III. III.

Only the Spirit alone knows
Reason in flesh is blind.
the hellish world have their effects. And the darkness cannot conquer the light. It also shows that the land of the dead, the entrance to hell or superficial darkness, where there is wailing and gnashing of teeth, as well as the land of the living, the heavenly paradise or third heaven are from this world. And that the human being has all these things in
his heart; heaven and hell, light and darkness, life and death.
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The Tree of Good and Evil Knowledge
THERES ONE TREE
bearing two kinds of fruits. Its name is the tree of the knowledge of good Like its
name, are its fruits;
and evil.
namely, good and bad) iriits fol site ay yy AWeZ and death, of love ait Ze ff Sh i LSU and hate, of light “KY H Z/ ) 2 and darkness. This tree was put before Adam, and even if
he had in his inno~- cence the liberty to look upon it as a tree of God's won- ders. God's pro- hibition did not allow him to place his desire in it and eat of it, but threat- ened that (if he would do so) he would die from its fruit. For this was
a tree of division where good and evil battled with each other; but in
a battle there can be no life: For battle brings forth destruction, and de~ Ee struction brings f forth death, life lives in the sweet { LiBG Cavan ORM ORvacrs Therefore, when Adam ate from this tree, a battle started within him, and in this battle he lost his life.
There is also among 7 stars, hardly one turning its rays inward to direct the searching mind to Bethlehem, and amongst 7 eyes winding around the whirlpool of searching desire is hardly one which stands towards the Sabbath in the innermost; but the restless movement of the working days move them through all spheres, and even if they take a look at God's wonders, they only look upon the surface and every eye looks upon that which is shown through its own desire. God made man to live in an eternal Sabbath, he should not work, but let God work in him, he should not take with his own hands, but only receive what God bestowed plentifully upon His mercy. But man left the Sabbath, and wanted to work himself, raised his hand against the law to take in his own desire what he should not have taken. Therefore, God let him fall, and since he had despised the quiet, he had to feel painfully the restlessness. In such restlessness of life all children of man still extend their hands, trying to grasp their pleasures. And as is their understanding and will, so is their grasping. Some grasp for the good, some grasp for the evil. Some grasp for the fruit, some only for the leaves, some for a branch with fruits and leaves on it. And they derive pleasure from the things they have grasped, these poor fools do not know that all their pain and labor had only been a Studium particulare. They grasp for pieces, where they could obtain the whole. They seek for quiet and cannot find it; for they look from the outside into the restlessness of movement, which dwells in the inner solitude of the inner Centri, and though one may grasp more than the other, it is still piece-work. At times there may be one amongst 7 hands coming near the
SS
Neverthe- less wretched men will not learn through such fall and damage. His desire is still for that tree and its fruits. Man is al- ways desirous to have the division of manifold things, and man is always battling, when he could return to the unity of simplicity, if he only would COANE iil jeoreeree,
py Life's light stands 2) in the middle to point out to men the way to this first rest, and the Father in the heaven lets his Sun rise over good and evil: But everything grows Ase eR eS © Wie fashion, and man is only too apt to look upon the stars of the many-foldness, and in his own dis~ cretion, to choose them for his ladders, though they make him stray many times from the true light, and detain him in the whirlpool of uncertainty. This whirlpool of uncer- tainty leads more \ and more out of the innermost face of } the Sun into the outer (world) and can find neither end nor place of rest, unless it leads from the outer (world) back again and seeks the beginning, from which all the smaller star-lights originated.
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secret and it grasps the whole stem of the tree at that point where ail the divided branches return to unity. But even this hand is still far from the roots of the tree, only grasping and holding the secret from the outside and cannot yet see it from the inside. For the root of this tree is understood only by the eye of wisdom, standing in the Centro of all spheres. These roots go from the visible world of mingled good and evil, into the sphere of the invisible world. This eye looks with the greatest peace upon the wonders of all movements and also looks through all the other eyes, wandering about outside of the rest in the unrest, all those eyes which want to see for themselves without the right eye of wisdom, from which they have received all their seeing-power. This eye can prove all spirits, how intelligent, pure and acute they be. It understands the sources of good and evil. Plain before it is light and darkness. It understands time and eternity, visible and in- visible, present and future things, earthly and heavenly things, things of the body and things of the spirit, high and deep, out- wardliness and inwardliness. And nevertheless, none of these things are disturbed by it, for the eye lives in the Centro of peace, where everything stands in equality outside of any strife, and whatever it sees it possesses. For in the Centro of its peace is its kingly throne, everything being subject to it. Therefore, dear man! If thou wouldst return to right understanding and right peace, cease from thy works and let God alone work in thee, so that the eye of wisdom will open in thine own self and thou wilt attain a studio particulari ad universale and One
find All.
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God liveth in a Light, since no one can come to Him, or near
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This is the Omega, which has caused This is the trifling matter over which so many many evil days and restless so many hundreds of people moaned beginning, the eternal revelation and circle, in eternal love, willpower and |§ centro © whose principle reveals itself |§
nights. ‘ ; since eternity began.
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You will see in this the eternal nature
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The Centrum of the eternal bottomless An eternal holy fire i great inde- in its seven apparitions, revealing itself depth of light and darkness is in the An infinite God sent flame scribable spirit mi in the centroOof the eternal bottomless infinite inexpressable width and depth A heavenly secret of fire, inexplor- Bi depth since eternity began. everywhere. Therefore is said: The able in eternity. 1} light inhabits the darkness and the darkness cannot grasp it.
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[ree Conception of the Light of Nature FROM WHICH YOU CAN DEDUCE THE RESTORATION & RENOVATION OF ALL THINGS EMBLEMATIC
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Do not make haste, stay on the right track, So thou wilt have much profit and much joy.
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The art makes him a lord, not a servant.
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The soul of men everywhere was lost through a fall, and the health of the body suffered through a fall, Salvation came to the human soul through JEHOVA, Jesus Christ. The bodily health is brought back through a thing not good to look at. It is hidden in this painting, the highest treasure in this world, in which is the highest medicine and the greatest parts of the riches of nature, given to us by the Lord IEHOVA. It is called Pator Metallorum, well known to the philosopher sitting in front of the mountain-cave, easy to obtain for anybody. But the sophists in their sophistic garb, tapping on the walls, recognise him not. At the right is to be seen Lepus, representing the art of chemistry, marvel- lously white, the secrets of which with fire’s heat are being explored. To the left one can see freely what the right Clavis artis is; one cannot be too subtle with it, like a hen hatching a chicken. In the midst of the mountain, before the door stands a courageous Lion in all its pride, whose noble blood the monster-dragon is going to shed; throwing him into a deep grave, out of it comes forth a black raven, then called Janua artis, out of that comes Aquila alba. Even the crystal refined in the furnace will quickly show you on inspection Servum fugitivum, a wonder-child to many artists. The one effect- ing this all is Principium laboris. On the right hand in the barrel are Sol and Luna, the intelligence of the firmament. The Senior plants in it Rad. Rubeam and albam. Now you proceed with constancy and Arbor artis appears to you, with its blossoms it announces now Lapidem Philosophorum. Over all, the crown of the glory, ruling over all treasures.
Be diligent, peaceful, constant and pious, pray that God may help thee. And if thou attain, never forget the poor. Then thou wilt praise God with the legion of the angels, now and forever.
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Light, strength, joy in the recognition of God’s virtue
eet yl Ae “phy and hymn of praise.
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Come ye to the Mercy-seat.
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Harsh, hard, cold, severe, sharp, sour, inclined to rudeness and earthliness,
its desire consists out of these qualities. of separation.
and
remains in that spirit, the ex-
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Fear, heat, therein consist the Bitter, drawing and moving out
sensibilities.
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Fire or life, half in darkness, half in light, is the setting alight and the goal
The Principium of the fire belongs to the world
ILL
Darkness, evil-doing, fear in Godlessness, sin and
Go ye to the pit of fire.
y
The being, made out of the forenamed six spiritual qualities, in which they lie bodily and in readiness, as in their coffer.
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3461] JO p[tom Teuse}e OY} YIM oUO ST ‘UOg suing yom. ‘ary ‘aac, “WYSTT
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of the four elements, being an offspring of the first two, and is the third principle.
Whenever the first three qualities of the first dark Principii gain the upper hand, then the others are tied up around their Centro and all seven are evil. Then Saturnus stands for avarice, Mer- curius for envy, Mars for wrath, Sol for vanity, Venus for lewd- ness, Jupiter for cunning and Luna for bodily desire, which are the seven evil spirits ruling within the old human being.
But when the three in the Principio of light have the upper- hand and are born out of the dark Centro, so that they are in accordance with their innermost depths of light, which is the new birth in man, all seven are good, and then Saturnus stands for compassion, Mercurius for doing good, Mars for gentleness, Sol for humility, Venus for chastity, Jupiter for wisdom, and Luna for Christ’s flesh or body.
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The Hermetic Philosophy.
I attract all those seeking God and the truth; those alone will find the art. I am the Magnet-Stone of divine love; attracting the iron-hard men on the road to the truth.
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Spiritualis. Lucida, argentea,
\, lactea-stillata ex candida Lilia \\ in Valle Josophat.
I am the moisture which preserves every- thing in nature and makes it live, I pass from the upper to the lower planes; I am the heavenly dew and the fat of the land; I am the fiery water and the watery fire; nothing may live without me in time; I am close to all things yea; in and through all things, nevertheless unknown. Nevertheless I only am in the grasp of the Philosophers. I unfold and fold up again, Bringing contentment to the artists,
| Without me thou canst do nothing Furthering any of your affairs. Therefore fear God, pray and work in pa- tience, if you find me your want would cease and you have a merciful God who st The two vapors or fumes befriendeth thee and giveth thee what- : are the roots of the art. ever thy heart may desire. : :
This moisture must be caught, lest it should change into vapor or fume.
The Prima Materia derives its existence from the Fiat, the Word of creation. And this Word comes from the Father who is the creator of all things, and the Spirit radiates from both: This is God’s life giving air. Then, too, air brings to life everything within the elements. The fire warms all things, the water refreshes, delights and saturates all things: And the nitrous earth, Mother-like, nourishes and sustains all things; the air was born out of fire, and in turn makes the fire burn, that it may live, but air in the form of water is food for the fire, and the fire burns into this element: Water and dew of the ground, the greasy fat dew of the ground, the earth as keeper of nitrous salt nourishes it. For the womb of the earth is the sulphuric nitrous-salt of nature, the one good thing God has created in this visible world.
The same Salt-Mother of the elements is the nitrous, aluminous and. spiritual gumosic water, @ earth or crystal, which has Nature in its womb, a Son of the Sun, and a Daughter of the Moon. It is a Hermaphrodite, born out of the wind, a phoenix living in fire, a pelican, reviving his dear young ones with its blood; the young Icarus, drowned in the water, whose nurse is the earth, whose Mother is the wind; whose Father is the fire, the water her caretaker and drink, one stone and no stone, one water and no water, nevertheless a stone of living power and a water of living might; a sulphur, a mercury, a salt, hidden deep in nature, and which no fool has ever known nor seen.
Deus vendit sua dona pro labore.
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“Ti GHT of THEOLOGY. THREE WORLDS INHABIT ONE WORLD.
O Man, know God and thyself: so thou The eternal heavenly world. The great Se ll all its | : mayest know what is in Heaven and on GOD FATHER creatures. Earth. ; Coelestia.
What God was without \\ beginning. Without beginning. What oer was without EB Nr HEANENLY Z a g [intoTHe| worLD\ > a ii eginning. 4 = AIRCON IAIN: = 3 z \\ “Uy, mZ vuc.i7.; yon. =n 8 \ ANDIN 2 SN A S pee 384. S oS WOR 5 = 2 Gj Se >= 2 = NOTHING Up WS = ALLINALL. = Uf \\S B = ENTIRELY NOTHING, MM nw Vegetabilia. Zw S GOD H. GHOST. “yy \) | Mon y\ The small world, as the human being. Without middle. Without end. SPIRIT.
THE BREATH OF
What God was before the beginning in eternity. What man was before the Spirit. God. beginning in eternity. MAN Kee |e SOUL
\ L,% WORD SSNs AND BODY. S soovy = FIAT, LS Existence = FS Se THREE NATURAL SUNS IN THE WORLD. LM WIMMO0S The great Sun in heaven. The small Sun within the Spirit. Person. Spirit. Word. i re ee Father and Mother of all creatures. human being. Ans, & 5 j RED. , . : x Omnia sunt Ens. ; Un. ad Trin. Trin. ad Un. RL WARM. YY s§ What God was in the beginning. S ZB What man was in the beginning. ca = Z 35 Se ey ee oon OUT OF NATURE. = & ) = Sulphur. Mercur. ™ s) Fel NS ZY, HEWATERS UPON SN ZZ WHICH THE See Siocon COLD Se GREEN. F/M \\\\ SS The lowest Sun in the earth.
Word. Spirit. FIRE.
Sal. Dust of the ground.
What man is in lime.
FATHISR.
What God is in time. EARTH. oe AIR.
SPIRIT.
‘ WATER. : 7 PLANETS. 7 RANKS. Z, ‘ 2 SATUR NU 5 4 yj
MORTALITY.
H. GHOST.
What God is after time. What man is after time.
FATHER. - : q BODY and SPIRIT. 7 METALS.
GODS LIKENESS
= 1 GOR. IS. ZAMAN
s Ii. GHOST. MAN. SON. NEW CREATURE.
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#4 Linguae Hebraicae; Graecae &
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Picture of the Human Heart in the Old and the New Creature.
GOD
the innermost and unto the outermost. AQ curistu
Everything that is in the great world, isin man > th God hath caused all men to be born again out of too, for he is created out of it therefore he is the JZ love and hath already enkindled the light within gmall world and his heart is his center. Note BY S them in their Mother s womb, and He Himself, is
, \\ the light, the morning star, shining from within this well! then a
istle of John,
and the same explains this figure. “ssoUuT[YzIee
gure explains the 1. Ep ©} peso[d ‘pos 0} pauedo eq 03 ‘ur0}}0q
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The starry heaven in the heart with its powers and might is
Aytusezo Ul urege aq [EM Sarg yAword voy) “sed Zutoq our pue ‘Aytuea 07 yoolqn oy} 7e MOdIeU ‘doz 9Y4} }e eptmM st yLeAY Y
God is threefold, the Word is threefold and 2 times 3 is Jesus Christ yesterday, today 6, pertaining to the inner- and in eternity. Who there is most person and morning- : and was, who there cometh, star within our heart, which > the beginning and end, Alpha is Jesus Christ, the one ~ ; We Sf Sf) and Omega, in Him is the point: é : *\ fullness of the Godhead bodi-
ysoyy Ajory LY- Hallelujah, Gloria in Ex-
celsus Dec. Amen. The old birth of death in darkness must be slain through cross and
suffering, in a wide circle is the reason captured and through the Word, man is being led back into the spirit, into the rebirth, into the light, in Christo, where alone there is quiet, peace, eternal life and the kingdom of heaven.
No. 1 Here is Christus born a man according to the flesh of Maria, about this He said in John 6. The flesh pacif- ieth nothing. Here is the human birth from Adam, the old Creature, sinful, mortal, does not come into the heavenly kingdom, man liveth in darkness, blindness, night and death, in his reason from the power of the stars and the 4 Elements, out of which come sickness, out of which are invented the handling of the arts, higher schools, ecclesiastical and secular offices and position, so far they are in the heart. Over which rules the authority which God ordered. All this is in vain and mortal, into this darkness shineth the light and the darkness comprehendeth it not. Herein belong Christians, Jews, Turks and heathens, they are altogether sin- ners and lack the glory they ought to have before God; they are all resolved in God’s wrath.
. Here Christus is grieved in his soul and tempted by the devil, the innermost conscience out of the stars is being tempted by lust of the eyes, deed of the flesh and of vanity, with assurance and despair. Here the Holy Scriptures become dead letters, bringing forth sects, superstitious and fleshly priests, fearing God’s word might be taken away from them, meaning the dead letter. The authorities want to fight with the sword for religion, killing the believers, Christ and His apostles, thinking to serve God, divine things are just so much foolishness to them, they can understand Christ only in the flesh and according to the tribe of David, they make divisions, cliques, and sects.
. Here is the separation of light trom darkness, the dawn comes up, all temporalites will be foresaken, through many sorrows we have to enter into the kingdom of God, man is a fool to the world, Christ is being cruci- fied in him and he in Christ, therefore he is a cross to the world and the world a cross to him, here stands calmness, whoever turneth toward the light lives in Christ and Christ in him in time and eternity.
. The old hath to go entirely: for behold: I make all things new. Here is the rebirth by water and spirit, from on high through the word of truth, a new creature born of God. Christ hath become flesh, ressurected in the human being, awakening him from the dead, nourishing him with his real flesh and blood unto life. Christ is the word of the father, the book of life, the Gospel, the power of God He causeth belief, and He blesseth. He is king, ruling with the sword of the spirit, man becometh divine nature, hath his life in heaven with Christ.
. The Holy Ghost is the ointment, teacheth men innermost Divine things; man hath become a temple of God, indwelt by the Holy Trinity. Christ in man, God and man, cringing about love. Christus is all in all, the sole One.
O LORD, merciful GOD, open the human heart, to understand Thy secrets through the Holy Ghost. Who hath well understood the figure, Wrath in hell and darkness; Hath understanding, also, of the scriptures. This certainly is a picture of man. Three worlds hath God created, On this earth he only hath to choose In heaven love, on earth mercy, Which way to go, the end is to his will.
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TABULA SMARAGDINA HERMETIS.
VERBA SECRETORUM HERMETIS.
It is true, certain, and without falsehood, that whatever is below is like that which is above; and that which is above is like that which is below: to accomplish the one wonderful work. As all things are derived from the One Only Thing, by the will and by the word of the One Only One who created it in His Mind, so all things owe their existence to this Unity by the order of Nature, and can be improved by Adap- tation to that Mind.
Its Father is the Sun; its Mother is the Moon; the Wind carries it in its womb; and its nurse is the Earth. This Thing is the Father of all perfect things in the world. Its power is most perfect when it has again been changed into Earth. Separate the Earth from the Fire, the subtle from the gross, but carefully and with great judg- ment and skill.
It ascends from earth to heaven, and descends again, new born, to the earth, taking unto itself thereby the power of the Above and the Below. Thus the splendor of the whole world will be thine, and all darkness shall flee from thee.
This is the strongest of all powers, the Force of all forces, for it overcometh all subtle things and can penetrate all that is solid. For thus was the world created, and rare combinations, and wonders of many kinds are wrought.
Hence I am called HERMES TRISMEGISTUS, having mastered the three parts of the wisdom of the whole world. What I have to say about the masterpiece of the alchem- ical art, the Solar Work, is now ended.
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INTERPRETATION and EXPLANATION of the TABULA SMARAGDINA HERMEDIS
This picture, plain and insignificant in appearance, Concealeth a great and important thing. Yea, it containeth a secret of the kind That is the greatest treasure in the world. For what on this earth is deemed more excellent Than to be a Lord who ever reeketh with gold, And hath also a healthy body, Fresh and hale all his life long, Until the predestined time That cannot be overstepped by any creature. All this, as I have stated, clearly Is contained within this figure. Three separate shields are to be seen, And on them are eagle, lion, and free star, And painted in their very midst Artfully stands an imperial globe. Heaven and Earth in like manner Are also placed herein intentionally, And between the hands outstretched towards each other Are to be seen the symbols of metals. And in the circle surrounding the picture Seven words are to be found inscribed. Therefore I shall now tell What each meaneth particularly And then indicate without hesitation How it is called by name. Therein is a secret thing of the Wise In which is to be found great power. And how to prepare it will also Be described in the following: The three shields together indicate Sal, Sulphur, and Mercurium. The Sal hath been one Corpus that Is the very last one in the Art. The Sulphur henceforth is the soul Without which the body can do nothing. Mercurius is the spirit of power, Holding together both body and soul, Therefore it is called a medium Since whatever is made without it hath no stability. For soul and body could not die Should spirit also be with them. And soul and spirit could not be Unless they had a body to dwell in, And no power had body or spirit If the soul did not accompany them. This is the meaning of the Art: The body giveth form and constancy, The soul doth dye and tinge it, The spirit maketh it fluid and penetrateth it. And therefore the Art cannot be In one of these three things alone. Nor can the greatest secret exist alone: It must have body, soul, and spirit. And now what is the fourth, From which the three originate, The same names teach thee And the sevenfold star in the lower shield. The Lion likewise by its colour and power Showeth its nature and its property. In the Eagle yellow and white are manifest. Mark my words well, for there is need of care: The imperial orb doth exhibit The symbol of this highest good.
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Heaven and earth, four elements, Fire, light, and water, are therein. The two hands do testify with an oath The right reason and the true knowledge, And from what roots are derived All of the metals and many other things. Now there remain only the seven words, Hear further what they mean: If thou dost now understand this well This knowledge shall nevermore fail thee. Every word standeth for a city Each of which hath but one gate. The first signifieth gold, is intentionally yellow. The second for fair white silver. The third, Mercurius, is likewise grey. The fourth for tin, is heaven-blue. The fifth for iron, is blood-red. The sixth for copper, is true green. The seventh for lead, is black as coal. Mark what I mean, understand me well: In these city gates, indeed, Standeth the whole ground of the Art. For no one city alone can effect anything, The others must also be close at hand. And as soon as the gates are closed One cannot enter any city. And if they had no gates Not one thing could they accomplish. But if these gates are close together A ray of light appeareth from seven colors. Shining very brightly together Their might is incomparable. Thou canst not find such wonders on earth, Wherefore hearken unto further particulars: Seven letters, and seven words, Seven cities, and seven gates, Seven times, and seven metals, Seven days, and seven ciphers. Whereby I mean seven herbs Also seven arts and seven stones. Therein stands every lasting art. Well for him who findeth this. If this be too hard for thee to understand Here me again in a few other particulars: Truly I reveal to thee Very clearly and plainly, without hatred or envy, How it is named with one word Vitriol, for him who understandeth it. If thou wouldst oft figure out This Cabbalistic way with all diligence, Seven and fifty in the cipher Thou findest figured everywhere. Let not the Work discourage thee, Understand me rightly, so shalt thou enjoy it. Besides that, note this fully, There is a water which doth not make wet. From it the metals are produced, It is frozen as hard as ice. A moistened dust a fuller wind doth raise, Wherein are all qualities. If thou dost not understand this, Then I may not name it for thee otherwise. Now I will instruct thee How it should be prepared.
18
There are seven ways for this art, If thou neglectest any of them thou workest in vain. But thou must, before all things else, know Thou hast to succeed in purification. And although this be twofold, Thou art in need of one alone. The first work is freely done by it Without any other addition, Without distilling something in it, Simply through its putrefication. From all of its earthliness Is everything afterwards prepared. This first way hath two paths, Happy is he who goeth on the right path. The first extendeth through the strength of fire, With and in itself, note this well. The second extendeth further Until one cometh to treasure and to gain. This is done by dissolving, And again by saturating, I inform you: This must be undertaken first of all, So comest thou to the end of the fine art. After the whole purification hath been completed It will be prepared and boiled in the sun Or in the warm dung of its time, Which extendeth itself very far Until it becometh constant and perfect, And the treasure of the Wise is in it. The other ways are very subtle And many mighty one fail therein, For here is the purpose of the distillation And the sublimation of the Wise Men. The separation of the four elements Is also called by the Wise Men Air, water, and rectified fire. The earth on the ground hath mislead many, Having been deemed a worthless thing, Although all the power lieth in it. Some know not how to separate it From their Cortibus, therefore they fail. It was cast behind the door, But the Wise Man taketh it up again, Purifieth it snow-white and clear: This is the ground, I say in truth. But if thou dost wish to separate it, Note that it is of no little importance, For if they are not prepared Then you are in error, that I swear. Therefore thou must also have some vinegar Which is revealed to the Wise Men, Wherewith thou wilt effect the separation, So that nothing earthly remaineth in it any more, Till body and soul have to be separated, Otherwise called fire and earth And after they are thus purified,
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And thereupon followeth the mixture, observe!
And so it cometh to a wondrous strength, The finished figures with the unfinished.
And if the fire be likewise rightly cantrolled” It will be entirely perfect
In much less time than a year.
Now thou hast the entire way in its length On which are not more than two paths. From these one soon wandereth and goeth astray, Else it all standeth clear and plain. The one is the water of the Wise Men, Which is the Mercurius alone. The other is called a vinegar, And it is known only to a very few. And this vinegar doth circle Away from the philosophical iron. It is Lord Aes whom it maketh glad. Therefore they have combined so closely Many hundred forms and names are given After each hath chosen it. One way springeth from the true source, A few have worked on it for a whole year. But many through their art and craft Have shortened so long a space of time. And quickly is the preparation set free As Alchemy doth point out. The preparation alone Maketh this stone great and glorious. Although there is but one matter It lacketh nothing else. But when it is clarified Its name hath misled many. However, I have revealed enough to thee In many ways, forms, and fashions. There are many names; I say Let not thyself be misled from the true way. In their scriptures the Elders write That it is a draught, a great poison. Others call it a snake, a monster, Which is not costly anywhere. It is common to all men Throughout the world, to rich and also to poor. It is the property of the metals Through which they conquer victoriously. The same is a perfection And setteth a golden crown upon it. Now the practice is completed Forhim whounderstandeth itandknoweth thematter. Only two things more are to be chosen Which thou wilt find by now If thou dost follow the right way And attend carefully to thy work. The composition is the one Which the Wise Men kept secret. The nature of the fire also hath hidden craft; Therefore its order is another. With that, one should, not deal too much Or else all execution is lost. One cannot be too subtle with it. As the hen hatcheth out the chick So also shall it be in the beginning, And time itself will prove it. For just as the fire is regulated Will this treasure itself be produced. Be industrious, constant, peaceful, and pious, And also ask God for His help: If thou dost obtain that, then always remember The poor and their needs.
19
AUREUM sECU LDN Re DIvVivy UM
That is
The Very Ancient Golden Age Having Passed Away
Which now hath risen again, blossomed in loveliness, and produced fragrant golden seed. This precious and noble seed is pointed out and revealed to all true Sapientiae and doctrinae filiis by
HENRILCUS MA DAT EAN Us:
Tabi ©75.0) PUA US,
Medicus and tandem, Dei gratia aureae crucis frater.
Epistle of James, i:5:
If any of you lack wisdom, let him ask of God that giveth to all men liberally and upraideth not; and it shall be given him. SYMBOLUM AUTHORIS.
Centrum mundi, granum fundi.
FOR EW Ook D To the Christian and Worthy Reader
Kind and God-loving Reader, and especially you sapien- tiae and doctrinae filii, some years ago Almighty God opened mine eyes with the enlightenment of His Holy Spirit (from Whom we receive all wisdom and Who was sent unto us through Christ from the Father), because I had prayed fervently, unceasingly, and constantly and had called upon Him many times. So that I beheld the true Centrum in Trigono centri the one and true substance of the Noble Philosopher's Stone, and although I had it in mine own hands for the length of five years, I did not know how to use it profitably, rightly, or befittingly, how to extract from it the red lion’s blood and the white eagle’s gluten, much less how to mix, enclose, and seal it according to the proportionate weight of Nature, or how to commit it to and proceed with the hidden fire, all of which must be done not without understanding and care. And although I searched in the scriptis, parabolis and variis Philosophorum figuris with special care and understanding, and laboured diligently to solve their manifold strange aenigmata, which existed in part only in their own minds, I found out reipsa that this was sheer phantasy and nonsense, as also testify the Aurora Philosophorum. They are all foolishness, like all the praeparationes, even of Geber and Albertus Magnus, with their purgationes, sublimationes, cementationes, distillationes, rectifica- tiones, citculationes, putrefactiones, conjunctiones, solutiones, assensiones, coagulationes, calcinationes, incinerationes, mottifi- cationes, revificationes, etc. In like manner are their tripods, Alanthor, reflecting ovens, smelting furnaces, putrescences, horse- dung, ashes, sand, cupping-glasses, pelican vials, retorts, fixa- toriums, etc., sophistical, futile, and useless things. Personally, I have in truth to admit this: especially since noble Nature, which letteth itself be easily found in its own innate substance, doth not know of any of these things. There are those who look for the materiam lapidis in wine, in the imperfect body, in blood, in marcasite, in mercury, in sulphur, in urine, in stercorate, in auri- pigment, and in herbs such as chelidonium, lungwort, yew, hyssop, etc. Theophrastus, in his Secreto Magico de Lapide Philoso- phorum, rightly says of them: all this is villainy and thievery, with which they mislead other people, take their money, spend and waste their time uselessly and vainly, follow only their own fool’s- head, but who cannot figure out in advance the requirements of Nature. Rather tell me one thing: What dost thou think of those who burn water in the mines of the Earth, or are there also people therein who enhance the value of wine, or burn the urine of small children to make metals therewith? Or dost thou think there is any apothecary therein who hath for sale any thing with which thou canst make metals? Thou fool, canst thou not understand that thou dost err, that none of these things belong to Nature? Or dost thou want to be above God, that thou dost want to make metals out of blood? Thou mightest as well try to make a man out of a horse, or a cow out of a mouse, to give good milk in addition. This, too, would be a multiplication, but these things do not happen, and as little as they can happen, so little canst thou make metals with the above-mentioned recipes, for this is not a Nature-given art. And whatever Nature hath made, no art can effect; for if a woman hath given birth to a
boy, no art can change the boy into a girl, whatever means might be employed for that purpose. After this short discourse, it should be easy for anyone to see how, and in what form, the materia benedicta should be sought and found. And no one should imagine, much less be persuaded by any clowns, that he really hath in his hands the veram materiam either through the secret revelation of God or through those who claim to be acquainted with it, and no one should imagine that he would then be able to disintegrate the said veram materiam proportionately, to sepa~- rate the purum ab impuro in the highest things, that he knoweth how to purify it and completely understandeth. Nay, my dear analysts, that is by no means so: therein lies the difficulty, and to such matters belong art and a skilled mind. See me, for example: as you heard from me in the beginning, for five years I was acquainted with the veram materiam lapidis, but all that time I did not know how to proceed with it, and not until the sixth year was the key to its power entrusted to me through the secret revelation of Almighty God. And the old Patriarchs, Prophets, and Philosophi have at all times kept this key hidden and secret, for the Monarcha in loco dicto saith: It would be a great theft, and no longer secret, had they revealed it in their writings, so that every cobbler and tooth-drawer could under- stand it, and much evil could be done that way which would be against the will of the Lord, etc. Now there are many reasons why I should write this Tract: some are mentioned here, some in the Epilogo, and another reason is that I do not want to appear as if I would have for my exclusive use talentum a Deo mihi com- missum (a talent intrusted to me by God). So I have written down in this, my Aureo seculo redivivo (Golden Age Restored), as much as God and Nature have permitted me, about the great secret of the Philosophers, as mine eyes have witnessed it and my hands grasped it, and how it was revealed through the mercy of God at the right time in great might and glory: and may the pious and God-loving reader take all this in good faith and accept it, examine it skillfully, and be not perturbed if at times there are words mixed up with my sayings which seem to be contrary to the letter. I could not write otherwise per Theoriam ad praxim, because it is forbidden to write more exactly and clearly about this in republica chymica. But undoubtedly all those who read this Tract in true confidence with the inner eyes of their minds, and are able to look upon it in the right way, to study it diligently, and who pray in all things inwardly and with all their heart, will enjoy, as I did, the wondrously sweet philoso- phical fruit hidden therein, and partake of it, according to God’s will. And then they will be and will remain true Brothers of the Golden Cross, and in eternal alliance, chosen members of the Philosophical Community.
Finally, I will be so candid as to disclose my true given and family name in the following manner to the intelligent, worthy, and Christian reader, so that no one will have a right to cry out against me. So now let it be known to everyone that the number of my name is M.DCXII, in which number my full name was inscribed in the book of Nature by 11 dead and 7 living. Moreover, the letter 5 is the fifth part of the 8, and the 15 is again the fifth part of the 12, and let this suffice thee.
Datum in Monte Abiegno, die 25. Martii Anno 1621.
EX®)
EPIGRAMMA
ad Sapientiae and doctrinae filios.
Quae sivi: inveni: purgavi saepius: atque Conjunxi: maturavi: Tinctura secuta est Aurea, Naturae centrum quae dicitur: inde Tot sensus, tot scripta virum, variaeque figurae. Omnibus, ingenue fateor, MEDICINA metallis; Infirmisque simul: punctum divinitus ortum. HarMANNus Daticuius:, Auth. famulus.
What I have eagerly desired, I have found; I have purified more often; and I have united; I have brought to maturity: the resulting Tincture is Golden, which is called the centre of Nature; thence
So many sensations, so many writings of men, and manifold forms.
In all, I frankly admit, the MxEpicINA in metals;
And in the feeble as well: the point risen from heaven.
AUR EUMs see Ui Uv
REDIVIUM. (The Golden Age Restored).
Whilst I was meditating upon the wonders of the Most High and the secrets of hidden Nature and the fiery and fervent love of the neighbor, I recalled the white harvest where Reuben, the son of Leah, had found in the fields and had given the mandrakes Rachel had gotten from Leah for sleeping with the patriarch Jacob. But my thoughts went much deeper and led me further to Moses, how he had made a potable of the solar- calf cast by Aaron, and how he had it burned with fire, ground to powder, strewed it upon the waters, and gave it to the Chil- dren of Israel to drink. And I marvelled most about this prompt and ingenius destruction which the hand of God had wrought. But after pondering over it for some time my eyes were opened, just as happened with the two disciples at Emmaus who knew the Lord in the Breaking of Bread, and my heart burned within me. But I laid down and began to sleep. And, lo, in my dream King Solomon appeared to me, in all his might, wealth, and glory, leading beside him all the women of his harem: there were threescore queens, and fourscore concubines, and virgins without number, but one was his gentle dove, most beautiful and dearest to his heart, and according to Catholic custom she held a mag- nificent procession wherein the Centrum was highly honored and cherished, and its name was like an out-ointment, the fragrance of which surpassed all spices. And its fiery spirit was a key to open the temple, to enter the Holy Place, and to grasp the horns of the altar.
When the procession was ended, Solomon showed unto me the unified Centrum in Itrigoni centri and opened my under- standing to me, and I became aware that behind me stood a nude woman with a bloody wound in her breast, out of which came forth blood and water, but the joints of her thighs were like jewels, the work of the hands of a cunning workman, her navel was like a round goblet, which wanteth not liquor, her belly was like an heap of wheat set about with roses, her two breasts were like two young roses that are twins, her neck was as a tower of ivory, her eyes like the fishpools in Heshbon by the gate of Bath- rabbim: her nose was as the tower of Lebanon which looketh towards Damascus. Her head was like Carmel, and the hair of her head was tied in many folds, like king’s purple. But her garments, which she threw off, lay at her feet, and were all unsightly, stinking, and poisonous. And she began to speak: I have put off my coat, how shall J put it on? I have washed my feet, how shall I defile them? The watchmen that went about the city found me, they smote me, they wounded me, and took away my veil from me. Then was I stricken with fear and not conscious and fell upon the ground; but Solomon bade me stand up again and said: be not afraid when thou dost see Nature bare, and the most hidden which is beneath heaven and upon the earth. She is beautiful as Tirzah, comely as Jerusalem, ter- rible as an army with banners, but nevertheless she is the pure chaste virgin out of whom Adam was made and created. Sealed and hidden is the entrance to her house, for she dwelleth in the garden and sleepeth in the twofold caves of Abraham on the field Ephron, and her palace is the depths of the Red Sea, and in the deep transparent chasms, the air hath given her birth and the fire hath brought her up, wherefore she is a queen of the country, milk and honey hath she in her breasts. Yea, her lips are like a dripping honey-comb, honey and milk are under her tongue and the smell of her garments is like the fragrance of Lebanon to the Wise, but an abomination to the ignorant. And Solomon said further: Rouse thee, look upon all my women and see if you can find her equal. And forthwith the woman had to cast off her garments and I looked at her, but my mind had lost the power of judgment, and mine eyes were holden, so that I did not recognise her.
But as Solomon observed my weakness, he separated his women from this nude woman and said: Thy thoughts are vain and the sun hath burned out thy mind and thy memory is as black as fog, so thou canst not judge aright, so if thou wouldst not forfeit thy concern and take advantage of the present oppor- tunity, then can the bloody sweat and snow-white tears of this nude virgin again refresh thee, cleanse thine understanding and memory and restore it fully, so that thine eyes may perceive the wonders of the Most High, the height of the uppermost, and thou shalt really fathom the foundations of all Nature, the power and operation of all the Elements, and thine understanding will be as fine silver, and thy memory as gold, the colors of all
aA
precious stones will appear before thine eyes and thou wilt know their production, and thou wilt know how to separate good from evil, the goats from the sheep. Thy life will be very peaceful, but the cymbals of Aaron will awaken thee from sleep and the harp of David, my father, from thy slumber. After Solomon thus spake, I was very much more afraid, and was exceedingly terrified, partly because of his heartbreaking works, also partly because of the great glamor and splendor of the present queenly woman, and Solomon took me by the hand and led me through a wine cellar into a secret but very stately hall, where he re- freshed me with flowers and apples, but its windows were made out of transparent crystals and I looked through them. And he said: What dost thou see? I replied: I can only see from this hall into the hall I just left, and on the left standeth thy queenly woman, and on the right the nude virgin, and her eyes are redder than wine, her teeth whiter than milk, but her gar- ments at her feet are more unsightly, blacker, and more filthy than the brook of Kidron. From all of them choose one, said Solomon to be thy beloved. I esteem her and my queen alike and highly, pleased as I am with the loveliness of my wives, so little do I care about the abomination of her garments. And as soon as the king had thus spoken, he turned around and conversed in a very friendly way with one of his queens. Amongst these was an hundred-year-old stewardess, with a grey cloak, a black cap upon her head, bedecked wih numberless snow-white pearls and lined with red velvet, and embroidered and sewn in an artful manner with blue and yellow silk, and her cloak was adorned with divers Turkish colors and Indian figures; this old woman beckoned to me secretly and swore unto me an holy oath that she was the mother of the nude virgin, that she had been born from her body, and that she was a chaste, pure and secluded virgin, that until now she had not suffered any man to look upon her, and although she had let herself be used everywhere among the many people on the streets, no one had ever seen her naked before now, and no one had touched her, for she was the virgin of whom the Prophet said: Behold, we have a son born unto us in secret, who is transformed beside others; behold, the virgin had brought forth, such a virgin as is called Apdorossa, meaning: secretly, she who cannot suffer others. But while this her daughter was as yet unwed, she had her marriage-portion lying under her feet, because of the present danger of the war, so that she would be robbed of it by some roving soldiery and denuded of her stately treasure. However I should not be frightened because of her disgusting garments, but choose her daughter before all others for the delight of my love and life. Then she would give and reveal to me a lye to clean her garments, and then I would obtain a liquid salt and non-combustible oil for my house-~keeping, and an immeasurable treasure, and her right hand would always caress me and her left hand would be under my head. And as I then wanted to declare myself categorically upon this matter, Solomon turned around again, looked upon me, and said: I am the wisest man on earth, beautiful and pleasing are my wives and the glamor of my queens surpasseth the gold of Ophir; the adornments of my concubines overshadow the rays of the sun, and the beauty of my virgins surpasseth the rays of the moon, and as heavenly as are my women, my wisdom is unfathomable and my knowledge is inexplicable. Whereupon I answered and, half afraid, I bowed: Lo, I have found grace in thine eyes, and since I am poor, give me this nude virgin. I choose her amongst all others for the duration of my life, and though her garments are filthy and torn, I will clean them and love her with all mine heart, and she shall be my sister, my bride, because she hath ravished mine heart with one of her eyes, with one chain of her neck. When I had thus spoken, Solomon gave her unto me, and there was a great commotion in the hall of his women, so that I was awakened by it, and I knew not what had happened to me, nevertheless I believed it to be but a dream and I thought many subtle thoughts about my dream until the morning. But after I had arisen and said my prayers, Lo! I saw the garments of the nude virgin before my bed, but no trace of her. And I began to be greatly afraid and all my hair stood upright upon my head and my whole body was bathed in cold sweat; but I took heart, recalling my dream, and thought about it again in the fear of the Lord. But my thoughts did not explain it, and for this reason I dared not to scrutinize the garments, much less to recognize anything in them. I then changed my sleeping-chamber and I left the garments in it for some length of time ex mera tamen ignorantia, in the belief that if I were to touch them or turn them over, something peculiar would happen to me, but in my sleep the smell of the garments had poisoned and inflamed me violently, so that mine eyes could not see the time of mercy, and never
could mine heart recognise the great wisdom of Solomon.
After the above-mentioned garments had lain for five years in my sleeping-chamber and I knew not what they were good for, | finally thought to burn them, in order to clean up the place. And then I spent the whole day going around with such thoughts. But the next night there appeared to me in my dream the hundred-year-old woman and she spake harshly to me thus: Thou ungrateful man: for five years I have entrusted to thee my daughter's garments; among them are her most precious jewels, and during all that time thou hast neither cleaned them nor thrown out of them the moths and worms, and now, finally, thou dost want to burn these clothes, and is it not enough that thou art the reason for the death and perishing of my daughter? Whereupon I became hot-headed and answered her: How shall I understand thee, that thou wouldst make a murderer of me? For five years mine eyes have not beheld thy daughter, and not the least did I hear of her, how then can I be the cause of her death? But she would not let me finish, and said: It is all true, but thou hast sinned against God, therefore thou couldst not obtain my daughter, nor the philosophical lixivium I prom- ised thee for washing and cleaning her garments: for in the beginning, when Solomon willingly gave thee my daughter, and when thou didst abhor her garments, that made furious the Planet Saturn, who is her grandfather, and full of wrath was he that he transformed her again into what she had been before her birth; and since you infuriated Saturnus through thine abhorring, thou didst cause her death, putrefaction, and her final destruction, for she is the one of whom Senior saith: Ah, woe! to bring a nude woman unto me, when my first body was not good to look upon, and | had never been mother until I was born again, then I brought forth the power of all roots of herbs, and in mine innermost being I was victorious. Such and similar heart-breaking words were very strange to me, but nevertheless I withheld mine indignation as much as was humanly possible for me, at the same time protesting solemniter against her sayings: that I knew nothing at all about her daughter, much less about her death and putrefaction, and although I kept her garments for five years in my sleeping-chamber, I did not know them for my great blindness nor ever discovered their use, and therefore I was innocent before God and all others. This, my righteous and well-founded excuse, must have pleased the old woman not a little, for she looked at me and said: I feel and observe from thy righteous mind, that thou art innocent, and thine innocence shall be rewarded well and plentifully, therefore I will reveal to thee secretly and out of my good heart, namely that my daughter, out of special love and affection towards thee, hath left thee a gray marbled casket as an inheritance amongst her garments, which is covered with a rough, black, dirty case (and meanwhile she gave me a glass filled with lye, and continued speaking), this same little casket thou shalt clean from its stench and dirt which it hath received from the garments. Thou hast no need of a key, but it will open itself, and thou wilt find two things therein: a white silver box, filled with magnificent ground-lead and polished diamonds, and another golden work of art, adorned with costly solar rubies: and this is the treasure and entire legacy of my deceased daughter which she left for thee to inherit before her transformation. If thou wilt only transfer this treasure and purify it most highly and silently and lock it up with great patience in a warm, hidden, steamy, transparent and moist cellar, and protect it from freezing, hail, quick lightning, hot thunder, and other outward destruction till the wheat harvest, then thou wilt first perceive the entire glory of thine inheritance and take part of it. Meanwhile I awoke for a second time and called upon God, full of fear, praying that He would open mine understanding that I might seek for the casket which was promised me in my dream. And after my prayer was ended I sought with greatest diligence in the garments and found the casket, but the casing was tight around it and seemed grown onto it by nature, so that I was not able to take it off; then I could not clean it with any lye nor split it with iron, steel, or any other metal. I left it alone once more and did not know what to do with it, and held it to be witchcraft, thinking of the prophet’s saying: For though thou wash thee with lye, and take thee much soap, yet thine iniquity is marked before me, saith the Lord God.
And after a year had passed again and I did not know, after speculating and industriously deliberating, how to remove the casing, I finally went to walk in the garden to rid myself of the melancholy thoughts, and after long promenading, | sat down on a flinty stone and fell into a deep sleep. I slept, but my heart was awake: there appeared unto me the hundred- year-old stewardess and said: Hast thou received my daughter's inheritance? In a sad voice I answered no, though I found the casket, but alone it is still impossible for me to separate the casing therefrom, and the lye thou hast given me will not work on the casing. After this simple speech the old woman smiled and said: Dost thou want to eat shells and shellfish with the shells? Do they not have to be brought forth and prepared by the very old planet and cook Vulcan? I told thee to clean the gray casket thoroughly with the lye given thee, and which proceeded wholly from it, and was not refined from the outer rough casing. This thou hast especially to burn in the fire of the philosophers, then everything will turn out for the best. And thereupon she gave me several glowing coals wrapped up in white light taffeta and instructed me further and pointed out that I should make
therefrom a philosophical and quite artful fire and burn the casing, then I would soon find the gray casket. And presently every hour a north and south wind rose, both sweeping at the same time through the garden, whereupon I awoke, rubbed the sleep out of mine eyes, and noticed that the glowing coals wrapped in white taffeta lay at my feet; with haste and joy I grasped them, prayed diligently, called upon God, studied and labored day and night, and thought meanwhile of the great and excellent sayings of the Philosophers, who say: Ignis et azoth tibi sufficiunt. About this Esdras saith in his fourth book: And he gave unto me a full cup which was full of fire, and his form was as of fire, and when I had drunk of it, my heart uttered understanding, and wisdom grew in my breast, for my spirit retained its memory: and my mouth was opened, and shut no more. The Most High gave understanding unto the five men, and they wrote by course the things that were told them, in characters which they knew not. So in forty days were written 204 books, 70 for the wisest alone, who were truly worthy of it, and all were written on box- wood. And then I proceeded in silentio et spe, as the old woman had revealed to me in my dream until, according to Solomon's prediction, after a long time my knowledge became silver and my memory became golden. But according to the instructions and teaching of the old stewardess, I enclosed and locked up in a proper and quite artistic manner the treasure of her daughter, namely: the splendid and brilliant lunar diamonds and the solar rubies, both of which came forth and were found from the casket and the landscape. I heard the voice of Solomon who said: My beloved is white and ruddy, the chiefest among ten thousand. His head is as the most fine gold, his locks are bushy, and black as a raven. His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set. His cheeks are as a bed of spices, as sweet flowers: his lips are like roses, dropping sweet smelling myrrh. His hands are as gold rings set with the beryl: his belly is as bright ivory overlaid with sapphires. His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedars. His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem. Therefore shalt thou hold him, and not let him go, until thou bringest him into his mother’s house, and into his mother’s chamber. And when Solomon had spoken these words I knew not how to answer him, and I became silent, but I wanted nevertheless to open up again the locked-up treasure, with which I might remain unmolested. Then I heard another voice: I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till she please, for she is a garden inclosed, a spring shut up, a fountain sealed, the vineyard at Baal-hamon, the vineyard at Engeddi, the garden of fruits and spices, the mountain of myrrh, the hill of frankincense, the bed, the litter, the crown, the palm-tree and apple-tree, the flower of Sharon, the sapphire, the turquoise, the wall, tower, and rampart, the garden of joy, the well in the garden, the spring of living water, the king’s daughter, and the love of Solomon in his concupis- cence: she is the dearest to her mother, and the chosen of her mother, but her head is filled with dew, and her locks with the drops of the night.
Through this discourse and revelation I was so far in- formed that I knew the purpose of the Wise and did not touch the locked treasure until through God’s mercy, the working of noble Nature, and the work of mine own hands, the work was happily completed.
Shortly after this time, just on the day of the month when the moon was new, there occurred an eclipse of the sun, showing itself in all its terrifying power, in the beginning dark green and some mixed colors, until it finally became coal-black, darkened heaven and earth, and many people were much afraid, but I rejoiced, thinking of God’s great mercy, and the new birth, as Christ Himself pointed out to us, that a grain of wheat must be cast into the ground, that it may not rot therein, else it bringeth forth no fruit. And then it happened that the darkness was covered with clouds, and the sun began to shine through, yet at the same time three parts of it were still heavily darkened; and lo, an arm broke through the clouds, and my body trembled because of it, and it held in its hand a letter with four seals hanging down from it, on which stood written: I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon: Look not upon me, because I am black, because the sun hath looked upon me, etc. But as soon as the fixum acted in the humidum, a rainbow spanned itself and I thought of the covenant of the Most High, and of the fidelity of my Ductoris, and of what I had learned, and lo, with the help of the planet and the fixed stars, the sun overcame the darkness, and over every mountain and valley there came a lovely and bright day; then all fear and terror had an end, and everything beheld this day and rejoiced, praised the Lord, and said: The winter is past, the rain is over and gone; the flowers appear on the earth; the time of the singing of birds is come, and the voice of the turtle is heard in our land; the fig tree putteth forth her green figs, and the vines with the tender grape give a good smell. Therefore let us make haste to take the foxes, the little foxes that spoil the vines, that we may gather the grapes in time and with them make and drink wine, and be fed at the right time with milk and honey-comb: that we may eat and be filled. And after the day was done and the evening fell, the whole heaven
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grew pale, and the seven stars rose with yellow rays and pursued their natural courses through the night, until in the morning they were overshadowed by the breaking of the sun’s red dawn. And behold, the Wise who dwelt in the land arose from their slumber, looked heavenward, and said: Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and there is no spot in her, for her ardor is fiery and not unlike a flame of the Lord: so that no water may extinguish the love, nor any river drown it; therefore we will not leave her, for she is our sister, and though she is yet little, and hath no breasts, we will bring her again into her mother’s house, into a shining hall, where she hath been before, to suck her mother’s breasts. Then she will come forth like a tower of David, built with ramparts whereon hang a thousand shields, and many arms of the mighty men; and as she went forth the daughter praised her openly, and the queens and the concubines spake well of her: but I fell upon my face, thanked God, and praised His Holy Name.
EPILLOGUs
And thus is brought to a close, ye beloved and true Sapientiae et doctzinae filii, in all its power and its glory, the great secret of the Wise, and the revelation of the Spirit, about which the Prince and Monarch Theoph. in Apocalypsi Hermetis saith: It is a single Numen, a divine, wondrous, and holy office, while it incloseth the whole world within it, and will become true with all else, and truly overcometh the elements and the five substances. Eye hath not seen, nor hath ear heard, neither have entered the heart of any man, how the heaven hath naturally embodied to truth of this Spirit, in it the truth doth stand alone, therefore it is called: the voice of truth. To this power Adam and the other patriarchs, Abraham, Isaac, and Jacob, owed their bodily health, their long life, and finally prospered in great wealth thereby. With the aid of this Spirit, the Philosophi founded the seven free arts, and acquired their wealth therewith. With it Noah built the Ark, Moses the Tabernacle, and Solomon the Temple and through this provided the golden vessels from pure gold in the Temple, and for the glory of God, Solomon also wrought with it many fine works and did other great deeds. With it Esdras again established the Commandment; and with it Miriam, the sister of Moses, was hospitable. And this Spirit was much used and very common amongst the prophets of the Old Testament. Likewise it is a medicine and a cure for all things, and the final revelation, the final and highest secret of
Nature. It is the Spirit of the Lord which hath filled the sphere of the earthly kingdom, and moved upon the face of the waters in the beginning. The world could neither understand nor grasp it without the secret gracious inspiration of the Holy Ghost, or without secret teaching. For the whole world longeth for it because of its great powers, which cannot be appreciated enough by men, and for which the saints have sought from the creation of the world, and have fervently desired to see. For this Spirit goeth into the seven planets, raiseth the clouds, and dispelleth the mists, giveth light to all things, transformeth everything into gold and silver, giveth health and abundance, treasures, cleanseth leprosy, cureth dropsy and gout, cleareth the face, prolongeth life, strengtheneth the sorrowful, healeth the sick and all the afflicted, yea, it is a secret of all secrets, one secret thing of all secret things, and healing and medicine for all things.
Likewise it is and remaineth unfathomable in nature, and endless power and an invincible might and glory, that is a pas- sionate craving for knowledge, and a lovely thing of all things which are beneath the circle of the moon, with which Nature is made strong, and the heart with all members is renewed, and kept in blossoming youth, age is driven away, weakness destroyed, and the entire world refreshed.
Likewise this Spirit is a spirit chosen above all other heavenly things or spirits, which giveth health, luck, joy, peace, love, expelling altogether all evil, destroying poverty and misery, and also causing that one can neither talk nor think evil; it giveth to men what they desire from the depths of their hearts, worldly honor and long life to the godly, but eternal punishment to the evil-doers, who put it to improper use.
To the Most High. Almighty God who hath created this art and who hath also been pleased to reveal this knowledge unto me, a miserable, sinful man, through a promise and true vow, to Him be given praise, honor, glory, and thanks, with an entirely humble and fervent prayer that He will direct my heart, mind, and senses through His Holy Ghost, so governing that I talk to no one about this secret, much less communicate it to some one who doth not fear God, nor reveal it to any other creature, lest I break my vow and oath, and break the heavenly seals, and thus become a perjured Brother Aurae Crucis, and utterly offend the Divine Majesty, and thereby commit and perpetrate know-~ ingly an unpardonable mighty sin against the Holy Ghost. Wherefore may God the Father, Son, and Holy Ghost, the Most Blessed Trinity, mercifully preserve and protect me constantly. Amen. Amen. Amen.
Ie WIN IOS.
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A Speech of an unknown Philosophi, dedicated to the fraternity (R: C.) being: A short discourse or brief example of the holy Philosophiae and most high medicine.
The Most Holy Trinity or Lord God Jehovah
hath made everything out of nothing. And the Spirit of God moved upon the face of the waters or Chaos: This being the primum HYLE of the philosophers, or the water out of which every- thing was created: Firmament, Mineralia, Vegetabilia, Animalia;
The Great World,
out of its Center and Quintessence.
The Small World,
as the Creator’s most perfect creature, namely
The Human-Being, an image of the Most High God. The immortal Soul: a heavenly invisible fire.
He has Apostatised: but behold: there is the MESSIAH! The light of Mercy and of Nature. LILI; the first matter of the perfect body, The Mother, giving birth to the middle-world, Balsam and Mummy. And the incomparable magical lode stone in the small world. The philosopher’s water from which proceedeth all things, in which are all things, which governs all things in which one errs and in which one is also lead toward betterment. A sane mind in a sane body. Unceasing prayer, Patience and waiting. Matter, container, furnace, fire, boiling, is one and only one thing, Alone in one, and the itself one alone, beginning, middle and end It does not let any foreign thing come near, is being made without foreign matter, For see: in the Mercurio is everything for which the philosophers seek
The Small Crystal Clear Fountain. The twofold Mercurius. A spin of the sphere and all planets, And a substance that in an instant is black-smoking frum a
GLEAMING Death and Life.
The rebirth and renewal, Beginning, middle and end of the fixation or stability, and the main foundation of the entire magical secret. Take the Quintessence of the Macro and Microcosmi, or Philosophical Mercurii, The invisible heavenly living fire, The salt of the metals ana q. s. Make out of it, according to the philosophical art of a Magi, through rotating, dissolving, coagulating and figuring
The Highest Medicine in which The greatest wisdom, most perfect health and sufficient wealth.
All from one, and all to one.
Lying and bragging belongs into hell. Enough is said.
Plain and honest, eliminating all evil, which, is a hindering of the Pathmos. It shall come to pass, according to JEHOVA’S will.
TO GOD ALONE BE THE GLORY.
Per ignem demum Nomen & Aetas PAULUS.
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Perceive ye, how strangely the Lord leaveth His Saints. Psalm 4.
Since everything left to us in the Holy Scriptures was intended for our study, Act. 14. v. 17. research and remembrance, so that we humans may fully understand our great Cap. 17.v.27.28. incomprehensible God and his noble creation, all creatures, and that we might
know ourselves best of all, and since the wondrous ciphers Three, Four and Ps.104.148.150. | Seven are mentioned often in the Holy Bible, these having hidden, undoubtedly, a great secret.
Therefore I ask in all simplicity and out of a pure heart, what do these num- bers convey to us in the light of Nature and in the light of Mercy.
About the Cipher Three.
Firstly, what the three different days signify, Gen. 8, in which Noah let fly out of his ark the raven and after three times seven days the dove.
Secondly, what the very first sacrifice signified, which the Lord God Himself com- manded Abraham to give him, about which we read in Gen. 15.
And thus the Lord God spoke unto me
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the Root of all Metals.
And a turtle dove and a young pigeon, = Eagles Gluten. And he took unto him all these and divided them in the midst Solutio Philosoph. But the birds divided he not, — 5 = = = = Sophist. Separatio.
And when the fowls came down upon the carcass Abram drove them away. Caput. Mortum.
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Hermetis Bird Oa of the dead carcass also and flies away with it, is finally captured by the Philosopho, strangled and killed.
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Thirdly, what signifies the strange holy fire had been, which fell down from heaven, kindling and consuming the sacrifices on the altar. Lev. 9. and 2 Chron. 7. This fire the priests took with them when they were led away into the Babylonian captivity, and they were commanded by the Prophet Nehemiah, also called Jeremiah, to hide
: the holy fire in a cave, until they again returned home; and then have the priests look for it; but instead of the fire, they found a dense water, but as soon as they poured it over the wood and sacrifice it was ignited by the Sun and the sacrifice and the wood were devoured by the water and the fire. Read 2 Maccab. 1. v. 19. 20. concerning this and where to find and to obtain today the same fire and water, which is the Prima Materia or Spiritus Mundi in which the gold is consumed and arises again to new life after the Putrefaction.
Fourthly, what signify the three great wonder-births in the Old and New Testaments, occurring over and again in the course of nature; announced and proclaimed by the Lord God Himself and subsequently by His angels. Firstly the birth of Isaac. Gen. 15. 18. & 21. Then of Samson, Judges 13. After this of John the Baptist, Luke 1. and lastly the most wondrous birth of our Saviour and redeemer Jesus Christ, the Virgin’s Son, surpassing by far the other three, Mathew & Luke l.
Fifthly, what signify and indicate the three parts of the human being, as 1. Spirit 2. Soul 3. Body, about which the Holy Apostle Paul writes in 1 Thess, 5., in the light of ¥f Nature and light of Mercy.
And this is something about the Wondrous Cipher.
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ABOUT THE WONDROUS CIPHER FOUR. _,,V2e Vae Vae o you Sophists.
Light of Nature.
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God Father | Son Holy Ghost G P WW M. Quinta Essentia.
The fume will rise over
you from eternity to [ Who rightly understands this table, Producing the two sexes, eternity and will be Can see how one originates from the other. Male and female, from the Sun and Moon, your torment.
Light of Mercy.
First all lie hidden in the fourth cipher The imperial Son grows out of this: The Elements everywhere, Unequaled in this world, Out of these originate the three beginnings, Surpassing all kingdoms.
Firstly, why the Lord God has given three times 40 years respite and time for repentance, to the first world. Gen. 6.
Furthermore, from the Old and the New Testament:
40 Days and nights it rained when the flood came upon 40 Weeks it took for Christ and all humans to be formed the earth. in their mother’s womb.
40 Days after the flood subsided, Noah opened his Ark. 40 Months the Lord preached upon the earth and
40 Days and nights Moses was upon Mount Sinai. wrought miracles.
40 Years the children of Israel wandered in the wilder- 40 Days and nights Christ fasted in the wilderness. ness. 40 Hours the Lord Christ lay in his tomb.
40 Days and nights Elijah fasted in the wilderness. 40 Days after His Resurrection He was on earth.
40 Days Nineveh had for repentance. 40 Years after His Ressurrection and Ascension Jerusa-
lem was destroyed.
Summa 3 times 4 times 40 is the secret interpretation.
Preliminary work. Meech anavine suemenioe Subsequent work. 1. Mortificatio § Putrefactio- ET a ROE Mortificatio § Putrefactio 1. 2. Solutio | y. 3. Animatio PREIS ee SSE : Animatio 3. 4. Purefactio Purefactio 4. 5. Combinatio: est I1¥ seu Beceoee am wens Perfectio seu Fizatio 5. 8 duplicatus. -@. Deut. 32. v. 13. Genes. 1. v. 1. 2. Cant. 5. v. 10. ff.
Job. 30. v. 6. Genes. 27. v. 28.
‘The Philosophical Furnace.
ar it i _ ei) iT) = J 7 D rn , ~ me * .
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_
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Lia oes
The mystery which hath been hid from ages and from generations, but now is made mani- fest to its Saints: to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you. Col. 1 v. 27. This is the revelation and the true and right knowledge of Jesus Christ, God and Man, all heavenly and earthly
wisdom in heaven and on earth.
G.P.w. XXF.S.H.G.
G.M. And this is the life eternal, that they might know thee, the only true God and Jesus Christ whom
What else doth thou want, O Man! in this world, When you have Christ, the twofold hero,
True God and mortal in one person,
He hath done enough for you,
Defv the devil and the world,
If it doth not hold to Jesus Christ.
Divine Cabalistic Signat-Star The
AN of God's KAR
seven out of His substance and eter- nal fight J.C.; He came down into this world and delivered Himself to His bodily birth.
Spirits
curius,
Eternity becomes Nature & Time.
5 ASKXO RID
Materia prima becomes Materia ultima.
Hold fast to Him and despair not,
In all needs He will be near you,
Trust that He is on the heavenly throne, God’s Son together with both natures, Jesus Christ today and yesterday,
And the same in all eternity.
Natural Philosophical Signat-Star.
seven
The wits | Metal Xow ‘Spirits
Sal,
Principia.
Grace be with all and the love our Lord Jesus Christ unceasingly. Ephes. 6.
ETERNITY GOD.
That which was from the beginning, which we have heard, and seen with our own eyes,
is an eternal Spirit from whom all things come, hath given to the world His: Son in the flesh, and will be God forever in the heavenly
together with the Father and Holy Ghost is called a unified God and Man. He will be a unified God and Man in eternity though the
NY by Jesus Christ. 2 CBW hath gained His comme
= : — zitythrough His own blood SAvt. 32.=God hath suffered in=His
and earthly kingdom.
Y Mm Raye
VERBUM Incarnatum.
In the flesh dwelleth the fulness of the Godhead bodily. LUX Fiat Corpus. NB. And the light was manifested to us and we have seen it and bear witness and shew unto you that eternal life. j
Also know: it is far better to have the loved Christ than to possess all knowledge. Ep. 3.
> ——=
in Christ dwelleth all the ful
of the Godhead bodily.
2=This is my beloved Son, i
Col:
1 power is given unto me int eaven and on earth. Math. 285
quod fuit permansit, quod non t assumsit John. Math. Luke.
ark 9. Luke 9. John 1.
ye, NM
Al ~
0! ness
ye shall hearken. M
li
hath come into this world from above as God, and in time became flesh, a new creature, as Paul hath said, which hath made every- = \thing new, and feedeth our Soul
=FY
—=—= with His Body unto eternity. IWS SS \N
i
1.G.
Divine Cabala
WwW ie
Slay the old Adam with his evil desires.
Triune
\ ae made hil éping thy place by God and Nature. G.C.
Quint Essentia
For I determined not to know anything, save Jesus Christ and Him crucified. 1 Cor. 2.
NATURAL NATURE.
that which we have looked upon and our own hands have handled of the word of life. 1 John 1.
here and on heaven's
throne. Radiates from
Father and Son, but is only one Spirit, one God, one
all,\ man, in time and in the eternal heavenly house. John 14.
U/ \S Za @\
RAD. HUM. Tinctur.
& eh
CAOS loe2s (3. 4.
2 Corp. 2 Spirit. Water becomes Stone. NB. Nec non primarum Materiarum, i.e. Principium omnium rerum, sive Tincturae Lapidis Philosoph. And if any man love not the Lord Jesus Christ, let him be Anatema. 1 Cor. 16.
Heaven
in 8 V A\
Darkness
Slay the 1. 2. 3. 4. Elements with their evil vapours.
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; : ‘4 ‘ ad G4 , 7 hh mma, OEM, Ay + ig oe a sin) btiiliigeiiagaiae mirage dite : ' . > ee. im ennaneginnis 2 , ee Say et {AAR (ch apt a Re. a gg RRR nN oo = er etariTs
ELOK AIM JEHOVAH
GOD WORD Fiat Natura
Primum Mobile. Prima Materia. Quinta Essentia.
Quatuor Elementa.
Lapis Philosophorum.
2 Pet. 3. 5.
According to Philosophy all Nature consists of sixteen Elements.
Firmament & Element. Pater & Mater. Children. Macrocosmus. Microcosmus. Animalia. Vegetabilia & Terrestria. Mineralia & Metalla. Sulpur, Mercurius & Sal. God is all in all.
‘SOVWHO
‘Ipunyy euredg ‘Ipunyy ewtiruy *sT[esueATULE) SnjzIaIdg
‘soaunzeeIg [le FO FIatdg Huratry
"erumAYOLy "jpOozy ‘eTeoIpey uinprumnypy "eT4H "Z “A ‘YT ‘USD ‘“SXEZEAA 94} JO eDey OY} UOdN peAOUT POH jo }WIdg EU,
i 1 » © = ® G et) § me) S& ©, by o oe) © e = ® G vt) oe (eo) es) 3 e} oD 5 o & @ ee) WY) n) @ B G » ] © ith (3) G Ea
Ignis Philosophorum Aqua Philosophorum h. e.
invisibilis & secretissimus occultatum. Mercurius Primaterialis Catholicus. Strive for the fire, Water is water and will be water; Seek the fire: From the heaven of the philosophers water rains; So thou wilt find the fire, The philosophers stone cries tear-water, Light a fire, But the world does not regard such water. Put fire to fire, Its fire burns in the water Boil fire in fire, And lives in the water. Throw body, soul, spirit into fire: Out of fire make water, So shalt thou get dead and living fire, And boil the fire in water: Out of which will come black, yellow, white and red fire. You will have a fiery water, Bear thy children in fire, Like a sharp salten ocean water. Feed, give them to drink, nourish them in fire: To children it is a living water, So will they live and die in fire, But consume soul and body to water. And be fire and stay in fire. Becomes stinking, green, rotten, blue like heaven water. Their silver and gold will become fire. Digest, calcinate, dissolve and putrefy the water; Heaven and earth will perish in fire Seek the philosopher’s fourfold eternal water And become finally a philosophic fire. And if done well, the art becomes water.
Ignis. Q. E. Coelest. Aqua Q. E. Secreta. Four times four equals XVI lines, Four times four equals XVI lines, so many are there of the so many are there of the ELEMENTS. ELEMENTS.
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FIGURA CABALISTICA. The right Reasons for the Wondrous Number of God,
J. 2. 3. 4:. BLOAS RM.
Ra
AMag~
O ARCANA ARCANORUM. The One and Eternal God reveals Himself in the Holy Trinity.
There are three \w/ \P/ There are three that bear record in Heaven A : : T that bear witness in Earth
the F. W. HG. the S. W. B. i Vc
and these three agree in one. John. 5. v. 7. 8. After Eternity Heavenly and after Time Creaturally, Naturally. That is In Heaven and on Earth
the determined Rosy-Cross which the world calls white; apparent to our eyes, and the secret of all secrets in Heaven and on Earth.
ETERNAL DIVINE HEAVENLY NATURALLY TIMELY
The 7 Heavenly Natures 1 oh Seyinin Th
. ane g else I 2 @ 7 Earthly Natures & their characteristics. (ane dine: ages & their characteristics. 20% ae KX
OD nothing : ; will ever Tanetin B 4N 3 A Tinctur 2 A small earthly
An eternal almighty Ace. to the eternal divine Light, Acc. to the heavenly Light Ace. to the natural Light & ; God. A.£.. Theosophia. and cornerstone G. & M. I.C. Stone of the Wise Philosopia. mighty God. Myster. Mag. Theologia. Myster. Mag.
Acc. to the divine Cabala. Ace. to Magia Philosophia. 1 Explanation of this Holy Figure according to the Alpha and Omega.
Spirit, pee Word, 3 Eternal spiritual heavenly Persons - in one being One God 4 Father. Son, Holy Ghost, 3 heavenly timely Persons - in one being God, Christ, Man, 3 heavenly and 3 earthly Persons = in I. C. the one human 1h, 2. 3. who hath suffered and died for all men. 1 Tim. 2. Act. 3 & 20. 1 Cor. 2. Col. 2. John 14. 1 John 5. The one and three eternal God is a likeness of the entire Nature in all his works and creatures, in
Vegetabilibus Animalibus Mineralibus. 5
The likeness of God according to the Holy Trinity Blos- som 5 in nature nd the earthly kingdom.
O Secret above all Secrets. ‘ AHe who truly recognises Jesum Christum hath well employed his time*
The secret wondrous number, i.e., 1. 2. 3. 4., the true Rosy€@jCross and the revelation and true knowledge of Jesus Christ, God and man, that is all heavenly and earthly wisdom in heaven and on earth. NB. as the one eternal God begot Himself and bore witness of Himself. Three different separate persons and nevertheless is and remains, according to His being, one eternal God, spiritual, heavenly, invisible in eternity as the three heavenly persons: 1. Spirit, 2. Word, 3. Father, one God; and earthly, visible, bodily, a man and God in three persons in time: 1. Spirit, 2. Person, 3. Word, a man; for the Word became flesh, i.e. Eternity became time; God a man; that is, one time, two times and a half a time according to the Old and New testaments, the Law and the Gospel, the heavenly and earthly Trinity, all in heaven and on earth. Since the whole fulness is in Him, J. C., NB. The Godhood itself. Col. 2 and John 9. 10. 12. 14 & 17. Thus speaketh the Heavenly Wisdom: I and the Father are one, believe that the Father is in Me and I in Him, and he that hath seen Me, seeth the Father who hath sent Me and loveth Me, NB. to Him I will manifest myself and the Father and I will come to Him and make mine abode in Him. 1. Cor. 3. & 6. 2 Cor. 6. Eph. 3. 4.
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reigatersaacs
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;
For the Spirit searcheth all things, yea Who can praise Him as highly as He many greater ones are still hidden everything that is and let it be Syr. 43.
CORPUS \_ Natura humana / SPIRITUS
the deep things of God. 1 Cor. 2. v. 10,
is) we see the least of His works, for
from us, for the Lord hath made j known to those who fear Him.
AER
SPIRITUS
ISAIAH XXVIII. v.16.
Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste.
Colos. 2. v.3. In whom are hid all the treasures of wisdom and knowledge. Ephes. 1. v.10. That he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him.
For thou wilt light my candle: the Lord my God will enlighten my dark- ness. Psalm XVIII 28.
Putrefactio.
Leonel
By steady attendance on the fire and managing it in the right way, one can putrefy, regenerate and perfect the one Universal- Materia in one container and furnace; by one single management of the fires, and Nature does all the work itself, by means of a fire existing within itself, this fire being aroused and revived through the other Philosophic fire. So also the Laborant may have nothing else to do besides attending on the fire, pray God for His blessings and benedictions.
SPERMA, HEAVEN
AQUA So likewise is it in the Parable.
The noble and costly Stone, Misterii Magni and Lapidis Philosophorum. | In this Stone lies hidden what God. and Eternity, Heaven, Stars and Elements have and are able to do. There hath been none finer nor more precious than this one from all Eter- nity, and it is offered and given from} God to men in his merciful love, and everyone who so desires may get it, it is a stone unsightly to look at, but has in it the power of the entire God- head.
For compounding and perfecting it one needs 2 centralA, in which the power of all things abides; in it raust be the very best in heaven and in the world itself, from the upper and lower spheres, which is from far and near, everywhere it can be proved, | but not everyone is qualified to do So.
Resurrectio.
ain,
With true reason we say that it is Nature itself which rules this art through boiling in its fire and own container. Nature, as far as it is governed by the Heavenly things, till the work be done and even thereafter. But the will is free and may leave Nature to control the result of its work, and set a certain limit beyond which Nature may not go. Since the will rules Nature it should also attract it, but if the will does not attract and is | itself subjected to Nature, Nature will go beyond the purposes of the work and destroy the same.
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De Septenarii Nesters: This is paradise, bliss, heaven, Qn yy eternal life and rest for all new- - Sy
born and reborn children of God here in the time and there in all eternity. Joh. 17.
ROSEA CRUCIS
According to the Theosophi and the Theologia.
The secret hidden 2 Rosy Cross, which the world does not know : and yet has so much to say about.
:
Oy Se 2m
fy sonrOW
Included in this figure is Eternity and Time, God and Man, Angel and Devil, Heaven and Hell, the Old and the New Jerusalem, together with all creatures, beings, time and hours.
silly
: ZBIBLIAS 7 un rama
Animae Pharma
Sanctissima Bibliotheca
There is a Word speaking eternally, Lecta placent. Xies repetita placebunt Self out of itself, in itself, but still not itself, J Via Sancta It may never be spoken out! 12 Patriarchs. 12 Stars in the crown. SPIRITUS & VITA Egos, everything, nothing, hell, heaven, earth. 12 Prophets. Apoe. 12. Oriculim e Spicacalam Light, night, good, bad, body, spirit, this, that, 12 Apostles. 12 Heavenly signs. Ie Ho Vae Yes, no, I, thou, give, take, do, let, 12 Articles of belief. 12 Months in the year. Sense, will, reason, no reason, here, there, 12 Gates in the New 12 Hours in the day. Sorrow, joy, scorn, love, quiet, time, eternity, Jerusalem. Apoc. 21. 12 Hours in the night. Soul, angel, devil, life, death, stillness, PROBAT FIDEM. Sound, one, none, Man, yes even God. The Word cannot even reach itself, Cannot be compared to anything And yet it is at all times All in All Jesus Christ! He speaks, does not speak, is being spoken, Speaks out, speaks in, remains unspoken, Creates everything Himself, remains uncreated, But is Himself what He created: From the innermost out, from the outermost in, He has been, is, is not, but will be, One God, one Lord, one Spirit, one Unit: Whoever does not believe this,
cannot understand anything, CIBUS ANIMAE For from BELIEF comes understanding, : i Lumen Gratiae So speaks the Spirit, and writes the Hand, 7 \\\ ORTUS First believe it, then try it, Conclusus If found good, then praise it. THESAURUS Silentium Sapientiae; Simplicitas Veritatis CONSTANTIA. Rhcoonditus
SIGILLUM. VERBUM VITA Quaerite & Invenietis Credite & Intelligetis.
Rationale Divinarum AOURIM & TUMMIM Tabernaculum DEI cum Hominibus SANCTUARIUM min MEMORIALE Magnalium DEI LUCERNA DOMINI Armarium Spiritus Sancti PANACEA Nectar & Ambrosia PORTA COELI LIBER DOMINI FONS
Signatur
The Cross is the best ‘saanjdi19g ay] Jo uoTeyo1ds9q UT
ys 9 a .
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a ) , 4 : id . 7 ' ae = ) , i i ¢ @ ? ig ase e ' é - | { rey send f o
Figura Dieianthesscel Cabalist. nec non Magica Philosoph. \ D: & Chymica.
The eternal Sun in his S Mg Godly nature and power.
Deus Triunus exivit Dv \ ex Centro in Centrum
understand according to Philosophy é Coelesti and not terrestri.
7 A LUMEN l} GRATIAE A tn 4 hed Eternal invisible heaven Sow Uf ly Holy Trinity. S\ ‘WORD’ Mie Sy eC 0DZ Nothing else is, nothing A Ba else was, nothing else will ever be, in eternity R= and in time.
Temporal visible earth ATHER 4acnost ly Holy Trinity. And God LAM SOx AS. ssid RUACH i} FIATW \ ELOHIM through his words. walk on } DK \ fedlucd the water nihil faciunt frustra, uk image and likeness of thy God.
God becomes Natura Deus & Natura O Nature! thou art truly a created
Prcma!
Natura atque res omnes : ex Centro in Centrum.
The Created Sun in his PiCiDN | actions and attributes.
The small lower resting bodily world in its Centro.
The great upper moving
OK
spiritual world.
Hi Nature’s heavenly house /8& pe VS \ 8 AP Earthly and bodily i and spiritual palace. a re pig: z ae Tate OS ip t 2 = abode of nature.
TNE) The Philoso cornered Signat - | Moonshine break many | of it, Reason is on the 4 @
furnaces and glasses. PR ATT EPAR A minds of the sophists.
oH
: = wa ff . . I was dead and behold! E= © : bn RE What was my life in I live again. N= ‘ MBAR the beginning, also
is finally my death.
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Hear, O my Son, and receive my sayings;
and the years of thy life shall be many. The doctrine of Jesus Christ surpasses the
doctrine of all the Holy Ones, and the brothers who have God's Spirit, find therein y the secret Manna and the Philosopher's I have led thee in the right paths. When Frater Stone. AO.It happens however that many Roasoe et Awrece people as soon as they hear the Gospel and
thou goest thy steps shall not be strait- Crucis the speech of the Wise, derive no inspiration therefrom. Therefore they have not the
ENCE Spirit of Christ. But whosoever would under-
a stand the words of Christ and fathom His
not stumble. Take fast hold of instruction; TeENG hulk, wise sayings, must so conduct his entire life
that he may become Christ-like himself. let her not go: keep her for she is thy
I have taught thee in the way of wisdom;
ened; and when thou runnest, thou shalt uC) ATE
life. Prov. IV.v.10. And I will show you great and mighty things.
Jerem. XXXIII,
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Secret Symbols of the
Rosicrucians
of the 16th & 17th Centuries
SECOND BOOK
Brought to light for the first time from an old manuscript
ALTONA, 1788
Printed and edited by J. D. A. Eckhardt, Printer to H. M. the King of Denmark
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A Golden Treatise About the Philosopher’s Stone
BY A STILL LIVING BUT UNKNOWN PHILOSOPHER, FOR THE INSTRUCTION OF THE FILIT DOCTRINAE, AND FOR THE INFORMATION OF THE FRATRES AUREAE CRUCIS
ANNO M. DC. XXV.
I) © IR 12 WY © 18 1D)
To Tue Reaper In SzearcH OF Tue Art
Be not surprised, my dear Reader and honest Investigator of Nature’s Secrets, that I should undertake to write this short Treatise when in this final age the world standeth with one foot already in the grave, while close at hand many libraries are found full of books which are written about this Materia, the majority of which, however, instill a false philosophy and give fictitious formulae. I have not written for my own sake, but for thy sake, to show thee the ground of truth, and to lead thee from wrong ways which seem important to thee. As far as | am concerned, I already know what is necessary for me to know of this, hence I have no need of books. For in the past twenty- two years I have read as many as I could lay hands on, and there have been not a few written as well as printed. Thou wilt find described herein the Materia and the Solution theorice, and also the entire praxis in its allegoria wilt thou find completely implied, as plainly and clearly as thou mayest hope to find from any Philosopher. I have studiously applied myself to consult thereon with the Philosophi, and I have called attention to all the places where they have mentioned this or that aphorism, so that thou mayest thyself see, look up their books, compare both the concept and my allegata, and sharpen thine understanding with it. Now I might have written this Treatise with much less effort by omitting my allegata, and could have made myself known to the Fratres aureae crucis; but, as said before, it is all for the best that thou mayest gather more understanding there- from. Thou shouldest not be surprised that I have kept my name hidden and that I do not reveal myself to thee personally; for I do not seek vain honor, and I am not intent on making a great name for myself in this world, but I am thinking only of thy profit. Besides, my Masters, the true Philosophi, taught me not to risk my life at all for the sake of fame, and offer myself to greedy robbers, and load great sins upon myself by prostituting this great secret. They who taught me this were the true Philo- sophi, my Teachers. The reader will learn from Sendivogius that as often as he doth reveal himself to the great lords it is every time to his hurt and to the increase of danger. And experience proves that different Philosophi who did not take sufficient care of their treasures, were choked to death and robbed of their Tincture by greedy and vain fellows who risked their souls for that purpose. Reason asserteth that whoever carrieth so great a treasure with him doth not like to be robbed of it. Sendivogius concealed his name in his Anagramatismis. A short time ago a new Frater aureae crucis also made himself known in an Ana- gtamata and Aenigmata, and his name is well known to me. Why then should I lay myself bare before the whole world? Let this be sufficient for thee, dear friend, that I make myself known to the Wise, and at the same time withhold my name from thee, which I have then done without fault, commending the rest to our Lord God, who will reveal me to thee if it should please Him, and if it should be advantageous to me and to thee. Do not let thyself long to search out my name; for even if thou shouldest
Dear beloved Reader and Follower of the True Wisdom: The old and new Philosophi, after they attained the goal of their desires through divine grace, took care in their writings to make themselves known to their fellow-students, who kept themselves hidden here and there in the world, and to indicate to them how the true God had enlightened their understanding, blessed the work of their hands, and revealed to them the great secret of earthly wisdom. Wherefore they rightly pledged them- selves to give Him all praise, honor, and glory. And then also they promised that they would bequeath to their fellow-Christians and art-seeking disciples at the same time instruction and infor- mation, so that they might at once thereby might also love and be loved by God, and attain to understanding and knowledge of such Secreta.
And there have been such people amongst all nations, such as the Egyptians, the most eminent of whom was Hermes Trismegistus, the Chaldeans, Greeks, Arabs, Italians, French,
ever find it and should know me, thou wouldest still have to be content with this Treatise. For I have sworn with Bernhardus of Trevisan and other Philosophi, in all justice to reveal nothing more than is done here. And do not be concerned at all about whether I have this treasure in my hands. But rather ask if I have seen how the world was created? How the darkness came over Egypt? What is the cause of the rainbow? How the trans- figured bodies will look after the Day of Judgment? Which is the most constant color? But I ask of you who understand my booklet whether ye have seen the great and universal salty sea, without any corrosive matter, which is in itself sufficient to carry the Tinctures of all things up onto the highest mountains? Tell me, Where doth Sulphur become Sulphur, and where doth Mercury come forth from Mercury? Likewise, where will Sulphur come forth from Mercury, and Mercury from Sulphur? When have your eyes beheld the symbol of ardent love, as when man and woman so embrace each other that they will be no more separated through all eternity, but become one in glorious love? Do ye understand now what I am talking about? If ye have worked out these things with your own hands, and beheld with your own eyes, then am I your consociate, and make known to you that I also know, and that I like nothing better than to receive your secret message; for that purpose I want to write this little Treatise.
But if anyone should complain about the difficulty of this art, then let him know that this art in itself is not difficult at all, that it will be easy for those who love God and who are by Him deemed worthy of it, will find it quite easy.
However, if some one should accuse me of having written all too plainly and clearly about the art, so that everyone could understand it: to him I answer that it is true that I have written about it lucidly enough for those who were found worthy in God’s sight, but the unworthy will do well to leave it alone. I have previously set forth the entire art, word for word, to the over- clever ones, but they ridiculed it in their hearts, and did not believe that in our work was a twofold resurrection from the dead. Therefore is our art in Theoria and practica, a pure gift of God, who giveth it to whom, and when, He will, and it doth not depend on any man’s willing or doing. I have known it with all cir- cumstantiae, and manipulations for fully seventeen or eighteen years, and yet I had to wait until it pleased God to bestow upon me His grace. Also, no one should doubt the certainty and truth of this art, especially since it is as true, as certain in Nature and as undoubtedly ordered by God as that the sun shineth by day and the moon by night. Herewith I shall bring to a close this little Praefatio, and begin with the Treatise itself. But you, my beloved Fratri aureae crucis, who have now and then kept yourselves hidden in secret and enjoy the gifts of the High God in His fear, hearken unto my words, and hide not from me, and if so be you know me not, let it be known to you that the Cross trieth out the faithful and revealeth their faith in the light of day, but such are kept hidden for the sake of safety and delight. God be with us all. AMEN.
English, Spaniards, Germans, Poles, Hungarians, Jews, and many others. There is nothing surprising about it, although the said Wise Men wrote in different languages at different times, there is nevertheless unity and agreement and general con- sensus to be found in their writings, that every true Philosopher could soon recognise that God had favored them with His great blessing, and that they had had the Work itself in their own hands. And just as truth manifesteth itself in Harmonia, so on the contrary must Dissonantia bring every Sophist and supposed Philosophers into the open.
For while he never rightly knoweth the secret of the Wise and pursueth his way according to his own mind, every man who is cognisant of the art will see his error,
But Harmonia and concord especially consist mainly of these two points, viz., in knowledge of the Materia, their Solution, weight, fire, and Augmentation. With respect to the Materia, it is such that it hath within itself everything which is necessary for
38
it, hence all that the lover of the art desireth will be made of it, namely nisus in arena, as the Philosopher Anastratus saith in the Turba Philosophorum: There is nothing more precious than the red sand of the sea, and this is the Monn’s saliva, which is added to the Sun’s light and Coagulated.
But that such a unified Materia is necessary, Agadmon him- self testified, saying: Know that if ye do not take my Corpus, which hath no spirit, ye will not obtain what ye are looking for: and this because no alien substances shall come into your work, and know also that nothing else is required for it except that which is pure. Therefore renounce all multiplicity. For Nature is satisfied with only one thing, and whosoever doth not know that, he will perish. Even likewise doth Arnoldus de Villanove express himself in his booklet called Flos florum: Our stone is made out of one thing and is made with one thing. Likewise doth he say to the King of Neopolis: Everything contained in our stone is essential to its existence, and it doth not have need of anything else, especially since the stone is of one nature and one thing. And Rosinus saith: Be thou sure that it is only one thing, whereof everything is made that thou dost desire. And Lilius: Thou art in need of but the one thing, which changeth into a different nature at every step of our work. Also saith Geber in his Summa: It is but one stone, one medicine, to which we add nothing, and from which we take nothing, only separating the superfluous from it. And Scites saith in the Turba: The founda- tion of this art is something that is stronger and higher than any other thing, and is called the sharp vinegar, which is the cause of the gold becoming a pure spirit, without which neither white- ness, blackness, nor redness could exist; and when it is mixed with the body, then it becometh one with the body, and trans~- formeth it into a spirit, and it coloreth it with spiritual and un- changeable color, and receiveth from that which is colored its bodily color in turn, which cannot be obliterated; and if thou shouldst out the body into the fire without the vinegar, then it would be consumed.
But some one might draw the conclusion from the sayings of Scites that not one but two things are required, namely: the body and the vinegar, as he calleth it; and it is necessary that a moist and a dry be joined together, so that the dry will not be consumed by the fire, but will be protected by the moisture from the burning fire. I must truly consent to such Argument and con- clusion, if it be rightly understood, but nevertheless I must main- tain the above-mentioned philosophical sayings in their merit and truth. Because it is certain for one thing that the one Materia of our blessed stone hath many names amongst the Philosophers, which Nature hath prepared for the artist, and for the Materia of the great stone alone, and hath ordained otherwise nothing else in the world.
This is before the eyes of everyone, the entire world seeth it, apprehendeth it, loveth it, but still doth not comprehend it. It is noble and bad, dear and cheap, costly and low-priced, and is found everywhere. Theophrastus Paracelsus calleth it the “Red Lion” in his book De Tinctura Physica, much mentioned, but little known. Hermes, in his book, chapter 1, calleth it: Mercury, which is hardened in the innermost cells. In the Turba it is sometimes named Aes or Ore; in the Rosario Philosophorum it is called Salt. In the Summa this Materia hath as many names as there are things in this world. That is the reason why it is so little understood by the ignorant. I call them ignorant because they proceed to the art without previous knowledge of Nature and her qualities; as Arnoldus saith: They proceed like an ass going to its manger, and which doth not know what it is going to receive into its opened mouth.
Therefore in his Summa perfectionis, Geber saith truly and rightly: He who hath no knowledge by himself of the beginning of Nature is still far from this art. And Rosarius saith: I] advise that no one commit himself to finding this art save he who hath knowledge of the beginning of true Nature and its order; then when he hath knowledge of this he doth not need more than this one thing, and it doth not require great expense. For it is not more than a stone, a medicine, a phial, an order, and a prepara- tion. Thus will our Materia be separated with the help of Nature and the intelligent manipulations of the Artisan, so that it will be transmuted into the “White Eagle,” as Theophrastus saith, and the radiance of the Sol doth not shine after the Spagyrization, or (as Basilius Valentinus saith) out of it cometh a spirit as white as snow and another spirit as red as blood, both of which spirits have the third hidden within themselves. King Aros spake well when he said: Our medicine will be one substance made out of two, namely out of the unification of the constant, of the spiri- tual and bodily, of the cold and moist, warm and dry nature, and it cannot be made out of anything else. And Richardus Anglicus saith: It is a stone and a medicine made out of the Philosophis Rebis, i. e., out of two things, namely, out of the body and the spirit, white or red; and many fools have erred therein by explaining in many different ways the verse: Est rebis in dictis rectissima norma figuris. That is, two things, and these two things are one thing, namely: the water added to the body, and such dissolved in a spirit, that is, into a mineral water out of the body and spirit, which is the Elixir that is called a Fer- mentum. For then the water and the spirit are one thing from which is made the Tincture and medicine in which all bodies are purified. Therefore our medicine is compounded out of one thing, this being the water and the spirit of the body. And so we have, according to the Philosophi, the nature of Sulphur and Mercury above the earth, from which are made gold and silver beneath the earth. And Bernhardus, Count of Trevisan, saith: Our work is taken raw from one root and two mercurial substances and is drawn, clean and pure, from the Minera, etc. And in his book Concerning Natural and Supernatural Things, Basilius Valen- tinus saith in the 4th chapter: I will reveal unto thee truthfully and through the love of God, that there is to be found the root of the philosophical Sulphur, which is a heavenly spirit, together
with the root of the spiritual but natural Mercurii, which is the beginning of the spiritual salt in one, and is found in one Materia, out of which the Stone, destined for me, was made, and not in many things. And although Mercury by itself is found by all Philosophers, and Sulphur by itself, and Salt is drawn particularly from itself, so Mercurius will be found in one element, Sulphur in one, and Salt in one. Nevertheless I say unto thee that they arise only out of their superfluity, which is found most plentifully and can be used particulariter in many ways with advantage, and be prepared for medicine and for transmutation of metals. But the Universal alone is the highest earthly treasure, and all three things in their beginning are one thing only, and will at the same time be found in one thing only and extracted therefrom, which can make one out of all metals; and this is the true Spiritus Mercurii and Anima Sulphuris including the Spiritual Salt at the same time united and enclosed under one heaven and dwelling in one body, and this is the Dragon and the Eagle, it is the King and the Lion, it is the Spirit and the Corpse, which must color the corpse of the Gold into a Medicine, etc. So now our pre- pared Materia is called the man and the woman.
Likewise with respect to the working and the suffering, Zimon saith in the Turba: Know ye that the secret of this work existeth in the man and the woman, i.e., in the producing and suffering. In lead is the man, in Auripigment is the woman. The man rejoiceth over the woman whom he hath received unto himself, and she helpeth him, and the woman receiveth from the man a coloring seed and is colored by him. And Diamedes saith: Join together the manly son of the Red Knight to his fragrant wife, and thus joined together they will beget the Art, to which there should be added no alien matter nor powder nor any other thing, and be ye content with the conception: so shall the true son be born unto you. Oh, how precious is the Materia of the Red Knight, without whom no order can exist! Others call it Argen- tum vivum or Mercurius and Sulphur or Fire. As Rogerius Baco saith in Speculum Alchemiae, chapter 3: All metals are born out of Sulphur and Mercurius, and nothing is connected with them, for if nothing be added to them, nothing will change them save what is derived from them. Therefore we must rightly take Mercurius and Sulphur for the Materia of the stone. And Mena- badus saith: Whosoever addeth Mercury to the body of Magnesia and the Male to the Female, draweth out the hidden nature, with which the bodies will be colored.
And Lullius saith in his Codicil: It is the quality of our Mercurius that it letteth itself be coagulated by its Sulphur. And in the Practica of his Testament he saith: The Mercury is an over- flowing and running moisture, thus preserved from the burning. Others call it body, spirit, soul. Thus Arnoldus in Flos florum saith: The Philosophi have said that our stone is composed at the same time from body, soul, and spirit, and they have spoken the truth. For they have compared the unperfected Corpus to the body, because it is weak. They have called the water spirit, and this with truth, as it is a spirit. But to the Fermentum they have given the name of soul because it giveth to the unperfected body the life which it did not have before, and it thus produceth a better form. And a little before this he saith: The spirit will not be joined to its body except through the medium of the souls. For the soul is the medium between the body and the spirit, which joineth both together. And Morienus saith: The soul quickly entereth its body; but if thou wouldst join it to another body, thou wouldst work in vain. And Lullius saith: Soul, spirit, and body are together, and are one thing, which hath everything in itself, to which nothing alien is added. But why is it necessary that one bring up all the names which people call our Materia and of explaining them? Let it be sufficient for our purpose to have mentioned the ones most commonly used. And after we have explored where this, our Materia, came from and where it will arrive, then we will consider a little the Solution as the principal part of the whole art, and through reflection we shall sharpen our reason and understanding.
Proceeding now to the consideration of what our Materia is and where it must be obtained: it is to be known that the Almighty Creator, whose wisdom is as great as is He Himself, hath created two things in the beginning, when there was nothing but Himself: the heavenly things and those that are under the heaven. The heavenly things are themselves in heaven, and the heavenly inhabitants, about whom we do not want to have philo- sophical discourses at this time. The created works under the heavens are produced from four elements, and their numbers are to be found only in three species, namely: first those that have life and feeling, called Animalia; then secondly everything which groweth out of the earth but hath not feeling, and called Vegetabilia. Finally everything growing beneath the earth, and called Mineralia.
Now these three species of creatures comprise everything created out of the four elements under the moon, and neither more nor fewer of them will be found, and the Most High God hath approved of each of them in its species and kind, so that not one of them can be transformed from one kind or species to another. As if one could make a man or a tree out of a stone, or a monkey out of an herb or lead; or out of lead make some other animal or herb. Such, I say, is impossible by decree of the Great King. If such were permitted in Nature, there would be fewer of their kind, yea, one could be transformed into any of the others. But as all would therefore fall into great confusion, the Lord of all lords hath decreed that such a metamorphosis of species shall not be permitted. And what is more, not only hath He preserved the three species, each true to its kind, but He hath hath given to every creature a seed, to increase and reproduce its own likeness with it, and these forms should not be transformed into any other form, as a man into a horse, or an apple tree into lettuce, or a diamond or other stone into gold. So I say: In Nature such things are not permitted. And as it hath been since
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the beginning, so will it be until the day cometh when the Almighty, as He said in the beginning: Let there be, will say: Let it perish. But it is fully permitted that among the things which have a common Materia, seed, and composition of the ele- ments, a refinement of their conditions may be accomplished and achieved, according to the purity and perfection of their Materia.
Thus one seeth a man who hath a much nobler and intel- ligent mind, because of the pure and subtle spirits which origi- nate in the justified and well-tempered Constitution of the bodies, rising higher than others, who do not have such acute and subtle understanding. So, too, one seeth how one horse is much nobler than another, and the same thing is to be observed in nearly all the species animalium. And as is the case with animal species, so is it also found amongst the superabounding herbs and trees. In trees through implanting, grafting, and others means well known to the gardener; amongst the herbs and flowers one can observe every day how one is more noble, more beautiful, more fragrant, better, finer tasting than the other; one hath only to look upon the Caryophylli, or carnations, and the Tulips, and I will not say here how many kinds there are, for no one can begin to count them, which, through constant attention and improve- ment, can be taller and finer, so that some flowers are to be produced so beautiful and fragrant that one might think there had been none of their kind before.
Now what shall I say about the metals? Their common Materia is Mercury, which is boiled and coagulated from Sulphur. As Richardus Anglicus, chapter 6, saith: The qualities of all liquid and fusible things were wrought by Nature from the essence of Mercury and its Sulphur; for it is the quality of Mercury that it cannot be burned and coagulated by any fumes or heat of red or white Sulphur. And Arnoldus, in the first volume, chapter 2, of his Perfectum Magisterium et Gaudium, saith: Mercury is the source of all things which can be dissolved, for as soon as a metal is dissolved it turneth into Mercury and can be mixed with it, since it is of the same essence. There is one difference in the composition of the said Corpora from Mercury, and that is their degree of purity or impurity, the impurity coming from the impure Sulphur, and which is alien and contrary to it. And Rosinus saith to Saratanta: The Materia of all metals is the boiled and imperfect Mercury, which boiled the Sulphur in the belly of the earth, and after the Sulphur hath been separated there are many metals produced in the earth, all of which have in common a single and universal original Materia, the only difference be- tween them being that some are more and some are less affected than the others.
Therefore we see daily with our own eyes how Nature taketh pains in assiduous labor to purify all metals and to bring them to greater perfection, which is to make gold of them, that being Nature’s final intention. So we then see in all metals what Nature beginneth to produce in them: since there are no metals which do not contain a grain of silver or gold. And what is more, it is so done with the metals that Nature forthwith will and can make gold out of Mercury when it hath its Sulphur in itself, when nothing alien cometh between, and the unclean, stinking, and combustible Sulphur doth not prevent it, as we then see, in many places will be found fine and pure gold without being mixed with other metals.
Because in the tunnels there commonly cometh to the Mer- cury an alien Sulphur, which contaminateth the former and hindereth it in its perfection, so also will be produced different metals after the manner of such alien Sulphurs. For as Arist- otle, 4 Meteorologica, saith: If the substance of the Mercury is good and the combustible Sulphur impure, so will it turn such into copper. But when the Mercury is calculous, impure, and earthy, and the Sulphur is also impure, then iron will result. It appeareth as if tin had good Mercury, which is pure, but it hath bad and evil Sulphur. But lead hath crude, bad, heavy, glutinous Mercury and a bad, impalatable, and stinking Sulphur, and therefore it is not easy to let it coagulate.
This hindering, combustible, and stinking Sulphur is not the right fire, which doth boil the metals well, but the Mercury hath its own Sulphur, which doth such, and as Bernhardus Count of Trevisan saith: Many believe erroneously that in the produc- tion of metals a sulphur-like materia would be added; but it is evident that in the Mercury, when Nature worketh, is inclosed its own Sulphur: But which doth not prevail in the same, except through warm motion, through which the said Sulphur, and at the same time the other two qualities of the Mercurii, are altered. And in this manner are produced in the other different metals of the earth. For in this earth, as Arnoldus saith in the first chapter of his Rosarii, is a twofold superfluity: One is included in the innermost part of the Mercury, which hath in the beginning mixed itself in its essence: The other, however, is added apart from its nature, and corrupteth it. ‘The one can be separated from it with great difficulty; the other, however, will be taken away by no skill of any artist.
Therefore the great heat of the fire separateth the com- bustible moisture from the metals, because the Mercury holdeth that and preserveth it from combustion, which is its nature, but expelleth the foreign substance from itself and letteth it be de- stroyed by fire. But the innermost Sulphur, which boileth the Mercury and bringeth it to its perfection, is pure and impure in the same degree, combustible and non-combustible. The com-~- bustible keepeth the Mercury from its perfection, so that it should not become gold, until this Sulphur is finally entirely separated therefrom, and constant sulphur alone remaineth therein. Then the mercury will become gold or silver, according as its sulphur is red or white. But this innermost sulphur is nothing else than a timely Mercurius or the ripest and most timely part of the Mercury, therefore Mercury readily receiveth it, but leaveth other and alien sulphur behind. For as Richardus, chapter 9, saith: The better and purer the sulphur is, the more it relisheth the good and pure Mercury and attacheth itself to it. So that one
is more and more closely associated with the other, until more and more perfect metals are produced by this union.
But such sulphur is not to be found above the earth, as saith Avicenna, except in those two bodies, namely of gold and silver, and much more mature in the gold. Richardus, chapter 12, saith: The red sulphur is in the gold through greater maturing, but the white is in the silver through lesser maturing.
Now if all this be so, namely: that there is a single universal Materia in all metals, which through its power with innate sulphur, either soon or otherwise, according as it separateth itself through length of time in more steady boiling from the alien and ineffective sulphur of the other metals, becometh gold, which is the goal of the metals, and the perfect purpose of Nature. Then we must indeed admit and say that Nature also seeketh and desireth to have, in this species as in the animal and vege- table kingdoms, its improvement and perfection through purifica- tion and subtle refinement of the subjecti in its own nature.
This now, beloved seeker of the things in Nature, would I explain somewhat more in detail, that thou mayest grasp it much more thoroughly and that thou mayest understand the Materiam of our great stone. For if thou wouldest undertake to make for thyself such a stone as ours out of some animal substance, thou wouldst be thwarted, for they both belong to two different species, since the stone is mineral, but the Materia is animal. And as Richardus, chapter 1, saith: One cannot bring out of anything something that is not in it. Therefore, because every species seeketh in its own species its power of increase, and every genus or kind seeketh it in its own kind, and every nature seeketh it in its own natural nature, and beareth fruit according to its natural characteristic, and no contrary nature: therefore every collectivity agreeth with its own seed. And Basilius Valentinus saith: Beware, my friend, and understand that thou shouldest not seek to make use of any animal soul. Like thine, their flesh and blood, as it hath been granted and given by the Creator to the animals, belongeth to the animals, therefore God hath at the same time ordained that an animal shall be made out of it.
Therefore they are to be greatly wondered at who, holding themselves to be great artists, look for their Materiam Lapidis in Menstruis muliebribus, in Spermate, in eggs, hair, urine, and in many other things, and fill many books with such recipes, and also convince, deceive, and mislead other foolish folk with such worthless things.
And greatly astonished at the folly of such people is Rogerius Baccho, in Speculi, chapter 3, since he saith: One should greatly marvel that a thoughtful man should base his intention upon animal and vegetable things, which are so very widely separated, when one findeth Minaralia which are much closer.
It is by no means to be credited that any Philosophus should have placed the art in such above-mentioned widely sep- arated things, except it be knowingly for the sake of allegory. As Basilius Valentinus saith: Our stone doth not come forth from things that are combustible. For our stone and its Materia are safe from all danger of fire. Therefore thou mayest well abstain from searching in animal things, since Nature hath not permitted it to be found in such. But if anyone would look for our stone in vegetable things, as in trees, herbs, or flowers, he will err for the above-mentioned reasons, no less than he who would make a great rock out of an animal. For all herbs and trees, together with all that cometh out of them, is combustible, and nothing remaineth of them except a mere salt with its earth, which it hath received from Nature in the composition. And let no one be mislead because some pretend to be able to make the Philo~ sopher’s Stone out of wine or parts thereof. For while they do not understand rightly the writings of Raymundus Lullius, they only prove with all their great knowledge that they do not under- stand anything, and mislead both themselves and others. Of course it is also true that out of these things very splendid and excellent Menstrua could be prepared, without which in neither medicine nor in alchemy could anything be undertaken or accom-~- plished. But that the Philosopher's Stone could be made there~ from, or its seed be extracted, was not granted to Nature by the Creator, but which, as mentioned above, is ordered to remain true to its kind.
Therefore, everyone who hath understanding, can easily deduct and conclude that our stone, which, as said, is incom- bustible, must be sought and found in an incombustible Materia, which is found nowhere except in the mineral kingdom, since animal and vegetable things are all combustible.
Because our previously mentioned Philosopher's Stone is a mineral product, one can reasonably ask out of how many kinds of minerals may the stone ultimately be made; for there are as many species as stones, among them divers kinds of substances and earths will have been understood, salts, semi-minerals, and metals.
To this I answer there is reason to believe that it is impos- sible to make the stone out of any of these, for the reason that there is in all of them no liquid or fusible Mercury, and that they cannot be melted or dissolved into their first Materiam on account of the Sulphur in them, which is much too crude and has too great an abundance of Judaic qualities. No intelligent seeker of the natural secrets will seek the Materiam of the Philosopher’s Stone in salts, alums, and materials of their sort. For he will find in them nothing else than a sharp corroding and destroying spirit, but not the kind of Mercurium or Sulphur that the Philo- sophi want and need.
But from such things can no intermediate mineral, such as Magnesia, Marcasite, Antimonium, etc., be made. Much less will a metal come from them. How then could one obtain from them the Materiam of the Philosopher's Stone, which is the end and perfection of all metals and mineral things? Besides, these have absolutely nothing in common nor any affinity with any metals — nay, rather, they burn, break, and corrupt them; how then could they serve to perfect them? Hear now what Richardus
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Anglicus, chapter 10, saith hereon: The lesser Mineralia cannot change into any metals, in the first place because they are not born of the first Materia of all metals, which is Mercurius.
But since their origin differs so greatly from the origin of Mercurii, in form and materia and at the same time in setting, no metals can come forth from them, since there has to be a first substance and seed of a like thing, from which such will be produced. But what is said appeareth clearly therefrom, that the lesser Mineralia are not produced from Mercurio, as is clear, also, according to Aristotle and Avicenna. Therefore if they should be transformed into Metalla, they would first have to be brought into their first Materiam.
But since this cannot be done through any art whatso- ever, so there can never be any metals and no final Materia of its stone. Wherefore, since the lesser Mineralia cannot be in the beginning through the art, which is Mercurius, they cannot be in the middle and the end of it, which are the metals and the Tincture. But the lesser Mineralia are alien to the metals in their nature, and although to some extent they have a part in the mineral power, they are the lesser quality thereof and are com~- bustible. Therefore the metallic nature hath no pleasure in them, but repelleth them and keepeth only what is of its own nature. Wherefore they are fools who bring forth so many and such different deceits, to deceive the people, and they do prepos- terous things, who neither have Nature with them, nor can they make themselves understood.
And let no one be deceived by the writings of the Philo- sophers if at times they speak about salts, as when in Allegoriis Sapientum it was said: Whosoever laboreth without salts cannot resuscitate dead bodies. And in the book Soliloquii it is written: Whoever worketh without salts shooteth with a bow without a string. But they have quite another meaning than mineral salts. As is to be seen clearly in the Rosario Philosophorum, where it is said: The salt of the metals is the Philosopher's Stone. For our stone is a coagulated water, in gold or silver, and re- sisteth the fire, and can be dissolved only in its own water. Geber, in his book about the furnace, chapter 19, teaches that the coagu- lated water of the philosophers is not mineral water, but their Mercurius, saying: Apply thyself to dissolving the dry water of the sun and the moon, which the common man calleth Mercurium. The Philosophi in their parlance call it salt at times, as is to be seen in Clangore Buccinae, where it is said: Note that the Corpora is alum and salts, which floweth out of our bodies. Also at times they call the medicine itself salt, as is written in the Scala: It is the work of the other water, that it augments the earth in its wondrous salts, through its attracting power alone. And Arnoldus saith in his book about the preservation of youth: But that which hath not its equal in preserving youth is the salt out of the Minera. The Wise compared it, when it was prepared, to the natural warmth of a healthy youth, and also because of this they have called the stone by the name of an animal; others have called it a mineral Chifir, and some have called it an everlasting medi- cine and Aquam Vitae. The entire science of its preparation is that it should be reduced to a pure and drinkable water, with those things which have much the same qualities as it doth.
Hence it is now easy to see that, according to the teaching of the philosophers and also the property of Nature itself, the Materia of the stone cannot be taken from the lesser minerals.
Now let us look around a little and see whether the Materiam of our great stone can be made out of the semi-minerals, such as Marcasite, Antimony, Magnesia, and others, especially since the Philosophi mention this on several occasions. As when Senior saith: If there were not in our Auripigment the quality of coagulating the Mercurium, our mastery would never reach the goal. And Thomas Aquinas: Take our Antimonium or the captured black earth, etc., and Parmenides in the Turba: Take Mercury and coagulate it in the body of the Magnesiae, or in Sulphur, which is not combustible.
But here, nevertheless, it is to be understood that the Philosophi did not so speak to indicate that our great stone could be made out of such things, but they spoke in this manner only by way of allegory. For the philosophical Auripigment and Magnesia are quite another thing from those of the common people, namely, the Materia itself, which they call Agens, the Lion, the King, the Sulphur, and many more names; and, what is more, it will be called Auripigment because it hath the power of gold in superfluous color, and it is called Magnesia because of its great virtue and glory, which emanateth from it.
But when Thomas Aquinas calleth it Antinomium, he doth so because of its black and glittering color, which it taketh on after its dissolving. or when our stone became black, it was compared to all black things by the Philosophi.
Here some one might talk to us and say: That of these semi-minerals some were produced not only from Mercury and Sulphur, but also became metals: as one sees Magnesia or Bis- muth succeed in being mixed with lead or tin.
Likewise, not only doth the Antimonium mix with metals, but it becometh a natural lead. So also have people of low and high degree occasionally seen it become gold. Could one not obtain from it the Materia of the stone, since it was produced from Mercury and Sulphur, into which it can be reduced again through art, and is of one origin with all metals? To this I answer: First, one hast to distinguish between the semi-minerals, namely, between those which have by themselves a Mercurium and those which have it not. One hast to pay close attention to those which have Mercury, because, through our medicine, their Mercury can be changed into gold and silver, and therefore, as I claim, they have to be regarded as half metals, i.e., as minerals disposed to turn to metals. The others which have no Mercury
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are not to be considered at all. But on account of the bad and combustible Sulphur which is found in them, and which is the reason that the Antinomium is opposed to all metals and burneth them all except the gold, which because of its constancy it hath to leave in peace, so here one cannot come so far, one cannot select them for the Materiam of our stone, which must be pure and delicate and incombustible Sulphur. But on close examination and testing, one can easily see that they are impure and thoroughly infected with their Sulphur.
Zinc appeareth, from its brightness, weight, outer looks, and feeling like pure Mercurium, but as soon as it cometh into fire it dissolveth into smoke, vanishing like a pale yellow Sulphur. The Marcasites cannot be forced to melt at all because of their great earthy impurity. The Antimonium, however, can be cleared of its over-great blackness through skilled manipulations and be brought into a white and beautiful Regulum, and it appeareth to all as if something great could be made out of it, therefore many people, who otherwise deem themselves to be very clever, believe that the Philosopher’s Stone can be made out of it. But however much one may clear the Antinomium from its blackness, there still remaineth in it crude and inflexible Sulphur which appeareth when it doth not let itself be expanded under the hammer and become malleable, which is the quality of every metal, by which, together with other qualities, it is known to be a metal.
In addition to that, it hath a crude and impure Mercurium; I do not wish to say now that it retaineth within itself at any time a dissolving Sulphur. And I hope that they do not mind that I cannot agree with their point of view who call themselves great Philosophi and want to convince themselves and others in many books and widely circulated writings, that at just this point is the Scrupel of their Universal. For one seeketh fool- ishly for something in a thing where it is not. As Arnoldus saith: Because it is established in the practice of the Turba that the Philosopher's Stone is of a pure Materia. So also saith Lullius in his last Testament: Our Tincture is only a pure fire. And in the Vade Mecum he saith: It is the subtle Spirit alone which tingeth and thus cleareth the Corpora from their leprosy; but the Minerals, however, which are crude and impure like the other can in no way be cleansed in their innermost except by means of our Tincture; and therefore one can not obtain from them the Materiam of our stone. For Richardus, chapter 1, saith; Nothing can be taken, out of a thing which is not therein.
What shall one say about the Vitriol? Through its won- derful qualities it bringeth many into error, especially since a part of it can be changed into copper, and it can also change iron into copper. Let it be known that Vitriol is nothing else than a beginning and Materia of copper. In the veins of the earth fire-damp and vaporous Mercurius are found in a place where in great quantity hath been found a bitter and astringent venereal Sulphur which, as soon as it was mixed therewith, hath coagu~- lated and tried to become a metal. But because Nature wanted to separate the pure from the impure, the combustible from the incombustible, the abundance and manifoldness of the above~- mentioned Sulphur have exceeded the quantitas thus far. So also in such separation the Mercurius had to separate itself and had to let itself be concealed in the vitriolic green.
This can be seen clearly: that one addeth a common Sulphur to the copper is the cause of its destruction and cal- cineth it; for art accomplisheth with strong fires in a short time what Nature must perform with slow-burning fire. Then the copper will be entirely consumed, and bringeth this into the vitriolic order through general manipulations: and according as there is much or little Sulphur, the Vitriol will be richer or poorer in colors. Therefore that is the reason that some Vitriol hath more copper qualities than the other: one findeth much copper in the cyprian Vitriol, less in others.
It is to be well noted that the sour Spiritus in the Vitriol cometh from the Sulphur, especially since it can be found like- wise and extracted from common Sulphur. The sulphur-like smell can be well observed in the Spiritu Vitrioli, and the Spiritus Sulphuris can change the Sulphur Martis into a Vitriol, like the Spiritus Vitrioli. But because in iron there is also a crude Sul- phur, the corrosiveness of the Vitriol eateth such away, seeketh its Mercurium which is not much unlike its own, and through union of it with its Sulphur, becometh a good, malleable copper.
But because there is in Vitriol such a crude, superfluous Sulphur, and because there is but very little Mercury in it, and which has not yet arrived at its purification, we shall not get more out of it than out of the other. And we have to heed the teaching of Alphidius who saith: My son, beware, separate thyself from the dead bodies and stones; therein is no way to walk, since their life is not being augmented but diminished, as are the Salts, Auripigmenta, arsenic, magnesia, marcasite, and the like.
And Arnoldus, in Flore florum, saith: The cause of their error is that the four spirits, namely, Auripigment, Salmiac, Mer- curius, and Sulphur, are not the seed of either the perfect or the imperfect metals, with the exception of Mercury and Sulphur, which coagulateth the Mercurium.
Now some one might conclude from these last words of Arnoldus, that common Sulphur and Mercury are the Materia of our stone, because such are counted among the four spirits, and because the Sulphur coagulateth the Mercury. Hereupon I must ask with Richardo, chapter 11: Whether every Sulphur will coagulate Mercury? ‘To this I answer: No! For every common Sulphur, as the Philosophi say, is opposed to the metals. It is to be known that Sulphur was produced from the fat of the earth in the depths of the earth, and hath been made solid by moderate boiling, and then it is called Sulphur.
There are two kinds of Sulphur: living and combustible. The living Sulphur is the effectual part of the metals and when cleansed by Nature of all impurities, the Materia of our stone, but of this more later. But the common or combustible Sulphur of metals or lapidis Materia, but their enemy. For, say Avicenna and Richardus Anglicus, the common and combustible Sulphur doth not belong to our masterly skill, because it did not originate from it. For white as art can make it, it infecteth at all times, maketh black, and corrupteth everything made of it, for it is a destroying fire.
Therefore it preventeth fluidity, when it is fixed. The example of this we see in iron, which hath in itself a constant, crude, and impure Sulphur. But if it be burned, it becometh an earthy substance, like a dead powder. Now how could this give life to others? For it hath a twofold superfluity, namely, one that can be set on fire, and the earthy one.
Now consider the common Sulphur, not the Sulphur of the Philosophers which is a simple, live fire, which reviveth other dead bodies, and bringeth them to maturity. Therefore common Sulphur cannot be the Materia of our stone. But what shall we say about common Mercury? Of which all Philosophi say that the Materia of our stone is a mercurial substance and hath very many qualities which will be attributed to our Mercury. For it is the source of everything which letteth itself be fused, as Arnoldus, Ros. lib. 1, cap. 2, saith: Every fusible thing, when it is melted, will be transformed into it, and it mixeth itself with them because it is their substance; albeit the bodies differ at the same time in their composition from Mercury, according to their purity or impurity, and would have retained alien Sulphur. And in chapter 4 he saith: The Mercurius vivus is clear in all its effects, that most perfect and constant thing, for it withstandeth burning and causeth liquifaction, when it hath been fixed, and is the Tincture of a red superfluous perfection, of glittering appearance, and doth not cease from the mixture so long as it lasteth; and it is friendly and sociable and the means of joining together the Tinctures since it letteth itself be thoroughly mixed, and adhereth to their innermost, hence it is of their nature. There is one, and one only, which the fire conquereth, but it will not be conquered by the fire, yet rejoiceth in it and remaineth in it.
And Bernhardus saith: Most precisely do we follow Nature, which hath in its lodes no other Materiam wherein it operateth other than the pure mercurial form. In this Mercurius now is hidden the constant and non-combustible Sulphur, which bringeth our work to perfection, without any other. substance save for the pure mercurial substance. Since there are such splendid qualities in the Mercurius, must it not certainly follow that the Materia of our stone must be in this? To this we answer: That as there are two kinds of Sulphur, there are also two kinds of Mercury: the common and the philosophical. The common Mercurius is still a crude, untimely and open Corpus, which can- not remain in fire like the philosophical, since through a moderate heat it is turned into smoke and will quickly vanish. Therefore the Philosophi also say in common parlance: Our Mercury is not acommon mercury. So Lullius also saith in his Clavicula, chapter 1. We say that the common mercury cannot be the mercury of the Philosophers, whatsoever may be the art with which it is prepared: for one cannot keep the common in fire, therefore it is done through another bodily mercury, which is warm, dry, and more timely.
But most of the Philosophers have written according to their superfluity about the sublimation and other preparation of the common mercury: wherefore many queer books about this subject have come into existence, so that people learned more and more about the nature and character of this subject, but the purpose they had aimed at, namely, the great treasure of earthly wisdom, no one hath as yet ever been able to find in their writings, because Nature hath not placed it therein. But in truth, it is so peculiar in its work that it would mislead one who calleth himself a Wise Man. For example, I knew one who had amalgamated it with gold and handled it so subtly that he brought it through all the colors unto Citrination.
In this color it stood, and he, thinking he had it fixed, put some more fire under it, thinking he could not go wrong in putting fire under it after the manner of the Philosophi. Where- upon the glass burst, and the Mercurius went up the chimney, taking with it all the gold, gilding the chimney with it. And he had to scrape the gold out of the chimney and reduce it again.
It hath also been seen that the common Mercurius as a Corpus itself can neither open another Corpus, namely the gold, nor work therein, even if many colors let themselves be perceived in it, whilst the heat worketh its effect in moisture. But had this good man realised, as many others have done, what Arnoldus saith in Flore florum, such: would not have happened to him. For Arnoldus, when he discourses about such alchemists, saith: When they considered this more subtly, they found that mercury is the origin and source of all metals, and with sulphuric and boiling heat, they sublimated the Mercurius for themselves, then they fashioned it, they excluded it, and coagulated it, but when they came to the projection, they found nothing, etc.
Therefore we cannot consider common mercury as the Materia for our stone. Thus far we have sought for the Materia for our stone in animals, vegetables, and in stone, in the lesser minerals, and also in the semi- and greater minerals, but we have not found it so far, and we must therefore look further, whether we can find it in metals, and if it should be therein, whether it is in all of them at once, or only in some of them, and if so, in which they are to be found. This has long been known, and Rogerius Baco doth assert in his Speculo, chapter 3, all metals are produced out of Sulphur and Mercury. And one cannot take away or add anything to them, and cannot change them, except what cometh from them, since every improvement augmenteth the nature of the thing from which it cometh. As Richardus,