidior sit naturæ compositi. Structura huius ignis est sagacissima, & in ea totum serè Phisicum arcanum consistit. De ea nihil, aut parcè admodum locuti sunt Philosophi, verum nos infra de ea aliquid demonstrabimus. Modo sufficiat Chymiastrum admonere, ne cum aquis fortibus, & vulgaribus suum tentet construere ignem naturæ enim tali igne non est succurrendum, verum igne placido, & naturali, & gradu cognito administrato.

7.
Si, si questo Mercurio Animi indotti,
Sol cercar vo! douere,
Che in lui solo potete
Trouar ciò che desian gl'Ingigni dotti.
In lui già son ridotti
In prossima potenza,
E Luna e Sol; che senza
Oro, e argento del volgo, uniti insieme
Son de l'argento,e l'oro il vero seme.

CAPUT SEPTIMUM.
Ex fine intentionis resultare principium docetur in dialogo naturæ, & alibi. Verű finis, ad quem omnes Chymici anhelantes collimant, est aurum facere, & solo isto motus ad hanc artem adipiscendam sunt inducti. Auri tyranides ita orbem occupauit, vt nulla regio, nulla ciuitas, immò nullus in ciuitate vicus, in quo auri potentia, sese manifestare non valeat. Homo quilibet, quantum uis sapientissimus, & quinis rusticus, immo insans quantumuis simplicissimus eius splendore exhilarescit, & eius pulchritudine allicitur. Proprium certé naturæ humanæ bonum semper appetere, & perfectius desiderare. Nil sub Sole perfectius, quam ipse filius Solis, qui patris sui veram imaginem esse non denegatur. Nec spurius, nec adulterinus est filius, verùm legitima, naturæ lege, soboles factus ipsius fulgore illustratus, eius virtutem in se recipit, & receptam alijs liberaliter communicat: Nil Sole in cœlo pulchrius, nil auro in terra elegantior. Hunc obtinere, & ad sui vsum conuertere tota anhelat Chymicorum chorus: vnde talis est eius finis, talis meta laborum. Ex fine ergo istius intentionis resultat principium ad finem consequendum, aurum nempè. Verum in rerum multiplicatione non fructus, non corpus requiritur, sed sperma, & semen corporis, in quo sese multiplicat. Quid sit hoc sperma, quid semen iam tempus est breuiter docere.

Supra multis in locis diximus subiectum naturæ, & corporum substantia, esse humidum rerum radicale. Istius humidi natura iam manifestata; vnde nil restat scire, quam ordinem specificationis, & modum multiplicationis. Sit semper firmum, ignem naturæ, seu sulphur naturæ in humido radicali delitescere, & esse supremum in natura artificem, eius voluntati tota natura obedit, quidquid illud vult, vult & natura. Ignis iste in corpore inclusus semper operare, & sese extendere in virtute, & quantitate desiderans, ad sui multiplicationem humidum radicale corporis in se conuertit, & eum semper consumit, sed imperceptibiliter, & insensibiliter, alias citius natura corporis consumeretur, ni nouum humidum ei suppeditaretur. Ignis iste est calidum innatum, vnde calore semper est turgens, & spiritibus specificis est semper occupatus, qui spiritus sunt de natura lucis superioris, verùm per Verbi Dei ineffabilem virtutem, in principio creationis obtinuerunt hanc specificationem, iuxta eius liberam voluntatem, sic voluit, & eius voluntati natura obedit, ac eius mandatum semper exequitur: talis spiritus specificatus, semper in tali corpore permanebit, donec in totum consumptum,& ad nihilum redactum corpus fuerit vsquequò scilicet humidum radicale, in aliqua sui parte remanserit, quo humido perempto, vt supradictum est, & vires, & specifica virtus corporis destructa est. Hoc calidum innatú, tali spiritu specifico decoratum,in regio solio humidi radicalis, tanquam Sol in propia sphæra residet, eius voluntati natura corporis obedit, & humidum radicale materiam, ac cibum subministrat. Humidum ergo hoc depascendo in sui naturam conuertit, sed aliquando debilius, aliquando fortius hanc coctionem assequitur, iuxta enim excrementorum obstacula facilius aut difficilius operatur. Humidum illud per totum corpus est dispersum, & in centro cuiuslibet partiunculæ corporis conseruatur, & dum humiditate turget sperma est illius corporis; si definita, & magis concocta fit hæc humiditas semen corporis dicitur; vnde semen nil aliud est, quam punctum inuisibile calidi, innati spiritu specifico illustratum, in humido radicali delitescens, quod humidum aliqualem alterationem passum, sperma corporis dicitur.

In quouis regno siue animali, siue vegetabili aut minerali, semper illud semen vult multiplicari, & augeri si commodum habeat; verùm per naturam, quæ motum localem, non habet cogitur in quiete manere carceratum in corpore, ni ars sagacior instrumento externo suscitet internum calorem, quò stimulo vires reassumat, & depascendo augeatur, ac sua virtute refocilietur. Humidum enim radicale, quod cibus est illius seminis, est, ita in excrementis inclusum, & eis oppressum, vt auxilium calido innato præstare non possit, sic calor ille cogitur in sua quiete manere, quamuis impatiens quietis, sed languescens, non nisi debilem longissimo tempore portiunculam, illius humidi attrahens. cæterum commotione, & intemperie elementorum dispergitur, & in patriam regreditur corpore priori destructo, & in alio, attrahatum ingreditur; Sic corruptio vnius est generatio alterius, per continuam rerum vicissitudinem.

In animali regno talis ordo vigetur, vt calidum hoc innatum ad sui restaurationem, humidum illud attrahat in sui cibum, per quam attrahatationem membra, & cæteræ corporis partes eneruatæ nouum attrahunt, sed crudius,verùm suæ naturæ, magis affine dum eum à cibis, quibus animal vescitur attrahunt, & cibus quiuis aut est de genere animalium, & sic similimus, aut de genere vegetabilium, in quo aliqualem specificationem passus est, magis naturæ animalis cógruus, quam in corpore minerali aut in corpore elementorum, vbi vniuersalem naturam participat. Obseruandum tamen est, ista humida radicalia esse vnius substantiæ, & essentiæ nisi quod aut aliqualem, aut nullam coctionem passa sunt.

Ast, natura solum per media operatur, ni coacta sit de extremo in extremum, opus suum adimplere, quòd rarò accidit. Vt hijs in casibus, qui ab auctoribus refferuntur de hijs, qui solo aere aliquanto tempore, aut terra super ventrem posita, vixerunt, & humidum hunc ab eis extraxerunt; sed non est standum hiis, quæ rarò accidunt. Vnde concludendum est humidum illud radicale, quocunquè modo attrahatum, per vniuersas corporis partes attrahi, ad calidi innati deperditi restaurationem. Membra omnia isto nutrimento opleta, iam aliquid superfluum, & magis naturæ aquæ affine respuit, quod per totū corpus vagatur, donec facultate attrahatrice, alicuius partis corporis ibi attrahitur, & conseruatur in spermatis vsu, & à vasibus spermaticis aliquanto deffinitum, sperma corporis est, quod dum per totum corpus dispersum erat, meritò in se virtutem totius corporis retinet, & in potentia, quælibet membra distincta continet. Vnde vera ex hijs colligitur ea doctrina, quòd sperma sit vltimum excrementum nutrimenti.

Sperma illud vult semper à corpore crassiori separari, & in puritate loci deportari, vt generationi animalis inseruiat: Vnde est veluti extractum seu quinta essentia corporis, quæ opus habet maiori puritate dissolui, & calidum illud innatum, seu punctum seminis illius in sua virtute vigorare, & nouam sui multiplicationem obtinere. Ad quod obtinendum natura instinctum animali donauit, vt cum fæmina ad cubandum promoueretur, vt ex tali concubitu sperma illud à suo loco diuellatur , & in matricem congruam proijciatur. In matrice sperma masculi positum statim, se vnit cum fæminino spermate, & ex istis spermatibus, vnum quid sperma hemaphrodicæ naturæ conficitur: In spermate feminino vigent elementa passiua, sicuti in masculino actiuiora vt data occasione inter ses agere, & pati possent, alias, si essent eiufdem qualitatis, non daretur talis facilis, & subita alteratio, vnde periculum esset virtutem specificam feminis, quæ est subtilissima, euanescere. Spermata ista cum aliqualem alterationem passa sint, ad hoc adinstante menstruorum acida qualitate, tunc calidum innatum incipit agere, & sibi humidum assimilari, & crescendo in qualitate virtutis, & quantitate, fit maturior, && actiuior, ac semper nouo cibo, à menstruo suppeditato, assumpto in carneam substantiam, in ossa, & sanguinem transmutatur, de quorum partium generatione suo tempore, aliqua in lucem dabimus: Modò solùm sciendum, quid sperma istud, & quomodo augetur, per sanguinis menstri transmutationem. Sanguis enim menstrualis abundat humiditate, per quam sit spermatis corruptio, & sua virulenta cruditate, ac aciditate, elementa humidiora humidi radicalis corrumpit, & à composito soluit, quæ magis in illa alteratione purificata, nobilius semini alimentum subministrant, vt maturius, & virtuosius possit operari: Sed de hoc regno animali satis.

Ad regnum vegetabile, quod attinet eodem ordine dicemus, sperma vegetabilium esse eorum humidum radicale, per corporis dimenſionem dispersum, aquea humiditate turgens: Hoc semper vult subtiliari, & in sublime attolli, per attrahatationem aeris superioris, quia etiam aer est: nam natura, natura lætatur, & gaudet; Vnde arbores, & stirpes quæuis in altum attolluntur, parte crassiori deposita donec in congrua subtilitate peruenerint, puro, ab impuro separato, in granum seminis prorumpant. Illud granum in quo sperma nobiliùs viget, est de natura hæmaphroditi, quia in se, & masculinas, & fæmininas qualitates continet. Vegetabilibus enim, cum non habeant motum localem ad copulam vtriusque naturæ affequendam, opus fuit, istam duplicem naturam in suis granis, & seminibus continere. Grana ista, ni externo agente moueantur, in quiete permanent, nec ad nouam generationem procedunt; Verùm, si Agricola ea in terram congruam inijciat, quasi in matricem, vbi menstrualis humor, idest crudior delitescit, tunc humiditate ilta menstruosa, & acri nitroso spiritu corrumpuntur, & ex hac corruptione semen soluitur, & sperma purificatur. Semen solutum attrahit ad sui restaurationem nouum alimentum, sed insufficientem in grano inueniens, è terra extrahit quo vigoratur, & virtuosius euadit. Per hanc attrahationem, & aliquales terræ partes, & aquæ, quæ vasa sunt aliorum elementorum, & ipsius humidi radicalis, attrahuntur etiam, & sic semen crescit in virtutis qualitate, & corpus in quantitate. Talem attrahationem femen maximo appetitu desiderat, vt impatiens quietis ipse obuiam venit illi nutrimento, & in radicem se extendit, quæ in sinubus terræ insinuatur, semper nouum cibum appetens; & quamuis ille cibus in aere abundanter inueniatur, attamen in terra est magis grani naturæ similis, quia non ita spiritualior. Vnde sagacis naturæ Creator voluit, vt eo tempore, quo grana seruntur, frigus instantis hyemis. terram circumdaret, vt obstructis eius poris semen cibum in aere non quæreret, sed in propia terra magis illi congruum.

Insuper actione illius imminentis. frigoris vapor ille elementorum, seu humidum crudius rerum radicale, in terram securiùs reseruatur, quia pori terræ frigiditate externa sunt occlusi: Vnde radices in sinubus eius facilius, & libero motu se extendunt. Radix quantitate, & vigore adauget se, & propter terræ frigiditatem, & aquæ crassitiem crassior facta, corpus durum, & rude assumit. Adveniente autem Veris tempore pori terræ aperiuntur, & exhalante vapore illo incluso, radices nutrimento destituuntur, vt sic conantur in aere illum quærere, quem præsentia sentiunt; vnde se extolluntur, & quasi in sublime attra buntur. In hac extensione magis purum, ab impuro separatur,hausto à radice crassiori nutrimento, ad molis quantitatem producendam. Stirps pubescit, & in virtute, & fortitudine vigoratur, donec ad perfectam ætatem peruenerit, & debilitata attrahatatione cogitur stare in terminis suæ magnitudinis, verum semper purum ab impuro separatur; quod purum nouo cortice inclusum, in tot granis includitur, quot sunt sufficientes eius quantitatem retinere, & sic multiplicata grana inueniuntur, & ex vno paruo corpusculo mirabiliter, multa adnascuntur. Hæc est vegetabilium compendiosa, & sincera multiplicatio.

Ad mineralia autem veniendum de quibus, & breuiter dicamus,eodem ordine esse producta, quia vna, & eadem est natura: Verùm de metallorum generatione, cum supra dictum sit, ibi Lector remittitur; Sufficit hic aliqua de eorum semine dicere. Semen metallorum est propiè eorum calidum innatum, seu ignis humido radicali inclusus: At quià natura tempus, & commodum habuit eorum humidum, in vaporem purificare, ob loci commoditatem, videtur quasi dicendum metalla, quia homogenea in toto sui esse, nil aliud esse nisi verum humidū radicale, (præcipuè metalla perfecta, quæ nec scoriam, nec externum sulphur retinuerunt) à corpore separatum. Hoc humidum alio nomine argentum viuum dicitur; at ne credas, quod totaliter sit purificatum, & subtiliatum, vt naturam spermatis acquisierit, sed aliqualem crassitiem adeptum esse, quam in terra contraxit, per assumptionem aqueæ substantiæ, qua maximè metalla abundant (sunt enim potius fructus aquæ, sicuti vegetabilia terræ cætera autem elementa sunt diuerso modo ei permixta. Sperma igitur: metallorum homogenice in vnum corpus inclusum, quod est argentum viuum vulgi, & cæterorum metallorum, quod eis materiam subministrat; ablata enim à metallo substantia argenti viui (quod ab omnibus erui potest) non est amplius metallum: Verùm istud sperma est etiam coinquinatum, & compacto corpore terræ suæ, & aquæ inclusum, quæ terra, & aqua licet sint respectu aliorum corporum purissimæ, & splendidissimæ, attamen respectu seminis sunt ad instar fæcis, & corticis. Punctus enim seminis est potius de natura cœli, quàm naturæ inferioris, quia illius lucis est adæquatum væhiculum, vnde purissimo corpore claudi debet; hoc corpus est media substantia argenti viui de qua Geber, & alij semper loquuntur, cum sic lapis in eorum capitulis notus, & est verum sperma metallorum, quod habere opus est, alias multiplicatio seminis impossibilis erit. Semen etiam est inclusum in illo spermate, vt in cæteris regnis dictum est, verùm in vno atque altero metallo diuerso gradu, iuxta quantitatem decoctionis, & purificationis eorum. Vnde ab omnibus extrahi potest, sed facilius in aliquibus, in aliis autem difficillimè, & quasi impossibiliter. Hoc cognoscere semen artifici in primis necessarium, & cognitum, extrahere ad nouam generationem,& multiplicationem; Sed priùs eius sperma putrefaciendum, separandum, & purificandum instrumento propio, & menstruo conuenienti in adæquata matrice, & sic eum multiplicato inuenies, & est verus lapis Philosophorum, & sulphur sapientiæ.

Amplius tibi dicimus, quod illud femen in metallis, speciatim naturam fixi obtinuit: ideo ad eum indagandum, specialiter in istis, Philosophi moti sunt, vt fixam Medicinam haberent, quæ assumpta, non ita facilè consumaretur, nec debili calore euolaret. Esto prudensò Lector in eius extrahactione, si vis opus Philosophicum assequi, & hoc sufficiat.

8.
Pur ogni seme inutile, si vede,
Se incorrotto, & integro
Non marcisce, e vien negro.
Al generar la corruttion precede.
Tal natura prouede
Ne l'opre sue viuaci,
E noi di lei seguaci,
Se non produrre aborti alfin vogliamo
Pria negreggiar, chę biancheggiar dobbiamo.

CAPUT OCTAVUM.
Hoc in loco Poetæ noster. quæ supra per narrauimus videtur breuitèr docere; sine enim putrefactione impossibile est optatum assequi finem, quòd est, liberatio illius sulphuris, aut seminis, quod in carcere elementorum reperitur, & nul'o alio medio nisi corruptionis. Semen itaquè ni in terram immittatur ad corrumpendum, ipsum solum manet: Vndè ad semina rerum multiplicanda natura nos docuit, vti corruptione: Hæc autem corruptio in appropiato menstruo peragatur, vt supra docuimus, vti in animalibus, & vegetabilibus videre est. In animalibus menstruum est in matrice positum, & in ea sperma, corrumpitur. In vegetabilibus,in terra eorum menstruum reperitur, quo reincrudantur, & corrumpuntur eorum semina. In mineralibus similiter, in eorū matrice, quæ pro terra habenda, menstruum eorum latet. At sicut in animalibus matrices fæminarum sunt confortandæ, & prægnantes optimis cibis nutriendæ, alias impura matrix fætum, aut non extrudet, aut infirmus iacébit; Sic, & in vegetabilibus terra est aranda, purificanda, adaquanda, & stercoranda, aliàs inutiliter granum in ea immitteretur.

Eadem erit ergò ratio in mineralibus, & præcipuè in metallis,& in elixiris generatione; si enim semen aurificum in terram incultam proijciatur, nunquam artifex finem optatum assequetur. Matrix enim est inquinata fætidis vaporibus, & virulentis sulphuribus tū prudens esto in eius cultura. postea in ea semen tuum pone, & multum fructum afferet.

LUX
OBNUBILATA
Suaptè natura refulgens.
Vera
DE LAPIDE
PHILOSOPHICO
THEORICA.

Canzone 1. Terza

O voi, che à fabricar l'oro per Arte
Non mai stanchi trahete
Da continuo carbon fiamme incessanti
E i vostri misti intanti modi, e tanti
Hor fermate shor sciogliete,
Hor tutti sciolti, bor congelati in parte.
Quindi in remotà parte
Farfalle affumicate, e notte, e giorno
State vegliando à stolti fochi intorno.

CAPUT PRIMUM.
Chymicorum frons incessanti sudore madefacta, eorum humidum intellectum in destillatione dissoluit: Verùm semper crassis, vapotibus inquinata,nunquam ab eorum ignorantia purificatur, quin fæcibus immersa atros semper vapores, în signum stultitiæ eorum, exfudet. Deperditorun supplicium qui lumen videre conantur, in tenebris vagare. Sunt ita eorum occuli ob cæcati, vt quamuis lux eis oriatur, ignaui somno semper grauentur. Quis eorum tenebras fugare poterit? Quæ eorum crassities dissoluere? Cum continuo ignitos calore, ità arefacti sunt eis sensus, vt sine sensu videantur. Isti sunt, qui varia mixtorum genera suis calcinationibus, dissolutionibus, cohobationibus, atquè sublimationibus anatomizare non cessant. Elementorum distinctas substantias manibus tractare præsumunt, & eorum mixturis nomina suo modo fingunt, veluti aeris,& ignis eorum oleis, & insanis confectionibus. Quæ dementia, corpus sua crassitie, atquè inquinamento indutum aquis soluere? Aquis illis, quæ corrosiuæ, & contra naturam dicuutur, quia naturamin mixtis inclusam corrumpunt,& dissipant? Nescientes, quod aquæ solutiuæ Philosophorum manus madefacere non debent, quia sunt de genere spirituum mercurialium, & sunt spiritus permanentes, qui nihil madefaciunt, nisi ea, quæ sunt de eorum natura. Nescientes, quid doceant Philosophi;nullam aquam corpora soluere posse vera solutione, nisi quæ permanet cum eis in materia, & forma, & quam metalla soluta possunt iterum recongelare.

Sed, quæ nam similitudo inter has aquas, & eorum corpora? nulla sane; immò semper corporibus supernatant, etsi vsquè ad vltimum diem in igne conseruarentur. Miseri, qui sine præuia scientia soire præsumunt.
In cognitione aquæ Philosophicæ non minor sapientia, quam in cognitione sulphuris requiritur. Solutionis enim opus, ità occultum, sicut est occultum aurum eorum soluendum At isti ignorantes statim aurum, aut corpora metallica sumunt, & Mercurio vulgi,aut alio corrosiuo minerali soluere putantes, tentant, & nihil inueniunt. Quæ nam ratio eos suadet? terreum eorum corpus cum aliqua humiditate aquea coniungi posse, sine medio has naturas coniungente? Præcipientibus Philosophis e fomenta suis medijs combinari, nec extrema vniri posse, sine medij natura participante. Verùm isti nesciunt, quid sciunt, & omni fundamento carentes, aliquid boni ædificare conantur; Iuxta eorum captum res rebus coaptant; & sine validiori indagine res familiares sibi fingunt. Multi istorum sunt, qui ita discurrentes in eorum cerebro, huic sententiæ facilé astipulantur; quod materia est vna, quæ solui debet, & purificari, postea purius ab ea extrahere, atquè in mercurio mundo ponere debeant, nec alia industria opus esse, nec alio igne, quàm carbonum, & potiùs naturæ committendum,quam industriæ, & scientiæ artificis. Qui talia dicunt sunt inter alios doctiores, & verba Philosophorum præ alijs intelligere præsumunt, verùm indocti super quæ fundent suam intentionem ignorant. Antequam naturæ, opus sit committendum; opus est artifici sicuti agricolæ granum elligere, & eum depurare, postea in terram bene cultam eum ponere, & tunc naturæ committere, solo simplici calore, ab extra administrato. Quid sit granum; quæ terræ huius cultura, prius illis intelligendum, postea discere incipient. Sed cum solutionis opus tetigimus tempus est, vt de ea aliquid accuratiùs disquiramus.

Tres solutiones in opere Phisico, ab auctoribus describuntur: Vna est corporis metallici, & crudi in sua principia sulphur nempè, & argentum viuum. Secunda est corporis Phisici. Tertia est terræ Mineralis; Hæ solutiones, ita sunt terminis obscuris obuelatæ, vt nisi per Magistrum fidelem, intelligi possunt. Prima solutio est peragenda, quando corpus nostrum metallicum assumimus, & in Mercurium, & postmodum in sulphur diuidimus. Vnde opus, est data industria, & igne nostro occulto artificiali, Mercurium, seù vaporem illum elementorum, à nostro subiecto extrahere, & in extrahatione purificare, postmodum sulphur, seù sulphuris essentiam eodem, & naturali ordine à carceribus liberare; Sed hæc omnia solutionis medio, & corruptionis, quem optimè noscere debes. Signum istius corruptionis est nigredo, idest fumi nigri speciem in suo vitro videre. Hæc oritur per humiditatem corrumpentem, tui menstri naturalis, per quam humiditatem in elementorum commotione, vapor iste exurgit; vndé, si videris hanc vaporosam nigredinem certus esto, te per rectam viam ambulasse, & rectum ordinem inuenisse. Secunda est, quando corpus Phisicum, simul cum istis duobus substantijs soluitur, & in ea solutione omnia purificantur, ac cœli naturam purissimam adipiscuntur, tunc elementa omnia subtiliata, nouæ generationis fundamentum subministrant, tunc verum Chaos Philosophicum, & vera prima materia Philosophorum, quod Bernadus comes docet; tantùm post fœminæ, & masculi, Mercurij, & sulphuris coniunctionem, prima materia dici debet, & non ante. Hæc solutio est vera reinerudatio, vt semen purissimum habeátur in sua. virtute multiplicatum, si enim granum in terram iaceret, & substantia grani, non reincrudetur in hanc primam matetiam,frustra Agricola, ex eo optatam messem expectaret. Omnia spermata, nisi reincrudentur, nihil valent in ordine multiplicationis: Vndè hæc reincrudatio, & in primam materiam reductio, est per optimè cognoscenda, qua sola hæc secunda corporis Phisici solutio acquiri potest. Ad tertiam solutionem, quòd attinet, dicendum eam esse illius terræ, seù sulphuris Phisici, & mineralis humedationem, per quam infans vires angescit,& augmentatur;Sed quia ista ad multiplicationis terminum potius pertinet, ideò de ea pro nunc apud Auctores remittimus. Hæc breuiter de solutione diximus, vt lector; quæ ad Theoricam necessaria, sunt intelligat. Cæterùm, hoccè lumine Auctorum scripta securiùs perlegat, quia facilius ab eorum inuolucris, se extricabit.

2.
Da l'insane fatiche homai cessate:
Nè piùcieca speranza
Il credulo pensier col fumo indori.
Son l'opre vostre inutili sudori
Ch'entro squallida stanza
Sol vi stampan sul volto hore Stentate.
A che fiamme ostinate?
Non carbon violento, accesi Faggi
Per l'Hermetica Pietra vsano i Saggi.

CAPUT SECUNDUM.
Inhoc capitulo ordinem Poetę nostri insequédo, de insano laborantiū labore agere deberemus; Sed quia, sparsim in superioribus capitulis,& infra dicetur ideo breuitati studentes consultò vlteriora loqui relinquimus: tantùm de igne innuimus, quod non sit ignis carbonum, simi, aut lampadis, aut alterius generis ignis. Verum est ignis, quo natura vtitur. Ignis ille occultissimus in libris Philosopho rum occultè descriptus, constractionem cuius non minus difficilem, quàm sub silentio inuolutam esse scimus, & si artifices hanc ignis structuram cognoscerent, audemus dicere, quod omnes lapidem Phisicum, operare tentantes, assequerentur. Vnde vt nostræ intentioni satisfaciamus, de eo sequentia docemur.

3.
Col foco, onde sotterra al suo giorno
Natura, Arte lauora,
Che immitar la natura arte sol deue:
Foco, che è vaporoso, e non è leue,
Che nutre, e non diuora,
Ch'è naturale, e l' Artificio il troua,
Arrido, e fa, che pioua;
Humido, e ogni hor dissecca, Aqua, che stagna,
Aqua, che laua i corpi,e Man non bagno.

CAPUT TERTIUM.
Non miror si multi immò omnes errauerunt propter ignis, ignorantiam; si enim adæquatis instrumentis, quis in sua arte caruerit, opus eius ad finem intentum nunquam perducet, sed mancum, & imperfectum semper inueniet. Vt igitur opera vestra, ò filij artis, sint perfecta, igne hoc instrumentali vtimini, quo sola omnia perficientur. Ignis iste sparsim per totam naturam est dispersus, cum sine eo non agat, vndè in quolibet corpore, vbi vegetationis vires conseruantur, & hunc ignem natura abscondit. Cum humido radicali rerum semper permixtus ignis iste reperitur, & crudum sperma corporis continuò concomitatur. At quamuis ita abundantér in hac inferiori natura, & per omnia elementa dispersus delitescit; attamen in mundo non cognoscitur, & eius actiones spernuntur. Ignis iste est qui totam rerum corruptionem exercet: Est spiritus crudissimus, quietis impatiens, bellum semper suscitans, & destructionem promouens. Mirabile sanè in natura arcanum. dum omnia aeri exposita, aut aquæ humore immersa, aut terræ tumulo defossa, ad nihilum, & primum chaos quasi reducuntur. Solidissimi quiuis lapides, fortissimæ quæuis turres, superbissima quæ uis ædificia, marmores durissimi, metalla etiam quæuis (auro excepto) aeri exposita, tandem in puluerem abeunt, & longa sæculorum serie solo æquantur. Huius portenti causam sufficit vulgo ædacitati temporis attribuere, sed miseri nesciunt quid in elementis, & potissimum in aere delitescat, Insensibilis flamma est, & inuisibilis, quæ insensibiliter cuncta deuerat & summo silentio omnia subuertit. Est ignis iste, de quo loquimur per aerem diffusus, quia aereus est, & suo crudo spiritu mixta discomponens, & naturæ opificium destruens, & omnia in suum pristinum ens corruptione pessima reducens; Hinc tecta ædium, quæ plumbeo tegmine sunt operta, post multum temporis in albam fuliginem corrosam se conuertūt, quæ veluti cerusa artificialis, per pluuiarum lotionem abstergitur,& cum aquis euanescens se immiscet. Ferrum etiam, & quoduis aliud metallum in scoriam parte, post partem abijt, vndè animalium cadeuara, ossium duræ substantiæ, arborum ingentes trunci, ac eorū terrificatæ radices, marmores, petræ, metalla, ac omne naturæ genus tempore ruant, & ad nihilum rediguntur sola hac causa, solo isto occulto igne.

Ignis iste etiam Mercurius nominis æquiuocatione à Philosophis nominatur; quia aereæ est naturæ, & vapor subtilissimas de sulphure etiam participans, cuius aliqualem inquinationem contraxit; & veré dicimus, quod qui cognoscit artis subiectum cognoscit, & hunc ignem ibi potissimum latitare; fæcibus,& rerum inquinamentis semper obuolutus, non nisi sapientibus, qui eum construere, & purificare sciunt sese donat; Sulphuris labem adeptus est, & siccitatem accensibilem , vt non nisi cautè, & sapienter cum eo est agendum, si eo vti volumus, aliàs non valet. Per desinentiam istius ignis natura in corporibus, sæpè sæpius laborare definit. Vbi ei ingressus denegatus, ibi, & generationis emolumentum, nunquam percipitur. Vndè cogitur natura aliquando, opus detruncatum dimittere, quandò agens istud agere impeditur. Actio sua est in continuo motu,& vaporosa sua flamma omnia corrumpere, & de potentia ad actum extrahere. Vti videre est in regno animali, in quo animal nunquam ad generationem attraheretur; nunquam concubitus actum appeteret; nunquàm in sui similis propagationem laberetur. ni ista face ad motum procliue fuerit; ni isto igne sopitus ignis eius excitaretur. Ille est causa inotus libidinosi quo ad concubitum animal ruit, & quasi pungentissimo stimulo impellitur. Animal enim quoduis, suo tempore, adactum concubitus ita incitatur, vt omni obstaculi impedimento ammoto, spreta quauis tristitia, neglecto quouis dolore, alacriter, & sua spontè eum desiderat, & eum assequi conatur. Inter homines, quis ità stolidus fæditatem illius concubitus appeteret? quis laboriosa media ad eum, acquirendum susciperet? quis emergentes, ab eius fructu morbos sustinere desideraret, ni potentissimo aliquo impulsu conaretur? ni naturali aliqua facultate veheretur? Hæc est istius ignis actio, quæ per artus diffusa violenter agit in corpore, eius potentias sibi subditas tyranico imperio vsurpans. Facilè ignis iste accenditur, vt sola animi appetentia excitetur tali, ac tanta vi, vt inducatur eius voluntati libera voluntas seruire, & qui timore Dei ab eiusmodi actibus abstinuerunt, non nisi auxilio diuino,validissimæ rationis fræno, ab hac flamma fuerunt immunes. Est spiritus subtilissimus, in visceribus se insinuans, totaquè viscera commouet, & sanguinem igne suo incendit; ex tali accensione ignis internus suscitatur, & ad bellum conuocatur, ac in vasibus spermaticis procliue impellitur: hinc partes illæ ignescunt, & semen turgens spiritu vult dilatari; & limites sui carceris spernens. in matricem mulieris immitti anhelat, vt in propio vase sese multiplicet, & occultam suam potentiam in actum generationis deducat.

In vegetabili monarchia ignis iste eandem tyranidem exercet, verùm quamuis in omni corpore sit inclusus, attamen, quid crassiora sunt elementa in istis, quam in animalibus, ideò eius vis, non ità facilè commouetur, sed opus habet artis industria multiplicari, & ab aere, aut alio elemento, suum simile in subsidium conuocare, vt actiuior sit, & æquiualentior ad operandum. Hinc sparsus per aquæ, terræ, & aeris elementa, quando verno tempore, aut æstate pori corporum aperitumtur, se in hijs insinuar, & effectum suæ motionis in opere vegetationis demonstrat. Sine hoc igne natura excrementis suffocata languesceret; Vnde sagacissimo impulfu expergefacta omni momento agit, & vigentior facta virtutem suam profudit. In mineralibus idem dicendū; verum quia ista, & præcipuè metalla in antris terræ generantur, facile est, huic ignito spiritui conseruari per soliditatem locorum: Vndè natura commodius hiis locis metalla procreat, si ista loca eodem igne sunt prius purificata. At cum aliquando ob frigiditatem loci corpus poros non admittat, sed obstructi, & excrementis impleti remaneant, tunc spiritus iste cogitur per antra vagare, & mirabiles exhalationes suscitare corpore illo relicto: Sed, vt ille ampliùs cognoscatur; Sciendum est excrementis sulphureis facile includi & ibi reperiri, calidam naturam appetens, & salino indumento vestiri: Vndé quia terra potissimum sulphure est repleta, ideò hijs in locis facilius, interuenientibus aliis materialibus causis metalla generantur. Verum post corporis metallici generationem, non datur in hijs metallis, apud naturam multiplicatio, propter impedimenta supra enarrata, & propter istius ignis subitaneam fugam. Hinc metalla, quæ passa sunt ignem fusionis veluti mortua remanent, & suo externo motore priuata. Vndè artifex, vbi natura desinit ci auxiliatur suo pandere succurrendo, & maiorem ignis gradum, introducendo.

Ampliùs dicimus, quod ignis iste propter sulphuream siccitatem, qua participat, vult humedari, vt liberius in spermate humido fæminino, sese insinuet, & sua superflua, humiditate eum corrumpat; Propter hanc volatilem, & siccam qualitatem difficile est eum acquirere, vnde subtillissima rete eum piscari debemus, medio ad hoc apto, & artifex in hoc casu rerum sympathias, & proprietates cognoscere debet, & esse naturali magia instructus. Isto igne menstruum est accuendum, & illius vires augmentandæ: Et sic non sufficit artifici ignem cognoscere, ni sciat eum administrare, & per gradus notos æquare, sed quia experientiæ, & sagacitati magistri hoc est committendum, ideò de eo loqui vlterius supersedimus.

4.
Contal foco lavora arte seguace
D'infallibil natura.
Ch'oue questa maneò, quella supplisce:
Incomincia Natura: Arte finisce:
Che sol l'Arte depura:
Ciò, che à purgar Natura era incapace.
L'Arte è sempre sagace,
Semplice è la Natura onde, s'e Scaltra
Non Spiana Vltale vie; s' arresta l'Altra.

CAPUT QUARTUM.
Supra diximus artis sagacitatem in quo consister re, nempè succurrendo naturæ, & principaliter ignis administratione, non tantùm igne externo, verum, & interno. Hoc nempè, quando per additamentum sulphuris magis digesti sublimatio Phisica totaliter perficitur, ad opus abbreuiandum. Ignis enim ignem adauget, & duo ignes magis calefaciunt, & elementa passiua in sui naturam conuertunt, quam vnus. Vndè igne igni succurrere est maximum artificium; & sic tota alchymia nihil aliud est, quam ignes cognoscere, & ignem perfectè administrare.

Tria Philosophi ignium genera in suis libris ponunt. Ignis nempè naturalis; ignis innaturalis, & ignis contra naturam. Ignis naturalis est ignis masculeus, principale agens, & in quo obtinendo tota artificis intentio; est enim in metallis ita languescens, ac in centro eorum inclusus, vt ad hoc, ad actu liberæ virtutis veniat, labor constantissimus requiritur. Ignis innaturalis est ignis fæmineus ac soluens naturale, corpora nutriens, & alis suis vestiens nuditatem naturæ. Eum obtinere non minor labor, quam in priori requiritur. Iste, fumi albi speciem repræsentat, & in tali fumo sæpè sæpius, ob ignauiam artificum euanescit; est enim serè incomprehensibilis,quamuis per sublimationem Phisicam. corporeus, & splendidior appareat. Ignis contra naturam est ignis corrumpens compositum, & quod natura ligauerat primas vices dissoluendi obtinet. Multorum nominum inuolucris compræhensus, vt ignorantibus lateat. Vnde studium, & repetita lectio, cum possibilitate naturæ est conferenda. Adsunt, & alii ignes, vtpotè simi æquin, balneis cinerum corticum, nucum, olei, lampadis & si qui sunt alii, qui omnes sub genere horum trium signium mystice comprehenduntur, aut per se, aut in parte, aut simul vniti. Sed quia horum nomina, & alia, quæ in libris leguntur magnum volumen requirerent, vt eius declaratio notesceret ideo in præsenti, vbi breuitas desideratur, satis sit mediocritèr intelligenti. Propietates istius ignis ita dilucidè a nostro poeta sunt descriptæ, vt opus non habent, pro nunc maiori dilucidatione.

5.
Dunque à che prò tante sostanze,e tante
In Rtorte,in Lambicchi,
S'vnica è la materia, unico il Foco?
Vnica è la materia, e in ogni loco
L'hanno i Poueri ei Ricchi,
A tutti sconosciuta, e a tutti inante.
Abietta al volgo errante,
Che per fango à vil prezzo ogni hor la vende,
Pretiosa al Filosofo, che intende.

CAPUT QUINTUM.
De vnitate materiæ,omnes serè constanter affirmant,eam esse vnam specie, & numero. Verùm multi sunt, qui de materia Phisica loquuntur, quæ est substantia mercurialis, & eam dicunt vnam esse, quia vnus in tota natura Mercurius, quamuis qualitates diuersas in se contineat, per quas variatur iuxta prædominium, aut alterationem illarum qualitatum. Sed de hac vnitate non loquor, at de illa respectu subiecti Phisici, quod præ manibus ab artista accipi debet, quod subiectum debet esse vnicum, nec in plures materias cadit operatio nostra, quia miscibilium proportionem, & naturæ pondus ars præ manibus habere non potest. Vna est natura, vnica operatio, & vnicum etiam subiectum tam mirandarum operationum vas, & nobile scrinium.

Hoc subiectum in pluribus locis reperitur, & in quolibet etiam naturæ regno; verum, si standum est in possibilicate ipsius naturæ, cum natura, & per naturam natura metallica adiuuanda. In mineralibus ergò, in cuius regno tantùm semen metallicum continetur, vnum datur solum subiectum aptum, & facilé super quod ars ellaborare debeat; & quamuis plures sint huiusmodi materiæ, vna præ alijs accipienda. Plures sunt in homine ætates, at virilis aptior ad generandum. Plures in anno stationes, at Autumnus ad messem recollendam. Plura in cœlo luminaria, at vnus Sol ad illuminandum. Aptiorem materiam cognoscas, & faciliorem assumas. Omnes materias relinquimus, in quibus ens metallicum non sit inclusum, non tantum in potentia, verum in actu realissimo, & sic non errabis in ellectione tuæ materiæ. Vbi metallicus splendor non est, nec lumen sulphuris nostri esse potest: Sinas omnes in suo errore errare, nec fallacijs eorum adhæreas, si optatum finem consequi desideras. In vnico hoc subiecto omnia arti, necessaria sunt inclusa: verum opus est succurrere naturæ, vt opus citiùs, & meliùs terminetur; & hoc, duplici cognito medio.

Hoc subiectum non solum est vnum, verum etiam vile ab omnibus existimatum, nec vllam primo intuitu in se elegantiam continet; non est vendibile, quia in nullius vsu est excepto opere Philosophorum, & quamuis dicatur, à Philosophis, eo vti omnis creatura, & in apothecis reperiri, ac ab omnibus cognosci, isti aut loquuntur de specie, aut de interna illius substantia Mercuriali, quæ est in omnibus. A multis præ manibus sumitur, & ex ignorantia eijcitur, quia nil boni in eo existimatur, vt mihi pluries euenit. Vt autem eum dilucidius cognoscas, instruam te vlteriùs tali documento. Scias sulphur Philosophicum esse ignem purissimum naturæ,per elementa dispersum, & à natura in hoc, & alijs subiectis inclusum, & coctione aliqua congelatum, & partim fixatum, attamen non nisi in potentia fixio eius, latens multis volatilibus vaporibus inclusa, vt in causa sint, quod auolet, & in auras euanescat; Summa enim volatilis, vt omnes dicunt, si superet fixam ambo fiunt volatiles, nec hoc in natura impossibile; istud lumen fixum in actu super terram non reperitur, ita vt non superetur ab alijs contrarijs qualitatibus, nisi in auro, & vbi aurum, quamuis in minima quantitate reperitur. Vndè solùm aurum est corpus in suis elementis adæquatum, & sic constans, & fixum. Verùm, si ista virtus fixa, maxima volatili parte, eiusdem naturæ cum vaporabilibus excrementis superata fuerit, tùnc fixionem pro nunc amittit, quamuis in potentia semper retineat. Sulphur ergo nostrum, quod in opere requiritur est splendor Solis, & Lunæ, & de natura corporuin cælestium, tali corpore vestitum; vnde tibi disquirendum est, in quo subiecto splendor vigeri, & conseruari possit, & scias, quod vbi est splendor, ibi, & lapis quæsitus iacet. De natura splendoris est sine corpore, occultari occulis nostris, vndé, corpore ad hoc apto, vt splendorem recipiat opus habet! & vbi lux est, ibi, & lucis auriga esse oportet, sic facilè non errabis, lumine lumen inquirito quamuis tenebris inuolutum. Hinc discas, quod subiectum omnium infimum apud ignorantes, apud sapientes fit nobilissimum super omnia, cum in eo solo lux quiescat, & eo solo lux retineatur. Nulla in mundo natura, excepta anima rationali, ita purissima, sicut lux, ergo subiectum lucis esse debet purissimum, sicutis & vas amborum, nec puritate carere debet. Sic nobilissimum in abiectissimo includitur corpore, vt non omnes cognoscant omnia.

6.
Questa materia sol tanto auuilita
Cerchin gli ingegni accorti,
Che in lei quanto desian tutto s' aduna:
In lei chiudonsi uniti, e Sole, e Luna,
Non volgari, non morti,
In lei chiudesi il foco, onde han la Vita.
E l'a dà l'acqua ignita,
Ella la terra fissa, ella dà tuoto,
Che infin bisogna a un intelletto istrutto.

CAPUT SEXTUM.
Inhoc capite, quod de subiecto artis à nobis supra dictum est Auctor suo stylo docere sequitur. Verùm ne Palinodiam repetamus solùm dicimus, quod in hoc subiecto sal, sulphur, & Mercurius Philosophorum latet, quod adamau sim sunt extrahenda sola Phisica, & completa sublimatione. Primo Mercturium in forma vaporis, seù albi fumi, postmodum aqua igneam, seù sulphur cum eorū purificato, & extracto sale soluere oportet, & volatilizare fixum, & ambo coniungere vera vnione. De hac terra fixa ab Auctore nostro Poeta nominata, quã, ait, in dicto subiecto contineri, dicimus eam esse lapidis perfectionem, & verum vinculum naturæ, ac vas, vbi elementa quiescunt, hoc est, terra fusibilis ignea calidissima, purissima, quæ soluenda, inhumanda, vt penetrabilior fiat, & vsui apta. & secundum vas totius perfectionis sit; sicuti de Mercurio dicitur, quod vas Philosophorum est aqua eorum,sic dici potest de hac terra, quòd vas Philosophorum est terra eorum. Vnde, benigne lector,.in hoc solo subiecto natura prouida mater, quidquid desideras tibi præparauit, vt nucleum ex eo eximas, & in tui vsum sagaciter accomodés.

Terra hæc sua innata, & ignea siccitate humidum saum attrahendo deuorat, & est draconi comparata, qui caudam suam deglutit, eo quia humidum illi est naturale, & similimum ideo eum attrahit, & sibi assimiliat. Vnde error istorum stultorum deprehenditur, qui res toto cœlo differentes, & contrarias, in quibus nulla attrahatio, vnire, & congelare cüm suis humiditatibus tentant. Calor externus non sufficit aquam congelare, immò potiùs dissoluit, & in auras dissipat, dato quocumque gradu, sed calor internus nostræ terræ Phisicæ hæs naturalius operatur, ideò perfecta, & secura coagulatio.

7.
Mà voi senza osseruar, che un sol Composto
Al Filosofo basta
Più ne prendete in man Chimici ignari.
Ei cuoce in un sol vaso ai Rai Solari
Vn vapor che s'impasta,
Voi mille paste al foco hauete esposto.
Cosi mentre hà composto
Dal nulla il tutto Iddio, Voi sinalmente
Tornate il tutto al primitiuo niente.

CAPUT SEPTIMUM.
Vana Chymiculorum opera hic Auctor deludit, dum plures materias in manibus sumunt, quod veræ scientiæ repugnat: nam ista substantiæ, aut sunt à natura separatæ, aut ab artifice, si à natura quid quid tentent, quod natura disiunxit illi coniungere nescient, quia semper aquea substantia terræ supernatabit; & quod est obseruandum, nunquàm iustum pondus earum cognoscent, quia naturæ lancem non habet. Natura enim per attrahatationem ponderat rerum essentias, quam attrahatationem isti ignari dissipant potiùs quam confortent. Stomacus enim animalis, quod sibi est necessarium attrahit, cæterum eijcit per excrementa. Vndè est illis hoc pondús impossibile inuenire; & sic eorum eeror incorrigibilis ostenditur: Res enim contrarias sumunt, & à natura disiunctas in quibus nulla attrahatio cadit, vndé pondus nunquam consequentur.

Si verò ab artifice substantiæ hæ sunt separatæ, pondus naturæ iam destructum, & dissipatum, & per discontinuationem elementorum, nunquam acquiri poterit, quin vna pars sit ab alia semper separata. Vndè non minùs illi, qui duas materias præ manibus sumunt, & eorum sophisticis operationibus laborare, purificare, & vnire tentantes, errant, quam isti, qui vnum subiectum assumentes, in plures partes diuidunt, & sutili eorum dissolutione iterùm vnire præsumunt, quia in pluralitate ars non consistit. Et quamuis à Philosophis in omnibus serè tractatibus, doceatur accipere modò vnam rem, modò aliam, nempè, aut fixam partem, aut volatilem, vel aurum, aut quodcumque corpus, & illud purificare, calcinare, & sublimare, totum fallacia, & mendacijs oppletum ad fallendos homines,aut meræ inuidiæ motus. Super propios errores experientia tentata in fine discent, me veritatem dixisse, & docuisse.

8.
Non molli gomme, od escrementi duri,
Non Sangue, è sperma humano,
Non vue accerbe, ò quintessense Erbali,
Non acque acute, ò corrosiui Sali,
Non vitriol Romano.
Arridi Talchi, od Antimonii impuri:
Non Solfi, non Mercuri;
Non metalli del volgo alfine adopra
Vn Artifice esperto à la grand Opra.

CAPUT OCTAVUM.
Laborantes in animalibus, vegetabilibus,aut ortis ab istis toto cœlo errant, & qui talia præsumit non est dignus vocari Philosophus: Quæ enim similitudo inter mineralia, & metalla, siue materialis, siue formalis? Vndè isti suam excusantes fallaciam, eò quia animalia, & vegetabilia: ac mineralia eumdem habent principium in genere substantiæ, & ab vnico Chaos creata sunt, stulti naturam non cognoscunt, nec eius lumen nunqua viderunt. Non est opus verba multiplicare ad hanc inanem opinionem refellendam, dùm contra negantes prima principia non sit disputandum: si enim isti tali ratione mouerétur hæc futilia tentare, melius esset eis, eadem ratione elementa aeris,aut aquæ comunis suo modo anatomizare, in quibus easdem substantias inuenirent faciliori captura, & minus excrementis inquinatas. Idem dicendum de laborantibus in gummis,& Resinis quæ nihil aliud sunt, quam excremēta humidi radicalis, illorum vegetabilium, tanquam superfluum nutrimentum à natura, seu sulphure naturali interiùs agente reiectum. In istis enim aliqualis elementorum, alteratio orta conspicitur, & aliqua specifica agentis virtus in eis inclusa; at longius distant à natura minerali, in qua quæsitum opus tentandum.

Eodem ruunt errore in abyssu ignorantiæ, qui in salibus, & aquis fortibus, ac corrosiuis laborant, omnia, quippè talia carent, sulphure illo mirabili Phisico, quia natura non est nisi in propia natura, nec splendor metallicus, quem obtinere debemüs in eis vnquam videtur. Nec aquæ illæ præstare possunt emolumentum, illud quod inquirimus. Sunt humiditates contra naturam, quæ eam suis inquinamentis, & fætidis spiritibus dissipant, & destruunt, vt plus quam peste in arte fugiendę, quàm eorum ministerio vti.

Sed quid dicendum de laborantibus in Vitriolo? isti prima fronte punctum attigere videntur: Vitriolum enim continet principia illa, ex quibus ens metallicum generatur, vnde qui habet principium, videtur finem facilè consequi posse: Sed cum istud principium, sit nimis remotum, eos similiter falli fatemur: Propinquam, & spæcificam materiam assumere debent, in quà natura ponderauit sua spermata, & in hijs semen prolificum inclúsit: Vnde cum semen, metallicum Vitriolum non contineat, quia semen non est in crudo sanguine, sed in corpore, ad terminum perfectum prouecto meritò, & vitriolum, pro materia in hoc opere reijciendum. Similiter, & sulphur, & argentum viuum vulgaria, quia in quolibet horum aliquid deest, in hoc, nempè propium agens, in illud verò debita materia patiens: Maximè, quia ab omnibus Philosophis vilipenduntur. Idem dicendum de cæteris, & omnibus mineralibus, in quibus prædictus splendor, & ens metallicum non inuenitur.

Sed quod ad Antimonium attinet illud præstare posse, quod nos quærimus videtur, & verè habet multam similitudinem cum metallis, & est propiè crudum metallum in suo cortice latens, sed si eius intrinsecam compositionem respiciamus, certum erit superfluitates maximas continere, & humiditatem nimis crassam, ac indefinitam habere, vt difficile sit arti eum purificare ob determinatam eius saturninam naturam, cum sit plumbum apertum, & crudum per opus naturæ transmutatum. Vndè nequeat illo sic imperantibus Philosophis, laborandum erit, & in eo insudandum.

Similiter laborantes in cæteris metallis, maximè errant in ellectione propinquioris, & debitæ materiæ, quæ cum sit vna, non debet quis nimis scrupulosa indagine variare, aut amalgamatione, aut alia vana permixtione. Verùm quia superius dictum est de eorum generatione, & eorum imperfectionum causa, per quam in opere prohibentur. Ideo ibi lector remittitur.

Pro conclusione huius capituli artis filium commonemus, vt tandem aliorum experimentis discat, & sibi in animo hoc argumentum fingat, quòd cum videat infinitos serè laborantes in omnibus mineralium generibus, infinitis operationibus, & modis, nec vnquam iustum terminum eos attigisse cognoscat, concludat, quod certè error illorum est in principijs necessarijs, & in fundamento totius artis. Quod, & Bernardus Comes de se narrat, aitquè per totum serè mundum iter fecisse, & non nisi Sophisticos artistas inuenisse nunquam in debitis materialibus laborantes, quæ materialia ibi nominat tanquam inutilia, & in hoc opere vana. Vnde fatendum est aliam esse viam, aliam materiam, quam comunis occulus cernere non valet: Et si materia esset nota post varios errores tandé modum, quo illam tractare debent inuenirent; Sed contrarium potiùs cognoscimus in hoc casu,dum de errore in errorem, nunquam possibile est eis se extricare, nec minimum luminis cernere. Mineralia enim, & metalla semper præ manibus tractant,& nesciunt, quæ sint viua, quæuè mortua; quæ sana, aut quæ infirma, & sic ex hac ignorantia noui errores semper crescunt, vt miseri in desperationem se ipsos adulando, alios falli tentant.

9.
Tanti misti à che pro? L'alta scienza
Solo in una radice
Tutto restringe il magisteria nostro.
Questa, che già qual sia chiaro v'ho mostro
Forse più, che non lice,
Due sostanze contien, ch' hanno una essenza.
Sostanze, che in potenza
Sono argento, e sono Oro, e in atto poi
Vengono, se i lor pesi uguagliam noi.

CAPUT NONUM.
Cum Auctor hoc in loco de æqualitate ponderum loquatur, & nobis congruum videtur vltrà id, quod supra diximus vlteriùs fideliter demonstrare studioso, & industri artifici. Lance trutinare rerum pondera non est naturæ munus, verum propium artis. Sed cũ natura habeat sua pondera, & ea obseruet, vt in superiori septimo capite declarauimus; eadem doctrina certiores facti didicimus ad eius similitudinem nostra pondera trutinare, & æquaré, vti natura facit, purificatione,scilicet, & attrahactione; Vnde postquam nostras substantias purificauimus, & ab esse terrestri, & fæculento ad ætheris puritatem euheximus,eodem momento, per attrahatationis vim,elementa dicta ponderamus tali æquata lance,vt in aere librata elementa permaneant, sine vlteriori periculo, vt vna pars superet in suo pondere aliam. Elementum vnum cum in sua virtute alteri est æquatum sic,vt fixa natura volatili non superetur, nec ista ab illa figatur,tunc oritur ex hac harmonia iustum pondus,& perfecta permixtio. Hæc ponderum adæquatio in auro vulgari est manifesta, per quam elementorum virtutes, sine vlla tyranide in eius regno in quiete permanent, & vnita eorum virtus fortior est contrarijs elementorum qualitatibus, ab extra prouenientibus, resistere. Vndé similtèr in nostro opere, quando est æquata talis permixtio, tunc aurum verè viuum est Philosophorum, cò quòd vita in eo abundantiùs vigeat, qua in auro vulgarise est enim illud spiritibus turgentius, vt potiùs Mercurius, quam sulphur dici mereatur,& hæc sufficiant de ponderibus.

10.
Si,che in atto si fanno argento, et oro;
Anzi uguagliate in peso
La volante si fissa in solfo aurato.
O Solfo luminoso, Oro animato
In te del Sole acceso
L'operosa Virtù ristretta adoro.
Solfo tutto tesoro,
Fondamento de l'arte, in cui natura
Dicoce l'Or, che in Elessir matura.

CAPUT DECIMUM.
De Virtute sulphuris Philosophici,seu lapidis occulti multi varia scripsere; Verum quia in hac parte veritatem non obuelarunt, immò quãto dilucidius potest manifestarunt; ideò lectione huiusmoda librorum Lector sufficientem instructioné acquirere poterit: Cum sit humidum rerum radicale calidi innati facultate vestitum, & ornatum tali,ac tanta,vt mira, & incredibilia possit operare, & in tribus regnis potentissimæ per illud energiæ, & virtutes demonstrari possint. Quid in animalibus valeat, supra sufficienter dictum est: In vegetabilibus autem credendum est per eum ita posse vegetabilium virtutes intendi, vt arbor fructus serat ter, vel quater in anno sine sui detrimento,immò validiori actione; dum Sol sit terrenus, qui radios sęcundissimos ex se indefinenter diffundit, eorum naturain ità confortās, vt in centuplum videatur multiplicata: Didicerunt Agricolæ semel in mense recipere rosas, quas sua industria in virtute confortarunt vitra terminum assuetű: Vndè nil mirùm erit hac vberiori confortatione, & alia quæuis,eodem,& maiori augmento crescere, & multiplicari. In mineralibus, & cur maiora non præstabit cum ista sint suæ fixæ naturæ magis affinia? immò mirabiliora, quam ab Auctoribus promittuntur; quia multi eorum, aut nescierunt, aut silentio absconderunt. At scienti Artifici possibile erit per hoc arcanum vires rerum ita intendere, vt mirabiles videantur, & operationes quasi supranaturales, si iuxtà sympaticas qualitates,instrumentum suum accomodent.

Quod de Vitro dicitur, vt per hunc lapidem malleabile reddatur est cognitu incertum, attamen ratiocinando possibile:maleatio idest extensio consistat in oleitate fixa, & radicali, quæ partes coglutinat, & per minima vnit, qua oleitate lapis pretiosus abundat. Vndé cum Vitrum sit purissima terræ, & aquæ pars humido suo radicali priuata, vt in capitulo de Mercurio dictum est,nil mirum, si adaucto suo humido partes eius conglutinentur, & vnum quid homogeneum purissimum producant. Innumeri possunt hac via miraculi oriri, naturalis magiæ veri effectus, & ab ignorantibus arte dæmonum producti existimati, sed nefas, & sacrilegum est, quæ naturæ, & Auctori naturæ debentur, immundo illi spiritui donare.

Epilogi loco Lectorem benignum admonemus, vt si hæc nostra legat curiositatis gratia, aut discendi cupiditate, eius otio scripta hæc donamus, vt iuxta spiritum intelligentiæ suæ fructum doctrinæ acquirat, quam desiderat, & illi Deus dignatur concedere: & sciat, quod omne bonum à Patre luminum,& quòd scriptum est, in maleuolam animam non intrare sapientiam: etiam si intellectum acutissimum, & doctrinam profundissimam habuerit nihil ei iuáret, nì Altissimus gratis hoc donum concedere voluerit, & eius deuotas, ac puras petitiones exaudire: & si sine vera scientia accedit, sine fructu recedet. Protestamur etiam, vt si quid supra contra Catholicam, & Christianam religionem scriptum fuerit, aut obuelatum, pro nihilo, & non scripto haberi. Fidem nostram protestamur, & lumen nostrum pandimus. Punctus Iste Niuei. Sed iste est punctus Philosophi, vt in Christi Redemptoris lege ambulet, & super omnia Deum Iudicem timeat.

FINIS.