chapter 9. The work of the Philosophers is that they dissolve

their stone in their Mercurium, that is, they bring it again into its first Materia.
And Avicenna saith: If thou wouldst work, then it is neces- sary that thou dost first start with the dissolving and Sublimation of the two lights, especially since this is the first step of the work, that Mercury cometh therefrom. Therefore Arnoldus, lib. 2, chapters 1 and 2, hath written: The Solution is a separating of the bodies, and preparation of the Materia or nature.
And Richardus Anglicus: The beginning of our work is to dissolve the stone into its first Materia and the fusion of the body and spirit, so that it becometh a mercurial water. But just as the Solution is the first and the most necessary part of our work, so it is also the most difficult part of it. Eubaldus Vogelius testifieth not badly to it when he saith: How difficult a work the preparing of the Solution is they know who have labored at it.
And Bernhardus, Count of Trevisan, writeth in his letter to Thomas of Bononiae: He who knoweth the art and science of the dissolving, that is, he who hath attained to the secret of the art, which is to mix the forms and extract the natures out of the natures, which lie effectively concealed therein. Then again this Solution must not occur with caustic waters, since all caustic waters disturb and destroy the Corpus which they should dissolve
and perfect. And in addition, as hath already been said, no dissolving in the water which wetteth the hands is required, but rather a dry water, ie., the first Materia, which is not called Mercurius alone, but also Sulphur.
Concerning this Zeumon also speaketh in the Turba: Ye do work in vain unless ye grind the Corpora, break them, dissolve them, and govern them industriously, until ye extract their fat and make an incomprehensible spirit from it.
And thus saith Richardus Angelicus, on the advice of Avicenna: The Philosophi considered studiously in what form they should extract the Sulphur from the perfect bodies, and how they might better purify their qualities through their art, so that such a thing might come out of it with the aid of Nature as no one had seen in them before, and they say that this could not be done without the dissolving of the bodies and returning them to the first Materia could never occur, which is nothing else than the Mercury out of which they had been made before, and it is this Mercury alone, without mixture or addition of any alien matter. For our Corpora are not dissolved by any waters, except that of their own kind, which can be thickened by the bodies, as saith Bernhardus in his epistle to Thomas of Bononiae. And a little before in the same epistle he saith: The dissolving requireth
. a remaining together, namely that of the dissolving and the dis-
solved, that out of both the male and female seed come forth in a new form. I tell thee in all truth that no water dissolveth the metallic form through natural Reduction except that which re- maineth with them in the Materia and Forma, and that which can again coagulate the dissolved metals.
And Morfoleus saith in the Turba: Every Corpus will be dissolved by the spirit with which it is mixed, and will become, undoubtedly, spiritually one with it, and each spirit will be changed and colored by the bodies, with which spirit a tingeing and the fire-withstanding color is mixed.
Now, if all this be true, then the Discipulus, seeking the art, hath only to reflect diligently upon what kind of water it is, since he hath to strive for the knowledge of the Menstruum, whose things are one, and without which nothing can be accom~- plished in the mastery of this art, as saith Raymundus in Com- pendio animae. For there is nothing in the world but our Menstruum, he saith in his Codicillo, which can join together the dissolution of the metals; since it is such a water that the metals, retaining their form, can be dissolved with it.
But while this is the great secret, which the Philosophi have kept most deeply hidden in their writings, but have also forbidden it to be revealed, I shall direct thee (so far as I am permitted to do so), to the right way with two philosophical dicta. The first is found in the book Rosarii abbreviati in the following words: The first preparation and the Fundament of the art is the dissolving, that is, the restoration of the body in water, ie., Mercury. And they called this the dissolving when they said: The gold, which is hidden in the body of Magnesia, is being dissolved, that it might be brought back into its first Materia, therein to become Sulphur and Mercury, not to be turned again into water, since our Solution is none other than the body moistened again and dissolved again into the nature of Mercury. And the salty content of its Sulphur is decreased, which holy Sulphur is extracted from two Sulphurs when the spirit meeteth the body.
The other dictum is to be found in Ripley’s preface to his Twelve Gates: I will instruct thee in Truth that ye may under- stand that there are three Mercurii, which are the keys to know- ledge, and which Raymundus hath called his Menstruum, and without which nothing can be made rightly. But two of them again differ, and are not the bodies’ own nature. But the third is the essential Mercurius of Sol and of Luna, the quality of which I shall explain to thee. For the Mercurius, essential in the other metals, is the principal Materia of our stone. In Sun and Moon are our Menstrua, not to be seen with our eyes except through their effects.
This is our stone, when some one rightly understandeth our writings. It is the soul and radiant substance of the Sun and the Moon, and the very subtle Influentia through which the earth receiveth its light. For what else is gold and silver, saith Avicenna, but the pure white and red earth? Take the above- mentioned light from them and they will become earth of very little value. When everything is compounded together we call it lead. The very existence of the quality of the light originateth from the Sun and the Moon: and these are the Summa of our Menstrua.
We calcinate the perfect Corpora with the first according to Nature: but no impure Corpus will be added thereto except the one commonly called by the Philosophers the “Green Lion,” which is the means for joining together the Tinctures between the Sun and the Moon with perfection.
With the other, which is a vegetable moisture, which bringeth to life that which had been dead before, both material elements as well as the formal ones, should be dissolved, other- wise they are of little value.
With the third, the tree Hermetis must be burned to ashes with a certainly lasting humidity, incombustible and greasy in its nature. This is our surest natural fire, our Mercurius, Sulphur, our pure Tincture, our soul, our stone, lifted up by the wind, born in the earth. Keep this well in thine heart.
This I may say to thee: That this stone is a potential vapor of the Sulphur, but thou must be careful how thou dost obtain it. For this Menstruum is in fact invisible, although it can still take the form and appearance of a clear water through the help of the other philosophical water, when the elements are separated.
And by very hard and strenuous work with this Menstruum the Sulphur Naturae can be made, when it hath been intensified in a natural way and hath been calcinated into a pure spirit. Then thou canst dissolve with it thy Basis or Mass.
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Now these are the words of the Philosopher wherein the whole secret of the Solution is disclosed. Now if thou dost want to hold fast to and ponder over all the potentialities of Nature, so that thou perform all the works which Nature performeth, then thou must recall and unwind like a ball of twine, what thou wilt find herein of all truth, clearly and profoundly set forth. But if thou canst fail to note herein where the locked doors are, then thou knowest neither the Materia nor the power of Nature, and for this thou wilt not need any spectacles nor an imaginary putabam, but a most fervent prayer; and assiduous study, in addition to contemplation of the possibilities of Nature, will expedite thee.
I have acquired my knowledge solely and alone, after the revelation of the High and Great God, from the assiduous study and oft-repeated reading of good books; I do not say explicitly that I have learned about the Materia therein, which I could learn only from divine revelation, but what I learned confirmed and conformed thereto, also about the Solution, which with all Philo- sophers is but one, and without which neither the old nor the new Philosophers can accomplish anything. Therefore it is called also Secretum artis and Arcanum Philosophorum, quod nemo nisi Deus revelare debet, including all work, and for this I thank the Creator of all things, giving unto Him praise, honor, and glory, now and for ever. Amen.
But thou, dear reader, must have no reason to complain about me, and therefore I will reveal to thee, through the love of God, still another secret. And thou shalt know that this Solution although one, is divided into a secundum prius et pos- terius, as they take care to say in the schools.
The first is the dissolution of which Arnoldus speaketh, or the decomposition into its first Materia, but the other is the complete dissolving of the body and the spirit at the same time, since the dissolving and the dissolved always remain together, and together with this dissolving of the body ocurreth the Coag- ulation of the spirit. Here thou canst see quite clearly and plainly with thine own eyes all that thou dost desire to see and know: and it is only a woman's work and a child's play, because one hath so little difficulty therewith, whereof there is no need to speak further; since whoever knoweth the beginning, knoweth also how, by God's blessing, to attain the end, which, so to speak, pictureth to us all the glory, all the eternal glory, when we shall behold God in our transfigured bodies. Hence we scorn all earthly lusts and strive only for the eternal, infinite, and unspeakable delights, which, all beautiful, we shall see with our own eyes. «
Herewith I shall now close this short Treatise, and set clearly before thine eyes, in the following parable, what is further necessary for thee to know, without lack or error. And in this parable thou wilt find the whole Practica, and if thou but follow it diligently, thou wilt arrive at the final end and true knowledge. To that end mayest thou and all of us be helped and preserved from want, by God the Father, God the Son, and God the Holy Ghost, to Whom be highest praise for ever and ever. Amen.
HERE FOLLOWETH THE PARABOLA WHEREIN THE WHOLE ART IS COMPRISED. There is one thing, one in cipher and in essence, Which Nature through art helpeth to transform Into two, into three, four, five, as we do read. Mercury and Sulphur do nourish it, Spirit, Soul and Body, and four Elements, The Philosopher's Stone is the fifth, which they transmit. Without fraud shouldest thou count thy Materia, A two-fold mercurial substance, Free from alien Sulphur, thou shalt choose the pure And dissolve them from the ground up entirely, Compound them again in their true weight, And they will lead thee unto the truth. According to the Solution shalt thou soon sublimate, Calcinate, and diligently distillate, Coagulate, and then place it securely
In a container, then begin to tinge,
And thou hast put up a medicine
To heal men and metals —as you choose.
Once upon a time I went walking in a beautiful green and young wood and mediated upon and deplored the hardships of this life and upon how we came, through the troublesome fall of our first parents into such misery and distress. Thus thinking, I left the common path and I came, I know not how, upon a narrow footpath, very rough, untrodden, and hard to walk upon, over- grown with many bushes and shrubs, and it was easy to see that this trail was very little used. Thereupon I became frightened and wanted to turn around and go back, but it was not within my power, especially since a strong wind blew mightily behind me, so that I had to take ten steps ahead for every one I could take backwards.
Therefore I had to continue on the trail despite its roughness.
Now after I had walked for some length of time, I came to a lovely meadow, surrounded by beautiful fruitful trees, as in a circle. This meadow was called by the inhabitants Bratum felicitatis. There J met with a group of old men with snow-white beards, save for one young man with a pointed black beard; and among them was one whose name I knew, and who was still younger, but as yet I could not see his face. And they had a great dispute about all kinds of things, especially about a high and great secret, which was hidden in Nature and which God kept hidden from the great world, revealing it only to those few who loved Him.
I listened to them for a long time, and I liked their dis- course very much, but some of them seemed to maunder absurdly, not indeed about the Materia or the work in question, but about the Parabolae, Similitudes, and other Parergons. Therein they followed Aristotle, Pliny, and other Figmenta, each of whom had
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copied from the other. Here I could no longer contain myself, but put in mine own word, refuting many futile things out of my Experients, and there were many who gave heed to me, examin- ing me in their Faculty, putting me through some very hard tests. But my foundation was so good that I came through with all honors, and they wondered a great deal about it, but unani- mously took me into their Collegium, for which I was heartily lad.
: But they said I could not be a real Collega until I first learned to know their Lion and knew fully what he could and would do internally as well as externally. Therefore I should apply myself diligently to making him submissive to myself. I was rather sure of myself, and promised them that I would do my best. For I enjoyed their company so much that I would not have parted with them for any amount of money.
They led me to the Lion and described him to me very carefully. But what I should do with the beast in the beginning no one would tell me. Some of them gave me hints thereon, but so confusedly that not one in a thousand could understand them, and after I had tied up the lion and made sure that his sharp claws and pointed teeth could not harm me, they no longer kept anything secret from me. The lion was very old, ferocious, and big, and his yellow mane hung over his neck, and he seemed unconquerable, and on account of my Temerity I was almost terrified, and I would gladly have turned back but for my agree~ ment, and the old men stood all around me to see how I would begin, which also kept me. With good confidence I went up to the lion in his den, and began to cajole him, but he glared at me so intensely with his flittering eyes that out of fear I nearly let my water. At the same time | recalled having heard from an old man, on our way to the lion’s den, that very many people had undertaken to conquer this lion, but very few had really done so. I did not want to come to grief, and I remembered many a grip I had learned through great diligence in athletics, and besides I was well versed in natural Magia, so that I forgot about the cajoling, and attacked the lion so fast, artfully, and subtly that I pressed the blood from his body, even out of his heart; it was beautifully red, but very choleric, and this I did before he even realised it. But I looked further into his anatomy and found many things about which I had to wonder greatly, especially his bones which were as white as snow, and there were more of them than of his blood.
When my dear old men, standing around the den and watching me, became aware of what I had done they began to dispute with each other vehemently, but I could not hear what they said, because I was still so deep in the den, and I could only see their gestures. But when they began to utter hard words to each other, I heard one who said: He must revive the lion also, else he cannot be our Collega. I did not intend to raise difficulties, left the den, went across a great square and came, I know not how, to a great wall, the height of which was over 100 ells against the clouds, but it did not have the width of a shoe, and from the beginning of the wall where I started unto the end, there ran on top of it an iron rail, well secured with many supports. On top of this wall I walked and thought I noticed someone going a few paces ahead of me on the right side of the rail.
After following that person for some time, I noticed some one following me on the other side of the rail, and I still doubted whether it were a man or a woman who called me and said it would be better to walk on his side than where I was going, and I believed it readily, for the hand-rail which thus stood in the middle made the walk very narrow and it was hard to walk on such a height. And then I saw some people behind me who wanted to go that way. Therefore I swung myself under the rail, grasping it tightly with both hands, and I continued on the other side until I came finally to a place on that wall which was dangerous to descend. Then I regretted that I had not stayed on the other side, for I could not pass under the rail again, and it was also impossible for me to turn back and take the other way again. Therefore I took a chance, trusted my good feet, held on tightly, and came down without harm. And when I had walked on for some time, I had forgotten all about danger and also did not know what became of the wall and hand-rail.
But after I had thus come down, there stood a beautiful rose- bush, on which grew beautiful white and red roses, but more red than white ones, some of which I broke off and put upon my hat. Whereupon I was aware of a wall enclosing a great garden, and in the garden were young fellows, and where the maidens would have liked to be, but who did not like to make so great an effort as to walk around that wall in order to come to the door. I was sorry for them and went back the way I had come, then upon a more level way, and I went so fast that I soon reached several houses, where I thought to find the house of the gardener There I found many people, each of whom had his own chamber, and two were working together slowly and diligently. But each had his own work. I thought I had done all this work which they were doing before them, and I knew all their work, and I thought: Look, since so many other people do such squalid and dirty work only for the appearance of it and according to their own notion, having no Fundament in Nature, then thou art thyself forgiven. Therefore I did not want to remain any longer, because I knew that such art would disappear in smoke, and I continued on my planned way.
As I now went toward the garden door, some people looked at me sourly, so that I feared lest they hinder me in my Propositio. But others said: See, he wanteth to go into the garden, and we who for so long a time did services for the garden have never entered it. Let us jeer at him, if he doth blunder. But I did not pay attention to them, for I knew better than they the situation of the garden, although I had never been in it, and I went right up to a door that was locked tightly, where one could not find even a key-hole from outside. But I noticed a small
round hole in this door, which one could not see with common eyes, and I thought it was necessary to open the door there. I took out my master-key, prepared for this occasion, unlocked the door, and entered. After I was inside, I found some more locked doors, but I opened all of them without much trouble. But this was a passageway, as if it were in a well-constructed house, about six shoes wide, and twenty long, covered with a ceiling. And although the other doors were still locked, I could see through them sufficiently into the garden as soon as the first door was opened.
In God’s Name I walked further on in the garden, and found in the midst of it a little garden, square in shape, and measuring six rods on each of its sides. It was covered with briar-rosebushes, and the roses thereon blossomed very beauti- fully. And since it had rained a little and the sun was shining, there was a beautiful rainbow. When I had left the little garden and had arrived at the place where I should assist the maidens, I noticed that instead of the walls there stood a low wattled fence, and a most beautiful maiden, bedecked in white satin, with a most splendid youth, went past the rose-~garden, one leading the other by the arm and carrying many fragrant roses in their hands. I spoke to them and asked them: How did they come over the fence? She said: My dearest bridegroom helped me over it, and we are now going out of this lovely garden into our chamber to enjoy our friendship. I said: I am pleased that you can satisfy your desire without any further effort on mine. But see, how I ran so long a way in so short a time, only to serve you. After this I came to a great mill, built inside of stones. In it were not flour bins nor any other things necessary for milling, and one did not even see any waterwheels turning. I ask how all this came about, and the old miller answered me, saying that the milling-machinery was locked up on the other side, and I saw the miller’s servant go in to it on the covered passage-way, and I followed him. But when I stood in the passage and beheld the water-wheels on my left side, I stood still, marvelling greatly at what I saw. For now the wheels were above the passage, the water was as black as coal, and the drops therefrom were white, and the passage was not more than three fingers wide. Nevertheless I risked going back, holding on to the logs which were over the passage, and came over the water unwetted. Then I asked the old miller how many water- wheels he had. Ten, he answered. I could not forget this ad- venture and I would have liked to know its meaning. When I saw that the miller did not want to reveal anything, I departed, and there was in front of the mill a high paved hill, and on top of it some of the above-mentioned old men, walking in the warm sunshine, and they held a letter in their hands, written by the entire Faculty and addressed to them, about which they took counsel. I soon noticed what it might contain and that it might concern me, therefore I went up to them and said: Sirs, is it about me? Yes, they answered, you have to keep the wife you married a short time ago, in wedlock, or we have to report it to our Prince. I answered: This will be very easy, for I was, so to speak, almost born with her and raised together with her from childhood, and because I had once taken her, I shall keep her always, and even death itself shall not part us, for I love her with all my heart. They replied: What then have we to complain about? the bride is also happy, and we know what she doth want: ye must be joined together. | am well satisfied, I answered. Well, said one of them, then will the lion also come back to life and be mightier and more powerful than before.
Then I recalled my previous exertion and work, and for some strange reason | thought that all this did not concern me, but some one whom I knew well. And thus thinking, I saw our bridegroom with his bride in their above-mentioned garments, going away, ready and prepared to be joined together, which pleased me greatly. For I had been in great fear lest these things might concern me.
Now when, as said, our bridegroom in his brilliant scarlet clothes came to the old men with his beloved bride whose white satin frock radiated in very bright rays, they were both soon joined together, and I marvelled not a little that this maiden, who might still be her bridegroom’s mother, was yet so young that she seemed to have been born but recently.
Now I do not know wherein these two had sinned; it may be that they, being brother and sister and bound together in such a way that they were not to be separated, had been accused of incest. Instead of a bridal bed and true marriage, they were condemned and locked up in a strong and everlasting prison, to repent and pay for their evil deeds with everlasting fears and true regret. But because of their noble birth and rank, and in order that they might not do anything secretly any more, and that they might be always before the eyes of the watchman who was ordered to take care of them, their prison was transparent, crystalline, and formed not unlike a heavenly dome. But before this, all their clothes and ornaments with which they were adorned were taken from them, so that they had to live naked and bare in their dwelling-place. And no one was given them to wait upon them. But all the food and drink which was drawn from the above-mentioned water, which was necessary for them was placed therein. The door of their chamber was well locked and sealed with the seal of the Faculty, and I was ordered to guard it and since winter was soon to come, to heat their chamber duly, so that they should not freeze or burn, but in such a way that they could in no wise come out and escape. But if any damage should occur under the said Mandatum, 1 would certainly receive great and severe punish~- ment therefor. I did not feel well about this matter, and my fear and worry made me faint-hearted. For I thought to myself that it was not a small work which I was commanded to do, but I knew that the Collegium sapientiae was not given to lying and always did what it said, and certainly prepared its work with care. However, I could not change it, and besides this locked
chamber stood in the middle of a strong tower, surrounded by high walls and strong fortifications, and since one could heat the chamber with a moderate but constant fire, I undertook my office and began in God’s Name to heat the chamber in order to protect the imprisoned married couple from the cold. But what happens? As soon as they notice the slightest warmth, they embrace each other so lovingly that one will not see the like again. And they stay together in such ardor that the heart of the young bride- groom vanished in fervent love, and his entire body melted and fell apart in the arms of his beloved. Then she, who had loved him no less than he had loved her, saw what had happened, she shed many tears for him and buried him, so to speak, with them, so that one could not see for overflowing tears what had happened to him. But her grieving and crying lasted only for a short time, and because of her grief she did not want to live any longer, but went voluntarily to her death. Ah! woe unto me! I was in fear, anguish and misery, because these two whom I was supposed to guard had been apparently dissolved entirely into water, and I saw them lying before me as dead. Certain failure confronted me, and what seemed to be the worst and what I feared most, was the coming derision and ridicule, as well as the perils I should have to meet.
I spent a few days in careful thought, considering how I could help mine affairs, when I recalled how Medea had brought Aeson’s dead body to life again. And I thought to myself: If Medea could do it, why should I not be able to do it? I began to think about how to proceed with it, but did not find any better way than to maintain the steady warmth until the water would recede and I could view the dead bodies of our lovers. Then I hoped to escape all danger with gain and praise. Therefore I continued for forty days with the warmth with which I had begun, when I noticed that the longer I did so, the more the water disappeared. And I could see the dead bodies, black as coal. This would have happened sooner if the chamber had not been locked and sealed so tightly; but I was not permitted to enter it in any way. Then I noticed quite particularly that the water rose high up toward the clouds, collected on the ceiling of the chamber, and came down again like rain; and nothing could escape, so that our bridegroom and his lovely bride lay before mine eyes dead and rotten, stinking beyond all measure. Meanwhile I noticed in the chamber a rainbow in the most beau- tiful colors, caused by the sunshine in the moist weather, which gladdened me not a little in my sorrows, and | became rather happy to see my two lovers lying before me again. But no joy is so great that there is no sorrow in it; and therefore I was grieved in my joy because I saw the ones I was supposed to guard so lying before me that one could perceive no life in them. But since their chamber was made from such firm and pure Materia and closed so tightly, I knew that the soul and spirit could not escape therefrom, but were still enclosed therein. I continued with my steady warmth and heat day and night, performing my ordered duty, imagining that spirit and soul would not return to the bodies as long as the dampness lasted. For they like to dwell in the damp nature. And, indeed, I found this true. For I noticed in many painstaking observations that many vapors arose from the earth about eventide, through the strength of the sun, and went up high as if the sun were drawing up the water. But during the night they coagulated into a lovely and fertile dew, coming down in the morning, moistening the earth, and washing our dead bodies, which became all the more white and beautiful through such bathing and washing. But the more beautiful and white they became, the more they lost of their moisture, until finally the air became so light and clear, while all the foggy and damp weather had passed, the spirit and soul of the bride could not remain any longer in the clear air and went back into the transfigured and glorified body of the gueen, and as soon as the body felt them it became instantane- ously alive. Over this I rejoiced not a little, as you can very well imagine, especially since I saw her rise in a very costly garment, the like of which is seen by only a very small number of people on this earth, and she was adorned with a costly crown embel- lished with flawless diamonds, and I could see her rise and say: Hearken, children of men, and observe ye who are born from women, that the All-Highest hath the power to enthrone kings and to dethrone them. He maketh rich and poor, according to His will. He slayeth and maketh to live again.
And behold all this in me as a true and living example: I was great and became small; but now after I became humble I was raised to be a queen over many realms. I was slain and made alive again. The great treasures of the philosophers and of the mighty have been entrusted and given to me, the poor one.
Therefore was I granted the power to make the poor rich, to deal mercy to the humble, and to bring health to the sick. But not yet am I like my beloved brother, the great and mighty king, who will still be recalled from the dead. When he cometh he will prove my saying true.
And while she thus spake, the sun shone brightly and the days became warmer and the dog-days were soon to come. And long before the wedding of our new queen there were pre- pared many costly robes, made out of black velvet, ash-gray colored damask, gray silk, silver-colored taffeta, snow-white satin, yea, a silver piece of exceeding beauty, embroidered with costly pearls and bedecked with gloriously clear glittering diamonds. And in the same manner were prepared garments for the young king, namely of Incarnat, with the yellow colors of aureolin, costly fabrics, and finally a red velvet garment, embroidered, adorned, and prepared with costly rubies and carbuncles in very great quantities. But the tailors who made these garments were invisible, and I marvelled greatly when I saw one coat after an- other, and one robe after another, being finished, since I knew that no one else besides the bridegroom and the bride had gone into the chamber. But what most astonished me was that as soon as one coat or robe was ready, the former ones disappeared
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before my very eyes, and I did not know whither they had van- ished nor who had locked them away.
And after this costly coat was finished, there appeared the great and mighty king in all his power and glory, and there was nothing like unto him. And when he found himself locked in, he asked me in a friendly way, with gracious words, to open the door for him, so that he would be able to go out, and said it would be to mine advantage. And although I was strictly for- bidden to open the chamber, I was so terrified by the great appear- ance and the sweet power of persuasion of the king that I opened the door willingly. And when he left he showed himself very friendly and gracious, yea humble, so that one could truly see that nothing adorns persons of noble birth so much as these virtues.
And since he had spent the dog-days in great heat, he was very thirsty, weak, and tired, and he asked me to bring him some of the running water from below under the water-wheels of the mill. This I did, and after he had drunk a great part of it eagerly, he went back into his chamber and told me to lock the door fast behind him, lest some one should disturb him or awaken him from his slumber.
There he rested for several days, and then called me to
open the door. But I observed that he had become far more beautiful, full-blooded, and glorious, and he also noticed it. Whereupon he thought it must have been a marvellous and healthy water, and he ordered more of it and drank much more of it than the first time. And I resolved to build the chamber much larger. After the king had drunk of this delicious beverage, which the ignorant do not value at all, to his heart's content, he became so beautiful and glorious that in all my life I never beheld a person more glorious or more noble in behavior and character. Thereupon he led me into his kingdom and showed me all the treasure and riches of the world, so that I have to admit that not only did the queen speak the truth, but he also gave a great part of it to those who know the treasure and can describe it. There was no end of gold and precious carbuncle- stones, and the rejuvenation and restoration of the natural powers, as well as restoration of lost health and the taking away of all diseases, was a common thing there. But what was most delight- ful in this kingdom was that the inhabitants knew, feared, and praised their Creator, obtaining from Him their wisdom and knowledge, and finally, after this earthly joy, they obtained eternal glory. To this end may God, Father, Son, and Holy Ghost help all of us.
AMEN.
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The Heavenly and Earthly Eve, Mother of all Creatures in Heaven and on Earth.
The Star of the Kings from the Orient.
Nature is a created, natural, timely, definite, spiritual, existing and bodily spirit, an image, likeness and shadow, fashioned after the uncreated eternal spirit, hidden and, yet visible
God is an eternal uncreated, infinite, supernatural, selfsustaining, heavenly and existing spirit who hath become in the course of nature and time a visible, bodily, mortal man.
OCULUS DIVINUS per quem Deus vidit & creavit omnia. | Everything hath its end! and VIRGIN @&
announces its beginning. LUMEN GRATIAE, ERGON sunt duo
Heavenly Eve, The New Birth.
O, Man, O, Man, see how God, the Word hath become man.
OCULUS NATURAE sive Coeli, per quem Natura visitat & regit terrena omnia. SOPHIA. Lively, mortal, effective, perish- able and to be reborn again. LUMEN NATURAE, PARERGON { @ FRATRES. Earthly Eve, The Old Birth. O, Man, O, Man, bethink thee how Nature is a great world, and hath become man.
Innocent I give back, Despise it not to thine own shame.
Innocent I received, Dammed is he, who doth not believe.
TINCTURA PHYSICA. Virgin’s milk and sweat of Sun is mother of six children and a pure | virgin. PHILOSOPHORUM VENITE. ARRIGITE, ARRIGITE, aures. “J Whoever hath ears to hear, shall pe be called upon too loudly.
TINCTURA COELESTIS. S. S. Sacramenta.
Instrumen- tum Divinum.
ae.
ROSA CRUCIS VENITE. VIDETE. VIDETE. VIDETE. i —§ Whoever hath eyes to see, can and j will see rightly. pp
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Seek the friendship of Archaeo, the confidant 4,0 doorkeeper,
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| : The wonder-bird Phoenix with its Z| three eggs, the yates / first is full of air, : =/ the second hath two yolks, in the third a young cock pecks. O, not too much, I scratch my head quite frightened. pauci vero electi.
con awakes, PRACTICA
I know it and thereon I stand! multi sunt vocati
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About God and
Heavenly Light. Eternity
KKK om GOD
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All in All in Heaven and on Earth.
mnia ab Uno
Qui unum discit Omnia discit. Omnia multa discit Nihil discit.
—
—-
Beginning - En
First - Last God - Man Heaven - Hell Tree of Life Tree of Death,
%, Uf In Christ dwelleth MN Godhead bodily. Colos.
The secret cipher. Rey. 13. 18. 666.
In eternity the heavenly Adam and Son of God, a cipher of man.
666
The animal, dragon, false prophet and whore of Babylon in, with and through man, without fault of God. N.B.
6 a
Is a cipher of man.
Rev. 13. 666 The earthly Adam, an
image and likeness of the heavenly Adam is also a cipher of man 666 in both eternity
and time. The animal, the dragon, false proph- John. v. 14. The | Word became flesh.
M&M andl woe of IBN 1. Cor. 15. y. 22. ] Heavenly Adam. FATHER HEAVENLY|MOTHER ETERNAL
3
and likeness of thy God.
God and Man.
into three
mother.
2
lon.
Limus Coclestis Limus Terrestris FIGURA CABALISTICA. Ua Mans cLpher;
Man with, in and through God, out of own evil will against God's the fault of
WORD Substance
GOD
One 666 Rew 13.
command without God. Heb: 2.
Incorruptible heavenly seed, 1. Peter 1. v. 23.
O Unum ad Omnia
= A&G
qd \e
== Eternal - Timely
A divine Nature and Being divides itself into three different persons in one being.
O Natura! thou art an only
natures or kingdom and
Nature. Natural Light.
From One 4
Quinta Essentia is one and five. 1 Supernatural. 4 Natural. 4 Inward. 4 Outward.
Au) (F,)
li
The secret cipher.
Rey. 13. 666.