Turba Philosophorum Extended Edition

Turba Philosophorum, Peat of the Philosophers, Code of Truth, Code of All Truth, Assembly of the Sages, Assembly of the Disciples of Pytagoras, The Crowd, Codex Veritatis, Codex veritatis de sapientia philosophica.

Translator Preface:

Dear Reader,
Accept this book as the greatest gift from the ancient Philosophers who left their writings for the posterity of the future generations.

There are many authors that recommend this precious book and requires diligent study, not reading once, but daily until we understand the sayings of the Sages. This book has been translated from book called Artis Auriferae, Quam Chemiam Vocant, Volumina duo 1610 from Latin to English. This extended edition is different from Arthur Edward Waite translation, and some of the sayings of the Sages from A.E. Waite are not listed here.

In the alchemical books, this book can be found under different names: Turba Philosophorum, Peat of the Philosophers, Code of Truth, Code of All Truth, Assembly of the Sages, Assembly of the Disciples of Pytagoras, The Crowd, Codex Veritatis, Codex veritatis de sapientia philosophica.

Anonymous Author: "All perfection consists in triplicity, and that all that is triune is perfect. There is but one sovereign and independent perfection and that is God, yet nonetheless within His unity, He embodies the Trinity of persons."

In the name of The Father, The Son, and the Holy Spirit. Amen.

Contents:
1. Authors that recommend Turba Philosophorum
2. Turba Philosophorum English Translation
3. The Crowd (or Assembly) of Philosophers - Second version
4. Allegories on the Book of the Turba - Allegoriae Super Librum Turbae
5. The Crowd of Philosophers Exercise
6. The Assembly of the Disciples of Pythagoras called the Code of Truth
7. Distinction of the Epistle that Arisleus Composed to Know This Precious Art
8. Different quotes from Turba Sages
9. The Dicta Of The Sages - From Gloria Mundi
10. True Explanation of the Philosophical Dicta the Meaning
11. Turba Philosophorum Latin version

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Chapter 1

Authors that recommend Turba Philosophorum :

1. Bernard Trevisan - Veridicus Taruisinus 1567:

The first inventor of this science (as is read in the Book of the Works of Memory and in the Book of Ancient Deeds, chapter 6, and in Clement's commentary on the Bible, as well as in other books) was Hermes Trismegistus.
He was so named on account of his knowledge of the threefold natural philosophy: mineral, vegetable, and animal. For this reason, he is called 'father' by us, as can be seen in all the books of the Turba Philosophorum.

This book is called Turba, the right book, and The Codex of All Truth, because the truth is contained in it without any excess or diminution, although it may be obscure to the readers.

For, as the Turba states, where truth is elevated above all falsehood—and as Arislaus, who governed the entire world for sixteen years through his great knowledge, intelligence, and wisdom, being a Greek and the gatherer of Pythagoras' disciples, as recorded in the chronicles of Solomon—this same Pythagoras was the wisest after Hermes, surpassing all who had ever lived.

For, as the Turba states, where truth is elevated above all falsehood—and as Arislaus, who governed the entire world for sixteen years through his great knowledge, intelligence, and wisdom, being a Greek and the gatherer of Pythagoras' disciples, as recorded in the chronicles of Solomon—this same Pythagoras was the wisest after Hermes, surpassing all who had ever lived. It is written that he never spoke falsely, and for this reason, in some astronomical books, he is called Veridicus (the Truthful).

It is written that he never spoke falsely, and for this reason, in some astronomical books, he is called Veridicus (the Truthful).

And in his book, it is said: Nature corrects itself only within its own nature. How then do you wish to correct or amend our material or nature in any way other than within its own nature?

Consider carefully what Armenides says about this matter, for I tell you in truth that he was the one who first led me onto the wrong path. Thus, it becomes clear that metallic nature can only be perfected within its own metallic nature and not through any other substance, whatever that may be. And through our art, we accomplish in nine and a half months what nature would take thousands of years to achieve.

I reflected on the Book of All Truth (Turba), which speaks so well: Nature is to be nourished in its own nature. Nature delights in its nature. Nature surpasses nature. Nature contains nature. This book instructed and greatly encouraged me, liberating me from sophistical and erroneous practices.

For I, who have endured so much labor and expense, am greatly affected with pity and compassion for future generations, despite the loss I suffered and had due to the false books and erring works they composed. And I dare say that I did not acquire knowledge more quickly, solely because of these false books.
Because by God, when I knew this knowledge that I knew through good books, and before I explained it and put it into practice, I knew through the books two years before I ever did anything.

For when a person wishes to learn, they must often visit the wise, not deceivers. For with the wise, one can learn. And the wise, with whom one can learn, are the books.

Despite the fact that they present the truth in foreign names, words, and obscure parables. For know this: no book ever declares knowledge in clear and explicit words, but rather through silent parables and under the shadow of figures and parabolic statements.

But a prudent person must always carefully consider the possibilities of meaning and reflect upon the operations by which nature works in its actions. (In sum, all the books of philosophers speak in parables; thus, their words must be understood according to what is possible for nature, not to the literal sense of the words as they are spoken). Therefore, I conclude, and believe me if you will, that you should reject all Sophistications, and all those who believe in them, and avoid their company.

King Calid had it through Bendegid the Ternary, and his Son, Aristotle, Plato, and Pythagoras, who is the first called Philosopher, who was a Disciple of Hermes, and made a Congregation, where there are several who call it The Right Book of the Code of All Truth. For the truth is safe there, no superfluity or diminution, however obscure it may be to the Lisans.

Whoever has seen it should believe well, for it multiplies in power and quantity, as the most truthful Pythagoras and Ysmidrius in the Turba most openly and expertly declare.

But know that I have never found the method of multiplication in any books except in seven: namely, in the Great Rosary, in the Great Pandects of Mary, in the Truthful Testament of Pythagoras, in the Turba, in Morienus, in Avicenna, and in the book of Abagozal, who was the brother of Bendegit.

Additionally, in the book composed by Gessit the Constantinopolitan, in Salon, and if it exists in other books, I was never able to know.

But if I had possessed the books that I later acquired, I would not have delayed so long in obtaining this science. For no other reason did I take so long than the lack of good books, which I did not yet have. Instead, I only had false recipes and false books, and I communicated solely with the ignorant, deceivers, and cursed thieves—damned by God and by all philosophers.

2. The Required Third Beginning of Mineral Things or Philosophical Salt by Michael Sendivogius 1656:

Here you have the brief summary of the philosophical work. If something still lacks, and you wish to explore more from the writings and sayings of the ancient philosophers, which are entirely true, and a good portion of which can be found in the Turba Philosophorum, you may investigate. Also, some of the newer philosophers' treatises, such as those of Water Stone of the Wise, Gloria Mundi, Bernhard Trevisan, Nicolas Flamel, Denis Zacaire, Hollandi, and others, will provide some explanation.

3. Catechism of Alchemy by Paracelsus:

Turba Philosophorum which is a collection of ancient authors, contains much that is materially good, though there is much also which is valueless.

4. Chymistry Made Easie and Useful. Or, The Agreement and Disagreement Of the Chymists and Galenists - by Daniel Sennertus, Nich. Culpeper, And Abdiah Cole printed 1662:

Some proudly call this Art Philosophy, and they who study the Philosophers-stone, are called the only true Philosophers, and Philosophers Sons; of which see the Book called Turba Philosophorum.

Many men have industriously attempted with great Labour, artificially to open Gold, and to reduce it to a spiritual Nature, and to render it living and efficacious, but few there have been that have been Masters of their desires, but such as at length had thereto attained, did perform things wonderfull in the sicknesses of mankind, and this is witnessed by many most true Histories, as for instance, by the Turba of the Philosophers, and by the Theatrum Chymicum. The which Books do indeed describe such a notable secret, but so obscurely and intricately, as that no body can therefrom learn its preparation, unless God reveals it to them, or it be manifested by some good friend or other that knows the Art. ’Tis no wonder that amongst many thousands of Searchers, so very few do arrive to the knowledge of the same.

5. Alchemical Sonnets from a Manuscript of the Biblioteca Laurenziana:

This is the stone so brilliant, which was studied by the great Turba Magna, and is revealed to every understanding mind. The beautiful Rose is surely drawn from the writings of that same company, which spoke so obscurely to all people.

6. The Philosophical Mansions - Residences (Volume 1) by Fulcanelli 1930:

One of the most famous alchemical manuals of the Middle Ages, the Code of Truth , also called Turba Philosophorum, contains an allegory in which several artists, in a pathetic scene animated by the spirit of Pythagoras, act out the chemical drama of the Great Work.

7. The Five Books - The Key to the Secret of Secrets by Nicolas Le Valois d'Escoville:

Thus, after diligently reviewing the good Books—such as those of Arnaud, Raymond Lull, and The Code of All Truth—we made a resolution. By the grace of God, we reached our goal after so many years of toil in search of this great Secret.

8. Poem by Anonymous Author:

Our Aurum potabile Nature will increase,
Of Philosophers Gold if it be perfectly wrought,
The Phisitians with Minerall pureth him in prese:
Litle it availeth or else right nought.
This Scyence shall ye finde in the old boke of Turb;
How perfectly this Medicine Philosophers have wrought,
Rosary with him also doth record,
More then four Elements we occupie nought;
Comune Mercury and Gold we none occupie,
Till we perfectly have made our Stone,
Then with them two our Medicine we Multiply,
Other recepts of the Potecary truly we have none.

Modern English:
Our drinkable gold (Aurum Potabile) will naturally grow,
If the Philosophers' Gold is properly made.
Doctors who try to purify it using ordinary minerals
Will achieve little or nothing.
You will find this knowledge in the ancient Book of Turba,
Where the Philosophers perfected this Medicine.
The Rosary also confirms
That we use nothing beyond the four elements.
We do not use ordinary mercury or common gold
Until we have fully created our Philosopher’s Stone.
Then, using those two, we multiply our Medicine.
We do not rely on any other apothecary recipes.

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Chapter 2

Turba Philosophorum English Translation

TURBA PHILOSOPHORUM
IN
A SECOND PHILOSOPHY FAR DIFFERENT AND MORE COPIOUS
than the rest, which are circulated everywhere.

The beginning of the Book of the Crowd of Philosophers, in which Arisleus gathered the sayings of the wiser disciples by introducing the philosopher and teacher Pythagoras and compiling the opinions of his disciples. This book is also called the Third Pythagorean Synod, inscribed on hidden wisdom. Pythagoras orders his disciple Eximidium to begin the discourse and to discuss hidden wisdom, and then the rest are also to express their opinions in turn. Thus, it begins.


Eximidius said: "The beginning of all things is a certain nature, eternal and infinite, which nurtures and ripens all things. The times of corruption and generation are like the boundaries within which that which universal nature nurtures and ripens is brought to completion.

The stars and heavenly bodies, since they are of a fiery nature, are naturally involved in heating and nurturing. But in order for them to endure and properly perform their function, God placed air between them and the earth and the things to be nurtured and ripened. This air holds the stars in place and prevents them—especially the flame of the sun (to say nothing of the others, he adds) — from burning all that exists.

If the air did not breathe life into the spirits by which creatures are generated, the sun’s heat would destroy everything that exists. Likewise, water, through its coldness and moisture, would destroy all things if the air did not intervene.

Thus, since air is warm and dry, it harmonizes the celestial heat of the stars with the coolness of water, ensuring a lasting balance between them. From this harmony comes the nurturing and ripening of all things that exist."


The Turba said: "You have described fire well; continue then."

And he replied: "I praise and honor the air, because it perfects the work, thickening and thinning, heating and cooling. Its thickening occurs when it is divided in the heavens due to the sun’s elevation. Its thinning, however, happens when the air becomes rarefied and heated by another sun. When it becomes thinner, the sun comes near; when it is near, the heat reaches humans and other creatures."


Anaxagoras said: "You have described the air well. But know this, Turba, that the density of the four inner elements rests only in the earth, because the dense part of fire falls into air, and the dense part of air—along with what is gathered from the dense part of fire—falls into water. Likewise, the dense part of water, combined with the dense portions of fire and air, comes to rest in the earth. Thus, the density of these four elements rests in the earth, where they are joined.

The earth, therefore, is denser than all the other elements, as is clear and evident to see. Fire, however, is the rarest of all and, because it is the rarest, it is above the earth, which is the densest and lowest. Therefore, fire is higher and nobler. Air is less rare than fire, and water is less rare than air.

Everything cold and moist is of lesser rarity than what is hot and moist. The earth is of lesser rarity than water because it is cold and dry, and anything cold and dry is less rare than what is cold and moist."


Pythagoras said: "Well have you grasped, O sons of doctrine, the descriptions of these natures, from which God created all things. Therefore, follow them."


To this, Lucas said: "I declare to you that from these four natures, God created all things, and all created things return to them. In them, they are generated and die in their own time, as God has ordained."


Locastes said: "Know that the creation of the world was made from two dense and two rare elements, and nothing dense exists in the higher creation. Therefore, both the sun and all inferior creatures are of a rarer nature."


Pythagoras said: "I say that God existed before all things. And when He was alone, He created four simple elements in number, which are the four elements of the same essence—that is, of the same matter—though of different forms, that is, of simple qualities, which are mutually convertible. From these already created, He then created all things, both higher and lower, because it was necessary for creatures to be drawn from a certain root, from which they would multiply to inhabit the world. Therefore, before all things, God created the four elements, from which He later created whatever He desired, namely, various natures, some of which He created from one element."


The Crowd said: "What are those, Master, which God, the Most High, created from one?"

And he answered: "They are the Angels, whom God created from fire."


And the Crowd asked: "What is created from two?"

And he replied: "Created from two are the Sun, the Moon, and the Stars, which are made from air and fire. Therefore, Angels are more radiant than the Sun, the Moon, and the Stars because they were created from the singular, which is the fourth and most rare of all elements. The Sun, the Moon, and the Stars, however, were created from a combination of fire and air."


The Crowd asked: "And where did the creation of the heavens come from?"

And he replied: "God created the heavens from water and air, so the heavens themselves are composed of two elements: one of the rarer, namely air, and the other of the denser, namely water."

And they said: "Master, continue your teachings and explain about the three."

And he replied: "From three elements, God created the birds, the beasts, and the plants, namely from air, water, and earth."


And The Crowd said: "Distinguish these, Master."

And he replied: "Some things were created from air and earth, while others were created from fire, air, and earth. For example, the birds and all creatures with spirit are from the latter, while the plants are an example of the former. All beasts, however, are made from earth, air, and fire, but plants are made from water, earth, and air, and have nothing in common with fire."

And they asked: "Shall we, then, even say that plants have fire in them in essence?"

And he replied: "Indeed, you speak truly, for from the heat of the air, hidden within it, just as I indicated with the subtle fire existing in air, fire is within them because fire is in the air, and the air is in the plants. However, speaking of elemental fire in itself, it is not present unless in beings that have spirit and soul. But man was created from the four elements. Therefore, understand, all of you, that everything created by God from a single essence does not die or decay, except on the day of judgment. For the definition of death is the dissolution of the composite; however, that which is uncomposed has no separation. From two, three, or four composites, each composite must necessarily be separated, and this separation is death. And know that whatever was created from pure, simple, and finest fire does not drink, eat, or sleep, but what is created from thick fire has different properties."


Arisleus said: "Master, since you have gathered us for the benefit of future generations, nothing could be more useful than the knowledge of the elements to reach our understanding. But now we would like to hear about hidden wisdom, for which we have come together, so that we might be enlightened."

And he replied: "I said before that God created all things, that is, the four elements, from nothing, and then from these created everything else—heaven, thrones, angels, stars, the sea, and all that is within them. And because we see that these four elements are almost hostile to one another, the creatures are therefore varied. For if all things had been created from the same elements, they would have been of one nature and would harmonize. Yet God has united and bound these four elements in such a way that they must maintain eternal peace. Thus, the dry mixes with the moist, and the hot with the cold, and they often come together harmoniously, from which creatures emerge, some of which are very valuable. Of the elements that unite, two can be seen and touched, while the other two cannot be seen or touched. For if only those that can be seen and touched are joined, without doubt, the others are also mixed, as the two prior elements are in them. Air participates in fire, and even when it shares with water, it has a common aspect, similarly, earth contains all of these elements within itself, as has been said before. If, however, you mix the air of our world, which is earth, with water, you will create a great result. For by combining our air with sea water and cooking it, it reveals the earth, imbibing water, and containing the other two elements within itself. This is demonstrated through the process of work, the crushing and coagulation of stone, which immediately turns into coins. But what each of you will reflect upon and say regarding this, I will listen. In the meantime, let it be known neither to the foolish nor to the sons of doctrine to remain ignorant of it. Begin the exposition. And you, Aristenes, speak first.


Aristenes said: "The key to this work is the art of the coins. Therefore, take the body that has been shown to you and shape it into thin tablets. Then, apply the water of our sea, which, when it is stirred, is called 'permanent water.' Next, place it over a gentle fire until the tablets break apart and turn into water. After this, join the Etheliae (a term possibly referring to a specific substance or process), and roast them together over a slow fire until a rich broth is formed. Then, turn it into its Ethelia (another substance), until it coagulates and forms a varied coin, which we call the 'flower of the Sun.' Continue to cook it until it loses its blackness and whiteness begins to appear. Afterward, stir it, and mix in the soul of gold, and cook it until it turns into red Ethelia. Grind it with patience and do not be discouraged from soaking it with the water that has come from it, which is permanent, until it turns red. For this is the burnt bronze and the flower of gold, and the ferment. When directed with permanent water, then dry it until it becomes powder, free from all moisture.


Parmenides said: "Know this, wise men, that the envious have often dealt with waters, broths, bodies, and metals in many ways, to deceive you who seek knowledge. Therefore, leave aside all of this, and make coins of gold from our air, and use copper or lead for their thickness or blackness, and tin for liquefaction. Know that unless you properly arrange the nature of truth and its compositions, and unite relatives with their relatives, you will achieve nothing, because the elements naturally encounter their own counterparts, they contain them, and they rejoice in them. For they rot and are generated because the nature that governs them breaks them down into dust and turns them into nothing, and then renews and generates them again and again. The same thing that kills, also gives life. Therefore, strive to understand what it is that rots and renews things, its flavor, its distance and proximity, and how enmity turns into friendship, how corruption and generation occur, and how the elements embrace each other in turn, and how they become harmonious in slow fire. With these signs and instructions, apply your hands to the work. But if you do not understand these qualities, do not approach the work, for everything will be harmful, unfortunate, and sorrowful. Now, understand the words of the wise, and remember this brief saying: Nature rejoices in nature, and nature contains nature, and nature overcomes and surpasses nature. With these words, the entire work is summarized. Therefore, leave aside superfluous speeches, take live silver (argetum viuum), and freeze it in the body of magnesia (magnesiae) and sulfur, which is burned, and turn it into white nature. And if you impose it upon our air, it will become white. And if you want to make it red, it will become red. And if you cook it further, it will become gold. I also say that it turns the sea into red, and into a collar of gold; and similarly, it turns gold into red fire, because nature rejoices in nature. Therefore, cook it in moisture until the hidden nature appears; and when you see this, soak it seven times in permanent water, boiling, roasting, until it becomes red. O that celestial nature, multiplying the nature of God's truth by His will, O that strong nature, conquering and surpassing all natures, making its own nature rejoice. This is the special and spiritual nature, to which God has given power over the violence of fire. Therefore, we magnify it, because nothing is more precious in true tincture. For truth contains all knowledge, and when it liquefies with bodies, it performs the highest work, and turns them into their true color. And just as the surface of a thing wins in dyeing, so it overcomes the innermost parts."


After this, Zimon said: "Therefore, I will show you the preparation of white lead, which is nothing other than the work of women and the play of children. And know this: the secret of the work consists of the sea and the woman, that is, the agent and the patient. In lead is the male, in orpiment (auripigmento) is the female. The male rejoices in the female received, and is aided by her, and the female receives the sperm from the male, and is colored by it. Therefore, place these two in a glass vessel, grind them with Ethelia and sharp vinegar, and cook them for seven days. And beware that the secret does not smoke. When it is dry, soak it again in vinegar, and finally, you will obtain the secret. As for the red, I say that you cannot make it red unless you first whiten it, because these two natures are nothing other than white and red. Therefore, whiten the red, and rule it according to the four parts of the year, and in the end, it will bring you fruit. Furthermore, I say that there is redness in lead. Therefore, take the copper that the Master mentioned above, and place it with the lead until it becomes thick. This will be the precious stone of the lead. Mix them together, and roast them with gold, and when you have properly governed them, you will have a tinging spirit, composed of male and female, which is the beginning of the work."


Scites philosopher said: "Know, all seekers of wisdom, that the foundation of this art, for which many have perished, is one thing, which is stronger and more sublime than all things. However, to the beginners, it is the most trivial of all things."


Pythagoras said: "Therefore, name this one thing, O Scites."

And he said: "The sharpest vinegar, which makes gold, is the pure spirit, without which neither whiteness, nor blackness, nor redness can persist. And know that when it is mixed with the body, it is contained and becomes one with it, and transforms it into spirit, and tinges it with a spiritual tincture, which again, once it has been tinged, takes on a corporeal tincture that cannot be destroyed. And know that if you place the body on fire without vinegar, it will burn and be corrupted. And know that the first moisture is cold. Therefore, beware of a fire that is too violent, because it is hostile to cold. Hence, the wise have said, 'You must govern it gently, until the sulfur becomes unburnable.' And thus the son of Ade wrote: 'This vinegar burns the body, turns it into ash, whitens and solidifies it, and it becomes a coin of the most intense whiteness.' Therefore, cook the stone until it is destroyed, then dissolve it again, and temper it with sea water. And know that the hope of the whole work is whitening, which is followed by redness, and then perfection, or continuation."


Socrates said: "Know, O crowd, children of doctrine, that without lead, no tincture is made, for in it resides the power of the work. And the first force is vinegar; the second is lead. Therefore, take lead, which comes from the stone called Kuhul, and make sure it is the best. Boil it in vinegar until it turns black and white. Then grind it with nitrous water until it becomes thick like grease. After that, cook it until it turns into stone with the most intense fire, and the thickening of the body is dissolved by the water collected. Pay attention to it until it becomes stone, grind it with dew, salt, sea water, and rainwater. If it is dry, its remaining moisture will quickly drink, because it is burned lead. Therefore, increase it so that it is not burned further. This sulfur, which is not burned, we do not desire. Grind it with the sharpest vinegar for one hundred and fifty days, being careful that the vinegar does not turn into smoke and perish. This being known, which I have demonstrated, is nothing else but the work of women and the play of children."


Zenon said: "Know all investigators of this art, that unless you have whitened this stone, you will not be able to make it red. And know that the year is divided into four seasons. The first is the cold complexion, Winter. The second is the complexion of Spring. The third is Summer; and the fourth, in which the fruit ripens, is Autumn. Therefore, you must govern the natures in this way: namely, dissolve in Winter, cook in Spring, coagulate in Summer, and in Autumn, gather the fruit, that is, the tincture. Govern the natures you are tincturing by this example; if not, then blame no one but yourselves. I will say more about reddening lead. Take the bronze, as the Master has instructed, and put the lead with it until it becomes thick; then freeze and dry it until it becomes red. This is certainly red lead, of which the wise have said: 'Bronze and lead are precious stones.' Mix them equally, and cook them with gold. If you cook them well, a tinging spirit will arise in the midst of the spirits. For when the masculine and feminine are joined, the feminine itself becomes not fleeing, and the whole compound is spiritual, and from this spiritual compound, redness arises, which is the beginning of the work. And so you have red lead, without which you can do nothing."


Mundus said: "Investigators of the art, you must know that the Philosophers have given 'Guma' many names in their books, but it is nothing other than the aqua permanens (permanent water), from which our most precious stone is generated. Oh, how many are the investigators of this Guma, and how few there are who know it! I tell you that this Guma is perfected only by gold. There are some investigators who, although they find the applications, are unwilling to endure the necessary labor because both time and expenses are involved.

Listen to me, however, and I will explain the applications of this Guma. I say that our Guma is stronger than gold, and those who know it hold it more precious than gold. However, we honor gold because, without it, the Guma cannot be perfected. Our Guma, according to the Philosophers, is more precious and noble than pearls and surpasses gold in value and sublimity. This is why those who write about it have revealed nothing clearly. If the merchants knew it, they would not sell it at such a low price.

Take, then, one part of the purest Guma, one part of the urine of a white calf, one part of the gall of a fish, and one part of the body of the Guma (without which the work cannot be perfected). Cook these for forty days; then dry them in the heat of the sun until they coagulate. Then cook with boiling milk until the milk is consumed and dried up. Mix it again with the milk of figs and cook until the moisture evaporates. Afterward, moisten it with rainwater, roast it again until it is dry; lastly, soak it with aqua permanens and roast it until it reaches the most intense dryness.

When all these steps are completed, mix this Guma with Guma and cook it vigorously until all the moisture is gone and the body is completely dried of its humidity by the fire. Then leave it for forty days in that cooking process until the spirit penetrates the body. By this process, the spirit is transformed into the body, and the body into the spirit.

However, I warn you to be cautious that the mixture does not give off fumes and escape. Therefore, seal the vessel tightly, and you will discover the secret that the Philosophers have hidden in their books."


Dardanus said: "It is already well known by all through the Masters of the Philosophers that aqua permanens (permanent water) is essential. Therefore, no student of this art should begin without understanding the power of this water. In all mixing, grinding, nourishing, and managing of the process, it is necessary to use this well-known aqua permanens, because its power is like spiritual blood, and thus it has been called aqua permanens by the Philosophers.

When mixed with the body and broken down, it transforms the body into spirit, for when they are combined and unified, they transform each other. Specifically, the body incorporates the spirit, and the spirit transforms the body into spirit, just as blood is transformed.

Know, then, that whatever possesses spirit also possesses blood. Therefore, remember this."


Belus said: "The Philosophers have called it aqua permanens (permanent water) and have frequently referred to it. In the same way, they have described the creation of the white and the red in many ways and under various names. However, though the truth is evident, they have used obscure words in agreement to hide the methods of weighing, combining, and regulating the process so that the unwise would not recognize the Stone.

This is a lofty matter for the Philosophers—the Stone is not just a stone. To fools and the ignorant, this seems both useful and unbelievable. Who would believe that a stone can become water, or that water can become a stone, since they are so different? Yet, in truth, this is how it is. The Stone is this very aqua permanens, and while it is water, it is not a stone.

This water has thus taken on various names. Some, based on the condition and state of the work, have called it gum, poison, vinegar, raven, burnt copper, black copper, lead, serpent, marble, crystal stone, white Ethelia, gold, and the king reborn. Some have named it according to the place where the water is produced; others from its heat; some have called it the spittle of the Moon or corsalis (a term meaning a celestial or mystical essence)."


Pandulphus said: "Let all seekers of wisdom know that the aqua permanens is the pure water of life, and that no dyeing poison is produced without the Sun and its shadow. For whoever among the Wise dyes poison with the Sun and its shadow has reached the greatest secret. If you have understood this, O Crowd, well indeed; but if not, I will repeat the perfection of the work for you. Take the white purity, which is the greatest secret, in which lies the tincture of truth, and its sand, which is made from the stone. Imbue it seven times, until it imbues the entire water, and seal the mouth of the vessel tightly, for from it will appear a stone of Tyrian color. But when you have received the white purity and have begun to imbue it seven times, then take from the residual water of the earlier parts, which must have been preserved beforehand, and let the inner fire be stronger than before. Thus, imbue the body seven times, until two-thirds are finished or diminished, and let the earth absorb them all. Then place it in a hot fire, until the earth draws out its flower, and it is satisfactory."


Ardarius said: "I will explain to you the management and composition of the stone. Take the hidden and honorable secret, which is the white magnesia, mixed with the living element, but do not take it unless it is pure and clean. Place it in its vessel and pray to God to grant you the sight of this greatest stone. Then cook it slowly, and when you extract it, check if it has turned black. If it has, you have done well; if not, guide it with the white, which is the greatest secret, until the blackness appears—a pure blackness that lasts for only 40 days.

Afterward, grind it with its compounds: copper flower, gold, indigo, whose root is derived from saffron ointment and fixed alum. Cook this diligently for 40 days, and when completed, God will reveal to you the beginning of the stone. Cook it again and imbue it with the remaining gum, knowing that every time you imbue the ash, it must be dried and moistened again until its color turns into what you seek.

Moreover, know that the perfection of this precious stone is achieved by managing it with the remaining third of the medicine and preserving the other two parts for imbuing it in turns and cooking it to its correct color. Let the fire be more intense than before until it flows like wax, and when dried, it will hold itself together. Cook it, then, until it drinks the glue of gold, and when it is dried, imbue it seven times until it absorbs two-thirds of itself. Then place it in the fire until it extracts its flower. Soften it with heat, and you will be blessed if you understand what I say. If not, repeat the work, taking the moist white substance, which is the greatest secret, in which the true tincture resides. Imbue the sand from it (which was made from the stone previously imbued seven times) seven more times until it absorbs all the water. Seal the mouth of the vessel tightly, as often instructed, and behold, the Tyrian stone will appear to you."


Theophilus said: "Seekers of the art, know that the art of coinage and the secret of gold is a dark garment, known to no one except those who have thoroughly and diligently studied the books of philosophy. For what is hidden is greater than what can be learned. Therefore, I declare to future generations that there is a kinship between Boritin and copper, because Boritin of the Wise makes copper as fluid as water and transforms it.

Divide the poison into two equal parts: in one part, melt the copper; in the other, grind and moisten the copper until it is produced into thin sheets. Then cook it again with the first part of the poison until it absorbs twice as much. Do this seven times. Then cook it for 42 days. Afterward, open the vessel, and you will find the copper transformed into quicksilver. Wash it by cooking until it is stripped of its blackness and becomes shadowless copper. Cook it continuously again until it coagulates. Once coagulated, it becomes the greatest secret, which the philosophers call Boritin.

Cook this coagulated stone until it becomes like seawater brine. Then imbue it with aqua permanens, which I instructed you to preserve, and cook it repeatedly until its colors appear. This is the greatest putrefaction, which contains the highest secret. It is cooked until, after blackness, it becomes moderately white and begins to solidify. When it has solidified and appears like the whitest flower, then continue cooking it strongly, but do not grind it by hand, until its nature is broken down.

Then it must be imbued again in a ratio of two to seven, or one to three parts of the body or copper, until the color is pleasing."


Cerus said: "Understand, all sons of knowledge, what Theophilus has shown you—that there is a relationship between the magnet and iron. Similarly, there is a connection between the Philosophers' Copper and their permanent water, each of which attracts the other. Moreover, understand that there is no connection between tin and quicksilver, nor does the nature of one agree with the nature of the other. This is said without envy. Furthermore, take the quicksilver, which represents the masculine force, and cook it with its body until it becomes a flowing liquid. Cook the masculine together with its vapor until both unite and form a stone.

Then take the water, which you have divided into two parts. Use one part to liquefy and cook the body, and preserve the other for cleansing combustion and its companion. Imbue the stone seven times and purify it until it dissolves, and the entire body is cleansed of all impurities and becomes earth, which is completed in 40 days. Liquefy this again until it becomes like water, which is quicksilver. Then wash it with nitre water until it becomes like molten coin. Then cook it until it solidifies and resembles tin. Continue to refine it by cooking until it turns into the most excellent saffron, and keep cooking until you reach the intended goal."


Borates said: "It is not wise to be envious, so I will freely say what I think. Take lead and, as the Philosophers commanded, melt it, then let it solidify until it becomes a stone. Then treat it with a stone and auricolla (gold leaf or essence of gold), and with pomegranate syrup, until it is broken up. By now, you have divided the water into two parts, and in one part, you have melted the lead, and it has turned into water. Cook it, therefore, until it becomes earth. Then imbue it with the reserved water until it takes on a red color, and, as I have said, refine it frequently.

Or, if you want to coagulate quicksilver, mix it with its counterpart, then cook it diligently until both become water. Then cook that water until it coagulates. This water, with its vapor and counterpart, will dry and turn to powder, and all of it will be converted into coagulated quicksilver. Then put it back into its vessel, and grind it with its own water until it turns saffron-colored and similar to gold."


Menabadus said: "Many things have been said, yet I advise posterity to make bodies into non-bodies and incorporeal things into true bodies. For through this process, the entire compound is prepared, and its hidden nature is drawn out. Whoever joins quicksilver to the body of magnesia, and the female to the male, draws out the hidden nature through which bodies are colored. And if you understand this process, non-bodies become bodies, and bodies are made incorporeal.

If you carefully refine with fire and join it with Ethelia, pure and non-fugitive substances are produced, knowing that quicksilver is a burning fire, killing and breaking bodies by its process, which is the same and one. The more it is mixed and ground with the body, the more the body is broken, ground, and thinned. But when you carefully grind the bodies and cook them properly, Ethelia results, which does not flee from the fire, and a tincture that breaks all bodies and holds all spirits and colors them—because Ethelia, once colored, colors all things.

Know that the body cannot color itself unless the hidden spirit is drawn from its womb and becomes body, soul, and spirit (which is the spiritual tincture). The dense and earthy part does not color; rather, the subtle part of nature does, which penetrates the body. When you refine the body of copper and extract the subtlest part from it, that subtlest part is transformed into a tincture and colors. Thus the wise man said that copper does not color unless it is first dyed, and these two tinctures are the condensed and the moist. The condensed is joined to the moist because sulfur is contained within sulfur, and nature delights in nature with its own nature coming together."


Zenon said: "I see that you have joined two bodies, which should not be done. Therefore, I say to you, sons of wisdom, that you must allow the compound to decompose for 40 days. Then sublime it five times in its vessel, then combine it with dung fire and cook it. The colors that will appear are as follows: on the first day, a black-yellowish color appears; on the second, a black-red; and on the third, it resembles dry saffron. After that, the perfect color follows, resembling common coin, and it is the Elixir, a composition of moist and dry, an unchanging dyeing tincture.

Know that the body is that in which there is gold. However, when making the Elixir, be careful not to extract the spirit too quickly, for it may die. Extract it as our Elixir, that is, as venom, and the soul will remain—that is, the tincture drawn from many things and imposed on coins. Therefore, this tincture is life to those it is joined with, but destruction and death to the bodies from which it is extracted.

For this reason, the Wise have said that there is a desire between them, as between male and female. And whoever knows the nature of these things patiently endures the length of the cooking and composition and gains profit."


Chambar said: "It should be noted, venerable Assembly, that the envious have named the stone antimony and commanded that it be refined until it becomes shining and as brilliant as marble. It is then mixed with vinegar and covered until it becomes water. Then it is solidified and becomes a shining stone with the brilliance of marble. When you see this, I instruct you to refine it until it turns red, because as it is cooked and broken down, turning into earth, it will take on a red color. When you see this, repeat the process—cook and imbue it until it takes on the aforementioned color and becomes hidden gold. Then repeat the process until it becomes gold of Tyrian color.

It is necessary, therefore, when you see the shining stone, to break it down and turn it into earth until it begins to show some redness. Afterward, you will take the remaining water (which you were instructed to divide into two parts earlier) and, with that remainder, imbue the sand many times until the hidden colors appear to you. If you properly refine it, you will see the colors; if not, you will be disappointed.

Observe how to make the pairs embrace. The male, having embraced his female, quickly passes into her body, dissolves it, solidifies it, breaks it down, and shatters it. From that point on, the redness does not die. If you do this without proper balance, death will result, and such an outcome is to be considered a failure.

Therefore, when liquefying, use a gentle fire. However, when the Eagle (symbol of the volatile substance) is turned into earth, intensify the fire and imbue it until the colors appear."


Custos says: "I wonder, O Crowd of the Wise, about the nature of this water: when it enters this body, it turns it into earth, then into dust. If you wish to test whether it is perfect, touch it with your hand, and if you find it to be impalpable like water, it is best. However, if not, repeat the process by cooking it until it is perfected. And know this: if you use something other than our metal and guide it with our water, you will accomplish nothing. But if you guide our metal with our water, you will find all the results as described. Therefore, cook it over a gentle fire, and it will become a stone of coins, of which the Wise have said: 'Nature rejoices in nature, because of the closeness these two bodies have with the water remaining.' Thus, one of these two has one nature, and there is closeness between them, which, if it were not there, they would not mix so quickly, nor would they hold together, nor become one."


Diamedes says: "Know, O Wise Men, that from a man nothing but a man is born, nor from beasts anything other than their like. Therefore, I say that nature cannot be improved except by its own nature, just as a man is only improved by another man. And thus, you should revere nature, for from it both art and its work arise. Therefore, unite the male of the red servant with his fragrant wife, and joined, they will produce art. Do not introduce anything foreign, neither dust nor any other thing, and the conception will suffice, and the child will be born in due course. Oh, how precious is the nature of that red servant, without which the process cannot be completed."


Bassen says: "Introduce the yellow one with his wife after their union into the bath, and do not overheat the bath, lest they be deprived of sensation and motion. Let them undergo the bath until their body and color become one. Then return to him his scent, and give him the death, and prepare rest for him, being cautious not to let them flee. And then honor the king and his wife, and do not burn them with excessive fire, but guide them until they become black, then white, then red, and finally, they will become a venomous tincture. If you understand this, it is good for those investigating this knowledge. But if not, and you are still ignorant, know that God has hidden the truth from you. Do not blame the Philosopher, but blame yourselves. For if God knew in you a faithful mind, He would surely manifest the truth to you."


Nephitus says: I say briefly to you, investigators of the art, that Corsufle is the key to this work—not the true beginning, but after its proper completion, it is so called. Therefore, Corsufle is the whole composition, which must be roasted seven times, and then it tinges every body and is called numus, the flower of copper, or the flower of gold, or the flower of iron. It is also called lead, tin, and by a thousand other names by the Philosophers.


Bonellus says: All things that live, by God's will, also perish. Therefore, that nature which appears to be moist must also experience fire until both its body and spirit are transformed into earth. Then, it becomes a dust resembling the dead in its tomb. Once this is completed, God restores to it spirit and soul, and with all weakness removed, our nature is strengthened and perfected.

Thus, the thing must be burned without fear until it becomes ashes—ashes that are fit to receive spirit, soul, and the infused tincture. Observe, sons of knowledge, how painters cannot apply their colors until they have first reduced them to ashes and ground them into powder.

But if you carefully refine these ashes, many things will emerge from them, because copper, like man, has both a body and a spirit. Man’s breath comes from the air; likewise, copper, when infused with moisture, receives life and is multiplied and increased like other things. For this reason, the Philosophers have said that when copper is burned, it becomes better than it was before.

Furthermore, when our copper is first cooked, it becomes water; then, the more it is cooked, the more it thickens, until it becomes a stone that surpasses all metals. Afterward, it is broken, imbued, and roasted in an intense fire until it is colored and takes on the appearance of burnt blood. Then, place coins in it, and it will tinge them into gold.

For just as seed is not formed from blood unless it is carefully cooked in the liver, so too our work will in no way become a tincture unless it is diligently cooked until it turns to powder, and through putrefaction, the seed itself becomes spiritual. Then, the color you have sought will be found—and in no other way.


Nicarus says: I instruct future generations to take the gold they wish to multiply and renew, then divide the water into two parts—one part should be used to compress the gold itself. For when copper is immersed in that water, it will be called the ferment of gold. And if you regulate the process correctly, both will be cooked together and will liquefy like water, which, through cooking, solidifies, and then the redness will appear.

This redness must then be imbued seven times with the remaining water—or until it has completely absorbed its own water. Finally, cook it until it dries out and turns into dry earth. Then, place it in a burning fire for forty days until it putrefies and its colors appear from the ashes.


Barsenites says: What has been stated above must be reiterated. Corsufle is similar to the rust of copper, and it is cooked with the urine of a calf until the nature of Corsufle is transformed. For within Corsufle, the true nature is hidden, and this true nature is the tincturing spirit that it has received from the enduring, gleaming, and coin-like water.

To extract it, grind Corsufle and immerse it in water seven times until it completely absorbs the moisture and gains the strength to withstand the battle against fire. Then, it is called rubigo (rust). Therefore, carefully putrefy it until it becomes a spiritual powder with the color of dried blood, which the power of fire will introduce into the substance until it is clothed in an unchangeable color.


Zevmon/Zeumon says: The sayings of the Egyptians lead us into error. What we seek is openly sold at the lowest price, and if it were truly understood, merchants would not sell it for so little. Yet this cheap and abject thing has been honored by the Philosophers, who have given it countless names. They have said that it is a stone and yet not a stone, and that it is the gum of Scotland (Scotiae).

For this reason, the Philosophers concealed the power of this poison, because within it lies the hidden spirit you seek—the one that tinges, grants health, and gives soul to bodies. And unless you grind, break down, imbue, and carefully regulate the body until you extract its fatness and make it into a subtle, impalpable spirit, you labor in vain.

Thus, the Wise have said: Unless you turn bodies into non-bodies and make incorporeal things corporeal, you have not yet discovered the beginning of this work.

Now, things become incorporeal when Ethelia is ground until it becomes powder, and this powder is only made through the strongest decoction and continuous grinding—done by fire, not by hands—with imbibition, putrefaction, and Ethelia. And when the Wise in this art have said that nature is useful and sold cheaply, they have led the common people astray. They have also said that its nature is more precious than all other natures, and in saying this, they have deceived many—yet they have spoken the truth.

For the art requires two natures, because the precious cannot be made without the vile, nor the vile without the precious. Therefore, you must follow the sayings of the ancients, who declared: Nothing else is needed except to sublimate water and vapor. For when you see these two purified natures becoming water and the entire body of Magnesia liquefied into water, then surely all is vapor. By right, at that point, vapor contains its counterpart—that is, water holds water.

For this reason, the Philosophers called both substances vapor, since they are united in putrefaction and decoction, and one holds the other to prevent its escape. Thus, they become permanent. The hidden nature is congealed within the body, its color changes, and it sheds its former nature, becoming bound so that it does not flee.

Now, if blackness appears, it is due to sickness—it dies in putrefaction and becomes rubigo (rust). Then, by the law of nature, it no longer flees, for it has abandoned the servitude of flight and has become free, finding its proper consort and adorning it with its color and beauty—not as it did before, but by embracing the golden coin, it gives it life. This nature, spirit, and soul the Philosophers have named.

Moreover, they have said that the moist spirit is black, yet untainted by corruption.
And just as in man there is moisture and dryness, so too in our work there is nothing other than vapor and water. Therefore, the ancients said that the work consists of two things, and some have called these two combined elements the composition, because these two are in fact four: dryness and moisture, spirit and vapor.


Assotes says: I tell you that unless you sublimate the substance at the beginning of cooking, without manual grinding, until everything becomes water, you have not yet found the work. And know that at times they call copper sand, at other times stone, and throughout the entire process, they change its names.

Its nature and moisture become water, and then, if properly combined, it becomes stone—because what is light and spiritual rises upward, while what is heavy and dense remains at the bottom of the vessel. This is the grinding of the Philosophers, which is done through decoction, not by hand. And know that unless you reduce everything to powder, you have not yet truly ground it down. Therefore, cook it until it is completely broken down and turned into powder.


Agadmon says: Cook the copper until it becomes a light and impalpable body, and place it in its vessel. Then sublimate it five or seven times, until the water descends, knowing that when water becomes powder, it has been properly ground. If you are unsure how water turns into powder, know that the intention of the Philosophers is that the body, which was not water, must first fall with water, and the water must mix with water until they become one. Furthermore, know that unless you turn both into water, you will not reach the precious work. For the body must be seized by the flame of fire so that it is destroyed and becomes weak with the water in which it is, until it all becomes water.

However, the ignorant, when they hear the name water, think it refers to the water of clouds. If they were to read our writings, they would certainly know that water is permanent, which cannot remain permanent unless it has its counterpart with which it became one. This is the water that the Philosophers have called the water of gold, the fiery poison, good under many names, the sand that the herbs were commanded to wash many times, so that the blackness of the Sun might be erased, which it had received in the dissolution of the body.

And know that unless you capture this body of mine, which is without spirit, you will never achieve what you desire, for no foreign work enters it, nor anything except that which is pure. Therefore, abandon all multiplicity; for nature is content with one thing, and he who ignores it will perish.


Afflictes says: Sons of knowledge, know that the entire work and process can only be accomplished with water, to which you must mix the body of Magnesia, place it in its vessel, and close the lid carefully. Then, gently cook it with fire until it melts and turns into water. For with the heat of water, everything will easily become water. If you see the blackness of the water approaching, know that the body has now been liquefied.

Again, place it in its vessel, and cook for forty days until it drinks the moisture of both vinegar and honey.

Some reveal the vessel every seven or ten days, but the final perfection comes on the fortieth day, when it has perfectly absorbed the moisture of the decoction.

Then wash it, removing the blackness, until it becomes a stone dry to the touch. For this reason, the Philosophers said: Wash Magnesia with sweet water, and carefully cook it until it becomes earth, the moisture vanishing, and then it is called copper.

Apply the sharpest vinegar to it, and let it imbue with the vinegar. It will then be our copper, which the Philosophers instructed to wash with water that remains, and they also said: Cook it with vapor until it becomes a stone, shining with the brightness of marble. Seeing this, it will be the greatest secret achieved. From here on, it must be ground, and the remaining water, half of it, must be imbued seven times with it. Once absorbed, it should be allowed to putrefy until it appears as desired and has reached its ideal form.


Cranses says: The wise ones say, take our copper, and with the first part of water, place it in its vessel and cook for forty days, purifying it from all impurity. Cook until the days are complete, and the stone becomes free of moisture. Then cook until only the sediment remains. Afterward, wash it with water, and once absorbed, leave it to rot in its vessel until you see what you are seeking.

The Philosophers have called this composition, turned into blackness, SATIS NIGRUM, and they said: Regulate it with vinegar and nitre. What remains, if it is whitened, they called SATIS ALBUM, and they instructed that it be regulated with water remaining, which they called SATIS RUBEUM, and ordered it to be regulated with both water and fire until it turns red.

They gave it this name because of the variety of color. In the work, there is no variety of substances, nor multiplicity, nor contradiction, but only the copper must be made black, then white, and finally red.

True Philosophers had no other intention nor taught anything else except that the Yxir (elixir) must liquefy, be ground, until it becomes a stone similar to marble. Therefore, the Philosophers said: Cook it with vapor until it becomes a stone, shining with brightness. Once you see this, you will have the greatest secret.

Now, you must grind this and wash it with water seven times, leaving it to remain. Then, grind it in its water and freeze it until its hidden nature is extracted. This is what Maria meant when she said, Sulphurs should be contained with sulphurs, and moisture similarly with its own moisture, because the greatest work is made from the mixture of sulphur with sulphur. I command you to regulate the sulfur with the Sun and dew until the desired result is achieved.

Know also that whitening is twofold, just as making it red is: one occurs in grinding, the other in decoction. Beware that you do not separate them from the waters, lest the soul and body perish, for these two are in the vessel.


Efistes says: “Turn your soul, sons of doctrine, to how Hermes, the head of the philosophers, spoke when he taught about the mixing of natures. For he said:
‘Take the stone of gold and mix it with moisture (which is the permanent water), then place it in its vessel over a gentle fire until it melts. Then, let it sit until it dries, and the water and sand hold together. At that point, increase the fire’s intensity until it dries completely and becomes earth. Once this is done, know that this is the beginning of the secret.

Do this many times until the two parts of the water are lost, and the colors appear to you. And know that whitening does not occur except through decoction, and for this reason, the process is repeated by grinding and frequently imbibing (moistening).

I also command you not to pour in the water all at once, lest Ysir be submerged, but rather, add it gradually, grind it, and dry it. Do this often until it dries completely and turns into a powder of the expected color.’”


Bacasser said:
"O all investigators of this art, know that you cannot attain the knowledge and benefit of this art unless you are patient and have a long-suffering spirit. Therefore, whoever is patient and gladly endures will walk the rightful path of this art. But whoever thinks he can quickly reap its fruit merely by reading our books is mistaken, and it would have been better for him not to have looked into them at all than ever to have encountered them. For our books seem to do great harm to those who read them only once, twice, or three times, because, failing to grasp their meaning and becoming frustrated in all their studies, they not only waste their wealth, labor, and time (if they have devoted any of these to this art), but also suffer the worst misfortune of all.

However, he who bends his back to study our books, dedicating himself to them with diligence, applying his memory and mind, and not being entangled in vain thoughts, and who prays to God—as Solomon did—not for wealth but for wisdom, such a one will reign in our kingdom unceasingly until he dies. Therefore, fear God, O seekers, for what you seek is by no means of little value. You seek the greatest treasure and the most excellent gift of God.

And understand, O seekers, what the philosophers have long proclaimed, saying that the right path is recognized only through error, and that nothing brings more sorrow to the heart than error in this art and its work. For when someone believes he has succeeded and possesses purity, he will find nothing in his hands. Nevertheless, the philosophers have described the work and the thing itself under various names, yet the truth is always within their writings.

For they have said: mix, cook, whiten, grind, roast, coagulate, and dissolve Ethelia, and make rust. The words are many, but the method is one. Therefore, if you wish to find the truth, the work is not in the division of processes but in properly adjusting the composition. Then, cook it gently for a long time, and do not grow weary of decoction and imbibition until you see Yxir adorned in Tyrian and royal robes. Though these words may seem lifeless, yet for those who understand, there is life in them.

Read them often, therefore, and meditate deeply upon them always, so that wisdom may come to you."


Hyargus said:
“The bronze (aes) of which the philosophers have spoken is not common copper or tin of the masses, but rather, it is our body, which must be mixed with the body of Magnesia so that it may be cooked and ground without weariness until it becomes the stone. Then, that stone must again be ground in its vessel with the water of life and nitre and must be completely dissolved.

Moreover, you must always have water on hand, and the more you cook, the more you must sprinkle it, until it acquires rubigo (rust), which is the foundation of the work. Cook this and grind it with Egyptian vinegar, and whether it be the bronze itself or the vinegar and water, call it Aes.”


Cadmon said:
“You have said, Hyargus, that whatever enters into the mixture is commonly called aes by the Philosophers—and rightly so. For this aes is that which is transformed into four and comes from one thing. Therefore, it is necessary to take one part of our aes and three parts of the permanent water, which is also called aes.

Then, mix it with vinegar and cook it until it thickens and becomes a single stone. After that, continue to cook and imbibe it until it becomes earth and a Tyrian powder.”


Ascanius said:
"When we read in the books of the Philosophers that there is only one nature that overcomes all things, we must understand that both the one and the unity are composed. Do you not see that the composition of man consists of soul and body? In the same way, we must unite two things, a union that the Philosophers have compared to spouses, from whose embrace results the golden water. But this concerns the second work.

As for the first, I will say a few words: Stir up a battle between aes (bronze/copper) and argentum vivum (quicksilver/mercury) until they perish and are corrupted. Then, aes, having conceived argentum vivum, coagulates it, and argentum vivum, having conceived aes, congeals. After this, the body of both is dissolved, and no powder is formed without diligent and repeated imbibition and decoction.

Now, unite the red male with the female (which comes from vapor) until both become Ethelia. For he who, through Ethelia, converts them into spirit and then makes them red, tinges all bodies. This is because, when the body is carefully ground, a pure, spiritual, and exalted soul is extracted from it, which tinges all bodies. It is the sulfur of nature, which is called by various names."


Dardaris said:
"Enough has been said by you all regarding the regimen; therefore, I will say a few words about conjunction. I declare to future generations that seekers cannot extract that hidden sulfurous nature except through Ethelia, by which bodies become non-bodies through the continuity of cooking and the sublimation of Ethelia itself.

Furthermore, know that argentum vivum (quicksilver/mercury) is fiery, burning every body more than fire and mortifying them. Any body that is mixed with it is ground down and given to death. When the bodies are diligently pulverized and properly exalted, they become the nature of Ethelia, which does not flee from heat but rather tinges aes. And this is what the Wise have previously said: that argentum vivum is fixed until it is tinged, and once tinged, it tinges.

Moreover, know that the body of aes (copper or bronze) is ruled by Magnesia, and argentum vivum contains four within itself, yet it has no true being except in moisture, which is called the aqua sulphuris (water of sulfur) and which contains sulfurs.

Now, the sulfurs of the hidden soul exist in the four elements, and when extracted through art, they naturally contain and unite with each other. But if you regulate the hidden thing that is in the belly of sulfur with water and purify it well, the hidden rejoices when it encounters its own nature, just as water rejoices in its counterpart. Yet these four do not tinge—but the fifth one does.

For this reason, the Philosophers have said that the four coins of the common people do not tinge except for aes, and that aes, once tinged, then tinges the coins of the people."


Mosius said:
"This one thing, which has been frequently named, has been called by many names by the Philosophers—sometimes two names, sometimes even three. But I will tell you now what it truly is. It is one thing indeed: argentum vivum igneum (fiery quicksilver). The second is the body composed within it, and the third is the aqua sulphuris (water of sulfur), by which it is washed, ground, and governed as one until the work is completed.

And this is what the Philosopher hinted at when he said: ‘The quicksilver that tinges gold is argentum vivum Cambar.’ However, the Philosophers do not always agree, and sometimes they say it is Cambar, while other times they call it auripigmentum. But you must understand it this way: argentum vivum Cambar is Magnesia, while argentum vivum or auripigmentum is the sulfur that rises from the mixed composition.

Therefore, you must mix that thickened substance with the fiery poison, putrefy it, and grind it diligently until the spirit becomes one with the other hidden spirit. Then, it becomes a tincture that tinges all things as you desire."


Plato said:
"O masters of the Work, be cautious when dissolving the bodies so that you do not burn them as well. For it is necessary to wash them by cooking with sea water until all their salt is transformed into sweetness, becomes clear, and tinges.

Now, when the spirit is separated from the body, in another spirit it becomes hidden, and both become volatile. The Wise expressed this with these words: 'Flee, unlock the door for the one who does not flee.'

For when the sulfurous is transformed into a spirit similar to itself, both become volatile. However, those that do not flee become alike, because through the intervention of fire, they embrace and contain each other.

Therefore, take those things which do not flee, unite them, wash the body with the incorporeal, and solidify what lacks a body into a body until you turn it into a body that does not flee. Transform earth into water, water into fire, fire into air, and conceal fire in the depths of water, and earth in the womb of air. Mix the hot with the moist, and the dry with the cold, for Nature overcomes Nature. Then, Nature rejoices with Nature, and finally, Nature contains Nature.

And the one that contains all things is the Earth. For when the four natures have ascended into heaven, they must ultimately descend again, so that fire falls into air, air into water, and water into earth. The end of the entire Work, therefore, is dust and ashes."


Actomanus said: "The philosophers have very frequently discussed rubigo (rust). However, rubigo is a fictitious name, not a true one. But I tell you that rubigo is the second operation, which is made solely from gold, and for this reason, they called it Irudo, because it is filtered in the golden sulfur, just as a leech (hirudo) is in water. Therefore, rubigo is the reddening in the second operation; for in the first, to make rubigo is to whiten the work, in which the philosophers commanded that the flower of gold and gold itself be placed equally."


Mundus said: "Enough has been discussed about rubigo, so I will now speak about venenum (poison). Venenum is not a body, because subtle spirits have made it thin through their own spirit, tinged the body with it, and turned it into venenum. The philosophers assert that this venenum tinges every body, and for this reason, they believed that whoever turns gold into venenum has already reached the goal; but whoever does not, has accomplished nothing.

However, I say that unless you attenuate the substance by fire until those substances rise like a spirit, you have perfected nothing. This, then, is the spirit that flees from fire and the heavy smoke, which, when it enters the body, penetrates it entirely, and its nature rejoices in it. For this reason, it has been said: Take the living black spirit, and with it, dissolve and torment the bodies until they are altered to your satisfaction."


Pythagoras said: "You must understand, O Assembly, that sulfur, lime, and alum—whether derived from fruits or Kuhul, as well as the spittle of the Moon and the combustible spittle—all of these are nothing other than the water of sulfur and burning water.

And you should know that if Magnesia is mixed with quicksilver, sulfurous substances are combined, and sulfur follows sulfur. Therefore, you must not disregard Magnesia without quicksilver, for when they are combined, the composition is extremely strong—one of the ten that the philosophers have designated as the queen.

And to coagulate it is not just a single process, according to the philosophers' teachings. The first coagulation is that of tin, copper, and lead; but the second is formed from the water of sulfur. And it must be understood that the knowledge of this art is nothing other than vapor and the sublimation of water, the union of quicksilver with Magnesia to the body.

Likewise, the philosophers have demonstrated in their books that the pure water of sulfur, derived from the Sun, is sulfur, and that no sulfur is made without the lime of quicksilver and the water of sulfur."


Belus said: "Much has been discussed about composition; however, composition and contraction are one and the same. Therefore, take a portion from one composition and a portion from the ferment of gold, and upon them place the pure water of sulfur, and you will have a powerful secret that tinges every body.

But it must be noted that the pure water derived from sulfur is not from sulfur alone but is composed of multiple substances, which together form a single sulfur out of many sulfurs. Thus, in order for many sulfurs to become one sulfur, mix that which fights with fire with that which does not fight. When combined in a suitable fire, they struggle, and a lasting harmony is formed, because the hot poisons of physicians are cooked over a gentle, non-burning fire.

And this is what the philosophers hinted at when they said that in decoction, a small amount of sulfur burns through many hard bodies. The moisture that remains is called liquid pitch, balsam, etc.

But this is the secret that I will reveal to you: this secret arises from two compositions, namely sulfur and Magnesia. The philosophers, having reduced this composition into one, have called it Aqua (water), sputum boletorum (the spittle of mushrooms), and spissum aurum (thickened gold). And when all substances are turned into quicksilver, they call it the water of sulfur. Sulfur, when contained with sulfur, is said to be a fiery poison—this is the powerful secret that arises from what you already know."


Pandulphus said: "I command you to take quicksilver from Cambar and sublime it in the tabernacles—for it is the other sulfur that has been previously mentioned. Thus, sulfur will be mixed with sulfur, and many works will proceed from it.

Once it has been sublimated, that quicksilver from Cambar will emerge, which is called by many names: Ethelia, Auripigmentum, Zendrio, Ebsemeth, Magnesia, Chucul, and many others. The philosophers have said that its nature was hidden within its womb. But when it is properly rectified (for it is the perfection of all ten), its pure white nature soon appears, without any shadow, and then the wise called it Plumbum, Exebmich, Magnesia, Martech, and white copper. When it is truly whitened, it is free of shadow and all blackness, and it has cast off its dense and heavy bodies, which do not penetrate any substance. At the same time, a pure, humid spirit ascends with it—this spirit is the tincture.

Therefore, the wise have said that copper (aes) has both a soul and a body, and this is indeed true: its soul is the spirit, and its body is the dense matter. Thus, you must break down the dense body until you extract the tincturing spirit from it. Once you have extracted the spirit, mix it with light sulfur, and you will accomplish your goal."


Morfoleus said: "Wise men, it is necessary that moisture first be burned away with a gentle fire, as is shown to us by the example of the generation of a chick. And when the fire is increased, the vessel must be sealed on all sides so that the body of the copper and its escaping spirit are not lost.

This is what the Wise hinted at when they said: Take quicksilver from the flower of copper, which our predecessors called water, and which has been extracted by men as a fiery poison. And again, they said: When all things become one, corporeal things become incorporeal, and vice versa.

Furthermore, they said that every body is dissolved by the spirit with which it is mixed, and without a doubt, it similarly becomes spiritual. Likewise, every spirit is altered and colored by bodies, and to this spirit is added a tincturing color that is resistant to fire.

Blessed, therefore, be the name of Him who inspired the Wise to turn body into spirit, endowing it with power and a color that is unchangeable and incorruptible. That which was once fleeing sulfur has now become non-fleeing and incombustible sulfur.

Know this, sons of knowledge: whoever can cause the fleeing red spirit to unite with its own body—and then extract from that body and spirit its hidden subtle nature through skillful ingenuity—has found the Work.

And take note: through prolonged cooking, the body becomes tinged. This is why the Philosophers said that when substances are thoroughly ground and carefully cooked with fire, they become fixed tinctures. And whatever they have spoken of in hidden terms in their books, they meant to signify quicksilver, which is at times called the water of sulfur, at times lead, and at times a coin."


Yximidius said: "You have already discussed, Morfolee, the regulation of air and moist spirit, and indeed, very well. But the greatest secret is what the Philosophers say: Copper does not tint; yet, when it is tinted, it tints. This is because mercury, when mixed with its tincture, tints. However, when it is mixed with these substances—the Philosophers' tinctures, fermented substances, mixed bodies, Corsufle, and the necks of gold, poison, the splendor of the sea, Ethelia, orpiment, and randerich—it is called a tincture. These many names are thought to be meaningless and superfluous, yet they are true, not invented, because they are one: one concept, one path.

This is, in fact, mercury, which is extracted from all things and from which all things are made. It is the seventh, the pure water that erases the shadow of air. And know that this mercury, when whitened, becomes sulfur, which is retained from fleeing and is likened to the brilliance of marble. And this is indeed the greatest secret: because only sulfur whitens copper."

It must also be made known to you, investigators of this art, that this sulfur could not whiten copper unless it had first been whitened in the prior work. For the nature of this sulfur is to flee. Therefore, when it flees from dense bodies and its vapor is sublimated, you must contain it with another mercury of its own kind so that it does not escape.

This is achieved as soon as mercury and copper are combined. For then they often dissolve into each other, conceive, and prevent one another from fleeing, but instead, both become mercury. In this way, what was at first copper and not mercury, through its mixture with mercury, becomes mercury. That is, by adding mercury, it retains the mercury that initially had the tendency to flee.

For this reason, the Philosophers have said: Sulphurs are contained by sulphurs. Furthermore, know that sulphurs tint, but then inevitably flee unless they are joined with mercury of their own kind. Do not think, therefore, that the saying "it tints and then flees" is something common or trivial. Rather, the true intention of the Philosophers is that unless it is mixed with white or red (which is mercury of its own kind), it will undoubtedly flee.
Thus, I instruct you to mix mercury with mercury until they become one and the same pure water, composed of the two. This, then, is the greatest secret.


Eximenus said: "The Philosophers have called our water and our work by many and almost all the names of metals. However, no matter what they call it, they always mean this very water.

This water, when placed with its substances in its vessel, prevents them from being burned. And the more these substances are seized by flame, the more they are hidden in the depths of the water so that they are not harmed by the heat of the fire. The water, however, receives them into its vessel and repels the flame of the fire from them.

And thus, when the substances are carefully ground with the water, Ethelia rises, and from then on, the work is brought to its true completion solely through the continued imbibition of water."

Anaxagoras then said: "I declare to you that Ethelia, having been cooked with the preceding sulfur, is thirsty and ready to drink.

Therefore, place it in a glass vessel and cook it until it becomes Cambar. I instruct you to continue cooking and repeating the process without growing weary. And know that the perfection of this work is the water of sulfur, which is cooked with it until it becomes rubigo (rust).

For all the Philosophers have said: He who can turn gold into rust has already discovered the purpose of poison; but he who cannot, is nothing."


Aziratus said: "I instruct future generations to take coins that the Philosophers have made, mixing parts of copper, and place them in a sealed vessel for cooking. Then, when the copper from the coins is crushed and dissolved into water, a blackness will appear from Kuhul, which comes from the blackness of the coins. And once this blackness is consumed, a precious whiteness will appear to them.

Then, by further cooking, the substances will dry until they are turned into stone. Continue to cook this with a stronger fire than before, and it will break apart and be reduced to ashes. Oh, how precious is this ash to the sons of knowledge, and how precious is what is made from it!

Therefore, mix the ash with water and cook it again until the ash liquefies. Then, continue cooking and imbue it with water repeatedly, until the composition becomes sweet, pleasant, and red. Continue imbuing it until it becomes moist.

Finally, cook it again with a stronger fire than before, carefully sealing the mouth of the vessel. For by this process, fleeing bodies are fixed, and spirit is turned into body, and body into spirit, and they are bound together. Then, the bodies become spirits, possessing a soul that tinges, for they germinate together."


Obsemeganus said: "I say that the envious have ruined this entire art with a multitude of names. Yet the art itself remains, according to which the Philosophers commanded that coined gold be made, and that it be calcined, sublimated, fixed, ground, whitened, coagulated, cooked, and turned red. They called Ethelia fire, the vessel a sieve, and the water of sulfur a bond. And all of this is nothing other than grinding and whitening.

Furthermore, I say that quicksilver appears white to the eye, but when golden fumes reach it, it turns red and becomes Cambar, which is poison. And this the Philosophers discovered, saying that the nature of lead is easily transformed. Therefore, they repeatedly emphasized the word grinding, so that by many means they might show how to extract the hidden spirits within the vessel, and how, by applying water, to prevent them from burning—for otherwise, fire would easily consume them.

But when water is added, the more the flame attacks them, the more deeply the water penetrates their innermost parts and prevents the flame from burning them. And for this reason, the ancients spoke much about sublimation: for unless a substance is strongly ground by fire, Ethelia will not rise. This is what Hermes intended to indicate when he said: Sieve the things you know, and liquefy them more profoundly."


Arzoch said: "Unless substances are ground by fire, Ethelia will not ascend, and if it does not ascend, you accomplish nothing.

You see that when the southern wind rises strongly, it causes the clouds to be lifted up and raises the vapors of the sea. This is the vessel, and the testa or resta (A pot, jar, or earthen vessel or A rope, cord, or fiber), in which there is incombustible sulfur.

However, I advise you to coagulate quicksilver, which is composed of many things, so that two become three, and four become one, and two become one."


Anaxagoras said: "Take what has been burned, what flees and lacks a body, and incorporate it. Then take what is heavy, with a vapor suitable for drinking.

To make this clearer: This burned and fleeing substance, which is thirsty for drinking, is Ethelia. When it is joined with sulfur, place it in a glass vessel and cook it until it becomes Cambar and completes the secret work you seek.

Cook, therefore, and do not grow weary of repeating the process, for the entire perfection of sulfur lies in the decoction of the tablet. Let it be cooked until it becomes rubigo (rust).
For all the Philosophers have said that he who can turn rust into golden poison completes the work; but if he cannot, he labors in vain."


Pithen said: "I say that when the Master first discussed this water, he later, at the end of his book, wanted to speak about the ferment of gold. Therefore, it is strange why the envious ones have placed the end before the beginning in their treatises, especially in the matter of the ferment of gold, prescribing that the pure water of sulfur should be mixed with a small amount of its own gum. Moreover, they have entirely omitted putrefaction, about which I will say a few words. Putrefaction does not occur without moisture and dryness, and from both the beginning of the work is born, even though the envious ones have divided this work into three parts."


Constans said: "What have we to do with the envious and their treatises? It is certain that this work has four natures: fire, water, air, and earth. Without these, nothing is ever generated, nor is anything completed in the art. Therefore, unite the dry with the moist—that is, earth and water—and cook them with fire and air until the spirit is dried in the soul, knowing that the subtle tinging substance draws its power from the subtlest part of earth, air, and water, and is then dried.

For this is the method of our work: that all things be turned into earth. Do not multiply things needlessly. The envious have indeed multiplied them and described various processes to deceive seekers. They have likened this work to dryness, to every stone and metal, to animals, to every creeping and flying thing. But you must know that bodies are tinged by bodies, and bodies are formed by bodies. And what the Philosopher said is true: in the art, there is argentum vivum (living silver, i.e., mercury) from Cambar, and in coins, there is argentum vivum from the male. Do not concern yourself with anything else, for there are only these two argenta viva."


Astratus said: "Whoever wishes to attain the truth should take the moisture of the Sun and the spittle of the Moon. I speak the truth and do not assert anything false. The ones that the Philosophers ordered to be taken are indeed the coins of Hermes, from which a portion must be taken, along with a portion from the aer of the Philosophers, and these must be mixed with the coins, placed in a vessel with its mouth carefully sealed, and cooked for seven days. Then, the aes (bronze/copper) will be transformed into coins.

Let it be cooked again, and do not tire of the decoction. Later, the vessel should be opened, and blackness will be found. Once this blackness disappears, a most noble whiteness will appear. Then, it should be placed back in its position and cooked again until the small stones turn dry. Afterward, it should be cooked with a stronger fire until the stone becomes harder, is broken apart, and turns to ash.

Oh, how precious is that ash! Wise men, understand this: cook it again with its own water until it melts. Then cook it further and imbue it with the permanent water until the composition appears sweet, pleasant, and red. Continue to imbue it until it becomes moist; then, finally, cook it with a stronger fire and, as was said before, seal the mouth of the vessel.

This is the process by which fleeing bodies become non-fleeing, and spirits are transformed into bodies, and bodies into spirits, binding themselves together. Ultimately, they will become spiritual bodies, possessing a soul, capable of tinging and generating.

Therefore, with diligent work, whiten the aes with the permanent water until rust forms on it and it coagulates, becoming the corpus Magnesiae (body of Magnesia). Then, cook it until the entire body is broken apart, and thus the fugitive will turn to ash and become aes devoid of shadow and the Tincture of the Philosophers."


Anastratus said: "I tell you that the envious have depicted this secret in various ways: sometimes in terms of bodily parts, sometimes in physical reasoning, in astronomy, and at other times, they have likened it to trees, metals, vapors, and reptiles. And the more they could, the more they multiplied the names themselves.

But I tell you the truth: take iron, make plates from it, then sprinkle them with poison, and place them in a vessel whose mouth is well sealed. Be careful not to multiply the moisture, or place it in dry form and make a strong, dry mass. You must know that if you add too much water to the mass, it will not hold together, nor will it burn well in the furnace; and if you dry it too much, it will not unite, nor will it be cooked.

Therefore, dry it properly and place it in its vessel, sealing its mouth tightly. Then, apply a fire of coals over it for several days. Afterward, open the vessel, and you will find inside, as well as on the lid of the vessel, small knots. This occurs because, when fire is applied, vinegar rises upward; its nature is spiritual, as it ascends. That is why I advise you to retain it separately.

Through three repeated decoctions, it solidifies and is congealed by fire, and its nature is transformed into another nature. In the same way, Cambar is separated by a similar process of decoction and liquefaction.

I also reveal to you that, through frequent decoction, a third part of the water is consumed, and what remains turns into wind, which carries Cambar and its spirit within its belly.

Beyond this, I say that nothing is more precious than the red sand of the sea, which is the spittle of the Moon, which joins with the light of the Sun and solidifies. And the more days that pass, the more strongly it solidifies, and it does not burn. For, having been cooked by the power of the Sun, it is hardened, and that most excellent whiteness allows it to overcome earthly fire."


Balgus said: "A certain person described the fruit of this art in Tulleas and, in a marvelous way, began to teach me, saying that its operation is found without labor.

However, when he started teaching me about its growth and perfection, he said the following:
‘Take that white tree, build a round, dark house for it, surrounded by dew, and place within it a man of great age—one hundred years old. Then, seal the house so that neither wind nor dust may reach them. Afterward, leave them in their house for eighty days.

I tell you in truth that the old man will not cease eating from the fruit of that tree until he becomes young. Oh, what a wondrous nature, that has transformed the soul of that old man into a youthful body, and the father has become the son. Blessed be God, the most excellent Creator.’"


Theophilus says: Know, dearest ones, that although the envious have concealed this process under many names, they have nonetheless called it by one name: namely, the Water of Life. For when the aforementioned old man is joined with it, he dies completely. Afterwards, he is placed in the sun until he melts. Then he is soaked, congealed, and so after seven days becomes rusty iron.

But if this is too obscure, I will tell you another thing.

Certain fruits grow from a most perfect tree, first in spring, and later in summer they blossom. Then the tree is multiplied and adorned, until the fruits are brought to perfection and become sweet by ripening.

In a similar way, there is a woman fleeing noblemen, to whom she is, though angry, domestic (familiar); so that she does not disdain to be overcome, so that her spouse may have his own beauty—he who madly loves her and constantly fights with her, until he consummates the union with her; and God, according to His will, multiplies their children. Moreover, her beauty is consumed by fire. For when the end comes, it returns to her.

I also say to you that that dragon never dies; however, that woman, killing her spouses, the philosophers have condemned to death. For the womb of that woman is full of poison.

Therefore, a grave should be dug for the dragon, and there the woman should be buried with him. The more firmly he is joined to that woman, and the more he winds himself around her, the more his body mingled with the limbs of the woman declines towards death, and he is entirely turned into blood.

When the philosophers see him turned into blood, they place him in the sun until the softness is consumed and the blood dries up. And then the poison appears, and the hidden is revealed.


Bodillus says: It must be understood by all disciples that nothing useful is produced from the elements without the mixture of male and female, under the governance of heat. For seed (sperma) is generated from blood and desire. When a man and woman are joined together, the seed is nourished by the moisture of the womb, by the humidifying blood, and by warmth; and the offspring is formed within forty nights. For if the moisture and heat of the womb were absent, the seed would not remain, nor would the fetus be fully generated.

God has appointed that blood and heat to nourish the seed until He draws it forth at His will. But once the offspring is born, it is nourished only by milk and by fire, gradually, while it is small; and the more it is nourished and burned (hardened), the more its bones are strengthened, and it grows into youth. Upon reaching youth, it becomes self-sufficient.

Thus, you must act similarly in this art (alchemy). And know that nothing is ever generated without heat. Furthermore, a bath of intense heat causes destruction; if it is too cold, it repels; but if it is moderate, it is suitable and pleasant to the body. Therefore, they become light, nourished, and the flesh increases.


Moscus says:
Know that the envious have described the method of forming lead in many ways, in order to deceive future generations, inventing various instruments. However, I tell you that no instruments are made except from our white powder, starry, shining, and from the white stone. From this powder, suitable instruments for the egg are made; yet they did not name the egg, nor from which bird the egg is.

Moreover, they say that the regulation of this process, which we have mentioned, is extremely difficult: for if you govern the composition more than necessary, its light—taken from the deep—will be extinguished. And therefore, the philosophers have said that this work must be governed by subtle meditation.

Take it, then, and govern it by the Luna (Moon), and place it on sand until it becomes white, knowing that unless you have patience, you will err in its governance and ruin the body. Cook it with a gentle fire until the white appears; then extinguish it with vinegar, and then you will see one of the three companions left behind.

And know that the first mixes, the second burns, the third liquefies. Therefore, join first nine parts of vinegar when the vessel warms, and again nine parts when the vessel has been heated, apply them.


Mundus says again: Know that, although many names have been assigned to tinctures, there is only one tincture of the Philosophers, which is Tyrian. To this they have added names at will, and having whitened it with its proper name, they have called it the Great Secret (Magnum Arcanum) and the sea, because our bronze (or copper) is drawn from the sea—red and most pure, sweet-smelling, beautiful, and when it putrefies, it is not foul nor of offensive odor.

And know that the many names which have been given to it are all true. For just as in the case of wheat: when it is ground, it is called by another name; then, when it is sifted into various substances, various kinds of bread are made, and different labors are performed—each step having different names. Nevertheless, the whole leaven is called by one name.

So likewise, though there are many distinct names, yet our Tyrian color is called by one and the same name in each stage of its process, corresponding to its particular color at each degree of its regimen.

Rarson says: Wonderful is the diversity among the Philosophers in what they have written, and yet their agreement in this small and most useful matter is astonishing. However, this is the truth: if all investigators and the common people knew that this thing is small and seemingly worthless, they would not despise it. But those who read our writings think that the very thing we commend is vile and insignificant, not understanding it. Therefore, God has hidden it from the masses, lest the world be laid waste.

And it is true that all our knowledge is based on the nature of male and female. Indeed, this is our greatest secret: the envious have called it Magnesia because of the secret itself.
Therefore, carefully cook this Magnesia in its vessel until it is fully coagulated and holds itself together. And if in the books of the envious you hear mention of the sea (pelagus), know that it signifies moisture and water, and the blackness which must be washed away; they also call it coins (numos).


Agadimon says: Cook the bronze (or copper) until the blackness comes forth, which they call the coin (numus)—the essential thing of our art. Mix it well, and you will immediately find the blackness, which is the lead of the wise, about which the Sages have written much in their books.


Orfulus says: Know that, at the beginning of mixing, it is necessary to combine the elements raw, pure, pleasant, and correct over a gentle fire, taking care to avoid the intensity of the fire, until the elements touch each other of their own accord. It is proper to allow them to remain in that gentle heat for a while, until they are dried.

After the first combustion, the bronze (aes) must be washed and purified, and whitened in the fire, until all things become of one color. Afterwards, you must mix in the residue of all the moisture, and then its redness will be exalted.

Thus, the elements, carefully cooked by fire, rejoice and are transformed into different natures, because liquefaction is the head of this art, and what is liquefied becomes not liquefied; what is moist becomes dry; a dense body becomes spirit; and the fleeing spirit becomes strong, fighting against the fire.

Therefore, convert the elements, and what you seek, you will find. Convert the elements, and you will find what you seek.

To convert the elements means to make the moist dry, and the volatile fixed. Having done these things in this manner, let them continue in the fire until the dense is thinned, and what remains is the rare, tincturing essence.

And know that the death and life of the elements are caused by the fire, and that the composite generates itself, and within itself germinates that which you seek—namely, the colors of our saffron (croci) and coral, whose appearance will finally reveal miracles to you, until the Tyrian color is achieved, by the grace of God, to whom be praise forever.


Emiganus says: "The books of the Philosophers must be read; for they did not speak in vain when they said, ‘Observe the suckling child, and do not hinder him; in him resides the secret, from which the Wise produce good works.’ Concerning this they also said, ‘Burn the copper, burn the quicksilver, and burn the gold.’ If this has been said obscurely, I will express it more clearly: to burn, to burn, to burn is nothing other than one thing, namely, to whiten and to make red; it is to bring to life. And I tell you that the definition of this art is the liquefaction of the body and the separation of the soul from the body, because our copper has both soul and body, just like man. Therefore, it is necessary to dissolve the body and separate the soul from it. Hence, the Philosophers said: the body does not penetrate the body, but rather the subtle thing of nature, and it is the soul itself which penetrates and tinges the body. Moreover, they said that the brilliance of Saturn, when it ascends into the air, appears only dark, and Mercury meets the rays of the Sun; then quicksilver, by fiery virtue, enlivens the body and completes it."


Attamanus says: "Know, brothers, that our work which you seek is brought about by the generation of the sea, which, after God, accomplishes all things. Take alum and old sea stones, and roast them over coals until they become white, and quench them in white vinegar. If there are twenty-four ounces of alum, quench their heat with one-third of that amount, that is, eight ounces, and grind them with white vinegar for forty days.

The second part of the work is done with the purified and washed body. For this second work, do not apply vinegar, but allow it to cook until it has completely absorbed its vinegar and becomes fixed earth, like the earth of Egypt. And know that one operation coagulates more quickly, and another more slowly. This happens due to the differences in cooking: for if the place where it is cooked is humid and dewy, it coagulates more quickly; but if it is drier, more slowly. Therefore, moderation must be sought."


Florus says: "I will complete the method of cooking, and I say that the sign of the first decoction is the extraction of its redness. But when you see that it has become entirely black, know that within the womb of that blackness, whiteness is hidden, and then you must extract that whiteness from the blackness with great subtlety.

In the second decoction, that whiteness should be placed in a vessel with its instruments and cooked gently until all becomes white. And when you see that whiteness appearing in the vessel, be certain that redness is hidden within that whiteness. Then, you must not extract it or stop the cooking, but continue to cook until everything becomes the highest, deepest red.

And know that the first blackness comes from the nature of Mortach (likely referring to a specific compound or stage), and from that blackness arises the redness, which corrects the black and brings peace between what flees and what does not flee. The crucified thing is submerged in the body and turns it into a mutable nature.

Also, know that the sulfur which blackens the body cannot itself be tinged or treated, but rather it treats and tinges others. Likewise, understand that the sulfur which blackens is the one that opens the door to what does not flee, and turns the fleeing with the fugitives. This we also call the Water of Sulfur, which turns copper into unchangeable and indelible colors."


Mandinus says: Unless one possesses this secret, by which the thing itself is corrected, it is of no use whatsoever. For this reason, the ancients said: That which is perfected is one thing alone, because diverse natures do not correct the thing itself, but only one nature does, and that one must be suitable, which indeed you must govern carefully. For ignorance of how to govern has caused many to go astray. Therefore, do not concern yourselves with the multiplicity of these compositions, nor with the various things which the Masters have written in their books. For there is only one nature of truth, by which the natural thing is transformed, because the secret of the transforming nature is hidden within its womb; it is neither seen, nor known, nor perceived except by the Wise.

Therefore, whoever carefully governs the copper and understands its composition, extracts from it a nature that surpasses all other natures. Then the words of the Masters will be fulfilled, namely: Nature rejoices in nature, and Nature overcomes nature, and Nature contains nature. And yet, they are not diverse natures, nor many, but truly one alone, differing in form, containing within itself its own properties, with various accidents through which it operates, according to what suits its nature. Thus, the Master did well to begin from one thing and to end with one. Then he called that unity "sulfurous water," which overcomes the whole of nature.


Archelaus says: The pure sulfurous water has been described very beautifully. For unless the dense bodies are broken down by a bodyless nature, until they become bodiless bodies, and like a subtle spirit, you cannot extract that most subtle, tincturing soul which is hidden deep within the womb. And know this: unless the body is broken down to the point that it dies, and you draw forth from it its soul, which is the tincturing spirit, by no means will you be able to dye or tinge the body with it.


Philotis says: In all the things mentioned above, by whichever of the Masters, we signify nothing else to you but Albaretis (the White Earth), because it tinges every body that enters into the composition. The composition itself has a dual nature: one part is moist, the other dry. When it is cooked, they become one, and it is called by many good names. But when it turns red, it is called the Flower of Gold, the Ferment of Gold, the Coral of Gold, and Aurum Rostri (Beak Gold). It is also called Overflowing Red, Sulfur, and Red Auripigment (a red pigment containing arsenic and sulfur). Yet, when it remains crude, it is called Lead of Copper, Metal Rod, or Sheet. Behold, its names have been revealed—both in its crude and cooked states.

Now, the whole of the magistery (the Great Work) is this: that the upper becomes lower, and the lower becomes upper, and it is cooked until the Lead of Copper flows together with the ferment, whether added at the beginning, middle, or end, and then it tinges, when it flows like wax when projected.


Agmon says: As a corollary, I will say this: whoever does not liquefy and coagulate errs greatly. Therefore, blacken the earth, separate its soul and water, and afterwards whiten it, and you will find what you seek. I also say to you that whoever blackens the earth, and dissolves the white by fire until it becomes like a naked sword; and whoever, once the whitening is completed, introduces the soul into it and fixes the whole with raging fire after it has been liquefied—such a person will deserve to be called fortunate and exalted above the circles of the world. We do not doubt that these words concerning the revelation of our Stone are enough for the sons of doctrine, whose power cannot be corrupted. If it is placed in fire, its strength increases; if you dissolve it, it dissolves; if you coagulate it, it coagulates. No one can do without it, and all people possess it, yet all are in need of it.

And though it has many names, it is called by one name, in which there is no difficulty: what is most common to all is the best way to signify it. But those who try to name it more specifically and appropriately only make it more obscure and harder to understand. Truly, it has but one name, and where it is useless, it is magnificently and meaningfully named; where it is useful, it is greatly concealed.

It is a stone, and yet not a stone; it is also spirit, soul, and body. It is white, black, and red, copper-colored, Tyrian purple, and exposed to all the colors of the world. It is heavy, solid, unmoved by fire, unmoved by water, unmoved by wind; yet it is also light, hollow, spongy, moved by fire, moved by water, moved by wind. It is false, yet most sweet; it is the highest poison, yet the greatest medicine. It is beardless, and yet full of beard; featherless and not flying, yet feathered and flying. And if you say it is water, you speak the truth; if you deny it is water, you have not falsely denied it.

Therefore, do not be deceived by the countless names—it is dead, yet lives continuously. But be certain that it is something to which nothing foreign is added or introduced. So, seek its companion, and do not introduce anything alien to it. Avoid multiplying names, for if names were not multiplied, children would mock our wisdom.

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The Printer to the Reader

It pleased us, kind Reader, to consider your benefit by adding another version of the Turba (The Crowd), which was not previously available, not so much because of the different order, but rather due to the variety of statements and names of the Philosophers. For it happens that in the other volume, the same material is presented with a different meaning, with different words, and attributed to a different author—so that you, in a matter of such great importance, may not go astray, but instead may follow in your operations whichever version appeals more to you.

Farewell! And if you derive any benefit from this, you should credit the most distinguished and excellent physician, Dr. William Rascalon of Worms, through whose generosity we have obtained these copies.

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Chapter 3

The Crowd (or Assembly) of Philosophers - "Another copy," "Second version," or "Another exemplar."

These are the sayings of the Wise, collected in the Third Pythagorean Synod:
In which it is said that Arisleus gathered together the disciples of the philosophers, the students of Hermes, and the greatest of the Wise. He ordered each one to bring forth something concerning the Vegetable Stone, so that the sacred art might become known to posterity, and those who had set their minds to grasp it might be led to the path of truth.
Then, the noble old man Eximindus, a man of excellent counsel, was commanded to speak first.

SENTENTIA 1.

Eximindus: To you, sons of learning, I make it known that the beginning of all created things has a certain nature—one that is first, perpetual, and infinite—cooking and governing all things. Its actions and passions are known and understood only by those to whom knowledge of the sacred art has been granted.

Furthermore, I say that the stars are fiery, and that the air tempers them. For if the thickness and moisture of the air did not exist to moderate the flame of the Sun, the Sun would burn up all things that exist. But God has separately established the air, so that what He created on earth would not be consumed.

Do you not see, O sons of science, that the ascending Sun in the sky overcomes and heats the air with its fire? And when the air is heated, the heat reaches what exists, thickening and condensing the spirits, from which creatures are generated. For the air is compressed and contained by the water, and thus the air is overcome, because its heat is joined to the heat of the Sun, and its moisture is joined to the moisture of the water.

Do you not see how the thin water rises into the air under the prominent heat of the Sun, and how the Sun is delighted and assisted by it? For if the water did not assist the thin air with its moisture, surely the fire would overcome it. Yet fire draws moisture from water, by which the air is tempered, and then overcomes it with its fire.

Fire and water, therefore, are enemies, between whom there is no kinship: because fire is hot and dry, and water is cold and moist. The air, however, since it is hot and moist, has concord both with the moisture of water and the heat of fire, and thus becomes a friend to both, generating harmony.

Observe all the fruits that come from the thin vapor of the air, because through the heat of the Sun, life is shown forth from the air—and this is by God’s design.

SENTENTIA 2.

Ysindrus: I praise the air greatly, because the work itself is perfected by the air. When it thickens, it becomes rarefied; when it heats up, it cools down. Its thickening happens when it is separated in the heavens due to the Sun's distancing. Its rarefaction occurs when, with the Sun exalted, the air melts away and becomes clear.

The same happens in the temperament of Spring, in that time which is neither distinctly hot nor cold. For according to the alteration of the established disposition, which changes with the divisions of the year, winter itself is altered. Thus, the air thickens when the Sun is far away from it. But when the air becomes rarefied, the Sun is near; and when it is near, its heat reaches mankind.

SENTENTIA 3.

Anaxagoras: I say that the principle (or origin) of all things which God created is piety and reason; because in creation, piety appeared, and the density (or solidity) of the earth was hoped for through reason. However, piety is not seen except in the body.

Therefore, know, O crowd of the Wise, that the density of all four elements rests in the earth: because the densest part of fire falls into the air, the density of air—and what is gathered from the density of fire—descends into the water. And the density of water, along with what is united from the density of fire and air, settles in the earth.

Do you not see that the density of these four is joined together in the earth? Therefore, the earth is denser than all, O crowd.

(It is said:) Truly, you have spoken rightly: the earth is certainly denser than all.

But which of these elements is rarer and more noble?

(He replies:) Fire is the rarest among these four, and to it belongs the rarity of the four.

Air is less rare than fire, for air is hot and moist, while fire is hot and dry.

Indeed, something hot and dry is rarer than something hot and moist.

For the wise say that fire is of lesser density than air, and that earth is of lesser rarity than water, since earth is cold and dry.

And just as something dry and hot is rarer than something moist and hot, so too is something dry and cold of lesser rarity than something cold and moist.

SENTENTIA 4.

Pythagoras: You have aptly arranged, O sons of learning, the descriptions of these four natures, from which God created all things. Blessed, therefore, is the one who understands what has been described, since no greater things will be proposed. Nevertheless, complete your discourse.

And to this he said:

SENTENTIA 5.

Pandophis: I declare to future generations that the subtle part of water, which is not separated from it, remains above the dry earth—that is, the hidden air within the water beneath the earth, which supports the earth so that it does not sink into the water below it, and prevents the earth from being soaked by the water. This air has become a mediator, separating the different elements—water and earth—and opposing elements—water and fire—so they do not destroy each other.

I will offer an example of this: the egg, in which the four elements are joined together. Its visible shell is earth; the egg white is water; and the very thin membrane attached to the shell is the separator of earth from water—just as I said, it represents air, which separates earth from water. The yolk of the egg is fire, and the membrane surrounding the yolk is air, separating water from fire. Yet both membranes are one and the same. However, the air that separates the cold earth and water is denser than the higher air.

The higher air is more subtle and rarer in nature than the lower air, because it is closer to fire.

Thus, in the egg, there are four elements: earth, water, air, and fire. And at the center, the point of the Sun is represented—the yolk, specifically, which is the chick. For this reason, all philosophers, in this most excellent art, have described the egg and placed it as an example in their work.

SENTENTIA 6.

Arisleus: Know that the earth is like a hill and is not flat, which is why the Sun does not rise over all the regions of the earth at the same hour. For if it were flat, the Sun would surely rise over the whole earth in a single moment.

Furthermore, I say that God is one, and He has begotten one, yet the begotten is not (Himself) begotten. And after Him, the head of all things is earth and fire. And because fire is subtle and light, it governs all things; but the earth, since it is dense and heavy, bears all things that the fire governs.

SENTENTIA 7.

Lucas: You all speak only about the four natures; each of you has said something concerning them. But I declare to you that all things which God created consist of these four natures, and whatever has been created from them will return to them. From this arise both generations and corruptions, just as God has ordained.

And this has been, up to now, the most complete doctrine of the philosophers of the Indians and the Babylonians.

SENTENTIA 8.

Locustor: There are only two natures, as Lucas described, one of which is unknown and cannot be described except through piety and reason; the other is neither seen nor perceived and is the heavens (the sky).

Indeed, there is a third nature joined to them, which is perceived, seen, and known: it is that which contains everything under the heavens down to the earth. And yet, reason perceives it, aided by the five senses—sight, hearing, taste, smell, and touch.

Reason distinguishes white from black by sight,
Good words from bad by hearing,
Sweet from bitter by taste,
Pleasant from unpleasant by smell,
Smooth from rough by touch.

As for that nature which is not perceived by any of these senses, it is a sublime nature, perceived only by reason and piety. And this is the most high God, who made light—that is, the Sun—who is more subtle than all creatures, in order to provide light to the world, which consists of two dense elements and two rare ones.

And nothing dense exists in the sublime creation, because the Sun, being more subtle and rarefied, surpasses all lower creatures.

SENTENTIA 9.

Pythagoras: I declare that God existed before all things, with whom nothing existed before He did. And I say this so that I may strengthen your understanding concerning the elements, the mysteries, and the sacred knowledge, which reason alone cannot attain without God’s favor.

Know that when God existed alone, He created four things: fire, air, water, and earth. From their essence, He formed both the higher and lower realms. And according to His divine plan, He made all creatures from these elements as from a root, so that through all such creatures, the Sublime (God) would be praised, and mankind, endowed with reason, would exercise understanding and judgment.

Therefore, He first ordered the four elements, from which He fashioned everything, namely the various creatures:

From one element alone, fire, He created the angels.
From fire and air, He made the Sun, Moon, and stars.

For this reason, the angels are more radiant than the Sun, Moon, and stars, because they were created from the singular and rarer element (fire) alone.

The heaven (sky) is composed of two elements:
One rare, namely air;
One dense, namely water.

Living creatures (animals) were created partly from fire, air, and earth—like the beasts; and partly from fire, air, and water—like the birds.

In plants, there is no fire.
They are made from earth, water, and air.

But if anyone wants to argue that there is fire in plants (which is not absurd), it would be because of the hidden warmth of the air; as was said before in this gathering, fire is subtle and present within the air.

However, the kind of fire about which doubt may arise exists only in those beings that possess spirit and soul.

Regarding Death and Composition:

Man was created from the four elements—fire, air, water, and earth—and so he is subject to death, because whatever is composed must eventually be divided, and division is death.

But whatever is made from one single thing does not die, since there is no division in it.

Whatever is composed of two, three, or four elements, it is necessary that it be separated, which occurs through death.

Know also that anything composed, lacking fire, does not eat, drink, or sleep, because in all beings that have spirit, there is fire, which enables them to consume food.

However, angels do not eat, because they are made from simple and rare fire, not dense fire.

Dense fire consumes; simple fire does not.

Angels, made from simple and rare fire, neither eat nor sleep.

Thus is resolved the doubt that one of you might have had.


Arisleus responded: Since I have gathered you here for the benefit of future generations, I believe nothing would be more useful for posterity than if one of you were to describe the elements in such a clear and orderly manner that even beginners may understand them, while the sons of learning will not neglect them.

SENTENTIA 10.

Eximenus: All things are created from the four elements: namely, the heavens, the thrones, angels, the sun, the moon, the stars, fire, air, sea, and all waters, earth, and diverse things alike. And there is no diversity among these things I have mentioned, except that each of those creatures is of a different nature, and its nature differs according to different laws. And this diversity exists in all creatures because they are created from different elements. And if they had been made from one element, they would have harmony among themselves. But when elements are mixed, the mixture itself is neither dry by itself, nor moist, nor hot, nor cold. But when they come together, creatures proceed from them, which are never perfected unless they first putrefy and decay visibly. Then indeed, God grants growth: namely, life, nourishment, sustenance, and governance.

Listen, dearest ones, I have not recounted to you these descriptions of the elements in vain. For in them lies a hidden secret: namely, that of those elements two are visible, and their power and operation are known; but the other two are neither seen nor touched, nor is their power or operation seen except in the former two elements. And unless those four elements are joined, they accomplish nothing. But when they are joined, they lay down their natures and become something else, as if art is generated: therefore, meditate on these things. Furthermore, know, all you sons of learning, that no true tincture is made except from our copper. Therefore, do not waste your souls and money in vain, nor bring sorrow to your hearts. For you will accomplish nothing unless you turn the aforesaid copper into white, and by experience make coins: then make that white red, until the tincture is accomplished. Therefore, break that copper, burn it, and deprive it of blackness, by cooking, imbibing, and washing, until it becomes white: then bind it by art.

SENTENTIA 11.

Aristenes: The key to this work is the art of coin-making. Therefore, take the body that has been shown to you, and fit it into thin plates; then place it in the water of our sea, which, when properly governed, is called the Permanent Water. Next, apply a gentle fire until the plates are broken and become water, and join it with Ethelia, and roast them together over a slow fire until it becomes a rich broth, and turn it into its Ethelia until it coagulates and becomes a variegated coin, which we call the Flower of the Sun. Afterwards, cook it until it is deprived of blackness and whiteness appears. Then govern it, mix in the soul of gold, and cook it until it becomes red Ethelia, which you should grind with patience, nor should you grow weary of moistening it with the water that came from it, which is permanent, until it becomes red. For this is the burnt copper, and the flower of gold, and the ferment which you should govern with permanent water; then dry it until it becomes powder and is deprived of all moisture.

SENTENTIA 12.

Parmenides: Know that the envious have treated waters, broths, bodies, and metals in many ways to deceive those seeking knowledge. Therefore, disregard these things, and make gold and coins from our bronze, and take bronze or lead for fatness or blackness, and tin for liquefaction, knowing that unless you transform natures, direct their compositions, and join the sanguine to the sanguine, you will achieve nothing.

For natures indeed oppose other natures, yet they follow and rejoice in them; and when they decay, they generate. Nature is governed and restored in the manner in which it has fallen, and when it is destroyed, it is turned to dust and reduced to nothing; then it is regenerated and renewed.

Therefore, seek to understand what causes it to decay and renew, what its taste is, what is distant and what is near, how enmity turns into friendship, how corruption and generation occur, how these natures embrace one another, and how they become harmonious in slow fire. When these things are known and understood, apply your hands to the work.

But if you are ignorant of these qualities, do not approach the work; for it is all harm, misfortune, and sorrow. Rather, understand the words of the Wise, and retain this brief statement: namely, that Nature delights in nature, Nature contains nature, and Nature conquers and surpasses nature. This single phrase encompasses the whole work.

Therefore, set aside superfluous words and take quicksilver, coagulating it in the body of Magnesia or sulfur that does not burn, and turn it into a white nature. And if you place it upon our material, it will become white; and if you cook it further, it will become gold. I also say that it turns the sea red and into the color of gold.

And know that gold is not turned to rust, that is, to a red color, except through the permanent water, because Nature delights in nature. Cook it, therefore, in moisture until the hidden nature appears; and when you see this, imbue it seven times with the permanent water, cooking and roasting it until it becomes red.

O strong Nature, conquering and surpassing natures, making its own natures rejoice! This is that special and spiritual nature to which God has given power beyond what fire can grant. For this reason, we glorify this true tincture, for nothing is more precious than it; it is the truth containing all knowledge. And when it is liquefied with bodies, it performs the highest work of all operations.

Oh, if only you knew the truth now, how greatly you would thank me! Know also that what tinges the mixed things must not destroy them. Indeed, it surpasses whatever is mixed with it and transforms them into its own color. And just as it overcomes the surface in appearance, so too does it penetrate the depths. If one part is fixed and another is volatile, both become fixed once mixed; and if the surface is whitened, its inner parts will also be whitened.

Moreover, understand that one thing surpasses ten, because our sulfur alone binds and colors all bodies.

To this, The Turba replied: "You have spoken well, Parmenides, yet you have omitted how smoke whitens."

SENTENTIA 13.

Lucas says: I will speak, following the footsteps of those before me. Therefore, know all investigators of knowledge that this treatise is not about the beginning of governing. Take mercury, which is from the male, and coagulate it according to custom. I say 'according to custom,' because it has already been coagulated: therefore, it is not the beginning of governing. However, I order that you take the mercury from the male and place it on copper, that is, iron with control, and it will be whitened. In the same way, white Magnesia is made, and the male similarly transforms, since there is proximity between the magnet and iron: nature also rejoices in nature. Take also the cloud, which the earlier ones commanded to be taken, and cook it with its body until it becomes tin, and according to custom, remove it from its blackness, wash it, and then roast it with fire until it is whitened. When mercury is whitened, everything becomes white, for nature transforms nature. Likewise, take Magnesia, alum water, sea water, and iron water, and whiten with smoke, which, being white, whitens everything. Join it with its own work until it coagulates, and the coin will become white. Roast this white copper until it makes itself germinate: for when Magnesia is whitened, it does not allow the spirit to flee, nor the shadow of copper to appear, because nature contains nature. Take therefore white sulfur and the white Sun, and with the dew of smoke, whiten, or roast the white Sun’s flower until it becomes very bright. And know that the flower of the Sun in white is Ether, roast it for seven days until it becomes like shining marble: when this is completed, you have the great secret, because sulfur is mixed with sulfur, and due to the closeness of the marriage between them, nature rejoices in its own nature. Therefore, take Mars / Martec [In original latin was written Martec] and whiten it with smoke, vinegar, and water, keeping them in place; then roast and coagulate it: but it should not melt in a stronger fire, and seal the vessel’s mouth carefully so that the flower does not escape, but rather it will unite with its close neighbor and cause its whiteness to intensify. Beware of the intensity of the fire, for if you increase the fire before the proper time, it will become red, which will not be beneficial, since at the beginning of governing, the whiteness is sought; afterwards, cook it and make it red, but the fire should be light while whitening, until it coagulates, and when it has coagulated, then we call it the soul, because it is more quickly transformed by nature into nature. Therefore, only vinegar in the art of coins is sufficient, since one thing does what many do. However, you do not need many things, but only one thing, which transforms one nature into another in each stage of our work.

SENTENTIA 14.

Pythagoras: "Let us establish another governance, not of matter, but of nature. I say that whatever the envious have written in their books concerning the treatment of the elements, in essence, they are one and the same, but in appearance, they are different. And that thing, which they have described in multiple ways, attains its companion without fire, just as the lodestone attracts iron. Nor is it without reason compared to sperm or the womb, to which it is rightly assimilated: because in its composition, it causes many colors to appear, as each governance directs the substance. And indeed, this thing is found everywhere; it is both a stone and not a stone, vile and precious, obscure and clear, and known by all. It also has one name and many names, and it is called Sputum Lunae (Spittle of the Moon).

Thus, this stone is not a stone, and yet it is most precious, for without it, nature does not operate. Its name is one, though we have named it by many names due to the dignity of its nature. However, its principal names are Ethelia alba (White Ethelia) and Aes album (White Copper), the only thing that flees from fire and yet whitens copper.

Therefore, take this white stone, fix it, and coagulate it with milk, that is, in the manner of milk. Then compress the lime, which is like marble, so that the moisture does not escape from the vessel. Also, preserve it in its vessel and solidify it until it becomes powder. Then cook it with Sputum Lunae, direct it properly, and you will find the stone completed, which you must imbue with its own water.

This is the stone that has been called by all names, which absorbs the work and drinks itself, and it is the stone from which all colors arise. Therefore, take the gum of Scotland (guma Scotiae), mix it with the ash of lime, and moisten it with permanent water. Observe whether it turns into powder. If not, place it in a stronger fire than before and leave it until it breaks apart. Then imbue it with permanent water, and the more the colors vary, the more you should allow it to be heated.

And know that if you take white mercury or Sputum Lunae, as I have said and instructed, and grind it with gentle fire, it will coagulate and become a stone. From this stone, when it is broken, various colors appear. If you then govern it as I have instructed, until it becomes white and whitens like marble, you will achieve the goal."

SENTENTIA 15.

Assuberes: "I say that sulfur is contained within sulfur, and moisture within moisture."

The Turba replied: "The ancients have already said this. Explain, then, what moisture is."
To this, he responded: "When poison penetrates the body, it does so through perpetual heat, and it does not allow the soul to be separated from the body because it is its counterpart. And this is what the envious have said: Pursue the fugitive, confront it, and the flight will end, and truth will appear, which has embraced its counterpart, and they will hold each other closely, because from sulfur mixed with sulfur, the most precious color is produced, which never flees from fire, for the soul is drawn into the body's depths, and the body retains and colors it.

Understand my words in this way: Take the animal called Kenkel, whose liquid is of the Tyrian color, and regulate it with a gentle fire, as is customary, until it becomes earth, in which only a small amount of color remains.

Thus, if you wish to attain the Tyrian dye, take the moisture it expelled and place everything into a vessel along with it. Then, cook it with seawater until it becomes moist. Then let it sit after moistening, then imbue it again, and gradually dry it. By continuing this process—cooking, moistening, imbuing, and drying—observe its regulation until it has completely absorbed its moisture. Leave it in its vessel for seven days, until the Tyrian color appears.

Listen, I will now describe the entire process more briefly: Crush it with the urine of boys, seawater, and pure permanent water, and cook it with gentle fire before it begins to dye, until all the blackness is removed from it, and afterward, it will easily break apart. Then cook it in its own moisture until it takes on its red color.

If, however, you desire the Tyrian color, continuously imbue it with snow water, and mix it as you know, until it seems sufficient. Then mix it with permanent water until it is enough, and cook it until the rust absorbs the water. Afterward, wash it with the seawater you prepared, which is the water of talc, until it fully absorbs its moisture. If you do this for seven days, the Tyrian color will appear.

And if you wish it to be of a different color than it was, place gum into permanent water and dye it in stages. Then dry it in the sun, then return it to the aforementioned water, and the Tyrian color will intensify further.

And know that you cannot dye the purple color except in the cold. Therefore, take water that is of a cold nature, and in it, cook the Moon (Luna, likely referring to silver) until it absorbs the power of the dye from the water, which the philosophers have called the flower of water.

Thus, the true goal lies in that water: place in it what is in the vessel, day and night, until it takes on the most precious Tyrian color."

SENTENTIA 16.

Frictes said: "Know, seekers of wisdom, that the foundation of this art—because of which many have perished—is indeed one thing, stronger and more sublime than all other substances according to the Philosophers; yet to beginners, it is the vilest of all things. But we revere it: and if kings knew of it, none of us would ever attain this knowledge.

Oh, how wonderfully nature transforms bodies into spirit, and how marvelously it surpasses and overcomes all things!

Then The Turba (the assembly) said: 'Name it by its true name, not in mere words.'

And he replied: 'It is the sharpest vinegar (acetum acerrimum), which makes gold into pure spirit. Without this vinegar, neither whiteness, nor blackness, nor redness can exist. And when it is mixed with the body, it is absorbed and becomes one with it, transforming it into spirit and imparting to it a spiritual tincture that can never be erased.

Know this, however: if you place the body upon fire without vinegar, it will burn and be destroyed. Also, understand that the first moisture is cold; therefore, beware of fire, for it is the enemy of moisture.

For this reason, the Philosophers and the Wise commanded us to govern it gently until it becomes incombustible sulfur. They have hinted at this, saying: It is best that a small amount of strong sulfur burns the body completely.

Thus, they venerate it and describe it in their books, saying: This vinegar burns bodies, turns them to ashes, and whitens them. And if it is well-cooked and freed from blackness, it will become the whitest stone and coin.

Cook it, therefore, until it is dissolved; then dissolve it again and place it in seawater. And know that the beginning of this work is whitening, followed by redness. Afterward, through vinegar, the perfection of the body is achieved.

I have searched long and hard for this vinegar, and finally, by the grace of the Most High God, I have seen a nature that is more powerful, noble, and stronger than all others. And this nature is nothing other than pure water, the sharpest vinegar (acetum acerrimum), and permanent water (aqua permanens), which illuminates all bodies and gives light to all who read our books."

SENTENTIA 17.

Socrates: Know, O disciples of wisdom, that without lead no tincture is made, and that in it lies the power of the work. Do you not see, said Hermes, by the grace of the threefold wisdom, how whenever it is immersed in a body, it transforms that body into an unchangeable color? Therefore, the first force is vinegar, the second is lead, about which the Sages have said that it is immersed in all bodies, and it changes and tinges them with an immutable color.

Take, therefore, lead, which comes from stone, and cook it until it blackens. Then grind it with nitre water until it becomes like thick grease. Afterward, cook it again with a stronger fire until it becomes a pure and shining stone. Then grind it with dew, salt, and rainwater for twenty-nine days. Next, with salty water for twenty days, and with fresh water for ten days, and you will find it similar to a shining stone.

Then cook it again in water until it turns into tin through liquefaction. Afterward, cook it until it loses its moisture and becomes a dry powder. When it is dried, it will quickly absorb the remaining moisture, because it is burnt lead. But beware that it is not completely burned—this, then, is sulfur, which does not burn.

Then grind it with the sharpest vinegar until it thickens. Cook it again, but be careful that the vinegar does not turn into smoke and vanish. Now, having shown you the preparation of white lead, know that nothing else follows except the Work of Women and the Game of Children.

Therefore, understand that the secret of the work consists of male and female. In lead, I have shown you the male, and in orpiment (auripigmentum), the female. Mix orpiment with lead, for the female rejoices when she receives the male's power and is strengthened by it, and the male will receive from the female the tinging seed.

Then place the mixture in a glass vessel and grind them with Ethelia (a special kind of vinegar), the sharpest vinegar, and cook them for seven days, being careful that the secret does not escape. Let them sit during the nights, and when they are dry, moisten them again with vinegar, and you will have the Great Secret.

Now, therefore, I have revealed to you the power of orpiment, which is the female force that transforms bodies into spirit and completes the entire work.

SENTENTIA 18.

Zenon: Now that you have taught how to make the white tincture, what about the red? I say that you cannot make the red unless you first intend to whiten it, for the two natures are nothing other than white and red. Therefore, whiten the red, and turn the white into red, knowing that the year is divided into four seasons.

The first season has a cold temperament, and it is Winter (Hyems).
The second has an airy temperament, and it is Spring (Ver).
The third season has a fiery temperament, and it is Summer (Aestas).
The fourth is Autumn (Autumnus), in which fruits ripen.

In the same way, you must govern the natures:
In Winter, dissolve.
In Spring, cook.
In Summer, coagulate.
In Autumn, gather the fruits and apply the tincture.

If you are unable to do this, you must blame yourselves.

Furthermore, I will speak about making lead red:

Take copper (aes), which the Master instructed to be taken at the beginning of the book, and place lead with it until it becomes thick. Freeze it (congelate), dry it (desiccate), until it turns red. This, indeed, is red lead, about which the Wise have said: Copper and lead become a precious stone.

Mix them in equal parts and roast them with gold. If you direct the process well, a great spirit will arise in the midst of spirits.

For when the male is joined to the female, the female itself is transformed and does not flee, and the entire composition becomes spiritual. From this spiritual composition comes the red, which is the beginning of the world.

Thus, you obtain red lead, without which nothing can be done.

SENTENTIA 19.

Mundus: Investigators of the Art, you must know that the Philosophers have called Gum by many names in their books, and yet it is nothing other than the permanent water, from which our most precious stone is generated.

Oh, how many are the seekers of this Gum, and how few are those who truly recognize it! I tell you that this Gum is perfected only with gold. There are some investigators who, although they discover applications, do not wish to endure the labor, because expense and effort come together.

Listen to me, then, and I will explain the applications of this Gum. I say that our Gum is stronger than gold, and those who know it value it more highly than gold itself. However, we still honor gold, because without it, the Gum cannot be perfected. Among the Philosophers, our Gum is more precious and noble than pearls, because it surpasses gold by a little and is more exalted. This is why those who wrote about it did not speak openly. For if merchants knew of it, they would not sell it so cheaply.

Take, therefore, one part of the purest Gum, one part of the urine of a white calf, one part of fish gall, and one part of the body of the Gum itself, without which it cannot be perfected. Cook them together for forty days. Then dry them in the warm sun until they solidify.

After that, boil it with hot milk until the milk is used up, and continue boiling until it becomes dry. Then, mix it with fig milk and cook it again until all moisture evaporates. Next, moisten it with rainwater, then roast it until it dries. Finally, imbibe it with permanent water and roast it again until it reaches an extreme dryness.

Once this is done, mix the prepared Gum, which has been infused with all colors, and cook it until all the power of the water disappears, and the whole body is dried of its moisture. Continue imbibing and cooking until the dryness is overcome. Then leave it for forty days so that it remains in this decoction, allowing the spirit to penetrate the body.

This is the process by which spirits are incorporated and bodies are transformed into spirits. However, I warn you to be cautious so that the composition does not fume away or escape. Therefore, seal the vessel well, and you will discover the Secret, which the Philosophers have hidden in their books.

SENTENTIA 20.

Dardaris: It is true what the ancients have said about permanent water: nothing in this entire work exists without this permanent water. And whoever does not know it, nor its proper regulation, labors in vain—for its power is truly spiritual blood.

This is why the Philosophers have called it permanent, because when this blood is cooked in the body that was mentioned earlier by the ancients, by the will of the Most High, it transforms spirit into body and body into spirit.

When mixed together and united as one, they become incorporated and embrace each other in an inseparable union.

And take note: whatever has spirit also has blood.

SENTENTIA 21.

Bellus: We all know that the Philosophers have extensively discussed this permanent water and have taught in various ways how to make white into red. However, despite their differences in expression, they were united in their hidden variety. For this reason, they described its compositions and regimen.

As for myself, I say of this blessed stone that it is both a stone and not a stone, and it is called by many names, so that no fool may recognize it.

Some Sages have named it after the place where it is generated. Others have named it after its color, calling it the most intense spirit, by which an incorruptible body is created.
Some have called it the Green Lion, others the Spittle of the Moon.

Some have referred to it through arithmetical symbols, while others, seeing that it flows with metals, have called it the Heart of the Sun.

Some have said it is made from quicksilver (mercury), while others claim it is derived from the milk of birds.

Thus, this Stone has been given a legion of names.

SENTENTIA 22.

Pandulphus: I say that this described stone is none other than permanent water, and that permanent water is both pure water and the water of life. It is the very substance of which the Philosophers have said:
"Nature delights in Nature, Nature contains Nature, and Nature overcomes Nature."
This is the phrase in which the Philosophers have briefly placed the entire foundation of the Work.

I also say that there is no body more worthy and pure than the Sun, and that no tincturing poison is generated without the Sun and its shadow.

Whoever attempts to create this poison (tincture) without the Sun and its shadow is entirely mistaken.

But whoever has tinctured the poison with the Sun and its shadow has attained the greatest Secret, which is called "Numus".

When this Numus turns red, it is called Gold.

And whoever knows the secrets of the Philosophers knows the entirety of the Work.

SENTENTIA 23.

Ardarius: I will explain to you the regimen and composition of the stone. Take the hidden and honorable secret, which is white Magnesia, and which is mixed with wine; but do not take it unless it is pure and clean. Place it in its vessel and pray to God that He may grant you the vision of this greatest stone.

Then cook it slowly, and when you have extracted it, see if it has turned black. If it has, you have done well; if not, refine it with the white substance, which is the greatest secret, until blackness appears—indeed, a pure blackness, which lasts for only forty days.

Afterward, grind it with its compounds, which are the flower of copper and Indian gold, whose root is one of saffron ointment and fixed alum. Then, carefully cook this for forty days, and when this is completed, God will reveal to you the beginning of the stone.

Cook it again, and imbue it with the remaining gum, knowing that each time you imbue the ash, you must dry it and moisten it again, until its color transforms into that which you seek. Moreover, know that the perfection of this precious stone consists in refining it with the remaining third part of the medicine, keeping two parts for later imbuing, and cooking it until it reaches the proper color. The fire should be stronger than before, until it flows like wax, which, when dried, retains itself.

Cook it, therefore, until it absorbs the essence of gold, and when it has dried, imbue it seven times, until it absorbs two parts of itself. Then place it in the fire until it extracts its flower. Expose it again to heat, and blessed are you if you understand what I say. If not, repeat the work, taking the white moisture, which is the greatest secret, in which the true tincture resides, and imbue the sand (which was previously imbued seven times with the stone) seven more times, until it fully absorbs the water. Seal the mouth of the vessel tightly, as has often been said, and behold, the Tyrian stone will appear to you.

SENTENTIA 24.

Theophilus: Investigators of the art, know that the secret of silver and gold is a dark veil, which no one understands except those who have diligently and continuously read the books of philosophy. For what is hidden is greater than what can be learned.

Therefore, I make it known to future generations that there is a closeness between Boritis and copper, because the Boritis of the wise melts copper and makes it as fluid as water. Divide, then, the poison into two equal parts: in one, melt the copper; in the other, grind, triturate, and moisten the copper until it can be formed into thin sheets. Then, cook it again with the first portion of the poison until it absorbs both, repeating this process seven times. Then cook it for 42 days, after which you will find the copper transformed into living silver.

Wash it by cooking until it is freed from its blackness, and it will become copper without shadow. Cook it continuously again until it solidifies; once solidified, you will have achieved the greatest secret, which the philosophers have called Boritum. Cook this coagulated stone until it becomes like sea brine, then imbue it with permanent water, as I have instructed you to preserve, and cook it repeatedly until its colors appear.

This is the greatest putrefaction, which contains the greatest secret within itself. You must also understand that there is a relationship between the magnet and iron, just as there is between copper and permanent water. If, therefore, you regulate the copper and permanent water as instructed, the greatest secret will be obtained.

Proceed as follows: take living silver mixed with the male principle and grind it vigorously—not with hands—until it becomes a fine liquid. Divide this into two parts: cook one part for 40 days until it turns into a white flower, shining like the bloom of salt. Tightly seal the vessel and cook for another 40 days, and you will find water whiter than milk. If not, cook again and remove all blackness until its entire nature dissolves, its impurity perishes, and it becomes pure.

If you wish to complete the entire process, wash it with the water I instructed you to preserve (that is, the other portion) until it turns saffron-colored. Then, leave it in its vessel, because the elixir sustains itself. Imbue the remaining substance with water until it is ground down by cooking and water, and it becomes like pomegranate syrup.

Continue imbuing and cooking until it absorbs all moisture and the color appears, which the philosophers have exalted in their books.

SENTENTIA 25.

Bellus: Understand, sons of knowledge, what Theophilus has conveyed to you: that there is a closeness between the magnet and iron, just as there is between the philosophers’ copper and their water. This affinity and mixture occurs naturally over the course of one hundred days.

Furthermore, understand that there is no closeness between tin and living silver (argentum vivum, i.e., mercury), nor does the nature of one align with the nature of the other—this is stated without envy.

Additionally, take living silver, in which there is masculine power, and cook it with its body until it liquefies like clear water. Cook the male principle and the vapor together until both coagulate and become a stone. Then, take the water you had divided into two parts: use one part to dissolve and digest the body, and the other to purify what has been burned—and preserve its companion.

Imbue the stone seven times and purify it until it dissolves and the entire body is cleansed of all impurities, becoming an earth that will be perfected in forty days. Liquefy this earth until it flows like water, which is living silver. Then, wash it with nitre water until it becomes like molten silver.

Afterward, cook it until it solidifies and resembles tin—at this point, the greatest secret is achieved: namely, the stone, which is formed from two. Continue cooking and grinding it until it turns into the most excellent saffron hue. And know that we call the dried water with its companion ‘saffron’.

Therefore, cook it, and imbue what remains with the water you have preserved, until you achieve your intended goal.

SENTENTIA 26.

Borates: It is not wise to be envious; therefore, I will freely share this knowledge.

Take lead, and as the philosophers have instructed, melt it. Then solidify it until it becomes a stone. Next, refine this stone with gold’s essence and pomegranate syrup until it is broken down.

By now, you have already divided the water into two parts, and in one, you have dissolved the lead, transforming it into a liquid. Cook this until it becomes earth. Then imbue it with the reserved water until it takes on a red color, and as I have said, refine it frequently.

Or, to speak more clearly: if you wish to coagulate living silver (argentum vivum, mercury), mix it with its body. Then, cook it carefully until both become a permanent water. Afterward, cook this water until it solidifies.

For this water, when dried along with its vapor, is entirely transformed into coagulated living silver. Place it back into its vessel and grind it until it becomes saffron-colored, resembling gold.

SENTENTIA 27.

Menebdus: Much has been said, but I advise future generations to transform bodies into non-bodies and non-bodies into true bodies. Through this process, the composition is obtained, its hidden nature is extracted, and living silver (argentum vivum, mercury) is joined to the body. Likewise, magnesia and the female join with the male, and with the arrival of Ethelia, the hidden nature is revealed—through which bodies are colored.

If you understand this process, bodies become non-bodies, and non-bodies become bodies. If you carefully regulate the process with fire and unite it with Ethelia, the substances become pure and stable. Know that living silver is a fire that burns, mortifies, and breaks down bodies in a single operation. The more it is mixed and ground with the body, the more the body is destroyed, and the living silver is refined and becomes active.

When you thoroughly grind the bodies and cook them as needed, Ethelia emerges—a substance that does not flee from fire, suitable for all tinctures. It dissolves all bodies, overcomes them, retains all spirits, and colors them, for Ethelia, once colored, colors everything.

Understand that a body cannot dye itself unless its hidden spirit is extracted from within and transformed into both body and soul. Without the spirit (which is the spiritual tincture from which colors appear), it cannot dye—because a dense substance does not dye a subtle one. Rather, it is the subtle aspect of nature, transformed into a body, that produces the effect.

When you refine the body of copper and extract its most subtle essence, that essence becomes a tincture and colors. This is why the Wise have said: "Copper, unless it is first dyed, does not dye."

There are two types of tinctures: the condensed and the humid. The condensed is joined to the humid, for sulfur is contained within sulfur. Nature rejoices when its own nature is joined to it—it both contains and overcomes nature.

SENTENTIA 28.

Zenon: I see that you have joined two bodies, which should not be done. Therefore, I say to you, sons of wisdom, that you must allow the composition to putrefy for forty days. Then, sublime it five times in the vessel. Next, join it to the heat of dung and cook it. The colors that appear successively are as follows:

On the first day, a black-citrine color appears.
On the second day, black-red appears.
On the third day, saffron, similar to silk appears.
On the fourth day, the perfect color appears, resembling common coinage.

This is the Elixir (Yxir), a composition of moisture and dryness, an unchanging tincture that dyes permanently.

And know that the body is that in which gold is contained. However, when preparing the elixir, be careful not to extract the spirit too hastily, for it may perish. Instead, extract it as our elixir, that is, as venom. What remains is the soul, meaning the tincture extracted from many substances, and placed upon coins (numi).

This tincture is life to those to whom it is joined, but it is destruction and death to the bodies from which it is extracted. For this reason, the Wise have said that there is a desire between them, like that between male and female. And whoever understands their natures bears patiently the long process of cooking and composition—and thereby gains wealth.

SENTENTIA 29.

Chambar: It must be noted, venerable assembly, that the envious have named the stone antimony, and have commanded it to be ruled until it becomes sparkling, and like shining marble. It is then mixed with vinegar, and ruled until it becomes water. Afterward, it solidifies and becomes a sparkling stone with the brightness of marble.

When you see this, I command you to continue to rule it until it turns red. While it is being cooked, until it is broken down and turned into earth, it changes into a red color. When this occurs, repeat the process—cook it and imbue it—until the aforementioned color is achieved and it turns into gold. Then, repeat the process again, and it will become gold of the Tyrian color.

Therefore, when you see the sparkling stone, break it and turn it into earth until it shows some redness. Then, take a small amount of water (which you were previously instructed to divide into two parts), and repeatedly imbue it with sand until the hidden colors appear in it. If you work it well, you will see the colors. If not, you will fail.

Look closely at how you make the pairs embrace. For the male, having embraced his wife, quickly passes into her body, liquefies it, solidifies it, destroys it, and breaks it. From that point onward, the redness does not die.

If you achieve this without the correct weight, death will occur. Therefore, make the fire light when liquefying, more intense when solidifying, and imbue it until the colors appear.

SENTENTIA 30.

Custos says: "I am amazed, O assembly of the wise, at the great power of this water, which, when it enters the body, transforms it into earth, and then into dust. If you wish to test whether it is perfect, take it in your hand, and if it is almost impalpable, it is excellent; but if not, repeat the process of cooking it until it is perfected. And know that if you take anything other than our bronze and combine it with our water, you will accomplish nothing. On the contrary, if you take our bronze and combine it with our water, you will find all that has been foretold. Cook it, therefore, with a gentle fire, and it will become a coin-like stone, of which the Wise have said that 'Nature delights in nature' because of the affinity these two bodies have with the permanent water. Thus, these two have one nature, between which there is a mixed affinity; if this were not so, they would not so quickly combine, nor would they hold together, nor become one."

SENTENTIA 31.

Diomedes says: "Know, O wise men, that from man nothing is born except man, nor from beasts anything but their own kind. And for this reason, I say that Nature is not perfected except within its own nature. Therefore, make use of the venerable nature, for from it alone does art arise, and from no other. Unless you take hold of it and govern it, you will have nothing.

Join, then, the male of the red servant to his fragrant wife, and united, they will generate the art. Do not introduce anything foreign—neither dust nor any other substance. The conception alone is sufficient, and a true son will be born. Oh, how most precious is the nature of that red servant, without which the work cannot be accomplished!"

SENTENTIA 32.

Bassen says: "Introduce the Citrine with his wife into the bath after their union, but do not overheat the bath, lest they lose their senses and perish. Let them remain in the bath until their bodies and colors become one. Then, restore to them their sweat, and once again deliver them to death, granting them rest while ensuring they do not escape.

Then, you will see the king and his wife transformed. Do not burn them with excessive fire, but govern them carefully until they turn black, then white, and finally red. In the end, they will become a tincturing poison."

SENTENTIA 33.

Nephitus says: "I say briefly to you, seekers of the art, that Corsufle is the head of this work, though not its beginning; rather, it is called so after the proper union. Therefore, Corsufle is the entire composition, which must be roasted seven times, and then it tinges every body. It is called a coin, the flower of copper or gold, or the flower of iron, even lead, tin, and by a thousand other names given by the Philosophers."

SENTENTIA 34.

Bonellus says: "All things that live, by God's will, also die. Therefore, that nature from which moisture has been taken, when left through the nights, resembles the dead. At that point, this nature requires fire until the spirit of its body returns. Then, it becomes a dust like the dead in its tomb. Once this is completed, God restores its spirit and soul, freeing it from all infirmities, strengthening and perfecting it.

Thus, this nature must be burned without fear until it becomes ash. This ash must be capable of receiving its spirit and moisture again until it transforms into the most beautiful color, which surpasses and overcomes all things. If you govern it carefully, many things will proceed from it, for copper, like man, has a body and a human-like spirit. Just as respiration comes from the air, so too does copper, when infused with moisture, receive life, multiply, and grow like other things.

For this reason, the Philosophers have said that when copper is burned, it becomes better than it was before. Furthermore, when our copper is burned, it turns into water. The more it is cooked, the more it thickens, eventually becoming a stone that surpasses all metals. After this, it is broken, imbibed, and roasted with a more intense fire until it is refined and takes on the appearance of blood. Then, the coin is placed upon it, and it tinges the copper into gold.

Do you not see that semen does not arise from blood unless it is carefully cooked? The same happens in our work—unless the seed becomes spiritual, no tincture will emerge from it."

SENTENTIA 35.

Nicarus says: "I command future generations to take gold and multiply and renew it as they wish. Then, divide the water into two parts: one part must be used to burn our copper. For this copper, when dissolved in this water, will be called the Ferment of Gold. If you govern it well, it will become water, which, when cooked, will solidify, and then redness will appear.

This redness must then be imbued seven times with water, or until it has completely absorbed all its water. Finally, cook it until it dries and turns into dry earth. Then, place it in a heated fire for forty days, and it will decay, revealing its colors."

SENTENTIA 36.

Barsenites says: "What has been stated above must be repeated. Therefore, take Corsufle, which is similar to the rust of copper, and cook it with the urine of a calf until the nature of Corsufle is transformed. For within the belly of Corsufle, the true nature is hidden. And this true nature is the tincturing spirit, which it has received from the permanent, coin-like, and shining water.

It is extracted in this way: grind it, and apply water to it seven times until it completely absorbs the moisture and acquires the strength to withstand the battle against fire. Then it is called rust. Carefully putrefy it until it becomes a spiritual powder with the color of dried blood, which the power of fire will introduce until it takes on an unchanging color."

SENTENTIA 37.

Zevnon / Zeunon: The sayings of the Egyptians lead us into error. What we seek publicly is sold for a minimal price, and if it were known, merchants would not sell even the slightest bit of it. However, this thing, useful and humble, has been honored by philosophers, who have named it in every way and declared that it is both a stone and not a stone, and it is the gum of Scotland. And for this reason, the philosophers concealed the power of this poison, for in it is the spirit you seek, which dyes, vivifies, gives health, and grants life to bodies. And unless you grind, crush, imbue, and carefully manage this body until you extract its fatness and make the spirit fine and impalpable, you will labor in vain. For this reason, the wise men said: unless you turn bodies into non-bodies, and make incorporeal bodies corporeal, you have not yet found the beginning of this work. However, bodies become incorporeal when Ethyl is ground until it becomes powder, and this powder is not made except by the strongest boiling and continuous crushing, and it is done by fire, not by hands, with imbibition, putrefaction, and Ethyl. And the wise men, when they spoke of this art, said that nature is useful and is sold cheaply, thus causing the common people to err. They also said that their nature is more precious than all other natures. And with this saying, they deceived many, and yet they spoke the truth. For the art works with two natures, because nothing is precious without something vile, nor vile without precious. Therefore, you must follow the words of the ancients, who said: "Nothing is more beneficial to you than to sublime water and vapor," which will happen when you see those two natures purified, the water being turned into liquid. Then indeed, everything becomes vapor, and rightly so, for vapor contains its counterpart. Therefore, the philosophers named both vapors because each one joins in the boiling, and one contains the other and does not allow it to escape; thus, they become permanent. For the hidden nature in the body solidifies, and its color changes, and it sheds its nature, becoming bound so that it does not suck. Indeed, if blackness appears, it is due to illness, and in putrefaction, it dies and turns to rust. Then, by the right of nature, it does not escape, because it has abandoned the servitude of flight, and nature has been made free, finding its corresponding mate, adorning it with its color and beauty, not as it had done before, but after taking a golden coin, it vivifies, and with this nature, the Spirit and the soul were named by the philosophers. Furthermore, they said that the spirit is humid, black, and free from contamination; and just as in a person, there is humidity and dryness, so in our work, there is nothing else but vapor and water. For this reason, the ancients said that the work is made of two things. And these two joined, some called it a compound because these two are four—there is dryness, humidity, spirit, and vapor.

SENTENTIA 38.

Assotes says: "I tell you that unless you elevate things at the beginning of the cooking process, without manual grinding, until everything becomes water, you have not yet found the work. And know that sometimes they call it 'Bronze Sand,' at other times also 'the Stone,' and throughout the entire process, the names vary. However, by their nature and moisture, they become water, and then, if properly mixed, they become stone. For what is light and spiritual rises upward, while what is heavy and dense remains below in the vessel.

This, then, is the grinding of the Philosophers, which is done by decoction, not by hand. And know that unless you reduce everything to powder, you have not yet ground it properly. Therefore, cook until it is broken down and becomes powder."

SENTENTIA 39.

Agadmon: "Cook the bronze until it becomes a smooth and impalpable body, then place it in its vessel. Then, sublime it five or seven times until the water descends, knowing that when the powder becomes water, it has been thoroughly ground.

If you doubt how water becomes powder, know that the intention of the Philosophers is that a body, which was not water before it fell into water, should together with the water become water, and water should mix with water, becoming one. Moreover, you must understand that unless both are transformed into water, you will not reach the precious work. For the body must be consumed by the flame of fire so that it is dissolved and weakened, until it becomes entirely water when water is in water.

However, the ignorant, when they hear the name 'water,' think it refers to rainwater. But if they read our books, they would surely understand that this is a permanent water, which cannot remain as such without its counterpart, with which it has become one. This is the water that the Philosophers have called 'the Water of Gold,' 'fire,' 'good poison,' 'the sand of many names,' which Hermes commanded to be washed many times so that the blackness of the Sun, which it had acquired in the dissolution of the body, may be removed.

And know that unless you grasp this body of mine along with its spirit, you will not obtain what you seek. For nothing foreign enters the work, nor anything that is not pure. Therefore, cast aside all plurality: for Nature is content with one thing, and whoever does not understand this will perish."

SENTENTIA 40.

Bonellus: "Sons of doctrine, after mixing the Magnesia, place it in its vessel, carefully seal the opening, and cook it with a gentle fire until it liquefies and transforms into water. For by the heat of the water, the whole will easily become water. When you see the blackness of the water appearing, know that the body has already been liquefied.

Again, place it in its vessel and cook for 40 days, until it absorbs the moisture of both vinegar and honey. Some uncover the vessel every seven or ten days, but the final perfection is on the fortieth day, when it fully absorbs the moisture of the decoction. Then wash it and remove its blackness until the stone becomes dry to the touch.

For this reason, the Philosophers have said: 'Wash the Magnesia with sweet water and carefully cook it until it becomes earth and the moisture disappears; then it will be called Bronze.' Pour the sharpest vinegar upon it and allow it to be imbued with that vinegar, and it will become our bronze, which the Philosophers have commanded to be washed with the permanent water.

Furthermore, they have said: 'Divide the poison into two parts: one to imbue the body, the other to putrefy it.' Know that the entire work and process happens only through water, for what we seek is one thing. And unless this thing itself is the one that perfects it, what we seek will not come to be. Therefore, we must provide it with what is necessary so that, in the end, it may become the tincture. If it does not succeed, repeat the process."

SENTENTIA 41.

Cranses: "Wise ones, take our bronze and, with the first part of the water, place it in its vessel, and cook it for forty days. Cleanse it of all impurities and continue cooking until the days are completed and the stone becomes free of moisture. Then cook further until only the residue remains; afterward, wash it with water. Once the water has been absorbed, leave it to putrefy in its vessel until you see what you seek.

The Philosophers have called this composition, once turned black, Satis Nigrum (‘Sufficiently Black’) and said: 'Regulate it with vinegar and blackness.' What remains, if whitened, they called Satis Album (‘Sufficiently White’), and they commanded that it be governed by the permanent water. This they called Satis Rubeum (‘Sufficiently Red’) and ordered that it be governed by water and fire until it turns red. They gave it this name because of the variety of colors.

However, in the work itself, there is no variety of substances, no multiplicity, nor contradiction, but only the necessity to make the black bronze white, and then red. The true Philosophers have had no other intention, nor have they taught anything else, except that the Yxir must be liquefied, ground, and cooked until the stone becomes like marble.

For this reason, the Philosophers have said: 'Cook it with vapor until the stone shines, having a brilliant luster. When you see this, you have the greatest secret.' It must then be ground and washed seven times with the permanent water. Then, the ground substance must be coagulated in its own water until its hidden nature is revealed.

This is what Maria meant when she said: 'Sulfur is contained within sulfurs, and moisture likewise within its own moisture,' because when sulfur is mixed with sulfur, the greatest work is accomplished.

Therefore, I command you to govern this sulfur with dew and Sun until the desired result is obtained.

Know also that whitening is twofold, just as reddening is: one occurs through grinding, the other through cooking. Be careful, moreover, not to separate it from its waters, lest the soul and body, which are within the vessel, perish."

SENTENTIA 42.

Efistes: "Turn your minds, sons of doctrine, to what Hermes, the head of the Philosophers, has said when he taught the mixing of natures. For he said: 'Take the Stone of Gold and mix it with moisture (which is the permanent water), then place it in its vessel over a gentle heat until it liquefies. Then, leave it until it dries, and the water and sand hold each other together. Then, increase the intensity of the fire until it is completely dry and becomes earth—this will be the beginning of the secret.'

Do this many times until two parts of the water disappear and the colors appear to you. And know that whitening does not happen except through decoction, which is why it is repeated frequently by grinding and imbibing. However, I command you not to pour in all the water at once, lest the Yxir be drowned. Instead, add it little by little, grind it, dry it, and repeat this often until it becomes water.

And the Philosophers have said: 'Let the evaporated water settle until it is fixed below, that is, until the moisture dries and turns into powder.' Leave it in its glass vessel for forty days until it brings forth various colors. Through this process, bodies become spirits, and the spirits become hot and capable of tinging."

SENTENTIA 43.

Admion said: "You, wise men, cannot attain the usefulness of this art without prolonged and continuous discipline. Therefore, he who is patient in discipline will enter into the art; but he who is not, let him not read our teachings, for they will bring him harm in reading them.

Thus, the Master said: 'He who labors in reading our books, devotes himself to them, is not entangled in various distractions, and prays to God, shall reign in the kingdom until he dies. For what is sought is not of little value, but is a gift of God; therefore, patience and labor are necessary.

We see, indeed, that he who grafts trees expects fruit in time; he who sows reaps after months. Therefore, observe and learn to mix, to cook, to simulate, to roast, to heat, to whiten, to grind, to refine the Ethelia, to create rust, and finally to dye. These are many names, yet the process is one: but the cooking must be continuous, for which reason it has often been repeated that the composition must be ground and continually cooked—do not let the labor weary you.

The goal, however, is to refine the compositions, then cook them repeatedly, soak them in decoctions, and continue cooking until the spirits become impalpable. And you will see Ysir clothed in royal garments, turned into the Tyrian color—then you will understand the words of the Philosophers."

SENTENTIA 44.

Largus said: "The copper (bronze) of which the ancients spoke is not copper, nor the common tin, but rather our body, which must be mixed with the body of Magnesia so that it may be cooked and ground without weariness until it becomes a stone. Then that stone is ground in a vessel with nitre water and liquefied until it is dissolved.

Moreover, you must have a water which, the more it is cooked, the more it thickens until it acquires a rust-like color, which is the foundation of the work. Cook this, and grind it with Egyptian vinegar."

SENTENTIA 45.

Cadmon said: "I signify to future generations that the round, that which transforms copper into four parts, comes from each thing. The method of extraction is as follows: take one part from the air, and three parts from the remaining water; then mix them and cook them until they become solidified, and one stone is formed, of which the Philosophers spoke: 'Take a part of pure substance, three parts from the air of Magnesia, then mix with pure vinegar of the masculine earth, cover the vessel, and observe what is in it, and continue to cook until the earth is formed.'"

SENTENTIA 46.

Ascanius said: "When we read in the books of the Philosophers that nature is one, which surpasses all, we must understand that 'one' and 'unity' are composed together. Do you not see that the composition of man is from soul and body? Likewise, we must join two things: this union the Philosophers compared to marriage, from whose embrace results the golden water. But this pertains to the second work; I will say a few words about the first:
Stir up a war between copper and quicksilver until they reach destruction and corruption; then, the copper, taking in the quicksilver, solidifies it. The quicksilver, in turn, taking in the copper, solidifies it into the earth. Therefore, provoke the battle, and destroy the body of copper, until it becomes dust.

Now, unite the masculine with the feminine (which is made from vapor) and quicksilver, until the masculine and feminine become the Etheel. For it is through the Etheel that it is turned into spirit: then it makes them red, tinging the whole body, because when the body is carefully ground, the pure soul is extracted from it, a spiritual and sublime essence, which tinges the entire body and is the sulfur of nature, which is called by various names."

SENTENTIA 47.

Dardaris: Regarding governance and what has already been said by you, I will now say a few words about conjunction, indicating to posterity that the hidden soul cannot be extracted except through Ethelia, which, by means of continuity and the sublimation of Ethelia, makes bodies non-bodies by cooking them.

Moreover, know that quicksilver is fiery, consuming every body even more than fire itself, mortifying bodies, and whatever body is mixed with it is ground down and given to death. Thus, when bodies are carefully triturated and properly exalted, they attain the nature of Ethelia, which does not flee from heat but instead dyes copper. This is what the Wise have previously stated: "What fixes quicksilver until it is tinged? That which, being tinged, then tinges."

Furthermore, know that the body of copper is governed by magnesia, and quicksilver contains four things within itself; however, it has no true existence except in moisture, which is called the water of sulfur and which contains sulfur. Now, the sulfurs of the hidden soul exist in four bodies, and when extracted separately, they contain one another and naturally unite.

For if you govern the occult essence that is in the belly of sulfur with water and purify it well, the hidden essence rejoices in meeting its own nature—likewise, water rejoices in meeting its equal. But these four do not themselves tinge; rather, they tinge the Fifth. This is why the Philosophers have said that the four common metals of the vulgar do not tinge, except copper, which, once tinged, then tinges the metals of the vulgar.

SENTENTIA 48.

Mosius: The one thing that has often been named has been given many names by the Philosophers. Sometimes they have called it by two names, and at times even three. But I will now tell you what it is: it is one thing that is fiery, the second is what is compounded within it, and the third is the water of sulfur, by which it is washed, ground, and governed as one until the process is completed.

This is what the Philosopher alluded to when he said: The quicksilver that tinges gold is quicksilver Cambar. Nevertheless, the Philosophers make distinctions and say: sometimes it is Cambar, sometimes auripigmentum (orpiment). But you must understand it in this way: Quicksilver Cambar is Magnesia, and quicksilver seri (fluid mercury) is auripigmentum, which is the sulfur that ascends from the mixed composition.

Therefore, you must mix that dense substance with fiery venom, putrefy it, and carefully grind it until it becomes spirit—within another hidden spirit. Then, it becomes the tincture that tinges all things as you desire.

SENTENTIA 49.

Plato says: When these bodies are dissolved, care must be taken that they are not burned, and they must be washed with sea water until all the salt is transformed into sweetness, becomes clear, and tinges. And it is necessary that one spirit becomes tinging, while the other remains tinged and does not flee.

For when the spirit is separated from the body and hidden in another spirit, both become fugitive. About this, the Wise have said: Open the door for the fugitive, lest he take flight. For by converting the sulfurous spirit into itself, it will make it similar to itself, and both will become fugitive, because they have become aerial spirits. About these, too, the Philosophers have said: They did not flee with the fugitives, and yet they became fugitives. Therefore, they were reiterated, and they became non-fugitive, instead forming together into one body, similar to the body from which they were extracted.

Concerning this one thing, the Wise have said: That which tinges and that which is tinged have become one, and this spirit, hidden within another spirit, is moist. Therefore, you must not be ignorant that among moist things, one is hot and the other cold. And although cold moisture is incompatible with hot moisture, they nevertheless become one.

For this reason, we have preferred those two bodies, because through them we complete the entire work, and we govern corporeal things with incorporeal ones, until the incorporeal things become bodies that do not flee from fire. Then, those bodies are better and more precious than all other bodies.

Take, therefore, those things which do not flee, unite them, and wash their bodies with the incorporeal until the incorporeal receives the body and does not flee. And turn earth into water, water into fire, and fire into air; and hide fire in the depths of water, and earth in the belly of air. Mix the hot with the moist and the dry with the cold, and you will obtain the mastery.

Know that Nature surpasses Nature, Nature conquers Nature, and Nature contains Nature.

SENTENTIA 50.

Actomanus says: The Philosophers have very frequently discussed rubigo (rust). However, rubigo is a fictitious name, not a true one. Nevertheless, I tell you that rubigo corresponds to the second work, which is made from gold alone. For this reason, they called it Irudo because it is hidden within sulfurous gold, just as a leech (Irudo) is hidden in water.

Thus, rubigo is the reddening that occurs in the second work. For in the first work, producing rubigo is equivalent to whitening the work, in which the Philosophers have commanded that the flower of gold and gold itself be used in equal measure.

SENTENTIA 51.

Mundus says: "Enough has been discussed about rust; therefore, I shall speak of poison. Poison is not a body, because subtle spirits have rendered the very essence of it thin and have tinged the body, transforming it into poison. The Philosophers assert that this poison can tinge any body, and for this reason, they believe that whoever turns gold into poison has already achieved the intended goal; but whoever does not, accomplishes nothing.

I say, however, that unless you refine things by fire until they ascend like spirits, you have achieved nothing so far. This, then, is the spirit that flees from fire and the heavy smoke that, when it enters the body, penetrates it entirely, and nature rejoices in it. Hence, it has been said: 'Take the black spirit, and with it, dissolve and torment the bodies until they are transformed.'"

SENTENTIA 52.

Pythagoras says: "The investigators of this art must know that the Philosophers have discussed the concept of continuation in many ways. However, I command you to bind quicksilver with the body of Magnesia, or with the body of chuhul, or the spittle of the Moon, or incombustible sulfur, or burnt lime, or alum that comes from fruits, as you know. If each of these had a unique regimen, I would not have said 'as you know.'

Understand, therefore, that from sulfur, lime, alum from fruits, and chuhul, a certain substance is made. All of this is nothing other than the water of sulfur. And know that Magnesia is mixed with quicksilver, and the sulfurs follow one another. Therefore, you must not leave Magnesia without quicksilver. When they are combined, they are called the strongest composition—one of the ten about which the Philosophers have written.

Furthermore, know that when Magnesia is whitened with quicksilver, you must coagulate white water upon it; and when it turns red, you must also coagulate red water upon it. For what the Philosophers have written in their books is not a single regimen. The first coagulation is of tin, copper, and lead; the second is of sulfur and its water. And this whole composition is not purchased, nor is it anything other than vapor and water. Its regimen is nothing other than the sublimation of quicksilver and its union with the body of Magnesia.
Therefore, they have said that the pure water of sulfur comes from sulfur alone, and that no sulfur is made without its own lime, quicksilver, and the water of sulfur."

SENTENTIA 53.

Bellus: "Much has been discussed about composition; however, composition and contact are one and the same. Therefore, take a part from one composition and a part from the ferment of gold, and upon them place the pure water of sulfur, and you will obtain a manifest secret that tinges every body.

However, it must be noted that the pure water, which comes from sulfur, is not derived from sulfur alone but is composed of multiple substances that together form a single sulfur. This composition is made in the following way: Mix that which resists fire with that which does not resist fire, for when combined in fire, they contend appropriately, and a steadfast friendship is formed.

This is what the Philosophers alluded to when they said: In decoction, a small amount of sulfur burns many hard bodies, and the moisture that remains is called humid pitch, balsam, resin, etc.

But this is the secret that I will reveal to you: This secret arises from two compositions—namely, sulfur and Magnesia. And the Philosophers, having united this composition into one, called it Water and the spittle of mushrooms, or the thickened gold. When reduced to quicksilver, they called it the water of sulfur.

Since sulfur contains sulfur, they say that fire is a poison, which is a manifest secret, derived from those whom you know."

SENTENTIA 54.

Pandulphus: "I command you to take quicksilver from Cambar and sublimate it within the tabernacles. For it is another form of sulfur, as was previously mentioned, and thus sulfur will be mixed with sulfur, from which many works will proceed. Once it has been sublimated, that quicksilver from Cambar will emerge, which is called Ethelia, auripigmentum, Zendrio, Ebsemech, Magnesia, Chuhul, and by many other names.

Regarding this, the Philosophers have said that nature was hidden within its womb. When it is properly refined (since it is the perfection of all ten), its white nature soon becomes apparent, and no shadow is visible in it. Then the Wise have called it lead from Ebmich, Magnesia, Martech, and white copper.

When it is truly whitened, it is free of shadow and all blackness, and it has released its thick and heavy bodies, which previously penetrated no substance. Along with it, a pure, moist spirit ascends—this spirit is the tincture.

Therefore, the Wise have said that copper has both a soul and a body; its soul is the spirit, while its body is dense. This density, therefore, must be dissolved until you extract from it the tinging spirit. Once extracted, mix this light spirit with sulfur, and you will accomplish your goal."

SENTENTIA 55.

Morfoleus: "It is necessary, wise men, that moisture be burned away first with a slow fire, as is shown to us by the example of the generation of a chick. And when the fire is increased, the vessel must be sealed completely on all sides, lest the body of air and its fleeing spirit be drawn out.

And this is what the wise have indicated when they said: 'Take living silver (quicksilver) from the flower of copper,' which indeed they called 'the water of copper,' and 'the fiery poison extracted from names.'

And again, they said: 'When all things become one, the corporeal becomes incorporeal, and vice versa.'

Furthermore, they stated that every body dissolves with the same spirit with which it is mixed, and that every spirit is altered and colored by the body, in which the coloring tincture resides.

Blessed, therefore, be the name of Him who has taught His elect to transform body into spirit—a spirit that possesses incorruptible heat—and what once was a fleeing sulfur has become an incombustible sulfur.

Know this as well, O sons of doctrine: Whoever can bind the fleeing red spirit to a body and then, with subtle ingenuity, extract from that body a thin and hidden nature from its womb, discovers the work.

And note that through prolonged cooking, the body is tinged, and thus the Philosophers have said: 'That which is strongly ground and carefully cooked in fire becomes fixed tinctures.'

And whatever they have secretly narrated in their books, they have intended to signify quicksilver: which is sometimes called the 'water of sulfur,' sometimes 'lead,' and sometimes even 'coin.'"

SENTENTIA 56.

Ysimidrus: "Enough and more has been said about the governance of air and the humid spirit; I shall now complete what has been omitted.

It must therefore be known that the Philosophers have assigned many names, and that what is sometimes called 'the water of Ethelia,' which was previously mentioned, is a water that, when it is whitened, whitens and tinges. They also call it 'the flower of gold,' and before it tinges and reaches its final state, they call it 'copper.'

But when it is combined with the four substances that the Wise have called 'fermented urines,' they call it 'Heart' and 'the neck of gold.' And these names are fabricated—yet true, for they all signify one thing: namely, quicksilver extracted by men, from which and with which all things are made.

It is also called 'the worldly water,' which erases all shadows. And it must be known that when this quicksilver, extracted by men, is whitened, it becomes sulfur, which is contained within sulfur, and it is a poison resembling shining marble.

And this is what the Philosophers have called 'Ethelia,' 'Auripigmentum' (orpiment), and 'Sandarich' (realgar), from which the tincture and the spirit of the world ascend with a slow fire, and from which the flower is sublimated.

And this whole secret is nothing other than quicksilver extracted from names—that is, by men.
Furthermore, it must be known that copper cannot be whitened in the Great Work unless it was previously whitened in the initial process.

It should also be noted that this sulfur is accustomed to fleeing. And since its density fixes bodies, yet it sublimates like vapor, it must be retained by another means—by quicksilver of its own kind—so that its flight may be prevented.

And this is what the Philosophers meant when they said: 'Sulfur is contained by sulfur.'

And do not doubt this, for sulfur will flee unless it is retained by quicksilver of its own kind. Do not believe that it fixes bodies only to flee afterward.

The intention of the Philosophers is clear: quicksilver, whether white or red, must be mixed with sulfur of its own kind, and without a doubt, it will not flee.

Therefore, join quicksilver to quicksilver of its own kind. Once this is done, you will possess the greatest secret.

Its preparation consists of its gum and flowers, cooked with a slow fire.
And this is vinegar, salt, and nitrum, and Muchal—when it turns red—and every element within our coin has been transformed into rust."

SENTENTIA 57.

Obsemeganus: I say that the envious have ruined this entire art with an abundance of names. However, it is an art, according to which the Philosophers have commanded to make coined gold, and with it to calcine, sublimate, fix, grind, whiten, coagulate, cook, and turn into red. They have called Ethelia fire, the vessel a sieve, sulfurous water a union. And all this is nothing other than breaking down and whitening.

Furthermore, I say that quicksilver appears white to the eye. But when smoke approaches it, it turns red and becomes Combar, that is, poison. And the Philosophers have hinted at this by saying that the nature of lead is easily transformed. Therefore, they have often repeated this word "to grind", so that they might show in many ways how to extract the hidden spirits in the vessel and, when placed, to prevent them from being burned—otherwise, fire easily consumes them.

But when water is added, the more the flame invades them, the more deeply the water penetrates into their innermost parts and prevents them from being burned by the flame. And for this reason, the ancients have also written much about sublimation, because unless a substance is strongly ground by fire, Ethelia will not rise. This is what Hermes wanted to indicate when he said: "Sift the things you know, and liquefy them further."

SENTENTIA 58.

Arzoch says: Unless substances are ground down by fire, Ethelia will not rise, and if it does not rise, you accomplish nothing. For you see that when the abundant south wind exhales, it causes clouds to be lifted up and raises the vapors of the sea. This is the vessel and the shell in which there is incombustible sulfur.

However, I advise you to solidify the quicksilver, which is composed of many things, so that two may become three, and four may become one, and two may become one.

SENTENTIA 59.

Anaxagoras: Take the burnt, fleeing substance, lacking a body, and incorporate it. Then, take the heavy substance, having smoke, suitable for drinking. That is, to explain more clearly: this burnt, fleeing substance, and the one that knows how to be drunk, is Ethelia. When it is joined with sulfur, place it in a glass vessel over fire and cook it until it becomes Cambar, and it completes the secret you seek.

So cook it, and do not hesitate to repeat the process, for the entire perfection of sulfur consists in the decoction of the tablet. Therefore, let it be cooked until it turns into rust (rubigo).

All the Philosophers have said: Whoever can transform rust into golden poison completes the work. Otherwise, he labors in vain.

SENTENTIA 60.

Pithem: I say that when the Master first dealt with this water, he later wished to speak about the ferment of gold at the end of the book. Therefore, it is remarkable why the envious have placed the end before the beginning in their treatises, by prescribing that in the ferment of gold, pure sulfurous water should be mixed with a little gum. Moreover, they have omitted putrefaction, about which I will say a few things. Putrefaction does not occur without moisture and dryness, and from both, the beginning of the work is born, although the envious have divided this work into three parts.

SENTENTIA 61.

Constans: What have we to do with the envious and their treatises? It is certain that this work has four natures: fire, water, air, and earth. Without these, nothing is ever generated, nor is anything dissolved in the art.

Therefore, join the dry with the moist—that is, earth and water—and cook with fire and air until the spirit is dried in the soul, knowing that the subtle tincture derives its power from the subtlest part of earth, air, and water, and is dried. For this is the method of our work: that all things be turned into earth.

Do not, therefore, multiply [the process]; the envious indeed have multiplied them and described various regimens in order to deceive seekers. They have likened this work to dryness, to every stone and metal, to the skins of animals, and to every creeping thing and bird.

But you should know that bodies are tinged by bodies, and bodies are fixed by bodies, and that the Philosopher said: "In the art, there is living silver from Cambar, and in coins, there is living silver from the male." Attend to nothing else, for there are only these two living silvers.

SENTENTIA 62.

Astratus: Whoever wishes to attain the truth, let him take the moisture of the Sun and the spirit of the Moon. I speak the truth and bring no deception.

For the coins that the philosophers ordered to be taken are the coins of Hermes, from which he ordered a portion to be taken—partly from the copper of the philosophers—and to be mixed with the coins, placed in a vessel with its mouth carefully sealed, and cooked for seven days. Then the copper is transformed into coins.

Let it therefore be cooked again, and do not be weary of the decoction. Afterward, the vessel should be opened, and blackness will be found, which, once consumed, will reveal the most noble whiteness. Then it should be placed in its proper place and cooked again until the small stones turn dry. Afterward, it should be cooked with a stronger fire until the stone becomes harder and is broken apart, turning into ash.

Oh, how precious is that ash! Wise men, understand this: Cook it again with its own water until it melts. Then cook it and imbue it with the permanent water until the composition appears sweet, pleasant, and red. Then imbue it until it becomes moist. Finally, cook it with a stronger fire, and, as was said, seal the vessel’s mouth.

This is the regimen by which bodies will be transformed into spirits, bound together in turn, and ultimately, the spirits will become bodies, possessing souls, imparting tincture, and multiplying.

Therefore, through careful work, whiten the copper with permanent water until it undergoes rusting and solidifies, becoming the body of Magnesia. Then cook it until the entire body is broken apart, and thus the fugitive [spirit] will be transformed into ash, resulting in copper devoid of shadow and the tincture of the philosophers.

SENTENTIA 63.

Anastratus: I tell you that the envious have depicted this secret in various ways—sometimes through bodily members, through the science of physics, through astronomy; at other times, they have likened it to trees, metals, vapors, and creeping things. And as much as they were able, they multiplied its very names.

But I say to you: Take iron and make plates from it. Then sprinkle them with poison and place them in a vessel, whose mouth should be well sealed. Be careful not to increase the moisture. Or, place it dry and make a strong dry mass, knowing that if you multiply the water in the mass, it will not hold together, nor will it burn properly in the furnace. And if you dry it too much, it will not unite or be cooked.

Therefore, dry them and place them in their vessel, whose mouth must be tightly sealed. Then place fire from charcoal above it for several days. Afterward, open the vessel, and you will find inside, even on the lid of the vessel, small nodes. This happens because, when fire is applied, the vinegar rises upward.

Its nature, indeed, is spiritual, because it ascends. Therefore, I advise you to preserve it. For by three successive decoctions, it is multiplied, solidified, and congealed by fire, and its nature is transformed into another nature.

Thus, Cambar is similarly separated by such a process of decoction and liquefaction. I also make known to you that, through frequent decoction, a third part of the water is consumed, while the remainder becomes the wind, which carries Cambar and its spirit in its belly.
Beyond this, I tell you that nothing is more precious than the red sand of the sea. It is the spittle of the Moon, which is joined to the light of the Sun, congeals, and does not burn. For by the power of the Sun’s heat, it is solidified through cooking, and that most excellent whiteness enables it to overcome earthly fire.

SENTENTIA 64.

Balgus: "A certain person described the fruit of this art in Tullian terms, and in a marvelous manner, he began to teach me, saying: 'The operation of it is found without labor. And when he began to teach about its growth and construction, he said such things: Take that tree, and build for it a round and dark house, surrounded by dew, and place in it an old man of one hundred years, and close the house so that neither wind nor dust enters to them, and leave them in that house for one hundred and ninety days. I tell you in truth, that the old man does not cease eating from the fruit of that tree, until he becomes young again. O how marvelous is that tree which, through its fruits, transfers the soul into a youthful body, and transforms the father into a son.'"

SENTENTIA 65.

Theophilus: Know, dearest ones, that although the envious have concealed this process under many names, they have, however, called it by one name: namely, the Water of Life. For when the so-called old man is joined to it, he completely dies. Afterwards, he is placed in the sun until he melts. Then he is imbibed, coagulated, and thus, over the course of seven days, he becomes rusty iron. But if this is too obscure, I will tell another allegory.

Certain fruits emerge from the most perfect tree at the beginning of spring, and later, in summer, they bloom. Then, the tree multiplies and becomes adorned until the fruits are perfected and, through ripening, become sweet. In a similar way, that woman who flees from her noble ones, although she is angry with them, eventually becomes domesticated, so that she does not disdain being overcome. Thus, her husband may possess her beauty, he who furiously loves her and constantly struggles with her, until he completes his union with her, and God multiplies children according to His will. However, her beauty is consumed by fire, for when the process is completed, it returns to her again.

I also tell you that the dragon does not die. Nevertheless, that woman, by killing her consorts, was intended by the philosophers to be put to death. For her womb is full of poison. Therefore, a grave should be dug for the dragon, and the woman should be buried with him. When the dragon sees himself mixed with her, he is emasculated and turned into blood. When the philosophers see that he has been transformed into blood, they place him in the sun until his viscosity ceases and the blood dries. Then, the poison appears, and what was hidden is revealed.

SENTENTIA 66.

Bodillus: Know that nothing is generated without composition. Indeed, seed is produced from blood and desire, and it is nourished by the warmth and moisture of the blood. After forty days, the fetus is formed. And if there were no moisture, the seed would not dissolve, nor would the fetus be conceived. However, God has ordained that blood serves as nourishment for the seed until it brings forth the fetus, which, once born, is nourished solely by milk while it remains small. And the more it is stripped of its natural warmth, the more, with strengthened bones, it is led into youth. Upon reaching this stage, it becomes self-sufficient.

In the same way, you must labor in this art, knowing that nothing is generated without heat. Yet excessive heat causes evaporation, while cold brings destruction. A moderate heat, however, is pleasant to the body; through it, the veins are softened, and innate heat is nourished and increased.

SENTENTIA 67.
Moscus: Know that the envious have described many different methods for forming lead in order to deceive future generations, inventing various instruments. However, I say that no instruments are made except from our white, starry, shining powder and from the white stone, from which a suitable powder is made to form the instruments for the egg. Yet, they did not name the egg nor the bird to which the egg belongs.

Moreover, the regimen we have spoken of is extremely difficult. For if you regulate the composition more than necessary, its light, drawn from the deep, is extinguished. This is why the Philosophers have commanded that this work be governed with subtle meditation.

Therefore, take it and govern it as the Moon, and place it in sand until it becomes white, knowing that unless you have patience, you will go astray in its regulation and corrupt the body. Cook it over a gentle fire until whiteness appears. Then, extinguish it with vinegar, and at that moment, you will see one of the three companions left behind. And know that the first mixes, the second burns, and the third liquefies.

Thus, first, join nine parts of vinegar when the vessel is heating, and again, add nine parts when the vessel is fully heated.

SENTENTIA 68.

Mundus: Some philosophers have named gold Chelidonia, Karnech, Geldum, etc., yet all are one and the same. And, having removed its proper name, they called this secret Black, because it is extracted from our deep sea. And I tell you that the ancient masters fixed Keukel with three colors.

Now, our color is Tyrian, and I will describe the powder, which indeed has been extracted from our own Red and most pure Sea. Many names have been given to it, yet all are true.

You also have an example in wheat: when it is ground, it takes on another name; then, when it is sifted, it is called by various names, yet in reality, it remains the same grain. In the same way, our secret is named differently according to each stage of its regimen.

SENTENTIA 69.

Rarson: Know that the nature we have often spoken of is both male and female, and that the philosophers have called it Magnesia because it contains the greatest secret.

Therefore, place the Magnesia in its vessel, carefully cooking it. After seven days, open the vessel, and you will find water inside. Continue cooking it further until it coagulates and holds itself together.

Know that the envious, in their books, wished to signify the deep sea by moisture, and they used cloth in place of the vessel, and medicines in place of nature. Yet, it is the same thing that grows and blooms.

SENTENTIA 70.

Agadimon said: Cook the copper until the blackness comes out, which they call numum. Then, mix it well with the substance of our art, and you will immediately find the blackness, which is the lead of the wise, about which the sages have written extensively in their books.

SENTENTIA 71.

Orfulus: Know that, in the beginning, it is necessary to mix the pure and gentle elements over a slow fire. And care must be taken that the fire is not too strong until the elements touch each other and fully combine, and afterward, they must be dried.

Know that one element burns and destroys another, while one strengthens the other and teaches it to fight against the fire. The remaining moisture must be mixed in again, and then its redness will be exalted.

This is why the elements, once cooked by fire, rejoice and transform into other natures—because what is not liquid becomes liquid. This is the essence of this art: to make the moist dry, and the volatile fixed, which is the great secret.

Once the transformation is complete, they are left in the fire until the dense becomes subtle and the rare becomes capable of tincture. When these elements are properly composed, they generate and bring forth what is sought. As colors begin to appear, miracles will arise, and at last, the Tyrian color (deep purple) will begin to manifest.

O heavenly nature, which tinges other natures! O celestial governance, which transforms the elements, multiplies the composition, and moves the One! I tell you that nothing is more precious than these natures.

SENTENTIA 72.

Emiganus: The books of the Philosophers must be read, for they did not speak in vain: 'Look at the nursing child, and do not hinder him, in him remains the secret, from which the Wise operate.' Concerning which they also said: 'Burn the brass, burn the mercury, and burn the gold.' If this has been said more obscurely, I will say it more clearly: To burn, to burn, to burn is nothing else but to bleach, and to make red is to unify. And I tell you that the definition of this art is the liquefaction of the body, and the separation of the soul from the body. Furthermore, I say that our brass has both a soul and a body, just as man does: therefore, it is necessary to destroy the body, and to separate the soul from it. Therefore, the Philosophers said that the splendor of Saturn ascends into the air, and is not seen unless it is dark, and Mercury with the rays of the Sun encounters it: then, mercury vivifies and perfects the body with the power of fire.

SENTENTIA 73.

Attamanus: Know, brothers, that our work, which you seek, is made from the generation of the sea, which, after God, perfects all things. Therefore, take the ancient sea stones, and roast them with charcoal until they become white, and extinguish them with white vinegar: if there are twenty-four ounces, extinguish the heat with a third part of vinegar. Afterward, cook them in the sun and black earth for twenty-four days: the work, however, is completed from the tenth day of the month of September to the tenth degree of Libra. But to this work, do not add the second vinegar, but allow it to boil until it has drunk its own vinegar entirely, and the earth becomes fixed, like the Egyptian earth. And know that one work dries faster, while another dries more slowly, and this happens because of the difference in their cooking.

SENTENTIA 74.

Florus: I will complete the preparation of the cooking and say that the sign of the first decoction is the extraction of its redness. Accept redness in this way: when you see it already entirely black, know that in the belly of that blackness, whiteness is hidden, and then it is necessary for that whiteness to be extracted from its blackness. In the second decoction, that whiteness should be placed in a vessel with its instruments, and it should be gently cooked until everything becomes white. When you see that whiteness appearing in the vessel, be certain that redness is hidden in that whiteness, and then you must extract it and cook it until it all becomes red. And know that the first blackness came from the nature of Mars, and from that blackness arose redness, which corrected the blackness and made peace between that which flees and that which does not flee. It happens like this: the crucified thing is submerged in the body and turns it into something alterable in nature. And know that that sulfur, which blackens the body, cannot be touched or handled, but here it tortures and tinges. Also know that that sulfur, which blackens, is what opens the door to that which does not flee, and also turns that which does not flee into that which flees. Do you not see that the torturing, with harm or corruption, tortures with utility and unity? Know for sure that if its torment were harmful or inconvenient, it would not be fulfilled until it had extracted the unchanging colors; and this, indeed, we have called the Water of Sulfur, which we prepare for red tinctures, and which thereafter is not blackened. And although it no longer blackens afterward, it is not because of that blackness that the tincture is formed, but I have shown you that the key is in that.

SENTENTIA 75.

Mandinus said: Unless this secret has the power to correct itself, it is of no use to you. Therefore, the ancients said: 'That which is perfected is one, and differing natures do not correct it.' This is true: rather, only one thing fits with itself, which you must govern parsimoniously. For ignorance of governance often causes error. Therefore, do not care for the plurality of dispositions, nor those that the deceivers have narrated in their figures. For there is one nature of truth, which the Naturals called 'one,' in whose belly the secret lies: and this secret is seen only by the Wise. Whoever knows how to extract its complexion and rightly govern it, from that emerges nature, surpassing all other natures: and then the saying is fulfilled, which is written: 'Nature contains nature,' and yet they are not differing natures, but one, having all natures within itself and its own things, by which it surpasses all other things. Therefore, the Master did well by starting with one and finishing with one; then he called those unities the Sulfuric Water, conquering all nature.

SENTENTIA 76.

Archelaus: "Very well is the pure Water of Sulfur described. For unless dense bodies are destroyed by nature, lacking a body, until they become incorporeal bodies, and like a thin spirit, you cannot extract that very subtle and tinging soul, which is hidden in the innermost part of the belly. And know that unless the body is destroyed, until it dies, and from it you abstract its soul, which is the tinging spirit, you cannot, by any means, cause the body to be tinged by it."

SENTENTIA 77.

Philotis: "The first composition, namely the body of Magnesia, is made from multiple things, although they become one thing, and among the ancients, it was called White Copper (Albar aeris). However, when it is governed, it is named with ten different names, taken from the colors of nature that appear in the process of governing the body of Magnesia.

Therefore, lead must be turned into blackness, and then the aforementioned ten names will appear in the ferment of gold along with Sericon, which is the composition that is called by these ten names. But, leaving these aside, by the variety of names, we mean nothing other than White Copper, because it tinges every body that enters into the composition.

The composition, however, is twofold: one in moisture, the other in dryness. And when it is prudently cooked, it becomes one, and is called The Good of Many Names. When it turns red, it is called Flower of Gold, Ferment of Gold, Neck of Gold, Red Sulfur, and Auripigment. However, while it remains raw, it is called Lead of Copper, Rod of Metal, and Plate.

SENTENTIA 78.

Agmon: "As a corollary, I say that whoever does not liquefy and coagulate errs in many ways. Therefore, blacken the earth, separate its soul and water, and afterward whiten it, and you will find what you seek. I also tell you that whoever blackens the earth and dissolves the white with fire until it becomes like a naked sword, and whoever first completes its whitening and then introduces the soul into it, and finally fixes everything with a slow fire after it has been liquefied, will deserve to be called fortunate and to be exalted above the circles of the world.

Regarding the revelation of our Stone, we do not doubt that this is sufficient for the sons of doctrine, whose power cannot be corrupted. If it is placed in fire, its strength increases; if you wish to dissolve it, it will dissolve; if you wish to coagulate it, it will coagulate. No one can do without it, and everyone is in need of it. And though it has many names, it is called by one name, and where it pleases, there it is engraved.

It is also a stone and not a stone, a spirit, a soul, and a body: it is white, volatile, hollow, without hair, and no one can touch it with their tongue when it is cold without harm. If you make it fly, it flies; and if you say it is water, you speak the truth; and if you say it is not water, you speak falsely. Yet do not be deceived by the plurality of names, but be certain that it is one thing, to which nothing foreign is added. Therefore, investigate its place, and introduce nothing foreign; but allow men to multiply its names, for if they did not, many would ridicule our wisdom."

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Chapter 4

Allegories on the Book of the Turba - Allegoriae Super Librum Turbae

The Allegories of the Book of the Turba Begin, and First, Concerning Man.

Take a man, shear him, and draw him over a stone or a plate until his body dies and its density perishes. Be assured, knowing that when he has lost his density, he will become spiritual. Then restore his soul to him.

Next, place him in a bath for forty days, just as sperm dies in the womb, which is indeed the beginning of the nature of regeneration, and creation shall arise, and the intended purpose shall be fulfilled.

Take a bull with its flesh and blood, horns, and hooves still shod, and dissolve it in water. Then mix it with blood, extract everything, and then roast it until it becomes red. Then turn the copper into dyes of juices.

Take a rooster, crowned with a red crest, and while still alive, pluck it of its feathers. Then place its head in a glass vessel and preserve it for an hour.

Afterward, bury the rooster again, and extract it until it softens and is purified. Then spread it over marble. Next, take its removed feathers, pull them strongly, and shear them.

Then place it in horse dung until it grows new feathers, and release it.

And when you hear the rooster crowing, know that you have walked the right path.

Take a viper, which is called "of the king," and remove its head and tail; in these two parts, its venom liquefies, from which the spirit proceeds.

Therefore, separate the head and tail, and store each separately in a glass vessel.

Take the remaining body and cook it over a gentle fire until the flesh separates from the bones.

Afterward, place it upon a plate and seal it until the body is transformed into spirit and its flexibility is removed.

For the soft cannot be thinned: then join it to its head, and grind it with it, until the body, as long as flexibility remains in it. Dry such a body in the Sun or by fire, so that you may see what you are seeking. When this is completed, know that you have a body that pierces bodies, and a nature containing nature, and a nature delighting in nature, which is called the perfection of the Philosophers' Theriac.

In the sea, there is a round fish, lacking bones and shells, and it contains a fat of marvelous power. If this fat is slowly cooked over a gentle fire until its fat and moisture completely disappear, and then it is ground very strongly until it shines and is imbued with seawater, then buried for a week, and afterward roasted until it becomes white—when it has been well-whitened and its water restored to it, then imbued with its own moisture—after this process of infusion, when it appears yellow and is roasted, it becomes the collyrium of the Philosophers.

Whose anointed eyes were able to easily behold the secrets of the Philosophers.

In the sea, the Moon is a planted sponge, having blood and sensation, like a tree planted in the sea, and it does not move from its place. If you wish to harvest it, you must have a sickle with you to cut it. Be careful from a distance that no blood flows from it, for it is the poison of the Philosophers.

When you have taken this sponge, remove its blood; then place it in a glass vessel and keep it safe.

Afterward, take its body and wash it with seawater until it is purified and becomes a white body, free from turbidity. Then, return its blood to it; afterward, grind it strongly until, by its strength, it is deprived of odor and becomes completely dry. People have olives, from which they extract oil, and that oil is combustible. However, the oil of the Philosophers is not extracted in this way.

Nevertheless, its nature is combustible, and it always remains unchanging. The method of making it is as follows: We take clean and whole olives, grind them with their own water, and then cook them. Next, we place them in a humid location and leave them there until they are almost completely dissolved and the oil separates from its thick body.

We also make the dregs settle at the bottom, the water remain in the middle, and the oil rise to the top. Then, we separate the water and place it on a red-hot plate, absorbing its moisture until we can clearly observe the flexibility within it. At that point, we bury it in a humid place, in horse manure.

Then, we dry and roast it in the sun, repeating this process seven times—or until it appears completely pure and brilliantly white, free from all impurities.

Then, we return its water to it and roast it until it is completed by continuous ventilation without rest. This is the ointment of the Philosophers, which burns without fuel and is not consumed.

Take the ashes of wood, imbue them with seawater, and place them in a bath until their blackness, called Ethel, is dissolved. Sublimate it by placing it in a cucurbit with a glass alembic and separate the moisture from it. Then, dissolve the ashes, collect the dissolved substance, and wash it with the urine of boys or with rainwater until it becomes as white as milk.

Afterward, take the Ethel separated from the body and grind it carefully with the body. Then, place it in a glass vessel and leave it in a dark place until you see the vessel grow warm and shine like a jacinth (a precious gem).

The Crocus of the Philosophers is prepared in this way: Take its root along with the stem; after it has been moistened, grind it with its own moisture under the sun. After this, leave it in a bath until its tinging spirit emerges, pure and liquid, which must be completely collected. The remaining body must be washed, for there is a certain pliability and impurity within it, which can only be extracted with laborious and subtle ingenuity.

Therefore, take the body, wash it, and grind it with a slow and gentle heat, in the manner of those who whiten flax with ash and lime water, until it becomes white. Then, leave it in a humid place for one night. Afterward, wash it with seawater and sprinkle it gradually until it becomes fully whitened. Once whitened, restore to it its tinging spirit, and thus the Elixir is made, firm and perfect for all time.

Coral is a certain vegetable substance that grows in the sea, having roots and branches, and it is generated in a moist state.

When the North wind blows, it hardens and becomes a red body. When a sailor sees it while navigating the sea, he cuts it underwater. But when it emerges, it turns into a stone, red in color, and is set into the gemstones of the Indies as well; common folk make great use of it.

In a similar way, the Philosophers use our coral in our art: they take it, grind it vigorously, and imbue it in seawater for 21 days. Then, they leave it in a bath with much moisture until its tinging spirit emerges. This spirit is collected and stored in a glass vessel, while the residue, like a dead substance—neither white nor red—is left behind.

Afterward, they place it into the sphere, which we call a sieve. Then, they imbue it with lukewarm seawater, repeating this process seven times, washing and subliming it until it takes on the form of the purest white salt. When this is accomplished, they restore to it its tinging spirit.

Then, they place it in a humid location until it turns red and becomes its spermale (a seminal or generative substance). From this, the Philosophers apply it to glass, and it transforms it into pure gold.

The Philosophers take the stone called Borites, which is said to be of an Indian and variegated color. They grind it and imbue it with seawater. Afterward, they place it in a glass vessel and leave it for many days in a humid place until the sulfur hidden within it emerges. They collect this sulfur and store it in a glass vessel.

The remaining body, which appears dark, is washed with distilled saltwater. Then, it is left under the hot summer sun, repeating this process until it shines like white marble. Afterward, they place it in an Athanor (a specialized alchemical furnace) to dry. Finally, they restore to it the sulfur that was previously extracted, grinding it into the substance until it transforms into a stone. And thus, the Elixir is completed, which will remain potent for all time in this life.

Dyers have an herb that they use for dyeing wool, taking only the tincture and leaving behind the wood. Similarly, in our art, we follow the same process: we grind and sieve the substance, frequently imbue it with the urine of boys until it becomes soft. In this way, its tincture is obtained.

Afterward, we place it in horse dung until its tincture is purified and appears on the body. This tincture is then collected and placed in a glass vessel. Meanwhile, the remaining body is ground with its own moisture and continuously washed in a humid place until it is clothed in a snowy whiteness.

Then, we reunite it with its purified tincture, which we had previously extracted from it, and imbue it under the heat of the sun. In this way, it acquires a marvelous power. And this is the description that the ancients have figuratively narrated in their writings.

AENIGMA
From the Vision of Arisleus the Philosopher, and the Allegories of the Wise.

AENIGMA 1.

When the disciples of the philosophers had once again gathered—among them some of the more diligent students—Pythagoras was present, along with Arisleus, son of Ablades, who was the foremost among them. Then came Paris, son of Belchiotes; Armenius, son of Archias; Meditantalus; Phalisaeus; Echamisius; Parmenides; and Eximesias, son of Admiris.

A certain Auerca inquired of Arisleus whether it might be possible to explain, by means of an example or a parable, how seekers of the art could gather the fruits from that immortal tree, which had been described by the aforementioned disciples of the philosophers and others in the Turba.

And he (Arisleus) replied, "I will gladly speak as best as I can, but I may not fully satisfy your request." Then Pythagoras spoke again: "Say it, then, as aptly as you can."

And he (Arisleus) said: "I saw myself and certain others from the Turba riding to the shores of the sea, and behold, the inhabitants of the sea were lying together, yet nothing was being generated among them. They were planting trees, but they did not bear fruit; they were sowing, but nothing grew. I said to them, 'What is the matter with you? Though you may be many, is there no philosopher among you to teach you?' And they replied, 'What is a philosopher?' I said, 'A philosopher is one who knows things.' They asked, 'What is the use of his knowledge?' I answered, 'If you had a philosopher among you, your children would multiply, trees would grow for you, and they would not die; fruits would not be destroyed, and you would be kings, surpassing all your imitators.'"

As they went, they signified these things to their lord, the King of the Sea. And when we were called by him and asked for gifts, we replied: "We carry hidden gifts, namely the art of generation, of planting trees, and of sowing, from which trees and fruits, whoever eats them, will never hunger again.

And he (Arisleus) said: "A great gift, if indeed your master has truly sent this." Then he asked, "Tell me, what do you have?" And I replied: "Lord, although you are a king, you rule badly and govern poorly. For you have joined males to males, knowing that males do not generate. For true generation is the union of male and female, and true generation occurs when nature, of nature, unites male to female, the fitting to the fitting, and the apt to the apt."

And he said: "I have both a son and a daughter, and therefore I am king over my subjects, because they possess none of these things. Yet I have carried both a son and a daughter in my mind."

And I said: "Lead us to your son Thabritius."

When this was heard, I requested that his sister Beya be brought to us. The king asked, "Why do you want Beya?"

And I replied: "Because generation does not occur without her, and although she may be the sister of the brother, and a woman, she nevertheless perfects him, because she is from him."

Then, when Beya was brought before us, behold, the girl was fair, tender, and sweet.

And when Thabritius and Beya were joined together, the king said, "Did the man marry his wife?"

And I answered: "Thus our father Adam commanded his sons, and if you, O King, consent to this, you will be blessed, and kings and queens, many grandsons and granddaughters, will be born to you. And your son Thabritius, and his sister Beya, will benefit you, and even if they are dead, they will rise again.

When the king consented, and the brother lay with the sister, behold, Thabritius died suddenly. Because of this, the king, reproaching me and you, imprisoned us in a glass house. Over this house, he built another, and over that another, and in three houses we were captured.

Then I said to the King: "For what reason, in your haste, have you inflicted punishment upon us? At least give us back your daughter; perhaps she will restore the life of your son Thabritius."

And he replied: "Do you wish to kill my daughter as well?"

And I said: "Do not hasten, O King, and inflict torment upon us. Wait a little while, and give us your daughter, and shortly after you will have both your son and daughter alive again."

She was handed over to us and remained with us in prison for 80 days. We remained in the darkness of the waves, enduring the intense heat of summer and the disturbance of the sea, such as we had never experienced before. We, therefore, weary and exhausted, saw you, our master, in a dream and asked that you bring us help. And you, sending your disciple Harforetus, who is the source of nourishment, granted our request. Upon this being granted, we rejoiced, going to the King and saying: "Your son lives, who had been condemned to death."

AENIGMA 2.
On the Stone.

There is in our sea a small fish, round, lacking bones and skin, and it has within it fat and a marvelous power. When cooked by a silent fire, until its moisture and fat are completely consumed and absorbed, it must then be very strongly ground and soaked in seawater until it becomes sluggish. It should then be buried for a week. Afterward, it must be roasted until it turns white. When it whitens and becomes sufficiently pale, and its water is restored to it, and after being imbued with its own moisture, it is roasted once more until it appears yellow. Then, it becomes the collyrium of the Philosophers, whose liquid, when applied to the eyes, can easily reveal and make the secrets of the Philosophers visible and understood.

AENIGMA 3.

There is a root that, when its green or juicy stem is ground, and its own moisture is exposed to the sun, is then placed in a bath and washed until its spirit, or the salt of the root, and the wash appear pure, liquid, and as if tinged. This must be completely collected, and the body, or the black feces, or the scales that remain, should be thoroughly washed in the bath. For there is something fluid and polluted within them that can only be removed by a laborious and subtle process. Therefore, take the body, wash it, and grind it with mild heat, and let it be slowly sprinkled with seawater until it becomes fully white. With this whitening, its spirit or wash will be restored to it, and it will become an Elixir, which with the passage of time becomes firm and perfect. This root is also sublimed in a cold retort, and it turns mercurial.

AENIGMA 4.

Take a viper, and remove its head and tail, for in these two places its venom rests, from which it proceeds. Divide the head and the tail, and place each separately in a glass vessel. Take the rest of the body, and cook it over a slow fire until the flesh is separated from the bones. Then place it on a plate, and cook it until the body is turned into spirit, and the fluidity is removed from it. For that which is slow cannot be made thinner. Then join it to its head, and grind it with it as long as fluidity remains in it. Dry this body in the sun or over the fire, so that you may see what you are seeking. When this is complete, know that you have the body that pierces other bodies, and the composition that contains the nature of the Philosophers' Theriaca.

AENIGMA 5.
Mercury speaks of itself.

My mother gave birth to me, and through me, she gives birth again: she ruled over me once more, but from now on I shall rule over her; for I have become the pursuer of my mother. Yet she now lovingly nurtures me, and feeds her son whom she bore, until he reaches the perfect state. Therefore, place me in a moist fire, grind me until the end of the work is brought about. Then, when the work is complete, drive me to redness with strong fire. For the heat increases my moisture, and the consumption of dryness destroys me.

AENIGMA 6.

Carefully bury the red servant equally beneath the pregnant mother: Mortify Mars, cutting off his hands and feet. Bathe the iron itself, and betroth them both in a glass cloth, which is called Sera. Then place Thonar on top and seal it well with the clay of Wisdom.

Next, take the glass with the bride and groom, cast them into the furnace, and let them be roasted for three days. Then they shall emerge as two in one flesh.

Finally, take the white substance from the vessel, grind it through the mill, and add to it the key of the art along with the eagle. Again, grind it with olive oil until it is dry. Do this three times, and it will have the utmost perfection.

AENIGMA 7.

Let a twelvefold quantity of the primordial earthly vapor be collected, with all disordered earthiness removed through a mild washing and the cutting off of menstrual impurity. Let a solitary grain of the fruit-bearing seed be added, to be exposed to the series of alteration on the day of the espousal, and let it be introduced into the Philosophical womb, to be matured in a soluble embrace by this mild impregnating substance. And let it not emerge unless, by a most subtle union, small shoots are drawn out from the prime matter, so that the vapor’s disposition of both connections may clearly shine forth in a probable liquid form.

Let the process be handled with careful experience, as is fitting for the children of discipline. This vapor, I say, is oily, the first indivisible Hyle of the Philosophers, from which the three proportional qualities of the faces are derived, which must by no means be divided.

Once the womb is opened, let the Hyle be placed deliberately under the alchemical Sun, so that its nobility be deprived of vitality, and a weak, dimensional existence be drawn forth, through the appearance of transmutable mortality.

Let nothing shine except the One, cast down by a fervent passion into the hypostasis of ashes, where it can be rubbed into a fine substance.

Let it therefore be known that the first stage of the planted tree follows the same order: cold, watery, and earthy. By this process, it is once again adopted into the strong channel and subjected to the burnt element, to be governed with keen intellect, until the purity of digestion shines fully, the candidate in the lightning.

This, indeed, is both a marvel and a sign, revealing that it is the completion of the digestible little stone.

It is commanded to be made by motion, with the intervention of manual mixing, carefully within the porphyry vessel, until it has fully preceded, as has been previously stated. Carefully note that this must be matured in the designated vessel, under the sole governance of the Sun, producing a glowing and reddening tincture, which must be considered within the aforementioned body.

Once digestion is complete, it is once again placed in the brilliance of whiteness or fire, then bound to the stone, in the smallest of particles, with a trembling motion, so that they may be united by irrigation—partially universal. The irrigation must be tripled, or as deemed necessary, with natural milk in a quantity of 200 weight.

This is accomplished through the rule of the One. Laid low by Phoebus, it is seen to be mortified and then resurrected from the most bitter death.

Rejoice, therefore, in the King, for your offering is united in incorruptibility. For as often as it is subjected to death, so often does it shine forth again in essential life, until it becomes the perfect medicine—entirely healthy, free from corruption, and restoring wholeness.

This is required according to the oily unctuousness of our sulfur, supremely fluid, in the diligent purification of its substance; thus, an innumerable harvest is gathered according to the degree of discernment.

However, caution must be exercised: when our serpent is seen to be pregnant, let it not perish by an untimely strike, lest maturity be lost when it is placed in its nest. It must be preserved with great care in the warm, nurturing power of desiccation, ensuring that it does not consume itself with excessive nourishment, thus corrupting itself.

For it is necessary to maintain focus on the final intention of the search, in accordance with the method of purification. The intention of the Philosophers remains unchanging, declared in one voice: the total power consists in unaltered moistening, followed by earthiness. And thus, the end.

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Chapter 5

The Crowd of Philosophers Exercise

IN THE CROWD OF PHILOSOPHERS' EXERCISES

In which certain hidden things and elements useful to the Art are explained.
Definition of the Stone, and from what beginnings it consists.

Exercise 1.
The Treatise on the Philosopher's Stone

It must first be seen by what beginnings and elements the Philosopher's Stone is constituted. According to the consideration of all philosophers, Mercury is the father of all metals. The Philosopher's Stone, however, is a metallic substance, transforming the substances and forms of imperfect metals. This transformation, however, does not happen except through its like, as has long been proclaimed by all philosophers. Therefore, it is necessary that the Philosopher's Stone be generated from metallic matter. From which metallic species it should be generated, all philosophers, especially in this book, affirm by saying: In Mercury is everything that is sought by the wise. For in this way, its substance or form, when joined to bodies, takes on such a substance and form: and just as it is dyed by bodies, so it also dyes; and just as flesh is generated from coagulated blood, so the Sun is generated from coagulated Mercury: and just as blood is the origin of flesh, so Mercury is the origin of the Sun: and just as blood is in the flesh, so also Mercury is in the Stone of the Sun; for Mercury itself is solidified into the Stone of the Sun, and thus Mercury is the Sun, and its Sun is Mercury. And all metallic bodies are Mercury, both pure and impure, because they are generated from it. And just as Mercury is the beginning of all metals, so the Sun is the end and the ultimate of metals, and all metals, both pure and impure, are within the Sun, Moon, and Mercury: but the one true Sun, which is separated from them, as is abundantly discussed in this book."

On Natural Heat.
Exercise 2.
Eximidius.

Natural heat is described as that which is in all created things, especially in minerals. For this is what the Philosophers seek: because this natural heat, through the power of the fire’s warmth, digests their matter into the proper form and species. For this reason, some have said that the Philosopher’s Stone is pure matter, which is of the nature of gold, containing within itself a heat that gives growth, and which by its own force and power can grow and multiply in its own kind, just like all other things.

On the First Matter of Metals, and How Metals Are Generated from Seminal Procreation
Exercise 3
Anaxagoras, Pythagoras, Locustos

First of all, the sublime God created four simple things in number, which are the four elements—of the same essence, that is, of matter, yet of different forms, that is, of simple qualities—which are converted into one another.

The first of these was air, as a medium-balanced temperament, in which there was a dry, insensible fire, and this dense fire settled in the air. The densified part of the air, and that which was united from the dense parts of fire and air, came to rest in earth. In the process of conversion, water was transformed into earth, and became earth-water, which is called Sulphur, and this happened by means of air. Earth was transformed into water, and became water-earth, which is called Mercury, and this through the mediation of fire.

Thus, from Mercury and Sulphur, six mineral natures are produced, distinct from Nature itself—

Saturnine, Jovial, Martial, and Venereal – These are impure or leprous, because their principles—namely, Sulphur and Mercury—are impure.
Solar and Lunar – These two are pure, because they are born from pure Sulphur and ☿ Mercury.

And these natures indeed agree in their root, which is the ore (or mineral source) of the metals, but they are distinct by accident (i.e., not by essence but by circumstance or condition).

A seventh nature is added, namely the Mercurial, which is the common matter of the other natures.

This Mercurial nature is composed of the two first simple natures—namely, the elemental ones: specifically, the nature of water and the nature of earth.

For in this mixture, earth is converted into water by means of fire.

Not that earth becomes water, but rather that the earth, through its dryness and by the operation of the heat of fire, causes the moisture of water—along with its coldness—to remain in such a way that the nature of water is still observed, which is fluidity, according to one aspect; but it loses the other aspect, which is moistening. And therefore it becomes dry water, which flows but does not moisten.

That it is composed from earth by the operation of fire is evident: for by an excess of heat, the whole substance of Mercury is converted into red earth.

For everything is resolved into that from which it came, and it is properly completed (or perfected) in itself: for that which flows is congealed.

That it is also from water is clear: because it flows, and it does not end in its own limit, but rather in an external resisting one—for fluidity is from the nature of water.

The Mercurial nature, universally, is the common matter of all metals; for it behaves like seed in plants, and sperm in animals.

For from seed in plants and vegetables, and from sperm in animals, individuals are multiplied, preserving the species of each kind. And just as in vegetables and plants there is a certain generative power, which draws from the moistness of the earth a kind of nourishing sap, through the four natural powers, this moistness, according to the variety of digestion, passes into different parts: some into the substance of the plant, some into the substance of the leaves, some into the substance of the fruits. Within these fruits lies a specific seminal power, which transforms the remaining nourishment of the fruit into seed—this being the procreative nature of individuals, and in vegetables takes the place of sperm, just as in animals there is sperm.

But in these three Mercurial natures there is great diversity. For in the case of animals, generation does not occur unless it is from the spermatic Mercury of two natures—male and female—when both come together in intercourse and are mixed through it, and are cast into the vessel of nature, namely, the womb. However, these two sperms would not be sufficient unless they were nourished by a nearby matter suitable to their nature, and such matter is menstrual blood.

For from blood these two sperms are generated, and in the course of time, according to the diversity of times, a human body is produced from these sperms. At first it is nourished like a plant, but it feeds as a vegetable does. After the body is well formed with organs, the sensitive soul is introduced. And from each species, an individual of the same species is produced with its counterpart: just as from man comes man, from donkey and donkey a donkey is generated. Similarly, this occurs with plants and metals, though in different ways.

For in plants, there are two paths of generation: one by seeding (seminal propagation), the other by planting—that is, by grafting shoots of a plant into the same or another species of plant. When such a shoot takes root in the stock, it produces fruit according to the nature of the stock.

But it is not so with animals, which come only through propagation by seed; nor is it so with minerals, which also take the generation of individuals from two mineral sperms, according to both natures—male and female.

The manner in which metals are generated through seminal procreation has been hidden by the Philosophers. But according to the similarity with the generation of animals, it is clear—especially according to the generation of human nature—that the generation of metals takes place from Mercuries. For just as man generates man, and the Sun: so metal generates metal, and temperate heat takes the place of the Sun in artificial generation.

For man alone does not generate man, but only with his counterpart. The counterpart of man is man; likewise, the counterpart of metal is metal. But because generation is motion, and in every motion there is an agent and a patient, therefore in the generation of man two come together: namely, the agent, per se, is the male, and the patient is the female.

In the generation of man, these two principles—namely, the active masculine and the passive feminine—do not unite according to the entirety of their substance; rather, from their substances, the seminal matter is drawn forth, which is the sperm.

Just as a husband begets offspring from his wife, it is not necessary that the husband's entire body be turned into sperm, and then they mix together, but from the husband's body is extracted male sperm, and from the wife's body is extracted female sperm, and these two sperms are mixed together during intercourse, and are cast into the field of nature, that is, into the womb of the woman: and thus, from the intrinsic power of the two sperms, which is called the formative power, and the heat of the containing vessel, namely the womb, the human body is formed, which is nourished by menstrual blood: similarly, in the artificial generation of metals, it happens that from masculine mercury and feminine mercury, mixed together and cast into the field of nature, and by the vegetating power of the menstrual mercury, offspring is generated similar to the parents.

However, it is not the case that the entire metallic body is transformed by some artifice into masculine and feminine Mercury, and then joined together and fermented, producing a solar or lunar body. But it is otherwise. For from the masculine metallic body is extracted masculine ☿, and from the feminine metallic body is extracted feminine Mercury, and these two mercuries, when joined together in the proper proportion, and also with menstrual Mercury, according to the proper proportion, are placed in the field of nature: then, from the power of these two sperms, with the vegetation of menstrual Mercury, under the proper and tempered heat, an offspring is generated according to the nature of the parents, either masculine or feminine.

On the First Element of the Stone, which is Earth
Exercise 4.
Pythagoras

In this, all the Philosophers agree with one voice: that the purest and subtlest earthy substance, red or white, should be chosen, with which Mercury, red or white, is to be joined in the smallest parts, and fixed until they become one and inseparable.

Now this earthy substance is either of the Moon, the Sun, some imperfect body, or of Mercury alone.

I [agree it is] of the Moon and Sun; Arnold of Villanova [believes it] of Venus; Geber the Arab, of Mercury.

Again, if one is to believe it comes from the Moon or the Sun, there will perhaps be doubt whether their earth is raw, or the feces (residue) left behind from sulfur.

But it is to be supposed that the earth comes from the raw [matter], either of the Moon or the Sun—or rather, from the Sun alone.

Yet Arnold’s view is not to be blamed, for it rests on reason: since every tincture (or dyeing agent) must contain the stone of the same kind as that which it seeks to tincture.

Therefore, if you wish to tincture Venus with your stone, it is necessary that you have taken the earth from Venus.

This earth is made through calcination, and is turned into ash; the ash, through sublimation, is converted into the quintessence; the quintessence, through dissolution, is turned into water; and the water, through coagulation, is transformed into the stone, in which lies the beginning of the magistery.

For from it again are extracted water and mineral earth, which, when calcined and whitened, again admit their own vapor, and when this vapor is fixed and united in an inseparable union, this entire process is accomplished by purification or sublimation, which is then followed by fermentation and nourishment.

On the Release of Water or the Sprinkling Upon the Earth.
Exercise 5.
Aristenes.

This above all must be firmly held in mind: that neither simple sea water alone, nor copper (aes) by itself, can accomplish anything regarding the Philosophers’ Stone, nor can they by themselves constitute the Philosophical Stone.

Likewise, the Stone itself, or Elixir, cannot consist of simple water alone, nor of copper alone, but rather both must be joined—that is, the simple water and the copper itself must be united.

But before you join or mix these two, namely the copper and the water, make sure that neither is raw, nor unrefined.

The water should be distilled several times, and finally restored to its own state and descent.

And the copper should be burnt, and made completely white and pure.

For only when these two are prepared in this way can one proceed toward the Elixir.

For if the copper were not pure, the earth that is drawn from it would be raw and impure, indeed it might generate nothing at all.

Likewise, if the water were not clean and distilled, it would be unable to wash and purify the earth.

For something dirty and dark cannot be whitened by that which is also dirty or dark, but only by that which is pure, clear, and clean.

Therefore, once both are purified, the copper — stretched into the thinnest sheets and torn apart—should then be mixed with the water.

On the Conversion of Natures and Their Commixture
Exercise 6
Parmenides

The method of the art converting one into the other is as follows.

First, dissolve the Stone into its own Mercury. The authors call the Stone “metallic.” Wash, reduce, fix, and wax it.

Namely, dissolve the coarse into the simple, wash the dark into the clear, reduce the moist into the dry, fix the volatile into its own body.

To dissolve is to divide and to corrupt, and to make the first matter.

To wash is to bury, distill, and calcine. To reduce is to fatten, wax, and make subtle. To fix is to betroth, resolve, and coagulate. By the first, nature works inwardly; by the second, outwardly; by the third, above; by the fourth, below.

But moderns disturb the end of the work: because when they cease to labor, then they ought rather to begin first.

But one, dissolving, dissolves and coagulates; another, dissolves and fixes; another disturbs the middle; another, the end. Thus they hesitate in the art, like fools.

In sum I say, they do not make the tincture of a single coin, unless all things shall have been properly digested into the conversion of nature, so that in the beginning the coarse is converted into the fine—that is, the body into water; then water into body or earth; then you add—or rather instill—the soul: which will happen if you shall have added the soul with the water, that is, the spirit, into the body; finally, nourish such an animated body with its own milk, that is, with its own water, from which the work—or the beginning—was created.

But concerning the mixture, it is taught that the proportion should be such that there are three parts of water to one of lead, or better, two of air to seven of poison, as Zeno later says.

Some—like those who dissolve in water distilled and revived seven times—being led by the sesquialter (1.5:1) ratio, mix two parts of water to one part of lead in dissolving.

But these two things, having been skillfully and excellently mixed and well joined, see to it that the water becomes metallic; and then place that very water in its own glass vessel and seal it; and for forty days of putrefaction—that is, with the first degree of fire—cook it, until the lead itself liquefies and putrefies.

On the Union of the Sun and the Moon.
Exercise 7.
Zimon.

Here the Philosopher seems to agree that both perfect bodies should be used for the composition of the Elixir, whether it is to become white or golden-yellow. The reason is that neither flows easily without the other. But the entire goal of the alchemical secret is that the Elixir should flow immediately—specifically, before the Mercury flees. However, I read no authors, or very few, who advise this or state when both of these bodies—namely, the Sun and the Moon—should be applied: whether at the beginning of the work, for instance at the dissolution stage, or at the end, namely during fermentation. Let whoever wishes consider what should be done and chosen.

This method does not quite please me. For if it were done this way, the Elixir would be neither white nor golden-yellow, but of a mixed color. Yet it is possible that this passage should be interpreted differently, namely: since the Elixir is to become red, first the filings of the Moon should be taken and dissolved with Mercury, and from their union the earth or substance of the Elixir should be collected. Then proceed through all the stages with these two—namely Mercury and the Moon—until reaching fermentation, where only the ferment of the Sun should be used, without adding anything of the Moon.

Although the [elder] Senior Philosopher holds that three lights must be joined in the mixture of the work—or of the waters—namely the Sun, the Moon, and the Serpent, and that one is the brother, the other the sister of the Serpent, through whom the Serpent can be hardened and contained, I believe he is mistaken. For it is enough that the Serpent be united with his sister.

The cause of his error is this: that the Sun is not terrified due to its own perfection, as I see it. But what if it were purified in a similar manner? Then nothing would prevent it from being joined to both the Moon and the Serpent.

That the Foundation of the Art is One Thing, and the Stone is One.
Exercise 8.
Scites.

Many, through long debates, argue that the Stone consists of either different elements, two, or one thing only, with various names. But this Philosopher, and Bonellus below, both state that the entire work and substance of the entire work is nothing other than water, and its regulation consists in nothing other than water. Truly, it is one thing, in which all things exist, and it is the sulfur of the Philosophers, it is water, it is the soul’s oil, it is Mercury and the Sun, the fire of nature, the eagle, the tear, the first Hyle of the Sages, the prima materia of the perfect body. And whatever name the Philosophers have given to their Stone, they always think and mean this one thing, that is, this water, from which all things come and in which all things exist; it governs everything, in which there is error, and in which the error itself is corrected.

Now, I speak of the Philosophical water, not the common water of the populace, but the Mercurial water, whether simple or compound: for both are Philosophical waters, although the Mercury of the common people and the Mercury of the Philosophers are different. The former is simple and pure, the latter is compounded of two things: namely, our air and simple water. These two combined waters form the Mercury of the Philosophers. Therefore, it must be believed that the substance or the very first matter is composed of water. Some maintain that there are three species, some only two: to me, two species are enough, that is, male and female, or brother and sister.

The simple water is also called Veneno, Quicksilver, Cambar, Permanent Water, Gum, Vinegar, Urine, Sea Water, Dragon, and Serpent. According to the sense of this Philosopher, proceed to perfection in this way: Grind the Stone into a very fine powder (this means grinding by fire, not by hand) and place it in the clearest heavenly vinegar; it will immediately dissolve into Philosophical water, almost like fountain water. If it is completely dissolved, then distill the material, coagulate it by gentle heat, and finally calcine it—after its coagulation by its own method—and in the fourth solution, it will be tinged. This solution of ours is according to nature. But always remember this: Do not accept any foreign substance into the Philosophical Stone, nor allow anything foreign to enter the Philosophical Stone. Therefore, let whoever wishes be careful not to be deceived by the name of vinegar. For one thing, of one kind and nature, admits nothing alien: and it is truest that one thing is and is made from one. For when Mercury is prepared into Blessed water, it then has the power to dissolve the perfect body into Mercury by art, and thus the whole is composed of Mercury, one thing through which the Stone is made, and in that one thing, namely Mercury or the Stone, there are four: body, soul, spirit, and tincture, as well as earth, water, air, fire, ferment, and oil.

On the Solution and Division of the Elements
Exercise 9.
Zenon.

In the alchemical work, before all else, it is necessary to utterly mortify and exhaust the stone — that is, the body, soul, and spirit — for nothing bears fruit in this art unless it is first mortified. But from the mortification comes the separation of the elements, and the effect of each element is revealed. Therefore, if you wish to make the Elixir, the work will first require that you completely dissolve the stone into its elements, which is signified to us by the parts of the year. Then the elements themselves must be joined together through fire, with Mercury as the intermediary — this is the greatest secret — and thus the magistery is completed, for all the artifice lies in dissolving and recombining.

Now, these dissolutions or separations are accomplished by means of Mercury: for it is Mercury that first dissolves the body and causes separations, which are in turn rejoined through the ferment and Mercury.

However, one must carefully note here that Mercury is called water at the beginning of the work; then, with the appearance of blackness, it is called earth; then, when it is sublimated, air; then, when it is reddened (for the air must be cooked on its own until it becomes red), fire; then, when it is sublimated with a luminous body, ferment; then, when it alone is added to the whole and composed matter, spirit. And so the earth with water, air, and fire is the body; the ferment is the soul; and the final irrigation, the spirit of Mercury alone.

Thus it is clear that the Stone consists of the four elements: namely, water, air, fire, and earth. For in the Stone are soul, body, and spirit — and yet one Stone, as was said above — which must be dissolved and again coagulated. In the dissolution are contained all operations up to the whitening of the Stone. After the whitening, it is again cooked, and the Stone is once more made when it coagulates. Then it is again dissolved, the ferment having been obtained; and that dissolution is repeated until the Stone flows like wax.

On the Dissolution of Bodies into Water, on Gum and the Division of Water.
Exercise 10.
Mundus.

From water our most precious stone is generated. Therefore, at the beginning, everything must be dissolved into water.

For it is not credible that anything can be converted from its nature into another unless it is first reduced to the matter from which it was originally made. If this is done, I believe it can be transformed into any nature you wish.

Since all things were created from water, it is therefore necessary for a thing to be converted into water.

Thus, it is concluded that all spirits must be converted into water before they are sublimated.

For Mercury, when it is dissolved in water, then deposits its feces (impurities), and its coldness is transformed into heat, and its moisture into dryness, and its heat is increased in sublimation, as well as its subtlety and its tincturing power, because it receives heat and tincture from vitriol.

From this doctrine, it can be seen that the Philosopher’s Stone might be composed from Mercury that is purified, dissolved, sublimated, and reduced into limpid water. Also from another Mercury — not the common one — but that which is extracted from the vulgar (common) Mercury, which, once abstracted, is called the Fifth Essence (quinta essentia).

These two — namely, the Fifth Essence and the aforementioned water — are believed to be joined together. In fact, the Fifth Essence must be gradually mixed with the watery Mercury until the Fifth Essence, by degrees, drinks in two parts of that water.

Then finally, the attenuated body must be added. This is the sulfur itself, which will be discussed below: or rather, sulfur fixed by Mercury, and the sulfur of a certain luminary (sun or moon) is added. These two are united in the water of Mercury, and thus they are cooked in cycles with gentle moistening (per vices rorando).

Or, if this teaching does not please, let it be done according to the doctrine of the Philosophers: first, the Philosophical Sulfur and the Philosophical Water, which is also called the Permanent Water. These two come together — that is, they unite according to the likeness of nature, which generates all metals from living silver (quicksilver, Mercury), called water, and from earthly sulfur.

So also, from the concurrence of the Philosophical Water — that is, the Mercury of the Philosophers — the Philosopher’s Stone is believed to be generated, which provides tincture.

From the doctrine of these Philosophers, we say that the Philosophical Water is living silver (quicksilver) extracted from bodies; but sulfur is the attenuated body, or the earthly substance of that refined body, which, through certain preparatory species, is compelled to rise and sublimate. And that elevated and sublimated bodily substance is what they call Philosophical Sulfur.

But enough has been said on these matters."

Again on Water, and the Division of Water into Parts.
Exercise 11.
Pandulphus.

If the previous teaching is not pleasing, here the Philosopher offers another, which we will now clearly explain in this form.

Let there be taken from the water abstracted from the stone an equal weight to the stone itself, and let both the stone and the water be thoroughly mixed together, and placed under the regulation of its own fire—taking care that it does not escape.

Or the entire matter may be placed in a bain-marie (balneum Mariae), and the substance dissolved into a milky water, which will be called the Virgin’s Milk (Lac Virginis) and the Philosophers’ Vinegar.

Then allow it to ascend into the heavens, and afterward command it to descend to the earth—that is, all operations are to be repeated, as is fitting.

For during solution, it will ascend into the heavens; and during coagulation, it will descend; and the spirit will unite with the earth. Then it must be calcined again, and the stone will become fixed and flowing.

But take heed: the stone must be dissolved four times, and through all steps the work must proceed accordingly, as the Philosopher hints.

And each time the stone is dissolved, that solution must be sealed with the Seal of Hermes, until the Elixir appears fully coagulated; then it must be calcined and again reduced to powder.

And in the fourth solution (the Philosophers say), one must especially beware that the Elixir does not flow and become glass, for if that happens, it is of no use.

For the Elixir must be calcined, that is, reduced to powder—not vitrified.

The flowing of the Elixir must be avoided, if the fire is well-regulated—that is, governed very gently (admodum clementer regatur).

And even though the Philosopher here says the fire should be more intense, it must always be remembered that the fire from the beginning of the work should remain consistent to the end—like an infant in the mother's womb.

Then observe that the Philosopher calls the White World (album mundum)—when fermented—the Stone itself.

And when he says that the body must be imbued seven times, he means that the two-thirds of the material are to be divided into seven parts, and imbued seven times.

He also signifies that all the water to be used throughout the whole work should be divided into three equal parts; and that one third, along with air, is to be placed for putrefaction.

Then the remaining two-thirds are sufficient for nourishment, if they are divided seven times and poured over (superrorentur), which is contrary to Theophilus, who asserts that the water must be divided into two equal parts, as will appear below.

On the Division of Water through the Opening of the Vessel.
Exercise 12.
Theophilus.

Theophilus here teaches that the poison must be divided into two equal parts.

With one part, the copper is to be melted; with the other, it is to be ground and imbued. The proportion of the Elixir should be two parts to seven, or three to one, and the fire should be of a proper degree for putrefaction. The Philosophers are thought to instruct that the water be divided into two parts to signify that the Elixir, after fermentation, should be imbued with as much water as was required during fermentation (though some teach differently, even suggesting a third part instead).

The Elixir is to be moistened or nourished through seven successive pourings, using as much water as was needed to dissolve the copper. Once this amount has been applied in seven rounds after the nourishment, the Elixir is then mature and ready for dyeing (i.e., transmutation). However, some teach that the Elixir must first be completely dissolved by that same water—called vinegar—before this septuple nourishment, though this is difficult to believe and achieve, and one must beware that the already enlivened Elixir is not strangled by such a dissolution.

Nevertheless, this must always be observed: only so much water should be poured over the Elixir in a single imbibition as is thought fitting—little by little, and quite often. In this way, it may be poured over seven or even fourteen times. If you do this, the Elixir gradually grows, and every eight days or so, it eagerly desires more, like one thirsty, and gains proper strength. On the other hand, if you use too much water, it will drink voraciously and weaken all its strength. I would think that a twentieth part of the water is sufficient for each nourishment or augmentation every eight days.

How much water to use in fermentation has already been explained above. As for how much to open the vessel, gather this from natural reasoning. A child once conceived cannot be deprived of air. Likewise, once a king is born, he cannot be deprived of air or kept shut in and have his life suffocated. He is born and receives life through fermentation, and the vessel must not be opened until you wish him to ferment. Afterward, I do not believe the vessel should be closed again, for that would prepare suffocation for the newborn king.

And although milk must be diligently given for nourishment, the fire must be regulated so that the milk does not evaporate or boil away. Thus, he must be nourished with milk seven or eight times, until he is strong enough to endure the most intense fire and universal dissolution, as some say. For he must be dissolved after full nourishment and again dried into powder or stone, and then nourished again until he dyes (transmutes). And this is done with his own vinegar, which is the sharpest vinegar.

On the Drying of Water, Coagulation, and Calcination, and the Regulation of Fire.
Exercise 13.
Cerus, Borates.

Half of the water should be used to dissolve the copper; but with only a third part—or at most, in a proportion of two to seven—it should be cooked, as is taught here. Therefore, let each person consider how this may be achieved.

It should also be noted that after the earth has been imbibed and dried, the earth should be weighed. If the weight of the entire mixture or compound—that is, of the earth and water—is preserved, then you have worked well. If you find more weight than you used, cook it longer, but very gently. If the weight is lacking, then you have overdone the drying, and the mistake is corrected by adding water, which is finally poured on and gently digested.

Furthermore, one must note that when the material is said here or elsewhere in the sayings of the Philosophers to be coagulated or calcined, it should not be done with a stronger fire than that used for dissolving, putrefying, cleansing, fermenting, or nourishing. For this reason, countless practitioners have been deceived—they coagulate and calcine immediately after solution and purification with a stronger heat of the Sun, and by that error, they burn the material so much that, when it later needs to be dissolved, it can only be done with far greater difficulty.

The material ought to be metaphorically killed—not turned into glass. Therefore, the Philosophers say: ‘With gentle fire, you will make every decoction, and you will find all knowledge. If you do otherwise, you will not rejoice in your work.’

Thus, great power lies in the regulation of fire. For strong fire vitrifies and burns; gentle fire dissolves and cooks the material and brings it to maturity. We see, for example, in conception and birth, that the warmth in the mother's womb remains unchanged (unless accidentally, that is unnaturally, altered) all the way until delivery, always being the same.

Accordingly, the same warmth—that is, gentle heat—must be used continuously in the Work, all the way through nourishment. Many writers advise that the fire should be strengthened after coagulation, so that the coagulated material may be ground by fire. If this method proves useful, I do not mind that anyone may wish to try it. As for myself, I consider it essential always to observe this: that when you imbibe something dry, you must be sparing with the fire of the coals until the dry substance has gently absorbed what was offered.

You will see this if you recognize that the water given is eagerly absorbed. When this has happened, then perhaps a more generous furnace is needed, because of the drying of the large cooked body—followed immediately by another imbibition, and proceeding in the same manner with dedication and service.

On the Soul, Spirit, and Body.
Exercise 14.
Menabdus.

All the discourse concerning the mastery of alchemy hinges on this: that the Elixir is made from body, soul, and spirit conjoined, as the Philosopher here notes.

As for the body, its nature is named, but it cannot be known whether the Elixir comes from it that is to be used. The meaning of spirit is unknown to no one. But the soul is that which gives life and being to the body and the spirit, and the soul is made from the body itself, once it has been vivified. For in this place, we believe the soul to be nothing other than the vivified body. And it is vivified in such a way that it returns to quicksilver (mercury), such as it was before it was coagulated.

And this soul, if added to the body and the spirit—both having been mortified—so that the entire Elixir becomes living: then at last it is to be believed that the alchemical goal has been reached.

The body is called by many names: earth, brass (or copper), lead, ash, magnesia, lime, mother, key, holy virgin, crown of the king, Talek, Trames, glass, golden wood, spirit of brightness, sea, salt of urine, alum, gum of Scotland, sulphur water, spittle of the Moon, white gum, etc.

The spirit is likewise called: water, blood, golden necklaces, red gum, olive, cock, bull, yellow water, burnt brass, composition, etc.

The soul is called: Rebis, foul water, the cleansing of the dead, blood, blood-water, the animal stone, the blessed stone, etc.

Their mutual duties are as follows: the spirit protects the body so that it is not burned by fire. And the clarified body protects the spirit so that it does not fly off from the fire: for the body is fixed, and thus preserves the spirit from fleeing. The spirit, in turn, is incombustible, and so does not allow the body to be consumed—because spirit and body are made one by the mediation of the soul, which is with both the spirit and the body.

If the soul were not present, the spirit and the body would be separated from one another by the fire. But when the soul is joined to the spirit and the body, the whole no longer cares for fire, nor for anything else in the world.

On the Union of Bodies and Their Bond.
Exercise 15.
Zenon.

Among the three things mentioned above, there exists a desire or conformity of this kind: just as the seed of man and woman is retained in the womb of the woman in the form of milk for seven days, and in the form of blood for nine days, and in the form of flesh for twenty days, and the limbs are formed over thirty days, and at the end of those days God infuses the blessing of human offspring — namely, the soul or life — in the same way it is with the seed of the active body, that is, the Moon, and the passive one, that is, Mercury, together with the nourishment of the menstrual substance, that is, the salt of Alembrot.

For when the Work begins to grow, in the first three days it is said to be incorporated in milk, or else it degenerates from the nature of the Stone. Afterward, it becomes like blood, when our salt is added. Then it takes on the form of imperfect flesh, as it is coagulated in water and then dissolved again. Then, in the end, the limbs are formed, and finally God gives a soul to the matter — that is, a power by which our medicine is increased and nourished.

And after the King has arisen — that is, the soul has been infused into the dead stone through the ferment by means of water — then the living stone must be nourished. And I believe the condition of nourishment and increase is the same, drawing the cause from the meaning of the words. For to nourish is to administer food gently and frugally, just as tender and frugal food is given to a child or infant. But when he begins to become somewhat mature, solid, and strong, then the food is increased accordingly.

Thus, since nourishment lies primarily and voluntarily in the nurse, it is just that the increase also be gentle and frugal in manner — not too much, but at once a weight of two parts of Elixir can be given, so that the now-adult Elixir does not surpass its food of increase by more than one part. For a third part of Elixir ought to exceed the food, so that the food may be digested by it. For the body is heavier than the food.

But it must also be observed in the process of augmentation that when the Stone is given increase, that very increase must then pass through all the phases of decoction in a tempered fire, continuously.

FINISH.

---

Chapter 6

Frontispiece of the Turba Philosophorum in Artis Auriferae, which they call alchemy,
Ancient authors, or the Turba Philosophorum.
Published in Basel by Peter Perna in 1572, p. 16

THE CROWD OF PHILOSOPHERS

TURBA PHILOSOPHORUM

or

The Assembly of the Disciples of Pythagoras
called the Code of Truth.

Arisleus said: "I tell you that our master Pythagoras is the foundation of the Prophets and the head of the Sages, and that he received so many gifts from God and so much wisdom that, after Hermes, no one received as much as he did. He wanted to assemble his disciples, who were sent from all regions and provinces, to discuss this precious art so that their words would serve as a guide for those who came after them."

He commanded Iximedrus, a wise counselor, to speak first, and he said: "All things have a beginning and a nature, which by itself is sufficient to multiply infinitely without the help of another, otherwise everything would be lost and corrupted."


The Crowd said: "Master, if you begin, we will follow your words."

And Pythagoras said: "Know, you who seek this art, that true tincture is never made except from our red Stone. Therefore, do not lose your souls or your money, and do not let sadness enter your hearts. I assure you of this and declare it to you as your master: If you do not change this red Stone into white, and then change it again into red, and thus make tincture from tincture, you will achieve nothing. Cook this Stone, break it apart, and remove its blackness by cooking and washing it until it is white, then restore it to its original state."


Arisleus said: "The key to this work is the art of whitening. Take the body that I have shown you, which our Master has spoken of, and make it into fine tablets. Place them in our marine water, which is permanent water, and this water governs our body. Then put everything over a slow fire until the tablets break apart and dissolve into water.

Mix and cook it continuously over gentle heat until it becomes a thick, peppery broth. Cook and transform it back into its own water until it congeals and creates a visual variation like flowers, which we call the Flowers of the Sun. Cook it until all blackness disappears and whiteness appears. Then govern it and cook it with the soul or gum of gold. Mix everything with fire without touching it until it all turns red.

Have patience and do not become weary. Moisten it with its own water, which came from it and is the permanent water, until it turns red. This is the burnt brass, the flower, and the leaven of gold. Cook it with the permanent water that always accompanies it. Digest and cook it until it is dried out. Do this continuously until there is no more moisture and everything becomes a very fine powder."


Parmenides said: "Know that the envious have spoken in many ways about waters, broths of stone, and metals to deceive you, you who seek this secret science. Abandon all that and make the white red (the red white, and the white red). First, understand and consider what lead and tin are, one after the other. Know that if you do not take the natures and unite relatives with their close kin, those of the same blood, you will achieve nothing.

For natures meet and pursue one another, decompose, and generate anew. Nature is governed by nature, which destroys it, reduces it to powder, and turns it into nothing, only to renew and regenerate it time and again. Study and read so that you understand the truth, what it is that decomposes and renews it, and what these things are, how they love one another, and how, after their union, they face enmity and corruption. Observe how they embrace until they become one. When you understand these things, only then should you put your hand to this art. Otherwise, if you remain ignorant, do not approach this divine work, for it will bring you nothing but misfortune, despair, and sadness.

Pay close attention to the words of the Sages. They have encapsulated the entire work in these words: Nature delights in nature, nature overcomes nature, and nature contains nature. In these words lies the whole of the work. Therefore, leave aside superfluous things, and take the living water, freeze it into its body, and into its sulfur that does not burn. Make nature white, and thus all will become white. And if you continue to cook it further, it will turn red, and the seawater will become red, the color of blood. This is the sign that God has completed His time and comes to glorify the good, and it is the final sign of His advent.

But before this, the Sun will lose its light, the Moon will darken and turn to blood, all the seas and all the earth will crack open, and the bodies of the dead will rise from their graves. They will be glorified, their faces more radiant a thousandfold than the Sun. Body, spirit, and soul will be united in glory, giving thanks to God that, after so many torments, pains, and tribulations, they have reached such goodness and perfection that they can never again be corrupted or separated.

If you do not understand me, do not study further, and never concern yourself with this, for you are outside the company of the Sages. I cannot speak more clearly. If you do not understand the first time, study it a second, a third, and a fourth time—or as many times as necessary until you grasp it. For everything is in this figure, from the beginning to the end, as well as any man could explain it. Break your head trying to understand it so that you may work and eat."


Lucas said: "Know that the body and the spirit help one another. The spirit first breaks the body so that it may help it afterward. When the body is dead, moisten it with its milk, which is within it, and ensure that the spirit does not escape but remains joined with the body. If one flees the fire and the other endures it well, when they are united, both will endure the fire together. And know that one part of the body surpasses ten parts of the spirit and fortifies it. Also, be aware that our sulfur burns everything and works itself from beginning to end with natural aid."


The Vicar said: "Know that nothing is generated without fire. Place your composition in its vessel, and apply moderate heat throughout. Beware of strong and violent fire, for they will not move one to the other. Ensure that the fire is slow because if the fire is stronger than necessary, it will turn red before its time. First, we want black, then white, and finally red—because nature only works through gradual changes and alterations. I have explained the art sufficiently if you are reasonable. You do not need to work with many things, only one, which transforms step by step until it reaches perfection."

Pythagoras said: "Let us speak of other things that are not truly other things but have different names. Know that the thing we mean, about which the Philosophers speak in many ways, pursues and catches its companion in the fire, just as a magnet draws iron. In this union, it reveals many colors and can be found everywhere. It is a stone and yet not a stone; it is both precious and common, bright and valuable, obscure yet known to all. It has one name and yet many names, and it is the 'spittle of the Moon.'

Understand, then, the black hen, and feed her with milk. Give her gum to eat so that she heals. Keep her blood within her belly and nourish her with milk until she loses and sheds her black feathers, loses her wings, and no longer flies. Then you will see her beautiful, with white, radiant feathers. Give her gold to eat, saffron, and rust of iron. Then let her drink blood and nourish her for a long time. Afterward, set her free, for there is no poison that can harm her or that she cannot overcome. She will stare at the Sun without blinking."


Aesubofes said: "Master, you have spoken without envy what needed to be said. May God reward you."

Pythagoras said: "And you, Aesubofes, say what you think."

Aesubofes said: "Know that sulfur contains sulfur, and one moisture contains another."

The Turba said: "Is that all? You say nothing new."


Aesubofes continued:
"Moisture is a poison that, when it penetrates the body, dyes it with an unchanging color. For when one flees and the other flees, one captures the other, and they flee no more, because nature has met its match, like its enemy, and they have mutually destroyed one another.

Here is how you will proceed, and the process is as follows: Confit it in the urine of a child, seawater, and pure, permanent water before it is dyed, and cook it over a low fire until the blackness appears. This indicates that the body is dissolved and putrefied. Then cook it with its moisture until it is dressed in a red robe, and continue cooking further until you see the serpentine color that you seek."


Sictus said: "Know this, all seekers of the art: the foundation of this art, which the whole world considers, is but one thing. The wise hold it to be the highest of any nature that exists, but fools believe it to be the most vile of all things. You fools are cursed. I swear to you, if the Kings knew of it, no one would ever come near it."

Pythagoras said: "Name it."

And he said: "It is very sour vinegar that renders the body black, white, red, and all colors, and converts the body into spirit. Know that if you place the body on the fire without vinegar, it will burn and corrupt. And know that the first moisture is cold. Therefore, beware of applying too strong a fire at the beginning, as it is an enemy of coldness. If you cook it well and remove its blackness, it becomes a stone resembling marble of extreme whiteness. Know that the entire intention and beginning of the work is whiteness, after which comes redness, the perfection of the work. I swear by my God that I searched for a long time in books to reach this knowledge, and I prayed to God to teach me what it was. When God heard me, He showed me a pure water, which I recognized as pure vinegar. The more I read the books, the more I understood them."


Socrates said: "Know that our work is made of male and female. Cook them until they are black, then until they are white. Cook everything for 150 days. I tell you that if you understand even a little about the materials necessary for our work and the processes, you will find that it is nothing more than the works of women and children's play. But the Philosophers have described so many processes to lead you astray. But why? Understand everything according to nature and its process, and stop searching too much. I command you only this: cook. Cook at the beginning, cook in the middle, cook at the end, and do nothing else, for nature will complete itself."


Zeno said: "Know that the year is divided into four parts. Winter is cold, rainy, and watery in temperament. Spring is a little warm. The third, Summer, is hot. The fourth is very dry, and fruits are harvested because they are ripe. Govern your natures in this way and no other. If not, blame yourselves, not us."


The Turba said: "You speak well. Say something more."

And he said: "That is enough."


Plato said: "Our gum curdles our milk, and our milk dissolves our gum, and they grow within the stone of Paradise, which is the wood of life. In this stone, there are two opposites together—namely, fire and water. One vivifies the other, and one kills the other. Yet these two, when united, remain forever. From them appear the redness of the East and the redness of blood.

Our man is old, and our dragon is young, eating its head with its tail. The head and tail represent the soul and spirit. The soul and spirit are created from it. One comes from the East—the child—and the old one is from the West.

The raven flies through the air, and during the month of August, it molts its feathers in a hollow oak. Its feathers turn yellow, which happens as it eats serpents, and its head becomes red like poppy flowers. This is the fountain of the torrent, flowing through two veins that originate from one channel—one vein is salty, the other is sweet.

The raven purges itself and is cleansed. It will say, 'He who cleansed me will make me red, or else I will kill him and fly away.' Whoever has seen this can speak of it and bear witness, but those who have not seen it cannot believe it.

Awaken the wild beast, place tame birds beside it to catch and prevent it from flying. Once captured, feed the birds its liver to eat and its blood to drink, to animate them afterward. Cover the horse you ride with a white blanket. The horse is a strong lion covered with hair, and atop them both is the Griffin.

This thing has three angles in its substance, four in its power, two in its matter, and one in its root. I have walked many paths, always with my dog beside me. A wolf from the East came, and my dog and I were from the West. The wolf bit the dog, and the dog bit the wolf, and both became enraged and killed each other until they turned into a great venom and then into a Theriac. This is the stone hidden from both men and demons. I have exposed what others have sealed and told it to you."


Theophilus said: "You have spoken very obscurely."

Plato replied: "Explain what I have said."


Theophilus explained: "Know this, all sons of doctrine, that the secret of everything is a dark covering, often mentioned by the Philosophers. This garment and covering is made in the following way: Break your body into fine tablets and cook them with venom in a ratio of two to seven and two—this is all. Cook it in this water for forty days, then remove your vessel, and you will find the garment you seek. Wash it by cooking until there is no more blackness, then freeze it. When it is frozen, that is a great secret, and it becomes a stone called Dasuma, meaning 'fat.' But first, after it has decayed, sprinkle a little white salt to dry it and prevent it from stinking, and then you will find what I have told you. Cook it until it becomes like white manna, and then repeat until you see various colors appear."

The Turba (the assembly of philosophers) said: "You have spoken very well."


Bele said: "You have spoken very well and without envy. May God help you and grant grace to the disciples to hear and understand you. If no Philosopher had spoken more, people would not stray as much as they do. What causes them to stray is nothing but too many words and various names. I say that all metals are imperfect as long as they are in blackness; therefore, lead is not perfect because it is black. But the one who removes its blackness is within itself and will whiten it. Therefore, you do not need to seek much. Whiten the lead, remove the redness from brass, and redden the Moon—that is all. But understand that our lead is not a common metal, but comes from our mine, as does the silver and all the composition."


Bocostus added: "You have spoken well for those who will come after us, and I want to help you. Know, seekers of this precious art, that if you do not remove the spirit from the dead body and hide it in another spirit, and then make a soul from both, you do nothing. Therefore, kill the body and let it decay, and extract from it the white spirit, and the soul will glorify it. Know that the spirit does not come from the body but from the spirit, and the soul comes from both. The body is spirit, but the spirit is not body: one holds the other, but the other does not hold it. Note this, for otherwise, you will accomplish nothing."


Melotus said: "You must let everything rot for forty days, then sublimate it nine times in its vessel. After that, decay and confit it. Know that it will dye everything into which it enters, intimately and completely. You hear this often, but no one believes it unless God wills it, and it is by God's just judgment that it is so."


Gregorius said: "Our stone is called Epheddebuts, meaning 'purple garment,' and it is nothing other than killing the living and vivifying the dead. In vivifying the dead, you kill the living; and in killing the living, you vivify the dead. Know that this is all one and that it is nothing strange, for it kills itself and vivifies itself."


The Vicar said: "You speak very clearly."

Bele responded: "You are very envious, and he said, 'I command you to take what they have said and do with it what you must without error, for you have a good example. If you know how to do it, do as nature does, only assist her. When the Moon is in conjunction, it has no light, but when it is opposite the Sun, it is clear. And if it were not for the air between us and the fire, the fire would consume everything.'"


The Turba said: "Vicaire, you speak carelessly and little. And he said: 'The first time I speak, I will mention the weights and the regime, the colors, the time and the places of our venom. Let each of you speak as he wishes. I have said mine.'"


Bonellus said: "Take the royal Corsuste, which is red, and give it calf's urine until its nature is converted, for nature converts nature and transmutes it. The nature is hidden in the belly of the Corsuste. Nourish it until it reaches age and grows, so that it can go on its own."

Brimelius said: "Take the material that everyone knows, and remove its blackness, then strengthen its fire at the proper time, for it can now endure it, and it will show various colors: on the first day, saffron; on the second, rust; on the third, like desert poppy; on the fourth, like blood strongly burned. When it is thus, the body is spiritual, coloring and purifying all the imperfects. You have all the secret."


Arisleus said: "The Stone is a mother who conceives her child and kills it, and places it in her belly. Then it is more perfect than it was before, and nourishes within her. Afterward, she kills her mother and places her in her belly and nourishes her, and the son is the persecutor of his own mother. They have various times of tribulations together, and it is one of the greatest miracles ever heard of, and it is true, for the mother generates the son, and the son generates the mother and kills her."


Pythagoras said: "You speak well, children, and you are not envious."


The whole Crowd said: "We would speak more clearly, but you commanded us not to speak too clearly, for the fools would know this science as well as the wise."


Pythagoras said: "Otherwise, if you spoke clearly, I would not want your words to be written in any book; but I also command that you do not speak too obscurely."


Baleus said: "I tell you that the mother mourns the death of her son, and the son wears a robe of joy, the color of the blood of the death of his mother; and thus they are rewarded. The mother is always more pitiful towards the child than the child is towards the mother."


Sticos said: "If you do not remove the fire that is enclosed within the body, and do not join it with water, you do nothing. Therefore, I command you to wash your matter with fire and cook it with water; for our water cooks and burns it, and our fire washes it and strips it. And understand my words well, and do not break your head imagining too many things. Know that nothing engenders anything, and each thing makes its like. You will not find what you seek in the thing if it is not already there, no matter what you do."


Bonellus said: "Know that our water is not ordinary water, but a permanent water, which constantly seeks without rest its companion; and when it finds it, it takes it subtly, and they become one thing only; it perfects it, and it is perfected by it, without anything else. And indeed, the water is first covered with blackness, and when you see it black, know that the blackness lasts only forty days or forty-two at most; then you will see the white and thick, and it is a sign that the fixed begins to have dominion over the moist, and that the dry drinks the cold, and the hot freezes it of its own accord."


Sistocos said: "You who seek this art, I beg you to leave aside such obscure names, for our matter is only one, that is, water. But what? When a blind man leads another, both fall into the pit: why, you yourself can do everything, for it is nature that accomplishes everything. Cook the snow, cook the milk, cook the flower of salt, cook the marble, cook the tin, cook the silver, cook the brass, cook the iron, cook the sun, and you will have everything. You see that I command you only to cook, for slow fire is all."


Ephistus said: "Know that light fire is the cause of perfection, and the opposite is always the cause of corruption. Therefore, cook first with a slow fire, until everything can endure a strong fire; for if you make your fire too strong, it will not dissolve, and if it does not dissolve, it will never freeze. For the body cannot cook the water entirely or throughout; and the fire that is enclosed in the body is not awakened or excited unless the body is dissolved."


Morien said: "Water tints water, and one humor tints another, and one sulfur tints another, and the white gradually whitens the red, likewise, little by little, the red gradually reddens the white, and one makes the other volatile, and then the other fixes it, and then they become one in a middle substance, more perfect than either one alone before. Understand me and leave aside these herbs, stones, metals, and foreign species, and pray to God with all your heart that He makes you one of us."


Basem said: "You cannot come to your end without illumination, without patience, and without the courage to wait; for whoever lacks patience will not enter into this art. How do you think you will understand our matter the first time, nor the second, nor the third? Read everything many times until you doubt, and keep this book as a light before your eyes, and have the patience to wait. I have seen in my time a great Philosopher who knew as well as I do, and better than any of us: but his impatience, his too-great haste, and excessive greed, by the justice of God, as I believe, lost everything, and could not see what he desired. And for this reason, our Master Pythagoras said, that whoever reads our books, and works with them, and does not have vain thoughts in his head, and prays to God, will command the world: for you are seeking a great secret, so why do you not want to take the trouble? Do you not see that one man kills another, and even kills himself for money? What then should you do, and what effort should you make in order to reach this great science, which is of such immense profit? When you plant and sow, do you not wait for the fruit until the time of its maturity? How then do you expect to have the fruit of this art in such a short time? I tell you this, so that you do not curse us later: all haste in this art comes from the Devil, who tries to lead men away from their good intentions. Be firm, and believe your Master, just as we believe ours; for having believed and having known, we have profited: similarly, if you believe us, you will profit."


Bele said: "You have given good advice to the disciples, but I tell you that God created the world from four elements, and the Sun is their master and lord. Yet, only two of them are visible—earth and water. And there is air trapped within the water, and another within the earth. The air is drawn from the fire that holds the earth within the air, and the earth holds the water, and fire above the air. Earth and fire are friends; air and water are friends. Fire is allied with water through air, and air is allied with earth through water. Water holds air above and below, and earth holds air, and air also holds earth. Fire is held within the earth, and air opens and closes it within water. And water opens it through air and places it in the air, which is contained in the earth, through the fire that is also contained within it. Air opens the fire in the earth. Blessed is he who hears my words, for no one has ever spoken more clearly. These are the words of our master Pythagoras."


Azarme said: "When God made the world, he made it round to be better understood. And the father of all is the son of his uncle, and his uncle is the son of this father. The son is the brother of the uncle, and the father is his sister. The son is the father of the uncle, and the uncle is the son of the father, and the father is the son of his uncle, who is his son. And whoever does not understand me should not believe it. His sister is the father of the son, and the father is the great uncle of the sister, who is the father of the son. The son is the mother of the great uncle of his sister, who is his father, and his son is his uncle, and his sister is both his mother and daughter. And the daughter is the niece of her father, who is her son, and that one is the father of her who is his daughter. Hear us, we who speak well, for God has wanted us to speak thus through His justice and judgment."


The Vicar said: "You speak too obscurely and excessively. But I want to make the matter clear without all these confusing sermons. I command you, sons of doctrine, to freeze quicksilver. From many things, make two, three, and three, one. One with three is four. From four to three there is one, from three to four there is one. So one and one, three, and four. From three to one, there is two. From two to three, one. From three to two, one. One, two, and three, and one. Two, from two to one. One, from one to two, one. Therefore, one. I have told you everything."


Sirus said: "You are all envious. Know, sons of doctrine, that the child is begotten from man and woman, and if the two seeds do not come together, you accomplish nothing. But when the woman's seed reaches the door of the womb and meets the man's seed, they join together: one is hot and dry, the other cold and moist. And immediately, when they have entered, they are mixed, and nature, which governs by the will of God, closes the door of the womb. They enter a skin inside the womb, which is one of the chambers, and the door of the womb and the chamber of that skin close so tightly that the woman has no purgation, and nothing exits. Thus, the natural warmth remains gently surrounding the womb, digesting the two seeds together. The man's seed does nothing but convert and mature the woman's seed, and little by little, the substance the woman produces increases the seed, nourishes it, and expands, converting through the work of the man's seed and natural heat, with the compound together. It cooks, digests, refines, and purifies, until the spirit begins to move within this composition. In the first forty days, there is movement, and in the following days, it turns to milk, then to blood, then into main parts, including the formation of the heart, liver, and other organs. And then, the purgations, which were bloody and black with decay, are whitened through decoction and brought to the breasts, from which the child is nourished and fed until it grows. Then, various drinks are given to him, and he is fed all kinds of foods, growing stronger in bones, nerves, veins, and blood."

It is thus with our work for those who understand it well. And know that whatever we say in several places, put this, put that; however, we mean that it should be done only once and then closed until the end, though we may say, 'open and put.' We do all this in order to make many go astray. But the wise who understand our words know our intention, and how nature governs itself. For we do nothing but assist nature with the material from which she herself can work toward her intention, as you see in all generation.

First, when we wish to make a tree, we sow its perfect seed which has come from it, for each seed produces fruit that is like the one it came from. Then when we have closed it, we leave it in the earth. It rots, and a white sprout germinates which the earth nourishes, and it grows by the active virtue within the rotted seed, until it becomes a tree like the one it came from. From this tree comes another seed that can multiply infinitely. Thus, we only assist the matter, and nature finishes it.

Similarly, if a woman goes to several men, she will never conceive. If by chance she does conceive, she will bear a dead child. For if you mix raw things with cooked things, it will lead to poor digestion. Therefore, we need nothing else but the two seeds of a root, and to cook them. They will alter, but you must help them in the proper way until the end.

So do this, and leave behind all these strange words and regimes, and look at how nature acts. Strive to imitate her in her process, and do not be so bold as to want to do more by your regimes than she does. For if she does not do it, you cannot do it by anything of your invention. No one can make our stone except from our own material, and by our own process. So leave all these strange words behind and conform to nature. For I tell you, it is nothing else that causes you to fail, but the strange words, and the various names, and the regimes, and the many weights they have mentioned. But note that in whatever way they speak, nature is but one thing, and they all agree and say the same. But the fools take our words as we say them, without understanding what or why. They must consider if our words are reasonable and natural, and they should take them. But if they are not reasonable, they should understand our intention, and not stick only to the words. But know that we all agree on something that we say. So, consider one by another, and we are all clarified; for one clears up what the other hides, and thus all is there for him who truly seeks it. And whoever sees our books and hears them, has no need to search countries or cities, nor to spend his money.


Basem says: You have been too bold, our Master did not want us to speak so clearly. And he says, 'I do not wish to be envious like you all. Know, all of you who seek this art, that some Philosophers, in order to hide this science, have said that it must be done by hours and images. But I tell you, this is not necessary, it neither helps nor harms; for the matter is always ready to receive the virtue it must. And our Master says it more clearly when he says, 'Our Medicine can be made in all places, at all times, at all hours, by all people, and is found everywhere, and there is nothing to do.' But those who say this, they are only hiding the science. For I tell you that when you know it yourself, you will seal it. That is why do not be surprised if they seal it, for it is the will of God."


Lanus says: Know that our work is made of 3. Of 4. Of 2. And of 1, and fire is 1 and is 2. And the colors are three, and the days are 7. And 3. And 4. And 1, and hear me. And know that vinegar, if you make too much fire, flies away, and you will find little white mounds above the house, for vinegar is spiritual and flies away. Therefore, I command you to govern it wisely and with a small fire, for small fire is always the cause of gathering the heat of the dissolved sulfur. Otherwise, you will do nothing, and know that God created a mass and seven Planets, and four elements and two poles, where all is supported, and nine orders of Angels and two principles, matter and form. Understand what I have told you, for I have revealed to you wonders.


Aesuboffes says: Place the red man with his white wife in a round house, surrounded by slow and continuous heat, and leave them there until everything is converted into water, not vulgar water, but Philosophical. Then, if you have governed well, you will see a darkness above, which is a sign of decay, and it will last for forty or forty-two days. Leave them there both continuously until there is no more darkness, and do as you did at the beginning. And know that the end is only the beginning, and that death is the cause of life, and the beginning of the end. See black, see white, see red, that is all, for this death is eternal life after the glorious and perfect death."


The Crowd says: Know that you have heard the truths. Take them where they are, and sort them as one sorts good herbs from bad. And know that our work must be cooked seven times, and at each of the seven, it must be given a color until its perfection. And when it is perfect, it is a live tincture more excellent than can enter the mind of man, and it is neither the matter nor the regimen. And if one knew the true regimen and told it to the fools, they would say that it is not possible, with such a small regimen, to make something so precious, but leave them in their belief, and do not go by belief: but hear us and know the roots from which everything multiplies.


Theophilius says: Know that the whole Crowd has come to a good conclusion.

Pythagoras says: Let me speak, and you be silent. I want you to start speaking again, each of you. For the envious have so corrupted this science, that now hardly anyone can believe it, and thus such a gift from God is considered false. But I tell you, it is something I know, and the reason is everywhere—in herbs, trees, men, angels, and in all nature.


Theophilius says: Our Master, it seems to me that the Serpents carry poison in their bellies, which, if eaten, would cause death. But if someone later takes the paste of venom, which is the Theriac, one venom would consume the other and prevent death.


Socrates says: Know that the Philosophers have called our water the water of life, and they have said it well; for first it kills the body, then it makes it live again and makes it young.


Siverilius says: You are envious. And he says. Say whatever seems good to you. Know that our matter is an egg, the shell is the vessel, and inside it, there is white and red. Leave it to be brooded by its mother for seven weeks, or nine days, or three days, or once, or twice; or sublimate it, whichever you prefer, in a small bath for two hundred eighty days; and from it will come a chick, with a red comb, white feathers, and black feet. I have told you what my brothers have sealed for you, and understand me.


Aristotle says: Know that many speak in various ways, but the truth is one thing, which is in the dung, and it is known by itself.


Pythagoras says: How, Aristotle, are you bold enough to speak? You are not yet wise enough to speak with us; you should listen. However, what you have said is true; listen to the Masters and Plato.


Lucas says: I was so amazed by the Sun, that when I look against a very thick cloud, it appears yellow, green, red, and blue, and these are the diverse colors that sulfur makes appear.


Nostius says: Take the stone that is called Bénitel, for all the water from it is of a purple color and serpentine redness. Wash the sand of the sea until it is white, and let it dry in the sun, and various winds will rise from the West, and then the Sun will come at noon in its reign, and the winds from the East will rise, but the Moon makes the winds of the West rise, and then everything will calm down.


Archimius says: Know that Mercury is hidden under the rays of the Sun, and the Moon causes him to lose them and takes control of him; but this domination was granted to her by the Sun for two days, after which she returns it to the Sun and goes into decline. Venus is the messenger of the Sun and informs him of her lordship; and Mars is the one who presents her. And when the Sun has his Kingdom, for the labor that his six companions have taken, he gives them very beautiful clothing of his livery. So, know children, that the Sun is not ungrateful to his servants, as you see. And he who has seen this speaks surely of it and understands it clearly.


The Philosopher says: Our matter is called egg, serpent, gum, water of life, male, female, bembel, corsusste, thériaque, bird, herb, tree water, but all is only one thing, that is to say, water, and it is but one process, namely, cooking.


Danaus says: Know that the envious have said that this work is done in three days, others in seven, and others in one. They all speak the truth according to their intention; but know that our months each last 23 days, plus two more days; and the week of each month has seven days, and each day has 40 hours. For these are our times and our hours, thus everything is there, and the time.


Eximiganus says: Moisten, dry, blacken, whiten, pulverize, and redden, and you have the whole secret of the art in these few words. The 1st is black, the 2nd is white, and the 3rd is red. 80, 120, 280. Two make them, and they are made 120. Gum, milk, marble, moon. 280. Bronze, iron, saffron, blood. 80. Peach, pepper, nut. If you understand me, you are fortunate; otherwise, seek nothing more, for all is in my words.


Nostius says: Know that man produces only man, and bird only bird, nor does brute beast produce anything but brute beast. And know that nothing is amended except in its nature and seed. And know that whatever we say, we are all in agreement. But the ignorant believe that we are different, but know that all is one, and a very small fire is needed to dissolve, for the coldness of water would be contrary to us, and we want it to dominate its body. How then could coldness dominate if it is consumed? For which reason we have often spoken to you of a small fire, and by this slow fire, blackness appears, which is the spirit altering the other spirit. After darkness comes clarity, and after sorrow comes joy, and the foundation on marbled stone is our intention, and continuous word.


Isimindrius says: Know that our first spirit alters, the second mixes, and the third burns. First, therefore, put on nine ounces of our matter, two times as much vinegar as the first, when it is placed over our fire, and cook Bembel, Teldie, Salmich, Zarneeh, Zenic, White Orpiment, our non-vulgar sulfur. Bembel is black, and Teldie also, and they dominate in winter during the rains, when the nights are long. And the Sun at this time descends from the sign of Virgo into that of Libra and Scorpio, which are cold and humid, eighty or eighty-two degrees, then comes Zarnech and Zenic, which is white, and Orpiment, which is when the Moon ascends three other signs, some half cold and humid, and others half warm and humid, each of these signs lasting twenty-three points of their number. And our red sulfur is when the heat of the fire surpasses the clouds and joins with the rays of the Sun and the Moon, and Venus has already conquered Saturn, and Jupiter, by the agreement he has with his complexion. Then Mercury, who has no more help, descends, for all celestial influences are against him, and the fire, Venus, and the Sun burn his cold and humid rays, and then, by the great contradiction of heat and cold, Mercury sparkles, throws impalpable spiritual sparks, and in this struggle descends through three signs that are hot and dry, and remains in each sign for forty-three, twenty-fourths of a degree, and a third. And thus, whoever does not understand me, reread: for I call God to witness that here is the clearest word I have ever heard to know this science, and I myself have done it so.


Eximiganus says: Know that all our primary intention is the true dark garment: for know that without darkness you cannot whiten. Therefore, take the red stone and whiten it with darkness, and then redden it with whiteness: and know that in the belly of darkness, whiteness is hidden; draw it out as you know how. Then draw from the belly of this whiteness, redness, as you wish, for all lies in these three points.


The Turba says: Master, everything we say is nothing other than making the fixed volatile, and the volatile fixed; and then making a middle ground between the two, which is neither dry nor wet, neither cold nor hot, neither hard nor soft, neither fixed nor too volatile, and all to make a middle ground between the two: for it holds in itself two natures united together. And know that this is done in seven good days, and not in a moment. For all alteration is made by continuous action and passion. And note what I say, for this is the end of our science.


Archimus says: Take Arzent, which is black worms, and venom from old marine red tiles, and they have a horrible appearance. Cook them with heat that is neither too hot nor too cold: for if it is cold, they will not alter, and if it is too hot, no true union will occur from their mutual love. Continue your fire for three days as you would for chicken eggs under the mother, and like the feverish warmth surrounded by it, and keep them well in their shell. And know that if they begin to alter, they will finish and beautify themselves. And know that if you make the confiture without the right weight, there will be great delay and great danger from the fire, by which delay one might believe they have failed. I saw a man in my time who knew this as well as I did, and even better than any of us, and in working in his great haste, greed, and desire, he could not see the end, and believed he had failed, and abandoned the work. Be firm and not light of mind, to believe one thing, then another, to doubt and then believe. Before you embark on it, carefully consider what we are telling you, and often reflect on our words.


Mindius says: Know, all of you investigators of this art, that spirit is everything, and that if in this spirit another similar spirit is not enclosed, it will be of no use. And know that when Magnesia is white after the blackness, this is accomplished. And know that it comes out of the body that which nourishes it: thus, you are freed from the need to search for it, but you must govern it sparingly. For those who do not know the regimen are like the blind, and like an ass playing the harp. So do not trouble yourself with so many names and various regimens, for the truth of nature is one, which is hidden in its belly, and then the words of our Master will be fulfilled, who says: Nature rejoices in nature, and nature overcomes nature, and nature contains nature.


Pythagoras says: You have all spoken very well. But know that some have spoken more clearly than others. And I tell you that our work, from its very beginning, involves working with two natures that are but one substance: one is dear, the other vile, one is hard, the other aquatic, one is red, the other white, one is fixed, the other volatile, one is body, the other spirit, one is hot and dry, the other cold and moist, one is male, the other female, of great weight and very lively matter; and both are none other than Magnesia and sulfur. And know that in the beginning, one dominates the three parts, and the other, which has been killed, begins to dominate and kill its companion in four parts, and it rises from three parts: black Kubul, white milk, flowering salt, white marble, tin, and the Moon, and from the four parts rises brass, rust, iron, saffron, gold, blood, and poppy, and the venomous spirit that has devoured its companion. And know that one needs the help of the other, for you cannot make the body hard and spiritual, nor penetrating, without the spirit; nor can you make the spirit corporeal, fixed, or permanent, without the body. The body is red and ripe, and the spirit is cold and raw in its mine. And know that between living water and pure white tin, there is no proximity, nor any nature except common. For living water has its certain body to which it unites. And know that anyone who does not understand what I have just said is nothing but an ass, and should never attempt this art, for they are predestined to never succeed. Leave human nature, leave the volatile, and marine stones, charcoal, and brute beasts, and take metallic matter. And know that if there were twenty-four ounces, only one-third is necessary, that is, eight ounces. Cook in three of white, and under the Sun, and it will become black in forty days. And know that the first work is done sooner than the second: and the second is done from the tenth of September to the first of February, during the great heat of summer; and after the winters and springs have passed, the fruits are already ripe and picked from the trees, so it is here.


The Turba says: Our Master, with all due respect, it seems that you have spoken too clearly.

And he replies: "It seems so to you, but to the ignorant, even if I spoke more clearly, they would scarcely understand."

The Turba says: "It must be sealed to the fools, and revealed to the wise, and not otherwise, for that would be damnation."


Florus says: The water of sulfur is mixed with two natures; it freezes and dries, alters, whitens, and reddens with the help of the fire administered just as it should be.


Bracchus says: Take the white tree of a hundred years, surrounded by a round house of humid heat, enclosed to protect it from rain, cold, and winds, and place within it the man who is a hundred years old. And I tell you, if you leave it for one hundred eighty days, this old man will eat all the fruit of this tree, until the old man dies and turns to ashes, and he will remain as such, neither more nor less.


Zenon says: Know that the white tree comes from the black mine of eighty years, and the ten additional years make it white and beautiful, while others turn red in various degrees. And know that if you do not dye the Moon that you have in your vessel until it shines like the Sun, you do nothing. For I tell you that the Moon is the means of concordance, and not lead nor tin.


Lucas says: Know that fire contains water in its belly, and this water is extracted by an appropriate fire, then through the means of hot and lukewarm water (where the fire bathes continuously). And the chambermaid puts the darkness of the night outside and against the chimney, so that the fire remains clear and does not become sooty too intensely. And know that I myself sought diligently before achieving this: but thank God I reached my desire after great effort; for he who does not labor, will not eat, nor will he rest in his old age.


Isindrius says: Mix water with water, gum with gum, lead with lead, marble with marble, milk with milk, the Moon with the Moon, iron with iron, bronze with bronze, or the Sun. Cook everything for one hundred fifty days, then cook until your desired outcome is reached as you know, and make everything impalpable. Read your books and reread them so that you know the truth, for our science is nothing but changing the hard into the soft, the hot into the cold, and the cold into the hot; so that everything together becomes a medium, neither hot nor cold, neither hard nor soft, but balanced in all complexion. And know that after two hundred eighty days, it will be sufficient. Surround the surrounded from within to without, containing the contained, and everything will succeed; one white, one black, one red: strengthen the two, the first will multiply after ten tests, and the other is not one. Return while returning, make the perfect by containing the contained in line. And note my line of the containing, the seer is contained, and it teaches you what no one has yet said: understand my words.


The Turba says: Know that the more our Stone is well digested, the more its fire is active, and it becomes more fiery in nature than the other elements, and also gains a stronger tincture. And know that whoever understands the venerable words of Isindrius, hears a degree beyond the others, and two, three, and four, up to infinity in augmented and fiery virtue.


Pythagoras says: Isindrius, may God reward you for what you have said. For this is indeed something none of us had spoken about. Go, children, note these last words concerning the glorious action and sudden transmutation. Know that the world lived in the first two hundred eighty years, but the time will come when the son of this time will last only three years, and in the end, he will be finer and more cunning ten times in three years than the father was in two hundred eighty; and will accomplish in one year as much as his father did in forty and forty. And so it is everywhere. And know that whoever heals well, takes laxative medicine from within, and comforting medicine from outside, so that one teaches the other: and you hear and take note.


The Philosopher says: Our composition is made of two things, which become one thing, and is called, when they become one, white bronze. And then when all is conquered, it is called quicksilver, not vulgar, and is a lively tincture, which the Philosophers have sealed with many words. And I tell you that this science is only a gift from God, where He wills: and it is nothing other than dissolving, killing the living, and giving life to the dead, and making all into an inseparable life.


The Turba says: Know that our work has many names, which we want to describe. Magnesia, Kukul, Sulfur, Vinegar, Citrine Stone, Gum, Milk, Marble, Fleur de Sel, Saffron, Rust, Blood, Poppy, Sublimed and Vivified Gold, Living Tincture, Elixir, Medicine, Bembel, Cersusfte, Lead, Tin, Dark Vest, White Worms, Iron, Bronze, Gold, Silver, Sanguine Red and Lofty Red, Sea, Dew, Fresh Water, Salt Water, Dazuma, One Substance, Raven, Camel, Trees, Birds, Men, Nuptials, Engines, Resurrection, Mortification, Stars, Planets, and other infinite names. But know that all of this is nothing but the apparent colors in the work, and they are thus called because of their resemblance to our matter. And beware that these names do not deceive you, and keep your heart firm and not mutable, and be assured that nothing dyes the metal, except the metal itself, in its nature. And know that no nature is amended except in its own nature, for otherwise, it would not be amended. Afterward, I will speak to you about fire, so that you are certain of everything, and that you have no cause to blaspheme against us, and that our book is fully accomplished in all things and everywhere without any diminution. For whoever has this book, has the words of Pythagoras, who was the wisest man who ever lived, and to whom God gave all His science, and he gave it to his disciples. And know that in this book, the entire art is complete, without any envy, the material, the days, the colors, the regimen, the method, and the weight, without any diminution.

Now, I want to speak of the fire. Know that I have seen fire made in many ways: some use small twigs, others small coals mixed with ashes, with a slow fire; some use hot ashes, others make fire without flames, and use hot vapors; others use very small and medium flames. But to reach the perfection of everything and the fulfillment of your work, I command only the slow, continuous, and hot fire, digesting and cooking, as nature requires. Experience will show you this as you proceed. And know that this science is easier than any other, but the names and the processes make it obscure, for the ignorant take our words without understanding us. And know that whoever possesses this art is free from poverty, misery, tribulations, and bodily illness; do not believe that our art is a lie. This is the sealed end of our precious art. Seal it for anyone who requests it. Disciples, take kindly our books, our colors, our material, our times, our processes, which are all one.

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The Distinction of the Epistle that Arisleus Composed to Know This Precious Art

Pythagoras says: We have already written everything about how this precious tree should be planted, lest it die, and how the fruit, after the white flowers, can be perfected and eaten. And whoever eats it will never hunger again nor face tribulations, but will be a Prince and one of our Philosophers, and will receive the gift that God reserves for his elect, and not for others, and will have this reward for the effort of their spirit, as remuneration and retribution for Philosophy. But even though we have spoken well, no one will succeed in planting this tree if they do not have greater certainty about their work. And for this reason, so that those who will plant it may not blaspheme against us, nor be frustrated in their intention if this tree dies, I want, Arisleus, that you, who have collected all my sayings and assembled my Disciples and me, speak more clearly about it in charity, without envy for the newcomers, so that we may be the cause of good for our successors, and no one may fail in this precious tree.


Arisleus says: Willingly, but give me a term.

Pythagoras says: Take the term until tomorrow.

And the next day, when the Disciples were assembled and Arisleus was present, Pythagoras said: "What have you seen?"


Arisleus said. I saw myself and ten of us, and it seemed that we were spinning all over the sea, and I saw the inhabitants of the sea who coupled males with males, and no fruit came from them, and those planted trees that did not bear fruit, and from what they sowed nothing came.

It seems to me that I said to them: You are many people, and none of you is a Philosopher, who teaches the others.

And they said, what is a Philosopher?

I replied, it is one who knows the virtues of all created things and their natures.

And they asked, what benefit does this science provide? We don't care unless there is profit.

And I answered, if you had Philosophy or science, and wisdom, your children would multiply, your trees would grow and not die, your goods would increase, and you would all be Kings, overcoming your enemies.

They heard me, and immediately they went and reported what I had said to the great Prince of the earth, and they told him the gifts we had promised.

When the King heard them, he sent for us and said, "Who has brought you to us?"

And we replied, "Our Master, the head of the Sages and the foundation of the Prophets, Pythagoras, has sent us to you to offer you a very great gift."

And the King asked, "Where is this gift?"

And I said, "The offer and the gift are hidden and not revealed."

And he said, "Give them to me now, or I will kill you."

I replied, "Our Master has sent us to offer you the art of generating and planting a tree, and whoever eats its fruit will never hunger again."

And the King answered, "Your Master sends me a great gift, if it is as you say."

And I said, "Our Master would never send it to you, nor would we reveal it for anything, if it were not so, because in this land, no news of this tree has ever been known; for if there had been mention of it, we would have never spoken of it. But in order for the science to not perish, and so it might be known in all countries and lands, our Master, who is the Master of the Sages and Philosophers, to whom God has given more gifts than to any man after Adam, has sent us here so we may share it in each land."

And the King said, "Tell me what it is."

And I replied, "Lord King, although you are a King and your country fertile, you use poor regimes in your country, for you join males with males, and you know that males do not generate, for all generation is made by man and woman. And when males join with females, nature rejoices in its nature. How then, when you join natures with strange natures improperly, and not as it should be, do you expect to generate any fruit?"

And the King asked, "What is proper to join?"

And I said, "Bring me your son Gabertin and his sister Beya."

And the King said, "How do you know that my daughter's name is Beya? I believe you are a magician."

And I replied, "The science and art of generation have taught us that the name of your daughter is Beya." And although she is a woman, she improves him, for she sets him right.

And the King asked, "Why do you want her?"

And I said, "Because no true generation can be made without her, and no tree can multiply."

Then the King sent for the said sister, and she was beautiful and white, tender and delicate.

And I said, "I will join Gabertin to Beya."

And he replied, "The brother marries his sister, not the husband his wife."

And I said, "Thus did Adam, and that is why we are many children, for Eve was of the same matter as Adam, and so it is with Beya, who is of the substantial matter from which Gabertin, the beautiful and shining one, is made. But he is a perfect man, and she is an unripe, cold, and imperfect woman, and believe me, King, if you obey my commands and my words, you will be blessed."

And my companions said to me, "Take charge and finish explaining the reason why our Master has sent us here."

And I replied, "Through the marriage of Gabertin and Beya, we will be free from sorrow, and in this way, and not otherwise, for we can do nothing until they become one (matter) nature."

And the King said, "I will give them to you."

And immediately after Beya accompanied her husband and brother Gabertin, and he lay with her, he died entirely and lost all his lively color, becoming pale and dead, the color of his wife.

And the King, seeing this, became very angry, and said, "You are the cause of the death of my son and dear child who was as beautiful and shining as the Sun, what point is his face in now! I will kill you all." I had always feared your evil magical art, and you have come here with bad intentions through your cursed art; I will kill you."

And he took us all, ten of us, and locked us up in a prison of a house of glass upon which another house was built, and upon that, yet another house was wisely built. And thus we were imprisoned in three round houses, well closed and locked.

Then I said to him, "Oh King, why are you so angry, and why are you causing us so much pain? At least give us your daughter, and perhaps God will have mercy on us, and make your daughter with our help bring back the son she carries in her womb, make him alive again, young, strong, and powerful, greatly multiplying his lineage more than you ever did."

And the King said, "Do you want to kill my daughter too?"

And I replied, "Oh King, do not think so badly of us, and do not make us suffer so much pain. Have a little patience, and give us your daughter."

And the King gave her to us, and she remained with us in the glass house prison for eighty days. And we all remained in darkness and obscurity in the waves of the sea, in great slow heat of summer, and in agitation and rising of the sea, such as we had never seen before. When we were released, you saw Pythagoras in our dream, and we asked you to nourish our child, who was nourished, encouraged, and animated, and overcame his wife who had previously defeated him, and they made multiplication just like the son.

Then we rejoiced and told the King that his son was now in a state to be seen.

The End.

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Chapter 7

Different quotes from Turba Sages (Compilation of missing texts)

Translator Note: Dear reader, I tried my best effort to gather the sayings from the Turba Philosophorum from other books which you will find here below.

1. BOOK OF ALZE - Philosophers Sayings.

Simon the Sage: "Know that unless you first make the Stone white, you cannot make it red."

"The Crowd": "Know that the true Tincture can be prepared only out of our ore."

Eximenus: "Nothing profitable can arise out of the elements without conjunction and gentle coction."

Lucas: Our ore Lucas calls the white ore, and it goes by many other names on account of the many colours which it exhibits in the various stages of the chemical process."

Pythagoras says: "Many names are given to it; nevertheless, it is nothing else but the one and true Matter, and this is by reason of the development of its nature. The envious have described it by the names of all bodies, as, for instance, a coin, lead, copper, etc., according to the variety of its colours."

Lucas: "we have no need of many things but only of one thing".

Diamedes and Basan say: "Do not add to it any foreign substance; for the common substance of metals is one thing, and more excellent than all other things."

Synon: "that sulphur and our ore are derived from one thing, and changed into four."

Lucas says: "The white ore is subjected to coction till it generates itself. Thus it becomes united in all its four elements, and receives a living soul. It is never more than one thing, but as a man consists of body, soul, and spirit, and yet is no more than one person, so our substance consists of body, soul, and spirit. The ore receives its strength, spirit, and growth from the water."

The Sages say: "If the ore be often deadened in its coction, it becomes all the more excellent, and if the body have a soul after the manner of man."

Aristeus says: "Observe the indestructible water which issues from it."

Hence other Sages say: "Take water with its twin substances, and let it be dried up by means of the vapour which is like it, and coagulated in its own water."

Bonellus answers: "When you see a black substance floating in the water, you may know that the body has been dissolved."

Hence it is said: "Extract the shadow thereof from the splendour."

Hence the Sages say: "Invert the elements, and you will find what you seek."

Geber says: "that sometimes the whole substance is only called body, or spirit; and unless there be a dissolution into water, our work cannot be brought to a successful issue."

Of course, we do not mean the water of the clouds, as the foolish say, but a permanent water, which, however, cannot be permanent without its body.

Hermogenes says: "that we are to take the hidden spirit, and not to despise it, because it shares its great power with its brother. For only the union of the two can give us the right Tincture. The water is also called a most sharp acid with which the body must be washed; this is what Socrates calls is woman's work, and child's play."

Synon says: "If the water be changed into the body, the body is changed, first into earth, then into dust and ashes, and you have what you want."

The Sages say, in conclusion: "My son, extract from the splendour its shadow."

Geber: "our Art must do more for the substance than Nature has done for it; otherwise we should never obtain the Medicine which has the power of correcting and perfecting the essences of the seven planets, or metals."

Avicenna says: "natural heat operating in humid bodies, first causes blackness; then removes the blackness; and finally causes whiteness, as may be seen in calx. Hence our substance must become first black, and then white, and be reduced to a kind of powder."

Democritus: "The process of coction should be continued until the alembic is well dried and the substance begins to assume a liquid aspect; for water alone is sufficient for the coagulation and fixing of the whole, as we are told by Democritus"

2. Rosary of the Philosophers or Rosarium Philosophorum 1550

Democritus: "Mundify Tin with the choicest washing, and extract his blackness out of it, and also his darkness, and then his brightness will appear."

Democritus: "It behoves you that in the first business you dissolve the bodies upon white ashes and let there be no grinding but with water."

Democritus: "Be neither too quick or too slow in putrefying the gravel and the bodies plated and joined together, attend in your work and you shall profit in it."

Lucas and Eximenus: "understand all you that search after knowledge, that no tincture is made but of our white copper. For our copper is not common copper. Common copper is corrupted and infecteth everything which is put unto it, but the Copper of Philosophers maketh perfect and whiteneth that to which it is associated."

Parmenides: "Unless the body be spoiled and putrefied and be converted into a substantial substance, then cannot that hidden virtue be extracted nor mingled with the body."

Parmenides: "Some men hearing water named of the Philosophers, think it to be the water of a cloud, but if they had any reason, they might know it to be permanent water, which cannot be permanent water without its body with which it is dissolved."

3. The New Pearl of Great Price by Petrus Bonus

Anaxagoras: "Know that the perfection of this work is the water of sulphur."

Bonellus: "All things live and die at the beck of God, and there is a nature which on becoming moist, and being mingled with moisture for some nights, resembles a dead thing; thereafter it needs fire, till the spirit of that body is extracted, and the body becomes dust. Then God restores to it its soul and spirit. Its weakness is removed, and it is raised incorruptible and glorious. Our substance conceives by itself, and is impregnated by itself and brings forth itself --- and this, the conception of a virgin, is possible only by Divine grace."

Pythagoras: "Coction, Calefaction, Dealbation, Attrition, Affusion, and Tinging are only different stages of the same operation in the fire. There are many names, but one regimen."

Pythagoras: "those who are acquainted with the elements will not be numbered among deniers."

4. Arcana arcanissima by Michael Maier

Balgus: "take that white tree, build for it a round house, dark and surrounded by dew, and place upon it a man of great age, a hundred years old, and close the house, lest the wind or dust should reach them; then let them go to their house for 80 days; I tell you in truth, that old man does not cease to eat of the fruit of that tree.* until he becomes a young man: O how wonderful Nature, which transformed the soul of that old man into a youthful body, and became a father and a son: Blessed be the DEVS, the best Creator."

Bonellus: "Therefore, says he, that nature, from which the moisture is taken away, when it is released during the nights, seems like the dead, and then she nature does not need fire, until the body and its spirit are turned to the earth, and then it becomes dust like a dead man in his grave: After these actions, God restores the spirit and the soul, and every infirmity removed, our nature is strengthened and improved. It is necessary, therefore, to burn that thing away from fear, until it becomes ashes; who is fit to receive the spirit, the soul, and the infused tincture."

Borates: "Rub with his water until the Crocus becomes in color like gold."

Emiganus: "The sun gives its light above and towards the moon, and then looks upon all things both above and below."

Eximidius: "I tell you truly there is no tincture of Venus, except in our air."

5. The Desired Desire by Nicolas Flamel

Ascanius: "the Spirit does not join the Body, until the Body is perfectly purged and cleansed of its filth and its filth"

Diomedes: "we must understand that Nature only amends, corrects itself in its Nature, into which we must not introduce any heterogeneous or foreign thing, which cannot amend or correct it; but let it itself, as I have just said, germinate and multiply"

Lucas: "know, all of you who seek our Science, that there is no true Tincture except from our white Metal, which is not vulgar Metal; for this spoils and corrupts everything. but the Metal of the Philosophers whitens whatever it is associated with and makes it perfect."

Socrates: "the life of any thing is Water, because this Water makes the Dissolution of the Body and the Spirit, and of a dead thing makes a living one. It is Vinegar very strong and sourer than sour itself. Cook it until it thickens; but take good care that the Vinegar does not turn into smoke, and that it does not get lost and evaporate altogether. Moreover, this same Water transforms and converts the Bodies into Ashes, pulverizes them and incises them."

6. The Root of the World - Radix Mundi by Roger Bacon

Ascanius: "a gentle fire gives health, but too much or great a heat will not conserve or unite the elements, but on the contrary divide them, waste the humidity, and destroy the whole work"

Diomedes: "decoct the male and the (female or) vapour together, until such time as they shall become one dry body; for except they be dry, the divers or various colours will not appear."

Lucas: "lute the vessel strongly with lutum sapientiae, that nothing may get in or go out of it. For the flowers, or matter subliming, should breathe out, or any strange air or matter enter in, your work will be spoiled and lost."

Lucas: "that when we see the blackness of the water in all things to appear, that then the body is dissolved, or made liquid."

Lucas: "consider not the multitude of the simples composing it, which the philosophers have dictated, for the verity is but one only, in the which is the spirit and life sought after. And with this it is that we tinge and colour every body, bringing them from their beginnings and smallness, to their compleat growth, and full perfection."

Pandolphus: "you are to understand that the body is to be dissolved with the spirit"

7. Flos Florum - A Flower of Flowers by Arnold de Villa Nova

Eximenus: "So a number of philosophers also call him an Ertz (like Eximenus in the book of Turbæ) and say: All you who investigate this art should know that there is no true tincture except with our Ertze alone: And they have given it countless other names with it The unwise would not understand this in any way or way as they called it: However, it is no more than a single stone and a piece of work."

Philotis: "The whitened dry land burns with fire until the spirit comes out of it, which is found in it and the ashes are called Hermetis."

Parmenides: "If they had read and understood this book, they would know without a doubt that it is a permanent and constant water, which without its body with which it then unites and together becomes a permanent one could not have been."

8. The Golden Fleece or Flower of the Treasures by Salomon Trismosin 1613

Lucas: "Be careful, of a fire that is too strong for a beginning."

Parmenides: "If the body is not ruined, demolished, completely broken and corrupted by putrefaction, this occult and secret virtue of matter will not be able to be drawn out or united perfectly with the body."

Socrates: "The slits and the little holes which are the meatus and the pores of the earth, will open , so that it receives within itself the strength and vigor of both fire and water."

Socrates: "Rejoice when you see an admirable light emerging from the obscure darkness."

Socrates: "When heat penetrates, it makes gross and earthly things subtle and spiritual which adapt to matter, not to the final form, never ceasing to operate with it by means of this aforementioned heat."

9. The Opening of the School of Metal Transmutatory Philosophy by David De Planis Campy

Agmon: "Matter is white, black, red, color of Brass, color of Tyrian; in short, of all the colors of the world. Enough colors say weight."

Agmon: "light & heavy; all together ; this Matter, he says, is heavy, solid & immutable by Fire, immutable by Water, & immutable by Wind. It is also light, airy, spongy; mutable by Fire, mutable by Water, mutable by Wind."

Agmon: "he who fixes everything with violent Fire deserves to be exalted above all others."

Ascanius: "this Secret comes from the mixture or composition of two things"

Balgus: "those who plant the Mercury (which is said Tree by the Philosophers) & plant it in dry land not knowing how to water it will never bear fruit"

Rarson: "God has done well to seal this Art to the people; In order, that the world does not perish."

10. The Stone of the Philosophers by Edward Kelly 1676

Ascanius: "The conjunction of the two is like the union of husband and wife, from whose embrace results golden water."

Democritus: "You should first dissolve the bodies over white hot ashes, and not grind them except only with water."

Eximenus: "The water, with its adjuncts, being placed in the vessel, preserves them from combustion. The substances being ground with water, there follows the ascension of the Ethelia and the imbibition of water is sufficient by itself to complete the work."

Menabadus: "Make bodies not bodies, and incorporeal things bodies, for this is the whole process by which the hidden virtue of Nature is extracted."

11. Five treatises of the philosophers stone. Two of Alphonso King of Portugall, John Sawtre a Monke, Florianus Raudorff, treatise of the names of the philosophers stone by Paines and Care of H. P. 1652

Bonellus: "where that you do see blackness appeare to that water, know ye that now the body is liquefied"

Pandolphus: "Brethren, know that the body is dissolved with the spirit whereunto it is mixed, by a most lent decoction, and so the body is thereby made spirituall with the spirit"

Pandulphus: "he that hath wisely brought forth the venome out of Sol and his shaddow, without which no colouring venome is ingendred, and he that goeth about by any manner of wayes to make colouring venome without this, he loseth his labour, and enjoyeth nothing but sor∣row for all his hopes."

Pythagoras: "as long as the obscure blacknesse doth appeare, the woman doth rule, which is the first strength of our stone; for unlesse that [stone] be black, it cannot be white nor red."

12. Atalanta Fugiens or Atalanta Fleeing by Michael Maier 1617

(Now what Sulphurs are Dardaris in the same place declares in these words)
Dardaris: "Sulphurs are souls hidden in the four Elements, which being extracted by Art do naturally contain one another and are joined together. But if you can by water govern and well purifye that which is hidden in the Belly of the Sulphur, that hidden thinge meeting with its own Nature rejoineth it, even as water with its like."

Democritus: "Cleanse Tin with a speciall absolution, extract from it its blacknesse and obscurity, and the whitenesse of it will appear."

Mundus: "If they who sell it but did know it, they would not sell it so cheaply."

13. The Book of Hieroglyphical Figures by Nicolas Flamel

Democritus: "These two Sperms, said Democritus, are not found on the land of the Living."

Diomedes: "The Heat of your fire, in this Vessel, will be, as Hermes and Rosinus say, according to Winter, or as Diomedes says, according to the heat of the Bird which begins to isolate very slowly from the Sign of Aries, to that of Cancer."

Diomedes: "Diomedes, shall be come iust to Cancer, and that from thence it shall runne toward Libra, then thou maist aug∣ment the fire a little: And in like manner, when this faire Bird, shall fly from Li∣bra towards Capricorne, which is the desired Au∣tumne, the time of haruest, and of the fruits that are now ripe."

14. The Sound of Trumpets - Clangor Bvccinæ (Clangor Buccinae)

Constans: "don't worry about anything else then there are two different Argentum vivum, the fixed one in the ore and the fleeing one like that, that's Mercurius and one keeps the other in his sight and prevents him the escape. And here you have the greatest secret."

Pandolphus: "Then the body is reduced in its decoction in the fourth part"

15. Mirror of Philosophy - Spiegel der Philosopheij

Anaxagoras: "But it is a single thing that contains the soul, the air, the calf and the 4th element over which it rules and it is not necessary to add other elements to it that do not agree in its nature."

Aristenes: "This most joyful animal should not be fed unless it is hungry and thirsty and know that it will not be hungry and thirsty for more than three days. This is where the dragon was born and his house is a nut of darkness, and swords in all these dwellings, death and a nut of darkness fly away over the same sea, and the dragon makes the rays of the sun permanent, who guards the holes, and our dead son will come to life, and the king will come out of the vow and he will be himself When the hay is harvested together and the hidden things are revealed here, the virgin's milk is whitened and our son is now made alive, he becomes a fighter with the tinctures unsurpassable."

16. Methodical Explanation of Geber Three Medicines, in which is contained The True Preparation of the Philosophers Stone by Eirenaeus Philalethes

Agadmon: "if you doubt how the body becomes water, know that the intention of the philosophers is that the body which was not water becomes spiritual water by sublimation with the water in which it is. Because what is spiritual is sublimated upward until the whole becomes one clean water, which, when seen, you have almost the whole mastery."

Parmenides: "Know, he says, that if the surface is whitened, its internal parts are whitened: And if the soul whitens the surface of the body, its internal parts are whitened."

17. Medicina practica by William Salmon 1692

Bonellus: "That by a Temperate and Gen∣tle heat continued, you must make the pure and perfect Body."

Diomedes: "Or rather according to Diomedes, like the heat of a Hen, with which she hatches her Chickens, like the slow ascension of the Sun from the Sign Aries to that of Cancer."

18. The Book of Natural Philosophy of Metals - by Bernard Trevisan

Isindrius: "Our Work is made of a Root and two Mercurial Substances, taken raw, taken from the Mining, clean and pure, joined by fire of friendship, as Matter requires; baked continuously, until two make One; and in this One, when they are mingled, the Body is made Spirit, and also the Spirit is made Body. A therefore vigor your fire, until the fixed Body dyes the unfixed Body in its color and in its nature. For know that when he is well mixed, he overcomes everything, and is reduced to himself and his virtue. And know that afterwards he dies and overcomes a thousand, and ten times a thousand, and a thousand times a thousand. And whoever has seen it believes it: And also it multiplies in virtue, and in quantity, as the venerable and very true Pythagoras, and Isindrius, in the Code of All Truth, very evidently speak of."

Socrates: "if you do not reduce everything to water, you will not succeed in the work, because the body must be occupied by the flame of fire, that it may be destroyed and made weak with the water in which it is"

19. Chemical Moonshine by Johan Friedrich Fleischer 1739

Mundus: "You should trouble yourselves neither with the putting together of many things, nor with those things which the Philosophers have set in their books; for the secret of the truth is a single nature, and that has hidden it in its belly, invisibly, and is known only by the sages"

Mundus: "These two, namely man and Wife, father and mother, the rays of the sun and moon made finely whitish in the vessel, and beseech Almighty God Basely, that you see this Stone mixed; then cook it, draw the Soul out of it by degrees, see it the Stone has become black; if it is thus, so has it been done correctly, if not, so govern it with the Judicious Juice, so long until it is covered with the greatest blackness; this is the whole secret."

20. A Short Enquiry concerning the Hermetic Art 1714

Anaxagoras: "Who that slothful is in many Books to see, Such one in Practice, prompt shall never be."

21. Ludus Puerorum or Womens Labor and Childrens Play

Anaxagoras: "our Stone is a sublime sun and returned to the greatest mineral virtue"

22. Hermetico-Spagyric Pleasure Garden by Daniel Stolcius 1625

Anaxagoras: "The Burning Sun, and the soul, the Moon, in the midst of spirit, are nothing but Mercury."

23. An Explanation of the Natural Philosopher’s Tincture, of Theophrastus Paraceslus

Agadmon: "Therefore dismiss all plurality, for Nature is content with one thing"

24. Egyptian and Greek Fables PART 2 by Dom Antoine-Joseph Pernety

Balgus: "Take, he says, the white tree, build it a round house, dark and surrounded by dew; put inside with him an old man of a hundred years old, and having closed the house exactly so that neither the rain nor even the wind can enter, leave them there for 80 days. I tell you with truth that this Old Man will continue to eat of the fruit of the tree until he is rejuvenated. O how wonderful is Nature which transforms the soul of this Old Man into a young and vigorous body, and which makes the father become a son! Blessed be God our Creator."

25. Avicenna - De Alchimia - Avicennæ Tractatvlvs by Ibn Sina (Avicenna)

Bonellus: "when you light a strong fire before taking the red one, something will become that is of no use to us."

26. Democritus Apud Flamellum

Democritus: "Our divine Water, the Spume of Silver mingled with Magnesia, rids away the Darke Umbra of the body."

27. The Abandoned Word - Verbum Dismissum by Bernard Trevisan 1618

Diomedes: "Your King coming from the Fire with his Wife, take care not to burn them by too great a fire: Cook them gently, so that they are made first Black, then White, then Lemon and Red and eventually dyeing Venom."

28. The True Book of the learned Greek Abbot Synesius 1612

Diomedes: "make use of such a matter as to which you must not introduce any strange thing, neither powder nor water, for that several things do not improve our Stone, and thereby he sufficiently instructs him, who understands him, that the tincture of our Stone is not drawn from any thing but the Mercury of the Philosophers; which is their principle, their root, and their great tree, sprouting forth into boughs and branches."

29. Theories and Symbols of the Alchemists The Great Work by Albert Poisson

Eximiganus: "Wet, dry, blacken, whiten, pulverize and redden, and you have all the secret of the Art in these few words. The first is black, the second is white, and the third is red, 80, 120, 280, two make them and they are made 120. Gum, milk, marble. Moon, 280, Brass, iron, saffron, blood, 80. Peach, pepper, nuts. If you hear me, you are blessed, otherwise seek nothing more, for everything is in my words"

30. A dialogue or educational conversation From the Philosopher's Stone - Teacher Georgii and Alberti Disciple

Florus: "know that Marthec was the first black by nature. Know that Sulphur, which blackens, is that which opens the door to those who do not flee, and turns them into fleeing with those who flee: which we also call the Water of Sulphur, turning them into unalterable and indelible colors."

31. A Golden and Blessed Casket of Nature’s Marvels by Benedict Figulus

Lucas: "When our Magnesia is white it lets not the spirit go from it"

32. The Psalter of Hermophile Sent to Philalethe by JP Joubert de la Salette 1754

Lucas: "The spirit, he says, first breaks the body so that it helps it afterwards; when the body is dead, water it with its milk, and you will see that the body will freeze the spirit and that it will become one of two, three and four."

33. A Revelation of the Secret Spirit: Declaring the most concealed secret of Alchymie by Giovan Battista Agnello 1623

Lucas: "For our verity is one, in which is the Spirit that we search."

Pythagoras: "And I say unto you that the foundation of this Art, for which many have perished, is one thing, that to the Philosophers is stronger and higher then the natures, and to the foolish is baser then any thing we esteeme."

34. The Booke of John Sawtre a Monke, concerning the Philosophers Stone.

Lucas: "Doe not thou passe or regard for plurality of compositions in nature, which the Philosophers di∣versly set downe in their Bookes; for certainly there is but one thing in all the World, wherein the spirit we seeke for is to be found of any profitable and comfortable use, with which every body is coloured: for in the Philosophers diversity of names, and compositions, they but cover and hide their Science."

35. The Staircase of the Wise - Book 1 by Barent Coenders van Helpen

Lucas: "Take the Quicksilver that came out of the male, and freeze it as usual"

36. The Golden Tract Concerning The Stone of the Philosophers by Anonymous 1678

Menabadus: "He who joins quicksilver to the body of magnesia, and the woman to the man, extracts the secret essence by which bodies are coloured."

37. The Golden Age, or, The Reign of Saturn Hortolanus Junior 1698

Pandulphus: "With a mind at peace, And its shadow in the true tincture. Mary confirmed it, by the witness of her eyes, That in the very whiteness the redness lies hidden."

38. Hermetic Recreations by Anonymous 1820

Pythagoras: "Do not despise the Ashes, because the crown of the King is found therein."

39. Fasciculus Chemicus: OR Chymical Collections by Arthur Dee 1650

Pythagoras: "Let the King after forty days * moistning in all his own humour, be always putrefied in equal heat; till he put on his Mothers white Countenance."

40. The Staircase of the Wise - Book 2 by Barent Coenders van Helpen

Pythagoras: "that the unity was God and a good intellect: that the number of Two was the demon and the evil, in which is the material multitude: because the imitators of Pythagoras say, that the number of Two is not a number, but a confusion of units."

41. An Epistle by Antonio Abbatia, the High Priest of the transmutation of metals

Scites: "I swear to God that I have searched a long time in books to get at the science of this thing, and I prayed to God to teach me whatever it might be. But when he answered by prayer, he showed me a water which I know to be real vinegar, and the more I read books, the more clearly I saw the truth of this blessed water."

42. Dialogue Between Nature and The Son of Philosophy by Aegidius of Vadis 1595

Socrates: "If you put a little gold, there will come out a powerful and white tincture"

---

43. Glory Of The World - Gloria Mundi 1620.

The Dicta Of The Sages.

1. Ascanius: "Spirits cannot join themselves to impure bodies; but when the body has been well purged, and digested by coction, the spirit becomes united to it, amidst a phenomenal exhibition of all the colours in the world, and the imperfect body is tinged with the indestructible colour of the ferment; this ferment is the soul, in and through which the spirit is joined to the body, and transmuted with the body into the colour of the ferment, whereupon all three become one thing."

1. I will now proceed to quote the very words of the various Sages in regard to this point, in order that you may the more easily understand our meaning. Know then that Almighty God first delivered this Art to our Father, Adam, in Paradise. For as soon as He had created him, and set him in the Garden of Eden, He imparted it to him in the following words: "Adam, here are two things: that which is above is volatile, that which is below is fixed. These two things contain the whole mystery. Observe it well, and make not the virtue that slumbers therein known to thy children; for these two things shall serve thee, together with all other created things under heaven, and I will lay at thy feet all the excellence and power of this world, seeing that thou thyself art a small world."

2. ABEL, the son of Adam, wrote thus in his Principles: After God had created our Father, Adam, and set him in Paradise, He subjected to his rule all animals, plants, minerals, and metals. For man is the mountain of mountains, the Stone of all stones, the tree of trees, the root of roots, the earth of earths. All these things he includes within himself, and God has given to him to be the preserver of all things.

3. SETH, the son of Adam, describes it thus: Know, my children, that in proportion as the acid is subjected to coction, by means of our Art, and is reduced into ashes, the more of the substance is extracted, and becomes a white body. If you cook this well, and free it from all blackness, it is changed into a stone, which is called a white stone until it is crushed. Dissolve it in water of the mouth, which has been well tempered, and its whiteness will soon change to redness. The whole process is performed by means of this sharp acid and the power of God.

4. ISINDRUS: Our great and precious Matter is air, for air ameliorates the Matter, whether the air be gross or tenuous, warm or moist. For the grossness of the air arises from the setting, the approach, and the rising of the Sun. Thus the air may be hot or cold, or dry and rarefied, and the degrees of this distinguish summer and winter.

5. ANAXAGORAS says: God and His goodness are the first principle of all things. Therefore, the mildness of God reigns even beneath the earth, being the substance of all things, and thus also the substance beneath the earth. For the mildness of God mirrors itself in creating, and His integrity in the solidity that is beneath the earth. Now we cannot see His goodness, except in bodily form.

6. SENIOR, or PANDOLPHUS, says: I make known to posterity that the thinness, or softness, of air is in water, and is not severed from the other elements. If the earth had not its vital juice, no moisture would remain in it.

7. ARISTEUS delivers himself thus briefly: Know that the earth is round, and not flat. For if it were perfectly flat, the Sun would shine everywhere at the same moment

8. PYTHAGORAS: That which is touched and not seen, also that which is known but not looked upon, these are only heaven and earth; again, that which is not known is in the world and is perceived by sight, hearing, smell, taste, or touch. Sight shews the difference between black and white; hearing, between good and evil; taste, between sweet and bitter; touch, between subtle and gross; smell, between fragrant and fetid.

9. ARISTEUS, in his Second Table, says: Beat the body which I have made known to you into thin plates; pour thereon our salt water, i.e., water of life, and heat it with a gentle fire until its blackness disappears, and it becomes first white, and then red.

10. PARMENIDES: The Sages have written about many waters, stones, and metals, for the purpose of deceiving you. You that desire a knowledge of our Art, relinquish Sun, Moon, Saturn, and Venus, for our ore, and our earth, and why so? Every thing is of the nature of no thing.

11. LUCAS: Take the living water of the Moon, and coagulate it, according to our custom. By those last words I mean that it is already coagulated. Take the living water of the Moon, and put it on our earth, till it becomes white: here, then, is our magnesia, and the natures of natures rejoice.

12. ETHEL: Subject our Stone to coction till it becomes as bright as white marble. Then it is made a great and effectual Stone, sulphur having been added to sulphur, and preserving its property.

13. PYTHAGORAS: We exhibit unto you the regimen concerning these things. The substance must drink its water, like the fire of the Moon, which you have prepared. It must continue drinking its own water and moisture till it turns white. .

14. PHILETUS Know, ye sons of philosophy, that the substance, the search after which reduces so many to beggary, is not more than one thing of most effectual properties. It is looked down upon by the ignorant, but held in great esteem by the Sages. Oh, how great is the folly, and how great also is the presumptuous ignorance of the vulgar herd! If you knew the virtue of this substance, kings, princes, and nobles would envy you. We Sages call it the most sharp acid, and without this acid nothing can be obtained, neither blackness, whiteness, nor the Tincture.

15. METHUSALEM: With air, vapour, and spirit we shall have vulgar mercury changed into as good a silver as the nature of minerals will allow in the absence of heat.

16. SIXION: Ye sons of philosophy, if you would make our substance red, you must first make it white. Its three natures are summed up in whiteness and redness. Take e, therefore, our Saturn, subject it to coction in aqua vita --- until it turns white, becomes thick, and is coagulated, and then again till it becomes red. Then it is red lead, and without this lead of the Sages nothing can be effected.

17. MUNDINUS: Learn, O imitators of this Art, that the philosophers have written variously of many gums in their books, but the substance they refer to is nothing but fixed and living water, out of which alone our noble Stone can be prepared. Many seek what they call the essential " gum." and cannot find it. I reveal unto you the knowledge of this gum and the mystery which abides therein. Know that our gum is better than Sun and Moon. Therefore it is highly esteemed by the Sages, though it is very cheap; and they say: Take care that you do not waste any of our "gum". But in their books they do not call it by its common name, and that is the reason why it is hidden from the many, according to the command which God gave to Adam.

18. DARDANIUS: Know, my sons, that the Sages take a living and indestructible water. Do not, then, set your hands to this task until you know the power and efficacy of this water. For nothing can be done in our Art without this indestructible water. For the Sages have described its power and efficacy as being that of spiritual blood. Transmute this water into body and spirit, and then, by the grace of God, you will have the spirit firmly fixed in the body.

19. PYTHAGORAS, in his Second Book, delivers himself as follows: The Sages have used different names for the substance, and have told us to make the indestructible water white and red. They have also apparently indicated various methods, but they really agree with each other in regard to all essentials, and it is only their mystic language that causes a semblance of disagreement. Our Stone is a stone, and not a stone. It has neither the appearance nor the properties of stone, and yet it is a stone. Many have called it after the place where it is found; others after its colour.

20. NEOPHIDES: I bid you take that mystic substance, white magnesia And have a care that the Stone be pure and bright. Then place it in its aqueous vessel, and subject it to gentle heat, until it first becomes black, then again white, and then red. The whole process should be accomplished in forty days. When you have done this, God shows you the first substance of the Stone, which is an eagle -- stone, and known to all men.

21. THEOPHILUS: Take white Magnesia, i.e., quicksilver, mingled with the Moon. Pound it till it becomes thin water; subject it to coction for forty days; then the flower of the Sun will open with great splendour. Close well the mouth of the phial, and subject it to coction during forty days, when you will obtain a beautiful water, which you must treat in the same way for another forty days, until it is thoroughly purged of its blackness, and becomes white and fragrant.

22. BAELUS says: I bid you take Mercury, which is the Magnesia of the Moon, and subject it and its body to coction till it becomes soft, thin, and like flowing water. Heat it again till all its moisture is coagulated, and it becomes a Stone.

23. BASAN says: Put the yellow Matter into the bath, together with its spouse, and let not the bath be too hot, lest both be deprived of consciousness. Let a gentle temperature be kept up till the husband and the wife become one; sprinkle it with its sweat, and set it in a quiet place. Take care you do not drive off its virtue by too great heat. Honour then the King and his Queen, and do not burn them. If you subject them to gentle heat, they will become, first black, then white, and then red. If you understand this, blessed are ye. But if you do not, blame not Philosophy, but your own gross ignorance.

24. ARISTOTLE: Know, my disciples, the Sages call our Stone sometimes earth, and sometimes water. Be directed in the regulation of your fire by the guidance of Nature. In the liquid there is first water, then a stone, then the earth of philosophers in which they sow their grain, which springs up, and bears fruit after its kind.

25. AGODIAS: Subject our earth to coction, till it becomes the first substance. Pound it to an impalpable dust, and again enclose it in its vessel. Sprinkle it with its own moisture till an union is effected. Then look at it carefully, and if the water presents the appearance of ) (, continue to pound and heat For, if you cannot reduce it to water, the water cannot be found. In order to reduce it to water, you must stir up the body with fire. The water I speak of is not rain water, but indestructible water which cannot exist without its body, which, in its turn, cannot exist, or operate, without its own indestructible water.

26. SIRETUS: What is required in our Art is our water and our earth, which must become black, white, and red, with many intermediate colours which shew themselves successively. Everything is generated through our living and indestructible water. True Sages use nothing but this living water which supersedes all other substances and processes. Coction, calcination, distillation, sublimation, desiccation, humectation, albefaction, and rubrefaction, are all included in the natural development of this one substance.

27. MOSINUS: The Sages have described our substance, and the method of its preparation, under many names, and thus have led many astray who did not understand our writing. It is composed of red and white sulphur, and of fixed or indestructible water, called permanent water.

28. PLATO: Let it suffice you to dissolve bodies with this water, lest they be burned. Let the substance be washed with living water till all its blackness disappears, and it becomes a white Tincture.

29. ORFULUS: First, subject the Matter to gentle coction, of a temperature such as that with which a hen hatches her eggs, lest the moisture be burnt up, and the spirit of our earth destroyed. Let the phial be tightly closed that the earth may crush our substance, and enable its spirit to be extracted. The Sages say that quicksilver is extracted from the flower of our earth, and the water of our fire extracted from two things, and transmuted into our acid. But though they speak of many things, they mean only one thing, namely, that indestructible water which is our substance, and our acid.

30. BATHON: If you know the Matter of our Stone, and the mode of regulating its coction, and the chromatic changes which it undergoes -- as though it wished to warn you that its names are as numerous as the colours which it displays -- then you may perform the putrefaction, or first coction, which turns our Stone quite black. BY this sign you may know that you have the key to our Art, and you will be able to transmute it into the mystic white and red. The Sages say that the Stone dissolves itself, coagulates itself, mortifies itself, and is quickened by its own inherent power, and that it changes itself to black, white, and red, in Christian charity and fundamental truth.

31. BLODIUS. Take the Stone which is found everywhere, and is called Rebis (Two-thing), and grows in two mountains Take it while it is still fresh, with its own proper blood. Its growth is in its skin, also in its flesh, and its food is in its blood, its habitation in the air. Take of it as much as you like, and plunge it into the Bath.

32. LEAH, the prophetess, writes briefly thus: Know, Nathan, that the flower of gold is the Stone; therefore subject it to heat during a certain number of days, till it assumes the dazzling appearance of white marble.

33. ALKIUS: You daily behold the mountains which contain the husband and wife. Hie you therefore to their caves, and dig up their earth, before it perishes.

34. BONELLUS: All ye lovers of this Art, I say unto you, in faith and love: Relinquish the multiplicity of your methods and substances, for our substance is one thing, and is called living and indestructible water. He that is led astray by many words, will know the persons against whom he should be on his guard.

35. HIERONYMUS: Malignant men have darkened our Art, perverting it with many words; they have called our earth, and our Sun, or gold, by many misleading names. Their salting, dissolving, subliming, growing, pounding, reducing to an acid, and white sulphur, their coction of the fiery vapour, its coagulation, and transmutation into red sulphur, are nothing but different aspects of one and the same thing, which, in its first stage, we may describe as incombustible and indestructible sulphur.

36. HERMES: Except ye convert the earth of our Matter into fire, our acid will not ascend.

37. PYTHAGORAS, in his Fourth Table, says: How wonderful is the agreement of Sages in the midst of difference! They all say that they have prepared the Stone out of a substance which by the vulgar is looked upon as the vilest thing on earth. Indeed, if we were to tell the vulgar herd the ordinary name of our substance, they would look upon our assertion as a daring falsehood. But if they were acquainted with its virtue and efficacy, they would not despise that which is, in reality, the most precious thing in the world. God has concealed this mystery from the foolish, the ignorant, the wicked, and the scornful, in order that they may not use it for evil purposes.

38. HAGIENUS: Our Stone is found in all mountains, all trees, all herbs, and animals, and with all men. It wears many different colours, contains the four elements, and has been designated a microcosm. Can you not see, you ignorant seekers after the Stone, who try, and vainly try, such a multiplicity of substances and methods, that our Stone is one earth, and one sulphur, and that it grows in abundance before your very eyes 7 I will tell you where you may find it. The first spot is on the summit of two mountains; the second, in all mountains; the third, among the refuse in the street; the fourth, in the trees and metals, the liquid of which is the Sun and Moon, Mercury, Saturn, and Jupiter. There is but one vessel, one method, and one consummation.

39. MORIENUS: Know that our Matter is not in greater agreement with human nature than with anything else, for it is developed by putrefaction and transmutation. If it were not decomposed, nothing could be generated out of it. The goal of our Art is not reached until Sun and Moon are conjoined, and become, as it were, one body.

40. THE EMERALD TABLE: It is true, without any error, and it is the sum of truth; that which is above is also that which is below, for the performance of the wonders of a certain one thing, and as all things arise from one Stone, so also they were generated from one common Substance, which includes the four elements created by God. And among other miracles the said Stone is born of the First Matter. The Sun is its Father, the Moon its Mother, the wind bears it in its womb, and it is nursed by the earth. Itself is the Father of the whole earth, and the whole potency thereof. If it be transmuted into earth, then the earth separates from the fire that which is most subtle from that which is hard, operating gently and with great artifice. Then the Stone ascends from earth to heaven, and again descends from heaven to earth, and receives the choicest influences of both heaven and earth. If you can perform this you have the glory of the world, and are able to put to flight all diseases, and to transmute all metals. It overcomes Mercury, which is subtle, and penetrates all hard and solid bodies. Hence it is compared with the world. Hence I am called Hermes, having the three parts of the whole world of philosophy.

41. LEPRINUS says: The Stone must be extracted from a two-fold substance, before you can obtain the Elixir which is fixed in one essence, and derived from the one indispensable Matter, which God has created, and without which no one can attain the Art. Both these parts must be purified before they are joined together afresh. The body must become different, and so must the volatile spirit. Then you have the Medicine, which restores health, and imparts perfection to all things. The fixed and the volatile principle must be joined in an inseparable union, which defies even the destructive force of fire

42. LAMECH: In the Stone of the Philosophers are the first elements, and the final colours of minerals, or Soul, Spirit, and Body, joined unto one. The Stone which contains all these things is called Zibeth, and the working of Nature has left it imperfect

43. SOCRATES: Our Mystery is the life of all things, or the water. For water dissolves the body into spirit, and summons the living spirit from among the dead. My son, despise not my Practical Injunction. For it gives you, in a brief form, everything that you really need.

44. ALEXANDER: The good need not remain concealed on account of the bad men that might abuse it. For God rules over all, according to His Divine Will. Observe, therefore, that the salt of the Stone is derived from mercury, and is that Matter, most excellent of all things, of which we are in search. The same also contains in itself all secrets. Mercury is our Stone, which is composed of the dry and the moist elements, which have been joined together by gentle heat in an inseparable union.

45. SENIOR teaches us to make the Salt out of ashes, and then, by various processes, to change it into the Mercury of the Sages, because our Magistery is dependent on our water alone, and needs nothing else.

46. ROSARIUS: It is a stone, and not a stone, viz., the eagle --- stone. The substance has in its womb a stone, and when it is dissolved, the water that was coagulated in it bursts forth. Thus the Stone is the extracted spirit of our indestructible body. It contains mercury, or liquid water, in its body, or fixed earth, which retains its nature. This explanation is sufficiently plain.

47. PAMPHILUS: The Salt of the Gem is that which is in its own bowels; it ascends with the water to the top of the alembic, and, after separation, is once more united and made one body with it by means of natural warmth. Or we may, with King Alexander, liken the union to that of a soul with its body.

48. DEMOCRITUS: Our Substance is the conjunction of the dry and the moist elements, which are separated by a vapour or heat, and then transmuted into a liquid like water, in which our Stone is found. For the vapour unites to the most subtle earth the most subtle air, and contains all the most subtle elements. This first substance may be separated into water and earth, the latter being perceptible to the eye. The earth of the vapour is volatile when it ascends, but it is found fixed when the separation takes place, and when the elements are joined together again it becomes fixed mercury. For the enjoyment of this, His precious gift, we Sages ceaselessly praise and bless God's Holy Name.

49. SIROS: The body of the Sages, being calcined, is called everlasting water, which permanently coagulates our Mercury. And if the Body has been purified and dissolved, the union is so close as to resist all efforts at separation.

50. NOAH, the man of God, writes thus in his Table: My children and brethren, know that no other stone is found in the world that has more virtue than this Stone. No mortal man can find the true Art without this Stone. Blessed be the God of Heaven who has created this property in the Salt, even in the Salt of the Gem!

51. MENALDES: The fire of the Sages may be extracted from all natural things, and is called the quintessence. It is of earth, water, air, and fire. It has no cause of corruption or other contrary quality.

52. HERMES, in his second Table, writes thus: Dissolve the ashes in the second element, and coagulate this substance into a Stone. Let this be done seven times. For as Naaman the Syrian was purged of his leprosy by washing himself seven times in Jordan, so our substance must undergo a seven-fold cleansing, by calcining and dissolving, and exhibiting a variety of ever deepening colours. In our water are hidden the four elements, and this earth, which swallows its water, is the dragon that swallows its tail, i.e., its strength.

53. NUNDINUS: The fire which includes all our chemical processes, is three-fold: the fiery element of the air, of water and of the earth. This is all that our Magistery requires.

54. ANANIAS: Know, ye Scrutators of Nature, that fire is the soul of everything, and that God Himself is fire and soul. And the body cannot live without fire. For without fire the other elements have no efficacy. It is, therefore, a most holy, awful, and divine fire which abides with God Himself in the Most Holy Trinity, for which also we give eternal thanks to God.

55. BONIDUS: In the fountain of Nature our Substance is found, and nowhere else upon earth; and our Stone is fire, and has been generated in fire, without, however, being consumed by fire.

56. ROSINUS: TWO things are hidden in two things, and indicate our Stone: in earth is fire, and air in water, yet there are only two outward things, viz., earth and water. For Mercury is our Stone, consisting as it does both of moist and dry elements. Mercury is dry and moist in its very nature, and all things have their growth from the dry and moist elements.

57. GEBER: We cannot find anything permanent, or fixed, in fire, but only a viscous natural moisture which is the root of all metals. For our venerable Stone nothing is required but mercurial substances, if they have been well purified by our Art, and are able to resist the fierce heat of fire. This Substance penetrates to the very roots of metals, overcomes their imperfect nature, and transmutes them, according to the virtue of the Elixir, or Medicine.

58. AROS: Our Medicine consists of two things, and one essence. There is one Mercury, of a fixed and a volatile substance, composed of body and spirit, cold and moist, warm and dry.

59. ARNOLDUS: Let your only care be to regulate the coction of the Mercurial substance. In proportion as it is itself dignified shall it dignify bodies.

60. ALPHIDIUS: Transmute the nature, and you will find what you want. For in our Magistery we obtain first from the gross the subtle, or the spirit; then from the moist the dry, i.e., earth from water. Thus we transmute the corporeal into the spiritual, and the spiritual into the corporeal, the lowest into the highest, and the highest into the lowest

61. BERNARDUS: The middle substance is nothing but coagulated mercury; and the first Matter is nothing but twofold mercury. For our Medicine is composed of two things, the fixed and the volatile, the corporeal and the spiritual, the cold and the warm, the moist and the dry. Mercury must be subjected to coction in a vessel with three divisions, that the dryness of the active fire may be changed into vaporous moisture of the oil that surrounds the substance. Ordinary fire does not digest our substance, but its heat converted into dryness is the true fire.

62. STEPHANUS: Metals are earthly bodies, and are generated in water. The water extracts a vapour from the Stone, and out of the moisture of [the] earth, by the operation of the Sun, God lets gold grow and accumulate. Thus earth and water are united into a metallic body.

63. GUIDO BONATUS writes briefly concerning the quintessence, as being purer than all elements. The quintessence contains the four elements, that is, the first Matter, out of which God has created, and still creates, all things. It is Hyle, containing in a confused mixture the properties of every creature.

64. ALRIDOS: The virtue and efficacy of everything is to be found in its quintessence, whether its nature be warm, cold, moist, or dry. This quintessence gives out the sweetest fragrance that can be imagined. Therefore the highest perfection is needed.

65. LONGINUS I describes the process in the following terms: Let your vessel be tightly closed and exposed to an even warmth. This water is prepared in dry ashes, and is subjected to coction till the two become one. When one is joined to the other, the body is brought back to its spirit. Then the fire must be strengthened till the fixed body retains that which is not fixed by its own heat. With this you can tinge ten thousand times ten thousand of other substances.

66. HERMES, in his Mysteries, says: Know that our Stone is lightly esteemed by the thankless multitude; but it is very precious to the Sages. If princes knew how much gold can be made out of a particle of Sun, and of our Stone, they would never suffer it to be taken out of their dominions.

"The Sages rejoice when the bodies are dissolved; for our stone is prepared with two waters. It drives away all sickness from the diseased body, whether it be human or metallic."

By means of our Art, we do in one month what Nature cannot accomplish in a thousand years: for ore purify the parts, and then join them together in an inseparable and indissoluble union .

67. NERO: Know that our Mercury is dry and moist, and conjoined with the Sun and Moon. Sun and Moon in nature are cold and moist mercury and hot and dry sulphur, and both have their natural propagation by being joined in one thing.

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Here follows a True Explanation of some of the Foregoing Philosophical Dicta
the Meaning, word for word and point for point, being clearly set forth.

I now propose to say something about the meaning of the obscure and allegorical expressions used by some of the Sages whom I have quoted. Be sure that they all were true Sages, and really possessed our Stone. It may have been possessed by more persons since the time of Adam, but the above list includes all of whom I have heard. I need not here review all their sayings; for the words of the least of them are sufficient for imparting to you a knowledge of this Art; and my ambition goes no higher than that. If I have enumerated so large a number of authorities, I have only done so in order that you might the better understand both the theory and practice of this Art, and that you might be saved all unnecessary expense. For this reason I have declared this true philosophy with all the skill that God has given me. I hope the initiated will overlook any verbal inaccuracy into which I have fallen, and that they will be induced by my example to abstain from wilfully misleading anxious enquirers. I may have fallen into some errors of detail, but as to the gist of my work, I know what I have written, And that it is God's own truth.

Explanation of the Saying of Adam

When God had created our first parent Adam, and set him in Paradise, He shewed him two things, namely, earth and water. Earth is fixed and indestructible, water is volatile and vaporous. These two contain the elements of all created things: water contains air, and earth fire --- and of these four things the whole of creation is composed. In earth are enclosed fire, stones, minerals, salt, mercury, and all manner of metals; in water, and in air, all manner of living and organic substances, such as beasts, birds, fishes, flesh, blood, bones, wood, trees, flowers, and leaves. To all these things God imparted their efficacy and virtue, and subjected them to the mastery and use of Adam. Hence you may see how all these things are adapted to the human body, and are such as to meet the requirements of his nature. He may incorporate the virtue of outward substances by assimilating them in the form of food. In the same way, his mind is suitably constructed for the purpose of gaining a rational knowledge of the physical world. That this is the case, you may see from the first chapter of Genesis.

On the sixth day of the first year of the world, that is to say, on the 15th day of March, God created the first man, Adam, of red earth, in a field near Damascus, with a beautiful body, and after His own image. When Adam was created, he stood naked before the Lord, and with outstretched hands rendered thanks to Him, saying: O Lord, Thy hands have shaped me: now remember, I pray Thee, the work of Thy hands, which Thou hast clothed with flesh, and strengthened with bones, and grant me life and loving kindness.

So the Lord endowed Adam with great wisdom, and such marvellous insight that he immediately, without the help of any teacher --- simply by virtue of his original righteousness --- had a perfect knowledge of the seven liberal arts, and of all animals, plants, stones, metals and minerals. Nay, what is more, he had perfect understanding of the Holy Trinity, and of the coming of Christ in the flesh. Moreover, Adam was the Lord, King, and Ruler of all other creatures which, at the Divine bidding, were brought to him by the angel to receive their names. Thus all creatures acknowledged Adam as their Lord, seeing that it was he to whom the properties and virtues of all things were to be made known. Now the wisdom, and knowledge of all things, which Adam had received, enabled him to observe the properties, the origin, and the end of all things. He noted the division and destruction, the birth and decay of physical substances. He saw that they derive their origin from the dry and the moist elements, and that they are again transmuted into the dry and the moist. Of all these things Adam took notice, and especially of that which is called the first Matter. For he who knows how all things are transmuted into their first Matter, has no need to ask any questions. It was that which existed in the beginning before God created heaven and earth; and out of it may be made one new thing which did not exist before, a new earth, fire, water, air, Sun, Moon, Stars, in short, a new world.

As in the beginning all things were created new, so there is a kind of new creation out of the first substance in our Art. Now although God warned Adam generally not to reveal this first substance --- viz., the moist and the dry elements --- yet He permitted him to impart the knowledge to his son Seth. Abel discovered the Art for himself, by the wisdom which God had given him, and inscribed an account of it on beechen tablets. He was also the first to discover the art of writing; further, he foretold the destruction of the world by the Flood, and wrote all these things on wooden tablets, and hid them in a pillar of stone, which was found, long afterwards, by the children of Israel Thus you see that our Art was a secret from the beginning, and a secret it will remain to the end of the world. For this reason it is necessary carefully to consider all that is said about it, and especially the words of the Lord to Adam: for they exhibit in a succinct form the secret of the whole Art.

Explanation of the Saying of Abel

This saying partly explains itself, and is partly explained by what we said about God's words to Adam. Yet I will add a few remarks concerning it. Man hath within him the virtue and efficiency of all things, whence he is called a small world, and is compared to the large world, because the bones which are beneath his skin, and support his body, may be likened to the mountains and stones, his flesh to the earth, his veins to the rivers, and his small veins to the brooks which are discharged into them. The heart is the sea into which the great and small rivers flow, his hair resembles the growing herbs -- and so with all other parts of his body. Again, his inward parts, such as the heart, lungs, and liver, are comparable to the metals. The hairs have their head in the earth (i.e., the flesh) and their roots in the air, as the Sages say, that the root of their minerals is in the air, and their head in the earth. That which ascends by distillation is volatile, and is in the air; that which remains at the bottom, and is fixed, is the head, which is in the earth. Therefore, the one must always exist in conjunction with the other if it is to be effectual. Hence man may be compared to an inverted tree: for he has his roots, or his hair, in the air, while other trees have their hairs. or their roots, in the earth.

And of our Stone, too, the Sages have justly said that it has its head in the earth, and its root in the air. This similitude has a two-fold interpretation. First, with regard to the place in which our Matter is found; secondly, with regard to the dissolution and second conjunction of the Stone. For when our Stone rises upward in the alembic, it has its root in the air; but if it would regain its virtue and strength, it must once more return to its earth, and then it has its head and perfect potency in the earth. Hence our Stone, too, is not inaptly denominated a small world; it is called the mountain of mountains, from which our ore is derived, since it is evolved from the first substance in a way analogous to that in which the great world was created. Know that if you bury anything in [the] earth, and it rots, as food is digested in the human body, and the gross is separated from the subtle, and that which is fetid from that which is pure, then that which is pure is the first Matter which has been set free by decay. If you understand this, you know the true Art. But keep it to yourself, and cast not pearls before swine; for the vulgar regard our Art with ignorant contempt.

Explanation of the Saying of Seth, Son of Adam

By "acid which is to be subjected to coction, and transmuted into ashes", the Sage Seth means distilled water, which we call seed. If this, by diligent coction, is condensed into a body --- which he calls ashes --- the body loses its blackness by being washed till it becomes white; for, by constant coction, all blackness and gross impurity are removed. If it were not for this earth, the spirit would never be coagulated; for it would have no body into which it could enter --- seeing that it cannot be coagulated and fixed anywhere but in its own body. On the other hand, the spirit purifies its body, as Seth says, and makes it white. He says further: "If you diligently heat it, and free it from its blackness, it is changed into a Stone, which is called the white coin of the Stone". That is to say, if it is slowly heated with a gentle fire, it is by degrees changed into a body which resists fire, and is named a Stone. It is fixed, and it has a brilliantly white appearance. A coin it is called, because, as he who has a coin may purchase with it bread or whatever else he needs, so he who has this Stone may purchase for himself health, wisdom, longevity, gold, silver, gems, etc. Hence it is justly called the Coin, since it can buy what all the riches in the world cannot procure. It is struck By the Sages, who, instead of the image of a prince, impress upon it their own image. Therefore it is denominated the COIN of the SAGES, because it is their own money, struck in their own mint

Again, when the Sage says, "Heat the Stone till it breaks, and dissolve it in the well-tempered water of the Moon", he means that the Stone must be heated by that which is in itself, until it is changed into water, or dissolved. All this is done by its own agency; for the body is called Moon, when it has been changed into water; and the extracted spirit, or distilled water, is called Sun. For the element of air is concealed in it; but the body must be broken in its own water, or dissolved by itself. The "well-tempered water of the Moon" is the gentle inward heat which changes it into water, and yields two waters, viz., the distilled spirit, and the dissolved body. These two waters are again united by slow and gentle coction, the distilled spirit becoming coagulated into a body, the dissolved body becoming a spirit The fixed becomes volatile, and the volatile fixed, by dissolution and coagulation, and both assume, first a white, and then a red colour. The change to white and red is produced by the same water, and the white is always followed by the red, just as the black is followed by the white. When the Sage says, in conclusion, "that the whole can be accomplished only with the best acid, through the power of God alone," he means that the one thing from which alone our Stone can be procured may be compared to the sharpest acid and that, by means of our Art, this acid is changed into the best of earthly things, which all the treasures of all kings and princes are not sufficient to buy.

Explanation of the Saying of Isindrus

Good Heavens! How skilfully the Sages have contrived to conceal this matter. It would surely have been far better if they had abstained from writing altogether. For the extreme obscurity of their style has overwhelmed thousands in ruin, and plunged them into the deepest poverty, especially those who set about this task without even the slightest knowledge of Nature, or of the requirements of our Art. What the Sages write is strictly true; but you cannot understand it unless you are already initiated in the secrets of this Art. Yea, even if you were a Doctor of the Doctors, and a Light of the World, you would be able to see no meaning in their words without this knowledge. They have written, but you are none the wiser. They half wished to communicate the secret to their posterity; but a jealous feeling prevented them from doing so in plain language. To the uninitiated reader these words of Isindrus must appear nothing short of nonsense: "Great is the air, because the air corrects the thing, if it is thin or thick, hot or cold." But the Sage means that when it ascends with the water, it is hot air, for fire and air bear our Stone like secret fire concealed therein, and the water which ascends from the earth, by that ascension becomes air, and thin; and when it descends, it descends into water which contains fire; thus the earth is purified, seeing that the water takes [the] fire with it into the earth. For the fire is the Soul, and the Moon the Spirit. Therefore, the air is great, because it bears with it water and fire, and imparts them to all things, though thereby (by this loss of water) itself becomes cold. Then the air becomes thick, when with its fire it is transmuted into the body, and thus the air corrects the thing by its thickness. For it bears out our Stone as it carries it in, and purifies it both in its ascent and in its descent. In the same way air purifies all things that grow (i.e., plants), gives them their food (i.e., water), and imparts to them its fire, by which they are sustained. Of this you may convince yourself by ocular demonstration. For the air bears the clouds, and sheds them upon earth in the form of rain; which rain contains secret fire derived from the earth, and the rays of the Sun by which it was drawn upward --- and this fire it gives to all things as food. And although the rays of the Sun and Moon are immeasurably subtle, swift, and intangible; yet the rays of our Sun and Moon are much swifter and more subtle than those which are received by the plants in their growth. For the earth digests the rays of the Sun and Moon, and they sustain in the most wonderful manner things of vegetable growth; and all the living rays of the Sun and Moon nourish all created things. For by this digestion they obtain their life. For this reason the air may be called great, because through the grace of God it accomplishes great things.

Again, when the Sage says, "If the air becomes thick", i.e., when the Sun turns aside, or is changed, "there is a thickness, till it rises," he means that if the distilled water which is taken for the Sun, or fire, approaches its body, and is changed into it, then the Sun stoops down to the earth. Thereby the air becomes thick, being joined to the earth, and if the Sun is once more elevated the air becomes thin; that is to say, when the water is extracted from the earth by means of the alembic, the fire rises upward, i.e., the Sun is exalted, and the air becomes thin. Again, when he says, "This also is hot and cold, and thickness, and thinness, or softness", the Sage means that the Sun is hot, and the Moon cold; for the earth, when dissolved, is the Moon, and water, in which is fire, is the Sun: these two must be conjoined in an inseparable union. This union enables them to reduce the elements of all metallic and animal bodies, into which they are injected, to perfect purity and health. When the Sage adds that thickness and thinness denote summer and winter, he means that our Art is mingled of thickness and thinness, or two elements which must be united by gentle warmth, like that of winter and summer combined. This temperate warmth, which resembles that of a bath, brings the Sun and Moon together. Thus I have, by the grace of God, interpreted to you the parabolic saying of Isindrus.

Explanation of the Saying of Anaxagoras

From the beginning of all things God is. He is likened to light and fire, and He may be likened to the latter in His essence, because fire is the first principle of all things that are seen and grow. In the same way, the first principle of our Art is fire. Heat impels Nature to work, and in its working are manifested Body, Spirit, and Soul; that is, earth and water. Earth is the Body, oil the Soul, and water the Spirit; and all this is accomplished through the Divine goodness and lenity, without which Nature can do nothing; or, as the Sage says: "God's lenity rules all things; and beneath the thickness of the earth, after creation, are revealed lenity and integrity". That is to say: If the earth is separated from the water, and itself dissolved into oil and water, the oil is integrity, and the water lenity; for the water imparts the soul to the oil and to the body, and [the body] receives nothing but what is imparted to it by heaven, that is, by the water --- and the water is revealed under the oil, the oil under the earth. For the fire is subtle, and floats upward from the earth with subtle waters, and is concealed in the earth. Now oil and air and earth are purified by their own spirit Therefore the oil is integrity in the body, and the spirit lenity. And the spirit in the first operation descends to the body and restores life to the body; although the oil is pure and remains with the body, yet it cannot succour the body without the help of the spirit; for the body suffers violence and anguish while it is dissolved and purified. Then, again, the "thickness of the earth" is transmuted into a thin substance such as water or oil, and thus the "lenity" is seen in the body. For the body is so mild or soft as to be changed into water, or oil, although before it was quite dry. Therefore oil is seen in the earth, which is the fatness or life of the water, i.e., an union of fire, air, and water. Now give the water to the body to drink, and it will be restored to life. And though those three elements have ascended from the earth, yet the virtue remains with the body, as you may see by dissolving it into oil and water. But the oil cannot operate without the spirit, nor can the spirit bear fruit without the oil and the body. Therefore they must be united; and all "lenity" and "integrity" are seen in the body when it is transmuted to white and red.

Explication of the Opinion of Pythagoras

This Sage asks what that is which is touched, and yet not seen. He means that the substance which is prepared by our Art is one thing, which is tangible and invisible. That is to say, it is felt, but not seen, nor is the mode of its operation known. He who knows it, but knows not its operation, as yet knows nothing as he ought. This one thing, which alone is profitable for the purposes of our Art, proceeds from a certain dark place, where it is not seen, nor are its operation or its virtue known to any but the initiated. A great mystery is also concealed in the Matter itself, namely, air and fire, or the Sun, the Moon, and the Stars. This is concealed in it, and yet is invisible, as the Sage says: What is not seen, or known, is only heaven. That which is felt, and not seen, is earth. Earth, says the Sage, is thickness, or body, which is found at the bottom of the Matter, has accumulated in the Matter, and can be felt and known. By the words, "that is between heaven and earth, which is not known", (i.e., in the world), the Sage means that the Matter of our Stone is found in the small world; not in rocks and mountains, or in the earth, but between heaven and earth, i.e., in the air. Again, when he says that "in it are senses, and entirety, as smell, taste, hearing, touch," he would teach us that in human nature there is entirety of mind and perception; for man can know, feel, and understand. He would also teach us how our Stone is to be found, namely, by sight, hearing, smell, taste, and touch. By sight, because the Matter of the Stone is thick, or thin and clear, and turns black, white, and red. By smell, because, when its impurity is purged away, it emits a most sweet fragrance. By taste, because it is first bitter and disagreeable, but afterwards becomes most pleasant By touch, because that sense enables us to distinguish between the hard and the soft, the gross and the subtle, between water and earth, and between the different stages of distillation, putrefaction, dissolution, coagulation, fermentation, and injection, which the substance goes through. The different processes of the task are perceived with the senses, and it should be accomplished within forty-six days.

Loosening of the Knot of Aristeus

"Take the body which I have shewn you, and beat it into thin leaves", i.e., take the earth which cleaves to our substance, and, by having become dry, becomes visible and knowable; for now it is water and earth. The earth is thus shewn and divided into two parts, earth and water. Let that earth be taken, placed in a phial, and put in a warm bath, by the warmth of which it is dissolved, through its own internal coction, into water; this the Sage calls beating into thin leaves. The body which is thus obtained is variously described as the Philosopher's Stone, or the Stone of leaves. "Add some of our salt water, and this is the water of life". That means: After its dissolution into water, it must receive our salt water to drink, for this water has been previously distilled from it, and is the water of life; for the soul and spirit of the body are hidden in it, and it is called our sea water; the same also is its natural name, because it is obtained from the invisible hidden sea of the Sages, the sea of the smaller world. For our Art is called the smaller world, and thus it is the water of our sea. If this water is added to the body, and heated and purified with it, the body is purged by long coction, and its colour changes from black to a brilliant white, while the water is coagulated, and forms, by indissoluble union with the body, the imperishable Philosopher's Stone, which you must use to the glory of God, and the good of your neighbour.

Exposition of the Sayings of Parmenides

Jealous Sages have named many waters and metals and stones, simply for the purpose of deceiving you; herein the philosophers would warn us that they have used secrecy, lest the whole mystery should be manifested before all the world. Those who follow the letter of their directions are sure to be led astray, and to miss entirely the true foundation of our Art. The fault, however, lies not with the Sages so much as with the ignorance of their readers. The Sages name it a stone; and so it is a stone, which is dug up from our mine. They speak of metals, and there are such things as metals liquefied from our ore. They speak of water; but our water we obtain from our own spring. The red and white sulphur they refer to are obtained from our air. Their salt is obtained from our salt mines. It is our Sun, our verdigris, halonitre, alkali, orpiment, arsenic, our poison, our medicine, etc. By whatever name they call it they cannot make it more than one thing. It is rightly described by all the Sages, but not plainly enough for the uninitiated enquirer. For such an one knows neither the substance nor its operation. The Sage says: "Relinquish Sun, Moon, and Venus for our ore," i.e., it is not to be found in any earthly metals, but only in our ore. Whoever rightly understands the concluding words of the Sage has received a great blessing at the hand of God.

Explanation of the Saying of Lucas

By the living water of the Moon this Sage means our water, which is twofold. The distilled water is the Moon; the Sun, or fire, is hidden in it, and is the Father of all things. Hence it is compared to a man, because the Sun is in the water. It is also called living water; for the life of the dead body is hidden in the water. It is the water of the Moon, because the Sun is the Father and the Moon the Mother. Hence, also, they are regarded as husband and wife. The Body is the Moon, or Mother, and the distilled water, or male principle, rises upward from the earth; and for that reason is sometimes called Moon. For it is the water of the Moon, or Body. It has left the Body, and must enter it again before our Art can be perfected. Hence the Body, or Moon, has well been designated the female principle, and the water, or Sun, the male principle, for reasons which have been set forth at length in this book.

Again, when the Sage says, "Coagulate it after our fashion," those last three words mean that the body must receive its spirit to drink gradually, and little by little, until it recovers its life, and health, and strength, which takes place by means of the same gentle heat which digests food in the stomach, and matures fruit in its place. For it is our custom to eat, drink, and live in gentle warmth. By this regimen our body is preserved, and all that is foul and unprofitable is driven out from our body. According to the same fashion of gentle coction, all that is fetid and black is gradually purged out of our Stone. For when the Sage says "after our fashion", he wishes to teach you that the preparation of the Stone bears a strict analogy to the processes of the human body. That the chemical development of our substance is internal, and caused by the operation of Nature and of its four elements, the Sage indicates by the words, "Everything is already coagulated." The substance contains all that is needed; there is nothing to be added or taken away, seeing that it is dissolved and again conjoined by its own inherent properties. When the Sage continues, "I bid you take water of life, which descends from the Moon, and pour it upon our earth till it turns white", he means that if water and earth are separated from each other, then the dry body is our earth, and the extracted water is the water of the Moon, or water of life. This process of adfusion, desiccation, attrition, coagulation, etc., is repeated till the body turns white; and then takes place on conglutination, which is indissoluble. "Then," as the Sage says, "we have our Magnesia, and the Nature of natures rejoices." Its spirit and body become one thing: they were one thing, and after separation have once more become one thing; therefore, one nature rejoices in the restoration of the other.

Exposition of the Saying of Ethelius

He says: "Heat our Stone until it shines like dazzling marble; then it becomes great, and a mystic Stone; for sulphur added to sulphur preserves it on account of its fitness". That is to say: When the moist and the dry have been separated, the dry which lies at the bottom, and is called our Stone, is as black as a raven. It must be subjected to the coction of our water (separated from it), until it loses its blackness, and becomes as white as dazzling marble. Then it is the mystic Stone which by coction has been transmuted into fixed mercury with the blessing of God. The Stone is mystic, or secret, because it is found in a secret place, in an universally despised substance where no one looks for the greatest treasure of the world. Hence it may well be called The HIDDEN STONE. By the joining of two sulphurs and their mutual preservation, he means that though, after the separation of spirit and body, there seem to be two substances, yet, in reality, there is only one substance; so the body which is below is "sulphur," and the spirit which is above is also "sulphur." Now, when the spirit returns to the body, one sulphur is added to another; and they are bound together by a mutual fitness, since the body cannot be without the spirit, nor the spirit without the body. Hence there are these two sulphurs in the body, the red and the white, and the white sulphur is in the black body, while the red is hid beneath it. If the spirit is gradually added to the body, it is entirely coagulated into the body, sulphur is added to sulphur, and perfection is attained through the fitness which exists between them. The body receives nothing but its own spirit; for it has retained its soul, and what has been extracted from a body can be joined to nothing but that same body. The spirit delights in nothing so much as in its own soul, and its own body. Hence the Sage says: "When the spirit has been restored to the body, the sulphur to the sulphur, and the water to the earth, and all has become white, then the body retains the spirit, and there can be no further separation". Thus you have the well purged earth of the Sages, in which we sow our grain, unto infinity, that it may bring forth much fruit.

Explanation of the Saying of Pythagoras

You have good cause to wonder at the great variety of ways in which the Sages have expressed the same thing. Nevertheless, their descriptions apply only to one Matter, and their sayings refer only to a single substance. For when our Sage says, "We give you directions concerning these things: We tell you that it is dry water, like the water of the Moon, which you have prepared", he means that we Sages must give directions, according to the best of our ability. If those directions, rightly understood, do not answer the purpose, you may justly charge us with fraud and imposture. But if you fail through not taking our meaning, you must blame your own unspeakable stupidity, which follows the letter, but not the spirit of our directions. When the Sage further says that it must drink its own water, he would teach you that after the separation of the dry from the moist, the water extracted from the body is the right water, and the water of the Moon, prepared by putrefaction and distillation. This extracted water is regarded as the male principle, and the earth, or body, as the female principle. The water of the husband must now be joined in conjugal union to that of the wife; the body must, at intervals, drink of its own prepared water, and become ever purer, the more it drinks, till it turns most wonderfully white. Then it is called "our calx," and you must pour the water of our calx upon the body, until it is coagulated, becoming tinged, and a most bright quality returns to it, and the body itself is saturated with its own moisture. If you wish to obtain the red tincture, you should dissolve and coagulate, and go through the whole process over again. Verily, this is God's own truth, an accurate, simple, and plain statement of the requirements of our Art.

Explanation of the Emerald Table of Hermes

Hermes is right in saying that our Art is true, and has been rightly handed down by the Sages; all doubts concerning it have arisen through false interpretation of the mystic language of the philosophers. But, since they are loth to confess their own ignorance, their readers prefer to say that the words of the Sages are imposture and falsehood. The fault really lies with the ignorant reader, who does not understand the style of the Philosophers. If, in the interpretation of our books, they would suffer themselves to be guided by the teaching of Nature, rather than by their own foolish notions, they would not miss the mark so hopelessly. By the words which follow: "That which is above is also that which is below," he describes the Matter of our Art, which, though one, is divided into two things, the volatile water which rises upward, and the earth which lies at the bottom, and becomes fixed. But when the reunion takes place, the body becomes spirit, and the spirit becomes body, the earth is changed into water and becomes volatile, the water is transmuted into body, and becomes fixed. When bodies become spirits, and spirits bodies, your work is finished, for then that which rises upward and that which descends downward become one body. Therefore the Sage says that that which is above is that which is below, meaning that, after having been separated into two substances (from being one substance), they are again joined together into one substance, i.e., an union which can never be dissolved, and possesses such virtue and efficacy that it can do in one moment what the Sun cannot accomplish in a thousand years. And this miracle is wrought by a thing which is despised and rejected by the multitude. Again, the Sage tells us that all things were created, and are still generated, from one first substance and consist of the same elementary material; and in this first substance God has appointed the four elements, which represent a common material into which it might perhaps be possible to resolve all things. Its development is brought about by the distillation of the Sun and Moon. For it is operated upon by the natural heat of the Sun Moon, which stirs up its internal action, and multiplies each thing after its kind, imparting to the substance a specific form. The soul, or nutritive principle, is the earth which receives the rays of the Sun and Moon, and therewith feeds her children as with mother's milk. Thus the Sun is the father, the Moon is the mother, the earth the nurse --- and in this substance is that which we require. He who can take it and prepare it is truly to be envied. It is separated by the Sun and Moon in the form of a vapour, and collected in the place where it is found. When Hermes adds that "the air bears it in its womb, the earth is its nurse, the whole world its Father," he means that when the substance of our Stone is dissolved, then the wind bears it in its womb, i.e., the air bears up the substance in the form of water, in which is hid fire, the soul of the Stone, and fire is the Father of the whole world. Thus, the volatile substance rises upward, while that which remains at the bottom, is the "whole world" (seeing that our Art is compared to a "small world "). Hence Hermes calls fire the father of the whole world, because it is the Sun of our Art, and air, Moon, and water ascend from it; the earth is the nurse of the Stone, i.e., when the earth receives the rays of the Sun and Moon, a new body is born, like a new foetus in the mother's womb. The earth receives and digests the light of Sun and Moon, and imparts food to its foetus day by day, till it becomes great and strong, and puts off its blackness and defilement, and is changed to a different colour. This, "child,"which is called "our daughter," represents our Stone, which is born anew of the Sun and Moon, as you may easily see, when the spirit, or the water that ascended, is gradually transmuted into the body, and the body is born anew, and grows and increases in size like the foetus in the mother's womb. Thus the Stone is generated from the first substance, which contains the four elements; it is brought forth by two things, the body and the spirit; the wind bears it in its womb, for it carries the Stone upward from earth to heaven, and down again from heaven to earth. Thus the Stone receives increase from above and from below, and is born a second time, just as every other foetus is generated in the maternal womb; as all created things bring forth their young, even so does the air, or wind, bring forth our Stone. When Hermes adds, "Its power, or virtue, is entire, when it is transmuted into earth," he means that when the spirit is transmuted into the body, it receives its full strength and virtue. For as yet the spirit is volatile, and not fixed, or permanent. If it is to be fixed, we must proceed as the baker does in baking bread. We must impart only a little of the spirit to the body at a time, just as the baker only puts a little leaven to his meal, and with it leavens the whole lump. The spirit, which is our leaven, in like fashion transmutes the whole body into its own substance. Therefore the body must be leavened again and again, until the whole lump is thoroughly pervaded with the power of the leaven. In our Art the body leavens the spirit, and transmutes it into one body, and the spirit leavens the body, and transmutes it into one spirit And the two, when they have become one, receive power to leaven all things, into which they are injected, with their own virtue.

The Sage continues: "If you gently separate the earth from the water, the subtle from the hard, the Stone ascends from earth to heaven, and again descends from heaven to earth, and receives its virtue from above and from below. By this process you obtain the glory and brightness of the whole world. With it you can put to flight poverty, disease, and weariness; for it overcomes the subtle mercury, and penetrates all hard and firm bodies". He means that all who would accomplish this task must separate the moist from the dry, the water from the earth. The water, or fire, being subtle, ascends, while the body is hard, and remains where it is. The separation must be accomplished by gentle heat, i.e., in the temperate bath of the Sages, which acts slowly, and is neither too hot nor too cold. Then the Stone ascends to heaven, and again descends from heaven to earth. The spirit and body are first separated, then again joined together by gentle coction, of a temperature resembling that with which a hen hatches her eggs. Such is the preparation of the substance, which is worth the whole world, whence it is also called a "little world". The possession of the Stone will yield you the greatest delight, and unspeakably precious comfort. It will also set forth to you in a typical form the creation of the world. It will enable you to cast out all disease from the human body, to drive away poverty, and to have a good understanding of the secrets of Nature. The Stone has virtue to transmute mercury into gold and silver, and to penetrate all hard and firm bodies, such as precious stones and metals. You cannot ask a better gift of God than this gift, which is greater than all other gifts. Hence Hermes may justly call himself by the proud title of "Hermes Trismegistus, who holds the three parts of the whole world of wisdom".

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TURBA LATIN VERSION

TURBA PHILOSOPHORUM

IN

SECUNDA PHILOSOPHIA LONGE DIVERSA ET COPIOSIOR,
quam reliquae, quae passim circumferuntur.

Initium Libri Turbae Philosophorum, in quo discipulorum prudentiorum dicta Arisleus congregauit, Pythagoram philosophu & magistrum introducendo, sententiasq; ex discipulis colligendo. Vocatur & hic liber tertia synodus Pythagorica, de occulta sapientia inscriptus. Iubet autem Pythagoras Eximidium discipulum collocutionem ordiri, & de sapientia occulta differere, deinde & caeteros ordine quoque suam sententiam efferre. Incipiens itaque.

Eximidius ait: Omnium rerum initium esse naturam quandam, eamq; perpetuam, infinitam, omnia fouentem conquentemque. Naturam autem corruptionis & generationis tempora esse veluti terminos, quibus ad id quod uniuersalis natura fouet, ac coquit, peruenitur. Stellae vero & astra cum ignea sint, utiq; natura coctionis & fomenti sunt. ut autem mansura essent, & suum officium recte facerent, Deus inter ea & terram, resque fouendas & coquendas, aera constituit, qui stellas contineret & prohiberet, ne (praesertim Solis flamma, taceo enim de caeteris, ait) omnia subsistentia combureret. Et si spiritibus, quibus creaturae generanatur, aer non inspiraret, omnia Sol suo calore subsistentia destrueret. Sed & aqua frigiditate & humiditate sua omnia destrueret, nisi intercederet aer. Aer ita que cum calidus & siccus sit, sic concordat calorem ignis coelestis & stellarum cum frigiditate aquea, ut inter eos perpetua sit mansura amicitia, omniumque rerum existentium procedat foementum & decoctionis beneficium.

Ait Turba: Bene descripsisti ignem, persequere igitur.

At ille: Aera magnifico & honorifico, eo quod ipso opus emendatur, cum inspissat & rarescit, & cum calefit & frigescit. Eius autem spissitudo fit, quando in coelo distinguuntur propter Solis eleuationem. Eius vero raritas sit, quando ex altero Sole aer rarescit & calesit. Illo vero rarescente prope fit Sol: quo propinquo, calor peruenit homini & creaturis.

Ait Anaxagoras: Bene descripsisti aera. At scitote Turba, quod quatuor interiorum spissitudo in terra sola quiescit, eo quod ignis spissum in aera cadit, aeris vero spissum, & quod ex igne spisso congregatur, in aquam incidit. Aquae quo que spissum, & quod ex ignis & aeris spisso coadunatur, in terra quiescit. Ita istorum quatuor spissitudo in terra quiescit in que ea coniuncta sunt. Ipsa ergo terra omnibus caeteris elementis spissior est, uti palam apparet, & videre est. Ignis autem rarior est caeteris, & uit terra, quae spissior, est inferior, ita ille superior & dignior. Aer vero minus rarus igne, aqua rursus minus rara quam aer. Omne enim frigidum & humidum, est minoris raritatis, quam calidum & humidum. Et minoris raritatis est terra quam aqua, eo quod est frigida & sicca: & omne frigidum & siccum minus rarum est, quam frigidum & humidum.

Ait Pythagoras: Bene aptastis, o filij doctrinae, harum naturarum descriptiones, ex quibus Deus omnia creauit. Persequimini ergo.

Ad haec Lucas ait: Notifico vobis, quod ex his quatuor naturis, Deus omnia creauit, & omnia creata in eas reuertuntur: in his generantur & moriuntur suo tempore, prout Deus destinauit.

Ait Locastes: Seitore quod creatura Mundi, ex duobus densis, & duobus raris creata est & nihil densorum sublimi inest creaturae. Ideoque & Sole, & omnibus inferioribus est creaturis rarior.

Inquit Pythagoras: Dico Deum ante omnia fuisse: & cum solus esset, quatuor creauit numero simplicia, quae sunt quatuor elementa, eiusdem essentiae, id est, materiae, diuersarum tamen formarum, hoc est, qualitatum simplicium, quae ad inuicem conuertuntur, e quibus iam creatis, omnia deinceps creauit, tam sublimium quam inferiorum, eo quod oportuit creaturas ex radice quadam extrahi, a qua multiplicarentur ad inhabitandum mundo. Ideo ante omnia Deus quatuor creauit elementa, ex quibus postea quod voluit, creauit, diuersas scilicet naturas, quarum quasdam ex uno creauit.

Ait Turba: quae sunt illa magister, quae Deus sublimis ex vno creauit?

Et ille: Sunt Angeli, quos Deus ex igne creauit.

Et Turba: Quae sunt creata ex duobus?

Et ille: Creata sunt ex duobus, Sol, Luna & Stelle, nepe ex aere & igne. Ideo sunt Angeli, Sole & Luna & stellis lucidiores, eo quod ex uno singulari, quod est quartum & omnium rarissimum, creati sunt: Sol vero, Luna & stellae, ex ignis & aeris composito creati sunt.

Inquit Turba: Et coeli creatio unde?

Et ille: Greauit Deus coelum ex aqua & aere, ita coelum quo que ex duobas est compositum, ex altero rariorum scilicet aere, & altero densorum, scilicet aqua.

Et illi: Magister perage dicta tua, & edissere de tribus.

Et ille: Ex tribus elementis Deus creauit volatilia, bruta animalia, ac vegetabilia, scilicet ex aere, aqua & terra.

Turba autem ait: Discerne haec Magister.

Et ille: Quaedam creata sunt ex aere, & terra: quaedam vero ex igne, aere, & terra. De proximo, exemplo sunt volatilia, & omnia spiritum habentia, de primo vero sunt exemplo, vegetabilia. Omnia vero bruta ex terra, aere & igne sunt: vegetabilia autem ex aqua, terra & aere, nihil que habent commune cum igne.

Et illi: Dicemus tamen etiam vegetabilibus in esie ignem?

Et ille: Verum dicetis: nam ex aeris calore in eo abscondito, quemadmodum significaui tenuem ignem aeri in esse, ignis illis in est, quia aeri in est ignis, & aer in vegetabilibus. De igne autem elementari per se loquendo, non in est, nisi spiritum & animam habentibus. Ex quatuor autem elementis homo creatus est. Intelligite igitur omnes, quod omne quod ex una creauit Deus essentia, non occidit, aut motitur, nisi in die indicij. Mortis enim diffinitio, est compositi dissolutio: Incompositi autem nulla est disiunctio. Ex duob. autem, vel tribus, vel quatuor compositis, unumquodq; compositum separari necesse est, quae separatio mor est. Et scitote, quod quicquid ex solo igne simplici & tenuiss. creatum est, id neque bibit, neque comedit, neque dormit, sed quod ex spisso igne creatum est secus habet.

In quit Arisleus: Magister, quia ad posteritatis utilitatem nos coadunasti, nihil quidem utilius cognitione elementorum ad nostram notitiam peruenire potuit. At nunc cuperemus de occulta sapientia, propter quam excutiendam conuo cati sumus, verba fieri.

Et ille: Dixi ante, quod Deus omnia, hoc est, quatuor elementa ex nihilo, deinde ex his omnia creata eduxit, coelum, thronos, angelos, stellas, mare, & omnia quae in eis sunt. Et quia videmus quatuor illa elementa fere inimica interse, ideo creaturae variae sunt: Nam si ex eodem cuncta elementa essent creata, unius essent naturae, & conuenirent. Attamen & illa quatuor sic uniuit & copulauit Deus, ut pacem perpetuam obseruare necesse habeant: ita siccum humido, & calidum frigido saepe miscetur, & conuenieter coit, & inde creaturae exeunt, quae precio sissimae etiam sunt. Eorum autem elementorum quae coeunt, duo videntur & tanguntur: duo vero non videntur neq; tanguntur. Quia si coniunguntur ea tantummodo quae videntur & tanguntur, proculdubio etiam reliqua commixta sunt, quo duobus prioribus insunt: Aer enim de igne participas, etiam cum aqua commune quid habet, similiter & terram haec omnia in se complecti, supra est dictum. Quod si aes nostru, quod terra est, aquae miscueritis, rem grandem efficietis. Nam aere ipso nostro cum aqua maris imposito & cocto, terram ostendit, aquam imbibens, & alia duo elementa in se complectens: quod significatur processu operis, contritione sc.& coagulatione lapidis, statim ex his nummos fieri. Sed quid vos singuli hac super retractaturi & dicturi sitis, audiam. Interim ubi nec ab insipientibus agnoseatur, nec a filijs doctrinae ignoretur, expositionem incipiatis. & tu prior dic Aristenes.

Aristenes ait: Huius operis clauis est numorum ars. Accipite igitur corpus quod vobis monstratum est, ac in tabulas tenues coaptate: deinde maris nostri aqua imponite, quae dum regitur, Aqua permanens dicitur. Post imponite leui igne, donec tabulae confringantur, & fiant aqua, & Etheliae iungite, & lento igne simul assate, donnnnec fiat brodium saginatum, & in suam Etheliam vertite, donec coaguletur, & fiat numus varius, quem Solis florem nuncupamus. Coquite eum deinceps, donec nigredine priuetur, & albedo appareat. Postea regite ipsum, & animam auri commiscete, & coquite, donec fiat Ethelia rubea, quam terite cum patientia, nec vos taedeat eam cum aqua imbuere, quae ex ea exiuit, & quae est permanens, donec rubeum fiat. Hoc enim est aes combustum, & auri flos, & fermetum: quod cum aqua permanente dirigite, postea desiccate, donec puluis fiat, & omni humiditate priuetur.

Inquit Parmenides: Scitote, viri prudentes, quod inuidi multipliciter tractauerunt de aquis, brodijs, corporibus & metallius. ut vos decipiant qui scientiam inquiritis. Haec ergo dimittite omnia, & auru numosque fieri facite ex hoc nostro aere, & aes, aut plumbum pro pinguedine vel nigredine, & stannum pro liquefactione sumite: scientes quod nisi veritatis naturas eius que compositiones bene coaptetis, & consanguinea consanguineis iungatis, nihil operamini, eo quod naturae cum suis obuiant naturis, continent eas, & laetatur in eis. Nam putrescunt & gignuntur, eo quod natura, quae regit ipsum, illudque diruitac in puluerem & nihilum conuertit, deinde idem renouat, reiterat & gignit frequenter: Idem enim ipsum quod mortificat, id & viuifieat. Intendite ergo noscere quid est, quod rem putrefacit ac renouat, & cuius sit saporis, & quae longinquitas & propinquitas, & qualiter post inimicitiam fiat amicitia, & qualiter accidat corruptio & generatio, & qualiter ille nature complectantur in uicem, & quomodo in igne lento concordes fiant: quibus notis & pceptis manus vestras operi applicate. Quod si dictas qualitates ignoratis, nolite operi appropinquare, quoniam totum est noxium, & infortunium ac tristitia. Modo Sapientum verba intelligite, & hoc breue dictum retinete, videlicet, quod Natura natura laetatur, & naturam continet, & natura naturam vincit & superat. Hisce verbis comprehenditur totum opus. Dimittite ergo sermones superfluos, accipite argetum viuum, & congelate eum in corpore magnesiae, & sulphuris, quod comburitur, & vertire ipsum in naturam albam. Et si aeri nostro imposueritis, album fiet. Et si ipsum rubeum facere volueritis, rubeum fiet. Et si amplius coxeritis ipsum, aurum fiet. Dico etiam, quod vertit ipsum mare in rubeum, & auri collam: & similiter vertit aurum in rubeum ignem, eo quod natura natura laetatur. Coquite ergo ipsum in humore, donec appareat natura abscondita: & cum videritis hoc, imbite eum septies aqua permanete, coquendo, assando, donec rubeum fiat. O natura illa coelestis, veritatis naturas Dei nutu multiplicans, o natura fortis, naturas vincens & superans, suas que naturas gaudere faciens. Haec est illa natura specialis & spiritualis, cui Deus posse dedit supra ignis violentiam. Ideo que magnificamus eam, quia nihil est preciosius in vera tinctura. Est enim veritas omnem scientiam continens, & cum liquesit cum corporibus, opus altissimum operatur, & ea in suum vertit colorem, & quemadmodum apud visum superficiem tingedo vincit, sic intima superat.

Post haec Zimon ait: Ergo plumbi albi vobis discpositionem monstrabo, in quo nihil aliud est quam opus mulierum & ludus puerorum. Et scitote, quod secretum operis ex mare & foemina constat, hoc est, agente & patiente. In plumbo est masculus, in auripigmento foemina. Masculus gaudet suscepta foemina, & iuuatur ab ea, & foemina suscipit in masculo sperma tingens, & coloratur ex eo. Itaque iunctos hos in vitreo vase ponite, terite eos cum Ethelia, & aceto acerrimo, & coquite eos perseptem dies, & ne arcanum fumiget, cauete: & cum siccum fuerit, totum iterum imbuite aceto, & tandem obtinebitis arcanum. Quo ad rubeum, dico quod non potestit rubeum facere, nisi primum dealbaueritis: quoniam duae illae naturae nihil aliud sunt, quam album & rubeum: Dealbate ergo rubeum, & secundum quatuor anni partes eum regite, & in ultimo fructum vobis adferet. Adhaec insuper dico, quod in plumbo rubedo sit. Sumite ergo aes, quod Magister supra nominauit, & ponite plumbum cum eo, donec spissum fiat. Hoc erit polumbum lapis preciosus fiant. Mifcete ergo ea insimul, & assate aurum cum eis, & cum eos bene rexeritis, habebitis spiritum tingentem, & compositum ex masculo & foemina, quod est operis initium.

Inquit Scites Philosophus: Scitote omnes sapientiae inuestigatores, quod huius artis fundamentum, propter quam multi perierunt, unum quid est, quod omnibus rebus fortius & sublimius: apud incipientes vero omnium rerum est vilius.

Ait Pythagoras: Nomina ergo, o Scites, hoc unum.

Et ille: Acetum acerrimum, quod fecit aurum, merum esse spiritum, sine quo nec albedo, nec nigredo, nec rubedo consistir. Et scitote, quod cum corpori miscetur, continetur, & unum fit cum eo, & vertit ipsum in spiritum, & spirituali tingit tinctura, inuariabiliq; rursus a tincto, tincturam accipit corporalem, quam deleri non potest. Et scitote, quod si corpus absque aceto super ignem posueritis, comburetur id, & corrumpetur. Et scitote, quod humor primus est frigidus. Cauete igitur ignem immo deratum, quia inimicus est frigori. Ideo dixerunt Sapientes, Vos suauiter regere oportet, donec Sulphur fiat incremabile, & ita scripsit filius Ade: Acetum hoc corpus comburit, & in cinerem vertit, ipsumq; corpus dealbat & congelat, fitque numus intensissimae albedinis. Coquite ergo lapidem donec diruatur, deinde soluite rursus, ac aqua maris temperate. Et scitote, quod totius operis spes est dealbatio, cui rubor succedit: deinde perfectio, seu continuatio.

Socrates inquit: Scitote Turba, filij doctrinae, quod absque plumbo nulla fit tinctura, eo quod in eo consistit virtus operis. Et prima quidem vis est acetum: secuda vero plumbum. Accipite ergo plumbum, quod fit ex lapide, qui dicitur Kuhul, & sit optimum, ac coquite in aceto, donec niger & albus: Deinde nitri aqua ipsum terite, donec spissus fiat ut pinguedo. Deinde coquite, donec lapis fiat, intensissimo igne, & spissitudo corporis diruitur aqua concepta. Attendite ergo super ipsum donec lapis fiat, quem terite, & rore & sale, & aqua maris & pluuiae. Et si siccus fuerit, sui residuum humoris velociter bibit, eo quod est plumbum combustum. Augete igitur ipsum, ne comburatur ulterius. Hoc autem Sulphur, quod non comburitur, nun cupamus. Terite igitur ipsum aceto acerrimo centum quinquaginta diebus, cauetes ne in fumu vertatur acetum, & pereat. Hoc cognito, quod demonstraui, nihil aliud est, quam Opus mulierum, & Ludus puerorum.

Zenon inquit: Scitote omnes huius artis inuestigatores, quod nisi lapidem hunc dealbaueritis, eum rubeum facere non poteritis. Et scitote, quod annus in quatuor diuiditur tempora. Primum est frigidae complexionis, Hyems scilicet, Secundum vero complexio est Veris. Tertium Aestatis: deinde quartum, in quo fructus maturatur, Autumnus. Hoc itaque modo oportet vos naturas regere: videlicet Hyeme soluere, Vere coquere, Aestate coagulare, Autumno autem fructus colligere, hoc est, tingere. Hoc igitur exemplo regite naturas tingentes: sin autem, neminem nisi vos reprehendatis. Dicam tamen plura de plumbo rubificando. Accipite aes, quod Magister sumere iussit, & ponite plumbum cum eo, donec spissum fiat: congelate, deficcate donec rubeum fiat. Hoc utique est plumbum rubeum, de quo dixerunt Sapientes: Aes & plumbum lapis preciosus: miscete ea aequaliter, & assate cum eis aurum, & si bene rexeritis, fit spiritus tingens in medio spirituum. Cum enim masculas foeminae coniungitur, fit ipsa foemina non fugiens, & totum compositum spirituale, & ex ipso spirituali composito rubeum, quod est mudi principium. Et sic habetis plumbum rubeum, sine quo nihil potestis facere.

Mundus inquit: Inuestigatores artis, scire vos oportet, quod Philosophi in libris suis Gumi multis nominibus nominauerunt, & tamen nihil aliud est, quam aqua permanens, ex qua quiem aqua lapis noster preciosissimus generatur. O quam multi sunt gumi huius inuestigatores, & quam pauci sunt, qui noscat eam. Dico vobis, quod guma haec non emendatur nisi solo auro. & sunt quidam inuestigatores, qui licet inueniat applicationes, nolunt tamen labores sustinere, quia simul & sumptus fiunt. Audite vos tamen me, & huius gnme applicationes enarrabo. Dico quod guma nostra fortior est auro, & qui noscunt eam, auro preciosiorem tenent. Aurum tame honoramus, quia sine ipso guma non emendatur Guma ergo nostra apud Philosophos, preciosior est & nobilior margaritis, quae paulo auro eminetior est & sublimior. Et inde est, quod qui seribunmt dc ea, nihil manifeste narrauerut. Si enim venditores cognoscerent eam, non venderent eam tam vili pretio. Accipite itaque gumae candidissimae partem unam, & vrinae vituli albi partem aliam, & ex felle piscis partem unam, & de corpore gumi, sine quo emendari non potest opus, partem unam: & decoquite per quadraginta dies: postea in calido Sole desiccate, donec coaguletur. Deinde cum lacte feruenti, quodsque lac deficiat coquite doec desiccetur, denuo cum lacte ficus ipsum miscete, & coquite, donec humor ille desiccetur. Postmodum aqua pluuiali eum humectate, assate postea, donec desiccetur: ultimo aqua permanente imbibite, & assate, donec intensissimae sit siccitatis. His omnibus peractis, ipsam gumam miscete cum guma, & coquite fortier, donec tota vis aquae pereat, corpusque totum desiccetur humiditate sua, inducendo super ipsum ignem, quousq; illius siccitas intendatur. Postea dimittite per quadraginta dies, ut in illa maneat decoctione, donec spiritus penetret ipsum corpus. Hoc enim regimine spiritus in corpora, & corpora in spiritus vertuntur. Moneo tamen caueatis, ne compositum, fumiget, & fugiat. Propterea vas bene operite, & inuenietis arcanum, quod Philosophi in suis libris occulrauerunt.

Inquit Dardanus: Omnibus iam notum est per Magistros Philosophos de aqua permanente. Nihil itaque oportet studiosum huius artis incipere, nisi huius aquae vi cognita. Non enim oportet in commixtione, contritione, nutritione, & toto regimine, nisi illa nota aqua permanente uti: quia vis eius est spiritualis sanguis, osque hoc a Philosophis dicta est aqua permanens. Contrita autem cum corpore, corpus illud in spiritum vertit, quoniam sibi mixta inuicem, & in unum redacta se inuicem vertunt. Corpus scilicet incorporat spiritum, spiritus vero corpus in spiritum vertit, prout sanguis vertit. Scitote enim, quod omne quod spiritum habet, etiam sanguinem habet. huius igitur mementote.

Inquit Belus: Philosophi aquam permanentem vocauerunt, eius que frequenter meminerunt: similiter etiam album & rubeum facere multipliciter descripserunt, & variis nominibus. Manefesta autem veritate, occultis verbis concordes sunt, quibus modis pondera, compositiones, & regimen coniugi oporteat, factum que hoc omne, ne insipientes ipsum lapidem cognoscerent. Excelsum est enim hoc apud Philosophos, lapidem non esse lapidem: apud idiotas & insipientes utile & incredibile. Quis enim credat lapidem posse aquam, aut aquam lapidem fieri, cum nihil sit diuersius? Attamen re vera ita est. Lapis enim est haec ipsa permanens aqua, & dum aqua est, lapis non est. Eo modo diuersa sortita haec est aqua nomina. Quidam enim ex conditione & statu operis aquam, gummi, venenum, acetum: deinde coruum, aes ustum, aes nigrum, plumbum, serpentem, deinde marmor, lapidem cristallum, Etheliam albam, aurum, regem natum. Quidam a loco ubi generatur aqua ipsa, nome ei sumpserunt: quidam a calore, quidam sputum Lunae, quidam corsalis eandem nominauerunt.

Inquit Pandulphus: Scitote omnes sapientiae inuestigatores, quod aqua permanens est aqua vitae munda, & quod nullum venenum tingens generatur absque Sole & sua umbra. Qui enim Sapientum venenu Sole & eius umbra tinxit, ad maximu peruenit arcanu. Si id intellexistis, o Turba, bene quidem: sin autem operis uobis perfectionem reitero. Accipite album mundum, quod maximum est arcanum, in quo est veritatis tinctura, eiusque arenam, quae facta est ex lapide, septies imbuite, quousque totam imbuat aquam, & vasis os fortiter claudite, quoniam ex eo apparebit lapis tyrij coloris. Sed cum receperitis album mundum, & ceperitis septies eum imbibere, tunc accipiatis de aqua residuarum partium antea coseruaturum, & sit ignis priore interior, & sic imbuite corpus septies, donec illae duae finiantur, seu deficiant duae tertiae partes, easque omnes terra bibat: deinde ipsum calido ponite igni, donec terra suum extrahat florem, ac satis placeat.

Ardarius inquit: Regimen lapidis & compositionem vobis enarrabo. Sumite occultum & honorabile arcanum, quod est magnesies alba, & que est cum viuo mixta, sed non accipiatis eam nisi puram & mundam, & suo imponite vasi, & orate Deum, ut hunc maximum videre lapidem vobis concedat: deinde coquite eum lente, cum extraxeritis, videte si factus, est niger, & si ita est, optime rexistis: sin autem, regite ipsum albo, quod est maximum arcanum, donec appareat nigredo, & quidem pura nigredo, quae 40. tantummodo diebus durat. Postea terite ipsum cum suis confectionibus, que sunt flos aeris, aurum, Indicum, quorum radix est una ex unguento croceo, & alumine fixo. Hoc ita que per 40. dies diligenter coquite: quo completo, initium lapidis Deus vobis ostendet. Coquite ipsum iterum, & gumi residuo imbuite scientes quod quoties cinerem imbuitis, oporter ipsum toties siccari, & rursus humectari, donec eius color in id quod quaeritis vertatur. Praeter haec sciatis, quod huius lapidis preciosi perfectio est, ipsum regere residuo tertiae partis medicinae, & duas seruare, ad eu per vices imbuendum, & ad iustusque colorem coquendum. Sit autem ignis priore intensior, donec fluat ut cera, quae quidem cum desiccatur, seipsam continet. Coquite ergo eam, donec bibat collam auri, & cum siccata fuerit, imbuite eam septies, quousque duas partes sui bibat & postea ponite eam in igne, donec suum florem extrahat, remittite eam calori, & beati estis, si bene intelligitis quae dico. Sin autem, reiterate opus, sumentes album humidum quod est maximum secretum, in quo vera consistit tinctura, & imbuite ex eo septies arenam (quae facta est ex lapide prius septies imbuto) quousque totam bibat aquam, & os vasis fortiter claudite, ut saepe dictum est, & ecce apparebit vobis lapis Tyrius.

Theophilus ait: Artis inuestigatores scietote, quod ars numi, & auri arcanum est tenebrosa vestis, quam nemo nouit, nisi qui libros philosophiae diligenti & assidua lectione perlegerit. Nam quod occultatur, est maius quam id, quod perdisci potest. Propterea notifico posteris, quod inter Boritin & Aes propinquitas est, eo quod Boritis Sapientum aes veluti aquam ita fluxilem reddit & vertit. Diuidite ergo venenum in duo aequalia, in uno aes liquefacite, in altero aes terite, triturate, & humectate, donec in laminas producatur: & iteru cum priori veneni parte coquite, donec duas ebibat. & hoc facite septies: deinde 42. diebus coquite: deinde aperite vas, & inuenietis aes in argentum viuum versum. Abluite ipsum coquendo, quousque sua priuetur nigredine, fiatque aes umbra carens. Iterum ipsum continue coquite donec coaguletur: ipso autem coagulato, fiet maximum arcanum, quod Boritin Philosophi nuncupauere. Hunc igitur lapidem coagulatum coquite, donec & quousque salmurae similis fiat marinae. Tunc autem ipsum aqua imbuite permanente, quam vos iussi conseruate, ac multipliciter coquite, quousque eius appareant colores. Haec igitur putrefactio maxima, quae maximum in se continet arcanum. Coquitur autem, donec post nigredinem albus est factus mediocriter, & donec coalescat. Ubi coaluerit, & veluti flos candidissimus apparuerit, tunc fortius coquendo, non autem manibus teratur, quousque eius natura diruatur. Tunc subinde imbuendus est per duo ad septem, vel uba ad tres corporis, vel aeris, donec satis color placuerit.

Cerus ait: Intelligite omnes doctrinae filij, quod Theophilius vobis significauit, inter magnetem & ferrum esse propinquitatem, similiter inter aes Philosophorum, & aquam eorum permanentem, quorum utrumque scilicet attractiuum alterius sit. Intelligite praeterea, quod inter stannum & argentum viuum nulla est propinquitas, nec natura unius conuenit cum natura alterius, hoc est dictum sine inuidia. Insuper accipite argentum viuum, quod est vis masculinae, ipsumque cum suo corpore coquite, donec fiat aqua fluxibilis, & coquite masculum simul cum vapore suo, quousque utrumque coalescat, & fiat lapis. Tum aquam, quam diuideratis in duas partes, accipite, & unam partem ad corpus liquefaciendum & coquendum ponite: alteram vero ad combustu mundandum, & suum socium, feruate. Imbuite igitur lapide septies, & mundate donec diruatur, & corpus uniuersum ab omni mundetur coinquinatione, & fiat terra, que efficitur 40 dieb: ipsam rursus liquefacite, donec fiat ut aqua, quæ est argentum viuum. Deinde aqua nitri abluite, donec fiat ut numus liquefactus. Deinde coquite, donec congeletur, & fiat stanno simile. Regite ipsum itaque coquendo, donec crocus fiat excellentissimus, & tandiu coquite, donec at propositum veniatis.

Borates ait: Non est sapientis inuidere, propterea dicam libere quod sentio. Accipite plumbum, & ut Philosophi iussere, liquefacite, deinde congelate, donec lapis fiat, deinde regite ipsum lapide cum auricolla, & granatoru syrupo, donec confringatur. Iam enim aqua in duas partes diuisistis, & in altera plumbum liquefecistis, & factum est ut aqua. Coquite igitur ipsam, donec fiat terra, deinde ipsam aqua reseruata imbuite, donec rubeum induat colore, ac, prout dixi, frequentissime regite. Vel si vultis argentum viuum coagulare, suo miscete compari, deinde diligenter coquite, donec uterque fiat aqua, deinde coquite illam aquam, donec coaguletur. Haec enim aqua cum vapore suo compari desiccatir. & puluerisatur, ac conuertitur tota in argentum viuum coagulatum. Suo igitur vasi iterum imponite, & terite aqua sua, donec crocus fiat in colore auro similis.

Ait Menabadus: Multa dicta sunt, suadeo tamen posterit, ut corpora faciant non corpora, & incorporea vera corpora. Hoc enim regimine totum paratur compositum, eius que naturae occultum extrahitur. Qui enim argentum viuum corpori iungit magnesiae & foeminam viro, naturam extrahit occultam, per quam corpora colorantur. Et hoc regimine si intelligitis, non corpora fiunt corpora, & corpora incorporea redduntur. & si diligenter igne rexeritis, ec Etheliae iunxeritis, fiunt res mundae & non fugientes: scientes quod argentum viuum est ignis comburens, corpora mortificans & confringens suo regimine, quod idem & unum est. Et quanto magis corpori miscetur & teritur, tanto magis corpus diruitur, teritur, & attenuatur. Cum autem corpora diligenter teritis, eaque ut oportet eoquitis, resultat inde Ethelia, ignem non fugies, & tinctura, quae omnia corpora confringit, & spiritus omnes retinet, ac colorat, eo quod Ethelia colorata omnia colorat. Et scitote, quod corpus no potest tingere seipsum, nisi spiritus occultus extraliatur e ventre eius, & fiat corpus, anima & spiritus (qui est spititualis tinctura) Spissum enim illud terreum non tingit, verum ipsum tenue naturae tingit, quod corpus perstingit. Cum autem corpus aeris regitis, & ex eo tenuissimum extrahitis, vertitur id tenuissimum in tincturam & colorat. Ideoque dixit sapiens, quod aes nisi prius tingatur, non tingit, & hae duae tincturae sunt condensum & humidum: dondensum iungitur humido, eo quod sulphura sulphuribus continentur, & iure naturae gaudet natura, sua natura aduentante.

Zenon inquit: Video vos duo corpora iunxisse,quod minime fieri debet: propterea vobis dico filiis sapientiae, quod oportet vos compositum putrefacere 40 diebus: deinde quinquies vase sublimare, deinde igni stercoris iungere & coquere, & colores, qui subinde apparent sunt huiusmodi: prima die apparet color niger citrinus, secunda niger rubeus, tertia croco sicco similis. Deinde succedit perfectus color, numo vulgi similis, & est Yxir compositum ex humido & sicco inuariabili tingens tinctura. Et scitote, quod corpus dicitur, in quo aurum est. Elixir autem componentes, cauete ne festinanter spiritum extrahatis: fortasse enim moreretur. extrahite autem ipsum ut Elixir nostrum, hoc est ut venenum, & remanebit anima, id est, tinctura ex multis attracta rebus & numis imposita. Haec igitur tinctura est vita iis, quibus iungitur. Detrimentum autem & mors corporibus, & a quibus extrahitur. Aque ob id dixere Sapientes, inter ipsos esse libidinem, tanquam inter marem & foeminam, & qui naturas horum nouit, prolixitatem decoctionis & compositionis patientersert, & lucrum accipit.

Chambar inquit: Notandum est, venerabilis Turba, quod inuidi lapidem antimonium nuncuparunt, ipsumque iusserunt regi, donec coruscans fiat, & ut marmor splendens, & commiscentur aceto, & tegitur donec aqua fiat, deinde congelatur, fitque lapis coruscans, splendorem habens ut marmor: quem ubi videritis, iubeo regere donec rubeus fiat, eo quod dum coquitur, donec diruatur, & terra fiat, in rubeum vertitur colore, & hoc ubi videritis, reiterate, coquite, & imbuite, quousque colorem induat praedictum, & aurum fiat occultum. Deinde iterate ipsum & fi est aurum Tyrij coloris. Oportet igitur vos, cum videritus sic lapidem coruscantem, diruendo incidere, & in terram vertere, donec incipiat aliquid ruboris, & postea aquae residuum accipietis (quam antea vos iusserunt diuidere in duas parte) & eo residuo arenam multoties imbuetis, quousque colores occulti in ea vobis appareant, & si eam bene rexeritis, videbitis colores, sin minus frustrabimini. Respicite igitur qualiter faciatis amplexari paria. Masculus enim suam amplexatus foeminam, velociter in eius corpus transit, & liquefacit ipsum, cogelat, diruit, & confringit, & deinceps rubor non moritur. & si hoc efficiatis absque pondere, mors eueniet, qua eueniente, malum putandum est. Facite ergo in liquefaciendo ignem leuem, ipsa autem in terram versa Aquila, intensionem facite ignem, imbuite ipsam, donec colores appareant.

Custos inquit: Miror, o Turba Sapientum, de talivihuius aquae ac naturae: cum introiuit in hoc corpus, vertit ipsum in terram, deinde in puluerem: quem si vultis experiri, an sit perfectus, manu contingite: & si impalpabilem ut aquam inueniatis, optimus est. Sin autem, iterate ipsum coquendo donec perficiatur. Et sciatis, quod si aliud quam aes nostrum acceperitis, & aqua nostra eum regatis, nihil efficietis. Contra autem si aes nostrum aqua nostra rexeritis, omnia predicta inuenietis. Coquite ipsum ergo leui igne, & fiet lapis numosus, de quo Sapientes dixere: quod Natura natura, laetatur, propter propinquitatem, quam habent inter se haec duo corpora cum aqua permanente. Horum igitur duorum una est natura, inter eos propinquitas est, quae si non esset, non ita cito commiscerentur, nec continerent se inuicem, nec unum fierent.

Diamedes ait: Scitote, viri Sapientes, quod ex homine non nascitur nisi homo, nec ex brutis nisi suum simile atque ob id dico, naturam non emendari nisi sua natura, quemadmodum homo non nisi ab homine emendatur. Ac proinde venerabili utimini natura, ex ea namque & ars existit, & opus eius fit. Coniungite ergo masculinum serui rubei filium suae odoriferae uxori, & iuncti artem gignent, quibus nolite introducere alienu, nec puluerem, nec aliam rem, & sufficiat vobis conceptio, & versus filius nascetur. O quam praeciosissima est serui illius rubei natura, sine qua regimen constare non potest.

Bassen inquit: Introducite citrinum cum sua uxore post coniugium in balneu, & ne incendatis balneum plurimum, nesensu & motu priuentur. Subire facite balneum, quousque corpus, & color eorum unu quid fiant. Deinde reddite ei su dorem suum, ac iderum neci date, requiemque ei constituite, cauentes ne fugiant. Et tunc veneramini regem, & suam uxore, & nolite eos coburere nimio igne, sed eos regite donec nigri fiant, deinde albi, post rubei, ultimo fiant venenum tingens. Si hec intelligitis huius scientie inuestigatores bene est, sin minus & adhuc ignorantes estis, scitote quod Deus celauerit a vobis veritatem. Nolite ergo Philosopho reprehendere, sed vosmetipsos. Si enim Deus in vobis mentem fidelem sciret, utique veritatem vobis manifestaret.

Nephitus ait: Breuiter dico vobis artis inuestigatores, quod Corsufle sit caput huius operis, non initiu verum, sed post complexum rite ita vocatur. Quapropter Corsufle est totum compositum, quod oportet septies assari, & tunc omne corpus tingit & vocatur numus, eris flos, vel auri flos, aut ferri flos, etiam plumbum, stannum, & mille nominibus a Philosophis nominatur.

Bonellus ait: Cuncta quae viuunt, Deo sic volente etiam moriuntur. Propterea illa natura, cui humidimilis videtur, & tum illa natura igne indiget, quousque corpus & illius spiritus in terram vertantur, tunc fit puluis mortuo similis in suo tumulo. His peractis, reddit ei Deus spiritum & animam, & omni infirmitate ablata, confortata est natura nostra & emendata. Oportet igitur illam rem comburere absque timore, donec cinis fiat, qui cinis aptus sit recipere spiritum, animam & tincturam infusam. Inspicite filij doctrinae, qualiter pictores nequeunt suis coloribus pingere, quousque eos in cineres vertant & puluerisent.

Quod si ipsum cinerem regeritis subtiliter, multa ab eo procedent, eo quod aes ut homo corpus habet & spiritum. Hominis spiratio ex aere est: similiter aes humore inspirato, vitam suscipit & multiplicatur ac augmentatur ut caeterae res. Atque ob id dixere Philosophi, quod es cum comburitur, fit melius quam fuerat. Praeterea aes hoc nostrum cum primo coquitur, aqua fit: deinde quanto magis coquitur, tanto magis inspissatur, quousque lapis fit omni metallo supereminens. Postea frangitur, imbuitur, ac igne intensiori assatur, quousque coloretur, & fiat combusto sanguini similis: tunc numos imponite, & tingit eos in aurum.

Quemadmodum enim ex sanguine sperma non fit nisi diligenter in epate coquatur, ita opus nostrum nequaquam tinctura est, nisi diligenter coquatur, quousque puluis fiat, & ita putrefactione sperma ipsum spirituale effectum sit. Tnnc (Tunc) enim color, quem inuestigastis, & non aliter inuenietur.

Nicarus ait: Iubeo posteros auru accipere quod volunt multiplicare & renouare, deinde in duas partes aquam diuidere, altera quidem ac ipsum comprimere. Illud enim aes incidens in illam aquam, dicetur fermentu auri, & si bene regatis, utraque simul coquuntur, & liquefiunt ut aqua, quae coquendo congelatur, & tunc apparet rubedo. Hanc aute rubedinem septies imbuetis aqua residua, aut donec totam bibat suam aquam, coquite demum, donec desiccetur, & in terra vertatur aridam, deinde in accenso ponatur igne quadraginta diebus, quousque putrefiat eiusque colores eu cinere appareant.

Barsenites ait: Quae dicta sunt superius, reiterare oportet. Corsufle rubigini aeris similis est, & vituli urina coquitur, quousque Corsufle natura immutetur. In ventre namque Corsufle natura vera occulta est, & hec vera natura est ille spiritus tingens quam habuit ab aqua permanente nummosa & coruscante. Extrahitur aute ita, terite Corsufle, & aquae septies imponite, donec totu bibat humorem, & vim recipiat imminentem aduersus pugnam ignis, & tunc rubigo nuncupatur. diligeter ergo putrefacite, quousque puluis fiat spiritualis in colore sicci sanguinis, quem potentia ignis colorem introducat, donec inuariabili colore induatur.

Zevmon ait: Dicta Aegyptiorum nos in errorem introducunt. Quod querimus publice minimo precio venditur, & si nosceretur ne tantillu venderent mercaores. Hoc aute vile & abiectum Philosophi honorauerunt, omnibusque nominib. nominauerunt. & dixere quod sit lapis & non lapis, & sit guma Scotiae. Atque ob id huius veneni vim celauerunt Philosophi, quia in eo est spiritus occultus quem quaeritis, qui tingit, salutem & animam dat corporibus. Et vos nisi corpus teratis, diruatis, imbuatis, ac diligenter regatis, donec suam pinguedinem extrahatis, & faciatis tenuem spiritum impalpabilem, in vanum laboratis.

Atque ob id dixere Sapientes, nisi corpora, vertatis in non corpora, incorporea faciatis corporea, nondum operis huius inuenistis principium.

Fiunt autem incorporea, cum Ethelia teritur quousque fit puluis, & hic puluis non fit nisi fortissima decoctione, & contritione continua, & fit igne, no manibus, cum imbibitione, putrefactione, & Ethelia. Et Sapientes cum in hac arte dixerunt, quod natura est utilis & paruo venditur, fecerunt in hoc vulgus errare. Dixerunt etiam, naturam suam, naturis omnibus esse preciosiorem, & etiam hoc dicto multos fefellerunt, & tamen verum dixerunt.

Ars enim duabus eget naturis, quia non fit preciosum absque vili neque vile absque precioso. Quapropter oportet vos dicta maiorum sequi, qui dixerunt: Nihil aliud expedit vobis qua aquam & vaporem sublimare. Nam cum videritis illas duas naturas purificatas aquam fieri, totum que corpus Magnesie in aquam liquefactum, tunc certe omnia vapor sunt: de iure autem, tunc vapor continet suum compar, id est, aqua aquam.

Quare Philosophi utrumque vaporem nominauerunt, eo quod simul in putrefactione & decoctione unita sunt, & unum alterum continet ne fugiat. Ergo permanentia fiunt. Na natura occulta in corpore congelatur, & color eius variatur, suamque natura exuit, & mancipatur ne fugiat.

Nigredo vero si apparet, est ex aegritudine, & in putrefactione moritur, & sit rubigo, & tunc iure naturae non fugit, eo quod dimisit fugae seruitutem & libera facta est natura, suum consequens coniugem, eu ornans suo colore & decore, non quemadmodum antea fecerat, sed sumpto numo aureo eum viuificat. Et hanc naturam, spiritum & animam Philosophi appellauerunt. Insuper dixerunt, spiritum humidum esse nigrum, coinquinatione carentem.

Et sicuti in homine est humiditas & siccitas, sic in opere nostro nihil aliud est quam vapor & aqua. Propterea dixerunt antiqui, opus ex duobus esse, & haec duo iuncta nonnulli vocarunt compositum, eo quod illa duo quatuor sunt: inest enim siccitas & humiditas spiritus & vapor.

Assotes ait: Dico vobis, quod nisi sublimetis in (res) initio coquendi absque manuum contritione, donec aqua omnia fiant, nondum opus inuenistis. Et scitote, quod ali quando vocant aes arenam, alias etiam lapidem, & in toto regimine nomina variant : teme natura & humiditas fiunt aqua, & deinde lapis si bene comisceantur : quia quod leue & spirituale est, sursum sublimatur ; quod vero ponderosum & spissum, deorsum in vase remanet. Haec autem est contritio Philosophorum, quae fit decoctione no manu. Et scitote, quod nisi omnia in puluerem vertatis, nondum contriuistis. Coquite ergo quousque conteratur, & puluis fiat.

Agadmon inquit: Coquite aes donec leue corpus fiat & impalpabile, ac suo vasi imponite : deinde quinquies vel septies sublimate, donec aqua descendat, scientes quodcum aqua puluis fit, diligenter contritum est. Quod si dubitatis quomodo aqua puluis fiat, scitote quod intentio Philosophorum est, ut corpus quod non erat aqua, antequam caderet, simul cum aqua, & aqua aquae misceatur, & fiant unum. Sciendum praeterea, quod nisi utrumque in aquam vertatis, ad opus preciosum non peruenietis. Oportet enim corpus flamma ignis occupatum ut diruatur, & debile fiat cum aqua in qua est, donec fiat totum aqua.

Ignari autem cum audiunt nomen aquae, putant aquam nubis esse: quod silibros nostros legerent, scirent utique aquam esse permanentem, quae absque suo compari cum quo facta est unum, permanens esse non possit. Haec autem est aqua, quam Philosophi aquam auri nuncupauere, igneum venenum, bonum multorum nominum, arenam, quam Herbes ablui iussit multoties, ut Solis nigredo deleatur, quam in solutione corporis acceperat. Et scitote, quod nisi hoc corpus meum capiatis carens spiritu, quod vultis minime consequemini, eo quod alienu quicquam opus non ingreditur, nec quippia nisi quod est syncerum. Quare omnem pluralitatem dimittite : natura enim una re est contenta, & qui eam ignorat, peribit.

Afflictes inquit: Doctrinae filij scitote, quod totum opus & regimen non fit nisi aqua, cui miscete Magnesiae corpus, & vasi suo imponite, & os diligenter claudite, ac leui coquite igne, quousque liquefiat, & in aquam vertatur: calore enim aquae facile totum aqua fiet. Videntes autem nigredinem aquae imminere, sciatis quod copus iam liquefactum est. Iterum suo imponite vasi, quadragnita coquite diebus, quousque & aceti & mellis bibat humorem.

Quidam autem detegunt vas singulis septem diebus vel decem, sed ultima perfectio in quadragesimo die, tunc perfecte ebibet humorem decoctionis.

Abluite igitur ipsam, & nigredine priuate, quousque lapis fiat tactu siccus. Propterea dixerunt Philosophi, abluite Magnesiam aqua dulci, & diligenter coquite, donec terra fiat, & humor pereat, & tunc aes nuncupatur.

Acetum acerrimum ei imponite, ipsoque aceto imbui dimittite, & erit nostrum aes, quod aqua ablui permanente, Philosophi iussere Porro Inuidiae dictum, quod quidam iusserunt ipsum coquere vapore, donec lapis fiat coruscans, splendorem habens marmoris, & viso hoc, maximum esse ad arcanum ventum. Nam & deinceps oportet ipsum conteri, & aqua illa residua & dimidia, septem vicibus imbui permanente : qua absumpta putrefieri, donec optatum videatur habeaturque.

Cranses ait: Sapientes, accipite aes nostrum, & cum prima parte aquae, suo imponite vasi, & coquite quadraginta diebus, ac ab omni immunditia mundate, & coquite donec peragantur dies, & lapis fiat sine humore. Deinde coquite donec remaneat fex : postea abluite aqua, qua absumpta dimittite, ut putrescat in suo vase, donec videatis quod quaeritis.

Vocauerunt autem Philosophi hoc compositum in nigredine versum, SATIS NIGRUM, & dixerunt. Regite ipsum aceto & nitro. Quod vero remanet, si dealbatur, SATIS ALBUM dixerunt, & iusserunt ut aqua regatur permanente, quod vocarunt SATIS RUBEUM, iusserunt ut aqua & igne regatur donec rubeu fiat.

Vocarunt autem eam ob causam hoc nomine, propter coloru varietatem. In opere enim non est varietas rerum, nec multitudo, aut contrarietas, sed tantum oportet aes nigrum album facere, deinde rubeum.

Veri Philosophi nullam aliam intentionem habuere, nec aliud docuerunt, quam ut Yxir liquefiat, conteratur, eousque dum lapis fiat marmori similis. Atque ob id dixerunt Philosophi: Coquite ipsum vapore, donec lapis fiat coruscans, splendore habens. Hoc ubi videritis, maximum habetis arcanum.

Oportet autem hoc ipsum terere, & aqua abluere septies permanente : deinde contritu in sua aqua congelare, donec sua abstrahatur natura occulta. Et hoc voluit Maria cum dixit, Sulphura sulphuribus cotinentur, & humor similiter a suo humore, eo quod ex sulphure sulphuri mixto maximu fit opus. Iubeo autem vos ipsum sulphur Sole & rore regere, donec optatum eu eniat. Sciatis aute quod dealbare duplex est, sicuti & rubeum facere: unum in contritione, aliud in decoctione. Cauete insuper ne ab aquis ea separetis, quo minus pereat anima & corpus, quae duo in vase sunt.

Efistes ait: Anima duertite, filij doctrinae, qualiter Hermes Philosophorum caput dixerit, cum docuit naturas commiscere. Dixit enim: Accipite lapidem auri, & humori commiscete (qui est aqua permanens) suoque vasi imponite super leuem ignem donec liquefiat: deinde dimittite donec arescat, & aqua cum arena se inuicem contineant, tunc fiat ignis intensior, quousque arescat & terra fiat. Hoc peracto, scitote arcani esse initium. Hoc aute multoties facite, donec pereant aquae partes due, & colores vobis appareant. Et scitote quod dealbatio non fit nisi decoctione, atque ob eam causam repetitur, conterendo & imbuendo srequentissime.

Iubeo autem ne simul aquam fundatis, ne Ysir submergatur (Ysirsubmergatur), sed paulatim infundite, terite, & desiccate, & hoc saepe facite, donec arescat, & in puluerem expectati coloris vertatur.

Bacasser inquit: O omnes huius artis inuestigatores, scitote, quod ad notitiam & utilitatem huius artis peruenire non potestis, nisi patienti & prolixo animo sitis. Qui ergo longanimis erit, libenterque patietia fruitur, in tramite iusto hui artis meabit: qui vero citius se putat ex libris nostris fructum capere posse, fallitur, satiusque fuerat non inspicere quide, quam unquam contigisse, Libri enim nostri magnam iniuriam videntur inferre his, qui solummodo semel, bis vel ter scripta nostra legunt, cum intellectu, omnique eorum studio frustrati, etiam (quod pessimu est) opes, labores, & tempus, si quod in hac arte insumpserunt, amittunt.

Veruntamen qui curuat dorsum ad libros nostros legendos, eisque studiose vacat, memoriam animumque adhibet & arrigit, nec est vanis implicitus cogitationibus, Deumque percatur, ut Salomon, pro sapientia, non pro opibus largiendis, is in regno rex regnabit nostro indesinenter, quousque moriatur. Deum igitur timete, o inuestigatores: quod enim quaeritis, parui nequaquam est precij. Thesaurum enim maximum, & munus Dei excellentissimum quaeritis. Et cognoscite, o inuestigatores, id quod Philosophi dudum intimauerunt dicentes, quod rectum non nisi errore discernitur, & nihil magis dolorem cordi generat, quam error in hac arte & opere. Dum enim quis putat se fecisle, mundum habere, nihil in manibus suis inueniet. Utcunque autem, Philosophi opus, remque ipsam varijs nominibus coposuerunt, veritas semper in eorum est scriptis.

Dixerunt etenim, commiscete, coquite, dealbate, terite, assate, coagulate, & soluite Etheliam, ac rubiginem facite: verba plurima sunt, regime tamen unum est. Si igitur vultis veritatem inuenire, non est opus illa operis diuisione, sed tantummodo hoc curate, complexione aptate: deinde multo tempore leniter coquite: neque decoctionis & imbibitionis vos taedeat, quousque videatis Yxir in Tyrium & regium vestitum decoratum. His veribus quamuis mortua sunt, in est tamen vita intelligentibus. Frequeter igitur legite ea, & super his semper plurimum meditamini, sapientia accedat vobis.

Inquit Hyargus: Aes de quo praedixerunt Philosophi, non est vulti neque vulgi stannum, verum corpus est nostrum, quod oportet corpori Magnesiae admisceri, ut coquatur & teratur absque taedio, donec lapis fiat. Deinde lapis ille iterum in vase suo teri debet aqua vitae & nitri, & totus dirui. Oportet autem vos habere aquam continue, qua quanto magis coquitis, tanto magis inspergatis, quousque acquirat rubigine, quae est operis fundamentum. Hanc coquite & Aegyptiaco terite aceto, & utrum que vel aes ipsum, vel ipsum acetum & aquam Aes vocate.

Inquit Cadmon: Dixisti Hyarge, quod utrumque quod in commixitone venit, aes vocari consuetum sit a Philosophis: & bene quidem: id enim est aes, quod in quatuor vertitur, & ex una re est. Oportet igitur accipere ex aere nostro parte unam, & ex aqua permanente, quae etiam aes vocatur, tres partes. Deinde commiscete aceto, & coquite tandiu, quousque inspissentur, & unus fiant lapis: deinde continue coquite & imbibite, donec terra & puluis fiat Tyrius.

Ascanius ait: Cum legimus in libris Philosophorum, quod natura tantum una est, quae omnia superat, scire oportet, quod una & unum compositu sunt. Nonne videtis hominis compositionem esse ex anima & corpore? Sic oportet nos duo coniungere, quam coniunctionem Philosophi comparauerunt coniugibus, ex quorum amplexu resultat aqua aurea. sed hoc de secundo opere. De primo dicam pauca: Irritate bellum inter aes & argentum viuum, donec ad interitum veniant & corrumpantur, tunc aes argentum viuu concipiens, coagulat ipsum. Argentum vero viuum concipiens aes, congelatur: deinde corpus utriusque diruitur, nec puluis fit diligenti & multa imbibitione & decoctione. Rubeum masculum vero, foeminae (quae ex vapore est) coniungite, donec masculus & femina fiant Ethelia. Qui enim per Etheliam eos in spiritum vertit, deinde rubeo facit, omne corpus tingit, eo quod cum corpus diligenter teritur, munda ex eo anima spiritualis ac sublimis extrahitur, quae omne corpus tingit, & est sulphur naturae, quae varijs nominibus nuncupatur.

Dardaris inquit: De regimine satis superque a vobis dictum est: de coniunctione igitur pauca dicam. Significo igitur posteris, quod inuestigatores non possunt extrahere occultam naturam illam sulphuream, nisi per Etheliam, qua corpora fiunt non corpora coquendi continuitate, & ipsius Etheliae sublimatione. Insuper scitote, quod argentum viuum est igneum, omne corpus comburens magis quam ignis, & corpora mortificans: & quod omne corpus quod ei commiscetur, teritur, & morti datur. Corporibus ego diligenrer contritis, & prout oportet exaltatis, fit Ethelia natura, calorem non fugiens, sed tingens aes. Et est quod Sapientes antea dixerunt, quod figit argentum viuum donec tingatur, quod tinctum existens, tingit. Praeterea scitote, quod aeris corpus Magnesia regitur, & argentum viuum habet quatuor in se, tamen non habet esse nisi in humiditate, quae aqua sulphuris dicitur, & quae sulphura continet.

Sunt aute sulphura animae occultae in quatour elementis, quae per artem extractae, se inuicem continent naturaliter & coniunguntur. Si autem occultum quod est in ventre sulphuris aqua regatis, & bene mundetis, occultum obuians suae naturae laetatur, similiter aqua pari suo: sed haec quatuor non tinguntur, verum quintum tingit. Propterea dixerunt Philosophi, quod quatuor numi vulgi non tingunt nisi es, quod aes tinctum postea tingit numos vulgi.

Mosius ait: Hoc unum quod saepe nominatu est, Philosophi multis nominibus nuncuparun, aliquando duobus nominibus, quandoque etiam tribus nominauerunt. Dicam aute ego vobis itam quid sit, Unuquidem, quod est argentum viuum igneum: Duo, corpus in eo compositum, & tertium est aqua sulphuris, qua abluitur, & teritur, ac regitur unum, donec opus peragatur. Et hoc est quod innuit Philosophus cum dixit: Argentum viuum quod tingit aurum, est argentum viuum Cambar, nihil omnus tamen Philosophi distinguunt, & dicunt, aliquando est Cambar, aliquando auripigmentum. Sed ita oportet intelligatis: Argentum viuum Cambar, est Magnesia: Argentum vero viuum seu auripigmentum, est sulphur quod ascendit de composito misto. Oportet igitur vos illud spissum commiscere veneno igneo, & putrefacere ac diligenter terere, quousque spiritus fiat in altero occulto spiritu, & tunc fit tinctura, quae tingit omnia quae vultis.

Inquit Plato: Ovos magistri operis, cauete cum corpora soluitis, ne comburatis etia: quia oportet coquendo abluere ea marina aqua, quousque totum eorum sal in dulcorem vertatur, & clarescat ac tingat. Spiritu itaque separato a corpore, in altero spiritu occultus, factus est uterque fugiens: quod Sapientes expresserunt his verbis: Fuge, ianuam reserate non fugienti.

Conuertens namque sulphureum in spiritum similem sibi, fit uterque fugiens: Non fugientes autem similiter fiunt: quia per ignis intercessionem se inuicem amplexantur & continent. Itaque accipite ea que non fugiunt, & iungite, & abluite corpus incorporeo, & corpore carente, corpore solidate, quousque vertatis ipsum in corpus, corporibus non fugientibus: & vertite terram in aquam, aquam in ignem, ignem vero in aerem, & celate ignem in intimis aquae, terram vero in aeris ventre, & calidum miscete (miscere) humido, siccum vero frigido: quia Natura naturam superat: deinde vero Natura naturae congaudet: tandem Natura natura continet: continens aute omnia terra est. Cum enim quatuor naturae in coelum ascenderunt, rursus tandem descenderunt, ita ut ignis in aerem, aer in aquam, aqua in terram incidat finis itaque totius operis puluis ac cinis sunt.

Actomanus inquit: Philosophi de rubigine frequentissime tractauerunt: Rubigo autem fictum nomen est, non verum. Dico autem vobis, quod rubigo sit secundum opus, quod ex solo auro fit, atque ob id Irudinem vocauerunt: quia in sulphureo aureo colatur, quemadmodum Irudo in aqua. Est igitur rubigo rubefactio in secundo opere: in primo enim rubiginem facere, est dealbare opus, in quo Philosophi iusserunt poni auri florem, & aurum aequaliter.

Mundus ait: De rubigine satis tractatum est, dicam igitur de veneno. Venenum non est corpus, eo quod subtiles spiritus tenuem ipsum spiritu fecerunt, & corpus tinxerunt, & in venenum verterunt: quod venenu Philosophi asserunt omne corpus tingere: atque ob id opinati sunt, quod qui aurum in venenum vertit, is ad propositum iam peruenit: qui vero no, nihil effecit. Dico autem quod nisi igne res attenuetis, quousque illae res ut spiritus ascendant, nihil dum perfecistis. Hic igitur est spiritus ignem fugiens, & fumus ponderosus, qui dum corpus ingreditur, uniuersum penetrat, & natura eius eo laetatur. Atque ob id dictum est: Accipite spiritum nigrum viuentem, & eo corpora diruite & cruciate, quousque alterentur ad beneplacitum vestrum.

Pythagoras inquit: Intelligendum vobis est o Turba, quod sulphur, & calx, & alumen, quod est ex pomis & Kuhul, & sputum Lunae, ac sputum combustibile, omnia illa scilicet nihil aliud esse, quam aquam sulphuris, & aquam ardentem. Et scitote, quod Magnesia si cu argeto viuo miscetur, sulphura comixta esse, & sulphura se inuicem consequuntur. Non igitur oportet vos illam dimittere Magnesiam absque argento viuo: cum enim componutur, fortissima est compositio, quae una est de decem, quam Philosophi reginam constituerunt. Et congelare ipsum, non est quidem unum regimen, secundum Philosophorum constitutionem. Prima enim coagulatio est stanni, & aeris, & plumbi: secunda vero sulphurum aqua componitur. Et sciendum, quod nihil aliud est huius artis scientia, quam vapor & aquae sublimatio, argenti viui Magnesiaeque ; corpori coniunctio. Similiter & Philosophi in libris suis demonstrarunt, quod sulphuris munda aqua ex Sole est sulphur, & quod nullum sulphur fit absque calce argenti viui, & sulphuris aqua.

Belus inquid: De compositione multa tracta sunt: compositio aut & cotractus unu quid sunt. Accipite ergo ex altera compositione partem, & parte ex auri fermento, eisque mundam sulphuris imponite aquam, & habebitis potens arcanum, quod omne corpus tingit. Sed interim est notandu, quod aqua munda, quae ex sulphure est, non est ex solo sulphure, verum ex pluribus composita rebus que unum sulphur facta sunt ex pluribus sulphuribus. Ut ergo multa sulphura unum fiant sulphur, miscete pugnans cum igne non pugnanti. Coniuncta namque in igne eis conueniente praeliantur, & amicitia fit constans, eo quod calida Medicorum venena, leni igne coquutur incomburente. Et hoc innuerunt Philosophi, cum dixerunt, in decoctione, parum sulphuris multa comburit dura corpora. Et humor, quod relinquitur, humida pix, balsamum, &c. nominatur. Verum hoc arcanu est, quod aperiam vobis. Hoc arcanum ex duabus procedit compositionibus, Sulphure scilicet & Magnesia. Et Philosophi hoc compositum in unum redactum, Aquam nominauerunt, & sputum boletorum, & spissum aurum. Omnibus autem in argentum viuum versis, sulphuris aquam nominant, sulphur quoque cum sulphure continetur, dicunt igneum esse venenum, quod est potens arcanum, proueniens ab his, quae nostis.

Ait Pandulphus: Iubeo ut argentum viuum ex Cambar capiatis, & eum in tabernaculis sublimetis (est enim alterum sulphur, de quo antea dictum est) & sic sulphur, sulphuri miscebitur, & multa ex eo procedent opera. Eo autem sublimato, procedet illud argentum viuum a Cambar, quod Etheliae, Auripigmentum, Zendrio, Ebsemeth, Magnesia, Chucul, & multis aliis nominibus nun cupatur, de quo Philosophi dixerunt, quod natura in suo ventre erat occulta. Recto autem illo (quoniam omnium decem est perfectio) suo regimine, mox conueniens apparet eius alba natura, nec in eo umbra ulla apparet, & tum Sapientes vocarunt Plumbum, Exebmich, Magnesia, Martech, & aes album, quod ubi vere dealbatum est, umbra caret, & omni nigredine, & sua dimisit corpora spissa & ponderosa, nullum corpus penetrantia, & simul cum eo mundus spiritus humidus ascendit: qui spiritus tinctura est. Ideoque Sapientes dixere, aes animam & corpus habere, & id quidem verum: Anima est eius spiritus, corpus vero eius spissum. Ideo oportet vos spissum diruere corpus, quousque spiritum extrahatis ex eo tingentem, extractum quoque ex eo spiritum leui sulphuri miscete, & peragetis propositu.

Morfoleus inquit: Oportet, sapientes Uiri, lento igne primum humiditate comburi, ut exemplo nobis monstratur in generatione pulli, & ubi augmentatur ignis, vas undique obduretur, ne corpus aeris, & spiritus eius fugiens extrahatur. Et hoc innuerunt Sapientes, cum dixerunt: Accipite argentum viuum ex aeris flore, quem, scilicet aeris florem, nostri aquam dixerunt, & igneum venenum ab hominibus extractum est. Et iterum dixerunt: Cum omnia unum fiunt, facta sunt corporea incorporea, & e conuerso. Preterea dixerunt, quod omne corpus dissoluitur cu spiritu, cui mixtum est, & proculdubio similiter fit spirituale: & omnis spiritus a corporibus alteratur & coloratur, cui spiritui color tingens, ac contra ignem constans miscetur. Benedictu ergo sit nome eius, qui Sapientibus inspirauit corpus in spiritum, vertete, uim & colorem habente inalterabilem & incorruptibilem: & quod prius erat Sulphur fugiens, nunc factum est Sulphur non fugiens & incombustibile. Scitote insuper doctrinae filij, quod qui potest spiritum fugientem rubeum facere corpore sibi coniuncto: deinde ex illo corpore & spiritu suam tenue naturam in suo ventre occultam extrahere ingenio subtili, opus inuenit. Et notate, quod prolixitate coquendi tingit corpus, & hoc dixerunt Philosophi, quod rebus fortiter contritis, & igne diligenter coctis, fiunt tincturae fixae: & quicquid libris suis occulte narrauerunt, argentum viuum significare voluerunt, quod aliquando dicitur aqua sulphuris, aliquando plumbu, aliquando etiam numus.

Yximidius inquit: Iam tractasti Morfolee, de aeris & spiritus humidi regimine, & optime quidem. Sed maximum est arcanum, quod Philosophi dicunt: Aes non tingit, cum tamen tingitur, tingit: eo quod argentum viuum, cum suae miscetur tincturae, tingit. Cum vero miscetur his rebus, tincturae Philosophorum, res fermentatae, mixta corpora, Corsufle, & colla auri, venenum, maris splendor, Ethelia, auripigmentum, & randerich tinctura vocatur. Quae tot nomina vana esse putantur & superflua, vera tamen sunt, non autem conficta, eo quod unum sunt, una opinio, & unum iter: hoc est, argentum viuum, quod est quidem ex omnibus extractum, ex quo omnia fiunt, qui 7 est aqua munda, quae umbram aeris delet. Et scitote, quod hoc argentum viuum, cum dealbatur, fit sulphur, quod a fuga detinetur, & assimilatur marmoris splendori. Et arcanum quidem hoc est maximum: quia solum sulphur aes dealbat.

Intimandum est etia vobis, huius artis inuestigatores, quod illud sulphur no potuit aes dealbare, quousque in opere priori fuerit dealbatum: nam sulphuris huius mos est fugere. Cum igitur sua spissa fugit corpora, & vapor sublimatur, tunc oportet vos alio argento viuo sui generis ipsum continere, ne fugiat. Fit autem id quam primum argentum viuum & aes ipsum coniunguntur. Tunc enim saepe inuicem soluunt, 7 concipiunt, & fugere non sinunt, sed utrumque argentum viuum fiunt. Et ita hoc, quod primo aes, neque argentu viuu fuerat, comixtione tame argenti viui factu est: quod scilicet additu argento viuo, prius argentu viuum cui mos erat fugere, continet. Quare Philosophi dixerunt: Sulphura sulphurib. cotinentur. Amplius scitote, quod sulphura tingunt, deinde fugiunt proculdubio, nisi argento viuo sui generis iuncta fuerint. No putetis ergo, quod tingit, deinde fugit, numu esse vulgi: verum Philosophorum intentio est numus, quod nisi albo vel rubeo miscetur, (quod est argentum viuum sui generis) proculdubio fugiet. Iubeo autem vos argentum viuum argento viuo miscere, quousque una ea demque aqua fiunt munda, ex duobus composita. Hoc est igitur maximum arcanum.

Eximenus inquit: multis & omnibus pene metallorum nominibus Philosophi aquam nostram, & opus nostrum nuncupauerunt: utcunque, autem vocent, semper ipsam aquam fignificant. Ipsa aqua cum rebus suis in vase suo posita, prohibet ne res comburantur, & quanto magis ipsae res flamma occupantur, tanto magis in aquae intimis absconduntur, ne ignis calore laedantur. Aqua aute eas in suo vase recipit, & ignis flammam ab eis repellit. Et ita rebus cum aqua diligenter tritis, Ethelia scandit, & opus deinceps sola imbibitione aquae ad verum operis sinem perducit.

Anaxagoras rursus ait: Notifico vobis, sitiens & ad bibendum apta est Ethelia, quae praecedente sulphure cocta est.
Vitreo ergo vasi imponite, & coquite, quousque; Cambar fiat. Iubeo aute vos continue coquere, & iterate, nec vos tedeat. Et scitote, quod operis huius perfectio est aqua sulphuris, quae cum eo coquitur, donec rubigo fiat. Omnes enim Philosophi dixerunt: Qui potest aurum in rubiginem vertere, veneni propositum iam inuenit: qui vero minime, in nihilo est.

Ait Aziratus: Iubeo posteros de numis accipere, quos Philosophi fecerunt, mixtis aeris partibus, & vasi ad coquendum imponere ipso vase clauso optime: Tum vero cum aes numis contritum, & in aquam versum est, nigredo apparebit de Kuhul, quae de nigredine numorum est, & nigredine consumpta, preciosa albedo illis apparebit: deinde coquendo desiccentur, quousque in lapidem vertantur. Illum coquite continue igne priore fortiore, & diruetur cofringeturque ac in cinere vertetur. O quam preciosus est cinis iste filiis doctrinae, & quam preciosum est quod ex eo fit. Miscentes igitur cinerem aqua, iterum coquite, quousque cinis ille liquefiat: deinde coquite, & aqua imbuite permanente, quousque compositio dulcis fiat, ac suauis & rubea. Imbuite etiam quousque humida fiat. Amplius tum igne priore fortiore coquite, ac vasis diligeter os claudite: hoc enim regimine corpora fugientia fiunt, & spiritus in corpora, corpusque in spiritum vertitur, & inuicem nectuntur: deinde fiunt corpora spiritus, anima habentes tingentes, eo quod inuicem germinant.

Obsemeganus ait: Dico quod inuidi totam arte hanc nominum multitudine vastauerunt: ars tamen est, secundum quam iussere Philosophi aurum numosum facere, & eum calcinare, sublimare, figere, terere, dealbare, coagulare, coquere, & in rubeum vertere, & vocauerunt Etheliam ignem, & vas cribru, aquam sulphuris copulam: & hoc totum nihil aliud est, quam cotritio, & dealbatio. Praeterea dico, quod argentum viuum apud visum album est, cumque aurem fumus ei aduenit, vertitur in rubeum, & fit Cambar: hoc est, venenum. Et hoc inuenerunt Philosophi, dicentes, quod natura plumbi facile conuertitur: propterea saepenumero reiterauerunt hoc verbum, Conterere, ut multis modis monstrarent spiritus in vase occultos abstrahere, & aqua imposita prohibere, ne comburantur, alias ignis ipsos facile comburit. Sed aqua apposita, quanto plus flamma eos inuadit, tanto plus in visceribus aqua penetrat, & prohibet ne flamma comburatur. Atque ob id etiam antiqui multa tractauerut de sublimatione: quia nisi res igne fortiter conteratur, Ethelia non ascendet, quod voluit Hermes innuere, cum dixit: Cribrate res quas nostis, & altius liquefacite.

Arzoch ait: Nisi res igne conterantur, Ethelia non ascendet, & ea no ascendente, nihil facitis. Videtis enim quod ventus Meridiei plurimus cum exaltatur, nubes sublimari facit, marisque vapores eleuat. Hoc est vas, & testa or resta, in qua in est sulphur incombustibile. Moneo autem vos, ut argentum viuum, quod ex pluribus est confectum, congeletis, ut duo tria fiant, & quatuor unum, ac duo unum.

Anaxagoras inquit: Accipite combustum fugiens, & corpore carens, & incorporate eum: deinde sumite ponderosum sumum habens habile ad bibendu. Hoc est, ut rem clarius exponam, Hoc combustum fugiens, & ad bibendum sitiens, est Ethelia, quae cum sulphuri coniuncta est, vitreo vasi imponite, & coquite, donec Cambar fiat, & peragat arcanu quod quaeritis. Coquite ergo, & non pigeat vos reiterare: tota enim perfectio sulphuris in decoctione tabulae consistit. Coquatur igitur quousque fiat rubigo. Omnes quidem Philosophi dixerunt, quod qui rubiginem in venenum aureum potest conuertere, opus peragit: sin autem, in vanum laborat.

Pithen inquit: Dico, quod cum Magister de aqua ista primo tractasset, postea in fine sui libri loqui voluit de fermento auri. Quare mirum est, cur inuidi finem ante principium in suis tractatibus posuerunt, praecipiedno in auri fermento aquam sulphuris mundam cum aliquantulo suae gumae commisceri. Praeterea putrefactionem omniserunt, de qua pauca dicam. Putrefactio non fit absque humido & sicco, & ex utroque nascitur operis principium, licet in tres partes inuidi hoc opus diuiserunt.

Constans ait: Quid nobis cum inuidis, & eorum tractatibus? Certum quippe est, hoc opus quatuor habere naturas, quae sunt, ignis, aqua, aer & terra: que nisi habentur, nihil unqua generatur, nec quicqua absoluitur in arte. Iungite ergo sic cum humido, hoc est, terram & aquam, & coquite igne & aere, quousque spiritus in anima desiccetur: scientes quod tenue tingens sumit virtutem ex tenuissima terrae, aeris & aquae parte, & exsiccatur. Hic enim est modus operis nostri, ut omnia in terram vertantur. Nolite ergo res multiplicare: Inudi quidem eas multiplicauerunt, & varia descripserunt regimina, ut inquisitores fallerent: & assimilauerunt hoc opus sicco, omni lapidi & metallo, animalibus, omni reptili & volatili: vos autem scitote, quod corpora corporibus tinguntur, & corpora corporibus finguntur: & quod Philosophus dixit: in arte est argentum viuum de Cambar, & in numis est argentum vium de masculo: & nihil aliud curate, quoniam non sunt nisi haec duo argenta viua.

Astratus inquit: Qui veritatem vult assequi, capiat Solis humorem, & sputum Lunae. Veritatem dico, nec aduersa adsero: unumos enim, quos Philosophi capere iusserunt, numi Hermetis sunt, de quibus partem sumi iussit, & ex aere Philosophorum partem, & numis miscere, ac vasi imponere, obstructo diligenter ore, & coquere septem diebus, & tunc vertitur aes in numos. Coquatur ergo iterum, & non taedeat vos decoctione: postea aperiatur vas, & nigredo inuenietur: qua absumpta, apparebit albedo nobilissima. Postea ponatur locum suum, & iterum coquatur, donec lapilli in siccum vertantur, postea coquatur igne fortiori, quousque lapis durior fiat, & confringatur, ac in cinerem vertatur, o quam preciosus est einis ille, Viri Sapietes, intelligite illud, Aquae suae iterum coquite, donec liquefiat. Postea coquite ipsum, & imbuite ipsum cum aqua permanente, donec compositio dulcis & suauis ac rubea appareat. Postea imbuite, donec humida fiat: demum coquite igne fortiori, &, ut dictum est, os vasis claudite. Hoc est regimen, quo corpora fugientia, non fugientia fient, & spiritus in corpora, & corpora in spiritus vertuntur, & se inuicem nectuntur, ac ultimo fient corpora spiritus, animam habentes, & tingentes, ac germinantes. Quaporter diligenti opera aes dealbate aqua permanente, donec accidat ei rubigo, & congeletur, fiatque corpus Magnesiae: deinde coquite, donec totum corpus confringatur, & ita fugiens vertetur in cinerem, & efficietur aes umbra carens, & tinctura Philosophorum.

Anastratus inquit: Dico vobis quod hoc secretum inuidi varie depinxerunt: aliquando in membra, in physicam ratiocinationem, Astronomiam: & interdum assimilauerunt arboris, metallis, & vaporibus, ac reptilibus: & quanto plus potuerunt, ipsa nomina multiplicauerunt. Ergo vero vobis dico, sumite ferrum, facite inde laminas, postea aspergite eas veneno, & ponite in vas, cuius os bene occludatur, & cauete humorem multiplicare: vel ponatis ipsum siccum, & facite siccum massam fortem. Scientes quod si aquam massae multiplicaueritis, non continebit eam, neque bene ardebit in camino: & si nimis siccaueritis, non coniungetur, nec coquetur. Exsiccate ergo eam, & in vase suo ponite, cuius os firmiter claudatur: & postea fiat ignis carbonum desuper per dies aliquot: deinde aperiatur vas, & inuenietis in eo, & etiam in coopertorio vasis nod paruulos. Et hoc est, quod igne sibi ministrato, acetum furgit in altum: eius namque natura spiritualis est, quia sursum ascendit: & ideo moneo vos, ut per se teneatis eam. Tribus enim decoctionibus multiplicatis, conglutinatur, & ab igne congelatur, eius que natura conuertitur in naturam: sic Cambar similiter decoctione & liquefactione tali disiungitur. Notum etiam facio vobis, quod ista frequenti decoctione consumitur tertia pars aquae, residuu vero eius efficitur ventus, qui Cambar & spiritum eius portat in ventre suo. Praeter haec dico, quod nihil est preciosius arena maris rubea, & est sputum Lunae, quod Solis lumini iungitur, & congelatur. Et quanto plures transeunt dies, tanto fortius congelatur, & non comburitur. Solis enim beneficio coctum congelatum est, & albedo illa praestantissima facit eum terrenum ignem superare.

Balgus ait: Quidam fructum artis istius Tulleas descripsit, & mirabili modo me cepit docere, dicens, quod absque labore inuenitur eius operatio. Cumque autem de eius incremento & aedificatione cepit docere, talia dixit: Accipe illam arborem albam, aedifica ei domum rotundam, tenebrosam, & rore circundatam, & impone ei magnae aetatis hominem centum annorum, & claude domum, ne ventus aut puluis ad eos perueniat: deinde dimitte eos in sua domo octuaginta diebus: dico vobis in veritate, quod senex ille non cessat comedere de fructu arboris illius, donec iuuenis fiat. O quam miranda natura, quae illius senis animam in corpus iuuenile transformauit, & pater filius factus est. benedictus sit Deus creator optimus.

Theophilius ait: Scitote charissimi, quod quamuis inuidi dispositionem hanc multis celauerint nominibus, uno tamen nominau erunt eam nomine: scilicet Aquam vitae. Nam cum dictus senex sibi iungitur, perfecte moritur. Postmodum vero ponitur in Sole, donec liquescat. Postea imbibitur, congelatur, & ita per dies 7. fit ferrum rubiginosum. Quod si hoc est nimis obseurum, narrabo aliud. Quidam fructus ex eut a perfectissima arbore primo Vere, & postmodum aestate florent, & tunc multiplicatur & decoratur arbor, donec fructus perficiantur, & maturando dulces fiant. Simili modo illa mulier fugiens generos, quibus perse, quamuis irata, domestica sit: ut non dedignetur se superari, ut eius coniunx suum habeat decorem, qui furibundus eam diligit, ac iugiter pugnat cum ea, donec suo concubitus cum ea peragat: & Deus pro voluntate filios multiplicat: cuius porro decor igne consumitur. Termino enim finito reuertitur ad eam. Dico etiam vobis, quod Draco ille nunquam moritur: tamen illam mulierem suos interficiens coniuges, Philosophi neci dederunt illius enim mulieris venter plenus est veneno. Fodiatur igitur sepulcrum Draconi, illicque sepeliatur mulier cum eo: qui illi mulieri fortiter iunctus, quanto magis eam necti, & voluitur circa eam, tanto magis corpus eius in mulieris artubus mixtum ad mortea declinat, & totus vertitut in sanguinem. Quod cum vident Philosophi in sanguinem versum, ponunt eum ad Solem, quousque lenitudo consumitur, sanguisque arescat. Et tunc apparet venenum, & occultum manifestatur.

Bodillus inquit: Sciendum est omnes discipuli, quod ex elementis non fit utile absque commixtione maris & foeminae, regimine caloris: quia sperma ex sanguine generatur, & libidine. Viro namque mulieri commixto, uteri humore sperma nutritur, & sanguine humectante, & caliditate, partus quadraginta noctibus formatur. Si enim humiditas uteri & calor non essent, sperma non maneret, nec foetus perageneratur. Deus autem illum sanguinem & calorem ad nutriendum sperma constituit, quousque extrahat ipsum ad libitum. Foetus autem extractus, non nisi lacte nutritur, & igne, per se paulatim dum paruulus est, & quanto magis exuritur, ossibus confortatis, in iuuentutem deducitur: in quam perueniens sibi sufficit. Sic ergo oportet vos in hac arte facere. Et scitote, quod absque calore nihil unquam generatur, & quod balneum intensi caloris perire facit: si vero frigidum sit, fugat: si autem temperatum sit, corpori conueniens & suaue fit. Quare leues fiunt, & aluntur & caro augmentatur.

Moscus inquit: Scitote quod inuidi modum plumbi formandi multis modis narrauerunt, ut decipiant posteros, varia fingendo instrumenta. Ergo autem dico, quod nulla instrumenta fiunt, nisi ex nostro puluere albo, stellator, splendido, & ex lapide candido: a quo puluere apta fiunt instrumenta pro ouo: non tamen nominauerunt ouum, vel cuius auis ouum sit. Porro eorum regimen, quod diximus, difficillimum inquiunt est: nam si compositum plus quam oportet regatis, eius lumen a pelago sumptum extinguitur: & ideo insserunt Philosophi hoc opus subtili meditatione regi. Accipite ergo & regite ipsum Luna, & arene imponite, quousque dealbatur, scientes, quod nisi patientiam habeatis, errabitis in eius regimine, & corpus corrumpetis. Coquite leni igne donec appareat album, deinde aceto extinguite, & tum videbitis unum a tribus sociis dimissum. Et scitote quod primum commiscet, secundum comburit, tertium liquefacit. Iungite ergo primo nouem partes de aceto cum calescit vas, & iterum nouem partes, cum calefactum est vas, apponite.

Rursus ait Mundus: Scitote quod omnibus, quantumlibet multis nominibus tincturarum relegatis, una tantummodo est Philosophorum tinctura, quae Tyria est: cui ad placitum nomina subscripserunt, & albato proprio nomine, ipsam magnum Arcanum nuncuparunt & mare, eo quod aes nostrum a pelago extractum est rubeo & purissimo, quod suauis est odoris, pulcher, & putrefaciendo non sordidus, nec tetri odoris. Et scitote, quod plura nomina quae illi data sunt, omnia vera sunt. Quemadmodum enim in tritico cotingit quod molitur, & tunc alio nomine nuncupatur: deinde in varias substantias cribro diuisas, varia panis genera fiunt, varijque labores exercentur, semper variatis nominibus, nihilominus tamen totum fermentum uno nomine nuncupatur: ita a quae plura distincta nomina sunt, & tamen Tyrium colorem nostrum, in unoquoque regiminis gradu sui coloris nuncupamus.

Rarson ait: Mira est Philosophorum diuersitas in his quae posuerunt, eorumque consensus mirandus in hac re paucilla & utilissima: veruntamen & hoc est, quod si omnes inuestigatores, & vulgus id paruum & vile scirent, non vilipenderent: sed illi nostra scripta legentes, hoc ipsum quod commendamus, vile & paruum putant, non intelligentes Deus igitur a populo illa celauit, ne mundus deuastaretur. Verum autem est, quod omnis nostra scientia natura est masculi & foeminae. Hoc quidem maximum postrum est arcanum, quod inuidi Magnesiam appellarunt, propter arcanum ipsum. Diligenter igitur ipsam Magnesiam in vase suo coquite, quousque totum coaguletur, & seipsum contineat. Et si in inuidorum libris audieritis pelagus nominari, scitote quod id humorem & aquam significat, & nigredinem quae ablui debet, numos vocant.

Agadimon ait: Coquite aes donec exeat nigredo, quam numum vocant, res artis nostrae, bene miscete, & inuenietis nigredinem statim, quae est plumbum sapientum, de quo Sapientes in suis libris multa tractauere.

Orfulus ait: Scitote quod in principio miscendi oportet elementa cruda, syncera, & amoena, & recta super ignem lentum commiscere, & cauere ignis intensionem, donec seipsa contingant elementa, ac plane complexione paulum morari decet, quosque in illo leui igne desiccentur. Post primam autem combustionem oportet aes ablui ac mundificari, & in igne dealbari, quousque omnes res unus fiant color: cui postea oportet vos totius humoris residuum miscere, & tunc eius rubor exaltabitur. Elementa igitur igne diligenter cocta laetantur, & in alienas vertutur naturas, eo quod liquefactio est caput huius artis, & quod liquefactum est, fit non liquefactum, humidum vero siccum, & spissum corpus spiritus, & spiritus fugiens fortis contra ignem pugnans. Quare conuertite elementa, & quod quaeritis, inuenistis: Conuertite elementa & quod quertis inuenietis. Conuertere autem elementa, est humidum facere siccum, & fugiens fixum. His peractis hac dispositione dimittantur deinceps in igne, quousque spissum attenuetur, & rarum tingens remaneat. Et scitote quod elementorum mors ac vita ab igne fiunt, & quod compositum generat seipsum, & in se ipso germinat id quod quaeritis, nempe colores croci & coralli nostri: quibus apparentibus, ultimo miracula videbitis, ut hoc quousque Tyrius color peragatur, donante Deo, cui laus in aeternum.

Emiganus inquid: Legendi sunt libri Philosophorum: non frustra enim dixerut, inspicite lactanem puerum, & non impediatis cum, in eo manet arcanum, ex quo bona operantur Sapientes: de quo etiam dixerunt, Comburite aes, comburite argentum viuum, & comburite aurum. Hoc si tenebrosius dictum est, dictum est, dicam clarius: comburere, comburere, comburere, non est nisi unum, scil. dealbare, & rubeum facere, est viuificare. Et vobis dico, quod definitio huius artis est corporis liquefactio, & animae a corpore separatio, eo quod aes nostrum habet animam & corpus, sicut homo. Oportet ergo dirui corpus, & animam ab eo separari. Proinde dixerunt Philosophi, corpus non penetrat corpus: verum subtile naturae, & est anima ipsa, quae corpus penetrat & tingit. Praeterea dixerunt, quod Saturni splendor dum scandit in aera, non apparet nisi tenebrosus, & Mercurius radijs Solis occurrit: deinde argentum viuum virtute ignea corpus viuificat, & perficit.

Attamanus ait: Scitote fratres, quod opus nostrum quod queritis, ex maris fit generatione, que post Deum omnia perficit. Accipite Alzum, & lapides marinos veteres, & assate carbonibus, quousque albi fiant, & extinguite acceto albo: si Alzon fuerint unciae viginti quatuor, extinguite calorem illorum tertia parte sui, scilicet octo uncijs, & aceto terite albo per quadraginta dies. Opus vero secundum fit a mundato & abluto corpore. Sec huic operi secundo acetum nolite imponere, sed minittite ipsum coqui, donec acetum suum totum biberit, & terra fixa fiat, ut terra Aegyptiaca. Et scitote, quod operum aliud citius coagulatur, aliud vero tardius. hoc autem accidit ex coquendi diuersitate: Si enim locus ubi coquitur, humidus & roscidus fuerit, citius congelatur: si vero siccius, tardius. Mediocritas igitur quaerenda.

Florus ait: Coquendi dispositionem complebo, dicoque quod signum primae decoctionis, est sui ruboris extractio. Cum autem videritis iam ipsum totum nigrum, scitote quod in illius nigredinis ventre albedo occulta est, & tunc oportet vos albedinem illam extrahere ab ipsa nigredine subtilissime. In secunda vero decoctione ponatur illa albedo in vase cum suis instrumentis, & coquatur leniter, quousque omnia alba fiant.
Cumque albedinem illam superuenientem in vase videritis, certi estote, quod rubor in ipsa albedine occultatus est: & tunc non oportet vos illam abstrahere, vel finem coquendi facere: sed coquere, quousque totum fiat rubeum altissimum. Et scitote, quod prima nigredo ex natura Mortach fuit, & ex illa nigredine exortus est rubor, qui rubor nigrum emendauit, & pacem inter fugiens non fugiens composuit. Res cruciata in corpore mergitur, & vertit ipsum in naturam alterabilem. Et scitote, quod illud sulphur corpus denigrans non potest tingi, nec tractari, sed id tractat & tingit. Item scitote, quod illud sulphur quod denigrat, est quod non fugienti aperit ianuam, & in fugiens cum fugientibus vertit: quod nominamus alias etiam Aquam sulphuris, vertens aes in colores inalterabiles & indelebiles.

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Mandinus ait: Nisi hoc arcanum habeat, quod ipsum emender, non prodest quicquam. Ob id dixerunt antiqui: Illud quod perficitur unum quid est: quia diuersae naturae rem non emendant ipsam, sed una tantum, & quae conueniens sit, quam quidem vos parce regere oportet. Regendi namque ignorantia plurimos errare fecit. Nolite ergo harum compositionum pluralitatem curate, nec ea quae Magistri in libris suis posuerunt varia. Una enim veritatis natura est, qua naturale mutatur, eo quod arcanum ipsius permutantis naturae in suo ventre occultatum est, nec videtur, nec scitur, aut sentitur nisi a Sapiente. Qui ergo parce regit aes, eiusque scit complexionem, extrahit ex eo naturam, omnes naturas superantem. Tunc magistri verba complebuntur videlicet; quod Natura natura laetatur, & Natura naturam superat, & Natura naturam continet: & tamen non sunt diuersae naturae, nec plures: verum una tantum, forma differens, suas habens res in se, alijs alijsque accidentibus, quibus operatur, quod eius naturae congruit. Proinde bene fecit Magister, quod ab uno orditus est, & uno finiuit. Deinde illas unitates aquam sulphuream nuncupauit, totamque naturam vincentem.

Archelaus ait: Perbelle descripta est aqua sulphuris munda: nisi enim spissa corpora diruantur a natura corpore carente, donec fiant, corpora incorporea, & velut spiritus tenuis, non potestis illam animam tenuissimam ac tingentem extrahere, quae in intimo ventris occulta est. Et scitote, quod nisi corpus diruatur quousque moriatur, & ex eo suam abstrahatis animam, quae est spiritus tingens, nequaquam corpus eo tingere potestis.

Philotis inquit: Omnibus praefatis, a quocunque Magistrorum, nihil aliud significamus vobis, quam Albar aetis, eo quod tingit omne corpus quod in compositionem introiuit. Compositio autem duplicis est complexionis: una enim humida, altera vero sicca. Cum proinde coquitur, unum fiunt, & dicitur bonum plurimorum nominum. Cum vero rubeum fit, Auri flos dicitur, & Auri fermentum, Auri coralli, & Aurum rostri. Distri. Dicitur etiam redundans rubeum, Sulphur, & rubeum Auripigmetum. Dum autem crudum permanet, Plumbum aeris dicitur, Virga metalli ac lamina. Ecce eius patefacta sunt nomina tam cruda quam cocta. Est autem totum magisterium, ut superius fiat inferius, & inferius superius fiat, & coquatur, donec plumbum aeris fluat cum fermento, in principio, vel medio, vel fine adhibito, & tunc tingit, cum ut cera fluet proiectus.

Agmon inquit: Pro corollario dicam: quod qui non liquefacit & coagulat, multipliciter errat. Denigrate ergo terram, & separate eius animam & aquam, & postea dealbate, & inuenietis quod quaeritis. Dico etiam vobis, quod qui terram denigrat, & album igne dissoluit, donec fiat sicut gladius denudatus: & qui prius, dealbatione eius completa, ei animam inducit, totumque rabido igne figit, postquam liquefactum fuerit, felix dici merebitur, & super mundi circulos exaltari Haec de lapidis nostri reuelatione, doctrinae filijs fatis esse non dubitamus: euius vires corrumpi nequeunt. Siponatur in igne, vis eius augetur: quem si soluas, soluetur: si coagulas, coagulatur. Nemo ipso carere potest, & omnes homines habent eum, omnes tamen egent eo. Cumque ei plura sint nomina, uno tamen nomine nominatur, in quo nulla est difficultas: id quod omnium est communius, illo maxime significatur. Quicunque autem magis proprie & apposite nominant, obscurum illum reddunt, & minus intelligendum. Et reuera non est ei nisi unum nomen, illudque ubi non prodest, ibi magnifice & significanter nominatur: ubi prodest, valde celatur. Est lapis & non lapis, est quoque spiritus, anima, & corpus: est albus, ater & rubeus, aerens, tyrius, omnibusque mundi coloribus expositus. Est ponderosus, solidus, incommotus igne, incommotus aqua, incommotus vento: sed & leuissimus, cauus, spongiosus, commotus igne, commotus aqua, commotus vento: est falsus, est quoque suauissimus: est summum venenum, est quoque summa medicina: imberbis est, & est quoque barbatissimus: implumis non volans, plumis preditus quoque est & volans: & si aquam ipsum dixeris, verum dicis: si aquam negas, non falso negasti. Ne ergo innumeralitate nominum decipiaris, mortuus, cum viuit usque. Sed certo habe, eum quid esse, cui nihil alienum accedit neque infertur. Fius igitur socium inuestiga, & alienum nihil ei inferas, & sine multiplicare homines nomina: quae nisi multiplicarentur, sapientiam nostram pueri riderent.

Typographus Lectori.

Placuit, candide Lector, ut utilitatituae consuleremus, aliud quoque Turba exemplar, quod apud non fuit, adscribere, non tam propter ordinem diuersum, quam propter sententiarum & Philosophorum nominum varietatem. Contingit enim, ut in altero volumine, idem diuerso efferatur sensu, & verbis, & authore alio, ut tu in re tanti momenti, non aberres, sed quod tibi magis arriserit, sequaris in tuis operationibus. Vale, & si quid hinc utilitatis ceperis, in viro clarissimo & excellentiss Medico D. Guilielmo Rascalono Vormatiensi acceptum feres, cuius liber alitate haec exemplaria nacti sumus.

TURBAE PHILOSOPHORUM Alterum exemplar.

SENTENTIAE sunt Sapientum, collectae in tertia Synodo Pythagorica: In qua dicitur Arisleum Philosophorum discipulos Hermetis ac Sapientum maiores cogregasse, & unumquemque in medium aliquid adferre de lapide vegetabili iussit, ut posteritati ars sacra innotesceret: & qui ad hanc capescendam animum appulissent, ad veritatis semitam ducerentur. Eximindus autem virsenex, & optimi consilij iussus est primus ut loqueretur.

SENTENTIA 1.

Eximindus: Vobis doctrinae filijs notum facio, initium omnium rerum creatarum naturam quandam esse, primam perpetuam & infinitam, omnia coquentem & regentem, cuius actiones & passiones ab ijs tantum sciuntur & noscuntur, quibus notitia artis sacrae data est. Insuper dico, stellas esse igneas, & aerem ipsas temperare. Nam si aeris spissitudo & humiditas non esset, quae Solis flammam temperaret, subsistentia omnia Sol combureret. Deus autem aerea separatim constituit, ne combureretur quod in terris creauit. Nonne videtis, o scientiae filij. Solem ascendentem in coelo in aerem vincere & calefacere igne suo, quo calefacto, ad subsistentiam calor peruenit, inspissans & condensans spiritus, e quibus creaturae generantur? Aer enim coarctatur, & ab aqua continetur, atque ideo aer superatur, quia eius calor Solis calori, eiusque humiditas aquae iugitur humiditati. Nonne videtis tenuem aquam in aerem ascendere calore Solis eminente, & Solem ea delectari ac adiuuari? Quod si aere tenui suo humore no iuuaret aqua, proculdubio ignis ipsum superaret. Ignis vero ex aqua abstrahit humore, quo aer cotemperatur, & tunc ipsum igne superat. Ignis ergo & aqua sunt inimici, inter quos nulla est consanguinitas: eo quod ignis est calidus & siccus & aqua est frigida & humida. Aer quoque cum sit calidus & humidus, concordiam habet cum aquae humiditate & ignis caliditate, atque ob id fit amicitia generans. Inspicite omnes fructus, qui ex tenui vapore aereo fiunt, eo quod Solis calore ex aere & vita monstratur: & hoc ex Dei ordinatione.

SENTENTIA 2.

Ysindrus: Magnifico aerea, eo quod ipsum opus aere emendatur. Cum inspissatur, rarescit, cum calescit, frigescit. Eius autem spissitudo fit, quando in coelo disiungitur propter Solis elongationem. Eius vero raritas fit, quando exaltato Sole tabescit aer & clarescit. Similiter fit in Veris complexione, in temporis nec calidi nec frigidi distinctionem. Nam secudum alterationem dispositionis constitutae, ad disiunctiones anni alterandas, hyems alteratur: aer igitur inspissatur tum, cum Sol ab eo prolongatur. Aere vero rarescente, prope fit Sol, quo propinquo, calor peruenit hominibus.

SENTENTIA 3.

Anaxagoras: Dico quod principium omnium quae Deus creauit, est pietas & ratio: eo quod in creatione apparuit pietas, & spissum terrae ratione sperata: pietas autem non videtur nisi in corpore. Proinde scitote Sapientum turba, quod spissitudo omnium quatuor in terra quiescit: eo quod ignis spissum in aera cadit, aeris vero spissum, & quod ex igne spisso congregatur, in aqua incidit. Aquae vero spissum, & quod ex ignis & aeris spisso coadunatur, in terra quiescit. Nonne videtis quod istorum quatuor spissitudo in terra coniuncta est? Ipsa igitur terra omnibus est spissior ad haec Turba: Verum dixisti, terra certe est omnibus spissior. Quod vero istorum est rarius & dignius? respondit, Ignis est rarior in his quatuor, & ad eum peruenit rarum istorum quatuor. Aer vero est minus rarus igne. Nam calidus est & humidus, ignis vero calidus & siccus. Calidum namque & siccum est rarius calido & humido. Dicunt enim sapientes, quod minoris raritatis sit ignis aere, & terra minoris raritatis aqua, eo (cum quod) frigida & sicca. Et quemadmodum siccum calidum est ratius humido calido, ita siccum frigidum est minoris raritatis frigido humido.

SENTENTIA 4.

Pythagoras: Bene aptastis, o filij doctrinae, harum quatuor naturarum descriptiones, ex quibus Deus cuncta creauit. Beatus ergo qui intelligit quae descripta sunt, quoniam maiora non proponentur perficite tamen sermonem vestrum. Ad haec dixit:

SENTENTIA 5.

Pandophis: Significo posteris, Quod est tenue aquae, & quod non separatur ab ea, manet supra terram siccam, hoc est, aer absconditus in aqua, quae sub terra est, qui fert terram ne mergatur in aquam, quae est sub terra, & prohibet ne terra humectetur aqua. Aer is factus est complexus, inter diuersa separans aquam & terram, & inter aduersa aquam & ignem, ne se inuicem destruant. Huius rei proponam exemplum: Ouum, in quo quatuor coniuncta sunt: eius cortex apparens est terra, & albumen aqua, pellicula vero tenuissima cortici iuncta, est separans terram ab aqua, ut dixi, quod sit aer separas terram ab aqua, rubeum vero oui est ignis, & pellicula rubeum continens est aer, aquam separans ab igne, & tamen utraque pellicula unum sunt & idem: aer tamen frigidam separans terram & aquam ab inuicem spissior est aere altiore. Et aer altior est & subtilior & rarior natura aere inferiore, quia igni propinquior. In ouo itaque sunt quatuor, terra, aqua, aer, & ignis, & punctus Solis in medio, rubeum scil. quod est pullus: Ideoque omnes Philosophi, in hax excellentissima arte, ouum descripserunt, ipsumque exemplum suo operi posuerunt.

SENTENTIA 6.

Arisleus: Scitote, quod terra est collis, & non est plana, unde Sol non ascendit super climata terrae una hora. Nam si plana esset, uno utique momento ascenderet supra totam terram. Insuper dico quod Deus sit unus, unumque genuit, neque tamen genitus, & quod omnium caput post se est terra & ignis. Et quia ignis est tenuis & leuis, regit omnia: terra autem cum sit spissa & ponderosa, fert omnia quae regit ignis.

SENTENTIA 7.

Lucas: Vos non nisi de quatuor loquimini natura, unusquisque vestrum de his aliquid dixit. Ego autem vobis notifico, omnia quae Deus ereauit, ex his quatuor esse naturis, & quae ex ipsis creata sunt, in ea reuertuntur. Inde generationes & corruptiones fiunt, prout Deus destinauit. Et haec fuit hactenus Indorum & Babyloniensium Philosophorum sentetia absolutissima.

SENTENTIA 8.

Locustor: Naturae duae sunt tantum quas Lucas describit, quarum altera nescitur nec describitur, nisi pietate & ratione: alia non videtur nec sentitur, & est coelum. Tertia quidem natura adiungitur, que sentitur, videtur & scitur, & haec est quae continet quicquid sub coelo in est usque in terram. Et tamen percipit ratio his quinque sensibus adiuta, visu, auditu, gustu, odoratu & tactu. Album a nigro ratio discernit, nisu: verbum bonum a malo, auditu: dulce ab amaro, gustu: gratum ab ingrato, odoratu: & leue ab aspero, tactu. Quod ad illam naturam, quae nullo horum sensuum percipitur, natura est sublimis, quae tantum ratione & pietate percipitur, & est Deus sublimis, qui lucem fecit, quae est Sol scilicet qui omnibus subtilior est creaturis, ut lumen praebeat Mundo: qui constat duobus densis, & duobus raris. Et nihil densorum est in creatione sublimi, eo quod Sole & omnibus inferioribus creaturis sit ipse subtilior & rarior.

SENTENTIA 9.

Pythagoras: Dico Deum ante omnia fuisse, cum quo nihil fuit ante cum fuit, & ideo hoc dico, ut opinionem vestram roborem de elementis, de arcanis & scientia sacra, ad quam ratio non peruenit nisi annuente Deo. Et intelligite quod Deus cum solus fuisset, quatuor creauit res, ignem, aerem aqua & terram: de quorum stripe tam superiora quam inferiora esse dedit: & secundum praedestinationem suam ex his tanquam a radice omnes creaturas fecit, ut omnibus huiusmodi creaturis laudaretur sublimis & homo ratio. em & iudicium exerceret. Qua propter ante omnia quatuor elementa ordinauit, ex quib. cuncta formauit, scil. diuersas creaturas. Ex uno elemeto videl. igne fecit Angelos: ex igne & aere Solem, Lunam ac stellas, atque ob id Angeli Sole, Luna & stellis lucidiores, eo quod ex uno singulari, quod est quartum, rarius creati sunt Coelum ex duobus est compositum ex uno rarorum scil. aere, & altero densorum, scil. aqua. Animantia autem partim creata sunt ex igne, aere & terra, ut bruta animalia: partim ex igne, aere & aqua, ut volatilia. In vegetabilibus non est ignis. Ex terra namque, aqua & aere sunt. Quod si quis vestrum velit in vegetabilibus inesse ignem, (no absurdum) erit. ex aeris calore enim abscondito ignem habebit, ut antea in hoc congressu dictum est, ignem tenuem esse aeri. Ignis vero de quo dubium haberi potest, non in est, nisi spiritum & animam habentibus.

Ex quatuor autem elementis, igne, aere, aqua & terra homo creatus est, unde morti subiectus, quia compositum sequitur diuisio, id est, mors. Ex uno vero quod est creatum non moritur, quia nulla in est diuisio. Ex duobus autem, vel tribus, vel etiam quatuor, unumquodque compositum separari necesse est, quod fit morte. Et scitote, quod omne compositu igne carens non comedit, nec bibit, nec dormit: eo quod in omnibus spiritu habentibus ignis est, quo comedit: Angeli autem non comedut, eo quod ignis simplex, qui & rarum dicitur, non comedit, sed spissus ignis. Angeli vero ex simplici & raro igne creati sunt, ob id non comedunt, nec dormiunt. Et sic soluitur dubium, de quo quis vestrum dubitare posset.

Ad haec Arisleus inquit: Quoniam ad posteritatis utilitatem vos congregaui, nihil utilius futuris explicari posse existimo, quam si quis vestrum descriptiones elementorum enarrarit, ea methodo, ne ab incipientibus agnoscatut: doctrinae vero filios non praetereat.

SENTENTIA 10.

Eximenus: Ex quatuor elementis creata sunt omnia: scil. coelum, throni, Angeli, Sol, Luna, stellae, ignis, aer, mare, & omnes aquae, terra, & diuersa, ac similia. Nec est diuersitas in his, quae dixi, nisi quia quaelibet illarum creaturarum diuersae est naturae, & eius natura ex diuersis legibus est diuersa. Et haec diuersitas in est omnibus creaturis, eo quod ex diuersis elementis sint creatae. & si essent ex uno elemento, conuenientiam haberent inter se. Verum elementa quando commiscentur, ipsum commixtum nec est siccum, perse, nec humidum, nec calidum, nec frigidum. Cum autem conueniunt, exeunt inde creaturae, quae nunquam perficiuntur, nisi prius putrefiant & corrumpantur apud visum. Deinde vero dat Deus incrementum: videlicet vitam, cibum, alimentum & gubernationem.

Audite charissimi, non frustra vobis has elementorum descriptiones enarraui. In iis enim latet arcanum absconditum: quorum scilicet elementorum duo videntur, & eorum virtus & opus scitur: alia vero duo non videntur, nec tanguntur, nec videtur virtus vel opus eorum, nisi in prioribus duobus elementis. Et nisi iungantur illa quatuor elementa, nihil operantur. Cum autem coniunguntur, deponunt naturas, & aliud fiunt, ac si ars gignitur: quare super his meditamini. Insuper scitote omnes filij doctrinae, quod nulla fit tinctura vera, nisi ex aere nostro. Nolite ergo animas vestras & pecuniam in vanum consumere, nec tristitiam cordibus vestris inferre. Non enim quicquam facietis, nisi praedictum aes in album vertatis, ac numos experientia faciatis: deinde album illud rubeum faciatis, donec tinctura efficiatur. Illud igitur aes confringite, comburite, & nigredine priuate, coquendo, imbuendo, & abluendo, quosque album fiat: deinde constringite eum arte.

SENTENTIA 11.

Aristenes: Huius operis clauis est numorum ars. Accipite igitur corpus, quod vobis demonstratum est, ac in tabulas tenues coaptate: deinde maris nostri aquae imponite, quae dum regitur, Aqua permanens dicitur. Post imponite leni igne, donec tabulae confringantur, & fiant aquae, & Etheliae iungite, & lento igne simul assate, donec fiat brodium saginatum, & in suam Etheliam vertite, quousque coaguletur, & fiat numus varius, quem Solis florem nuncupamus. Coquite eum deinceps, donec nigredine priuetur, & albedo appareat. Postea regite ipsum, & animam auri commiscete, & coquite, donec fiat Ethelia rubea, quam terite cum patientia, nec vos taedeat eam cum aqua imbuere, quae ex ea exiuit, quae est permanens, donec rubeum fiat. Hoc enim est aes combustum, & auri flos, & fermentum quod cum aqua permanente dirigite, postea desiccate, donec puluis fiat, & omni humiditate priuetur.

SENTENTIA 12.

Parmenides: Scitote quod inuidi multipliciter tractauerunt de aquis, brodiis, corporibus & metallis, ut scientiam inquirentes fallerent. Haec ergo dimittite, & auru numosque fieri facite ex hoc nostro aere, & aes aut plumbum pro pinguedine, vel nigredine, & stannum pro liquefactione sumite, scientes, quod nisi vertatis naturas & dirigatis complexiones, & sanguinea sanguineis iungatis, nihil operamini. Naturae quidem suis obuiant naturis, & sequuntur eas, & laetantur in eis, & cu putrescunt, gignuntur. Natura enim regitur, & modo, quo cecidit, releuatur, & dum diruitur, vertitur in puluerem, & in nihilum reducitur: deinde regeneratur, & renouatur. Intendite ergo noscere, quid est quod eam putrefacit & renouat, & cuius sit saporis, & quae longinquitas & propinquitas, & qualiter post inimicitiam fiat amicitia, & qualiter accidat corruptio & generatio, & qualiter illae naturae complectantur inuicem, & quomodo in igne lento concordes fiant. Quibus notis & perceptis, manus vestras operi applicate. Quod si dictas qualitates ignoratis, nolite operi appropinquare: quonia totum est noxiu, & infortunium, ac tristitia, modo Sapientum verba intelligite, & hoc breue dictum retinete: videlicet quod Natura natura laetatur, & Natura naturam continet, & Natura naturam vincit, & superat: Hoc solo verbo comprehenditur totum opus. Dimittite ergo sermones superfluos, & accipite argentu viuum, & congelate eum in corpore Magnesiae, vel sulphuris, quod no comburitur, & vertite ipsum in natura albam. & si eri nostro imposueritis, albu fiet: & si amplius coxeritis ipsum, auru fiet. Dico etia, quod vertit mare in rubeum, & auri colore. Et scitote, quod non vertitur aurum in rubiginem, id est, rubeum colorem, nisi per aquam permanentem, eo quod Natura natura laetatur. Coquite ergo ipsum in humore, donec appareat natura abscondita: & cum videritis hoc, imbite cum septies aqua permanente, coquendo, assando donec rubeum fiat. O Natura fortis, naturas vincens & superans, suasque naturas gaudere faciens. Haec est illa natura specialis & spiritualis, cui Deus posse dedit, quod ignis dare non potest. Quare vera hanc tincturam magnificamus: quia nihil est preciosius ipsa, & est veritas omnem scientiam continens: & cum liquefit cum corporibus, altissimum operum operatur opus. O si modo veritatem, nosceretis, quantas mihi gratias ageretis. Scitote etiam, quod tingens ea, quae mixta sunt, no debet diruere. Ipsum namque ea, quae ei miscentur, superat, & in suum vertit colore & sicut apud visum superficiem vincit, sic & intima superat: & si unu sit fixu, & aliud fugiens, figuntur ambo, postqua mixta sunt: & si superficies dealbatur, intima eius dealbabutur. Insuper scietis, quod res una superat decem, eo quod sulphur nostrum solum omnia corpora ligat, & colorat.

Ad haec respondit Turba: Bene dixisti Parmenides: tamen qualiter fumus dealbat, praetermisisti.

SENTENTIA 13.

Lucas inquit: Ego dicam, in eo vestigia sequens prioru. Propterea scitote omnes scietie inuestigatores, quod tractatus hic non est ab initio regendi. Accipite argentum viuum, quod ex masculo est, & coagulate eú secundùm consuetudinem. Dico secundum consuetudinem, eo quod iam prius coagulatum est: non est igitur initium regendi. Hoc tamen iubeo, ut argentum viuum, quod est de masculo, capiatis, & ponatis super aes, id est, ferrum gubernatu, & dealbabitur. Simili namque modo fit Magnesia alba, & masculus similiter conuertitur, quandoquidem propinquitas est magnetis cum ferro: Natura quoque natura gaudet. Sumite etia nubem, quam priores sumi iusserunt, & coquite cum suo corpore, donec stannum fiat, & secundum consuetudinem a sua nigredine priuate, abluite, ae quo assate igne, donec dealbetur. Argento viuo dealbato, omnia alba fiunt: Natura namque natura conuertit. Item sumite Magnesiam, & aquam aluminis, & aquam maris, & aquam ferri, & dealbate fumo, qui cum sit albus, omnia dealbat. Iungite cum feci sue, donec coaguletur, & numus fiat albus. Hoc albu aes assate, donec seipsum germinare faciat: quoniam Magnesia cum dealbatur, spiritus fugere non permittit, nec aeris umbram apparere, co quod natura naturam continet. Accipite ergo albu sulphureum, & Solem album, & rore fumi dealbate, vel albi Solis florem assate, donec candidissimus fiat. Et scitote, quod Solis flos alb° Ethelia est, assate ipsum per dies septem, donec fiet ut marmor coruscans: quo completo, habetis magnum arcanum, eo quod sulphur sulphuri mixtu est, & propter propinquitate matrimonij inter se: quia naturae suis naturis obuiantes laetantur. Accipite igitur Martec, & dealbate ipsum fumo, aceto, & aqua permanente: deinde assate, & coagulate: tamen non liquefiat in igne fortiori, & claudite os vasis diligeter, ne exeat flos, sed suo, appinquo propinquo societur, & eius albedine intendi faciat. Cauete aut ignis intensionem, quonia si intendatis igne ante terminum, rubeum fiet, quod non proderit, cum in initio regendi querenda sit albedo, coquite postea ipsum, & rubeum facite ignis vero sit leuis in dealbando, donec coaguletur, & cum coagulatum est, tum vocamus ipsam animam, eo quod citius a natura in naturam conuertitur. Hoc igitur solum acetum in numorum arte est sufficiens, eo quod una res facit, quod plures operatur. Pluribus autem rebus non indigetis, sed una tantum re, quae una res in unoquoque gradu operum nostrorum in aliam vertitur naturam.

SENTENTIA 14.

Pythagoras: Aliam ponamus gubernationem, non rei, sed naturae. Dico quod quicquid inuidi in libris suis de Elementoru tractatione dixerunt, in sapore unum tantum sunt, in apparentia vero diuersa. Et res illa, quam multipliciter narrau erunt, suum absque igne cosequitur socium, prout lapis Magnetis consequitur ferrum. Nec sine causa confertur spermati, vel vuluae, quibus recte assimilatur: quia in complexione sua multos facit apparere colores, prout in unoquod regimine gubernaturres, quae quidem res ubique inuenitur & est lapis & non lapis, ulis & preciosus, obseurus & clarus, & a quolibet notus. Est quoque unius nominis, & nominum multorum, & vocatur Sputum Lunae. Sic ergo hic lapis non est lapis, & tamen preciosissimus quia sine ipso non operatur natura, cui nome est unu, cum tame multis nominibus nominauerimus eu, propter naturae suae dignitatem, praecipuum tamen nomen illi inest, Ethelia alba, & Aes album, solus ab igne fugiens, & aes dealbans. Hung igitur lapidem album accipite, & figite, ac lacte coagulate, hoc est, more lactis deinde calcem, qui est sicuti marmor, constringite, ne humor a vase exeat: custodite ipsum quoque in suo vase, & congelate, donec fiat puluis, & coquite cum sputo Lunae, & dirigite, & inuenietis lapidem factum, quem aqua sua imbuite. Iste est lapis, que cunctis nominibus nominauerunt, qui opus recipit, & bibit seipsum & est lapis, a quo procedit omnis color. Sumite ergo guma Scotiae, & cum calcis cinere miscete, & humectate aqua permanente, & inspicite an puluis fiat. Sin autem, ponatis cum in ignem fortiorem priore, donec confringatur dimittite: postea imbuite ipsum aqua permanente: & quanto plus variabbuntur colores, tanto plus calefieri sinite. Et scitote, quod si argentum viuum acceperitis album, vel sputum Lunae, ut dixi, & iussi facere, lenique igne fregeritis, coagulabitur, lapisque fiet. Ex hoc ergo lapide cum frangitur, varij colores apparent: quod si cum rexeritis: ut dixi, donec albus fiat, & ut marmor albescat, inuenietis propositum.

SENTENTIA 15.

Assuberes: Dico quod sulphura sulphuribus continentur, & humiditas humiditate.

Respondit Turba: Iam primi hoc dixerunt: explana ergo quid est humiditas Ad haec ille: Cum venenum corpus penetrat, ipsum calore perpetuo penetrat, & non permittit animam a corpore separari: quia copar est eidem. Et hoc est quod dixerunt inuidi: Persequimini fugiente, obuiate, & peribit fuga, & veritas apparebit, quae suum comparem consepit, & sese inuicem complectuntur, eo quod ex sulphure sulphuri mixto, preciosissimus sit color, qui nunqua fugit ab igne: quoniam anima in corporis intima infertur, ac corpus continet & colorat. Haec dicta mea ita intelligite: Accipite animal, quod dicitur Kenkel, cuius aqua Tyrius color est, & regite ipsum leni igne, ut consuetu est, donec terra fiat, in qua paru est coloris. Volentes igitur ad Tyria tinctura peruenire, sumite eius humiditatem, quam eiecit, & ponite totum in vase cum eodem. Deinde coquite ipsum aqua marina, donec humescat: deinde humectatu dimittite, postea denuo ipsum imbuite, & paulatim desiccare, & taliter coquendo, humectando, imbuendo, & desiccando, eius regime obseruate, donec suu totum ebibat humorem, & dimittite eum in suo vase per dies septe, donec color Tyrius appareat. Audite, adhuc breuius totum describam regimen: conterite ipsum urina puerorum, & aqua maris, & aqua munda permanente, & coquite ipsum leui igne, antequam tingat, donec nigredo tota ab eo recedat, & postea de facili cofringetur. Decoquite ergo ipsum suo humore, donec imbuat suum rubeum colorem. Si vero Tyrium vultis colore habere, imbuite ipsum aqua niuis continue, & miscete prout scitis, & sufficere videbitur, & miscete eu aqua permanente, donec sufficiat, & decoquite, donec rubigo aquam bibat. Deinde aqua maris, qua praeparastis, quae est aqua talci, abluite, donec suum combibat humore quod cum per dies septem feceritis, apparebit color Tyrius. Et si vultis ut sit alterius coloris, quam fuerat, ponite gumam in aquam permanentem, & ipsam per vices tingite, deinde in Sole desiccate: deinde predictae aquae reddite, & magis Tyrius color intendetur. Et scitote, quod non tingetis colorem purpureum nisi in frigido. Accipite ergo aquam, quae est de frigoris natura, & in ea Lunam decoquite donec tincturae vim accipiat ab aqua, quam aquae florem Philosophi nuncupauere. Propositum ergo verum sit in illa aqua: in ea ponite quod in vase est dies & noctes, donec preciosissimum Tyrium vestiat colorem.

SENTENTIA 16.

Frictes inquit: Scitote sapientiae inuestigatores, quod huius artis fundamentu, propter quod multi perierunt, unum quidem esse omnibus naturis fortius & sublimius apud Philosophos: apud incipientes vero est omnium rerum vilius. Sed nos hunc veneramur: & si Reges hoc agnoscerent, nullus nostrum unquam ad hanc rem perueniret. O quam mirabiliter natura haec corpora vertit in spiritu, & quam mirabili modo eminet, cunctaque superat. Hic Turba: Nomina eam nomine, non verbis. Et ille: Est acetum acerrimum, quod aurum facit esse merum spiritu, sine quo aceto nec albedo, nec nigredo, nec rubedo consistit: & cum miscetur corpori, continetur, & unum fit cum eo, & vertit eu in spiritum, ipsumque tingit tinctura spirituali, quae nunquam deleri potest. Hoc autem scitote, quod si corpus posueritis super igne sine aceto coburetur & corrumpetur. Scituri etiam quod humor primus est frigidus: causere ergo ab igne, quoniam inimicus est humori. Quare Philosophi & Sapientes iusserunt nos suauiter regere, donec fiat sulphur incremabile: & hoc quousque innuerunt, dicentes: Optimum est, quod pauca vis sulphuris forte corpus comburit. Ideoque enum venerantur, & describunt in libris suis, dicentes: Hoc acetum corpora comburit, in cinere vertit, & dealbat: & si coquatur bene, & a nigredine priuetur, fiet lapis & numus albissimus. Coquite ergo ipsum, donec diruatur: deinde soluite, & aque maris imponite: & scitote, quod principiu huius operis est dealbatio, cui rubor succedit. Postea per acetu fit corporis perfectio. Hoc acetum longo labore inuestigaui, tande nutu Dei altissimi natura unam vidi, quae est omnibus naturis potentior, nobilior & fortior. & haec natura nihil aliud est, quam aqua munda, acetum accerrimum, & aqua permanens, quae illuminat omnia corpora, & lumen praebet omnibus, qui legunt nostros libros.

SENTENTIA 17.

Socrates: Scitote, doctrine filij. quod absque plumbo nulla fit tinctura, & quod in eo est virtus operis. Nonne videtis, inquit Hermes gratia triplicis, quoties corpori immergitur, quod ipsum corpus in colore vertit inuariabilem: ergo prima vis est acetum, secunda plumbum, de quo Sapientes dixerunt, quod omnibus corporib. immergatur, & omnia immutat & tingit colore immutabili. Accipite ergo plumbum, quod ex lapide fit, & coquite ipsum, donec nigrescat : postea terite ipsum cu aqua nitri, donec fiat sicut pinguedo spissa: postea coquite eum iterum cum igne fortiori, donec fiat lapis mundus & numosus. Postea terite eum rore, sale & aqua pluuiae, viginti & nouem dies: deinde aqua salsa viginti dies, & aqua dulci decem dies, & inuenietis eum numoso lapidi similem. Tunc coquite eu iteru aqua, donec stannum fiat per liquefactionem: deinde coquite, donec humore priuetur, & fiat puluis siccus, qui cum exsiccus est, velociter reliquum sui humoris ebibit: eo quod est plumbum combustum: caueteautem ne comburatur hoc itaque est sulphur, quod non comburitur. Postea terite eum aceto acerrimo, donec inspissetur: coquite eu, & cauete ne acetum vertatur in fumu, & pereat. Nunc aute plumbi albi dispositione monstraui, quo noto, nihil aliud sequitur, quam Opus mulieru & Ludus puerorum. Propterea scitote, quod secretum operis ex mare & foemina constat: in plumbo masculum, in auripigmento foeminam vobis monstraui. Auripigmentum igitur plumbo miscete, quonia masculina vi suscepta, gaudet foemina, & iuuatur ab ea & masculus suscipiet a femina sperma tingens. Proinde mistos imponite vasi vitreo, & terite eos cu Ethelia aceto acerrimo, ac septe coquite diebus, cauentes ne arcanu fugiat, & sic per noctes dimittite, & cum siccum fuerit, iterum aceto imbuite, & habebitis magnum arcanum. Iam ergo auripigmenti vim vobis notificaui, quae vis est foemina, que corpora vertit in spiritum, & perficit uniuersum opus.

SENTENTIA 18.

Zenon: Superque iam doctrinam albam facere docuistis, quid de rubeo? Dico quod non potestis rubeum facere, nisi prius intendatis dealbare: quoniam duae naturae nihil aliud sunt, quam album & rubeum. Dealbate ergo rubeum: & albu in rubeu vertite, scientes quod annus diuiditur in quatuor tempora. Primu tempus frigidae est complexionis: & est Hyems. Secundum est a ereae complexionis: & est Ver. Tertium tempus est igneae complexionis: & est Aestas. Quartum est Autumi, in quo fructus maturantur. Iuxta hunc modum oportet vos naturas regere, videlicet Hyeme soluere, Vere coquere, Aestate coagulare: Autumno aute fructus colligere, & tingere. Sin hoc potestis, vos ipsos reprehendatis oportet. Insuper dicam de plumbo rubificando: Accipite aes, quod Magister in principio libri accipere iuslit, & ponite plumbu cum eo, donec spissum fiat: congelate, desiccate, donec rubeum fiat: hoc utique est plumbum rubeum, de quo dixerunt Sapientes, aes & plumbum lapis preciosus: miscete ea aequaliter, & assate cum eis auru. & si bene rexeritis, fit spiritus ingens in medio spirituu. Cum enim masculus foeminae coniungitur, fit ipsa foemina, non fugiens, & totu spirituale compositum, & ex ipso spirituali compositio rubeum, quod est mundi principium. Et sic habetis plumbu rubeum, sine quo nihil potestis facere.

SENTENTIA 19.

Mundus: Inuestigatores artis scire vos oportet, quod Philosophi in libris suis Gumi multis nominibus nominauerint: & tame nihil aliud est, quam aqua permanens: ex qua quide aqua lapis noster preciosissimus generatur. O qua multi sunt gumae huius inuestigatores: & quam pauci sunt, qui noscunt eam. Dico vobis, quod guma haec non emendatur, nisi cum auro tantumodo. Er sunt quidam inuestigatores, qui licet inu eniant applicationes, nolut tame labores sustinere, quia simul & sumptus fiunt. Audite tamen vos me, & huius gume applicationes enarrabo. Dico quod guma nostra fortior est auro, & q noscunt ea, auro preciosiorem tenent. Aurum tamen honoramus, quia sine ipso guma non emendatur. Guma ergo nostra, apud Philosophos praeciosior est & nobilior margaritis, quia paulo auro eminentior & sublimior est. Et inde est quod seribentes de ea nihil manifeste narrauerunt. Si enim venditores cognoscerent eam, non venderent eam tam vili precio. Accipite igitur gumae candidissimae partem unam, & urinae vituli albi partem aliam, & de felle piscis partem, & de corpore gumi, sine quo emendari non potest, partem unam, & decoquite per 40 dies: postea in calido Sole desiccate, donec congeletur. Deinde cum lacte feruenti, quousque lac deficiat, coquite, donec siccus fiat. Denuo cum lacte ficus ipsum miscete & coquite, donec humor ille desiccetur. Postmodum aqua pluuiali humectate , assate postea, donec desiccetur: ultimo aqua permanente imbibite & assate, donec intentissimae sit siccitatis. Iis peractis, ipsum gumi miscete, quae ex omnibus parata est coloribus, & coquite, donec tota vis aquae pereat, corpusque totum desiccetur humiditate, imbuite ipsum coquendo, quousque illius siccitas intedatur, postea dimittite per quadraginta dies, ut in illa maneat decoctione, donec spiritus penetret corpus & hoc est regimen quo spiritus incorporantur: & corpora in spiritus vertuntur. Moneo tamen caueatis, ne compositum fumiget & fugiat, propterea vas bene operite: & inuenietis arcanum, quod Philosophi in suis libris celauerunt.

SENTENTIA 20.

Dardaris: Verum est quod de aqua permanente superiores narrauerunt: nihil in hoc opere sit toto sine hac aqua permanente: & qui eam non nouit & eius regimen prout oportet, frustra laborat: vis enim ipsius est spiritualis sanguis. Et ideo vocauerunt eam Philosophi permanentem: quia sanguis illius coctus in corpore quod superiores antea nominauerunt, nutu Altissimi vertit spiritum in corpus, & corpus in spiritum. Simul enim mixta & in unum redacta incorporantur, & complectuntur se ipsa coiunctione inseparabili. Et notate quod quicquid habet spiritu, habet & sanguinem.

SENTENTIA 21.

Bellus: Scimus omnes quod Philosophi multipliciter tractauerut de aqua ista permanente, & varie docuerunt album rufum facere: occulta autem varietate concordes fuerunt; quare huius compositiones & regimen descripserunt. Ego autem de hoc lapide benedicto dico, quod sit lapis & non lapis, & multis nuncupatur nominibus, ne quis insipiens noscat ipsum. Quidam Sapientes a loco ubi generatur, ei nomen dedere quidam vero a colore, & dixere esse intensissimi spiritus: & eo fieri corpus inustibile: & quidam vocauerut leonam viridem: alij sputum Lunae: nonnulli arithmetice posuerunt: aliqui melius quod fluate metallis, ac ea de causa cor Solis nominarunt. & quidam dixerunt, quod fiat ex argento viuo, & alij volunt quod ex lacte volatilium, & sic ipsum lapidem nominum legionibus vocarunt.

SENTENTIA 22.

Pandulphus: Ego lapidem hunc descriptum, aquam permanentem dico esse: & quod aqua permanens est aqua munda & aqua vitae, de qua Philosophi dixerunt: quod natura natura laetatur, Natura naturam continet, & natura naturam vincit. Et hoc est colloquium, in quo Philosophi posuerunt breuiter totius operis dundamentum. Dico etiam, quod non est corpus dignius & purius Sole, & quod nullum venenum tingens generetur sine Sole & eius umbra, & qui absque ijs venenum facere conatur, errat omni coelo. Qui aute venenum Sole & eius umbra tinxit, ad maximum peruenit arcanum, quod dicitur numus, qui cum rubeus effioitur, aurum vocatur: & qui nouit arcana Philosophorum, nouit totum opus.

SENTENTIA 23.

Ardarius: Regimen lapidis & compositionem vobis enarrabo. Sumite occultum & honorabile arcanum, quod est Magnesies alba, & quae est cu vino mixta, sed non accipiatis eam, nisi puram & mundam: & suo imponite vasi, & orate Deum, ut hoc maximum videre lapidem vobis concedat. Deinde coquite ipsum lente, cum extraxeritis, videte si factus est niger: & si est ita, optime rexistis: sin autem, regite ipsum albo, quod est maximum arcanum, donex appareat nigredo: equidem pura nigredo, que quadraginta tantummodo diebus durat. Postea terite ipsam cum suis cofectionibus, quae sunt flos aeris, aurum Indicum, quorum radix est una ex unguento croceo & alumine fixo. Hoc itaque per quadraginta dies diligenter coquite, quo completo initium lapidis Deus vobis ostendet. Coquite cum iterum, & gumi residuo ipsum imbuite, scientes, quod quoties cinerem imbuitis, oportet ipsum totiens siccari, & rursus humectari, donec eius color in id quod quaeritis, vertatur. Praeter haec scietis quod huius lapidis preciosi perfectio est ipsum regere residuo tertiae partis medicinae, & duas seruare ad eum per vices imbuendum, & ad iustum usque colorem cum coquedum: sit autem ignis priore intensior, donec fluat ut cera, que quidem cum desiccatur, seipsam continet. Coquite ergo eam donec bibat collam auri, & cum siccata fuerit, imbuite eam septies, quousque duas partes sui bibat: & postea ponite eam in igne, donec suum florem extrahit: remittite eam calori. & beati estis, si bene intelligitis quae dico. sin autem reiterate opus, sumentes album humidum quod est maximum secretum, in quo vera consistit tinctura, & imbuite ex eo septies arenam (quae facta est ex lapide prius septies imbuto) quousque tota bibat aquam, & os vasis fortiter claudite, ut saepe dictum est, & ecce apparebit vobis lapis tyrius.

SENTENTIA 24.

Theophilus: Artis inuestigatores scitote, quod ars numi & auri arcanum, est tenebrosa vestis, quam nemo nouit, nisi qui libros philosophiae diligenti & assidua lectione perlegerit. Nam quod occultatur, est maius quam id quod perdisci potest. Propterea notifico posteris, quod inter Boritis & aes est propinquitas, eo quod Boritis sapientum aes liquefacit & fluxibile ut aqua reddit. Diuidite ergo venenum in duo aequalia, in uno aes liquefacite, in altero aes terite, triturate, & humectate, donec in laminas producatur: & iterum cum priore veneni parte coquite, donec duas ebibat, & hoc facite septies, deinde 42. diebus coquite: deinde aperite vas, & inueniatis aes in argentum viuum versum. Abluite ipsum coquendo, quousque sua priuetur nigredine, & fiet aes umbra carens. Iterum ipsum continue coquite, donec congeletur: ipso autem congelato, fix maximum arcanum, quod Boritum Philosophi nuncupauere. Coquite illum lapidem coagulatum quousque salmurae similis sit marinae, tunc aqua imbuite permanente, quod vos iussi obseruare, ac multipliciter coquite, quousque eius appareant colores. Haec est putrefactio maxima, quae maximum in se continet arcanum. Scire autem vos oportet, quod propinquitas est inter Magnetem & ferrum: inter aes & aquam permanentem. Si igitur aes & aquam regatis permanentem, ut iussi, fiet inde maximum arcanum. Hoc modo igitur facite: accipite argentum viuum masculo mixtum, ac fortiter terite, non manibus, quousque tenuis fiat aqua. Hanc diuidite in duas partes: in unam ipsum coquite 40 diebus, donec fiat flos candidus, ut flos salis in suo splendore & coruscatione Vasis autem os fortiter obturate, & coquite 40 diebus, & inuenietis aquam lacte candidiorem: sin minus coquite denuo, & nigredine omni priuate, donec tota natura diruatur, & coinquinatio pereat & munda fiat. Si autem vultis ut totum arcanum peragatur, abluite ipsum aqua, quam iussi vos seruare (altera scil. parte) donec crocus fiat, & suo dimitte vasi, quoniam elixia seipsum continet, & residua imbuite aqua, donec decoctione & aqua conteratur, & fiat simile syrupo granatorum. Imbuite igitur ipsum & coquite, donec pondus humiditatis ebiberit, & color, quem Philosophi in suis libris exaltauerunt, appareat.

SENTENTIA 25.

Bellus: Intelligite, doctrinae filij. quod Theophilus vobis significauit: inter Magnetem & ferrum esse propinquitatem, ac inter Philosophorum aes & aquam eorum. Haec propinquitas & comixtio eis accidit comuniter spatio centum dierum. Intelligetis praeterea, quod inter stannum & argentum viuum nulla est propinquitas, nec natura unius conuenit cum natura alterius & hoc est dictum sine inuidia. Insuper accipite argentum viuum, in quo est masculina vis, ipsumque coquite cum suo corpore, donec liquefiat ut aqua limpida: & coquite masculum simul & vaporem quousque uterque coaguletur, & fiat lapis: tum aquam quam diuideratis in duas partes accipite: & unam partem ad corpus liquefaciendum & concoquendum ponite: alteram vero ad combustum mundandum & suum socium seruate. Imbuite igitur lapidem septies, & mundate donec diruatur, & corpus uniuersum ab omni mudetur coinquinatione, & fiat terra, quae efficietur quadraginta diebus: ipsam liquefacite, donec fiat ut aqua, quae est argentum viuum. Deinde aquam nitri abluite, donec fiat ut numus liquefactus. Deinde coquite, donec congeletur, & fiat stanno simile: tunc maximum est arcanum, scil. lapis, qui ex duobus est: regite ipsum coquendo & terrendo, donec crocus fiat excellentissimus: Et scitote, quod aquam cum suo comite desiccatam crocum nuncupamus. Coquite igitur ipsum, & residua imbuite aqua, quam reseruastis, donec propositum vestrum inueniatis.

SENTENTIA 26.

Borates: Non est Sapientis inuidere: propterea dicam libre quaesentio. Accipite plumbum, & ut Philosophi iussere, liquefacite: deinde congelate donec lapis fiat: deinde regite illum lapidem cum auri colla, & granatorum syrupo, donec confringatur. Iam enim aquam in duas partes diuidistis, & in altera plumbum liquefecistis, & factu est ut aqua: coquite igitur ipsam, donec fiat terra: deinde ipsam aqua reseruata imbuite, donec rubeum induat colorem, ac pro ut dixi, frequentissime regite: vel ut clarius loquar: Si vultis argentum viuum coagulare, suo miscete corpori: deinde diligenter coquite, donec uterque fiat aqua permanens: deinde coquite illam aquam, donec coaguletur. Haec enim aqua cum vapore suo compari, desiccatur, & conuertitur tota in argentum viuum coagulatum. Suo igitur vasi iterum imponite & terite, donec crocus fiat in colore auro similis.

SENTENTIA 27.

Menebdus: Multa dicta sunt: suadeo tamen posteris, ut corpora faciant non corpora, & incorporea vera corpora. Hoc enim regimine acquiritur compositum, & eius naturae occultum extrahitur, & argentum viuu corpori iungitur, & magnesia ac foemina viro & adueniente Ethelia, natura extrahitur occulta, per quam corpora colorantur. Hoc ergo regimen si intelligitis, corpora fiunt non corpora, & incorporea corpora: & si res diligenter igne rexeritis, ac Etheliae iunxeritis, fiut res mundae & non fugientes. Scientes quod argentum viuum est ignis corpora comburens, mortificans & confringens uno regimine, & quanto magis corpori miscetur & teritur, tango magis corpus diruitur, & argentum viuum attenuatur ac viuum fit. Cum aute corpora diligenter teritis, eaque, ut oportet, coquitis, resultat inde Ethelia, ignem non fugiens, omni tinctura apta, quae omnia corpora confringit, superat, & spiritus omnes retinet ac colorat, eo quod Ethelia colorata omnia colorat. Et scitote, quod corpus non potest tingere seipsum, nisi spiritus occultus extrahatur e ventre eius, & fiat corpus & anima absque spiritu (qui est spiritualis tinctura, ex quo etiam colores apparent) non tingit, eo quod spissum tenue non tingit, verum tenue nature, quod in corpus immutatur. Cum autem corpus aeris regitis, & ex eo tenuissimum extrahitis, vertitur id tenuissimum in tincturam & colorat. Ideoque dixit Sapiens: quod aes, nisi prius tingatur, non tingit: & hae duae tincturae sunt, condensum & humidum: condensum iungitur humido: eo quod sulphura sulphuribus continentur, gaudet natura, sua natura aduentante, & naturam continet & superat.

SENTENTIA 28.

Zenon: Video vos duo corpora iunxisse, quod minime fieri debet, propterea vobis dico filijs sapientiae, quod oportet vos compositum putrefacere per quadraginta dies: deinde quinqules vase sublimare: deinde stereori ignis iungere & coquere, & colores qui subinde apparent, sunt huiusmodi. Prima die apparet color niger citrinus: secunda, niger rubeus, tertia, croceus serico similis: quarta, perfectus color apparet, numo vulgi similis, & est Yxir, compositum ex humido & sicco, inuariabili tingens tinctura. Et scitote quod corpus dieitur in quo aurum est. Elixir autem componentes, cauete ne festinanter spiritum extrahatis, fortasse enim moreretur: extrahite autem ipsum, ut elixir nostrum, hoc est, ut venenum: & remanebit anima, id est, tinctura ex multis extracta rebus, & numis imposita. Haec igitur tinctura est vita ijs quibus iungitur: detrimentum autem & mors corporibus a quibus extrahitur. Atque ob id dixere Sapientes, inter ipsos esse libidinem tanquam inter marem & foeminam: & qui naturas horum nouit, prolixitatem decoctionis & compositionis patienterfert, & lucrum accipit.

SENTENTIA 29.

Chambar: Notandum est, venerabilis Turba, quod inuidi lapidem antimonium nuncuparunt, ipumque iusserunt regi, donec coruscans fiat, & ut marmor splendens, & commiscetur aceto, & regitur donec aqua fiat: deinde congelatur, fitque lapis coruscans, splendorem habens ut marmor. quem ubi videritis, iubeo regere donec rubeus fiat, eo quod dum coquitur donec diruatur, & terra fiat, in rubeum vertitur colorem. & hoc ubi videritis, reiterate, coquite & imbuite, quousque colorem inducat praedictum, & aurum fiat: deinde iterate eum, & fiet aurum Tyrij coloris. Oportet igitur vos, cum videritis sic lapidem coruscantem, cum confringere, & in terram vertete, donec concipiat aliquid ruboris, & tunc aliquantulum aquae accipietis, (quam antea vos iusserunt diuidere in duas partes) & arenam multoties imbuetis, quousque colores occulti in ea vobis appareant: & si eam bene rexeritis, videbitis colores: sin minus, frustrabimini: Respicite ergo qualiter faciatis amplexari paria. Masculus enim suam amplexatus coniugem, velociter in eius corpus transit, & liquefacit ipsum, congelat, diruit & confringit: & deinceps rubor non moritur. & si hoc efficiatis absque pondere, mors eueniet. Facite ergo in liquefaciendo ignem leuem, congelando intensiorem, & imbuite ipsum, donec colores appareant.

SENTENTIA 30.

Custos ait: Miror Turba sapientum, de tanta vi huius aquae, quae cum introit corpus, vertit ipsum in terram, deinde in puluerem: quem si vultis experiri an sit perfectus, manu accipite, & si est quasi impalpabilis, optimus est: sin autem, iterate ipsum coquendo donec perficiatur. Et sciatis quod si aliud quam aes nostrum acceperitis, & aqua nostra cum rexeritis, nihil efficietis. Contra autem si aes nostrum aqua nostra rexeritis, omnia praedicta inuenietis. Coquite ipsum ergo leni igne, & fiet lapis numosus, de quo Sapientes dixere, quod Natura natura laetatur propter propinquitatem, quam habent interse haec duo corpora cum aqua permanente. Horum igitur duorum una est natura, inter que propinquitas est mixta, quae si non esset, non ita cito commiscerentur, nec continerent se inuicem, nec unum fierent.

SENTENTIA 31.

Diamedes ait: Scitote viri Sapientes, quod ex homine non nascitur nisi homo, nec ex brutis nisi suum simile. Atque ob id dico, quod Natura non emendatur nisi in sua natura, ac proinde venerabili utimini natura: ex ea namque erumpit ars, & non ex alia: & nisi eam capiatis & regatis, nihil habebitis. Coniungite ergo masculum serui rubei, suae odoriferae uxori, & iuncti artem gignent, quibus nolite introducere alienum, nec puluerem, nec aliam rem. sufficiat vobis conceptio, & verus filius nascetur. O quam preciosissima est serui illius rubei natura, sine qua regimen constare non potest.

SENTENTIA 32.

Bassen inquit: Introducite Citrinum cum sua uxore post coniugium in balneum, & ne incendatis balneum plurimum, ne sensu & mortu priuentur. Subire facite balneum, quousque corpus & color eorum unum quid fiant. Deinde reddite ei sudorem suum, ac iterum neci date, requiemque ei constituite, cauentes ne fugiant: & tunc verieramini regem, & suam uxorem, & nolite eos comburere nimio igne: sed eos regite donec nigri fiant: deinde albu, post rubei, ultimo fiant venenum tingens.

SENTENTIA 33.

Nephitus ait: Breuiter dico vobis artis inuestigatores, quod Corsufle sit caput huius operis, non initium: verum post complexum rite ita vocatur. Quapropter Corsufle est totum compositum, quod oportet septies assari, & tunc omne corpus tingit, & vocatur numus, aeris flos vel auri, aut ferri flos, etiam plumbum, stannum, & mille nominib. a Philosophis nominatur.

SENTENTIA 34.

Bonellus ait: Cuncta quae viuunt, Deo sic volente, etiam moriuntur: propterea illa natura, cui humiditas adempta est, cum per noctes dimittitur, mortuo similis est, & tum illa natura igne indiget, quousque spiritus corporis illius reuertatur: & tunc sit puluis mortuo similis in suo tumulo. Hoc peracto, reddit Deus spiritum & animam sibi, & omni liberat infirmitate, confortat eam & emendat. Oportet igitur naturam illam comburere absque timore, donec cinis fiat: qui cinis aptus sit recipere spiritum & humorem suu, donec vertatur in pulcherrimum colorem, qui omnia vincit & superat: & si ipsum regeritis subtiliter multa ab eo procedent, eo quod aes ut homo corpus habet, & spiritum hominis. Spiratio ex aere est, similiter aes humore inspirato vitam suscipit & multiplicatur & augmentatur, ut caeterae res. Atque ob id dixere Philosophi, quod aes cum comburitur, fit melius quam fuerat. Praeterea aes hoc nostrum cum comburitur, fit aqua: deinde quanto magis coquitur, tanto magis inspissatur, & lapis fit omni metallo superemin ens: post ea frangitur, imbuitur, ac igne intensiori assatur, quousque coleretur, & fiat sanguini similis, & tunc numus imponitur, & tingit aes in aurum. Nonne videtis quod ex sanguine sperma non fit, nisi coquatur diligenter? idipsum fit in opere nostro, nisi sperma fiat spirituale, non exit ex eo tinctura.

SENTENTIA 35.

Nicarus: Iubeo posteros aurum accipere, & quod volunt, multiplicare & renouare: deinde in duas partes aquam inuidere: ex una oportet aes nostrum comburere. Hoc enim aes in hac aquam solutum, dicetur Fermentum auri: & si bene eum rexeritis, fiet aqua, quae coquedo congelabitur, & tunc apparebit rubor. Hunc ergo ruborem septies imbuetis aqua, aut donec totam suam bibat aquam: coquite demum donec desiccetur, & in terram vertatur aridam: deinde accenso ponatis igne ad quadraginta dies, & putrescet, eius que colores apparebunt.

SENTENTIA 36.

Barsenites: Quae dicta sunt superius, reiterare oportet. Accipite ergo Corsufle, quae rubigini aeris similis est, & vituli urina coquite, quosque Corsufle natura vertatur. In ventre namque Corsufle natura vera occulta est. & haec vera natura est spiritus ille tingens, quem habuit ab aqua permanente nummosa & coruscante. Extrahitur autem ita: terite, & aqua septies imponite, donec totum bibat humorem, & vim recipiat imminentem aduersus pugnam ignis, & tunc rubigo nuncupatur. Diligenter ergo putrefacite, quousque puluis fiat spiritualis in colore sicci sanguinis, quem colorem potentia ignis introducat, donec inuarabili colore induatur.

SENTENTIA 37.

Zeunon: Dicta Aegyptiorum nos in errorem introducunt, Quod quaerimus publice, minimo precio venditur, & si nosceretur ne tantillum venderent mercatores. Hoc autem utile & abiectum Philosophi honorauerunt, omnibusque nominibus nominauerunt & dixere quod sit lapis & non lapis, & sit guma Scotiae: atque ob id huius veneni vim celauerunt Philosophi, quia in eo est spiritus quem quaeritis, qui tingit, viuisicat, salutem & animam dat corporibus. Et vos nisi hoc corpus teratis, diruatis, imbuatis, ac diligenter regatis, donec suam pinguedinem extrahatis, & faciatis tenuem spiritum impalpabilem, in vanum laboratis. Atque ob id dixere Sapientes, nisi corpora vertatis in non corpora, & incorporea faciatis corporea, nondum operis huius inuenistis principium. Fiunt autem corpora incorporea, cum Ethelia teritur quousque fit puluis: & hic puluis non fit nisi fortissima decoctione, & contritione continua, & fit igne, non manibus, cum imbibitione, putrefactione, & Ethelia. Et Sapientes cum in hac arte dixerunt, quod natura est utilis, & paruo venditur, fecere vulgus errare. Dixerunt etiam, Naturam suam naturis omnibus esse preciosiorem. & etiam hoc dicto multos fefellerunt, & tamen verum dixerunt. Ars enim duabus aget naturis, quia non fit preciosum absque vili, neque vile absque precioso. Quapropter oportet vos dicta maiorum sequi, qui dixerunt: Nihil aliud expedit vobis quam aquam & vaporem sublimare, quod fiet cum videritis illas duas naturas purificatas aquam fieri, totumque corpus Magnesiae in aquam liquefactum. Tunc certe omnia vapor facta sunt, & recte: tum enim vapor continet suu compar. Quare Philosophi utrumque vaporem nominauerunt, eo quod uterque in decoctione iungitur, & unum alterum continet, & fugere non permittit: ergo permanentia fiunt. Nam natura occulta in corpore congelatur, & color eius variatur, suamque naturam exuit, & mancipatur ne sugiat. Nigredo vero si apparet, est ex aegritudine, & in putrefactione moritur, & fit rubigo: & tunc iure naturae non fugit, eo quod dimisit fugae seruitutem, & libera facta est natura, suum consequens coniugem, eum ornans suo colore & decore: no quemadmodum antea fecerat, sed sumpto numo aureo eu viuificat & hac naturam, Spiritum & animam Philosophi appellauerut. Insuper dixerunt, spiritu humidum esse nigru, coinquinatione carentem: & sicuti in homine est humiditas & siccitas sic in opere nostro nihil aliud est ǭ (que) vapor & aqua. Propterea dixerunt antiqui, opus ex duobus esse. & haec duo iuncta, nonulli vocarunt compositu, eo quod illa duo quatuor sunt in est enim siccitas & humiditas, spiritus & vapor.

SENTENTIA 38.

Assotes ait: Dico vobis, quod nisi sublimetis res in initio coquendi, absque manuum contritione, donec aqua omnia fiant, nondum opus inuenistis. Et scitote, quod aliquando vocant Aes Arenam, alias etiam lapidem, & in toto regimine nomina variant tamen natura & humiditas fiunt aqua, & deinde lapis si bene commisceantur: quia quod leue & spirituale est, sursum sublimatur: quod vero ponderosum & spissum, deorsum in vase remanet. Haec autem est contritio Philosophorum, quae fit decoctione, no manu. Et scitote, quod nisi omnia in puluerem vertatis, nondum contriuistis. Coquite ergo quousque conteratur, & puluis fiat.

SENTENTIA 39.

Agadmon: Coquite aes, donec lene corpus fiat, & impalpabile, ac suo vasi imponite: deinde quinquies, vel septies sublimate, donec aqua descendat, scientes, quod cum aqua puluis fit, diligeter contritu est. Quod si dubitatis, quomodo aqua puluis fiat, scitote quod intentio Philosophorum est, ut corpus, quod non erat aqua, antequam in aqua caderet, simul cum aqua fiat aqua, & aqua aquae misceatur, & fiant unum. Sciendum praeterea, quod nisi utrumque in aquam vertatis, ad opus preciosum non peruenietis: oportet enim corpus flamma ignis occupatum, ut diruatur & debile fiat, cum aqua in aqua est, donec fiat totum aqua. Ignari autem cum audiunt nomen aquae, putant aquam nubis esse: quod si libros nostros legerent, sciret utique aquam esse permanentem, quae absque suo compari, cum quo facta est unum, permanens esse non posset. Haec autem est aqua, quam Philosophi Aquam auri nuncupauere, ignem, venenum bonum, multorum nominu arenam, quam Hermes ablui iussit multoties, ut Solis nigredo abluatur, quam in solutione corporis acceperat. Et scitote, nisi hoc meum corpus cares spiritu capiatis, quod vultis minime consequemini, eo quod alienum quicquam opus non ingreditur, nec quippiam, nisi quod est syncerum. Quare omnem pluralitatem dimittite: Natura enim una re est contenta, & qui ea ignorat peribit.

SENTENTIA 40.

Bonellus: Doctrinae filij commiscentes Magnesiam, vasi suo imponite, & os diligenter claudite, & leni coquite igne, quousque liquefiat, & in aqua vertatur: calore enim aquae facile totum aqua fiet. Videntes autem nigredinem aquae imminere, sciatis quod corpus iam liquefactum est. Iterum suo imponite vasi, & 40 coquite diebus, quousque & aceti & mellis bibat humorem. Quidam autem detegunt vas singulis septem diebus, vel decem: sed ultima perfectio in quadragesimo die, tunc perfecte ebibet humorem decoctionis: abluite igitur ipsam, & nigredine priuate, quousque lapis fiat tactu siccus. Propterea dixerunt Philosophi: Abluite Magnesiam aqua dulci, & diligenter coquite, donec terra fiat, & humor pereat, & tunc Aes nuncupatur. Acetum acerrimum ei imponite, ipsoque aceto imbui dimittite, & erit nostrum aes, quod aqua ablui permanente Philosophi iussere. Praeterea dixerunt: Diuidatis venenum in duas partes quarum una corpus imbuite, altera vero putrefacite, scietes quod totum opus & regimen non fit nisi cum aqua: quia quod quaerimus unum est. & nisi sit res haec una, quae eam emendat, quod querimus non fiet. Oportet ergo nos necessaria illi exhibere, ut tandem fiat tinctura, quae si non consequitur, reiterate.

SENTENTIA 41.

Cranses: Sapientes accipite aes nostrum, & cum prima parte aque suo imponite vasi, & coquite quadraginta diebus, ac ab omni immunditia mundate, ac coquite, donec peragantur dies, & lapis fiat sine humore. Deinde coquite, donec remancat fex, postea abluite aqua: absumpta aqua dimittite, ut putrescat in suo vase donec videatis quod queritis. Vocauerunt aute Philosophi hoc compositum in nigredinem conuersum, SATIS NIGRUM, & dixerunt: Regite ipsum aceto & nigro: quod vero remanet, si dealbatur, SATIS ALBUM dixerunt, & iusserunt, ut aqua regatur permanente: quod vocarunt, SATIS RUBEUM, iusserunt ut aqua & igne regatur, donec rubeum fiat. Vocarunt autem eam ob causam hoc nomine, propter colorum varietatem. In opere autem non est varietas rerum, nec multitudo, aut contrarietas: sed tantum oportet aes nigrum album facere, deinde rubeum. Veri Philosophi nullam aliam intentionem habuere, nec aliud docuere, quam ut Yxir liquefiat, conteratur & coquatur eousque dum lapis fiat marmore similis. atque ob id dixere Philosophi: Coquite ipsum vapore, donec lapis fiat coruscas, splendorem habens: hoc ubi videritis, maximum habetis arcanum. Oportet autem hoc ipsum terere, & aqua abluere septies permanete: deinde contritum in sua aqua congelare, donec sua abstrahatur natura occulta. & hoc voluit Maria, cum dixit: Sulphura sulphuribus continentur, & humor similiter a suo humore, eo quod ex sulphure sulphuri mixto resultat, maximum fit opus. Iubeo autem vos ipsum sulphur rore & Sole regere. donec optatum eueniat. Scietis autem quod dealbare duplex est, sicuti & rubeum facere unum in contritione, aliud in decoctione. Cauete insuper, ne ab aquis ea separetis, quo minus pereat anima & corpus, quae in vase sunt.

SENTENTIA 42.

Efistes: Anima duertite, filij doctrinae, quid Hermes Philosophorum caput dixerit, cum docuit naturas commiscere. Dixit enim: Accipite lapidem auri, & cum humore commiscete, (qui est aqua permanens) suoque vasi imponite supra leuem calorem, donec liquefiat: deinde dimittite, donec arescat, & aqua cum arena seinuicem contineant: tunc fiat ignis intensior, donec prorsus arescat, & terra fiat, & erit arcani initium. Hoc autem multoties facite, donec perea aquae partes due & colores vobis appareant. Et scitote, quod dealbatio non fit nisi decoctione, atque ob eam causam repetitur conterendo & imbuendo frequentissime. Iubeo autem ne simul aquam fundatis, ne Yxir submergatur: sed paulatim infundite, terite, desiccate, & hoc saepius facite, donec fianr aqua. Et dixerunt Philosophi: Fimitata aqua dimittite, donec figatur deorsum, hoc est, arescente humore, & in puluerem verso in suo vase vitreo 40.dies dimittite, donec varios adferat colores. hoc regimine corpora fiunt spiritus, & spiritus calidi fiunt, tingunt.

SENTENTIA 43.

Admion inquit: Non potestis, Viri prudentes, ad utilitatem artis peruenire, sine prolixo regimine & continuo. Qui ergo patiens est in regimine, ingredietur artem: qui vero non, nostras non legat sententias, quia illi inferent damnum lectae. Ideoque Magister dixit: Qui laborat in libris nostris legendis, eis que vacat, nec variis est implicitus cogitationibus, Deumque precatur, in regno regnabit, donec morietur. Quod enim quaeritur, non est parui precij. sed est donum Dei, ob id patientia & labore opus est. Videmus enim, qui arbores inserit, tempore fructus sperat: qui seminat, post menses metit Spectate ergo, & discite commiscere, coquere, simulare, assare, calefacere, dealbare, terere, aequare Etheliam, & rubiginem facere, ad demum tingere. Haec plura sunt nomina, regimen tamen unum est: sed decoctio est continua, ob quam reiterarunt saepe, ut teratur compositum, & coquatur iugiter, neque laboris vos taedeat. Finis autem est, ut complexiones apteris: deinde multipliciter coquatis, decoctiones imbuatis, & cousque coquatis, donec spiritus fiant impalpabiles. Et videatis Ysir vestitum veste regia, & in colorem Tyrium versum, tunc dicta Philosophorum intelligetis.

SENTENTIA 44.

Largus ait: Aes, de quo primi dixere, non est aes, nec stannum vulgi, verum corpus nostrum, quod oportet corpori Magnesiae admisceri, ut coquatur & teratur absque taedio, donec lapis fiat: deinde lapis ille in vase teritur aqua nitri, & liquefit, donec diruatur. Oportet autem vos habere aquam, quae quanto magis coquitur, tanto magis inspissatur, donec acquirat rubiginem, quae est operis fundamentum. Hanc coquite, & Aegyptiaco terite aceto.

SENTENTIA 45.

Cadmon: Significo posteris, quod rotundu, quod aes in quatuor conuertit, ex unaquaque re est. Modus autem abstrahendi est, ut ex aere accipiatur pars una, ex aqua permanente accipiantur partes tres: deinde commisceantur & coquantur quosque inspissentur, & unus fiat lapis, de quo Philosophi dixere: Accipite de syncero corpore partem, de aere Magnesiae tres: deinde comiscete aceto recto masculino terrae mixto, ac cooperi vas, & obserua quod in eo est, & continue coquite, donec terra fiant.

SENTENTIA 46.

Ascanius: Cum legimus in libris Philosophorum, quod natura tantum una est, quae omnia superat, scire oportet, quod una & unum composita sunt. Nonne videtis hominis compositionem esse ex anima & corpore? sic oportet nos duo coniungere: quam commixtionem Philosophi compararunt coniugibus: ex quorum amplexu resultat aqua aurea. Sed hoc de secundo Opere: de primo dicam pauca: Irritate bellum inter aes & argentum viuum, donec ad interitum veniat & corrumpantur: tunc aes concipiens argentum viuum coagulat ipsum. Argentum vero viuum concipiens aes, cogelatur in terram. Igitur pugnam irritate, aeris que corpus diruite, donec puluis fiat. Masculum vero foeminae (quae ex vapore fit) & argentum viuum coniungite, donec masculus & foemina fiant Etheel. Qui enim per Etheel eos in spiritum vertit: deinde rubeos facit, omne corpus tingit, eo quod cum corpus diligenter teritur, munda ex eo anima, spiritualis ac sublimis extrahitur, quae omne corpus tingit, & est sulphur naturae, quod variis nominibus nuncupatur.

SENTENTIA 47.

Dardaris: De regimine superque a vobis dictum est: de coniunctione igitur pauca dicam, significans posteritati, quod non possit abstrahi illa occulta anima, nisi per Ethelia, quae corpora facit non corpora coquendi, continuitate, & Etheliae sublimatione. Insuper scitote, quod argentum viuum est igneum, omne corpus comburens, magis quam ignis, & corpora mortificans, & quodcunque corpus ei commiscetur, teritur, & morti datur: corporibus ergo diligenter contritis, & prout oportet, exaltatis, fit Ethelie natura, calorem non fugiens, sed tingens aes: & est quod Sapientes antea dixerunt: quid figit argentum viuum, donec tingatur, quod tinctu existens tingit. Praeterea scitote, quod eris corpus magnesia regitur, & argentum viuum habet quatuor in se: tamen no habet esse, nisi in humiditate, quae aqua sulphuris dicitur, & quae sulphura continet. Sunt autem sulphura animae occultae in quatuor corporibus, quae per se extractae, seipsas inuicem continent, & naturaliter iunguntur. Si enim occultum, quod est in ventre sulphuris aqua regatis, & bene mundetis, occultum obuiam naturae suae laetatur: similiter aqua suo pari: sed haec quatuor non tinguntur, verum Quintum tingunt. Propterea dixerunt Philosophi, quod quatuor numi vulgi non tingunt, nisi aes, quod aes tinctum, postea tingit numos vulgi.

SENTENTIA 48.

Mosius: Hoc unum, quod saepe nominatum est, Philosophi multis nominibus nuncupauerunt: aliquado duobus nominibus, quandoque etiam tribus nominarunt: dicam autem ego vobis iam quid sit: unum est illud igneum: duo est compositum in eo, & tertium est aqua sulphuris, qua abluitur & teritur, ac regitur unum, donec peragatur. & hoc est, quod innuit Philosophus, cum dixit: Argentum viuum, quod tingit aurum, est argentum viuum Cambar: nihilominus tame Philosophi distinguunt, & dicut: Aliquando est Cambar, aliquando auripigmentum, sed ita oportet intelligatis: Argentum viuum Cambar, est Magnesia: Argentum viuum seri, auripigmentum est sulphuri, quod ascendit de composito misto. Oportet igitur vos illud spistum commiscere veneno igneo, & putrefacere, ac diligenter terere, quousque spiritus fiat: in altero occulto spiritu, & tunc fit tinctura, quae tingit omnia, quae vultis.

SENTENTIA 49.

Plato inquit: Oportet, cum haec dissoluuntur corpora, cauere ne comburantur, & ea abluere aqua marina, quousque totum sal in dulcorem vertatur, & clarescat, ac tingat. Et oportet unum tingens spiritum fieri, & alterum tinctum remanere non fugiens. Spiritus namque a corpore separatus, & in altero spiritu occultatus, fecit utrumque fugiens: de quo Sapientes dixerunt: Fugienti ianuam reserate, ne fugam accipiat. Conuertens namque in se spiritum sulphureum, sibi similem faciet, & uterque fiet fugiens, eo quod facti sunt aerei spiritus: de quibus quoque Philosophi dixerunt: Non fugiebant cum fugientibus: & tamen fugientes facti sunt: propterea reiterauere ea, & facti sunt non fugientes, sed simul unum corpus, simile corpori a quo abstracti fuerunt. de quo uno Sapientes dixerunt: Quod tingens & tinctu unum facti sunt, & hic spiritus in altero spiritu occultatus est humidus. Propterea oportet vos non ignorare, quod humidorum unus est calidus, alter vero frigidus: & quamuis humidum frigidum inconueniens sit humido calido, unu tame efficiunt. Et propterea illa duo corpora praetulimus: quia iis totum opus peragimus, & corporea incorporeis regimus, donec incorporea corpora fiant, ignem no fugientia: & tuc illa corpora meliora sunt & preciosiora omnibus aliiscorporibus. Accipite ea ergo, que non fugiunt, & coniungite ea, & abluite corpora eoru cu incorporeo, donec incorporeu corpus recipiat, non fugiens: & vertite terram, in aquam, in ignem, & ignem in aerem, & celate ignem in intimis aquae: terram vero in ventre aeris, ac calidum miscete humido, siccum vero frigido, & habebitis magisterium: scientes quod Natura naturam superat, & Natura naturam vincit, ac Natura naturam continet.

SENTENTIA 50.

Actomanus inquit: Philosophi de rubigine frequentissime tractauerunt. Rubigo autem fictum nomen est non verum: dico tamen vobis, quod rubigo sit secundum opus, quod ex solo auro fit, atque ob id Irudinem vocauerunt, quia in sulphureo auro celatur, quemadmodum Irudo in aqua. Est igitur rubigo rubefactio in secundo opere: in primo enim rubiginem facere, est dealbare opus, in quo Philosophi iusserut poni auri florem, & aurum aequaliter.

SENTENTIA 51.

Mundus ait: De rubigine satis tractatum est, dicam igitur, de veneno. Venenum non est corpus, eo quod subtiles spiritus tenue ipsum spiritum fecerunt, & corpus tinxerunt, in venenum verterunt, quod venenu Philosophi asserunt omne corpus tingere, atque ob id opinati sunt, quod qui aurum in venenum vertit, is ad popositum iam peruenit: qui vero non, nihil efficit. Dico autem, quod nisi igne res attenuetis, quosque illae res ut spiritus ascendant, nihil dum perfecistis. Hic igitur est spiritus ignem fugiens, & fumus ponderosus, qui dum corpus ingreditur, uniuersum penetrat, & natura eo laetatur: Atque ob id dictum est Accipite spiritum nigrum, & eo corpora diruite & cruciate, donec alteretur.

SENTENTIA 52.

Pythagoras ait: Artis huius inuestigatores scire oportet, quod Philosophi de continuatione multipliciter tractauere. Iubeo ego autem vos. ut argentum viuum corpore Magnesiae constringere faciatis: vel corpus chuhul, vel sputum Lunae, vel sulphur incombustibile, vel calce assatam, vel alume quod est ex pomis, ut scitis. Quod si cuilibet istorum esset singulare regimen, no dixissem ut scitis. Intelligite ergo, quod ex sulphure & calce, & alumine, quod est expomis, & chuhul fit. Omne illud nihil aliud est, qua aqua sulphuris. Et scitote, quod Magnesia cum argento viuo miscetur, & sulphura inuicem sequuntur. Non igitur oportet vos illam dimittere Magnesiam absque argento viuo. Cum etenim componitur, fortissima compositio nominatur, que est una ex dece, de quibus Philosophi tractauere. Insuper sciatis, quod cum magnesia cu argento viuo dealbatur, oportet vos in eam aquam albam cogelare, & cum rubificatur, rubea quoque aquam cogelare. Nam quod Philosophi dixerunt in suis libris: non est unum regimen. Prima enim congelatio stagni est, aeris & plumbi: secunda est sulphuris & aquae eius, & totum compositum hoc non emitur, nec aliud quicquam est, quam vapor & aqua: & regimen eius nihil aliud, quam sublimatio argenti viui, & unio cum corpore Magnesiae. Ac proinde dixerunt, quod sulphuris aqua munda, ex solo est sulphure, & nullum sulphur fit absque suae calcis, argentique viui & sulphuris aqua.

SENTENTIA 53.

Bellus: De compositione multa tractata sunt: copositio autem & contactus unum quid sunt. Accipite ergo ex altera compositione partem, & partem ex auri fermento, eis que mundam sulphuris imponite aqua, & habebitis patens arcanum, quod omne corpus tingit. Sed interim est notandum, quod aqua munda, que ex sulphure est, non est ex solo sulphure, verum ex pluribus composita rebus, quae unum sulphur efficiunt. Fit autem talis compositio in hunc modum: Miscete pugnans in igne non pugnanti, coniuncta namque in igne conuenienter praeliantur,& amicitia fit constans. Et hoc innuerunt Philosophi, cum dixerunt: In decoctione parum sulphuris multa comburit dura corpora, & humor, qui relinquitur, humida pix, balsamum gummi, &c. nominatur. Verum hoc arcanum est, quod aperiam vobis. Hoc arcanum ex duabus procedit compositionibus: sulphuris scilicet & Magnesiae. Et Philosophi hoc compositum in unum redactum, Aquam nominauerunt, & sputum boletorum, spissum auri. In argentum vero viuum reductum, vocauerunt Sulphuris aquam. Sulphur autem cum sulphur continet, dicunt ignem esse venenum, quod est patens arcanum, proueniens ab iis, quos nostis.

SENTENTIA 54.

Pandulphus: Iubeo ut argentum viuum ex Cambar capiatis, & cum in tabernaculis sublimetis: est enim alterum sulphur, deo quo antea dictum est: & sic sulphur sulphuri miscebitur, & multa ex eo procedet opera: Eo autem sublimato, procedet illud argentum viuum a Cambar, quod Ethelia, auripigmentum, Zendrio, Ebsemech, Magnesia, Chuhul, & mulis aliis nominibus nuncupatur: de quo Philosophi dixerunt, quod natura in suo ventre erat occulta. Recto autem illo (quoniam omnium decem est perfectio) suo regimine, mox conueniens apparet eius alba natura, nec in eo umbra ulla apparet: tunc Sapientes vocarunt plumbu ex Ebmich, Magnesia, Martech, & aes album. Quod ubi vere dealbatum est, umbra caret, & omni nigredine, & sua dimisit corpora spissa & ponderosa, nullum corpus penetrantia, & simul cum eo mundus spiritus humidus ascendit, qui spiritus tinctura est. Ideoque Sapientes dixere: aes animam & corpus habere, anima autem eius est spiritus: corpus vero spissum: Id igitur spissum oportet vos diruere, quousque eius spissum spiritu extrahatis, ex eo tingentem, extractum spiritu leui sulphure miscete, & peragetis propositum.

SENTENTIA 55.

Morfoleus: Oportet, Sapientes viri, lento igne primum humiditatem comburi, ut exemplo nobis mostratur in generatione pulli: & ubi augmentatur ignis, vas undique obturetur, ne corpus aeris, & spiritus eius fugiens extrahatur. & hoc innuerunt Sapientes, cum dixerunt: Accipite argentum viuum ex aeris flore, quem scilicet aeris florem, nostri aquam dixerunt, & igneum venenum ab nominibus extractum. Et iterum dixerunt: Cum omnia unum fiunt, facta sunt corporea incorporea, & e conuerso. Praeterea dixerunt, quod omne corpus dissoluitur cum eodem spiritu, cui est mixtum: & quod omnis spiritus a corpore alteratur & coloratur, in quo consistit color tingens. Benedictu ergo sit nomen eius, qui electos suos docuit corpus in spiritum vertere: qui spiritus calorem habet incorruptibilem, & quod sulphur fugiens extiterat, factum est sulphur incombustibile. Scitote insuper, doctrinae filij. quod qui potest spiritum fugientem rubeum facere corpore sibi coniuncto: deinde ex illo corpore & spiritum tenuem naturam in eius ventre occulta extrahere ingenio subtili, inuenit opus. Et notate quod prolixitate coquendi tingit corpus, & hoc dixerunt Philosophi dicentes: Quod rebus fortiter contritis, & igne diligeter coctis, fiunt tincturae fixae, & quicquid in libris suis occulte narrauerunt, argentum viuum significare voluerunt: quod aliquando dicitur aqua sulphuris, aliquando plumbum, aliquando etiam numus.

SENTENTIA 56.

Ysimidrus: De aeris regimine & humidi spiritus satis superque tractatum est, absoluam quod est omissum. Sciendum itaque est: quod Philosophi multa nomina posuerut, & quod aliquando dicitur aqua Etheliae, de qua superius dictu est, que aqua cum dealbatur, albificat & tingit. Ac vocarur ab eis flos auri, & antequa tingat, & ad hunc finem perueniat, vocatur aes. Cu vero quatuor rebus, quas Sapientes urinas fermentatas vocauerunt, coniungitur, vocant eam Cor, & colla auri, & nomina ista ficta sunt: tamen vera, & unu solum significant, scilicet argentum viuum ab hominibus extractum, ex quo & cum quo omnia fiunt, & dicitur esse aqua mundana, quae omne umbram delet. Et sciendum quod cum dealbatur hoc argentum viuum ab hominibus extractum, efficitur sulphur, quod a sulphure continetur, & est venenum quod marmori splendenti assimilatur. & hoc vocauerunt Philosophi Ethelia, & Auripigmentum, & Sandarich, ex quo tinctura & spiritus mundi lento igne ascendit, & ex quo flos sublimatur. Et hoc totum secretu nihil aliud estm quam argetum viuum ab nominibus extractum, id est, per homines. Porro sciendu est, quod arcanum aes dealbare non poterit, donec fuerit in priore opere dealbatum. Notandum est etiam, quod hoc sulphur consueuit fugere: & cu sua spissa figit corpora, & sublimatur sicut vapor, oportet eum alio modo, argento viuo sui generis retineri, & fugam cohiberi: & hoc est quod dixerut Philosophi, scil. quod sulphura sulphurib. continentur. Et no dubitetis, quia sulphura fugiunt, nisi argento viuo sui generis retineantur: & non credatis, quod figat corpora, & postea fugiat. Philosophorum intentio innuit: ut argentum viuum album vel rubeum sulphuri sui generis misceatur, & proculdubio non fugiet. Argentum ergo viuum, argento viuo sui generis iungite: quo peracto maximum habetis arcanum. Eius confectio ex eius gumma & floribus lento igne coctis constat. & hoc est acetum, sal, & nitrum, & Muchal, cum est factum rubeum, & quodlibet elementum in numo nostro consistens, versum est in rubiginem.

SENTENTIA 57.

Obsemeganus: Dico quod inuidi totam artem hanc nominum multitudine vastauerunt: ars tamen est, secundum quam iussere Philosophi aurum numosum facere, & cum calcinare, sublimare, figere, terere, dealbare, coagulare, coquere, & in rubeum verrere: & vocauerunt Etheliam ignem, & vas cribrum, aquam sulphuris, copulam: & hoc totu nihil aliud est, quam contritio & dealbatio. Praeterea dico, quod argentum viuum apud visum albu est. Cum autem fumus ei aduenit, vertitur in rubeum, & fit Combar, hoc est, venenum, & hoc innuerunt Philosophi, dicentes: quod natura plumbi facile conuertitur: propterea sapenumero reiterauerunt hoc verbum conterere, ut multis modis monstrarent spiritus in vase occultos abstrahere, & qua imposita, prohibere ne coburantur, alias ignis ipsos facile comburit. Sed aqua apposita, quanto plus flamma eos inuadit, tanto plus in visceribus aqua penetrat & prohibet, ne flamma comburantur. Atque ob id etiam antiqui multa tractauerunt de sublimatione, quia nisi res igne fortiter conteratur, Ethelia no ascendet, quod voluit Hermes innuere, cum dixit: Cribrate tes quas nostis, & altius liquefacite.

SENTENTIA 58.

Arzoch ait: Nisi res igne conterantur, Ethelia no ascendet, & ea non ascendente nihil facitis. Videtis enim quod ventus meridiei plurimus cum exhalatur, nubes sublimari facit, marisque, vapores eleuat, hoc est vas, & testa, in qua est sulphur incombustibile. Moneo autem vos, ut argentum viuum, quod ex pluribus est confectum, congelatis, ut duo tria fiant, & quatuor unum, ac duo unum.

SENTENTIA 59.

Anaxagoras: Accipite combustum fugiens, corpore carens, & incorporate eum. Deinde sumite ponderosum, fumum habens, habile ad bibendum, hoc est, ut rem clarius exponam: hoc combustum fugiens, & ad bibendu sciens, est Ethelia, quae cum sulphuri coniuncta est, vitreo vasi igni imponite, & coquite, donec Cambar fiat, & peragat arcanum quod quaeritis. Coquite ergo, & non pigeat vos reiterare: tota enim perfectio sulphuris in decoctione tabulae consistit. Coquatur igitur, quousque fiat rubigo. Omnes quidem Philosophi dixerunt: quid qui rubiginem in venenum aureum potest conuertere, opus peragit: sin autem inuanum laborat.

SENTENTIA 60.

Pithem: Dico quod cum Magister de aqua ista primo tractasset: postea in fine libri loqui voluit de fermento auri. Quare mirum est, cur inuidi finem ante principium in suis tractatibus posuerunt, praecipiendo in auri fermento, aquam sulphuris mundam cum aliquantulo gummae commisceri. Praeterea putrefactionem omiserunt, de qua pauca dicam. Putrefactio non fit absque humido & sicco, & ex utroque nascitur operis principium, licet in tres partes inuidi hoc opus diuiserunt.

SENTENTIA 61.

Constans: Quid nobis cum inuidis & corū tractatibus? Certum quippe est, hoc opus quatuor habere naturas, quae sunt ignis, aqua, aer & terra: quae nisi habeantur, nihil unquam generatur, nec quicquam ab. soluitur in arte. Iungite ergo siccum humido, hoc est, terram & aquam, & coquite igne & aere, quousque spiritus in anima desiccetur, scientes quod tenue tingens sumit virtutem ex tenuissima terrae, aeris & aquae parte, & exsiccatur. Hic enim est modus operis nostri, ut omnia in terram vertatur. Nolite ergo multiplicare: inuidi quidem eas multiplicauerunt, & varia descripserunt regimina, ut inquisitores fallerent, & assimulauerunt hoc opus sicco, omni lapidi & metallo, pellibus animalium, omni reptili & volatili. Vos autem scitote, quod corpora corporibus tingutur, & corpora corporibus figuntur, & quod Philosophus dixit: in arte est argentum viuum de Cambar, & in numis est argentum viuum de masculo, & nihil aliud curate, quoniam non sunt nisi haec duo argenta viua.

SENTENTIA 62.

Astratus: Qui veritatem vult assequi, capiat Solis humorem & spiritum Lunae, veritatem dico, nec aduersa adfero: Numos enim quos Philosophi capere iusserunt, numi Hermetis sunt, de quibus partem sumi iussit, & ex aere Philosophorum parte, & numis miscere ac vasi imponere, obstructo diligenter ore, & coquere septem diebus, & tunc vertitur aes in numos. Coquatur ergo iteru, & non taedeat vos decoctione: postea aperiatur vas, & inuenietur nigredo, quae absumpta apparebit albedo nobilissima. Postea ponatur in locu suum, & iterum coquatur, donec lapilli in siccu vertantur: postea coquatur igne fortiori, quousque lapis durior fiat & confringatur, ac in cinerem vertatur. O quam preciosus est cinis ille. Viri Sapientes intelligite illud: Aquae suae iterum coquite, donec liquefiat: postea coquite ipsum, & imbuite ipsum cum aqua permanente, donec compositio dulcis & suauis ac rubea appareat. postea imbuite donec humida fiat: demum coquite igne fortiori, &, ut dictum est, os vasis claudite. Hoc est regimen quo corpora, & corpora in spiritus vertentur, ac se inuice nectentur, ac ultimo fient corpora spiritus, animam habentes & tingentes ac germinantes. Quapropter diligenti opera aes dealbate aqua permanente, donec accidat ei rubigo, & congeletur, fiatque corpus Magnesiae deinde coquite donec totum corpus confringatur, & ita fugiens vertetur in cinerem, & efficietur aes umbra carens, & tinctura Philosophorum.

SENTENTIA 63.

Anastratus: Dico vobis quod hoc secretum inuidi varie depinxerunt, aliquando in membra, in physicam ratio cinationem, Astronomiam: & interdum assimilauerunt arboribus, metallis, & vaporibus ac reptilibus: & quanto plus poterunt, ipsa nomina multiplicauerunt. Ego vero vobis dico, sumite ferrum facite inde laminas, postea aspergite eas veneno, & ponite in vas, cuius os bene occludatur, & cauete humorem multiplicare. Vel ponatis ipsum siccum, & facite siccu massam fortem, scientes, quod si aquam massae multiplicaueritis, non continebit eam, neq, bene ardebit in camino: & si nimis siccaueritis, non coniungetur, nec coquetur. Exsiccate ergo ea, & in vase suo ponite cuius os firmiter claudatur, & postea fiat ignis carbonu desuper ꝑ dies aliquot: deinde aperiatur vas, & inuenietis in eo, & etia in coopertorio vasis nodos paruulos, & hoc est quod igne sibi ministrato, acetum surgit in altum. Eius namque natura spiritualis est, quia sursum ascedit: & ideo moneo vos, ut per se teneatis ea. tribus enim decoctionibus multiplicatis coglutinatur, & ab igne cogelatur, eiusque natura couertitur in naturam. Sic Cambar similiter decoctione & liquefactione tali disiungitur. Notum etiam facio vobis, quod ista frequenti decoctione cosumitur tertia pars aquae: residuum vero eius efficitur ventus, qui Cambar & spiritu eius portat in ventre suo. Praeter haec dico quod nihil est preciosius arena maris rubea, & est sputu Lunae, quod Solis lumini iugitur & cogelatur, & non comburitur. Solis enim beneficio coctu congelatum est: & albedo illa praestantissima facit cum terrenum ignem superare.

SENTENTIA 64.

Balgus: Quidam fructum istius artis Tulleas descripsit, & mirabili modo me coepit docere, dicens: Quod absque labore inuenitur eius operatio. Cumque aute de eius incremento & ae dificatione coepit docere, talia dixit: Accipe arborem illam, & aedifica sibi domum rotunda & tenebrosam, & rore circundatam, & pone in eam veterem hominem cetum annorum, & claude domum, ne ventus aut: puluis intret ad eos, & dimitte eos in domo illa centum & nonaginta diebus. Dico ego vobis in veritate, quod senex ille non cessat comedere de fructu arboris illius, donec iuuenescat. O quam mirifica est arbor illa quae suis fructibus animam in corpus iuuenile transfundit, & patrem in filium conuertit.

SENTENTIA 65.

Theophilus: Scitote, charissimi, quod quamuis inuidi dispositionem hanc multis celauerint nominibus. uno tamen nominauerunt eam, scilicet Aqua vite. Nam cum dictus senex sibi iungitur, perfecte moritur: postmodu vero ponitur in Sole, donec liquescat: postea imbibitur, cogelatur, & ita per dies septe fit ferrum rubiginosum: Quod si hoc est nimis obscurum, narrabo aliud. Quidam fructus exeunt a perfectissima arbore primo Vere, & postmodum aestate florent, & tunc multiplicatur & decoratur arbor, donec fructus perficiantur, & maturando dulces fiant. Simili modo illa mulier fugiens generos, quibus per se, quamuis irata, domestica fit, ut no dedignetur se superari, ut eius coniunx suum habeat decorem qui furibundus eam diligit, ac iugiter pugnat cum ea, donec suos cocubitus cu ea peragat, & Deus pro voluntate filios multiplicat. cuius porro decor igne cosumitur: termino enim finito reuertitur ad eam. Dico etiam vobis, quod draco ille non moritur: tame illam muliere suos interficiens coiuges, Philosophi neci dare eam voluerunt: illius enim venter plenus est veneno. Fodiatur igitur sepulchrum Draconi, & sepeliatur mulier cum illo: cumque Draco se cum ea mixtum videt, emasciatur & vertitur in sanguine. Quod cum vident Philosophi in sanguinem versum, ponunt cum ad Solem, quousque lentitudo cessat, & sanguis arescat: & tunc apparet venenum, & occultum manifestatur.

SENTENTIA 66.

Bodillus: Scitote quod absque complexione non generatur aliquid. Sperma denique ex sanguine & libidine generatur, & nutritur caliditate & humiditate sanguinis: post quadraginta vero dies formatur foetus. Et nisi esset humiditas, non solueretur sperma, nec procrearetur foetus. Illu vero sanguine constituit Deus ad nutrimentum spermati, donec foetum producat, qui productus non nisi lacte nutritur quandiu paruus est: & quanto plus calore naturali exuitur, tanto plus ossibus confortatis in iuuentutem ducitur, ad quam perueniens sibi sufficit. Simili modo oportet vos in hac arte laborare, scientes nihil absque calore generari: sed calor intensus exhalare facit, frigus vero perire. Temperatus vero calor est suauis corpori, & per cum lenisicantur venae, & calor innatus alitur & augmentatur.

SENTENTIA 67.

Moscus: Scitote quod inuidi modum plumbi formandi multis modis narrauerunt, causa decipiendi posteros, varia fingendo instrumenta. Ego autem dico, quod nulla instrumenta fiunt, nisi ex nostro puluerealbo, stellato, splendido, & ex lapide candido a quo puluere apta fiunt instrumenta pro ouo: non tamen nominauerunt ouum, vel cuius auis ouum sit. Porro eorum regime quod diximus, difficillimum in quit est. Nam si compositum plus quam oportet regatis, eius lumen a pelago sumptum extinguitur, & ideo iusserunt Philosophi hoc opus subtili meditatione regi.

Accipite ergo & regite ipsum Luna, & arenae imponite quousque dealbetur, scientes, quod nisi patientiam habeatis, errabitis in eius regimine, & corpus corrumpetis. Coquite leni igne donec appareat albu: deinde acceto extinguite, & tum videbitis unum a tribus socijs dimissum. Et scitote quod primum commiscet, secundum comburit, tertium liquefacit. Iungite ergo primo nouem partes de aceto cum calescit vas, & iterum nouem partes cum calefactum est vas apponite.

SENTENTIA 68.

Mundus: Quidam Philosophi nominauerunt aurum Chelidoniam, Karnech, Geldum, &c. & unum tamen & idem sunt: & nomine proprio subtracto, vocauerunt hoc secretum, Nigrum, quoniam a pelago nostro extractum est. Et dico vobis, quod antiqui doctores Trio colore fixerunt Keukel. Color autem noster Tyrius, puluis a me describetur, qui quidem a mari rubeo nosto & purissimo extractus est. Et sunt illi plurima nomina imposita, quae vera tamen sunt Exemplum habetis etiam in tritico quod molitur, & tunc aliud nomen consequitur: deinde cribratur, & diuersis nominibus nominatur, in rei tamen veritate unum est frumentum: sic hoc secretum nostrum secundum unu quodque regimen nominaturvarie.

SENTENTIA 69.

Rarson: Scitote quod illa natura, de qua saepe dictum est, masculus est & foemina, & quod Philosophi vocauerunt eam Magnesiam, eo quod in ea est maximum arcanum. Ponite ergo Magnesiam in suo vase, coquendo eam diligenter, & vase post septem dies aperto, inuenietis ibi aqua, quam coquite amplius, donec coagulando seipsam contineat. Scientes quod inuidi in libris suis pelagus per humorem significare voluerunt, & pro vase posuerunt pannum, & pro natura medicinas: ipsa ramen una est quae germinat & floret.

SENTENTIA 70.

Agadimon ait: Coquite aes donec exeat nigredo, quam numum vocant, & res artis nostrae bene miscete, & inuenietis nigredinem statim, quae est plumbum sapientum, de quo Sapientes in libris suis multa tractauerunt.

SENTENTIA 71.

Orfulus: Scitote quod in principio miscere oportet elementa syncera & amoena super ignem lentum: & oportet etiam caueri, ne ignis sit nimis fortis, donec seipsa contingant elementa, & plene commisceantur, ac post modum desiccentur, scientes quod unum comburit aliud & diruit: & unum confortat aliud, ac docet cum contra ignem praeliari, cui residuum humoris totius iterum commisceri oportet, & tunc exaltatur eius rubor. & hoc est quare elementa igne cocta laetantur, & alias vertant naturas, eo quod non liquidum fit liquidum, quod est caput huius artis, & hoc humidum siccum facere, & fugiens fixum est arcanum. Conuersione aute facta dimittuntur in igne, donec spissum attenuetur, & rarum tingens fiat. & hoc quidem taliter composita gignunt, & germinant quod quaeritur, coloribus quoque incipientibus apparete, prodibunt miracula, & tandem incipit Tyrius color apparere. O natura coelestis, naturas tingens: O illius coeleste natura regimen, elementa conuertens & multiplicans copositum, mouens unicum. Dico vobis quod nihil preciosius est naturis illis.

SENTENTIA 72.

Emiganus: Legendi sunt libri Philosophorum non frustra enim dixerunt: Inspicite lactantem puerum, & no impediatis eu, in eo manet arcanum, ex quo bona operantur Sapientes. de quo etiam dixerunt: Comburite aes, comburite argentum viuum, & comburite aurum. Hoc si renebrosius dictum est, dicam clarius: Comburere, comburere, comburere, non est nisi unu, scilicet dealbare, & rubeu facere est unificare [unclear word]. Et vobis dico, quod definitio huius artis est corporis liquefactio, & animae a corpore separatio. Insuper dico quod aes nostrum habet anima & corpus sicut homo: oportet ergo dirui corpus, & animam ab eo separari. Proinde dixerunt Philosophi, quod Saturni splendor du scandit in aera, non apparet nisi tenebrosus, & Mercurius radijs Solis occurrit: deinde argentum viuum virtute ignea corpus viuificat & perficit.

SENTENTIA 73.

Attamanus: Scitote, fratres, quod opus nostrum quod quaeritis, ex maris fit generatione, quae post Deu omnia perficit. Accipite ergo lapides marinas veteres, & assate carbonibus, donec albi fiant, & extinguite aceto albo: si fuerint unciae viginti quatuor, extinguite calorem illoru tertia parte aceti. postea coquite in solem & terram nigram per viginti quatuor dies: opus vero secundum a die mensis Septembris decimo, ad decimum gradum Librae perficitur. Sed huic operi secundo acetu nolite apponere, sed permittite ipsum decoqui, donec acetu suum totu biberit, & terra fixa fiat, ut terra Aegyptiaca. Et scitote quod opus unu alio citius exsiccatur, aliud tardius, & hoc fit ob coquendi diuersitatem.

SENTENTIA 74.

Florus: Coquendi dispositionem complebo, dicoque quod signum primae decoctionis est sui ruboris extractio. Rubedinem autem ita accipite. Cum videritis ipsum iam nigrum totum, scitote quod in illius nigredinis ventre albedo occulta est, tunc oportet albedinem illam extrahi a suoa nigredine. In secunda vero decoctione ponatur illa albedo in vase cu suis instrumentis, & coquite leniter donec omnia alba fiant. cuque albedinem illam superuenientem in vase videritis, certi estote, quod rubor in illa albedine est absconditus: & tunc oportet vos ipsum abstrahere, & tandiu coquere, donec totu fiat rubeum. Et scitote, quod prima nigredo ex natura Martech fuit, & ex illa nigredine exortus est rubor, qui rubor nigrum emendauit, & pacem inter fugiens & no fugiens composuit. Fit aute hoc ita: Res cruciata in corpore mergitur, & vertit ipsam in natura alterabilem. Et scitote quod illud sulphur corpus denigrans non potest tangi, nec cotrectari: sed hic cruciat & tingit. Item scitote: quod illud sulphur denigrans, est id quod no fugienti aperit ianuam, & etia non fugiens in fugiens conuertit. Nonne videtis quod crucians cum nocumento vel corruptione no cruciat utilitate & coadunatione? Sciatis etia pro certo, si eius cruciatus esset noxius vel incoueniens, no compleretur ab eo quousque colores inuariabiles extraheret: & hoc utique Aquam sulphuris nominauimus, quam aquam ad rubeas tincturas aptamus, quae quidem deinceps non denigratur. & licet postea non denigret, non fittamen de nigredine illa tinctura, sed clauem esse vobis intimaui.

SENTENTIA 75.

Mandinus dixit: Nisi hoc arcanum habeat, quod ipsum emendet, non prodest vobis quicquam. ob id dixerunt antiqui: Illud quod perficitur, unum est, & diuersae naturae non emendant ipsum: quod verum est: imo sola una res sibi conuenit, qua quidem parce regere vos oportet. ignoratia enim regiminis sepe errare facit. Nolite ergo pluralitatem dispositionum curare, nec ea quae fallentes in suis narrauerunt figuris. Una enim veritatis natura, quam Naturales unum nominauerunt, in cuius ventre occultum in est: quod quidem occultum non videtur nisi a Sapiente. Qui ergo eius scit complexionem extrahere, parieque regit, ex eo eminet natura, omnes naturas superans: & tunc coplebitur sermo, qui scriptus est: videlicet quod Natura naturam continet: & tamen non sunt diuersae naturae, sed una, habens naturas in se & res suas, quibus caeteris rebus eminet. Proinde bene fecit Magister, quod uno ordirus est, & uno finiuit: deinde illas unitates Aqua sulphuream nuncupauit, omnem naturam vincentem.

SENTENTIA 76.

Archelaus: Perbelle descripta est Aqua sulphuris munda. Nisi enim spissa corpora diruantur a natura corpore carente, donec fiant corpora incorporea, & velut spiritus tenuis, non potestis animam illa tenuissimam ac tingentem extrahere, que in intimo ventris occulca (occulta) est. Et scitote, quod nisi corpus diruatur, quousque moriatur, & ex eo suam abstrahatis animam, quae est spiritus tingens, nequaqua corpus eo tingere potestis.

SENTENTIA 77.

Philotis: Prima compositio, scilicet corpus Magnesie, ex pluribus fit rebus: quamuis unum quid factae sunt, & unum ab antiquis scilicet, Albar aeris nuncupatur. Cum autem regitur, decem nominibus nominatur a coloribus naturae desumptis, qui in regimine corporis Magnesiae apparent. Oportet igitur ut plumbu in nigredinem conuertatur, & tunc decem praedicta in auri fermento apparebunt cum Sericon, quod est compositio, quae dece nominibus nuncupatur. Sed iis relictis, nihil alud significamus varietate nominu, quam Albar aeris, eo quod is tingit omne corpus, quod in compositione introiuit. Copositio aute duplex est, una in humido, altera in sicco: & cum prudenter coquutur, fiut unu, & nominatur Bonum plurimoru nominum. Cum vero rubeum fit, auri flos, auri fermentu, colla auri, rubeu sulphur, & auripigmentu. Dum autem crudum permanet, plumbum aeris dicitur, virga metalli, & lamina.

SENTENTIA 78.

Agmon: Pro corolario dicam, quod qui non liquefacit & coagulat, multipliciter errat. Denigrate ergo terram, & separate eius animam & aquam, & postea dealbate, & inuenietis quod quaeritis. Dico etiam vobis, quod qui terram denigrat, & album igne dissoluit, donec fiat sicut gladius denudatus, & qui prius dealbationem eius completam ei animam inducit, totumque tabido igne figit, postquam liquefactum fuerit, felix dici merebitur, & super mundi circulos exaltari.

Hoc de lapidis nostri reuelatione, doctrinae filiis satis esse non dubitamus, cuius vires corrumpi nequeut. si ponatur in igne, vis eius augetur, quem si soluere vis, soluetur: si coagulare, coagulabitur. Nemo ipso carere potest, & omnes ipso egent. Cumque ei plura nomina sint, uno tamen nomine nominatur, & ubi placet, ibi caelatur. Est quoque lapis & non lapis, spiritus & anima & corpus: est albus, volatilis, concauus, pilis cares, quem nemo infrigidatum potest sine offensa tangere lingua: quem si volare facis, volat: & si dixeris ipsum aquam, verum dicis: & si dixeris ipsum no esse aquam, falsum dicis. Non tamen pluralitate nominum decipiaris, sed certum habe, quod unum quid est, cui nihil alienum infertur. Eius igitur locum inuestiga, & nihil alienum inferas: sed sine multiplicare homines nomina, quae nisi multiplicarentur, sapientiam nostram plurimi deriderent.

ALLEGORIAE SUPER LIBRUM TURBAE.

Incipiunt super librum Turbae allegoriae, & primo de homine. Accipe hominem, tonde cum, & trahe super lapidem, vel laminam, donec corpus eius moriatur, & pereat spissitudo: securus sciens, quod cum suam amiserit spissitudinem, fiet spirituale, redde sibi postea animam suam: deinde pone in balneo per 40 dies sicut in vulua sperma moriatur, quod utique regenerationis naturæ est principium, & surgat creatio, propositumque peragatur. Sume taurum cum carne & sanguine, cornibus pedumque calceametis, & verte cum in aquam, & cum sanguine misce, totumque trahe, postea assa, donec rubescat: postea verte aes in tincturis de iuijs. Recipe Gallum, crista rubea coronatum, & viuum plumis priua, post pone caput eius in vitreo vase, & ad horam serua. Post conde iterum gallum, & trahe, donec lenificetur, & quousque purificetur, & siper marmor extende: deinde cum pennis ab eo remotis, fortissime trahe & tonde: deinde in equorum fimo, donec, plumas inducat, dimittite. Cumque cum gallum, velut gallum vociferantem audieritis, scitote rectam semitam vos ambulasse.

Viperam sume, quae dicitur de rexa, & priua eam capite & cauda, in his duobus locis liquescit eius venenum, ex quo spiritus procedit. Diuide ergo caput & caudam, unumquodque per se in vitreo vase repone. Sume residuum corpus, & coque lento igne, quousque caro ab ossibus secernatur. Et postea pone eam super lamina, & tamdiu conde, donec vertatur corpus in spiritum, & auferatur ab eo flexibilitas.

Non enim potest attenuari lentum: deinde capiti suo iungite, & cum eo terite, donec corpus, quadiu flexibilitas in eo consistit. sicca corpus huiusmodi ad Solem, vel ad ignem, ut videas quod inquiris. Hoc itaque completo, scito quod habes corpus corpora perforans, & naturam natura continentem, & naturam natura laetantem, quae perfectio Tyriaca Philosophorum dicitur.

Est in mari piscis rotundus, ossibus & corticibus carens, & habet in se pinguedinem, mirificam virtutem, quae si lento igne coquatur, donec eius pinguedo & humor prorsus recedit, & postmodum teratur fortissime, & quousque lucescat, aqua maris imbuatur: deinde per hebdomadam sepeliatur, & postea assando candidetur. Cumque fuerit bene dealbatu, & eius aqua sibi reddita: postea proprio humore imbutus: deinde post humoris imbuitionem, quousque citrinus appareat, assatus, fit collyrium Philosophorum: Cuius oculi liniti arcana Philosophorum de facili potuerunt intueri.

In maris Luna est spongia plantata, habens sanguinem & sensum, ad modum arboris in mari plantata, & non mouetur a loco suo: quam si regere volueris, habeas tecum falcem, qua seces eam, a longe caueas tibi, ne sanguis inde fluat, quoniam venenum est Philosophorum. Cum ergo spongiam illam ceperis, priua eam sanguine: deinde in vase vitreo eam repone & custodi.

Postmodum sume corpus eius, & ablue aqua marina, donec purificetur, & fiat corpus album, carens turbatione. Postea redde sibi sanguinem suum: deinde ipsum fortiter tere, donec sua fortitudine priuetur odore, & siccum penitus fiat. Homines oliuas habent, ex quibus oleum extrahunt, & illud est combustibile. Oleum autem Philosophorum non sic extrahitur.

Veruntamen eius natura est combustibilis, & immobilis semper persistit, & est modus faciendi ipsum sic: Oliuas quas habemus mundas & integras accipimus, & terimus eas cum aqua sua: postea, decoquimus eas. Deinde ponentes eas in loco humido, dimittemus ibi, donec pene dissoluatur, & donec oleum a suo spisso corpore separetur Facimus etiam fecem inferius descendere, aquam in medio consisti: oleum vero superius emanari. Postea separamus aquam, ponentes super laminam candentem aqua sua imbibimus, donec flexibilitatem, quae in eo est, rectissime videamus, & tunc ipsum in humido, equorum fimo sepelimus. Deinde siccamus & assamus ad Solem, & septies iteramus, vel quousque ab omni inquinameto mundum & albissimum videatur.

Deinde sibi reddimus aquam sua, post assamus, donec ventilando sine quiete perficiatur: hoc est unguentu Philosophoru, quod absque pabulo ardet, & non comburitur. Lignoru cinerem sumitemeu, imbuite ipsum aqua marina, ponentes ipsum in balneo, donec dissoluatur eius nigredo, que vocatur Ethel, sublimate, ponentes ipsum in cucurbita cum alembico vitreo, & separate humore ab eo: postea cinere dissoluite, & dissolutum capite, & urina pueroru abluite, vel aqua pluuiali, donec candidus fiat sicut lac. Post Ethel a corpore diuisum sumite, & cum corpore diligenter terite, post in vase vitreo ponite, dimittentes eu in loco tenebroso, donec videatis vas cadescere, & veluti Iacinth lucere.

Philosophorum crocus taliter praeparatur: Sumatur radix eius cum stipite, postquam fuerit humidus, teratur cum humiditate sua in Sole: & post hoc dimittatur in balneo, donec spiritus eius tingens purus & liquidus emineat, qui totus est colligendus, & corpus residens abluendum est: quoniam quaedam flexibilitas & inquinatio consistit intra eam, quae non nisi laborioso & subtili ingenio euelli potest. Capiatur ergo corpus, & abluatur, & ad lentum & tepidum ignis calorem teratur, ad modum eorum, qui linum cum cinere & aqua calcis albae candidum faciunt, dealbetur. Deinde per noctem unam dimitte in loco humido: post aqua maris ablutum, roretur paulatim donec plenissime candidetur, quo candidato reddatur ei spiritus tingens eius, & fit elixir, omni tempore firmum & perfectum. Corallus est quoddam vegetabile, nascens in mari, radices & ramos habens, & generatur humidus.

Vento autem Septentrionali flante, indurescit, & fit corpus rubeum, quod cum videt, qui per mare nauigat, secat ipsum sub aquis: cum vero exit, vertitur in lapidem, cuius color est rubeus, & aptantur in lapides Indorum quoque: vulgus valde utitur eo. Simili quoque modo utuntur, scilicet corallo nostro Philosophi in arte nostra: sumunt enim ipsum, & terunt fortiter, & in aqua maris eum per 21 dies imbuunt, & in balneo cum multa humiditate, donec spiritus eius tingens emineat, dimittunt: & hunc spiritum sumentes in vitreo vase reponunt, & dimittunt fecem quasi mortuam: & tamen nec albam, nec rubeam. Postea ponunt in sphaeram eam, quam cribrum vocamus. Deinde cum aqua maris tepida imbuunt, & hoc septies iteratum, abluendo & sublimando, donec formam salis candidissimi recipiat: quo facto, reddunt ei spiritum tingentem.

Et deinde ponunt ipsum in loco humido, donec rubescat, & fiat eius spermale. & de hoc ponunt Philosophi super vitrum, facit ipsum in aurum obrizon. Lapidem, qui dicitur Borites, sumunt Philosophi, qui coloris Indici & varij similiter esse dicitur. terunt ipsum, & aqua maris imbuunt: postea ponunt ipsum in vase vitreo, & permit cum per dies plurimos in humido loco, donec sulphur, quod in eo latet, exeat, & hic ipsum colligunt, & in vitreo vase reponunt: corpus vero, quod quasi fuscum remanet in aqua salis distillati abluunt, post in calido Sole tempore aestiuo dimittunt, & hoc toties iteratum, donec ad instar marmoris albi coruscet. Postea ponunt in Athanor, & ibi desiccant. Postea reddunt ei sulphur, quod ab ipso fuerat extractum, & teritur in eo, quousque vertitur in lapidem, & ita completur Elixir in perpetuum huius vitae valiturum.

Tinctores habent herbam, qua utuntur in lana tingenda, sumentes tantummodo tincturam & lignum relinquentes. Similiter habemus nos in arte nostra, ponimus terentes & cribrantes ipsum, & urina puerorum frequenter imbuentes, donec lentescat: & ita erit tinctura eius, ab eo postea ponimus cum in fimo equino, quousque purificetur eius tinctura, & supra corpus appareat. Quam recipientes in vase vitreo ponimus: corpus vero ipsius cum proprio humore terentes, & in loco humido ponentes abluere non cessamus, donec can dore niueo in duatur. Postea iungimus ipsum tincturae suae purificatae, quam ab eo abstraximus, & in calido Sole ex ea ipsum imbuimus, & ita recipit virtutem mirificam. Et haec est descriptio, quam figuratiue narrarunt antiqui in prosis suis.



AENIGMA

EX VISIONE ARISLEI PHILOSOPHI, ET ALLEGORIJS SAPIENTUM.

AENIGMA 1.
Congregatis denuo Philosophorum discipulis, quibusdum studiosioribus, Pythagoras, quorum superior Arisleus Abladi filius, deinde Paris Belchioti filius, Armenius Archiae filius, Meditantalus, Phalisaeus, Echamisius & Parmenides, & Eximesias Admiri filius, Auerca quaesiuit ex Arisleo, possetne dicend efficere, ut exemplo aut parabola liceret inuestigatorib. artis, ex arbore illa immortali, fructus, quam Philosophorum discipuli prae dicti, caeterique in Turba descripserant, colligere?

Et ille lubeter quidem dicam, ut potero, sed non forte satis facturus voluntati tuae. Rursusque Pythagoras: Dic igitur quam apte poteris. Et ille: vidi me & quosda ex Turba equitantes ad maris littora, & ecce habitatores maris secum inuicem cocubantes, & nihil eis gignebatur: & arbores plantantes, non tamen fructificantes: & seminantes nec quicquam nasci. Et dixi: Quod vobis? Nunquid quamuis multis sitis, nemo Philosophus est, qui vos doceat? & dixerunt illi: Quid est Philosophus? ait ille: Qui res nouit. & illi: Quid prodest eius scientia? & ergo: Si in vobis Philosophus esset, filij vestri multiplicarentur, & nascerentur vobis arbores, & non morerentur, & fructus non extinguerentur, & essetis reges, omnes mimicos vestros superantes.

Euntes illi, significauerunt haec domino suo Regi marino. Cumque ab illo vocati essemus, muneraque postularet, respondebamus: Munera nos occulta portare generandi scilicet artem, & arbores plantandi, & seminandi, ex quibus arboribus & fructibus qui comedet, no esuriet unquam.

Et ille: Maximum munus, si hoc reuera misit magister vester. Dicite ergo, quid habetis? & ego: Domine quamuis rex sis, male tame imperas & regis: masculos namque masculis coniunxisti, sciens quod masculi non gignunt. Generatio enim ex mare & foemina est coniunctio, veraque fit generatio, si natura naturae, masculus foemellae, conueniens conuenienti, aptumque apto commiscetur. Et ille: Filium quidem & filiam habeo, proptereaque rexsum meorum subditorum, quoniam illi horum nihil habent: ego tame filium & filiam meo in cerebro gestaui. Et ego: Duc ad nos filium tuu Thabritium.

Quo audito, postulaui & sororem eius Beyam nobis adducendam. Rex ait: Cur Beyam vultis?

Et ego: Quia generatio non fit absque ea, & quamuis soror sit fratris, & foemina: tamen emendat ipsum, eo quod ex ipso est. Producta aute coram Beya, ecce puella candida, tenera & suauis. Coniungentibus autem nobis Thabritim & Beyam, En ait rex: nunquid vir duxit uxorem suam? Et ego: sic pater noster Adam iussit filios suos, & tu si in hoc acquiesces, o Rex, beatus eris, & generabunt tibi reges ac reginas, nepotes & neptes plurimos: & filius tuus Thabritis, & soror eius Beya lucrabuntur tibi, & mortui si fuerint, reuiuiscent.

Acquiescente autem Rege, & fratre cum sorore concubante, ecce confestim mortuus est Thabritis. Quare rex, me & vos vituperans, in domo vitrea incarcerauit, supra quam domum aliam ae dificauit, supra quam etiam aliam, & in tribus domib. capti fuimus.

Tunc dixi Regi: Ex qua causa festinans, poenam nobis intulisti? Trade nobis saltem denuo filiam tuam, forte redditura est vitam filio tuo Thabriti. Et ille: Nunquid vultis mea amplius interficere filiam? Et ego: Noli festinare Rex, & cruciatus nobis inferre: sustine aliquantulum, & tuam nobis trade filiam, & paulo post habebis & filium & filiam denuo viuentes.

Tradita autem illa, mansit nobiscum in carcere 80. diebus, & mansimus in tenebris vndarum, & intenso æstatis calore, ac maris perturbationem, cuiusmodi nunquam accidit nobis. Nos igitur fessi, vidimus te magistrum in somnis, & petiuimus, vt nobis subsidium ferres, & mittens discipulum tuum Harforetum, qui nutrimenti author est. Eo autem concesso, gauisi sumus, ad Regem dicentes: Quod filius tuus viuit, qui morti fuerat deputatus.

AENIGMA 2.

De Lapide.

Est in mari nostro pisciculus rotund ossibus & corticibus carens, & habet in se pinguedinem, mirificamque virtutem: qui silenti igne coctus, donec eius humor pinguedoque prorsus rodatur & absumatur: post ea fortissime teri debet, & aqua maris imbui, quousque lentescat: deinde per hebdomadam sepeliri: deinde assari, donec candescat. Cumque candeat, & satis albescat, & eius aqua sibi reddita, & postea humore suo proprio imbutus: & demum post humoris imbibitionem quousque citrinus appareat, assatus, fit collyrium Philosophorum: cuius liquore oculi liniti, arcana Philosophorum facile possunt videri intelligique.

AENIGMA 3.

Radix est, quae tum stipite suo viridi seu succoso teratur, & sua humiditare propria ad Solem: postea mittantur ad balneum, lauenturque donec spiritus eius, siue radicis sal, & lotio purus, liquidus, & veluti tingens appareat, qui colligendus est totus, & corpus siue feces atrae, squamaeue residentes, in balneo penitus abluendae. Quoniam fluxibile quid & inquinatum consistit in eis, quod nisi laborioso ingenio & subtili euelli non possunt. Capiatur ergo corpus, & abluatur, & ad tepidum ignis calorem teratur, & aqua maris roretur paulatim, donec plenissime candidetur, quo candidato, reddetur ei spiritus eius siue lotio, & sit Elixir successu temporis firmum & perfectum. Sublimatur etiam haec radix per retortam infrigidam, & mercuriascit.

AENIGMA 4.

Viperam sume, & priua eam capite & cauda: in his enim duobus locis quiescit eius venenum, ex quo procedit. Diuide ergo caput, & caudam, unumquodque per se in vitreo vase repone. Sume residuum corporis, & coque lento igne, quousque caro ab ossibus secernatur. Et postea pone super laminam, & tamdiu coque, donec vertatur corpus in spiritum, & auferatur ab eo fluxibilitas. Non enim potest attenuari quod lentum est. Deinde capiti suo iungito, & cum eo tere tamdiu, quamdiu fluxibilitas in eo consistit. Sicca corpus huiusmodi ad Solem vel ad ignem, ut videas quod inquiris. Hoc itaque completo scito quod habes corpus corpora perforans, & naturam, naturam continentem que compositio Theriaca Philosophorum dicitur.

AENIGMA 5.
Mercurius de se loquitur.

Mater me genuit, & per me gignitur ipsa: dominabatur denuo mihi: de caetero autem dominabor illi: quia persecutor matris meae factus sum: Ipsa tamen me ut pia nunc fouet, & nutrit filium suum quem genuit, donec ad starum veniet perfectum. Ponas ergo me in humido igne, conterere donec finis operis inducatur. Deinde cum opus perfectum est, me ad rubedinem forti igne agito. Quia me caliditatis humor augmentat, & siccitatis consumptio necat.

AENIGMA 6.

Super matrem praegnantem seruum rubicundum aequaliter conde: Martem mortifica, manus eius & pedes abscindens: serrum ipsum balnea, & desponsa hos ambo in linteo vitreo, quod Sera dicitur, & desuper pone Thonar: & obstrue bene cum luto Sapientiae. Et tunc accipe vitrum cum sponso & sponsa, & proijce eos in fornacem, & fac assare per tres dies, & tunc erut duo in carne una. Demum accipe illum album nominem de vase, & vole cum per molendinum, & adde sibi clauem artis cum aquila, & iterum tere cum oleo oliuae tamdiu, donec siccetur. Hoc fac ter, & habet perfectionis extremum.

AENIGMA 7.

Colligatur vaporis terrei primordialis quatitas duodenaria, omni abstracta terreitate inordinata, lotione decibili, menstruosaque infectione praecisa. Addatur germinis fructificandi granum solitarium, in die desponsationis serie alteratione exponendum aluo Philosophico inducatur, solubili amplexu maturadum impregnantia hac decibili, nec sortiatur, quin minimis unione fructiculis deducatur primaeua, ut vaporis dispositio utriusque connexionis liquorosa elucescat probabili. Tractetur experientia circumspectabili, quod filiolis congruit disciplinae. Talis inquam vapor unctuosus, primum Philosophorum Hyle indiuisibile, a quo deducuntur trinae facierum qualitates proportionabiles, quas scindere nequaquam iubetur. Aluo quoque effuso, alchymico phoebo collocetur maturose Hyle, ut nobile vitalitate destituatur, infirma dimensionalis existentia eliciatur, per mortalitatis transmutabilis fore apparentiam.

Nihil splendeat nisi unum, viro lethali feruida passione prostratum in fauillarum hypostasin confricabilem. Sciatur itaque gradus plantatae arboris primulus, ordine sub eodem frigido, aquoso, terreo, quo tractatu rursus fortem in alueolum adoptatur elemento combusto mancipetur, sagaci regatur ingenio, usque plena luceat digestionis puritas, candidatus in fulmine.

Hoc siquidem prodigium pariterque signum, prodit lapilli digestibilis fore complementum. Iubetur fieri motu medietate manualis confusionis porphyrio sedule, quousque totaliter praecurrat, ut est praetaxatum. Notate crudiri hoc sedulo alueolo, soloque phoebi regimine, tincturam candentem & rubentem, que sunt perpendenda in corpore praetaxato, digestione accepta, in candoris nitore seu igneo posternatur denuo, saxo compaginetur, paucissimas in particulas, motu tremebundo, ut uniantur rigatione, partim uniuori, Irroratio triplicanda, vel videatur fore necessarium, lacte naturali 200 ponderis sub quantitate.

Hoc per regime unius, phoebo prostratus mortifero cernitur & morte acerrima suscitari. Gratularis igitur Regi unitam tui ministrati incorruptibilem. Quoniam quotiens interitu concernitur, totiens vita essentiali post relucescat, quousque medicinalis perfectus, omnem indebite sanus, sine corruptione subiacens, incolumitatem restaurat. Hoc enim exigitur secundum unctuositatem nostri sulphuris oleaginam, fluxibilissimam, in suae sedulae rei substantiae mundatione, sic fructus colligitur innumerabilis iuxta discretionis gradum. Cautela vero concernatur, cum serpens noster conspicitur praegnans, ne ictum tum pereat maturitas, in nidum dum reponitur, calidum nutritiuum cum virtute exsiccationis porrigatu immensa susceptibili custodiatur, ne alimento superfluo candem propriam deglutiat, corrumpendo. Quoniam sub consideratione expedit intentio finalis indagati cum mundationis modo. Intetio Philosophorum inuariabilis uno ex ore resonet, vim consistere totalem humectatione inalternata, cum terreitate subsequenda: & sic finis.

IN TURBAM PHILOSOPHORUM EXERCITATIONES.

In quibus occulta quaedam, & ad artem facientia explicantur.

Definitio Lapidis, et quibus initijs constet.

Exercitatio 1.

Tractaturi de Lapide Philosophorum, videndum in primis, quibus initijs, quibusve elementis constet Lapidis Philosophorum. Consideratione itaque Philosophorum omnium, Mercurius pater est omnium metallorum. Lapis autem Philosophicus est materia metallica, conuertens substantias & formas metallorum imperfectorum. HGanc autem conuersionem non fieri nisi per suum simile, iam dudum ab omnibus Philosophus est conclamatum: Necesse igitur est, Lapidem Philosophorum ex metallica materia gigni. Ex qua autem metallica specie generetur, id sonant omnes Philosophi, praesertim in hoc libello dicentes: In Mercurio esse omne id quod a Sapietibus quaeritur. Qua ratione enim eius substantia aut forma illa corporibus adiungitur, talem suscipit substantiam & formam: & sicut à corporibus tingitur, sic & tingit: & sicut caro generatur ex sanguine coagulato, ita & Sol generatur ex Mercurio coagulato: & sicut sanguis est origo carnis, ita & Mercurius origo Solis: & sicut sanguis est in carne, ita etia Mercurius est in lapide Solis: quia ipse Mercurius congelatus est in lapidem Solis, & sic Mercurius est Sol, & eius Sol est Mercurius. Et omnia corpora metallica sunt Mercurius, tam pura quam impura, quia ex eo generata sunt. Et ut Mercurius est principium omnium metallorum, ita & Sol est finis ac ultimum metallorum, & omnia metalla munda & immunda sunt intus Sol, Luna & Mercurius: sed unus verus Sol, qui abstrahitur ab illis: deo quo in hoc libro copiose.

De Calido Naturali.
Exercitatio 2.

Eximidius.
Calidum naturale describitur, quod in omnibus rebus creatis, praesertim mineralib. in est eo enim indigent Philosophi: quia hoc calidum naturae motum virtute caloris ignis, digerit materiam eorum ad formam & speciem debitam. Quam ob causam quidam dixerunt, Lapidem Philosophorum esse materiam puram, quae est natura auri, continentem in se calorem, qui dat incrementum, & sua vi & potentia habeat crescere & multiplicari in sua specie, sicut res aliae omnes.

De Prima Materia Metallorum, & quomodo ex seminali procreatione generentur metalla.

Exercitatio 3.

Anaxagoras, Pythagoras, Locustos.

Primo omnium Deus sublimis creauit quatuor numero simplicia, quae sunt quatuor elementa eiusdem essentiae, id est, materiae, diuersaru tamen formarum, hoc est, qualitatum simplicium, quae ad inuicem conuertuntur. Primum horum fuit aer ut medium temperamentum, in quo fuit siccus ignis insensibilis, & huius ignis spissum in aere resedit. Aeris vero spissum, & quod ex ignis & aeris spisso coadunatum fuit, in terra quieuit. In conuersione vero aqua conuersa est in terra, & facta est terra, aqua, que vocatur Sulphur, & hoc mediante aere. Terra conuersa est in aquam, & facta est aqua terra, quae vocatur Mercurius, & hoc mediate igni. Itaque ex Mercurio & Sulphure sex efficiuntur naturae minerales, distinctae a Natura scilicet,

Saturnina, Iouialis, Martialis, Venerea - Hae sunt immudae siue leprosae: quia principia eorum scilicet Sulphur & Mercurius sunt immunda.

Solaris, Lunaris - Hae duae mundae sunt: quia ex Sulphure & ☿ Mercurius mundo natae sunt.

Et hae quidem naturae conueniunt in sua radice, quae est minera metallorum, sed ex accidente distincta sunt.

Septima natura accedit, scilicet, Mercurialis, quae est aliarum naturarum, id est, materia communis. Haec natura Mercurialis composita est ex duabus naturis primis simplicibus, scilicet elementaribus, immediate scilicet natura aquae, & natura terrae. In ista enim commistione terra, conuertitur in aquam mediante igne.

Non quod terra fiat aqua, sed ita quod terra mediante sua siccitate per operationem caloris ignis, facit constare humiditatem aquae cum sua frigiditate, ita quod adhuc obseruatur natura aquae, quae est fluxibilitas secundum unam partem, & amittit aliam partem, quae est humectatio, & ideo redditur aqua sicca, quae fluit & no madefacit. Quod autem componatur ex terra per operationem ignis, patet: nam per excessum calidum conuertitur tota substantia Mercurij in terram rubeam. Unum quodque enim resoluitur in id ex quo est, & in se terminatur proprie: quia cum hoc quod fluit conglebatur. Quod autem sit ex aqua, patet: quia fluit, & non terminatur termino proprio, sed alieno resistente fluxibilitas enim ex natura aquae est. Natura autem mercurialis universaliter [GREEK WORD IMAGE] est materia communis ad omnia metalla habet enim se sicut semen in vegetabilibus, & sperma in animalibus.

Nam ex semine in plantis & vegetabilibus, & ex spermate in animalibus multiplicantur indiuidua, conseruantia speciem uniuscuiusque generis. Et sicut in vegetabilibus & in plantis est vis quaedam germinatiua, produces ex succositate terrae saliuam quandam nutrimentalem, per virtutes quatuor naturales, quae succositas secundum varietatem digestionis, secundum suas partes transit, quaedam in substantiam plantae, quaedam in substantiam foliorum, quaedam in substantiam fructuum: in quibus consistit vis quaedam seminalis specifica, transmutans reliquum nutrimenti fructuu in semen, quae est natura procreatrix indiuiduorum, & in vegetabilibus stat loco spermatis, sicut in animalibus est sperma. Sed in his tribus Mercurialibus naturis magna est diuersitas. Nam in animalium genere non fit generatio, nisi ex Mercurio spermatico duaru naturarum, masculini & foemini, cum ambo concurrunt in coitum, & per coitum commiscentur, & in vas natura proijciuntur, scilicet, in matrice. Ista autem duo spermata non sufficerent, nisi vegetaretur ex proximiori materia conuenienti cum corum natura, & talis materia est sanguis menstruus.

Nam ex sanguine ista duo spermata generata sunt, & in processu temporis secundum diuersitatem temporu producit ex his spermatib. corpus humanum, quod primo vegetatur, sed cum vegetabili depascitur. postquam bene organisatu est corpus, introducitur anima sensibilis, & ex unaquaque specie producitur cum suo compari indiuiduum eiusdem speciei, sicut ex homine generatur homo, ex asino cum asino asinus generatur: similiter ex plantis & metallis, quamuis aliter & aliter. Nam ex plantis duae sunt viae generationis, una per seminationem, alia est per plantationem, id est insertionem surculorum plante in planta equidem vel alterius speciei. Cum ergo talis surculus inradicatur in stirpem, producit fructum secundum naturam stirpis. Non sic autem in animalibus, quae solum fiunt per seminis propagationem: neque etiam in mineralibus, quae etiam sumunt procreationem in diuiduorum ex duobus spermatibus mineralibus, secundum utrasque naturas masculi & foeminae.

Modus autem, qualiter ex seminali procreatione generentur metalla, occultatus est a Philosophis. Sed secundum similitudine generationis animalium, manifestum est, & praecipue secundum naturae hum nae generationis, metallorum generationem fieri ex Mercurijs. Nam sicut homo generat hominem & Sol: sic metallum generat metallum, & calor temperatus loco Solis in artificiali generatione. Nam homo ex se solo non generat hominem, sed cum suo compari. Compar autem hominis est homo: sic copar metalli est metallum. Sed quia generatio est motus, & in omni motu est agens & patiens: ideo in generatione hominis concurrunt duo, scilicet, agens per est masculus, & patiens quod est foemina.

In generatione hominis ista duo principia, scil. actiuum masculinum, & passiuum foemininum non concurrunt secundum in[t]egram suam substantiam: sed ex corum substantijs elicitur materia seminalis: que est sperma.

Nam ut maritus procreat ex uxore sua prolem, non oportet ut corpus mariti totum couertatur in sperma, & postea commisceantur, sed ex corpore mariti elicitur sperma masculinum, & ex corpore uxoris elicitur sperma foemininum, & ista duo spermata inter coitus copulam commiscentur, & proijciutur in agrum naturae, hoc est, in matrice mulieris: & sic ex virtute intrinseca duorum spermatum quae dicitur vis formatiua, & calore continentis, scil. matricis. formatur corpus humanum, quod nutritur sanguine menstruo: sic similiter in generatione artificiali metalloru fit, quod ex Mercurio masculino, & Mercurio foeminino simul maxtis, & in agrum naturae proiectis, & per Mercurium menstrualem vegetatis, generatur proles similis parentib.

Non autem quod totum corpus metallicum aliquo artificio conuertatur in Mercurium masculinum & foemininum, & postea coniungatur & fermentetur, & procreetur corpus solare vel lunae. Sed aliter est. Nam ex corpore metallico masculino elicitur ☿ masculinus, & ex corpore metallico foemineo elicitur Mercurius foemine, & isti duo mercurij simul secundum debitam proportionem coniuncti, & cum Mercurio menstruali etiam, secundum proportionem debitam copulatis, & in agrum naturae positis: tunc ex virtute illorum duorum spermatu, cum vegetatione Mercurij menstrualis, debito & temperato calore rectis, generatur infans secundum naturam parentum masculinus aut foemininus.

De Primo Elemento Lapidis, quod est terra

Exercitatio 4.
Pythagoras

In hoc conueniunt omnes Philosophi uno ore, ut eligatur purissima & subtilissima terrea substantia, rubea vel alba, cum qua coniungatur Mercurius rubeus vel albus per minima, & figatur donec unum fiant & inseparabilia. Haec autem terrea, vel est Lunae, vel Solis, vel alicuius imperfecti corporis, vel solius Mercurij. De Luna & Sole ego: de Venere Arnoldus Villanouanus: de Mercurio Geber Arabs, sentiunt Et rursus si de Luna vel Sole sit sentiendum, in dubio forte erit, an terra eorum sit cruda, an sint feces ex sulphure relicte: sed arbitrandum est, terram esse ex crudis vel Lunae, vel Solis, imo ex solo Sole. Sed non est vituperanda mens Arnoldi, nititur enim ea ex ratione: quia omnis tinctura debet habere ingredientem lapidem, ex eoque constare quem vult tingere. Si igitur volueris tingere lapide tuo Venerem, necesse erit & terram ex Venere recepisse. Hec terra fit per calcinationem, & conuertitur in cinerem, & cinis per sublimationem conuertitur in quintam essentiam, & quinta essentia per solutionem conuertitur in aquam, & aqua per coagulationem conuertitur in lapidem, in quo initium est magisterij: ab eo enim rursus extrahitur aqua, & terra mineralis: quae cum calcinata & dealbata est, admittit denuo vaporem suum, & cum figit ac unit unione inseparabili, quod in uniuersum facit depuratio vel sublimatio, quam subsequitur fermentum & nutritio.

De Dimissione Aquae vel Roratione super terram.

Exercitatio 5.

Aristenes.

Hoc omnium maxime hic anima duertendum est, quod neque aqua maris simplex, sola, neque aes ipsum solum aliquid pro lapide Philosophorum facere possunt, vel ipsum Lapidem Philosophicu constituere: neque lapis ipse, siue Elixir, vel sola simplici aqua, vel solo aere costare possunt, sed utrumque, id est, aqua simplice, & ipsum es coiungi oportere. Priusqua vero coniungas siue commisceas haec ambo, ipsum aes scilicet, & aquam, vide ut utrumque nec crudum, neque in rectificatum: sed ut aqua ipsa aliquoties destillata, & tandem in statum suum & descensum restituta, ipsumque aes combustum, candidum & syncerum omnino factum sit. His enim ita praeparatis, ad Elixir procedi potest. Cum enim aes ipsum syncerum non esset, terram, quae inde elicitur, crudam & insynceram, imo forte nullam gigni certum foret. Ita & aqua, si ipsa munda & destillata non foret, terram ipsam lauare & abluere nequiret. Sordidum enim & atrum, non sordido vel atro: sed puro, claro & mundo dealbatur. Mundificatis igitur utrisque, tum aes ipsum in laminas tenuissimas productum discerptumque, cu aqua comisceatur.

De Conversione Naturarum & commixtione.

Exercitatio 6.

Parmenides.

Modus artis ad inuicem conuertentis sic habet. Primo solue Lapidem in suum Mercurium. Lapidem dicunt authores metallicu, ablue, reduc, fige & incera. Solue scilicet grossum in simplu, ablue obscurum in lucidum, reduc humidum in siccum, fige volatiuum in corpus suum. Soluere est diuidere & corrumpere, ac materiam primam facere.

Abluere est inhumare, distillare & calcinare. Reducere est impinguare, incerare, & subtiliare. Figere est desponsare, resoluere & coagulare. Per primum natura operatur interius: per secundum exterius: per tertium superius: per quartum inferius. Sed moderni finem perturbant operis: quia cum laborare desistunt, tum incipere potius iam primum deberent. Sed unus soluendo soluens & coagulans, alter soluens & figens, alter turbat mediu, alter finem: ita haesitant in arte, ut stulti. In summa dico, eos non facere tincturam unius numi, nisi omnia debite digesta fuerint in naturam conuersione, ita ut principio conuertatur grossum in gracile, id est, corpus in aquam: deinde aqua in corpus siue terram: deinde addas, imo indas animam: quod fiet si animam cum aqua, id est, spiritum corpori addideris: demum nutrias talc animatum corpus lacte suo, id est, aqua sua, ex qua concreatu est opus, siue inceptuma principio. De comistione autem docetur, ut proportio ita sese ad inuicem habeat, ut sint aque tres partes ad unam plumbi, vel melius duae aeris ad septem veneni, ut Zenon postea dicit. Quidam ut ij qui in aqua septies distillata & reuiuificata, soluunt, duas aquae ad unam parte plumbi proportione sesquialtera ducti, soluendo comiscet: artificiose autem optimeque commixtis his duobus, & bene coaptatis, curato ut aqua fiat metallica, & tunc illam ipsam aquam in suo vase vitreo componito inditoque; & ad dies quadraginta putrefactionis, hoc est, primi gradus ignis coquìto, donec ipsum plumbum liquefiat & putrescat.

De Coniugio Solis & Lunae.

Exertitatio 7.

Zimon.

Hic Philosophus videtur annuere, ut utrumque corpus perfectum ad compositionem Elixiris sumatur, siue ille sit futurus albus, siue citrinus. Ratio quia nullum absque altero facile fluit. Finis autem omnis totius secreti Alchemistici est, ut Elixir statim fluat ante fugam scilicet Mercurij. Sed nullos lego authores, vel perpaucos, qui hoc suadeant, vel dicant quando applicanda sint haec utraque corpora, Solis scilicet & Lunae: num in initio scilicet operis, ut puta in solutione, an in fine, nempe in fermentatione. Videat igitur qui volet, quid faciendum eligendumque sit. Modus hic mihi non admodum placet. Quia si ita fieret, oporteret Elixir, neque album neque citrinum, sed promiscui coloris futurum. Id tamen fieri potest, ut sit hec sententia ita interpretanda, nempe: Cum Elixirium sit ad rubeum futurum, ut primo sumatur Lunae limatura, & soluatur cum Mercurio, & ex illis coniunctis colligatur terra siue substantia Elixirij. Deinde per omnes partes procedatur, per haec duo, scil. per Mercurium & Lunam, donec ad fermentationem veniatur, ubi Solis solum fermentum accipiatur, non addito etiam de Luna aliquo. Quamuis Senior Philosophus putet oportere tria lumina desponsari in comixtione operis, siue aquarum, Solem scil. Lunam & serpentem, & horum alterum esse fratrem, alterum sororem serpentis, per quos indurari posse serpentem, & retineri ait. At errat meo in dicio. Satis enim est serpentem serere in sororem suam. Causa erroris est: quia Sol non terrificatur propter perfectionem suam, ut ego arbitror. Quid si simili modo purificaretur, tunc nihil obstaret: quia & Lunae & Serpenti coniungeretur.

Quod Artis Fundamentum unum quid sit, & Lapis unus.

Exercitatio 8.

Scites.

Multi longis disputationibus Lapidem vel diuersis, vel duabus, vel una tandum re constare, diuersis nominibus contendunt. Sed hic Philosophus & Bonellus infra, totum opus & substantiam totius operis, nihil aliud esse dicunt, quam aqua: & regimen eius in nullo est alio quam in aqua. Et vere una res est, in qua omnia insunt, & est sulphur Philosophoru, est aqua, est animam oleum, Mercurius & Sol, ignis naturae, aquila, lachryma, primum Hyle Sapientum, materia prima corporis perfecti. & qualicunque nomine Philosophi lapidem suu nominauerunt. hanc unam rem, hoc est, aquam illam, semper putant & significant, ex qua omnia, & in qua omnia: quae omnia regit, in qua erratur, & in qua error ipse corrigitur. Aquam autem dico Philosophicam, non vulgi aquam, sed aquam Mercurialem, siue simplicem, siue compositam: utraque enim est aqua Philosophica, quamuis alius sit Mercurius vulgi, & Mercurius Philosophorum. Illa enim simplex est mera, haec ex duabus rebus composita est, ex aere scilicet nostro, & aqua simplici. Compositae autem hae duae aquae Mercurium Philosophoru faciunt. Quapropter credendum est, substantiam vel materiam ipsam primam ex composita esse aqua. Coponunt autem quidam tribus, quidam duabus speciebus tantum: mihi satis sunt species duae, id est, masculus & foemina, aut frater & soror. Aquam autem simplicem alias vocant Venenu, Argentum viuum, Cambar, Aquam permanentem, Gumma, Acetum, Urinam, Aquam maris, Draconem, Serpentem. Secundum autem sensum huius Philosophi ad perfectionem sic procedas: Contere lapidem in puluerem subtilem valde (hoc est, contere sc. igne, non manibas) & in aceto clariss. coelestino pone, statim soluitur in aquam Philosophicam, & quasi fontaneam. & si ita totaliter fuerit solutus, tunc distilla materiam, distillationem coagula temperato calore, & ultimo calcina, sc. post coagulationem eius per modum suum, & in quarta solutione tingit. Et haec nostra solutio est secundum naturam: sed illud perpetuo habeatur in memoria: Nullam extraneam rem recipi a Lapide Philosophico, neque extraneum quippiam in Lapide Philosophico ingredi. Quapropter videat qui volet, ne decipiatur hic in nomine aceti. Una enim res, unius generis & naturae, nihil alienum admittit: & verissimum est, unam rem esse, & ex uno fieri. Quia quando Mercurius praeparatur in aquam Benedictam, tunc ipse habet potestatem dissoluendi corpus perfectum in Mercurium per artificium, & ita totum compositum est Mercurius, una scil. res ex qua lapis fit, & in illa unica re scil. Mercurio, seu lapide, sunt quatuor: corpus scil. & anima, spiritus & tinctura, etiam terra, aqua, aer, ignis, fermentum, oleum.

De Solutione Et Divisione Elementorum.

Exercitatio 9.

Zenon.

In Alchymico opere oportet primo omnium lapide, id est, corpus, animam & spiritum, plane mortificare & exhaurire, cum nihil fructum in hac arte faciat, nisi prius mortificatum sit. Sed mortificati separatio elementorum fit, & monstratur cuiuslibet elementi effectus: Ergo si vis Elixir facere, opus erit primo lapidem ipsum omnino soluas in sua elementa, quod per anni partes nobis significatur: Deinde ipsa Elementa per ignem, mediante Mercurio coiungas, quod est maximum arcanum, & sic magisterium est completum, omneque artificium in soluendo & coniungendo situm est. Hae autem solutiones vel separationes fi unt mediante Mercurio: ipse enim primo soluit corpus & facit separationes, quae rursus coniunguntur per fermentum & Mercurium.

Verum hic sedulo est anima duertendum, Mercurium vocari in initio operis, aquam: deinde apparente nigredine, Terram: deinde eo sublimato, Aerem: deinde rubificato eo (debet autem aer per se coqui donec rubeat) ignis: deinde sublimatus cum corpore luminari aliquo, fermentum: deinde solus additus toti & compositae materiae, spiritus: & sic terra cum aqua, aere & igne corpus est, fermentum, anima, ultima irrigatio, solius Mercurij spiritus. Sic patet ergo quod Lapis costat quatuor elementis, scilicet, aqua, aere, igne, & terra. Na in Lapide sunt anima, corpus & spiritus, & tamen unus Lapis, ut supra dictu est, quem soluere oportet, & rursus coagulare. Sub solutione omnes operationes coprehenduntur usque ad albificationem lapidis: post albificationem coquitur iterum, & fit lapis rursus dum coagulatur: deinde iterum soluitur, habito fermento: & solutio illa iteratur, donec fluat lapis ut cera.

De Solutione Corporum in aquam, de Gumma & diuisione aquae.

Exercitatio.

Mundus.

Ex aqua lapis noster preciosissimus generatur. oportet ergo in principio omnem rem in aquam soluere. Non enim credibile est aliquam rem posse couerti de sua natura in aliam, quin prius reducatur ad eam materiam, de qua facta est a principio: quod si factum est, credo eam traduci posse ad quamcunque naturam volueris. Quonia omnes res creatae sunt ex aqua: ergo necessarium est eam rem conuerti in aquam. Ac proinde concluditur. quod omnes spiritus couerti debent in aquam antequa sublimentur. Mercurius enim quando soluitur in aquam, tunc deponit feces suas, & frigiditas ipsius vertitur in calorem, & humidu eius in siccu, & calor eius in sublimatione augetur, & subtilitas ac tinctura: quia a vitriolo accipit calore & tincturam. Iuxta hanc vero doctrina videri potest, Lapidem Philosophoru componi posse ex Mercurio purgato, soluto, sublimato, & in limpha resoluto. Ite ex alio Mercurio, non quidem vulgari, sed ex eo, qui ex vulgari illo extrahitur, qui abstractus, Quinta essentia vocatur: quae duo, scilicet Quinta essentia & Limpha ante dicta, coniungi oportere credendum est. Imo ipsa Quinta essentia cum Limphato Mercurio ita miscenda successiue, donec per vices quinta essentia duas partes eius limphae ebiberit: deinde etiam ultimo adiungendu corpus attenuatum. Hoc est sulphur ipsum de quo inferius dicetur: vel fixatur sulphur ☿ Mercury & additur sulphur alicuius luminaris, & coiunguntur haec duo in limpha Mercurij, & sic coquuntur per vices rorando. Vel si haec doctrina non placet, fiat secundum doctrina Philosophorum, primo sulphur Philosophicum, & aqua Philosophica, quae & permanens dicitur. Et haec duo simul concurrant, hoc est, adunentur ad similitudinem naturae, que ex argento viuo, quod aqua vocatur, & sulphure terrestri procreat omnia metalla: ita cocurrente aqua Philosophica, hoc est, Mercurio Philosophorum procreari credetur lapis Philosophorum tingens. Ex doctrina aute horum Philosophorum, aqua Philosophicam argentu viuum dicimus ex corporibus extractum: sulphur vero attenuatu corpus, siue terream illam attenuati corporis substantiam. Quae mediantibus quibusdam praeparatorijs specieb. cogitur eleuari & sublimari, illamque eleuatam & sublimatam corporis substantiam, sulphur Philosophicum appellant. Sed de his superque satis.

De Gumma dicendum est. Gumma [mater] est, & ob id honorabilior. Aurum est soror gummae. Proinde dicit aurum: Nemo me enecat, nisi soror mea. Quod autem dicit Philosophus: Accipite gumae candidissimae partem unam, & urinae vituli. Concordat cum Theophilo infra, qui dicit: oportere addi tria ad unum, vel septem ad duo. Quod autem hic facit compositionem quatuor eorum, non nisi duo sunt, datque ipsi gummae tria nomina, sed revera aes ipsum vocat gummam corporis, & bene quidem: deinde subdit, quod septies debeat nutriri rex, quos modos recenset & docet ordine.

Rursus De Aqua, Et diuisione aquae in partes.

Exercitatio 11.

Pandulphus.

Si superior doctrina non placet, aliam adfert hic Philosophus, quam in hanc forma apte explicabimus.

Recipiatur de aqua abstracta a lapide pondus suu, id est, ae quale cu lapide, & lapis ipse, & aqua bene per misceantur in simul, & locentur in regimine ignis sui, & caueatur ne effluar. Vel locetur tota materia in balneo Mariae, & soluetur materia in aquam lacteam, quae aqua Lac virginis dicetur, & Acetum Philosophorum. Tunc permittatur eleuari in coelum: & deinde iubeatur descendere in terram, id est, omnes, operationes reitera, ut decet. Nam inter soluendum ascendet in coelum, & inter coagulandum descendet, & unitur spiritus cum terra, & deinde iterum calcinetur, & erit lapis fixus ac fluens. At anima duertatur, quod quater erit lapis soluendus, & per omnia cum eo procedendum, ut innuit Philosophus. Et quoties solutus est lapis, toties eam solutione sigillo Hermetis custodiri oportet, donec Elixir ipsum coagulatum videatur: deinde calcinatum & rursus in puluerem redactum fuerit. Et in quarta solutione (aiunt Philosophi) cauendum est maxime ne fluat Elixir, & vitrum fiat, quod cum fieret, in nullo esset vsu. Calcinatum enim esse oportet Elixir, hoc est, in puluerem redactum, non vitreatum. Caueatur aute fluxus Elixiris, si ignis bona ratione, hoc est, admodu clementer regatur. Et etiam si Philosophus hic dicat, ut sit ignis intensior, perpetuo tamen in memoria habeatur, ut ignis a principio operis unum sit usque in finem, similitudine infantis in utero matris. Deinde animadvertatur quod album mundum Philosophus hic fermentatum iam lapidem vocet: deinde cum dicit corpus septies debere imbui, significat illas duas tertias in septem partes dividendas, & septem vicibus imbuendas. Item significat omnem aquam qua quis usurus sit per totum opus, in tres partes aequales diuidi, & cum aere tertiam unam ad putrefaciendum poni oportere: deinde caeteras duas tertias ad nutritionem satis esse, si septies dividantur, & super rorentur, quod est contra Theophilum, qui asserit, aquam dividi oportere in duo aequalia, ut infra patebit.


De Divisione Aquae vasis apertione.

Exercitatio 12.

Theophilus.

Theophilus hic docec venenum in duo aequalia esse diuidendum. quorum altero aes liquefiat, altero vero teratur, & imbuatur. Sint autem Elixiris partes duae ad septem, vel tres ad unam, & sit ignis iuste putrefactionis. Putandum vero est Philosophos ideo iubere aquam in duas partes diuidi, ut significent tanta aqua Elixirium post fermetationem, quanta in fermentatione requirebat (quamuis aliqui contra semtoamt. & tertiam numero partem doceat) imbuere, & per septem vices mad efieri siue nutriri, quanta portatione ipsum aes solutum est. Et cum iam dicta portio per septem vices post nutritionem ita adhibita est Elixirio: tunc Elixir maturum est ad tingendum. Docent tamen nonnulli oportere prius dictam septenam imbibitionem siue nutritionem ipsum Elixirium per aquam, quam illi vocant Acetum, penitus solui, quod difficile est & creditu & factu, & timendum ne viuificatum iam Elixirium solutione ea stranguletur. Utcunque vero se res habeat, hoc perpetuo est obseruandum, ut tantum aquae in una imbibitione supersundas Elixirio, quantum esse putaris, paucillum post paucillum, & eo saepius: sic enim septies licebit, & quatuordecies superfundere. Quod si feceris, paulatim crescit Elixir, augmentumque fere octenis diebus, veluti hians & sitiens appetet, roburque iustum acquiret; contra vero, si immodica utaris aqua plus satis, & voraciter bibet, roburque omne debilitabit. Et putarem ego vicesimam portionem aquae in augmentatione seu nutritione satis esse singulis octenis dieb. Quanta aqua uti debeas in fermentatione, hoc ex superioribus deprehendisti. Quanto autem sit vas aperiendum, ex naturali ratione collige. Aere autem non iundiget conceptus scil. natus puer. Item nato rege non licebit eum aere priuare, & clausum detinere, vitamque receptam suffocari. Nascitur autem, & vitam fermento recipit: nec citius aperiendum vas, quam cum fermentare volueris. Postea vero non puto vas recte claudi: suffocatio enim pararetur nati regis. Et quamuis pro nutritione sedulo lac dandum, tame ita moderato igne regi cum oportet, ut nequaquam euolare valeat lac ipsum, vel effumigari, & sic paulatim lacte nutriendus septies vel octies, donec robustus fiat ad tolerandum robustissimum ignem, & uniuersalem solutionem, ut quidam aiunt. Solui enim debet post nutritionem plenariam, & iterum siccari in puluerem seu lapidem, deinde iterum nutriri, donec tingat: & soluitur quidem aceto suo, quod est acetum acerrimum.

De Siccatione Aquae, Coagulatione & Calcinatione ac ignis regimine.

Exercitatio 13.

Cerus, Borates.

Dimidia aqua solui debet aes: Sed cum sola tertia parte, aut ad summum ita, ut sint duo ad septem, coqui, ut hic docetur. cogitet igitur quisque, quomodo id efficiat. Animaduertatur praeterea, ut post imbibitionem terrae, & siccationem eius, terra ponderetur. Si pondus omnis commisti seu coniuncti, id est, terrae & aquae saluum est, bene operatus es. Si plus inueneris ponderis, quam impendisti, coque diutius, sed admodum lente. Si pondus dificit, tuc exiccisti siccationem, & tunc emendatur error per aquam, quae tandem superfunditur, & leniter digeritur. Animaduertendum praeterea, quod quando materia dicitur hic vel alicubi in sententijs Philosophorum, coagulari vel calcinari, tunc non expedit fieri fortiore igne, quam vel in soluendo, vel putrefaciendo, vel abluendo, vel fermentando, vel nutriendo. Propterea infiniti artistae sunt decepti, qui statim post solutionem & ablutionem coagulant & calcinant auctiore Solis calore: quo errore materiam ita inurunt. Quia quando eam expedit solui, non nisi longe maiori difficultate solui potest. Oportet autem materiam veluti interfici, non in vitrum conuerti. Quapropter Philosophi aiunt, Leni igne facietis omnem decoctionem, & inuenietis omnem scientiam, si aliter feceritis, non gaudebitis in opere vestro. Itaque magna vis in regimine ignis sita est. Nam fortis ignis vitrificat & perurit, lenis soluit & coquit materiam, ac maturam reddit. Videmus enim in conceptione, usque ad aeditionem, eius calorem (nisi accidentaliter contingat, scilicet non naturaliter) non mutari in utero matris, sed eundem semper esse. Eodem igitur, id est, leni calore in opere subinde, usque ad nutrimentum utendum est. Scribunt multi, ignem fortificandum esse post coagulationem, ut ipsum scilicet coagulatum igne teratur. Si haec via proderit, non moror quin quisque volet eam experiatur. de me perpetuò obseruandum existimo, ut cum imbiberis aridum, parcus sis ignis carbonum, donec aridum imbiberit hoc, quod propinatum est, suauiter. Quod videre licebit si aquam propinatam voracem cognoveris. Ubi id factum est, tum fortè opus est liberaliore fornace, ex exsiccatione grandi corporis cocti, subsequente statim alia imbibitione, cui similiter inhaerendo famulandoque procedendum.

De Anima, Spiritu & Corpore.

Exercitatio 14.

Menabdus.

Omnis disputatio magisterij Alchimici in hoc pendet, ut fiat Elixir ex corpore, anima & spiritu conglutinatis, ut Philosophus hic notat. Corpus quidem quale sit, nominatur, nesciri tamen potest an veniat Elixir utendum. Spiritus significatio nemini est incognita. Animo vero ea est, quae viuificat & dat esse corpori & spiritui, & fit anima ex corpore ipso viuificato. Hoc enim loco animam nihil aliud esse credimus, quam corpus viuificatum: viuificatur autem ita, ut in argentum viuum reuertatur, quale fuit prius quam coagularetur. Et haec anima, si additur corpori & spiritui mortificatis, ita ut demum totum Elixir viuum fiat: tunc demum credendum est, scopum Alchimicum attactum esse. Corpus autem vocatur terra, aes, plumbum, cinis, magnesia, calx, mater, clauis, virgo sancta, corona regis, Talek, Trames, vitrum, lignum aureum, spiritus fulgoris, mare, sal urina, alumen, gumma Scotiae, aqua sulphuris, sputum Lunae, gumma alba, & c. Spiritus vero vocatur aqua, sanguis, colla auri, gumma rubea, oliua, gallus taurus, aqua crocea, aes combustum, & compositio, & c. Anima vocatur Rebis, aqua foetida, mortui munditia, sanguis, aqua sanguinis, lapis animalis, lapis benedictus, & c. Mutua autem officia inter haec tria sunt, quia spiritus custodit corpus, ne ab igne comburatur. Et clarum corpus custodit spiritum, ne euolet ab igne: quia corpus est fixum, unde conseruat spiritum ne fugiat, & spiritus est incombustibilis: quare non sinit corpus comburi, quia spiritus & corpus unum sunt mediante anima, quae est apud spiritum, & corpus. Quod si anima non esset, tunc spiritus & corpus separarentur ab inuicem per ignem, sed anima adiuncta spiritui & corpori, hoc totum non curat ignem, nec ullam rem mundi.

De Coniunctione Corporum, & copula eorum.

Exercitatio 15.

Zenon.

Inter supradicta tria inest libido seu conformitas talis: quia quemadmodum sperma viri & mulieris sunt dimissa in matrice mulieris in specie lactis septem dies, & in specie sanguinis per nouem dies, & in specie carnis per viginti dies, & feruntur membra per triginta dies, & in fine illorum dierum Deus infundit benedictionem germinis humani, animam scilicer seu vitam: eodem modo est in spermate agetis corporis,
id est, lunae : & patientis, id est, Mercurii, cum nutrimento menstrui, id est salis Alembrot. Nam opus cum crescit, primo tribus diebus in lacte dicitur incorporatus, aut de complexione lapidis degenerat: postea in sanguinem dum additur sal nostrum: postea in modum carnis imperfectae, dum coagulatur in aquam, & dissoluitur: post in fine formatur membra, & tandem Deus dat materiei animam, id est, potentiam, qua augmentatur & nutritur medicina nostra. Et postquam Rex ortus est, id est, anima per fermentum mediante aqua lapidi mortuo infusa est, tunc oportet vitalem lapidem nutriri: & puto eandem ego esse conditionem nutrimenti & augmenti, a significatione nominum causam ducens. Nutrire enim est tenelie & frugaliter cibum administrare, veluti puero seu infanti, tenellus & frugi cibus adhibetur. Cum autem maturus, solidus, & robustus aliquantulum fieri incipit, tunc & cibus augmentatur. Itaque cum nutrinentum in nutricis primarie seu voluntarie sit, iustumque est, si tenellum & frugi modo sit augmentum, non ita, sed semel pondus duarum partium Elixiri dari potest, ita ut Elixirum iam adultum non superet cibum augmenti nisi in una parte. Quia tertia pars Elixiri excedere debet cibum, ut cibus per eam concoqui possit. Ponderosius enim est corpus quam cibus. Sed illud quoque in augmentatione obseruare necesse est, ut quando lapidi augmentum adhibetur, ipsum augmentum subinde per omnes decoctionis species in igne temperato continuetur.

FINISH.