WORK OF THE MOST WISE HERMES TRISMEGISTUS.

On the Generation of the STONE,

with the Exposition of MOSES, HEBREW PRIMATE,

Translated from the Latin.

I

All moving and moved forms, whether generated or occurring, honor God, eternal Creator and Principle of all beings.

Moses says. The Author begins a great work, and the highest among all works, as are also the kinds of the Magistery and of the sciences: namely, the generation of a certain Stone, which is very great, also called Philosophical, and by some it is given the name of Elixir, because for a long time it has been sought after, or because—as the Arabs say—it means Fifth Essence, being the extraction from raw materials to a certain eminent fifth nature.

This work was written by the author for his son Cranoor while he was dying. As he lay on his deathbed, he ordered that this most precious work, in which he had first suffered greatly, be immediately given to his son Cranoor.

For the sages of old—of Greece, Maghot, Enoch, and ancient Babylonians, Zoroaster, and Thales, and many others—were ignorant of this Art.

But to me it happened that a good part of the works of the wise came into my hands; and I also saw a certain treatise in an Art to which the wise gave the name of Alchemy, of which the beginning is such.

It is most true that what is below is like what is above, and what is above is like what is below; and then, at the end, he gives the following words, very obscure and ambiguous. For this reason, I began to sophisticate over these words, and never understood them; and having done so almost a thousand times, in vain.

But in practical operations, I was greatly helped by a man who wanted to save me from much difficulty, fatigue, and waste of time. With my Master’s favor — may God have him in glory — he brought me a very ancient manuscript, handwritten by Hermes himself, written already many centuries ago, and carefully passed down through the hands of the most prudent philosophers, and thus well circulated. As soon as I obtained this original, I immediately achieved that which I had long desired: that is, the white and red stone, whose virtues are marvelous. I will now recount it to you, dear Master of the highest order.

The main point is this: it possesses the power to convert every raw and imperfect metal into pure gold or silver.

I have written this book to declare this intention, in full order of narrative, so that the Magisterium is not lost. I have not kept it secret, because under that orange color lies the fire of sulfur, that is, the key to dissolving the sealed place.

Therefore, let us not be short-sighted: he who finds this Magisterium will know that it was a gift from God. May, through this work, the perfection of that which was so much sought by the ancients be achieved.

Let us now come to the words themselves.

He said: God is the first Principle of all things, and eternal, and this Principle is worshipped by all the moving forms, that is, the intelligences, and all the good spirits or angels; he adds that the heavens are moved by another, as are the beautiful stars, the luminaries, and all the inferior things of the world. That is to say, they are generated and corrupted, like all other things that are generated and corrupted, that is, perishable; and this is shown in the books of Moses, and in this same testimony given by Moses and Abraham when he said that all the moving forms, and those moved and generated after the great Spirit, are moved by Him through His command.

II

These things, therefore, are subject to the earth and simple natures, as derived from the spiritual Empire, in the Sacred and Holy Minds, both in harmony with all the lesser world and with the influence of the higher stars, planets: they move and are moved under the Heaven.

Here he wants to reveal to the Hebrews the second principle and substance, and says that these things, that is, these moved and generated forms, are subordinate to the intelligences, that is, to the celestial spirits, who become from the divine will and are given great secrets, and with them divine providence governs the world. Of which series Abraham spoke in the two principles: to the air, where those angels who successively governed the world go, by name those such as Gabriel, Uriel, Raphael, and others, who govern all the things that are moved and stirred under the sky, partly through the sin of their light and partly by death, and by the influences of the heavens. He also refers to infernal spirits, who are in the air, and those who dwell in the waters, rivers, and caverns, and are obscure and ministering angels; and those first angels who were not governed by those powers and are subject to others, as Solomon said in the first book.

III

And so finally they transcend into the mixable things of the four elements, with their own aptitudes for generation, and if there are other things, they transcend into symbol, and I will proceed with these.

After he explained the two moving and primary principles, he declared the third and final principle: he said that all these things, after being subject to God, to the Angels, and to Heaven truly, are subjected to the four Natures of Mixtures—that is, to heat, cold, moisture, and dryness—which are the true qualities related to generation. And if there are others that contribute to this ultimate essence, they belong to the material. We see elementary foods that nourish the body, just as in the nourishment of fruits, good things, food, and other such things. Therefore, we will say that all these things contribute to the generation of some individual, as the wise Archeopla says, that the operations of the Elements change all bodies, either strengthening them, weakening them, or destroying them.

IV

Son, if you did not know, here are the bonds of these experienced things, by which the intelligible things are gathered—hidden on one side and on the other of the mixtures of the true Natures, and sometimes even outside of them—while from this they understand the operations and the light of the same, and of the soul, how it is born and appears from a Chosen Aura and from a most pure Divine Flame.

In this place, O Son, he wishes to hint at a great Arcanum, explaining those things which he mentioned, while also warning us not to be too verbose in discourse. He admonishes that, if we are to undertake the generation of a noble thing, we must first prepare our three bonds or ties—that is, to pray to God that He may hear us, for He is the first Principle. Then, he adds, from which mixtures of the true Natures, namely the three Nature among the mixed bodies, which are Animals, Vegetables, and Minerals, often places the Principles of intelligible things, that is, the Principles of Intelligence. It is said that they flow from above, from God, whose influence moves all things by His simple presence: God, who is the first Mover and moves Intelligence and the Heavens from every part, like waves of the sea moved by winds. Hence, it is said that these are more than elements, since the operations of living beings descend from the first Nature of God. And the motions of the rational Soul and of all the other Souls depend on it, since they receive their influx from it. Without the motion of the Heavens, generation would not be possible, nor the divine circulation, and with its contrary, all other things would wander without order among the Elements. Finally, it is said that the Light, that is, the fire of the sky, is the cause of the new form introduced by the celestial Aura, that is, by the Supreme God, and we may interpret it as belonging to the Animals and the Spirit in the purest figure of fire from Heaven.

V

And thus we posit a Mover in three things, from which the transformation of the individual species depends: three Organs or Harmonies, and a Trine Dimension of the subject, that is, of the form and appetite of the mixture of the seed, and of the origin of the difference of the parts, and of the occult virtue.

In this part, the discourse is very obscure and equivocal, while having resolved the two first principles, a third follows. Therefore we distinguish a Mover in three things, that is: God, who is the first Principle and is Triune in essence, being one, and one Principle, and comprehending the others who are called the second.

Movers, that is, the Heavens and the Angels and the elementary realms — these three united are one. Then, returning to the change of individual species, there are three Organs, that is, three things related to generation. These are called organs of that thing, that is, the component parts, and which concur with it.

These are: the subject — that is, the act of the matter perfecting itself; the form of the substance — and from that, the things that it desires, uses, or seeks, while being deprived of this, not having form or appetite or suitability of the same matter, because it is not better formed, but heavy and crude.

And thus again the others are revealed in their Harmony, that is, in motion. The harmony of the elements does not occur without motion, and it is the first union of the elements.

Motion is what begins generation, permutation, and alteration. As it progresses, it perfects, and it is the end of generation and the principle of formation.

The three triple dimensions are understood in depth, in breadth, and in height, and they are explained in this way: breadth gives the external form, specifically and visibly; height gives everything that is comprehended, like the tree has fruit, branches, leaves, and flowers; depth is the profundity and water of the highest virtue in trinity — that is, the variable and virtuous moisture and the principle of life, the occult virtue — and it is the purest that is in the body.

VI

Of each thing among these, full instruction was left by the Old Prelates to those who, through assiduous observation, sought out the substance of it, reduced beneath and toward the Triangle, into a single Circle.

The Ancient Wise Ones, the Magi, according to Apuleius, in their visions, are:
oaths, oblations, and sacrifices, they observed three things that contributed to marvelous works: God, the Stars, and the Elements; and with these they perfected whatever thing was intended by them. This is because every compound is divinely partaking of these first rays; while among the mixed things are constituted the Matter, the Form, and the Aspect. The Angels possess the will, the Mode, and the Art of the things that were. The Heavens [possess] the light, the Motion, the occult Virtue. The Elements: the homogeneity, the qualities, and the Site. The Animals: the body, the Soul, and the Spirit. The Planets: the generative, nutritive, and vegetative [power]. The Stones: the smoothness, the growth, and the properties. The Metals: the Salt, the Sulfur, and the Living Silver [i.e., quicksilver/mercury]. But God [possesses] Wisdom, Power, and Goodness. From all this it is clearly evident that the Trinary Virtue is found in all things.

VII

What reasons, as well as the progress of our generation, were caused by those things already recorded in the ancient tables, after the destruction of the world; and also, at our own expense, we have destined them for our sons, so that without difficulty or mistrust — which often stirs souls — they may begin the work with security and happiness, and be able to perfect it.

Now proceeding to the excellence of the triangular number, ten, praised by those Wise Ones concerning the Trinary Virtue and the mode of the generation of the Agent, and the progress of the latter according to its virtuous mode, are [found] in the tables left after the universal flood; and, at their own expense — that is, according to the same method and laws through the same experiment — they will be left to their own sons. And rightly so, that they may proceed without mistrust, etc.

It is without controversy or doubt that anyone can achieve such works. From what appears, the author speaks with clarity and manifestly in this book; and therefore, having come into my hands—having been saved from the crowd of the foolish so as not to be taken away—I was the cause of much: I sweated during my youth in this magistery (with all its difficulties, working much in despair of this work). Having found this present book, which the pious Comete composed for his son Luano so that he would continue in the science and not lose the ancient magistery of the precious water, with clear words, he composed this booklet for those who are on the verge of dying, which he composed as a benefit for those who, like me, have labored 32 years to accomplish the work completely—and already the Most High has granted me the benefit of finding this book.

If, therefore, you begin the work, keep it hidden as much as possible, not discussing it with others. Silence is the guardian and fulfillment of the entire Work.

VIII

This wisdom, then, as it came down from Heaven, we have destined for our beloved ones. Embracing the celestial things, and detaching from the earthly, they acquired from the Most Ancient Fathers this treasure of glory, imposing upon their children, for our Faith, to spread it to others. And to those who despise this sacred gift, we wish every misery, and that they may weep a death brought upon them by divine fury.

And he concludes that this wisdom in no way departs from the Divinity, since he acquired it from the very Divinity and, having received it, conferred it upon his beloved children—that is, to his Son—as also to others, who were born from this [lineage], so that they may fully embrace Philosophy and the disciplines, to obtain this honor and diadem with which the Philosophers were crowned—to be able to rule in this world more than kings—and by moderating the celestial things, may overcome every fortune, the celestial wrath, and the fatal consequences. All this through the means of wisdom.

God says: “But to the unworthy, etc.” That is, He ordered that this Secret not be revealed to posterity. He adds: this is our commandment, etc.—that is, if anyone is not obedient to these our precepts, let him know he is cursed by Us.

Having the Philosophers given him the same Secret, let him suffer a terrible death, and the indignation of the Gods, and the vengeance of celestial wrath—that is, the way of the Most High God and all that we have warned above.

IX

Now then, not esteeming our sons as captives or unworthy of this our benevolence, by communicating to others this gift of our genius, let them not strive to cast thunderbolts upon them with such scourges, without fear of incurring such a curse.

Therefore, we have fully committed all our treasure to the care of worthy sons, so that they may become opulent not only with the riches of gold, but also with the wisdom of Virtue.

Homer recounts that when a man wise and truly virtuous renders evil for good to his fathers and to the parents of Nature, in place of the benefits received, he shows an ungrateful soul and is clothed in betrayal. Out of benevolence, and because this gift is the unique fruit of his genius, he could not persuade his successors—so celebrated and renowned—to desire again to heed the paternal admonitions. When they want, by scorning the authority of the Ancient Fathers, they do not reflect on the curses of those. For this reason, says Zoroaster—and with such praise and esteem—that what is the Essence itself and equal to all should not be relinquished at any price. Therefore, he left everything in testament to his sons, placing it in their prudence and counsel, in such a way that they might become lords of his inheritance; who would not only abound in riches, but would also be fully immersed in the same wisdom.

He knew well that it would be nearly impossible for this book not to fall into the hands of many fools of the world, and so he left it with this purpose: so that the Magistery would not be lost.

X

Nor in any way is our Wisdom harmed, nor is such happiness diminished, by revealing this Secret to the world; for beyond the great distress of such pain, we have left little of life behind for the benefit of our name.

But being unworthy of our Poverty, of not having achieved anything despite so many labors, at least some future hope might remain for someone. Hence, this our sincere vision—always accompanied by heavenly grace—has been taken care to be left behind.

And to this we add a second reason, that is, for what cause the manifest composition of the Lapid [the Stone] was left behind. And it says it was necessary to leave the operations of the Elixir, because it was truly from His providence, that is, pertaining to His wisdom, to extend joy when it says: “and of such happiness, bestowing upon the world…”

If he had hidden it, he would have deprived and stripped the world of the greatest good of all—Happiness—and the wicked powers would have cursed and blasphemed the souls of the predecessors. He adds, saying that this is the very weight of our Glory. And note that Hermes spoke in this way because he was not only the first of the wise and the high priest of the Egyptians, but also the most powerful king of all Egypt.

XI

This, then, according to the example of Nature herself and as a shortening of the Work, if someone were too ardent and hasty, should not be undertaken due to the greatness of the effort. For often many—even though gifted—due to the difficulty of learning the Work, or by taking on great hopes, have fallen into grave error and ruin.

It clearly wants to say that one must not proceed hastily or rashly. Therefore, it says this work is according to the example of Nature. It adds that if someone is too ardent, etc., and does not follow the proper steps, even though they are gifted, if they do not know the method of the operation, they will fail due to haste.

XII

To what cost! Having admitted some of you, still doubtful, we have endured—beyond great shame—the reproaches of the unwise. So much so, that we have taken on the burden with the same judgment of those to whom this unique privilege was given by the Angelic Light, to all those who were about to immerse themselves in time into the Light, worshipping this, together with others.

Hermes says: That constancy, that is, the truth and certainty of this work—not having always appeared to the Philosophers, and being thus attributed to doubt—by denying the Magistery entirely, they have brought not a small injury to the Science and even more to themselves, being investigators of it.

He then says: And it must be understood that being commanded by the Most High—that he was the first to whom this wisdom was shown—he wanted it to be shown to the Philosophers who honored it. He says, therefore, by rightful duty, etc., that such declaration was made by the will of God.

XIII

What greater revelation could there be for the adorers of Wisdom, than that they might possess the first seeds of Nature to generate? Indeed, it is fulfilled by living together the causes of those [things] for our souls and with great labor, in such a way that they have acquired the true and indelible discipline of our Magistery.

It is added here that the revelation of this Secret, without that of the theoretical part, is of little use. He means that the revelation of the practical work is of little benefit without the demonstration of the scientific Magistery—for Wisdom surpasses the riches of this world. Therefore, whoever works the Secret without the revelation of the theoretical part and the fruit of philosophical doctrine, does not acquire Wisdom, but only riches—and barely those.

He says: those who do not fully fulfill the reverence of Wisdom, even if they possess the first seeds of Nature to generate, lack the pearl of the generation of the Stone and the generation natural, and it is the work of nature through the Artificer. Therefore, it is said, and for this reason, both one and the other are treated in this Book.

XIV

From this, then, we return to the source: nature produces three kinds of mixed bodies—that is, Animals, Vegetables, and Minerals. But setting aside the consideration of the first two, it will not be out of place to turn to the Minerals.

Let us return to the three principles proposed above, which are God, the Stars, and the Elements. He then says that from these three principles arise in this world three different kinds of mixed bodies—that is, Animals, Vegetables, and Minerals. Of the first two, we have treated elsewhere; now let us deal with the third difference, which consists in the Minerals.

XV

Sometimes then, going further, it must be said that this transmutation begins from those things that are enclosed within the earth, deriving from the exhalation of subterranean heat, as also from the rays of the stars and the Sun, it is transmuted into another hidden Nature. This is heated and mixed with water, united alternately with that which comes from the persistence of insufficient heat.

The Author begins the theoretical examination of the Magistery of Alchemy, and says that sometimes, going further, it must be understood that this transmutation—that is, natural—speaks of the generation of metals, which proceeds from exhalations enclosed in the bowels of the Earth. He adds: The heat of subterranean exhalation...

He means that the heat which is enclosed beneath the earth—coming from the Sun, from the stars, and from the Nature of the Sun or of Mars—this is what is meant when he says "ardent." That is, the viscous and heated part, that is, the moistened earth to which is joined the water found underground, is heated by the persistence of insufficient heat, etc.

This is why that cold quality of the earth, according to its part, becomes warm and is converted into another earthy nature and acquires another quality through the mixing of water and the abundance of heat, which cooks and transforms it.

Thus does Nature work in subterranean places, and from there proceeds the beginning of metallic bodies.

XVI

And all is transformed in that viscous and moistened body, preserving within it the salty parts of Alum. But it does not, however, retain entirely the substance of the salt, for dissolving from the smoke, its pure juice is extracted—this juice of salt is what is truly called Vitriol, or also "Dry Water."

He says that from all that moistened and heated earth, it passes into another earthy Nature, which embraces the Nature of the salt’s smoke—but it does not perish, etc. But it is dissolved from the smoke, etc. He means that the moistened earth is dissolved by the subterranean heat from which arises the smoke of its own Nature, as previously stated. Because that earth was composed of water, whence its dissolution.

The aqueous humid part is joined with the earthy part. And these, thus dissolved into smoke, are more aptly drawn toward the Nature of salt, because they separate—and so it is said that dissolving from the smoke is extracted the pure salt.

Vitriol. Others give it the name dry water, because of its property which is similar to water and, therefore, can be artificially converted into clear liquid. Yet, even though it is called water, it is called dry because, when it comes into contact with iron, it neither moistens nor wets, but crystallizes into the form of vitriol.

XVII

The sign of this, we say, is that everything can be dissolved into its first principle, in which these homogeneous bodies were created—converted into salt—by being returned to the principle from which they were generated. And for this reason, it is said that salt is the base of Nature.

This is further proven by the things mentioned above, for it is said: the sign of this, etc., is seen clearly through observation of this truth, because each substance dissolves into that from which it was composed. That is, those things which are homogeneous, etc. And these metals convert more or less back into the Nature of Salt, by means of dissolution.

He says that they return to the first principle from which they were generated, etc., as if they were transported to the first principle of the moderns. From this, it is concluded that the metals are composed from this Salt of Nature, and the first matter of gold was this salt, or rather this double smoke drawn through the channels of the Earth.

XVIII

This, then, is an example for learning. In fire, many things are consumed because they dry out and are converted into calx or powder and returning to burn, from that may be drawn the salt, which is called the radical moisture—boundless and eternal—of each species.

These things, however, with the addition of Nature, are observed separately in their proper juices.

Now let us proceed to prove what was said above. This example should be understood: that in fire, all things are consumed and converted into dry powders. However, they never truly lose their natural radical moisture. (This must be carefully noted.) For if one burns green wood, it first burns off and loses its own radical moisture—which is what was present in its green form—and thus the essence of the wood is lost. Yet not entirely: it remains in the other moisture around which the radical was sustained, which lived in the same material. And so it is likewise with other things... otherwise, nothing would survive.

Of this radical moisture Hermes speaks...

From that powder, in the manner of calx, one can draw out the salt, which is called radical moisture, incombustible and eternal in every individual—that is, over time, since only hatred has eternity in the absolute. And from this, the ancients drew a great secret of Nature, for all things that return to the nature of salt possess the highest degree of perfection in their final execution.

And this doctrine embraces the perfection of true and fifth essence. For this reason, such things are to be brought back to the Nature of Water, subtle and most sublime, which is brought closer to the Nature of Fire, and thus through decoction passes into the Nature of Air, and then, ultimately, into truth and excellence by Fire. And this is the Philosophical Mercury in its perfect degree, as it is said.

But the metals endure longest in fire, because they are of strong composition, and their radical moisture is not consumed but rather does not move, nor dissipate, into another kind—because excess and impurity are what flee the intense heat. Remember this.

XIX

From this heated body, then, falls the salt, which we call "terrene," and passing into the earth through celestial rays, it is dissolved in water and exhales a double smoke. A subtle humid vapor, with the help of heat, is released—this is called living silver and is greasy, earthy, and sulfurous. It carries with it its digested vapors, described under the name of sulfur, which is also called arsenic.

This is what is brought to us from above, which, heated from the Earth, sends forth its double smoke—that is, from the very Nature of the thing—wherein the digested humid is what is called living silver of the metals. And as for the digested earthy and greasy part, this is called the sulfur of the metals, and from Alum it is called arsenic.

Because in salt are contained both the sulfur and the living silver. If the salt of metals is placed in a glass vessel, enclosed and placed on a furnace for soft heat, you will see the living silver rise in a very white powder, and the sulfur will remain at the bottom of the vessel: a very white powder will be preserved.

XX

This double smoke, dispersing through the veins of the Earth, finds some stone that contains within it a certain seed of sulfur, which is called shining and clear; this, little by little, dissolves and then congeals and with the measured application of heat, it is gradually converted into metal.

This double smoke, etc. He says that this smoke travels through subterranean passages and finds a certain stone, in which resides a kind of sulfur that is clear and shining; it enters that stone, dissolves it, and from this the smoke congeals, and through continual heat, it is converted into metal.

XXI

Of these sulfurs, there are two natures and two differences, because the one that comes from salt—by this we mean the compound of salt and sulfur—is the vitriolic one found in stone. This one, coming from sulfur, is soluble because it has the nature of salt. This one dissolves, and its virtues are extracted.

But the other, which comes from the nature of salt, does not dissolve but coagulates with the virtues of salt.

As stated above, in metals there are two kinds of sulfur: one of which is in the principle of generation, united in that double smoke; the other is adhered as foreign sulfur externally.

Now, he says that the first seed of sulfur—that is, united essentially to living silver—is soluble because it possesses the nature of salt. The other, which is foreign and black, does not dissolve as it is earthy, but it is absorbed by the virtues of the living silver and the first sulfur. And this greatly contributes to the knowledge of the generation of the so-called Elixir.

XXII

They called the various sulfurs Lead, Iron, and Gold, but from Salt, Copper, and Silver; yet in these two, the mineral of the sulfur is one sulfur overcomes the other, and in this it is surpassed.

All of this is clear by itself and therefore needs no gloss. However, in these words some obscurity appears—namely, in those two, etc. He means that in the Moon and in Copper, that sulfur is found which is overcome by the quantity of Living Silver. And there one finds only flowing sulfur, not burning; but in Iron and in Gold, that sulfur binds the Living Silver not by quantity, but through fixed virtues.

From this, it appears that Gold is similar to Iron.

XXIII

These things, generally speaking, are also my instruments of doctrine, based on the triple power, drawn from modern bodies: that is, water and salt, then earth or sulfur, and finally heat, or celestial virtue.

As for what is said in this text, it is clear and needs no gloss, having been explained sufficiently in the preceding chapters.

XXIV

From the proportion, therefore, of these three — salt, sulfur, and mercury — arise the distinctions of metals, and each of them we have placed under the influence of a wandering star:

Lead to Saturn,

Tin to Jupiter,

Iron to Mars,

Gold to the Sun,

Copper to Venus,

Quicksilver to the Moon.

But to Mercury [we assign] the living silver (argentum vivum), which once was unknown and now has acquired the nature of True Metallation.

Now I reduce the metallic bodies to the governance of the superiors: whereby, through the knowledge of the nature of the planets from Astrology, one will also come to know the nature of metals. The astrologers are accustomed to mark them with the following characters...

Here is the drawing of the seven Planets, that is:

Saturn ♄, Jupiter ♃, Mars ♂, the Sun ☉, Venus ♀, Mercury ☿, and the Moon ☽.

XXV

Of the things said above, accepted one by one, each of these species is assigned to exist not in actuality, but rather separated from the aid of their own virtues, since united they all have sprung from the same principles of Nature.

Archimedes said that each metal contains within itself every metal, that is, every metal is Gold and Silver, because they all contain them inherently. The reason is because all of them proceed from the same principle of Nature, which is from Sulfur and from Mercury.

XXVI

But if the judgment or the heat was reduced, or if the two principles were diminished by any earthy, burning thing — and if it is the Moon, the heat is insufficient — and if it is equal or direct, and it is the Sun, then all productive things can arise. And there are the four metals: either the excess of earthy sulfur, if it is Mars; or the abundance of water, if it is Saturn and Jupiter; or the impurity of one and the other. The cause is the interrupted or discontinuous heat, if it is Copper.

Hermes said that if the heat is not continuous, the compound will be incomplete. And if the sulfur and the Mercury are purified, it becomes Silver. But outside of that, there is a bit of burning sulfur, so it has that which is not much digested. But Gold has both principles most pure, and equal, and continuous heat, but it has little sulfur, and that sulfur is pure and likewise impure, as also is the quicksilver (argentum vivum), and the heat lacking and discontinuous — these are the imperfect metals. And in these, either there is an abundance of sulfur, as in Mars, which has much fixed sulfur and is clear like gold; or there is too much quantity of quicksilver, and therefore they are soft: such as tin and lead. Or both the one and the other principle are impure, with moderate excess of sulfur and good heat, as in copper.

XXVII

But Mercury, being entirely devoid of the sulfurous material that is extracted from the stone, carrying none of it and lacking even the slightest agreement or affinity in combustion, is thus regarded as useless by our Art.

It is said that quicksilver (argentum vivum) is not a metal, but the principle of metals, because it lacks the bright sulfur which could unite with it. Therefore, Nature left it without seed, and it could no longer generate because of the great coldness it encloses within itself. That is why astrologers say — and also the observation of Mercury confirms — that it is neither good nor bad, neither male nor female.

And so, when the work of the Stone is to be made from metallic bodies, it becomes necessary to reject the quicksilver and choose another, which is already a metal, in which Nature has worked for a long time.

XXVIII

Therefore, since the transmutation of substance takes place through its principles, one can more reasonably infer every perfection from it — of which there are two stages: the corruption of the entire substance and the generation of the other through the introduction of a new form.

And this is the conclusion of the previous words.

From the transmutation of the substance with its principles, etc., it follows that — for the present reasoning — from the very natural principles themselves, we can achieve the perfection of the thing produced through the Magistery. It must be understood, then, that all are principles, not one alone, and from natural principles we make the Elixir, which Nature alone could not make — and this is because she did not have the instrument of coagulation which man can provide through artifice. This is forged from iron, therefore the entire Work depends on coagulation and mixture, as was previously stated.

It is also said that there are two steps, etc. That is, two are the ultimate terms that can be reached in this transmutation: one is the corruption of the prior form, that is, metallic substance; the other is the generation of the new form to be introduced, that is, of the perfect Elixir. And they are said to be accompanied because these two ends are the same thing, as one cannot exist without the other.

XXIX

But by openly following our Philosophy, it is clear that the perfection of individuals cannot occur except through the action and passion of two things existing in modern Nature. Thus, we establish that the metallic seed must be taken without any fear or doubt, placed into the fire of generation, in such a way that the similar entity depends upon a similar one; and every generation of the generated always has its origin from another similar one in the generative Nature.

Next, as in previous chapters I have stated the theoretical part of the science of Alchemy — when I speak of the generation of metals — I now wish to demonstrate why Art imitates Nature, and in what way we must proceed in the Magistery of the Art, for the— generation of the Philosophical Stone. Because, as said in the previous text, we must revisit all the principles of Nature, no longer being able to operate directly with the natural instruments, having now lost them.

Thus, we must imitate the Work, not in other substances in which the study of Nature is lacking, along with that principle which forms the species of things. Now, returning to practice, it is said that in every alteration of things, action and passion are required, without which no generation can occur, nor the alteration of qualities.

Two are active: heat and cold; and two are passive: moisture and dryness. For first heat operates, as a noble principle, and it works in the moist; and this is the cause of generation. And because of this action, the moisture is corrupted — and thus begins the process of corruption — and cold afterward acts upon the dry, and completes the corruption.

And after this generation, which immediately follows from the manner of corruption, since heat is the same generation. From this, it clearly appears that the first in intention is the last in execution, since the passage from one extreme to the other does not occur without the disposition of the medium. The extremes in this case are corruption and generation; the medium is the successive alteration. And heat cannot act except in the moist, because it itself, in a certain way, is friendly due to the moist, and is the cause of heat. For from it alone dissipation arises, as is clearly seen, from which heat then introduces dryness through means of frigidity, since the contrary of heat is cold.

Therefore, it is necessary that after the action of this heat, cold follows: because heat, having operated, is dissipated, and from this dissipation of the heat, and the introduction of cold. And this is seen in the endings: that when the action of heat ends, cold follows, and it turns to the extremes; and just as cold is dry, it suffers from that as moisture does from heat.

It is clear that two things operate in generation: one principal, which is heat; the lesser actor is coldness. These two motions are one and the same thing in Nature; they are not distinct in the same truth. However, we distinguish them by the evidence of natural operations, and these two are in the same subject and in one Nature. And this is what is said same Nature. Therefore, wishing to generate the Great Stone, which has the greatest affinity with metals — that is, which is invisible to the eye by nature and is that which gives perfection in heat, in purity, in weight, in balance, in brilliance, and in virtue — it is necessary that we consider Nature's operation in the generation of gold, that is, to know in what way it infuses heat, purity, and similar qualities. And since we do not know the workings of Nature, there will be no man in the world who can perform what it does, not knowing at all the mysteries unless the Most High, who is the wise writer of all things and the maker of Heaven and Earth, reveals it.

Therefore, we must take that other metallic body in which is known the virtue similar to that of gold, for the ease of operation, as will be seen and as we will adapt this as much as possible: and we will return to the spiritual nature, that is, impressionable, and when everything will be adapted, there will be born at least the virtue similar to that of gold, which is a gift of our Most High Lord.

They dissolve in water, and saffron is of such a nature that a small portion of it gives color to a large quantity of water, perfectly dyeing it orange or some other similar hue. And this does not happen with light colors, which do not dissolve in water, because they lack vigor — that is, they lack the virtue of subtlety. All this has been shown elsewhere.

Now, what we seek in metals must be taken with equal care, since metals have seed, just as plants and animals do. This seed is hidden and must be extracted by artifice, with great skill, by seeking the like with its like; for every being generates its own kind, and this principle is true also in metals.

Therefore, it is necessary to take the metal in which its seed resides, and this seed is the form specific to the species of that metal.

XXX

And as we stated in the above text, we have explained the three instruments for generation, that is, the Act, the Matter, and the Appetite. And it is pleasant to once again unveil these instruments, so that in some form they may be seen clearly. Persisting in them, without arriving at the proper agreement of matter for transmutation, we would fall into some serious error.

Now, as was explained in the first part, that is, the Three Principles of all things — Matter, Act, and Form — Form is made suitable to receive the Form, while from the knowledge of these Principles, one can better understand the Matter of the Elixir as will be discussed shortly.

XXXI

Therefore, even very illustrious men, well-versed in investigating the providence of Nature, have remained astonished upon realizing that Gold, when extended from itself to others, was believed to approach more closely the glorious summit; whereas it is seen that, the lower one is from all others, the more it is known and elevated by its own perfection.

And here is recounted the opinion of some Philosophers of his time, who believed that gold was the form of the Stone, and they were misled because they could not alter it. As they later concluded, they said it was the most noble among metallic bodies, the one closest to the Stone, and more properly related to the other metals. But this opinion is false, for Gold cannot be deprived of its perfection or digested unless Nature ceases in that and ends its work. Nor can it be altered, because it has an equal temperament and in it all the elements are balanced, nor does it suffer any imperfection, since it is not capable of privation of form as imperfect metals are—those metals which have the aptitude to receive the form of Gold.

From this it follows that Gold is not the Matter of the Stone, but if it were, it would be very far removed from our Magistery. Therefore, one must take another metal as the body, one which has affinity with it, and is more suited to it.

XXXII

It is therefore necessary that something be said by the Art regarding the constancy of the perfection of the Form, which does not lie in the Sun, nor in the Moon, since these bodies, existing in metallic composition, do not possess any to the Elixir, while gold, which has abandoned its sovereign metallic nature, has cast out the purest metallic spirits and with great force the perfections and arcana of the Elixir.

Reason explains why gold is not the matter of the Elixir, just as silver is not either. He says that neither the Sun, i.e., gold, nor the Moon, i.e., silver, have any relation to producing the greater perfection of form. He says that, since these bodies existing in metallic composition—if one says that the fixed bodies, as they exist under metallic form, belong to the form of the great Elixir or are related to water—they are imperfect and therefore not reasonable, because the Elixir does not have in itself metallic form nor is it a metal, as its appearance should be suited to the introduction of a purer form in its own genus, like the reflection proper to gold.

Hence this statement could mean that the Elixir pertains to the form of the Ether, which is incorruptible and simple, whereas gold and silver are not the Elixir could not have settled into its proper state. But it is not so with imperfect bodies, which are always in motion in their own way; and whoever does not believe this could investigate the nature of gold and will find that, being fixed, it never corrupts but rather stabilizes. Thus, one could say that gold has abandoned all metallic sovereignty, that is, it is no longer a metal. Others say that it arises from the purest metallic spirits, etc. Thus, you see that the Elixir by its nature is composed of spirits from bodies, that is, metallic ones, and this is the meaning of the water of the philosophers, of which we will speak below — not of perfected Elixirs.

XXXIII

Therefore, of the Elixirs — that is, more than one made from the substance of other bodies — it is necessary, by the Philosophers, and from simple extractions, to extract this sovereign generative substance. We have read that a very old matter closer to sulfurous flowers is used, because we do not aim at the effect of the work, or because we have been too distracted or diverted by various uncertainties, to our great shame.

Let us briefly say, then, that of all four base metals, the matter of the Elixir is truly taken from lead to make the Elixir; it is rarely taken from tin, copper, or iron — but more commonly extracted from some of these, as stated by the most known and gifted doctors. (It is understood: of the Philosophers, not charlatans!) Because, although ☿ [Mercury] is of the highest perfection of bodies and the preserver of mixtures, we do not choose tin or lead for being very crude and requiring a long time in digestion. Whereas, what is lighter like quicksilver and is endowed with greater portion of sulfur — such as iron, potentially — from this all admixtures are drawn, and its Mercury is turned toward full perfection, its own sulfur is fixed and purified by the Art.

XXXIV

Of these, we have come to know two noble species, namely Venus and Mars. But between the one and the other, we have come to hold in highest veneration the star of Mars, because — after many prayers to the One — we were granted revelation by the same.

This is the saving Stone, in which Wisdom opened her virtue at the beginning of the work of Alchemy, revealing here what the Metal is.

From which it is most likely and naturally derived that the Philosophical Elixir is iron, since in that consists the secret of the marvelous virtue of the aforementioned Elixir. Having made a certain distinction of species — because it was first said that the more known species are Mars and Venus — from these two he chose the most noble body of Mars, and from this is the Philosophical Gold, which resembles ordinary gold, as we have said above. And because it tended toward corruption, it is in that and in Venus (♀), which is the cause of the perfection of bodies and the treasury of adhesion, in which every good of the Creator is seen — a gift of the Most High.

XXXV

That which, not contenting ourselves with returning to the practice of the Magistery, by command of our power we have compelled the sovereign spirits of the air and forced the infernal ones, that they might teach us the true method of the sharpness of steel.

All this is clear and needs no gloss.

XXXVI

We have also determined to take from that substance of his which more abundantly and more easily is purged of all its brassy qualities, and whose sulfur abounds more in water, and which is more fixed and clarified for the construction and conservation of the Elixir.

He said that of this substance, that is, of Mars, they should choose it in this work not for any other reason than that it is more easily purified of its earthy terrestrial impurity, and so as to come to have fixed sulfur, like that of gold; and this has been clarified for the Work, etc.

Understood as fixed by Nature and clarified by Art, this sulfur, being such, and which will be brought to perfection and truth, brings about a marvelous work.

It was also granted to us by divine mercy and supreme goodness that, on a certain tablet of emerald color, we saw inscribed all the progress of the Work, written in letters and divine characters.

If its great principle is gathered from that which we have brought forth in the revelation said above, turning the mind to those things that are done by Nature herself, while by heat it acts, and with that makes the salt, and then dissolves it; and once dissolved, it returns to the sulfur, and with the sulfur is led to its completed being.

In these words is taught the entirety of the Magistery by Nature.

Therefore, in summary, one must imitate Nature to reach the inner Art. When, therefore, you mentally reflect on those words spoken in the previous chapters about the work of Nature, you will find that the operation of the most precious Elixir is nothing other than the gradation of Nature.

Thus, I say: by heat the earth is burned, but I add that by heat we do not burn the metal, rather it is truly turned into earth, as it was before. Then it is joined with what makes the salt, which dissolves it, and from that follows the smoke. Likewise, we do not burn the salt from the metallic earth in that way in which it is revived, but rather it is picked up and then that dissolves, showing the salt that is the vitriol when it is found in the smoke of its own nature.

And joined and dissolved, it returns to the sulfur. And similarly, it spreads itself—the volatile part—into that which is infused in its own fixed sulfur, that is, to unite with the fixed sulfurous body which must not be separated. Therefore, this is the sulfur, that is, that sulfur which then congeals its own water, and thus Nature makes the metal, and we do the same: we make the Philosophical Water.

So, as has been said, we have learned to conjoin and reunite that body with a great subtlety, that is, in a spiritual nature, which Nature by itself cannot do.

XXXVIII

Let us therefore burn it with instrumental fire, that which is burned comes, like true gold, almost resembling emerald; this we purify and from it we extract its purest salt, which is called metallic incombustible humid radical, and we will revive from it the celestial prime matter of our treasure, of our seed, and of our life.

This is what was said above: and for what has been discussed in the preceding chapter, it is enough. But let it be observed, that the conjunction of Mars into Earth is like in gold of bluish color through violent fire.

XXXIX

Let this be then, O most delightful of all fruits, the most ecstatic delirium, and most beloved support of the soul, the rest from pains, the antidote to infirmities, and finally the invincible bulwark against enemies.

What Hermes says here has no need of explanation.

XXXX

If one wants to know how many parts out of a hundred of that venerable star can yield the purest influence of salt:

He says that out of one hundred parts of that venerable star — that is, of metal from Mars — one can generally extract thirty of salt. I myself have extracted that much.

XXXXI

And let it be so well brought to a certain preparation, that it be no small thing: let it be placed in a vessel of most noble glass, and sealed with our signs, and let it be placed in the most secret heat of the fire of the furnace, the example of which is as seen below.

He says that this salt must be placed in a glass vessel and sealed. He says with our signs, that is, with the blessing of the Most High, as he spoke of in his books of Maggia. But the vessel must be very well sealed. He says first that it should not be too small, and it must be taken in proper proportion and quantity; and that vessel you will place in the furnace as seen in the following figure.

XXXXII.

Let the furnace be made of copper, whose length shall be about two palms. In the upper part, place a perforated copper cone through which the vapor of the fire or of the bath may pass, and place over this the properly fitting lid. Below this, another cone shall be placed, in which water can be held; and then, in the lowest part, a place must be arranged for a flame or fire to be placed, which will gently cause the water to boil.

Also, the glass vessel shall be placed in such a way that it is suspended within the furnace, first enclosed by that cone directly, and it shall be closed and sealed with the lid of the furnace and properly weighed down.

With these words, he has shown the manner and the form of the furnace secret, with clear depiction even of the figure.

These words, however, coming from their Manifest,
have no need of further explanation.

XXXIII

From what has been said, it will be known to the Seekers of the Art in what manner fire should be moderately applied.

Let us then say that it becomes moist by artifice, that is, when the vapors and fumes are drawn upwards and finally distilled through conical vessels.

And this kind of fire is the destroyer of the present corruptible form, the healing force of perfect dissolution of the substance, and the creator of a new fixed form, and is called the principle of the completion of the whole work.

We do not mean that the same fire should always be used from the beginning to the end of the work, at the same degree and speed; but rather a moderate natural fire, moving and adjusting itself according to the different degrees of fire.

This is what Hermes means, and therefore it is manifest in itself; and for this reason I leave the care of it to you, Investigator of this great Book of God.

XXXXIV

From what clearly manifests itself, this is one and the same fire in the beginning, the same in the middle, and ultimately the same in the end, yet mutable and variably disposed; it is the same agent dissolving, similarly calcining, whitening, reddening, and purifying. The same separates the elements; the same harmonizes and consummates things as it perfects them, and is thus rightly called by the most learned the fire of the first degree, of the second degree, and of the third degree. From the lightest flame of straw, it gradually gives rise to all effects.

It is said that this fire is the one that brings perfection to the compound, that is, the alchest of Mars, and it is a fire, yet variably disposed. And since this very fire is the one throughout the entire Work, it is called by names according to its degrees: the first degree, which is very light; the second, for being stronger; and so on, to a flame fire. Nonetheless, we shall explain this more clearly when we speak of the flame fire below.

XXXXV

And if someone, with excessive eagerness, were to seek to reach the threshold of your sublimity in some form, deviating from the Majesty of the Art, let them not fall into error; we do not wish to neglect this request of our Son. Therefore, we repeat that which we have stated with so much labor, namely, that the entire progress of the Work rests upon the single Seed of one single Metal and in it the seed of generation is propagated, nonetheless having both the feminine and masculine nature.

Now return to the beginning of the Work, to explain it more clearly to their Sons. He says that only the sperm, that is, the seed of Metals, is needed — nothing else — and that this alone is sufficient to generate the Elixir, since it possesses both the male and female nature.

That is to say, within it is propagated the generative seed, as is the case with hermaphrodites, who have both the female and the male nature and generate within themselves.

XXXXVI

Let no one think, however, that it is necessary for anything else to be added apart from the sole substance of a Metal — as many Investigators of our Art, with subtlety and temerity, have thought. For since it is very difficult to do, they believed that outside of the two Luminaries one could extract red and white flowers for the Sulphur or Unique Elixir.

This, however, in vain and darkly have they investigated; it clearly appears that those who would violate the Organs of Generation and all the instruments of Virility deviate from the proper path, and the result is not obtained.

This passage refers to the growth of Gold or Silver for the perfection of the Philosophical Work. Let no one think, however, that anything living is needed other than the metallic seed in this work, which is the Art of Metals.

It is said that some Philosophers of old believed that there was another substance, one from which the Metallic Water and the material in which Gold is to be sown — placed in a most subtle fire — would be formed.

And this was to serve as the form, and as the proper masculine seed. It comes to mind what Hermes himself said in the book known among the common people, in which he says: “Sow gold in foliated white earth.” But he spoke allegorically and under a riddle. He meant gold, not the metallic body of gold, but only the fixed sulfur of the nature of gold.

So he says, how vain it is. You must know that these Philosophers, speaking at length, often confused the organs and what was fitting for the formation of this golden body, mixing up the rule and balance of the elements — because too much air was added, and of that which governed.

He says elsewhere: “Believe that in that salt of nature are all four elements,” but because of the imbalance of the gold’s nature, the composition and quality of this is faulty and refracted. And so it appears that the most wise Hermes denied this as the ferment of gold.

XXXVII

The two virtues of these two sulfurs must be opened by the instrumental fire, since it is that which knows all hidden things and reveals them. Yet, through the power of the natural fire, it often happens that passage is made into another foreign (body), conformed to the similar, absorbing the influences of the dual nature, to be informed by the same.

Hermes says that the two virtues of these two sulfurs — that is, the white sulfur and the red — must be opened by the instrumental fire, as this must create the one and the other sulfur in this matter. And this again, primarily, proceeds from the natural fire, that is, from the heat which resides in the matter of the spirit.

And it is said that gold can be added for the brevity of the work...

This is the greatest secret of this Art. But concerning this, the ancients advise: if one proceeds out of time, one errs; this ferment rises above the water, either anticipating the time, or delaying it. But the most wise Hermes denied this ferment, or raised it out, for not having had the knowledge of it; for his Majesty the Venerable and Masterful Teacher knew the noble and primary method, and for this reason, he added this sign: the ferment of the egg, through which water attracts the spirits from metallic bodies.

XXXVIII

And perhaps someone, with reason, may complain about the long effort and the fatigue of an arduous journey, if, after having successfully obtained the Homogene, they do not know how to extract the generative seed from its body, nor in what form it must be removed. Thus the method to obtain the minimal species of this our heritage would be lost.

Therefore, learning anew from our Archidoxian doctrine, we say: this sperm or seed is the salt caused by the spiritual parts of the metal, for having acquired the property of the salt, once dissolved in moisture, it will be fixed in water, and in flavor it will be salty and pungent — but in consistency, it will be brittle, like a simple piece of wood that breaks more easily.

Let what was said above be affirmed — that this metallic sperm or seed is the salt, which is thus called because it has acquired the active and essential property of salt: it is one salt, dissolvable in water, therefore fragile, sharp, and salty in flavor, and pungent in taste.

I want, on this matter, to abundantly cheer your bright mind, console your spirit, and aid your gain in the Work, by revealing to you a very brief method, free from all hardship, to make the Philosopher's Stone, just as I have experimented it, for both the conjunction and the dissolution.

Take the Salt of Mars, according to the method we showed in the text; or, if that seems too difficult, proceed in this manner:

Take the best iron you can find, and let it be brought by some yellowish copper. You will make it turn red, and you will hammer it as stated above. Take this essence of Metals, grind it finely, and put it in a reverberatory furnace for twelve hours or more.

Take that same vinegar, or strong vinegar, or distilled, in which has been dissolved the yellow part of the sal ammoniac, and pour it over the mixture, then place it over a slow fire and allow it to die, often stirring with a stick, until the vinegar has dried out.

In the same manner, it will become an impalpable powder of a deeper red color, resembling rose-colored wine.

Grind it well and wash it with spring water, because the sal ammoniac is dissolved and the simple color of iron will remain. Take that water and place it in a glass vessel, and add distilled vinegar little by little, stirring constantly. Place the vessel (like a urinal) over hot ashes so that the vinegar boils gently. The vinegar will slowly begin to change color to gold and finally to a red color, as if it were human blood.

This is the daughter and consented one — the daughter of a new union of the said distilled vinegar, which you will soak again in the same way over embers, until it is colored. Thus, it will return in favor or else never again will it pass through the colors, which are golden vinegars, so colored and united together, to be placed in the distillation flask - its distillation vessel of the alembic, and receiver, according to the method that follows.



Give fire, that is, distill all the vinegar. The vinegar left at the bottom of the vessel will show a certain transparent, pinkish substance with sparkle and fragrance. Dissolve it with your distilled vinegar as before, place it over fire and put it in a glass vessel. Distill it through felt, after it has passed through that felt, distill it again, because the distilled vinegar and Mars will appear more fluid at the bottom and less red. Dry it again and crumble it completely, and dissolve it in warm spring water so that it dissolves; or take that remaining vinegar and distill it as before, or place it under the heat of the sun.

You will see the substance of Mars in the form of salt, which you desire to be more subtle, until it returns to being, if you do it right, to a whiteness purer than snow, which will not fall short of the fifth redness. Then you will take this salt and place with three parts of the purest calcinated gold, dissolved in aqua vitae or other sharp spirit, and reduce it as a salt, and mix it together in a glass bottle with a long neck, well sealed with its cover, and then you will place it under horse dung, very warm, changing said bedding every two days.

You will do this for 40 days, and everything will be seen with the eye. That which you place in the sun will freeze in two days; that which has frozen, break it and place it again under the dung in the same way as before for another 30 days: that one, under the dung, will take on the color of gold. That which again freezes in the sun or in the ashes of slow fire will again transmute and dissolve in the sun in 20 days. That one, again when frozen, will dissolve in two days and then freeze, and the fourth time it will dissolve, then after two days freeze again, and the fifth time in six days, and the sixth in a single day, and then it will no longer be able to freeze in the sun nor in the heat of the fire.

Therefore, to freeze it, place it in a tightly sealed glass vessel over a stove with coal fire, and pour vinegar over it, well aged. Then finally you will receive fire for one hour and break the vessel, and place the flask on a fire that is neither too hot nor too cold, because in that way it will freeze in a few days; that which is thus frozen is the Philosophical Stone in a certain demonstrative way, which although it may not have the properties of the true Stone, still possesses many, of an order not much inferior.

The first of which is: if one takes an ounce of Living Silver (quicksilver) and places this oil upon it over tempered fire so that it does not boil away, within 6 days it will convert it into the purest gold.

The second: if one takes an ounce of this water and pours it over 12 ounces of liquefied moon (i.e., silver) in a crucible, it will convert it into most true gold.

The third: if a part of that oil be poured over iron liquefied in a crucible, it will convert it into the purest gold.

The fourth: If one takes Living Silver (quicksilver) several times sublimated with common salt and vitriol, and it is mixed in equal parts with this oil and then left to cook in the ashes for [X] days, that will be fixed into a penetrating and tincturing medicine, and one part of it will tinge 60 of Luna (silver).

And if this decoction is repeated with fresh accretion of [☿ symbol — quicksilver] each time, its virtue will multiply tenfold.

The fifth: If one drop of that oil of the weights (the metals) of four grains is placed in an electrum goblet, it will give to an ailing man, for [X] days, great life.

This elixir, however, has not the tincture, in those who have entered the last species.

The 6th: If given to the weak and deeply afflicted, five grains of it in a drink over 20 days will free them from the illness, provided they are not too far gone and have not already entered the final stage.

The 7th: For those feverish and deemed hopeless in life, even if not yet at their final breath, this remedy is immediate and instant, for they will be freed at once, and if given seven times the weight of one grain each time, with a time interval of three hours between each dose...

Finally, it benefits all ailments of whatever kind, always following the same medical order. However, care must be taken that this oil is never applied with sublimate of ☿ (Mercury).

IL

And this, O Son, having been conceived with the Moon and the Sun, partakes of the nature of the Male and the Female, preserving and maintaining itself until a certain stage purest substances of sulfur and of quicksilver.

This is what we have said of the hermaphrodites, for this salt has the nature of both Male and Female: the Male is the sulfur, hot and dry, of the nature of fire, and it resembles the paternal seed; the Female is the quicksilver, which is cold and moist, of the nature of water, and it resembles the feminine menses.

L

But let no one vainly condemn the memory of the wise; I, most strongly detesting such a thing, would wish my most beloved readers to be warned not to extract this Salt from the metal of which I speak: they will not succeed profitably, but rather the metallic substance will be found to be already dead, drawn out from the Earth, whereas in this origin of Nature, the supreme Artisan—through the providence of the divine world—and by preserving the light of the fifth essence, which otherwise would vanish, has caused this Work through the same, in these Arts, according to the will of Nature itself. Just as if through envy, this Salt had been provoked by the metal, it would become malicious and useless.

Moses said that in this matter a great difficulty appears.

He therefore warned his sons and successors not to accuse too harshly their fathers and predecessors. This was to show that this Salt, which is indeed powerful, must not be extracted from existing metals, that is, from the nature of metal. For in doing so, he also said that glass is born from metal. But this metallic substance is not a true Salt, even if it were drawn from the earth; what they extract is not true Salt, but a corporeal metallic substance, and not spiritual; rather, it comes from lifeless dross.

But you must know that the Most High ordained this, and it was concealed by the ignorance of men. He did not say that Nature, etc., and that Nature itself operated by the command of God, to be able to extract the Salt from bodies, except that it appears that it does not possess the virtue of the true Salt.

LI

In this, then, lies a certain corporeal substance that the Supreme Being granted him; not in excrements, nor in flesh, nor in the green found in glassworts, nor in the leaves of plants, in which the seminal Virtue is suppressed as if dead without being extracted. Who ever could have imagined the birth of flesh from a man-child, or from the trunk of trees? Whoever would agree with such nonsense could rightly be thought rather witless.

In this, then, you must find what retains all the substance of Metal, as flesh does not in the green, nor the leaves in plants, because these things are without seed. It is poorly reasoned and not philosophically sound to think that the flesh of animals or the leaves of herbs might generate something without possessing either odor or seed. The same applies to Metals. Therefore, it is necessary to take only the metallic seed, separating it from the body of the Metal. I say, therefore, briefly, that in this passage there is no other meaning but to show that one must first destroy the form of the Metal in such a way that the Metal cannot return to its state and become metallic again, and this is done by continuing with Calcination in the fire.

LII

Thus, from the body of Mars, by applying the heat of fire, there is extracted a certain liquid generation which, as it thickens, is seen to take on a vitreous form of red color / blue: from this one extracts the prepared salt, by means of a certain divine dew, which with little does much, with much praise and sacrifices offered to God: we have acquired it, with great glory and happiness.

That which Hermes says is clearly shown by experience and by grace. Behold, if one takes Mars (iron), and places it in a furnace of great fire, in time it liquefies and is seen in a vitreous form of sky-blue color. Other times, the color is almost dark or green, and in this way it has been destroyed from its metallic form, and from that is drawn the salt, which was not caused by the metal as such, but by the rays of the aforementioned comet. And because this vitreous accident, we say, is no longer metal — since it has already lost its sulfurous nature, having clearly undergone vitrification.

And also because through the dryness of the fire the combustible parts, which are in the metal of Mars and similar to Gold or Bronze, are consumed. Also, because through calcination, all metals are fixed, and the more they remain in the fire, the more they improve and are purged of superfluities and of all earthly matter, because they take on the liquid nature. And being the Elixir most perfect above all medication, the more noble it is in principle, the better the effect it will produce.

This method of Hermes is very true and very ancient, and by it metallic bodies acquire great virtue, and it is a shortening of the work.

LIII

Let it be noted with caution in all these things that it is proper to heat to dissolve the homogeneous things from the heterogeneous. The most subtle spirits, therefore, through the roasting of the fire, separate themselves from the entire body and depart together — which carries away with them none of the strength of the metal.

It follows to examine the nobility of that glass, since heat separates the heterogeneous things from the homogeneous; and thus that glass is the most pure radical moisture.

There are, however, other modes of calcination, which are not to be disdained, even if they do not convert the metallic bodies into glass, and are easier operations. The first of these modes is the one we have placed in our mercurial medicine, because although they do not have that appearance, we are certain that sharp liquors attract to themselves — if not the whole — at least the spirit. And if this thing of sharpness draws it away dry, it would be consumed by the heat of the bath, and so we would linger more in the work. And from experience — of which I have certainty from what I have seen — it works.

LIV

The practice which teaches the method of extracting this seed, although not derived from our mouth, does not appear as anything base to our Majesty, nor do we leave its care to the artisan.

Hermes says here that the practical method of working to extract this seed — that is, the salt of Mars — would not belong to His Majesty, but rather should be left to the industry of the artisan, or to another true philosopher, since in this the wise man would lower his glory by meddling in things not pertaining to wisdom and superior doctrine, nor would it befit so great a Light of the Philosophers, as he is considered the Greatest and the Divine.

LV

This salt has no body at all, whereas that one is formed with the eyes, and is a body — it is joined with the spirits, which some call demons, as has been demonstrated in books of Magic. And therefore it is a most pure substance, not otherwise, and he who has the Fire, turning it carefully, and when it becomes manifest, the Secret of the Creator is revealed in it, and every good, with supreme illumination, as the Fire of Life.

He says that this salt has no body: that is, that its body is spiritualized and endowed with great power, as is stated in books of Magic, that which belongs to the external Intelligence — it is an extremely subtle thing, like ignited fire or something similar.

LVI

Not long ago we produced a certain kind of salt, caused by the very friction from the body of Metals, and it was very precious and incorruptible. But after some companions labored a long time in serving that one, aiming for a certain end, being amazed by it, they lost all hope.

To fulfill our promise, thus we establish the principle and the means of execution of the Work. Very subtle membranes hold the mass, and this happens especially when the color of sapphire is referred to. These appear more in certain sharp waters, and in particular in the liquor of vinegar, of corrupted wines or distilled alcohols, when one immerses the body less, but adds the liquor, and finally allows it to dissolve slowly until it has absorbed all the color. This, however, must pass through a filter and is the cause.

Then it must be observed and filtered with new liquor; and again the color is seen; and so one proceeds. Finally, it is thrown and dried in the sun, and the liquor found at the bottom of the vessel dissolves in descending drops by contrast with the appropriate separation.

The operator, in the end, adds an equal portion of simple salted water to that portion, and finally, over a very gentle fire, little by little, it is stirred, some drops distill intermittently, and it is placed in the sun, and you will see the Salt of the Art shining and crowned with a Diadem.

An example is given of a certain kind of metallic salt, which was caused by some [authors], and was very turbid and not sublimated, that is, mixed with other things (this because they had strongly calcined it with sulfur inks, as an ornament), and they left that filth altogether and found nothing else, and they returned to their former thoughts, claiming the Philosophical Stone was an aggregate of clear things, and thus they gained nothing good from that substance.

This, however, is the blessed sixth [point], in which the entire Magistery is revealed and explained in clear words. Let us therefore briefly say that one should subtly consider that Glass, and nourish it with distilled Vinegar, or with the Waters of Life, until that Water is well colored; and then one must dry that Water in the sun, and dissolve that material in Fontana water; and then filter it well and finally distill it in balneo [a gentle heat bath]; when it is distilled, place it in the heat of the sun, because the vinegar will evaporate, and the glorious exalted salt will remain—and this is the Philosophical Salt and the leafy philosophical earth, in which it is necessary to sow the Gold of Nature, or the most well-known seed, called Semen.

From this appears a rule of great virtue, and they assert that in this way all metals can be dissolved into salts, especially Iron and Copper. I have seen the Spirit of Tin and Lead, in all of which they most easily become gelatinous. But Gold and Silver cannot endure true calcination; but they are calcined with some months, in this method—that is, when some unctuous matter is mixed in and ground well cooked, as the Indoratori [gilders] do; and place it in the vessel of sublimation, and from a moderate fire over eight hours, the spirit will rise, and that body will be calcined, and you shall return to do this again and again, until it will release the spiritus, whereupon it will be like an impalpable earth, because at that hour they will be calcined.

From that, you can obtain the Salt in this manner: place that calx in distilled vinegar, or in the Water of Life, over gentle heat, and it will dissolve; which dissolved, distill it, as was said about Mars, and the Salt of the Luminary will be produced, which is of the greatest virtue in this Art.

Regarding the Salt of the Sun, we have already spoken. Now we must discuss that of the Moon, because this one becomes suddenly whitened and makes the Elixir white in the operative work...

Take the salt of Venus, thoroughly purified and clear, and mix it with the salt of the Moon, and work as we said in text 48, for that is the Elixir white of whose virtues we have already spoken. Among them are also numbered in that preparation the salt of Venus, as well as the salt of the Sun, and the salt of Saturn, likewise the salt of Gold, and they are mixed with Mercury, dissolve, and are fixed, and produce a most lofty projection, as has been said above, and the Gold takes its own bodies, and likewise converts the Moon into most pure Gold. From this, it clearly appears the sublimity of the excellent extraction of Vitriol, or metallic salt.

There is another method of calcination of Lead and Saturn: melt them, and place them in a hollowed egg in which they will melt; then, with a spatula, collect continuously the thin film that is generated on the surface, which is converted into a thin pellicle, and which are potent impalpable powders. Then again calcine the Lead, make it into laminae, and place them in a reverberating furnace for 24 hours, during which they will be thoroughly calcined and regulated.

LVII

In this hidden truth lies the principal apex of all Wisdom, and the glorious Gold has encompassed Creatures in gloomy darkness, lest such sublimity be scattered apart from the summit of Supreme Wisdom.

You must know that God is the one who gives and who takes away, and He bestows it upon those whom He pleases; and if they lived with this Wisdom, darkness would not lay waste to the world.

LVIII

This celestial favor, which lovingly is carried into the sacred minds, comes from the dominion of the superior hierarchy. Therefore, many globes, with gifts from the celestial winds and sublime things, in the chariots of the Clouds, are destined for the Sovereign Throne and to the elect of the Fume, proclaimed for our glory and majesty. And it will manifest in potent effects, with which, very humbly, they are offered freely. This is the cause of this most noble and supreme motive.

How lofty is the speech of Hermes, let each draw a lesson from his divine doctrine. He says here that the knowledge of this work is wisdom and science of God, because it is a gift from the Most High, and for that we give thanks to the same God, to whom we are bound for such a holy benefit. Those who possess the work are God’s elect. And from this, it is evident: the glory of that one, for being divine, has been allowed by God to receive this inestimable gift.

LIX

Our salt, then, shall be placed in the aforementioned bath of moist fire, and there it shall remain for 20 days; afterward, it will be transformed into thick water, and the elementary parts will dissolve, so that they may more easily be reduced to the Extreme (or Perfection), that is, to Corruption.

This is the final part of this Work, in which is given the fulfillment of the Philosophical Magistery of the generation of the Philosophical Water, and begins the Treatise executed in this place of practice, the manner of working.

Therefore, take our Salt, and take the Salt of Mars, which is then placed in the aforementioned bath of moist fire, as already explained above, and first place it in a glass vessel, as the doctrine instructs, and then one must prepare the moist fire in the way explained in Part B. All this for 40 days, during which the salt will be dissolved; and this dissolution is the first alteration and rehabilitation of the parts of the elements to putrefaction; and so it clearly appears that the beginning of everything is the dissolution of the body in water, and this is the beginning of wisdom.

This is said so that the parts may more easily be returned to the inner nature, that is, corruption. That is to say, the elements do not become agitated or change places unless they are first liberated, and that which is within is placed without, and that which is without is placed within, and then, when the body is dissolved, the spirit joins with the fire, which is precisely what we have spoken of.

LX

And then, as the same fire moves, the lower elements are disturbed: they become upper, and the upper descend to the bottom. And in this great Theatre of Nature, darker clouds and fumes of soot are observed, no differently than as if nocturnal darkness were taking over all things; thus the culmination of this blackness begins, and everything becomes dark.

Before anything else, I want to recount what happened to me regarding the ingredients, while I was joyfully working on this Work only an object to be cautious with and not to handle rashly. And so I say that after the dissolution, I began to carry out the operation eagerly and impatiently; believing I would find the vessel full, I looked, thinking that those waters or materials I had placed had filled it—yet the entire vessel was nearly empty, where little remained and was not greatly altered.

So I looked again, and at that moment the vessel broke suddenly and violently, and I lost all that precious treasure, the composition of which I had studied for so long. I thought perhaps it was due to some evil spirit or malign influence and cause of that appearance and rupture. But it was not an error, for I then realized that it had been caused by the intensity of the fire, which with violence had stirred the elements, and in this transmutation they had exerted such great force toward the bottom and thus shattered the vessel.

It is the effect of the lamp fire, even if moderate, because stirred elements act more violently in such vessels and in this way rupture them. Therefore, to avoid this, perform the dissolution slowly, which is the first liberation the elements gradually rot, decompose, and are disturbed. This happens by moving the same fire—that is, the same fire of the water—but slightly more intense, and it is a fire of the first degree.

Then the lower elements become upper, and vice versa. You will see that the earthy qualities, being heavier, and thus the lower ones, are transmuted into the quality of fire, which is lighter, and so with the others.

And in this great eclipse of Nature, one might say that there occurs a kind of eclipse of Nature, namely its obscurity and blackness. This is called the confusion of the elements and is a chaos, and it results from the blackness caused by the heat that works in chemistry.

And from this we have the example in all things: because fire consumes the humidity of the wood, it blackens it, but does not kill nor truly consume it unless it is thoroughly burnt it communicated to itself the virtue of heat, and with the blackening, it dyes.

LXI

And this was found to last for almost 40 days, and as the Clouds appeared, the Vessel was stirred, and the Clouds descended downward, and during this time we saw many signs of colors, and signs of other things, and sometimes like a Rainbow, and often also many simulacra, in which the Elements change, and the Dry becomes moist, and the Cold becomes Hot, etc.

And this is the final part of this work, in which is given the completion of the Philosophical Work, that is, the Generation of the Philosopher's Stone, and the practical treatise begins here with the fire of the practice, and the manner of forming it and how to operate. Now then, our Salt is taken from the Salt of Mars, sugar, and calcine, according to the method he taught, and this Salt must be macerated and washed a little with diligence.

Then it must be subjected to the precise fire of the moist Bath: it must first be placed in a glass vessel, as taught above, and the mouth of the Vessel must be tightly sealed, so that no spiritual part escapes during the putrefaction. Then the moist fire must be prepared in the manner explained in Part B, because the hot water contained in the Ash Chamber gradually sends out Vapors, which separately rise and pass through the upper holes until they find the quality that awakens the Vessel of the Philosophical Art and warms the Matter, with the humidification — that is, the Salt of Mars. — Noting that the furnace must be covered and its hermetic cover, as described above, so that the heat is enclosed and uniform, and this heat, with the moisture, acts upon the Matter, raises it, and dissolves it into Water.

All this takes place over 40 days: this dissolution is the first alteration and the habilitation of the elemental part for putrefaction. This is clearly evident, because whenever things are moistened externally, they dry out internally and are weakened, and this desiccation is the beginning of putrefaction: for dryness begins when moisture disappears, as was stated in the beginning of the third part.

As is clearly seen in a human being, when they putrefy, they are very moist externally, because when the moisture flows out and leaves the body, what remains is dry. This is also seen in moist herbs, which, although they always moisten the body externally, cause internal drying. Thus it is shown that the first of all is the Dissolution of the Body into Water, and Water is the beginning of all things having read in the most ancient codex of the Creation of the world, that the Spirit of the Lord God was borne over the Waters, from which it is believable that from the Water, having created all things, the denser part formed the Earth, from the more subtle part the Fire, from the purest part the Heaven. From the noblest part, the Angels.

I say this so that it may be easier to understand the interior, that is, corruption, meaning that the Elements do not become disturbed or change place unless they first become altered, and that which is within is brought outward, and that which is outward is placed within.

And then, when the Body is dissolved, the spirit that is within unites, which is precisely what we have said. Provided, however, that the fire must be such as to cause the Water to vaporize, and be equal; thus it must be a lamp flame with a linen wick: if it seems to burn too much, work with charcoal for the first 40 days, that is, when dissolution has taken place, and then place the lamp, according to the method described in the 3rd part.

He also says that this blackness, together with the colors, lasts for another 40 days, and he says that clouds appear, etc. That is to say, on the surface of the Matter some black clouds are generated, and as they descend downward, they move the Vessel, for you will be working often. And in this blackness, many colors appear, for one will see again something like a celestial rainbow. Finally, everything will appear Green, before it becomes drowned, and during the decoction, that black color will gradually lighten, until a new generation is formed, which happens in 40 days.

LXII

After 80 days have passed since the beginning of the work, you will find that all things have been transformed into a whitish serenity. However, at the bottom of the vessel, you will find a certain black substance of earth, in which lies the hidden element of fire, and also the sulfur, and at that point it is called the faith of our treasure. But the air, rising above the upper part of the water, encompassing the water placed beneath it, then all the elements will be separated. The fire descends into the deepest part of the earth, and the air with the water to the highest part.

He says, after 80 days have passed, and he believes that after 80 days from the beginning of the work, the matter transforms into a whitish and saline serenity: and this is the first whiteness. He already says that at the bottom of the vessel of earth, etc., that is, what remains at the center is earth in the form of black ash, in which lies the element of fire, because sulfur resides there, and here is the very ferment of Nature, which is also called gold. He does not say, but the air rising, etc., means — and to us signifies — the separation of the elements; because after putrefaction, they change place and nature. This he confirms in the following words: This is the Philosophical Water, which has acquired great power.

Note that if you apply the flame of a lamp too weakly, without the bath of water, you will soon reach the blackness, but with danger, because the matter could congeal.

Therefore, be cautious in this, and apply dry heat as I did, and I achieved what I was seeking. (After that, apply bath heat; the blackness will appear more safely. And if the blackness does not appear, after 15 days increase the heat slightly.

LXIII

You must not, however, despise the black earthy substance, even though it is dark and perilous; if it is spread out, it is accepted and purified, and then it will become pure white, like snow. And when it becomes clearer, it reveals itself denser, like something seen in the middle of a river, and the drop, after circulating from the water in which the Soul and Mercury reside, becomes impregnated, and with this will be made a Sol (a certain thing) of the Bastard.

You must not, however, despair — it means that the black ash that remains at the bottom of the vessel is not to be scorned, because in time it whitens, and once washed and spread, it becomes pure white like snow; and the more it whitens, the more it condenses, and one sees how a stone in the middle of a river: This means to bring forth all the signs that appear in the inner work. He says it resembles a stone in the middle of a river because it is surrounded by water. And he is right, because through the successive stages, that ash condenses, and then it is clothed and loses as much moisture as it can, and from this it is nourished.

When the moisture is well balanced with the blind powder and that condenses into mass, the moisture binds and provides support. The dry part gives the seed and virtue; and that washes away the ash and the blackness.

Then it is said that it will rise again on its own — that is, when the water is poured over the body, and the quantity of water surpasses that of the earth, that situation will be violated and ruined, that is, it will begin to become obscured; and this is because that substance dissolves by means of water. This means that in it reside the Soul and the Mercury, set in motion, etc.

It means that the Soul is in the water, and Mercury wanders within it. The Soul, united with the body that was dead in the form of ash, then resurrected in great glory. Of this, the ancient Philosophers spoke in terms of Envy. For the same reason, when one does not know how to will it properly, one fails. Forgive me, those who can.

LXIV

And so then, O Son, the Lord abundantly gives the Soul, just as He has bestowed it upon the plants and the animals of the Earth in their generation.

Here it speaks of the animation of the Matter, as we have already said above — that is, of the suspension of the Water over the dry Earth, because it draws the Soul from the Bodies, and thus it serves to shorten our Work. Take that divine Water and divide it into two parts, [and] be mindful.

Hermes shortly after says that one of these (waters), used for the multiplication and increase of the virtue of the Elixir, must be in greater quantity than the one used at the beginning, because it is of great value to this work. Therefore, in this be diligent and cautious. But if the black ash appears, place the Vessel into its fire with the proper heat, into which you will cast the Water, and thus bring it to completion. Use a third part of the most pure living Gold, in very thin leaves, because it will dissolve the substance quickly and will draw out the Soul from the Gold, and will then cast back into the bottom of the Vessel that which renews its Nature.

And when the Gold is dissolved, you will increase the fire — that is, you will place a “terror” (i.e., a more intense flame) in the Lamp, and thus the fire will increase. But it is necessary that the fire of ash be received, and when placed in a place of “burnt Water,” it leaves behind a formless ash, whichever substance or body it may be, even if it be rich or poor, and this ash will be extremely fine — and this is the fire of the fourth degree. (If you do not wish to shorten the Work, do not move the Vessel, but proceed according to the text of Hermes.)

LXV

The Magistery remaining will little by little congeal into a mass by the fire, and then it will dissolve by the contrary; and in this form, with a certain hidden Mystery of Nature, we have observed these transformations. Due to its heaviness and slowness, this was completed in six months; we recognized it after 80 days of my Work.

Because the dissolution of the Body does not occur without the union of the spirit, as we have said above, Sererio says the remaining Magistery, etc. That is to say, the Magistery — which is the Matter in which the Magistery resides — little by little congeals into a mass; that is, the spirit, which is in the Water, begins gradually begins to congeal, because it is poured upon its Body, and that freezes it. Then it will dissolve by the contrary, that is, the Body — or rather the earth — dissolves by the opposite, through the spirit, which, while it evacuates its moisture, becomes thinned. That is to say, in this process:

You will observe these transformations of dissolution and union.

It appears, and this heaviness, etc., due to the refinement, is to last nearly six months (that is, until all things are reduced into One — that is, after 80 counted days).

Note here that, following the ancient path, you must gradually increase the fire after the separation of the earth, up to the resurrection, as much as the matter can endure.

And in this a secret will be revealed. But if it smokes — which is an error — it weakens the fire; and this is what we said in the first part of the work of Nature: that the aqueous and intrusive vapor enters into a certain kind of liquefied sulfur, and it will begin to dissolve it; and through that shadowy aqueous vapor, it dissolves, and then it becomes one in nature with it — without this sulfur, no metal has ever been generated in Nature, and consequently, no Elixir can be produced by the Artisan. Thus this suffices for the understanding of the Fires.

LXVI

And if this Water is used with sick bodies, it immediately removes their pains. If it is given to the half-dead from burns, fainting, or to those desperate for life, it grants them health, revives the spirits, and very quickly restores all their strength. If it is applied to those twisted or torn by disease or suffering, or with deadly ulcers, it drives away all harm from them.

It heals the dislocations of the limbs, cures wounds, balances all humors, and restores the elderly to a flourishing age.

Here are recounted the great virtues of this water.

After the nourishment—that is, the conjunction of earth with water—these are clearly seen in the text.

And so, following the brief path of prudence: after having sown the ferment into the earth, that is, into the water, the fire will increase, as I have said, because in 7 days the Elixir will be perfected for the workers.

Once equally purified, you will then be able to throw it upon any metallic body, which will instantly convert into most pure silver.

But if that stone is not perfect, it will not greatly increase.

Therefore, it is necessary to multiply it in very great virtue and quantity, according to the growth of the first water you have preserved.

Take then three parts of that water and add them to its material in the white stage, so that the stone may be revived.

Oh blessed, envied one!

Throne of the waters, from you so much perfection springs forth, because in that moment the stone dissolves—not in outward appearance or form, but intrinsically.

Then follows the aforementioned fire, until it freezes the matter—not in outward appearance, as has been said, because from this understand that the dissolution is a breaking apart of the united parts.

Thus, when that aforementioned water is used again, at that hour the parts of the Elixir truly dissolve and disintegrate; they then freeze when they are consolidated and united within Nature itself.

It freezes, then, after it has become fixed, which happens within the space of an hour, and in this hidden mystery the Master Melissa said that in a single hour of the day, the Work is completed, because at that hour, when at first you have multiplied one weight, you will then go above it where at first it would not extend beyond 10; in the second time it will reach 100, and in the third time above 1000. Thus, to an infinite number.

This is what Filocobe says: that it must be dissolved after the first nourishment, that is, after the imbibition, just as a child is nourished with milk.

When therefore you have multiplied this glorious body, you will give it a stronger fire, and thus with fervor it will be increased. Within about six days, it will turn into a deep red color of Cacino, and from it will be extracted honors and perfection above any sands of those artisans.

Of this world, therefore, whatever Metal or Mercury you take, it will be converted into the purest substance of Gold.

The way to use this water in the aforementioned (cases) is very fruitful, and to give three, or four, or five drops in a drink, since a greater dose would bring harm to the sick person. And if the illness is external, as with wounds or similar, it should be applied externally on that which removes putrefaction.

LXVII

Therefore, take a good portion of this Water, and set it aside separately; and in this the Wise Investigator may truly experiment with the sagacity of its Nature. For when the Liquid is perfected with this Water, by administering it part by part, it abounds—not in terms of mere increase, but rather in what cheese (substance) you find, always drawing forth anew something virtuous in sublime glory.

In this passage the Author discusses the Multiplication, which we have previously mentioned. He says: Take a good portion — meaning, after that Earth has been broken down and made one thing with the Water, and brought to clarity. Take a good portion of this Water and set it aside. Then he says, and in this the Wise Investigator etc. — meaning that in this lies a great Wisdom of the Philosopher, for it surpasses the degrees of Nature. For when the Liquid has been perfected, that is, reduced to White, with this Water it is multiplied infinitely, by administering that portion part by part. Then he says, this not merely in quantity — that is, it increases not only in quantity, but also in virtue.

LXVIII

Once the spirit has been restored to the body, after ten days are completed, one will behold the risen moist Liquor, endowed with unity, converting all metals into the purest kind of silver. And this is the origin of whiteness, expressing the resurrection of the King; and here we consider not only this double appearance of clarity, but also beauty and jubilation.

Once restored, etc., he proceeds now to describe the work. He says that after ten days, the beginning of the animation of the Matter having been made and the lunar Elixir already perfected, which has the power to convert all metals into most perfect silver. He says this is the origin of whiteness; and he means that this whiteness, already preceded by the dawn, was not the true whiteness, but rather the one that appeared during the separation of the Elements. And this announces the resurrection of the King, that is of the glorious Stone. He says, and here we consider, etc., that not only is the whiteness doubled, but also the beauty — whether spiritual or in sublimation — for before the new fixing, the adorned citrination appears, and this is found in the appearance of colors, and likewise in divine jubilation.

LXIX

Then, this Son, cast it into the most glorious Body, keep that reserved Water, and with moderate fire, cook it until fixation, which ends in utmost purity. And when that which was volatile has been fused, you will repeat this fusion many times — for this is the best way to direct and govern the most exalted Virtue of the Stone.

Now he explains the method of multiplication. He says that now, i.e. with the Water you have preserved, you will add three parts of it to the material of the Stone. Then, with moderate and tempered fire, as we have shown above, the fixation will be such that at times it may be perceived within an hour, as you will see through experience. He says that when it has melted, since you have already performed the first multiplication, you will again add the aforementioned Water, and then — at that time — the new Stone will become volatile and mix with the fused matter, and thus the mark of the volatile will follow that of the fused, and all will become volatile. But by cooking it with lamp heat, it becomes fixed again. He says, and this as many times as you wish, raises it to Glory and brings about great increase.

LXX

And that, in the end, shall be brought under the occult governance of Fire, which little by little receives a certain shining yellowness, or citrination, through the methods of our Philosophy, by successive increases of Heat, after the whitening has been accomplished, over the span of ten days: and this citrination, perfected with a subtly tinged blood of most precious Virtue, will be the completion of the Bodies, and will most perfectly embody the ultimate form of Gold.

This is the end of the ultimate stage of this Magistery. That is, in the end, when at your pleasure you will have multiplied the Stone, and place the fixed yellow one — that is, you will leave the Stone in the fire, which increases in weight, as Master Joseph will best know.

It is said: after the whitening is achieved — that is, once the Elixir has reached the stage of whiteness — in ten days it receives the citrine color with a radiant brilliance of great beauty. It is said to be the completion of the Bodies; that is, it gives the final perfection to Bodies, that is to Metals — it converts them into most precious Gold.

And so it is in radiant blood, that is, in redness. Therefore, praised and blessed be God who creates this precious Treasure.

Note, that the cerative water which Hermes used, according to the old way, is not the same as the one we use for the abbreviation (shortening) of the Great Work. We are not speaking here of that Mercurial Water, in which is the Element of Water, and the projection of Air into the species in which are Sulfur and fire, because instead of that, we use the ferment of gold — and it is that very multiplicative water without fire. Do not lose yourself in that which does not virtue, and a potent fiery virtue, because there is the heat of Air, though lacking in fire, which is punished. But the wise Hermes adds it after the animation of the Matter, because otherwise it would corrupt the work of Nature, if he left the Earth to bring more than the water, which otherwise happened to them because of this.

The weights of the later ferment, and that Water which we have separated — even though it does not contain Sulfur — is supplied by our Stone, being of that Nature, having the same power as Mercury to unite.

LXXI

This, then, is the marvelous work of the Creator, which we have seen with our own eyes, and touched with our hands; and through the labor of our study, with an intellect inclined toward this, we have toiled and acquired it by the kindness of that Triune, who, in Triangular Mystery, shines as Governor and Moderator of all things upon the Most High Throne.

Here Hermes concludes his work, and elevates it by saying that this wondrous work of God has been seen by someone with their own eyes and touched with their hands, and has been achieved through the labor of their intellect, and discovered through the mercy of the Most High.

He says he lived within the Triangular Mystery. He then states that in the first instance, through divine gift, it has been attributed general qualities that encompass all its perfection: that is, knowledge, wisdom, and goodness — such that whoever possesses Wisdom has also secured perfection and both present and future understanding. For the Sovereign is to all mankind Glory and Blessedness.

Thus He is good, just, merciful, immense, perfect, and with the worthy authors.

LXXII

And this was the providence of the Wonderful God, that to such a vile thing, and to so impure a body as that of Mars, He gave such a virtue and property, which no other body in this world possesses, being itself the solar fire of the Heavens, whose house is the sign of Scorpio, which is entirely aqueous, cold, humid, and dark, signifying the aqueous virtue of its Mercury, and completely retroflexed. Its opposite is Aries, which is the first fiery sign of the Heavens, and generative of sulfur, which signifies the Sulfur: see that. Praised and blessed be God, who from that [thing] brought forth such a precious thing.

Here I complete, O my Son, my work, and I commend it to you, praying you most earnestly, that we may bear witness to God, that this secret be not revealed to anyone, though the benefit I have done for you as my successor may be visible before your very eyes.
This secret I have disclosed only because it was the will of God and divine inspiration. And this is a book of God's choosing. It deviates not by a hair and deserves to be a book of philosophical study—my supreme book of God—which prevents the loss of this Magistery.

And because I was certainly moved to deliver it to you, send it only to prudent philosophers; therefore, guard it, revealing it only as the pupil of your own eyes, and hide it from the wicked: for if you do not, you shall be accursed, cast out from such a secret, and God shall avenge Himself on you, and your days shall be few, should you fail to preserve this eternal admonition and testimony of such obedient to the observance of the Holy Ancients, you shall enjoy the holy secret, and you shall become the cause of our blessings.

END
of the Work
By
HERMES TRISMEGISTUS
On the True Wisdom of the
Generation
Of the
STONE

With the exposition of Moses the Hebrew

In the Year of the World
3662

The original of this is found in the
Very Great Library of
His Most Serene Majesty Emperor Frederick the Third.