HERE BEGINS

VADE MECUM “Go With Me”, THE COMPENDIUM OF THE VENERABLE RAYMOND LULL’S ART.

The tincture of fire is better than all tinctures. For all the elements do not act so much as fire does upon color and weight.

Side note: The difference between fire and spirit.

Now, in it (fire) is complete digestion, whence without fire every spirit is useless.

Note: The vivifying power is infused into materials with the spirits of the quintessence. Again, it must be noted that only the subtle spirit is the one which tinges and purifies bodies from their leprosies, and it is the antidote against every infirmity, nourishing the natural heat in the bodies of metals. For it sensibly penetrates every body and rests in the depth of the spirit itself.

Note that one mouthful of burning water is worth more than four of another’s wine.

Side note: The difference between spirit and quintessence, and their union.

Note that from no thing can you make a white or red tincture until and unless all its corrupted parts are removed through the art of the magistery, and especially the sulfur.

Note that men do not know how to use their memories to understand, investigate, and choose good beings, and to reject evil ones, which are contrary to nature. And because they do not know how to bring these powers of things into actuality in the artifice, which is the instrument of those powers—therefore, the unproven and merely “positive” sciences dull the intellect and coarsen it so that they do not understand the necessity of true beings. And because they study in the darkness of false and untrue sciences, and believe those who speak against philosophy—

Note: Nature does not wish to be constrained. Therefore, with the slowest fire, separate its sweat, and do so preferably in retorts. And make sure to obtain one of our Mercuries, in the form of white water, which is the washing and purification of our stone and of all nature. For this is one of the principal secrets of art and nature, in which you shall rectify the dragon and cast it from the great desert of Arabia, for it would immediately perish from thirst and be endangered in the Dead Sea. From this you may now know heat, great, small, and cold. Therefore, bring it back to the region of Ethiopia, from whence it naturally came. Again, we say: do not lead it to the land which bore it, for immediately every other region would abandon it.

Side note: The destruction of the spirit.

Note the property of the spirit that, having gone out from the body, it should not be devoured by too great heat, for it would no longer have the power to lead its body in the middle (state). Therefore, if you work with great fire, the property which partakes between life and death of the said spirit will be separated, and all will flee into the realm of its own sphere—and reveal it to no one until it is made manifest to someone through divine inspiration with noble intellect. And therefore sometimes rude clerics, lawyers, artisans, and worldly physicians, and many others of whom we have heard, believed they could make the water of life, but in the end it was not worth a fig. Because they believed they could seize philosophical nature, but instead they ravage and despoil it, and by doing so, they lose it. Guard the fire and the regulation of your spirit, and beware that it does not escape, for it could not vivify its body—how, indeed, could it give that which it does not have? Note that you must with diligent reason and much experience of life, observed with philosophical consideration, discern the nature of the media.

Side note: What is the nature of the media? What kind of union (coitus)?

Whence, just as union (coitus), done with the love of nature—which is a lustful desire—then occurs the first mixture with conjunction and assimilation between body and spirit toward the end, such that all together become one in a loving harmony, with the binding of their mixable and composite qualities and of their elemental powers, and of one with the other through the power of the union of the two into one.

Therefore, if you do not make such a union, you will not have conception or impregnation, and consequently you will not have fruit, because there must be natural mineral heat.

Likewise, do not apply great fire at the beginning of the mixture, because corruption would arise in the tincture.

Also, inasmuch as such a thing better moves power in attracting toward desirability, it is like a thing that desires to be perfected from its own nature and not from another’s to the end. Therefore, the art of alchemy is true and possible; do not cease to lead it through the straight path of the motion of nature and to inform its matter, into which the nature of the branch has been introduced. And if you know well how to direct and guide it, it grants you more than you expect.

And for this reason many alchemists err, first, because they do not know how to manage the fire, which is the master of the whole work, because it coagulates and dissolves all together—and this they cannot understand because they are steeped in blindness and ignorance.

Also, they do not know how to dispose the matter, according to that method by which the informing power is given to the matter, with which the instrument that resides in the matter is directed according to its mode—this is what they seek. And this is a venerable nature, hidden deep within, which you, my son, if you wish to rule it by itself, it will grant you that which has appeared to us in clear light in the form of a white, delicately leafed earth, which stands near the nature of the bright precious moon.

Wherefore, my son, I warn you not to prefer uncertain art in place of the informative truth, nor to use burning fire in place of the instrument. The informing power is governed by a certain mode of operation, which with certain reason gives knowledge of the craft for knowing it. Therefore, at the outset of our magistery, you must keep this in view.

And thus, whatever you wish to do, do prudently. From gross, make simple; from heavy, make light; and soften the rough; and sweeten the bitter, and you will have perfection with knowledge of the instrument, which is governed by the informing power, moving the matter toward its form. And the act is formed by natural power, which is infused into it from the higher part. And it is both the place and the placed thing, because it is generated by infusion in its place.

For a kind has another placed thing through the properties of the heavens, which are infused or flow into the matter through the rays of the stars. Nevertheless, whatever the celestial elemental power does in the vessels of nature, this also is done in artificial vessels—only that they be formed in the manner of natural vessels. And what nature does with the heat of the sun, this also does the heat of fire.

But let it be tempered so that it does not exceed the motive and formative power which is infused into nature from above. For in all things that were corrupted and putrefied, we have seen the powers of the stars flowing in, taking determination from that thing in which the matter has agreement.

Because celestial power is too general, and takes determination through the power of its subject in mixed things. And so, when it is infused into mineral matter, it immediately takes on mineral determination and power, because in those it is infused through the determination it receives from mineral matter, and not from vegetable or animal.

And for this reason, my son, you must know the elements of our stone, which are the matter of mineral nature. Hold this as certain: that when you wish to compose the mineral elements, you should not take from the first pure things, nor from the last, to create our stone, because the first are too simple, and the last too gross. When you wish to eat, take the bread and leave the flour.

This is the doctrine given to you by figure concerning the elements, in which there are also real minerals, from which the celestial instrument is moved.

Wherefore, my son, you must know that the informing power moves the instrument, and the instrument moves the matter, and the matter is changed from hidden potentiality to manifest act.

And the informing power is introduced into the matter through knowledge recognized by the artist in his natural work. Also, it is necessary that it have two principal instruments, by which it may form its work according to the diversity of its nature. And note that in our Stone this said power is dead, because it cannot be multiplied due to the gross, hard, and compact nature of its substance, in which heat is bound, since it cannot be moved there, through which heat the said power ought to be formed, to generate the said Stone.

Side Note: Mortified Heat.

And concerning this, we will give you an example through a grain of wheat—signifying something complete in itself, in compact and dry matter—which, according to the course of nature, can never be multiplied unless it is dissolved and its hard substance attenuated with simplicity. In that hard and coagulated substance, the heat enclosed and retained within remains mortified, because of the dryness and hardness in which the matter is fixed. In this matter, heat is retained because from the nature of extreme coldness and dryness arises the mortifying quality.

Side Note: Moisture gives rise to nourishment by heat.

And therefore, such dryness requires humidification from the air so that natural heat may be aroused and extended through the simple matter of the air, which is its natural nourishment. But for those gross parts to be made into simple ones does not belong to nature to do on its own, unless it is through the subtilization of its dry parts with resolution—which happens through the moistening of the natural moistness of the grain, which had been fixed and cooked with perfect digestion—into the form of a subtle white substance, from which is made the bread you eat. Through this it is evident that nature does not pass from one contrary to another except through its medium, through which medium is caused a difference of harmony, with which nature is converted from one nature into another.

And this is a special distinction which you ought to observe: that water is the friend of air by its humidity, and it is near to earth by its coldness.

Side Note: Symbol of the elements.

My son, condensation and rarefaction is the original path in the transmutation of the elements, in certain degrees; and it is the common difference by which sagacious nature converts the elements.

Likewise, heat penetrates into its own proper matter and does not cease to operate—growing, expanding, lengthening, extending, and multiplying—until it reaches the point and limit at which it has more abundance of moist matter than of dry. For then the moisture begins to be fixed and thickened with the informing power, distinct from others, through concord.

And thus, through evident experience, the matter teaches you that the power which is in the potential of the seed of the grain of wheat never proceeds to the act of production or vegetation unless it first undergoes corruption and putrefaction of its matter, which is the cause of its alteration, subtilization, and rarefaction—until it arrives at the point of generation, which we call "from one grain to a hundred, and a hundred to a thousand thousand." Hence, rustics understand the necessity of living and growing. For if the grain is not cast into the earth, it will never multiply its power, because its dry matter does not permit the parts of its determination to be converted subtly into proximity. And if it is cast into the earth, it will be calcined through resolution, and the moisture will grow through putrefaction, by which it comes into motion of its animation, by which it multiplies through the celestial heat, by which it is exalted, and is called “ferment.”

Whence we give the ferment, and the thing to which we give it continues, through virtue, to be purified by the celestial powers, with sowing, plowing, cultivating, and impregnating the earth. By such means, through this cultivation, the fruit is aided and improved.

So it is similarly in our Magistery: for it is first necessary that the substance—which is the pure substance of our Stone—be dissolved with the subtilization of its gross substance, so that it may afterward putrefy, not by vulgar putrefaction, and that the mineral moisture may be separated with solar heat, which is vigorous against fire.

Side note: Philosophical Putrefaction.

Afterward, a suitable assistant must be added to it, which the said power must transmute into itself. And in this way, mineral nature will be assisted by the industry of the sagacious artisan into such a form that, in the presence of all men, with clear light, it will manifest its effects—beyond the power of those who follow lay experiments, concerning which it is concluded:

For by this is understood in what form of this natural work the artist must incline and be directed, with instrumental rational consideration, and not sophistical, according to the sentences of natural philosophy. For even despite any deep ingenuity which may have argumentative and reasonable logic with the full discourse of natural things externally—yet by no reasoning that comes to sense can one judge and know with what strength and intrinsic power one ought to increase its multiplication upon the earth, unless it be by resemblance to that simplicity by which our Magistery will be—and in like manner it may be done by nature, or sprout forth in the earth in its own way.

Yet you will not know this unless, through the doctrine of experiments, you first entered by way of natural philosophy known—but not sophistical, which arises from various fantastical presumptions infused into the minds of those who, with predictions or prophesied elements, act contrary to the will of nature’s reason, making many ineptly adhere to sophistries.

Wherefore, then, it is concluded—by the reasons above—that only through natural means, with clear and certain experiments, will you attain true knowledge of the thing. If you do not consider these, you will not be invited to that precious feast by nature. And whoever does not proceed by these means will not be a philosopher in the process, since he is ignorant of the properties of the Stone’s powers, which bring beings into act, as has been known by experiment.

My son, experiment destroys every form of error that comes from choleric ignorance and from the minds of those who suppose that a thing is what it is not, nor ever will be. Nor do such men believe their error can be deceiving, for they do not know how to discern what their fantasy represents to them through clear experiment, whether it be true or not. Therefore, gather within yourself what is necessary for you: that at least you first recognize the matter of the Stone with certain experience, through the way of practice, by means of demonstrable theory or revelation. For through theory, practice is formed, and experience shapes practice. And through experience, clear truth is formed, which enlightens the human understanding—and do not work without it, for it is as common as the light of the world.

Likewise, I, Raymond, upon the theory of the Testament:

Now you can understand that no thing in the world can naturally be born, grow, or be animated, unless it first undergoes its corruption, putrefaction, and mortification—because then nature is transformed into nature.

Likewise, this Art must in no way be given to physicians, philosophers [in the common sense], or jurists, unless they are the most cautious philosophers, for all others are unworthy to possess this treasure of perpetual salvation. For without philosophy, this Art neither should be taught nor possessed.

Also, the living Mercury made by us coagulates the common Mercury.
My son, the tincture which I have described to you is extracted from our gold, and that ferment, with the vulgar gold, brings it from potentiality into actuality.

Side note: Double ferment.

Note here that many are deceived regarding the extraction of Mercury from gold and silver, but if they would rightly heed the sayings of the philosophers, they would accomplish it easily and with little labor. The tincture is extracted from our gold, in which you, the reader, by expounding grammatically, will understand. Likewise, if you are not negligent in reading and investigating the contents of our books, you will go securely.
Whence three things are required for this:
a subtle natural intellect (not sophistical), manual labor, free will, wealth, wisdom, and books.

Note that only the natural fire strengthened with a new natural fire is of our intention, because fire contrary to nature is harmful, and natural fire contains in itself active power. But fire contrary to nature corrupts the spirit, such that it has no place in which to rest, nor air in which it can breathe. Just as you see that a great river destroys a small one and transforms it, so it is no new or wondrous thing that fire contrary to nature transforms the natural fire and its whole essential and accidental substance—and does so more thoroughly than natural fire transforms by its own first potency.
And therefore, it is necessary for you to have two definite operations:
namely, a corruption that occurs under the conservation of its form—and this is done with fire against fire, with the excitation of elemental fire.

Side note: Mercury is found everywhere.

Likewise, our Mercury is found in all elemental bodies, because all things are from Mercury, which is called most general in our philosophy—where laymen are deceived if they attend only to its species or form.
Whence, just as from vapor comes Mercury and vegetation—
and because from the first genus comes vapor, which is generated from the elements immediately.

Likewise, this first matter is subtle, sulphureous earth, which greatly desires the integration of the Fifth Essence and unity with it, just as the first matter desires its proper form for the sake of its completion. And for this reason, the nobler the matter, the more it requires a nobler form—for in proportion as the form is noble, it ennobles its matter all the more.

Side note: What sort of thing the matter of the Stone is.

And this matter is highly fit for receiving that form.
When therefore it is made appropriate to this form, according to nature, it is greatly suited by the act of the First Cause to receive the mineral golden form, which clarifies and illuminates the matter itself.

Also, further, my son, know that there is nothing in the world which is not naturally composed from the substances of the four elements—according to the testimony of any good natural philosopher—and by their experiences, it is nothing substantial other than composed of Mercury and Sulphur, pure, clean, and incombustible at the first point of their creation.
From this, it can be known through the Art which is accomplished by the definite operation of our Mastery.

Side note: Where all colors are found.

That [substance] is the first genus or matter and the intermediate substance in which nature fixes all her colors in shaping various substances.
These colors arise from the property of the composite matter of Sulphur and Mercury, and by the instinct of its nature.

This first matter still has many other properties, through which we know that it is of the nature of living Mercury and Sulphur:
for it cannot be corrupted in fire, nor in water, nor in air.
It possesses the power to dissolve and to coagulate, and to attract with desire, and the property to expel and direct—all of which are for the perfection, completion, and goodness of the animate thing, through contrary passions.
And through these passions we are made certain that it is from Mercury and Sulphur, since these are contrary operations, which we cannot produce or excite without the properties of those two, because the said properties cannot exist without substance, just as actions cannot be without matter.

We say that this substance is nothing other than Sulphur and Mercury, understood according to their composition.
From this it is evident that this is the prima materia of all vile things that are formed through generation and corruption according to their composition.
Wherefore, it should be made clear to you that it is of the nature of Sulphur and Mercury—not in the sense that Mercury is present in the whole of its substance and nature as in the common kind, but in part.

Also, this Mercury is converted into every form, and into every well-tempered mixture, and is transformed into every nature or natures with which it may be joined or from which it may be separated.

Side note: The transformation of our Mercury into another nature.

Just as man comes from man, and ox from ox—so there is no other ferment in the world but the Sun and Moon, which are the tinctures with which living Mercury is colored. Whoever believes that Mercury can tinct without such Mercury is mistaken.
The coccus (scarlet dye, or possibly philosopher's ferment) proceeds to the practice of its transmutations, for the Sun tincts in the color of the Sun, and the Moon in the color of the Moon.
If therefore with Mercury, Sun, and Moon you know how to tinct, you will see the great secret that is called our fire.

Also, guard that kind (or genus) from all combustion, and extract the Quintessences from mineral, vegetable, and animal things—in which the nearer nature of metals is found.

Side note: Our Mercury is twofold.

Concerning the mineral, it is evident.
Among vegetables: the diametral male principle and the great luminary, which is the vital juice, and the root of Lostralia (possibly a scribal corruption or variant of astral plants), and sea Portulaca, Mercurialis, and Chelidonia, whose natures approach very closely to the mineral nature—
and all those that are of a more warm and moist nature.

Among animals, there is the spirit of the Basilisk and the Asp.
Among liquids: human blood, and pilimentum (likely a rare or secreted substance), and the milk of beasts, and viscous humors.

Among minerals are the Sun and Moon, which are the ferment of the Stone.

Side note: What the Fifth Essence does.

And the more a thing approximates and is graduated with nature, the more it participates with it.
And the more it participates, the more swiftly—by the love of nature—it is united to and converted into it.

Thus, certain men project the Elixir with great abuse, because they have not completed the full course of nature, which endures through the space of two years.
Whence, the Stone is of one year and three months, because according to how it is corrupted, so is it generated.

Also, my son, our infant has two fathers and two mothers.
And because he, dear one, is nourished from the whole substance in fire, therefore he never dies.

Again, my son, this water is called the Water of Wisdom, because it is entirely Gold and Silver, perfected in act by the spiritual elements,
in which rests the spirit of the Quintessence, which you must guard—if you wish to accomplish anything—for it does all.

Side note: The Quintessence: what it does.

Again, it is necessary for you, my son, that you know who is the Father, who depends on the First Cause, and who, as the Form of Forms, has placed himself in the aforesaid four honorable natures.
And he is called the Soul of the Elements, and he makes peace between enemies—that is, between the dry and the moist.

Side note: The Soul of the Elements.

Therefore, if you wish to discover anything,
work daily on its matter with knowledge made known by fire, according to what nature demands.
Then it will do its own proper duty, for it forms, gathers, and transmutes into another nature, once it has been prepared in a certain way.
And you are nothing more than a minister.

From this, the soul comes into act and rests in the sphere of fire, and there it dwells with continuous motion,
and the cause of that motion is natural heat stirred by a simple, elemental fire.
Keep watch, my son, lest it escape. Keep it in love and in the heat of fire.
And do not fix it until it is the pure element of the first thing.

Moreover, the first power is from God;
yet it returns to nature, that it may will to lend from its substantial forms—whether stars or planets—and show it its inwaxing (inceration).
Also, if you understand in your heart, hold fast in silence, revealing nothing.

Furthermore, nothing corrupts another thing unless it exceeds it in contrary quality, as is the case with heat and cold.
A small flame is consumed by a large one, by reason of its great excellence against the lesser.
Therefore, all things possess contrariety in one motion.

Side note: What the menstrual nature is.

Again, my son, it is no wonder if you cherish in your heart the virtue of such a menstrual nature,
since it is the guide and governess of all nature.
It is a base thing, which of itself is changed into a thing exceedingly precious—which we would not believe, had we not seen the effect thereof with our own eyes.

Side note: Here is our fire.

Moreover, this fire which burns gold more than the elemental fire,
does so because it contains in itself the heat of terrestrial nature, and it dissolves without violence—something common fire cannot do.
Therefore, we command you: on the warmest days you can find, perform the Magistery,
and you shall have warm water that dissolves every strong thing—wine and pyrethrum.

Also, many say that aqua fortis (strong water) is the corruption of our Stone—and they do not lie,
for he who does not understand its corruption perhaps also ignores its generation,
since it cannot be brought forth without corruption and individual transmutation,
which are the real, natural acts of our Stone into its first matter—
which must be corrupted by said menstrual with gentle love, without total destruction,
for pious love never desires to kill the children it has nourished.

Side note: Our solution is loving and not violent.

My son, whatever you mix in, if it is not of its own kind, it rejects—either by dissolution or by putrefaction,
for it is a common thing, meant to receive whatever nature clings to it.

Side note: Our Pontic Water.

Therefore, ensure that you mix nothing with our water unless it be of its own proper nature.
This water putrefies more thoroughly, by reason of its bitter, Pontic nature—and not crude.
And it is that which burns and corrupts everything combustible and corporeal by the force of its own nature, etc.

THE END.

---

LATIN VERSION

INCIPIT
VADE MECVM VENERABILIS RAYMVNDI LVLII ARTIS compendiosoe.

Tinctura ignis est melior omnibus tincturis. Nam omnia elementa non tantum operantur, sicut quantum operatur ignis in colore et pondere.

Side Notes : Differentia ignis & spiritus.

Est autem in ipso completa digestio, vnde absqƺ igne inutilis est omnis spiritus.

Nota, virtus viuificatiua infunditur in materijs cum spiritibus quintæ essentiæ. Rursus notandum, quod tantum spiritus subtilis est, qui tingit ac mundat corpora a suis leprositatibus, & est an tidotum contra omnem infirmitatem, nutriendo calorem naturalem in corporibus metallorum. Ille enim sensibiliter penetrat omne corpus, et in profundo ipsius spiritus requiescit.

Nota quod vnus bolus aquæ ardentis melius valet, quam alterius vini quatuor.

Side Notes : Differentia spiritus & quintae essentiae & eorum iunction

Nota quod de nulla re potes facere tincturam albam vel rubeam, donec & quousqƺ omnes partes suæ corruptæ per artem magisterij remoueantur, & maxime de sulphure.

Nota, quod homines nesciunt vti suis memorijs, ad intelligendum, & ad inuestigandum, & ad eligendum bona entia, & dimittendum mala, quæ sunt contra naturam. Et quia nesciunt istas potentias ipsarum rerum ponere in actualitatem, in artificio, quod est instrumentum illorum. Quapropter scientiæ positiuę, & non probatię hebetant intellectum, & ingrossant illum ne intelligant necessitas verorum entium. Et quia in tenebris scientiarum falsarum, et non veridicarum student, et illis credunt qui loquuntur contra philosophiam.

Nota, natura non vult coarctari : Igitur cum lentissimo igne separa sudorem suum, & melius in retortis, Et fac vt habeas vnum de nostris Mercurijs, cum forma aquæ albæ, quæ est ablutio purgatio nostri lapidis, et totius nature. Hoc enim est vnum de principalibus secretis artis & naturę, in qua rectificabis draconem, et proijcias a magno deserto Arabiæ, quia statim periret siti, & periclitaretur in mari mortuo, vnde nunc scire potes calorem, magnum, paruu, & frigus. Reduc ergo ad regionem Æthiopic, vnde naturaliter exiuit. Rursus dicimus quod nō eū ducas ad terrā, quæ ipsum portauit, statim enim omnis alia regio eu accedit.

Side Notes : Destructio spiritus.

Nota proprietas spiritus qui a corpore exiuit non deuoret per nimis magnū calorem, quia non haberet potestate ducēdi suū corpus in illa media. Ideo si operaris cum magno igne, proprietas quæ partitcipat inter vita & morte dicti spiritus separabit, et omnia fugient in regnū suæ spheræ, & nulli reueles donec fiat alicui manifestū per diuinam inspiratiōem, cū nobili intellectu. Et ideo quadoqƺ rudi clerici, legistæ, artistæ & medici mundales, & plures de quibus loqui audiuimus, credebant se facere aquam viuam, in fine nō valuit vnum ficum. Quia ipsi credebat rapere naturā philosophica, sed rapiunt & deprædant in illa quia tale amittunt. Custodi ignem, et regimen tui spiritus, et caue ne euadas, quia non posset viuificare suum corpus, quomodo enim ille dare posset hoc quod nō habet. Nota, qđ debes diligēti ratione, & probata multa vitæ ipsa cum consyderatione philosophica aduertere mediorum naturam.

Side Notes : Mediorum natura que. Coitus qualis.

Vnde sicut coitus, factus cũ amore naturæ, quæ est luxuria libidinosa, tunc fit prima mixtio cum coniunctione & assimilatione inter corpus & spiritū ad fine, ita quod totū simul in vna. amorem concordia cum ligamento suarum qualitatu miscibiliū & compositorū, et suarū virtutum elementaliū, & vnius alterius per virtutē copulationis duorū in vnū. Si ergo tale coitū nō facis, nō habebis conceptionē, impregnationē, & per cōsequens non habebis fructum, quia oportet esse calorem naturalem mineralem. Item non facias magnum igne in principio mixtionis, quia veniret corruptio in tincturam.

Item ex quo vel melius talis res mouet potentiam in attrahendo ad appetibilitatem, sicut res quæ desiderat perfici de suo & non alieno ad finem. Igitur ars Alchimiæ est vera & possibilis, ergo non cesses eam ducere per rectitudinem viæ motus naturæ, & informare suam materiam, in quam naturam ram est introducta. Et si bene scis dirigere & ducere, ipsa confert tibi plus quā putas. Et ideo multi Alchimistæ errant, primo, quia nesciunt ignem disponere, qui est magister totius operis, quia ille coagulat & soluit totum simul, & hoc ipsi intelligere non possunt, quia sunt imbuti cæcitate & ignorantia. Etiam nesciunt disponere materiam, secundum illum modum per quem datur materiæ virtus informatiua, cum qua instrumentū quod stat in materia dirigitur per suum modum: hoc quod ipsi quærunt: Et est natura venerabilis, abscondita intus in profundo, quam tu fili si vis per se regere, ipsa confert tibi quæ nobis clara luce apparuit in forma terræ albæ subtiliter foliatæ, que stat prope naturam lunæ claræ preciosæ. Quare fili moneo te, quod non velis habere artem incertam loco co veritatis informatiuæ, nec velis vti cum igne ardenti, loco instrumenti. Virtus informatiua gubernatur per certum modum operandi, qui cum certa ratione datur noticia artificia ad sciendum illum Igit pre oculis debes habere in ingressu nostri magisterij illam. Et propter hoc quidquid vis facere fac prudenter. De grosso fac simplex, de graui fac leue, & asperum mollifica, & amarum dulcifica, & habebis perfectionem cum notitia instrumenti, quod gubernatur per virtutem informatiuam, nouendo materiam ad eius formam, & actus formatur per potentiam naturalem, quæ est in ipsa infusa a superiori parte. Et est locus & locatum, quia est generatum per infusionem in suo loco.

Quia genus habet aliud locatum per proprietates coeli quæ sunt infusæ vel influxæ in materiam per radios stellarum. Sed tamen quidquid virtus elementalis cælestis facit in vasis naturæ, hoc etiam facit in vasis artificialibus, solūmodo, quod sint formata ad modum vasorū naturalium. Et hoc quod facit natura cum calore solis, hoc etiam facit calor ignis. Qui tamen sic temperetur, vt non excedat virtutem motiuam & formatiuam quæ est in natura influxa desuper, quia in omnibus quæ fuerunt corrupta & putrefacta vidimus influere virtutes stellarum, capientes determinationem ab illa re, in qua materia conuenientiam habet. Quia virtus cœlestis est nimis communis, & capit determinationem per virtutem sui subiecti, in rebus mixtis. Et ideo cum ipsa infunditur in materia mineralem statim capit determinationem & virtutem mineralem, quia in illis est influxa per determinationem, quam capit a materia minerali, & non vegetabili, nec animali. Et propter hoc fili, debes cognoscere elementa nostri lapidis, quæ sunt materia naturæ mineralis. Hoc certum teneas, quod quando volueris componere elementa mineralia, non capias de primis puris, nec de vltimis, ad creandum nostrum lapidem, quia prima sunt multum simplicia, & vltima nimis grossa. Quando vis commēdere, recipe panem, & dimitte farinam.

Hæc est doctrina tibi data per figuram de elementis, in quibus sunt etiam realia mineralia, a quibus mouetur cœlestis instrumentalis.

Quare fili scire debes, quod virtus informatiua mouet instrumentum, & instrumentum mouet materiam, & materia mutata a potentia occulta ad actum manifestum.

Et virtus informatiua introducitur in materiam per scientiam cognitam, per artistam in suo opere naturali. Item oportet vt habeat duo principalia instrumenta, per quę ipsa formet suum opus, secundum diuersitatem suæ nature. Et nota, quod in lapide nostro dicta virtus est mortua, quia non potest multiplicari ratione suæ substantiæ grossæ, duræ atqƺ compactæ, in qua calor est ligatus, cum ibi non possit moueri, per quem calorem dicta virtus debet formari, ad generandum dictum lapidem.

Side Notes : Calor mortificatus.

Et de hoc tibi dabimus exemplū per granū frumenti significado, totū per se in materia compacta & sicca, nunquam secundū cursum naturæ potest multiplicari, nisi per resolutionem & attenuationem suæ substantiæ duræ, cum simplicitate, in qua substantia dura et coagulata, calor inclusus & intus retentus stat mortificatus, ratione siccitatis, & duritiei, in qua est determinata materia, in qua materia calor est retentus, quia de ratione excellentis frigiditatis & siccitatis causatur qualitas mortificatiua.

Side Notes : Humiditas parit calore cibatio qualis.

Et ideo talis siccitas indiget humectatione aerea ad finem, qđ calor naturalis possit suscitari & extendi per simplice materiam aeris, qui est sibi cibus naturalis. Sed istarum partium grossarum in simplices non debetur naturæ, quod possit facere illud per subtiliationem suarum partium siccarum cum resolutione, quod fit per incrudationem humidi naturalis grani, quod erat terminatum, coctum cum digestione perfecta, ad modum subtilis substantiæ albæ, ex qua fit panis quem tu commedis, per qƺ patet, qƺ natura nō transit de cōtrario ad contrariu nisi per suū mediu, per quod mediu causatur differentia cōcordantie, cũ qua natura conuertitur de natura in natura Et hec est differentia specialis qū debes respicere, qa aqua est amica aeris q sua humiditate, et est vicina terre per sua frigiditatē.

Side Notes : Symbolū elementorū.

Fili Condensatio & rarefactio est via originalis in elementoru transmutatione, in certis gradib. & est differētia comunis, cū qua natura sagax cōuertit elemēta.

Item calor penetrat in suam propriam materiam, & non cessat operari vegetando, ampliando, elongando, extendendo multiplicando, quousqƺ venit ad punctum, et ad terminum, in quo plus abundat et habeat de materia humida quam sicca, quia tunc humor incipit terminari & inspissari cum virtute informatiua, differente ab alijs, per cōcordantiam.

Et sic per experientiam euidentem materia te docet, quod virtus quæ est in potentia seminis grani tritici, nunquam procedit in actum productiui vel vegetatiui, nisi post corruptionem & putrefactionem suæ materiæ quæ est causa suæ alienationis, subtiliationis, & rarefactionis, quousqƺ veniat ad punctum generationis, quam nos vocamus ab vno gradu grani in centum, & centum in mille millia. Quare sciunt rustici necessitatem viuendi & crescendi. Quia si granum non proijcitur in terram, nunquam virtutem suam multiplicabit, quia materia sua sicca non patitur partes suæ terminationis per cōuersionem subtilem in propinquam. Et si proijcitur in terram, calcinabitur per resolutione, & crescit humidū causa putrefactionis, per quem venit in motum suæ animationis, qua facit multiplicare cum calore cœlesti, per quem exaltatur, & fermentum appellatur.

Vnde nos damus fermentum, res autem cui damus, pergentes virtute mundas facere virtute cœlestium, cum seminatione & aratione & culturatione, & imprægnatione terræ, per talem modum ipsi adiuuando culturae fructus adiuuatur & melioratur.

Sic simile est in nostro magisterio: Quia primo necesse est, quod substantia quæ est pura nostri lapidis resoluatur cum subtiliatione suæ substantiæ grossæ, vt post putresiat, non putrefactione vulgari, & humidum minerale separetur cum calore solari, qui viget contra ignem.

Side Notes : Putrefactio philosophica.

Post addens sibi minister cis competentem, quem dicta virtus debet in se permutare. Et per istum modum natura mineralis adiuuabitur per industriam sagacis artificis in talem forma, quod coram omnibus hominibus cum clara luce manifestabit suos effectus, vltra posse illorum, qui vadunt post probationes laicales, de quibus conclusum est, Quia per hoc intelligit, in qua forma huius operis naturalis artista debet inclinari, & dirigi, cum consyderatione instrumentali rationali, & non sophisticali, in sententijs philosophique naturæ. Quia adhuc non obstante quocunqƺ ingenio profundo quod habeat argumentalem & rationabilem rationem, cum toto discursu naturali rerum extrinsecorum. Iam pro toto & per nullam rationem quæ veniat ad sensum poterit iudicare & cognoscere, cum qua fortitudine & virtute intrinseca, debet suam multiplicationem augere super terram, nisi per similitudinem, quali simplex nostrū magisterium erit, et eq̄ modo possit fieri per naturam seu in terra pullulare suo modo: Hoc tamē nescis, nisi per doctrinā experimentorū intrasti prius per philosophiam naturalem cognitiuam, sed sophisticam, que oritur a diuersis præsumptionibus fantasticis, infusis in capitibus eorum, Quicum pronosticationibus vel prænosticatis elementis contra voluntatem rationis naturæ facit multos impertinenter adhærere sophisticationibus. Quare ergo conclusitam per rationes suprascriptas, quam per media quæ sunt naturalia cum claris & certis experimentis, que si non consyderas non habebis rectam notiam rei. Iam ad istam preciosam escam non eris inuitatus per naturam. Et qui per ista non procedit, non erit in processu philosophus, cum ignoret proprietates virtutum lapidis, quæ ducūt entia in actum, sicut experimentaliter cognitum est. Fili, experimentum destruit omnem formam erroris, qui venit ab ignorantia colerica, & capitibus illorum qui præsupponebant esse quod non est, nec vnquam erit, nec tales credūt suū errorem esse deceptibilem, quia nesciunt discutere hoc quod fantasia illis repræsentat cum claro experimento, vtrum ficit vel non, propterea recolligas in teipso q̄d est tibi necesse. Quod saltem tu cognoscas primo materiam lapidis, cum certa experientia, per viam practicæ, mediante theorica ostensibili vel reuelationis. Quia per theoricam formatur practica, & experientia format practicam. Et per experientia formatur veritas clara, quæ illuminat intellectum humanum, & non laboras sine ista, quia est communis sicut lux mundi.

Item ego Raymundus super theoricam testamenti: Nuncpotes cognoscere, quod nulla res mundi naturaliter potest nasci, nec crescere, nec animari nisi post suam corruptionem & putrefactionem & mortificationem, quia tunc natura in naturam mutatur.

Item hæc ars nullo modo debet dari medicis, philosophicis, legistis, nisi philosophis cautissimis, quia omnes alij sunt indigni habere hunc thesaurum perpetuæ saluationis, quia sine philosophia ars illa doceri nec possideri debet.

Item Mercurius viuus factus per nos, coagulat Mercuriū commune. Item fili tinctura quam tibidiximus extrahitur a nostro auro, & illud fermentum cum auro vulgi ducit eū de potētia ad effectu.

Side Notes : Fermentū duplex.

Nota hic, quod multi decipiuntur circa extractionem Mercurij ab auro & argento, sed si bene attenderent dicta philosophorum, facillime et pauco labore illud perficerent. Tinctura extrahitur ab auro nostro in qua tu qui legis grammaticaliter exponendo intelliges. Item si neglexens non fueris ad legendum & perscrutandum contenta in nostris libris securus ibis. Vnde tria requiruntur ad hoc subtile ingeniū naturale, & non sophisticum, et opusmanuale, liberum arbitrium, diuitias, sapientiam & libros.

Nota, quod solus ignis naturalis confortatus cum nouo igne naturali est de intentione nostra, quia ignis contra naturam nocet, & ignis naturalis continet in se virtutem actiuam. Et ignis contra naturam corrumpit spiritum, ita quod non habeat locum in quo quiescat, nec aerem in quo possit respirare. Sicut tu vides quod vnum magnum flumen destruit paruum, & conuertit illud, Quia non est nouum nec mirandum, quod ignis contra naturam conuertit naturalem & totam substantiam suam essentialem & accidentalem, & magis non quam naturalis conuertit per suam primam potentiam. Et ideo oportet te habere duas certas operationes, scilicet corruptionem quæ fit sub conseruatione formæ suæ, & hec fit cum igne contra ignem, cum excitatione ignis elementalis.

Side Notes : Mercurius ubiq; reperitur.

Item noster Mercurius reperitur in omnibus corporibus elementalibus, quia omnia sunt ex Mercurio, quod vocatur generalissimum in nostra philosophia, vbi decipiuntur laici, si notant solummodo in specie vel figura. Vnde sicut a vapore fit Mercurius & vegetabilia. Et quia a primo mo genere venit vapor, qui generatur ex elementis mmediate.

Item ista prima materia est terra subtilis sulphurea, quæ desiderat multum integrationem quintæ essentiæ, & vnitatem eiusdem, sicut materia prima desiderat propriam formam ratione sui complementi. Et propter hoc quanto nobilior est materia, tanto magis requirit nobiliorem formam, quia pro quanto forma nobilis est, pro tanto plus nobilitat suam materiam.

Side Notes : Materia lapidis qualis fit.

Et materia hec multum est habilis ad recipiendum formam illi. Quādo ergo illa est appropriata huic formæ, secundum naturam, actu primæ causæ est habilis multum, ad recipiendum formam mineralem aurem, quæ ipsam materiam clarificat ac illustrat. Item adhuc fili nota quod nil mundi est, quod non sit naturaliter compositum ex substantijs quatuor elementorum, testimonio cuiuslibet boni naturalis, & secundum suas experientias non est substantialiter aliud, nisi ex Mercurio & sulphure, & puris, mundis, incombustibilibus in primo puncto suæ creationis. Ex hoc sciri potest per artem quæ fit cum operatione certa nostri magisterij.

Side Notes : vbi omnes colores.

Illud est primum genus vel materia & substantia media, in qua natura figit omnes suos colores, in figurando diuersas substantias. Isti colores veniunt ex proprietate materie compositę sulphuris & Mercurij, et per instinctū sue nature. Adhuc habet multas alias proprietates ista materia, prima, per quas scimus quod ipsa est ex natura Mercurij viui & sulphuris, quia ipsa in igne non potest corrumpi, nec in aqua nec in aere. Et habet proprietatem soluendi & coagulandi, & attrahendi cum appetitu, & proprietatem expellendi & dirigendi, quæ omnia sunt ad perfectionem, & complementum, & bonitatem rei animatæ cum contrarijs passionibus, per quas passiones sumus certificati, quod ipsa ex Mercurio & sulphure est, cum sint contrariæ operationes, quas nos facere siue excitare non possumus sine proprietate illorum duorum, cum dictę proprietates non possunt esse fine substantia sicut nec actiones sine materia.

Dicimus quod illa substantia non est aliud quam sulphur & Mercurius, intellectum, secundum suam compositionē. Ex quibus apparet, quod hæc prima materia omniū rerum vilium, quæ per generationem & corruptionem formantur secundum suam compositionē. Quare tibi debet illucidari quod ipsa est de natura sulphuris & Mercurij, nō per hoc quod Mercurius sit in tota sui substantia & natura per respectum ad communem, sed in parte.

Item Mercurius iste conuertitur in omnem formam, & in omnem temperatam commixtionem, & conuertitur in omnem naturam vel naturas, cum quibus iunctus fuerit vel diuisus.

Side Notes : Permutatio Mercurij nostri in aliā naturā

Quia homo exit ab homine, bos a boue. Ite non est aliud fermentum in mundo nisi sol & luna, quæ sunt tinctura, cum quibus coloratur Mercurius viuus, qui sine tali Mercurio credit tingere. Coccus vadit ad practicam suarum transmutationum, Quia sol in colore solis tingit, luna in colore lunæ. Si ergo cum Mercurio sole et luna sciueris tingere, videbis magnum secretum quod dicitur ignis noster.

Item dictum genus custodi ab omni combustione, & extrahe quintas essentias a minerali, vegetabili, animali, in quibus propinquior reperitur natura metallorum.

Side Notes: Mercurius noster duplex

De minerali patet, de vegetabili diameter masculinus & luminaria magna, quæ est succus vitalis, & radix de lostralia, & Portulaca marina, Mercurialis & Chelidonia, quarum naturæ approximant multum naturæ minerali, & omnia quæ sunt magis calidæ & humidæ naturæ. Inter animalia est spiritus Basilisci et Aspis, inter liquores, sanguis humanus, et pilimentum, & lac bestiarum, & humiditates viscosæ. Inter mineralia sunt sol & luna, quæ sunt lapidis fermentum.

Et quanto approximat graduatur cum natura magis, & participat cum illa, & quanto magis participat, citius per amorem naturæ in illa coniungitur & conuertitur.

Ita quidā proijciunt elixir cū magna abusiōe, qa non integrauerunt totū naturæ cursum qui durat per spacium duorum annorum, vnde lapis est vnius anni, & trium mensium, quia secundum quod corrumpitur, sic generatur.

Item fili noster infans habet duos patres, & duas matres, Et quia ipse chare nutritus est ex tota substantia in igne, propter quod nunquam moritur. Iterum fili ista aqua vocatur aqua sapientiæ, quia tota est aurum & argentum, perfecta in actu spiritualium elementorum, in quo quiescit spiritus quintę essentię, qui custodias spiritum quintę essentię, si aliquid vis facere. Et facit totum.

Side Notes : Quinta essentia quid faciat.

Iterum necesse est tibi fili quod tu scias, qui est pater, qui dependet a prima causa, & sicut forma formarum, qui se posuit in supradictis quatuor naturis honorabilibus, et vocatur anima elemētorum, & facit pacem inter hostes, id est siccum & humidum.

Side Notes : Anima elementorum.

Quare si aliquid vis inuenire, operare quotidie materiam suam cum scientia cognita ad ignem, secundum quod natura postulat, & illa tunc faciet suum proprium debitum, quia ipsa format, colligit, & mutat in aliam naturam cum fuerit preparata certo modo. Et tu non es alius quam minister. Et ex hoc anima deuenit in actum, et requiescit in sphæra ignis, et ibidem habitat cum motu continuabili, & causa illius motus est calor naturalis excitatus per ignem elementatum simplicem. Custodi fili ne effugiat, & serua in amore & in ignis calore. Et non figas eum quousqƺ sit purum elementum primæ rei. Iterum prima virtus est a Deo, etiam recurrit ad naturam quod velit accommodare de suis formis substantialibus siue stellis & planetis, & ostendere ei suam incerationem. Item si intelligis in tuo corde, teneas stricte nil reuelando. Item nulla res corrumpit aliam nisi excedat illam in qualitate contraria, sicut est calor & frigus. Parua flamma comburitur per magnam, ratione suæ excellentiæ magnæ quam habet contra illam. Et ideo omnes habent contrarietatem in vno motu.

Side Notes : Menstrualis natura quid.

Iterum fili non est mirandum, si virtutem talis menstrualis tu præponis in corde tuo, cum sit ductrix & gubernatrix totius naturæ. Hec est res vilis, quæ per seipsam conuertitur in rem nimis preciosam, quod nos non crederemus, sinon vidissemus eius effectu cum nostris proprijs oculis.

Side Notes : Hic est ignis noster.

Item iste ignis qui comburit aurum, magis quam ignis elementalis, propter quod continet in se calorem naturæ terrestris, et resoluit sine aliqua fortitudine, quod non potest facere ignis communis, quia tibi præcipimus, quod diebus magis calidis, quos habere poteris, facias magisterium, Et habebis aquam calidam, quæ resoluit omnem rem fortem, & vinu & piretrum. Item multi dicunt aquam fortem esse corruptionem nostri lapidis, & non mentiuntur. Quia qui non intelligit suam corruptionem, forsitan & ignorat suam generationem,

Side Notes : Solutio nostra amorosa. Et non violenta.

cum ipse non possit facere sine corruptione, & transmutatione indiuiduali, que sunt realia naturalia nostri lapidis in suam primam materiam qui debet corrumpi per dictum menstruale, cum amore pio, sine totali destructione, quia amor pius nunquam vult occidere filios quos nutriuit. Fili, quidquid misces ibi quod non est sui generis refutat siue dissolutione, sed illud putrefacit, quia est res communis, ad recipiendam naturam omnem cui adhæret.

Side Notes : Aqua nostra pontica.

Serua ergo, quod non misceas cum aqua nostra nullam aliam rem, nisi illud sit de natura sua propria, quæ aqua hæc magis putrefacit ratione suę ponticitatis amaræ & non crudæ. Et illa est quæ comburit & corrumpit, quidquid est combustibile & corporale, ex vi sue propriæ naturæ &c.

FINIS.