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The Hermetic Arcanum
The secret work of the hermetic philosophy
Wherein the secrets of nature and art concerning
the matter of the philosophers' stone and the manner of working
are explained in an authentic and orderly manner.
The work of an anonymous author, penes nos unda tagi.
1. The beginning of this Divine Science is the fear of the
Lord and its end is charity and love toward our Neighbour; the
all-satisfying Golden Crop is properly devoted to the rearing
and endowing of temples and hospices; for whatsoever the Almighty
freely bestoweth on us, we should properly offer again to him.
So also Countries grievously oppressed may be set free; prisoners
unduly held captive may be released, and souls almost starved
may be relieved.
2. The light of this knowledge is the gift of God, which by
His will He bestoweth upon whom He pleaseth. Let none therefore
set himself to the study hereof, until having cleared and purified
his heart, he devote himself wholly unto God, and be emptied
of all affection and desire unto the impure things of this world.
3. The Science of producing Nature's grand Secret, is a perfect
knowledge of universal Nature and of Art concerning the Realm
of Metals; the Practice thereof is conversant with finding the
principles of Metals by Analysis, and after they have been made
much more perfect to conjoin them otherwise than they have been
before, that from thence may result a catholic Medicine, most
powerful to perfect imperfect Metals, and for restoring sick
and decayed bodies, of any sort soever.
4. Those that hold public Honours and Offices or be always
busied with private and necessary occupations, let them not strive
to attain unto the acme of this Philosophy; for it requireth
the whole mans, and being found, it possesseth him, and he being
possessed, it debarreth him from all other long and serious employments,
for he will esteem other things as strange, and of no value unto
him.
5. Let him that is desirous of this Knowledge, clear his mind
from all evil passions, especially pride, which is an abomination
to Heaven, and is as the gate of Hell; let him be frequent in
prayer and charitable; have little to do with the world: abstain
from company keeping; enjoy constant tranquillity; that the Mind
may be able to reason more freely in private and be highly lifted
up; for unless it be kindled with a beam of Divine Light, it
will not be able to penetrate these hidden mysteries of Truth.
6. The Alchymists who have given their minds to their well-nigh
innumerable Sublimations, Distillations, Solutions, Congelations,
to manifold Extraction of Spirits and Tinctures, and other Operations
more subtle than profitable, and so have distracted themselves
by a variety of errors, as so many tormentors, will never be
inclined again by their own Genius to the plain way of Nature
and light of Truth; from whence their industrious subtilty hath
twined them, and by twinings and turnings, as by the Lybian Quicksands,
hath drowned their entangled Wits: the only hope of safety for
them remaineth in finding out a faithful Guide and Master, who
may make the Sun clear and conspicuous unto them and free themselves
from darkness.
7. A studious Tyro of a quick wit, constant mind, inflamed
with the study of Philosophy, very skilful in natural Philosophy,
of a pure heart, complete in manners, mightily devoted to God,
though ignorant of practical Chymistry, may with confidence enter
into the highway of Nature and peruse the Books of the best Philosophers;
let him seek out an ingenious and sedulous Companion for himself,
and not despair of obtaining his desire.
8. Let a Student of these secrets carefully beware of reading
or keeping company with false Philosophers; for nothing is more
dangerous to a learner of any Science, than the company of an
unskilled or deceitful man by whom erroneous principles are stamped
as true, whereby a simple and credulous mind is seasoned with
false Doctrine.
9. Let a Lover of truth make use of few authors, but of the
best note and experience truth; let him suspect things that are
quickly understood, especially in Mystical Names and Secret Operations;
for truth lies hid in obscurity; for Philosophers never write
more deceitfully - than when plainly, nor ever more truly - than
when obscurely.
10. As for the Authors of chiefest note, who have discoursed
both acutely and truly of the secrets of Nature and hidden Philosophy,
Hermes and Morienus Romanus amongst the Ancients are in my judgment
of the highest esteem; amongst the Moderns, Count Trevisan, and
Raimundus Lullius are in greatest reverence with me; for what
that most acute Doctor hath omitted, none almost hath spoken;
let a student therefore peruse his works, yea let him often read
over his Former Testament, and Codicil, and accept them as a
Legacy of very great worth. To these two volumes let him add
both his volumes of Practice, out of which works all things desirable
may be collected, especially the truth of the First Matter, of
the degrees of Fire, and the Regimen of the Whole, wherein the
final Work is finished, and those things which our Ancestors
so carefully laboured to keep secret. The occult causes of things,
and the secret motions of nature are demonstrated nowhere more
clearly and faithfully. Concerning the first and mystical Water
of the Philosophers he hath set down few things, yet very pithily.
11. As for that Clear Water sought for by many, found by so
few, yet obvious and profitable unto all, which is the Basis
of the Philosophers' Work, a noble Pole, not more famous for
his learning than subtilty of wit, who wrote anonymously, but
whose name notwithstanding a double Anagram hath betrayed, hath
in his Novum Lumen Chymicum, Parabola and Aenigma, as also in
his Tract on Sulphur, spoken largely and freely enough; yea he
hath expressed all things concerning it so plainly, that nothing
can be more satisfactory to him that desireth knowledge.
12. Philosophers do usually express themselves more pithily
in types and enigmatical figures (as by a mute kind of speech)
than by words; see for example, Senior's Table, the Allegorical
Pictures of Rosarius, the Pictures of Abraham Judaeus in Flamel,
and the drawings of Flamel himself; of the later sort, the rare
Emblems of the most learned Michael Maierus wherein the mysteries
of the Ancients are so fully opened, and as new Perspectives
they present antiquated truth, and though designed remote from
our age yet are near unto our eyes, and are perfectly to be perceived
by us.
13. Whosoever affirmeth that the Philosophers' grand Secret
is beyond the powers of Nature and Art, he is blind because he
ignores the forces of Sol and Luna.
14. As for the matter of their hidden Stone, Philosophers
have written diversely; so that very many disagreeing in Words,
do nevertheless very well agree in the Thing; nor doth their
different speech argue the science ambiguous or false, since
the same thing may be expressed with many tongues, by divers
expressions, and by a different character, and also one and many
things may be spoken of after diverse manners.
15. Let the studious Reader have a care of the manifold significations
of words, for by deceitful windings, and doubtful, yea contrary
speeches (as it should seem), Philosophers wrote their mysteries,
with a desire of veiling and hiding, yet not of sophisticating
or destroying the truth; and though their writings abound with
ambiguous and equivocal words; yet about none do they more contend
than in hiding their Golden Branch.
Which all the groves with shadows overcast,
And gloomy valleys hide.
Nor yieldeth it to any Force, but readily and willingly will
follow him, who
Knows Dame Venus Birds
And him to whom of Doves a lucky pair
Sent from above shall hover 'bout his Ear.
16. Whosoever seeketh the Art of perfecting and multiplying
imperfect Metals, beyond the nature of Metals, goes in error,
for from Metals the Metals are to be derived; even as from Man,
Mankind; and from an Ox only, is that species to be obtained.
17. Metals, we must confess, cannot be multiplied by the instinct
and labour of Nature only; yet we may affirm that the multiplying
virtue is hid in their depths, and manifested itself by the help
of Art: In this Work, Nature standeth in need of the aid of Art;
and both do make a perfect whole.
18. Perfect Bodies as Sol and Luna are endued with a perfect
seed; and therefore under the hard crust of the perfect Metals
the Perfect Seed lies hid; and he that knows how to take it out
by the Philosophers' Solution, hath entered upon the royal highway;
for-
In Gold the seeds of Gold do lie,
Though buried in Obscurity.
19. Most Philosophers have affirmed that their Kingly Work
is wholly composed of Sol and Luna; others have thought good
to add Mercury to Sol; some have chosen Sulphur and Mercury;
others have attributed no small part in so great a Work to Salt
mingled with the other two. The very same men have professed
that this Clear Stone is made of one thing only, sometimes of
two, or of three, at other times of four, and of five; and yet
though writing so variously upon the same subject, they do nevertheless
agree in sense and meaning.
20. Now that (abandoning all blinds) we may write candidly
and truly, we hold that this entire Work is perfected by two
Bodies only; to wit, by Sol and Luna rightly prepared, for this
is the mere generation which is by nature, with the help of Art,
wherein the union of male and female doth take place, and from
thence an offspring far more noble than the parents is brought
forth.
21. Now those Bodies must be taken, which are of an unspotted
and incorrupt virginity; such as have life and spirit in them;
not extinct as those that are handled by the vulgar; for who
can expect life from dead things; and those are called impure
which have suffered combination; those dead and extinct which
(by the enforcement of the chief Tyrant of the world) have poured
out their soul with their blood by Martyrdom; flee then a fratricide
from which the most imminent danger in the whole Work is threatened.
22. Now Sol is Masculine forasmuch as he sendeth forth active
and energizing seed, Luna is Feminine or Negative and she is
called the Matrix of Nature, because she receiveth the sperm,
and fostereth it by monthly provision, yet doth Luna not altogether
want in positive or active virtue.
23. By the name of Luna Philosophers understand not the vulgar
Moon, which also may be positive in its operation, and in combining
acts a positive part. Let none therefore presume to try the unnatural
combination of two positives, neither let him conceive any hope
of issue from such association; but he shall join Gabritius to
Beia, and offer sister to brother in firm union, that from thence
he may receive Sol's noble Son.
24. They that hold Sulphur and Mercury to be the First Matter
of the Stone, by the name of Sulphur they understand Sol; by
Mercury the Philosophic Luna; so (without dissimulation) good
Lullius adviseth his friend, that he attempt not to work without
Mercury and Luna for Silver; nor without Mercury and Sol for
Gold.
25. Let none therefore be deceived by adding a third to two:
for Love admitteth not a third; and wedlock is terminated in
the number of two; love further extended is not matrimony.
26. Nevertheless Spiritual love polluteth not any virgin;
Beia might therefore without fault (before her betrothal to Gabritius)
have felt spiritual love, to the end that she might thereby be
made more cheerful, more pure and fitter for union.
27. Procreation is the end of lawful Wedlock. Now that the
progeny may be born more vigorous and active, let both the combatants
be cleansed from every ill and spot, before they are united in
marriage. Let nothing superfluous cleave unto them, because from
pure seed comes a purified generation, and so the chaste wedlock
of Sol and Luna shall be finished when they shall enter into
combination, and be conjoined, and Luna shall receive a soul
from her husband by this union; from this conjunction a most
potent King shall arise, whose rather will be Sol and his mother
Luna.
28. He that seeks for a physical tincture without Sol and
Luna, loseth both his cost and pains: for Sol afforded a most
plentiful tincture of redness, and Luna of whiteness, for these
two only are called perfect; because they are filled with the
substance of purest Sulphur, perfectly clarified by the skill
of nature. Let thy Mercury therefore receive a tincture from
one or other of these luminaries; for anything must of necessity
possess a tincture before it can tinge other bodies.
29. Perfect metals contain in themselves two things which
they are able to communicate to the imperfect metals. Tincture
and Power of fixation; for pure metals, because they are dyed
and fixed with pure Sulphur to wit both white and red, do therefore
perfectly tincture and fix, if they be fitly prepared with their
proper Sulphur and Arsenic: otherwise they have not strength
for multiplying their tincture.
30. Mercury is alone among the imperfect metals, fit to receive
the tincture of Sol and Luna in the work of the Philosophers'
Stone, and being itself full of tincture can tinge other metals
in abundance; yet ought it (before that) to be full of invisible
Sulphur, that it may be the more coloured with the visible tincture
of perfect bodies, and so repay with sufficient Usury.
31. Now the whole tribe of Philosophers do much assert and
work mightily to extract Tincture out of gold: for they believe
that Tincture can be separated from Sol, and being separated
increases in virtue but:-
Vain hope, at last the hungry Plough-man cheats
With empty husks, instead of lusty meats.
For it is impossible that Sol's Tincture can at all be severed
from his natural body, since there can be no elementary body
made up by nature more perfect than gold, the perfection whereof
proceedeth from the strong and inseparable union of pure colouring
Sulphur with Mercury; both of them being admirably pre-disposed
thereunto by Nature; whose true separation nature denieth unto
Art. But if any liquor remaining be extracted (by the violence
of fire or waters) from the Sun, it is to be reputed a part of
the body made liquid or dissolved by force. For the tincture
followeth its body, and is never separated from it. That is a
delusion of this Art, which is unknown to many Artificers themselves.
32. Nevertheless it may be granted, that Tincture may be separable
from its body, yet (we must confess) it cannot be separated without
the corruption of the tincture: as when Artists offer violence
to the gold destroying by fire, or use Aqua fortis, thus rather
corroding than dissolving. The body therefore if despoiled of
its Tincture and Golden Fleece, must needs grow base and as an
unprofitable heap turn to the damage of its Artificer, and the
Tincture thus corrupted can only have a weaker operation.
33. Let Alchymists in the next place cast their Tincture into
Mercury, or into any other imperfect body, and as strongly conjoin
both of them as their Art will permit; yet shall they fail of
their hopes in two ways. First, because the Tincture will neither
penetrate nor colour beyond Nature's weight and strength; and
therefore no gain will accrue from thence to recompense the expense
and countervail the loss of the body spoiled, and thus of no
value; so:-
Want is poor mortal's wages, when his toil Produces only loss
of pain and oil.
Lastly, that debased Tincture applied to another body will
not give that perfect fixation and permanency required to endure
a strong trial, and resist searching Saturn.
34. Let them therefore that are desirous of Alchemy, and have
hitherto followed impostors and mountebanks, found a retreat,
spare no time nor cost, and give their minds to a work truly
Philosophical, lest the Phrygians be wise too late, and at length
be compelled to cry out with the prophet, "Strangers have
devoured his strength."
35. In the Philosophers' work more time and toil than cost
is expended: for he that hath convenient matter need be at little
expense; besides, those that hunt after great store of money,
and place their chief end in wealth, they trust more to their
riches than their own art. Let, therefore, the too credulous
tyro beware of pilfering pickpockets, for while they promise
golden mountains, they lay in wait for gold, they demand bright
gold (viz., money beforehand), because they walk in evil and
darkness.
36. As those that sail between Scylla and Charybdis are in
danger from both sides: unto no less hazard art they subject
who pursuing the prize of the Golden fleece are carried between
the uncertain Rocks of the Sulphur and Mercury of the Philosophers.
The more acute students by their constant reading of grave and
credible Authors, and by the radiant sunlight, have attained
unto the knowledge of Sulphur but are at a stand at the entrance
of their search for the Philosophers' Mercury; for Writers have
twisted it with so many windings and meanderings, involved it
with so many equivocal names, that it may be sooner met with
by the force of the Seeker's intuition, than be found by reason
or toil.
37. That Philosophers might the deeper hide their Mercury
in darkness, they have made it manifold, and placed their Mercury
(yet diversely) in every part and in the forefront of their work,
nor will he attain unto a perfect knowledge thereof, who shall
be ignorant of any Part of the Work.
38. Philosophers have acknowledged their Mercury to be threefold;
to wit, after the absolute preparation of the First degree, the
Philosophical sublimation, for then they call it "Their
Mercury," and "Mercury Sublimated."
39. Again, in the Second preparation, that which by Authors
is styled the First (because they omit the First) Sol being now
made crude again, and resolved into his first matter, is called
the Mercury of such like bodies, or the Philosophers' Mercury;
then the matter is called Rebis, Chaos, or the Whole World, wherein
are all things necessary to the Work, because that only is sufficient
to perfect the Stone.
40. Thirdly, the Philosophers do sometimes call Perfect Elixir
and Colouring Medicine - Their Mercury, though improperly; for
the name of Mercury doth only properly agree with that which
is volatile; besides that which is sublimated in every region
of the work, they call Mercury: but Elixir - that which is most
fixed cannot have the simple name of Mercury ; and therefore
they have styled it "Their Mercury" to differentiate
it from that which is volatile. A straight may is only laid down
for some to find out and discern so many Mercuries of the Philosophers,
for those only:-
- Whom just and mighty Jove
Advanceth by the strength of love;
Or such who brave heroic fire,
Makes from dull Earth to Heaven aspire.
41. The Elixir is called the Philosophers' Mercury for the
likeness and great conformity it hath with heavenly Mercury;
for to this, being devoid of elementary qualities, heaven is
believed to be most propitious; and that changeable Proteus puts
on and increaseth the genius and nature of other Planets, by
reason of opposition, conjunction, and aspect. In like manner
this uncertain Elixir worketh, for being restricted to no proper
quality, it embraceth the quality and disposition of the thing
wherewith it is mixed, and wonderfully multiplieth the virtues
and qualities thereof.
42. In the Philosophical sublimation or first preparation
of Mercury, Herculean labour must be undergone by the workman;
for Jason had in vain attempted his expedition to Colchos without
Alcides.
One from on high a Golden Fleece displays
Which shews the Entrance, another says
How hard a task you'll find.
For the entrance is warded by horned beasts which drive away
those that approach rashly thereunto, to their great hurt; only
the ensigns of Diana and the Doves of Venus are able to assuage
their fierceness, if the fates favour the attempt.
43. The Natural quality of Philosophical Earth and the tillage
thereof, seems to be touched upon by the poet in this verse:-
Let sturdy oxen when the year begins
Plough up the fertile soil,
For Zephyrus then destroys the sodden clods.
44. He that calleth the Philosophers' Luna or their Mercury,
the common Mercury, doth wittingly deceive, or is deceived himself;
so the writings of Geber teach us, that the Philosophers' Mercury
is Argent vive, yet not of the common sort, but extracted out
of it by the Philosophers' skill.
45. The Philosophers' Mercury is not Argent vive in its proper
nature, nor in its whole substance, but is only the middle and
pure substance thereof, which thence hath taken its origin and
has been made by it. This opinion of the grand Philosophers is
founded on experience.
46. The Philosophers' Mercury hath divers names, sometimes
it is called Earth; sometimes Water, when viewed from a diverse
aspect; because it naturally ariseth from them both. The earth
is subtle, white and sulphurous, in which the elements are fixed
and the philosophical gold is sown; the water is the water of
life, burning, permanent, most clear, called the water of gold
and silver; but this Mercury, because it hath in it Sulphur of
its own, which is multiplied by art, deserves to be called the
Sulphur of Argent vive. Last of all, the most precious substance
is Venus, the ancient Hermaphrodite, glorious in its double sex.
47. This Argent vive is partly natural, partly unnatural;
its intrinsic and occult part hath its root in nature, and this
cannot be drawn forth unless it be by some precedent cleansing,
and industrious sublimation; its extrinsic part is preternatural
and accidental. Separate, therefore, the clean from the unclean,
the substance from the accidents, and make that which is hid,
manifest, by the course of nature; otherwise you make no further
progress, for this is the foundation of the whole work and of
nature.
48. That dry and most precious liquor doth constitute the
radical moisture of metals wherefore by some of the ancients
it is called Glass; for glass is extracted out of the radical
moisture closely inherent in ashes which offer resistance, except
to the hottest flame notwithstanding our inmost or central Mercury
discovers itself by the most gentle and kindly (though a little
more tedious) fire of nature.
49. Some have sought for the latent Philosophical earth by
Calcination, others by Sublimation; many among glass, and some
few between vitriol and salt, even as among their natural vessels;
others enjoin you to sublime it out of lime and glass. But we
have learned of the Prophet that "In the beginning God created
the Heaven and the Earth, and the Earth was without form and
void, and darkness was upon the face of the Deep, and the spirit
of God moved upon the Waters, and God said, Let there be Light,
and there was Light; and God saw the Light that it was good,
and he divided the light from the darkness, etc." Joseph's
blessing spoken of by the same Prophet will be sufficient to
a wise man. "Blessed of the Lord be his Land, for the Apples
of Heaven, for the dew, and for the Deep that liveth Beneath:
for the Apples of fruit both of sun and moon, for the top of
the ancient mountains, for the Apples of the everlasting hills,
etc.," pray the Lord from the bottom of thy heart (my son)
that he would bestow upon Thee a portion of this blessed earth.
50. Argent vive is so defiled by original sin, that it floweth
with a double infection; the first it hath contracted from the
polluted Earth, which hath mixed itself therewith in the generation
of Argent vive, and by congelation hath cleaved thereunto; the
second borders upon the dropsy and is the corruption of intercutal
Water, proceeding from thick and impure water; mixed with the
clear, which nature was not able to squeeze out and separate
by constriction; but because it is extrinsic; it flies off with
a gentle heat. The Mercury's leprosy infesting the body, is not
of its root and substance, but accidental, and therefore separable
from it; the earthly part is wiped off by a warm wet Bath and
the Laver of nature; the watery part is taken away by a dry bath
with that gentle fire suitable to generation. And thus by a threefold
washing and cleansing the Dragon putteth off his old scales and
ugly skin is renewed in beauty.
51. The Philosophical sublimation of Mercury is completed
by two processes; namely by removing things superfluous from
it, and by introducing things which are wanting. In superfluities
are the external accidents, which in the dark sphere of Saturn
do make cloudy glittering Jupiter. Separate therefore the leaden
colour of Saturn which cometh up out of the Water until Jupiter's
purple Star smile upon thee. Add hereunto the Sulphur of nature,
whose grain and Ferment it hath in itself, so much as sufficeth
it; but see that it be sufficient for other things also. Multiply
therefore that invisible Sulphur of the Philosophers until the
Virgin's s milk come forth: and so the First Gate is opened unto
thee.
52. The entrance of the Philosophers' garden is kept by the
Hesperian Dragon, which being put aside, a Fountain of the dearest
water proceeding from a sevenfold spring floweth forth on every
side of the entrance of the garden; wherein make the Dragon drink
thrice the magical number of Seven, until having drunk he put
off his hideous garments; then may the divine powers of light-bringing
Venus and horned Diana, be propitious unto thee.
53. Three kinds of most beautiful flowers are to be sought,
and may he found in this Garden of the wise: Damask-coloured
Violets, the milk-white Lily, and the purple and immortal flower
of love, the Amaranth. Not far from that fountain at the entrance,
fresh Violets do first salute thee, which being watered by streams
from the great golden river, they put on the most delicate colour
of the dark Sapphire; then Sol will give thee a sign. Thou shall
not sever such precious flowers from their roots until thou make
the Stone; for the fresh ones cropped off have more juice and
tincture; and then pick them carefully with a gentle and discreet
hand; if the Fates frown not, this will easily follow, and one
White flower being plucked, the other Golden one will not be
wanting; let the Lily and the Amaranth succeed with still greater
care and longer labour.
54. Philosophers have their sea also, wherein small fishes
plump and shining with silver scales are generated; which he
that shall entangle, and take by a fine and small net shall be
accounted a most expert fisherman.
55. The Philosophers' Stone is found in the oldest mountains,
and flows from everlasting brooks; those mountains are of silver,
and the brooks are even of gold: from thence gold and silver
and all the treasures of Kings are produced.
56. Whosoever is minded to obtain the Philosophers' Stone,
let him resolve to take a long peregrination, for it is necessary
that he go to see both the Indies, that from thence he may bring
the most precious gems and the purest gold.
57. Philosophers extract their stone out of seven stones,
the two chief whereof are of a diverse nature and efficacy; the
one infuseth invisible Sulphur, the other spiritual Mercury;
that one induceth heat and dryness, and this one cold and moisture:
thus by their help, the strength of the elements is multiplied
in the Stone; the former is found in the Eastern coast, the latter
in the Western: both of them have the power of colouring and
multiplying, and unless the Stone shall take its first Tincture
from them it will neither colour nor multiply.
58. Recipe then the Winged Virgin very well washed and cleansed,
impregnated by the spiritual seed of the first male, and fecundated
in the permanent glory of her untouched virginity, she will be
discovered by her cheeks dyed with a blushing colour; join her
to the second, by whose seed she shall conceive again and shall
in time bring forth a reverend off-spring of double sex, from
whence an immortal Race of most potent Kings shall gloriously
arise.
59. Keep up and couple the Eagle and Lion well cleansed in
their transparent cloister, the entry door being shut and watched
lest their breath go out, or the air without do privily get in.
The Eagle shall snap up and devour the Lion in this combination;
afterwards being affected with a long sleep, and a dropsy occasioned
by a foul stomach, she shall be changed by a wonderful metamorphosis
into a coal black Crow, which shall begin to fly with wings stretched
out, and by its flight shall bring down mater from the clouds,
until being often moistened, he put off his wings of his own
accord, and falling down again he be changed into a most White
Swan. Those that are ignorant of the causes of things may wonder
with astonishment when they consider that the world is nothing
but a continual Metamorphosis; they may marvel that the seeds
of things perfectly digested should end in greatest whiteness.
Let the Philosopher imitate Nature in his work.
60. Nature proceedeth thus in making and perfecting her works,
that from an inchoate generation it may bring a thing by divers
means, as it were by degrees, to the ultimate term of perfection:
she therefore attaineth her end by little and little, not by
leaps; confining and including her work between two extremes;
distinct and severed as by spaces. The practice of Philosophy,
which is the imitator of Nature, ought not to decline from the
way and example of Nature in its working and direction to find
out its happy stone, for whatsoever is without the bounds of
Nature is either in error or is near one.
61. The extremes of the Stone are natural Argent vive and
perfect Elixir: the middle parts which lie between, by help whereof
the work goes on, are of three sorts; for they either belong
unto matter, or operations, or demonstrative signs: the whole
work is perfected by these extremes and means.
62. The material means of the Stone are of divers kinds, for
some are extracted out of others successively: The first are
Mercury Philosophically sublimated, and perfect metals, which
although the be extreme in the work of nature, yet in the Philosophical
work they supply the place of means: of the former the seconds
are produced; namely the four elements, which again are circulated
and fixed: of the seconds, the third is produced, to wit, Sulphur,
the multiplication hereof doth terminate the first work: the
fourth and last means are leaven or ointments weighed with the
mixture of the things aforesaid, successively produced in the
work of the Elixir. By the right ordering of the things aforesaid,
the perfect Elixir is finished, which is the last term of the
whole work, wherein the Philosophers' Stone resteth as in its
centre, the multiplication whereof is nothing else than a short
repetition of the previous operations.
63. The operative means (which are also called the Keys of
the Work) are four: the first is Solution or Liquefaction; the
second is Ablution; the third Reduction; the fourth Fixation.
By Liquefaction bodies return into their first form, things concocted
are made raw again and the combination between the position and
negative is effected, from whence the Crow is generated lastly
the Stone is divided into four confused elements, which happeneth
by the retrogradation of the Luminaries. The Ablution teacheth
how to make the Crow white, and to create the Jupiter of Saturn,
which is done by the conversion of the Body into Spirit. The
Office of Reduction is to restore the soul to the stone exanimated,
and to nourish it with dew and spiritual milk, until it shall
attain unto perfect strength. In both these latter operations
the Dragon rageth against himself, and by devouring his tail,
doth wholly exhaust himself, and at length is turned into the
Stone. Lastly, the operation of the Fixation fixeth both the
White and the Red Sulphurs upon their fixed body, by the mediation
of the spiritual tincture; it decocteth the Leaven or Ferment
by degrees ripeneth things unripe, and sweeteneth the bitter.
In fine by penetrating and tincturing the flowing Elixir it generateth,
perfecteth, and lastly, raiseth it up to the height of sublimity.
64. The Means or demonstrative signs are Colours successively
and orderly affecting the matter and its affections and demonstrative
passions, whereof there are three special ones (as critical)
to be noted; to these some add a Fourth. The first is black,
which is called the Crow's head, because of its extreme blackness
whose crepusculun? sheweth the beginning of the action of the
fire of nature and solution, and the blackest midnight sheweth
the perfection of liquefaction, and confusion of the elements.
Then the grain putrefies and is corrupted, that it may be the
more apt for generation. The white colour succeedeth the black
wherein is given the perfection of the first degree, and of the
White Sulphur. This is called the blessed stone; this Earth is
white and foliated, wherein Philosophers do sow their gold. The
third is Orange colour, which is produced in the passage of the
white to the red, as the middle and being mixed of both is as
the dawn with his saffron hair, a forerunner of the Sun. The
fourth colour is Ruddy and Sanguine, which is extracted from
the white fire only. Now because whiteness is easily altered
by another colour before day it quickly faileth of its candour.
But the deep redness of the Sun perfecteth the work of Sulphur,
which is called the Sperm of the male, the fire of the Stone,
the King's Crown, and the Son of Sol, wherein the first labour
of the workman resteth.
65. Besides these decretory signs which firmly inhere in the
matter, and shew its essential mutations, almost infinite colours
appear, and shew themselves in vapours, as the Rainbow in the
clouds, which quickly pass away and are expelled by those that
succeed, more affecting the air than the earth: the operator
must have a gentle care of them, because they are not permanent,
and proceed not from the intrinsic disposition of the matter,
but from the fire painting and fashioning everything after its
pleasure, or casually by heat in slight moisture.
66. Of the strange colours, some appearing out of time, give
an ill omen to the work: such as the blackness renewed; for the
Crow's young ones having once left their nest are never to be
suffered to return. Too hasty Redness; for this once, and in
the end only, gives a certain hope of the harvest; if therefore
the matter become red too soon it is an argument of the greatest
aridity, not without great danger, which can only be averted
by Heaven alone forthwith bestowing a shower upon it.
67. The Stone is exalted by successive digestions, as by degrees,
and at length attaineth to perfection. Now four Digestions agreeable
to the four abovesaid Operations or Governments do complete the
whole work, the author whereof is the fire, which makes the difference
between them.
68. The first digestion operateth the solution of the Body,
whereby comes the first conjunction of male and female, the commixtion
of both seeds, putrefactium, the resolution of the elements into
homogeneous water, the eclipse of the Sun and Moon in the head
of the Dragon, and lastly it bringeth back the whole World into
its ancient Chaos, and dark abyss. This first digestion is as
in the stomach, of a melon colour and weak, more fit for corruption
than generation.
69. In the second digestion the Spirit of the Lord walketh
upon the waters; the light begins to appear, and a separation
of waters from the waters occurs; Sol and Luna are renewed; the
elements are extracted out of the chaos, that being perfectly
mixed in Spirit they may constitute a new world; a new Heaven
and new Earth are made; and lastly all bodies become spiritual.
The Crow's young ones changing their feathers begin to pass into
Doves; the Eagle and Lion embrace one another in an eternal League
of amity. And this generation of the World is made by the fiery
Spirit descending in the form of Water, and wiping away Original
sin; for the Philosophers' Water is Fire, which is moved by the
exciting heat of a Bath. But see that the separation of Waters
be done in Weight and Measure, lest those things that remain
under Heaven be drowned under the Earth, or those things that
are snatched up above the Heaven, be too much destitute of aridity.
Here let slight moisture leave a barren Soil.
70. The third digestion of the newly generated Earth drinketh
up the dewy Milk, and all the spiritual virtues of the quintessence,
and fasteneth the quickening Soul to the body by the Spirit's
mediation. Then the Earth layeth up a great Treasure in itself,
and is made like the coruscating Moon, afterwards like to the
ruddy Sun; the former is called the Earth of the Moon, the latter
the Earth of the Sun; for both of them are beget of the copulation
of them both; neither of them any longer feareth the pains of
the Fire, because both want all spots; for they have been often
cleanseth from sin by fire, and have suffered great Martyrdom,
until all the Elements are turned downward.
71. The Fourth digestion consummateth all the Mysteries of
the World, and the Earth being turned into most excellent leaven,
it leaveneth all imperfect bodies because it hath before passed
into the heavenly nature of quintessence. The virtue thereof
flowing from the Spirit of the Universe is a present Panacea
and universal medicine for all the diseases of all creatures.
The digestions of the first work being repeated will open to
thee the Philosophers secret Furnace. Be right in thy works,
that thou mayest find God favourable otherwise the ploughing
of the Earth will be in vain; Nor:-
Will the expected Harvest e'er requite
The greedy husbandman.
72. The whole Progress of the Philosophers' work is nothing
but Solution and Congelation; the Solution of the body, and Congelation
of the Spirit; nevertheless there is but one operation of both:
the fixed and volatile are perfectly mixed and united in the
Spirit! which cannot be done unless the fixed body be first made
soluble and volatile. By reduction is the volatile body fixed
into a permanent body, and volatile nature doth at last change
into a fixed one, as the fixed nature had before passed into
volatile. Now so long as the Natures were confused in the Spirit,
that mixed spirit keeps a middle Nature between Body and Spirit,
Fixed and Volatile.
73. The generation of the Stone is made after the pattern
of the Creation of the World; for it is necessary, that it have
its Chaos and First matter, wherein the confused Elements do
fluctuate, until they be separated by the fiery Spirit; they
being separated, the Light Elements are carried upwards, and
the heavy ones downwards: the light arising, darkness retreats:
the waters are gathered into one place and the dry land appears.
At length the two great Luminaries arise, and mineral, vegetable
and animal are produced in the Philosophers' Earth.
74. God created Adam out of the mud of the Earth, wherein
were inherent the virtues of all the Elements, of the Earth and
Water especially, which do more constitute the sensible and corporeal
heap: Into this Mass God breathed the breath of Life, and enlivened
it with the Sun of the Holy Spirit. He gave Eve for a Wife to
Adam, and blessing them he gave unto them a Precept and the Faculty
of multiplication. The generation of the Philosophers Stone,
is not unlike the Creation of Adam, for the Mud was made of a
terrestrial and ponderous Body dissolved by Water, which deserved
the excellent name of Terra Adamica, wherein all the virtues
and qualities of the Elements are placed. At length the heavenly
Soul is infused thereinto by the medium of the Quintessence and
Solar influx, and by the Benediction and Dew of Heaven; the virtue
of multiplying ad infinitum by the intervening copulation of
both sexes is given it.
75. The chief secret of this work consisteth in the manner
of working, which is wholly employed about the Elements: for
the matter of the Stone passeth from one Nature into another,
the Elements are successively extracted, and by turns obtain
dominion; everything is agitated by the circles of humidum and
siccum, until all things be turned downwards, and there rest.
76. In the work of the Stone the other Elements are circulated
in the figure of Water, for the Earth is resolved into Water,
wherein are the rest of the Elements; the Water is Sublimated
into Vapour, Vapour retreats into Water, and so by an unwearied
circle, is the Water moved, until it abide fixed downwards; now
that being fixed, all the elements are fixed. Thus into it they
are resolved, by it they are extracted, with it they live and
die; the Earth is the Tomb, and last end of all.
77. The order of Nature requireth that every generation begin
from humidum and in humidum. In the Philosophers' Work, Nature
is to be reduced into order, that so the matter of the Stone
which is terrestrial, compact and dry, in the first place may
be dissolved and flow into the Element of Water next unto it,
and then Saturn will be generated of Sol.
78. The Air succeeds the Water, drawn about by seven circles
or revolutions, which is wheeled about with so many circles and
reductions, until it be fixed downwards, and Saturn being expelled,
Jupiter may receive the Sceptre and Government of the Kingdom,
by whose coming the Philosophers' Infant is formed, nourished
in the womb, and at length is born; resembling the splendour
of Luna in her beautiful and Serene countenance.
79. The Fire executes the courses of the Nature of the Elements,
extreme Fire assisting it; of the hidden is made the manifest;
the Saffron dyeth the Lily; Redness possesseth the cheeks of
the blushing Child now made stronger. A Crown is prepared for
him against the time of his Reign. This is the consummation of
the first work, and the perfect rotation of the Elements the
sign whereof is, when they are all terminated in Siccum, and
the body void of Spirit lieth down, wanting pulse, and motion;
and thus all the Elements are finally resolved into Terra.
80. Fire placed in the Stone is Nature's Prince, Sol's Son
and Vicar, moving and digesting matter and perfecting all things
therein, if it shall attain its liberty, for it lieth weak under
a hard bark; procure therefore its freedom that it may succour
thee freely; but beware that thou urge it not above measure,
for being impatient of tyranny it may become a fugitive, no hope
of return being left unto thee; call it back therefore by courteous
words, and keep it prudently.
81. The first mover of nature is External Fire, the Moderator
of Internal Fire, and of the whole Work; Let the Philosopher
therefore very well understand the government thereof, and observe
its degrees and points; for from thence the welfare or ruin of
the work dependeth. Thus Art helpeth Nature, and the Philosopher
is the Minister of both.
82. By these two Instruments of Art and Nature the Stone lifteth
itself up from Earth to Heaven with great ingenuity, and slideth
from Heaven to Earth, because the Earth is its Nurse, and being
carried in the womb of the wind, it receiveth the force of the
Superiors and Inferiors.
83. The Circulation of the Elements is performed by a double
Whorl, by the greater or extended and the less or contracted.
The Whorl extended fixeth all the Elements of the Earth, and
its circle is not finished unless the work of Sulphur be perfected.
The revolution of the minor Whorl is terminated by the extraction
and preparation of every Element. Now in this Whorl there are
three Circles placed, which always and variously move the Matter,
by an Erratic and Intricate Motion, and do often (seven times
at least) drive about every Element, in order succeeding one
another, and so agreeable, that if one shall be wanting the labour
of the rest is made void. These Circulations are Nature's Instruments,
whereby the Elements are prepared. Let the Philosopher therefore
consider the progress of Nature in the Physical Tract, more fully
described for this very end.
84. Every Circle hath its proper Motion, for all the Motions
of the Circles are conversant about the subject of Humidum and
Siccum, and are so concatenated that they produce the one operation,
and one only consent of Nature: two of them are opposite, both
in respect of their causes and the effects; for one moveth upwards,
drying by heat; another downwards, moistening by cold; a third
carrying the form of rest and sleep by digesting, induceth the
cessation of both in greatest moderation.
85. Of the three Circles, the first is Evacuation, the labour
of which is in extracting the superfluous Humidum and also in
separating the pure, clean and subtle, from the gross and terrestrial
dregs. Now the greatest danger is found in the motion of this
Circle, because it hath to do with things Spiritual and makes
Nature plentiful.
86. Two things are chiefly to be taken heed of in moving this
Circle; first, that it be not moved too intensely; the other,
that it be not moved for too long a time. Motion accelerated
raiseth confusion in the matter, so that the gross, impure and
undigested part may fly out together with the pure and subtle,
and the Body undissolved be mixed with the Spirit, together with
that which is dissolved. With this precipitated motion the Heavenly
and Terrestrial Natures are confounded, and the Spirit of the
Quintessence, corrupted by the admixture of Earth is made dull
and invalid. By too long a motion the Earth is too much evacuated
of its Spirit, and is made so languishing, dry and destitute
of Spirit, that it cannot easily be restored and recalled to
its Temperament. Either error burneth up the Tincture, or turneth
it into flight.
87. The Second Circle is Restoration; whose office is to restore
strength to the gasping and debilitated body by Potion. The former
Circle was the Organ of sweat and labour, but this of restoration
and consolation. The action of this is employed in the grinding
and mollifying the Earth (Potter-like), that it may be the better
mixed.
88. The motion of this Circle must be lighter than that of
the former, especially in the beginning of its Revolution, lest
the Crow's young ones be drowned in nest by a large flood, and
the growing world be drowned by a deluge. This is the Weigher
and Assayer of Measures, for it distributeth Water by Geometrical
Precepts. There is usually no greater Secret found in the whole
practice of the Work than the firm and justly weighed Motion
of this Circle; for it informeth the Philosophers' infant and
inspireth Soul and Life into him.
89. The Laws of this Circle's motions are, that it run about
gently: and by little and little, and sparingly let forth itself,
lest that by making haste it fail from its measure, and the Fire
inherent be overwhelmed with the Waters, the Architect of the
Work grow dull, or also be extinguished: that meat and drink
be administered by turns, to the end there may be a better Digestion
made, and the best temperament of Humidum, and Siccum; for the
indissoluble colligation of them both is the End and Scope of
the Work. Furthermore see, that you add so much by Watering,
as shall be found wanting in assaying, that Restoration may restore
so much of the lost strength by corroborating, as Evacuation
hath taken away by debilitating.
90. Digestion, the last Circle, acteth with silent and insensible
Motion; and therefore it is said by Philosophers, that it is
made in a secret furnace; it decocteth the Nutriment received,
and converteth it into the Homogeneous parts of the body. Moreover,
it is called Putrefaction; because as meat is corrupted in the
Stomach before it passeth into Blood and similar parts; so this
operation breaketh the Aliment with a concocting and Stomach
heat and in a manner makes it to putrefy that it may be the better
Fixed, and changed from a Mercurial into a Sulphurous Nature.
Again, it is called Inhumation, because by it the Spirit is inhumated,
as a dead man buried in the ground. But because it goeth most
slowly, it therefore needeth a longer time. The two former Circles
do labour especially in dissolving, this in congealing although
all of them work in both ways.
91. The Laws of this Circle are, that it be moved by the Feverish
and most gentle heat of Dung, lest that the things volatile fly
out, and the Spirit be troubled at the time of its strictest
Conjunction with the Body, for then the business is perfected
in the greatest tranquillity and ease; therefore we must especially
beware lest the Earth be moved by any Winds or Showers. Lastly,
as this third Circle may always succeed the second straightways
and in due order, as the second the first: so by interrupted
works and by course those three erratic Circles do complete one
entire circulation, which often reiterated doth at length turn
all things into Earth, and makes similarity between opposites.
92. Nature useth Fire, so also doth Art after its example,
as an Instrument and Mallet in cutting out its works. In both
operations therefore Fire is Master and Perfector. Wherefore
the knowledge of Fire is most necessary for a Philosopher, without
which as another Ixion (condemned to labour in vain) he shall
turn about the Whorl of Nature to no purpose.
93. The name Fire is Equivocal amongst Philosophers; for sometimes
it is used by Metonymy for heat; and so there be as many fires
as heats. In the Generation of Metals and Vegetables Nature acknowledgeth
a Three-fold Fire; to wit, Celestial, Terrestrial and Innate.
The First flows from Sol as its Fountain into the Bosom of the
Earth; it stirreth up Fumes, or Mercurial and Sulphurous vapours,
of which the Metals are created, and mixeth itself amongst them;
it stirreth up that torpid fire which is placed in the seeds
of Vegetables, and addeth fresh sparks unto it, as a spur to
vegetation. The Second lurketh in the bowels of the Earth, by
the Impulse and action whereof the Subterraneous vapours are
driven upwards as through pores and pipes, and thrusts outwards
from the Centre towards the surface of the Earth, both for the
composition of Metals, where the Earth swelleth up, as also for
the production of Vegetables, by putrefying their seeds, by softening
and preparing them for generation. The third Fire, viz., Innate
is also indeed Solar; it is generated of a vapid smoke of Metals,
and also being infused with the monthly provision grows together
with the humid matter, and is retained as in a Prison; or more
truly, as form is conjoined with the mixed body; it firmly inhereth
in the seeds of Vegetables, until being solicited by the point
of its Father's rays it be called out, then Motion intrinsically
moveth and informeth the matter, and becomes the Moulder and
Dispenser of the whole Mixture. In the generation of Animals,
Celestial Fire doth insensibly co-operate with the Animal, for
it is the first Agent in Nature; for the heat of the female answereth
to Terrestrial Fire; when the Seed putrefies, this warmth prepareth
it. For truly the Fire is implanted in the Seed; then the Son
of Sol disposeth of the matter, and being disposed, he informeth
it.
94. Philosophers have observed a three-fold Fire in the matter
of their work, Natural, Unnatural, and Contra-Natural. The Natural
they call the Fiery Celestial Spirit Innate, kept in the profundity
of matter, and most strictly bound unto it, which by the sluggish
strength of metal grows dull, until being stirred up and freed
by the Philosophers' discretion and external heat, it shall have
obtained a faculty of moving its body dissolved, and so it may
inform its humid matter, by Un-folding Penetration, Dilatation
and Congelation. In every mixed body Natural Fire is the Principle
of Heat and Motion. Unnatural Fire they name that which being
procured and coming from without is introduced into the matter
artificially; that it may increase and multiply the strength
of the natural heat. The Fire Contrary to Nature they call that
which putrefieth the Compositum, and corrupteth the temperament
of Nature. It is imperfect, because being too weak for generation,
it is not carried beyond the bounds of corruption: such is the
Fire or heat of the menstruum: yet it hath the name improperly
of Fire against Nature, because in a manner it is according to
Nature, for although it destroys the specific form, and corrupteth
the matter, yet it disposeth it for reproduction.
95. It is more credible nevertheless that the corrupting Fire,
called Fire against Nature, is not different from the Innate,
but the first degree of it, for the order of nature requireth,
that Corruption should precede Generation: the fire therefore
that is innate, agreeable to the Law of Nature, performeth both,
by exciting both successively in the matter: the first of corruption
more gentle stirred up by feeble heat to mollify and prepare
the body: the other of generation more forcible, moved by a more
vehement heat, to animate and fully inform the Elementary body
disposed of by the former. A double Motion doth therefore proceed
from a double degree of heat of the same fire; neither is it
to be accounted a double Fire, for far better may the name of
"Fire contrary to Nature" be given to violent and destructive
fire.
96. Unnatural Fire is converted into Natural or Innate Fire
by successive degrees of Digestion, and increaseth and multiplieth
it. Now the whole secret consisteth in the multiplication of
Natural Fire, which of itself is not able to Work above its proper
strength, nor communicate a perfect Tincture to imperfect Bodies;
for although it be sufficient to itself, yet hath it not any
further power; but being multiplied by the unnatural, which most
aboundeth with the virtue of multiplying doth act far more powerfully,
and reacheth itself beyond the bounds of Nature-colouring strange
and imperfect bodies, and perfecting them, because of its plentiful
Tincture, and the abstruse Treasure of multiplied Fire.
97. Philosophers call their Water, Fire, because it is most
hot, and indued with a Fiery Spirit; again Water is called Fire
by them, because it burneth the bodies of perfect Metals more
than common fire doth for it perfectly dissolveth them, whereas
they resist our Fire, and will not suffer themselves to be dissolved
by it; for this cause it is also called Burning Water. Now that
Fire of Tincture is hid in the belly of the Water and manifests
itself by a double effect, viz., of the body's Solution and Multiplication.
98. Nature useth a double Fire in the Work of generation,
Intrinsic and Extrinsic; the former being placed in the seeds
and mixtures of things, is hid in their Centre; and as a principle
of Motion and Life doth move and quicken the body. But the latter,
Extrinsic, whether it be poured down from Heaven or Earth, raiseth
the former, as drowned with sleep, and compels it to action;
for the vital sparks implanted in the seeds stand in need of
an external motor, that they may be moved and act.
99. It is even so in the Philosophers' work; for the matter
of the Stone possesseth his Interior Fire, which is partly Innate,
partly also is added by the Philosophers Art, for those are united
and come inward together, because they are homogeneous: the internal
standeth in need of the external, which the Philosopher administereth
according to the Precepts of Art and Nature; this compelleth
the former to move. These Fires are as two Wheels, whereof the
hidden one being moved by the visible one, it is moved sooner
or later; and thus Art helpeth Nature.
100. The Internal Fire is the middle agent between the Motor
and the Matter; whence it is, that as it is moved by that, it
moveth this; and if so be it shall be driven intensely or remissly,
it will work after the same manner in the matter. The Information
of the whole Work dependeth of the measure of External Fire.
101. He that is ignorant of the degrees and points of external
Fire, let him not start upon the Philosophical Work; for he will
never obtain light out of darkness, unless the heats pass through
their middle stages, like the Elements, whose Extremes are not
converted, but only their Means.
102. Because the whole work consisteth in Separation and perfect
Preparation of the Four Elements, therefore so many grades of
Fire are necessary there unto; for every Element is extracted
by the degree of Fire proper to it.
103. The four grades of Heat are called the heat of the Water
Bath, the heat of Ashes, of Coals, and of Flame, which is also
called "Optetic:" every grade hath its degrees, two
at least, sometimes three; for heat is to be moved slowly and
by degrees, whether it be increased or decreased; so that Matter,
after Nature's example, may go on by degrees and willingly unto
formation and completion; for nothing is so strange to Nature
as that which is violent. Let the Philosopher propound for his
consideration the gentle access and recess of the Sun, whose
Light and Lamp bestoweth its heat to the things of the world,
according to the times and Laws of the Universe, and so bcstoweth
a certain temperament upon them.
104. The first degree of the Bath of Heat is called the heat
of a Fever; the second, of Dung. The first degree of the second
grade is the simple heat of Ashes, the second is the heat of
Sand. Now the degrees of Fire, Coals and Flame want a proper
Name, but they are distinguished by the operation of the intellect,
according to their intensity.
105. Three Grades only of Fire are sometimes found amongst
Philosophers, viz., the Water Bath, of Ashes and of Flame: which
latter comprehendeth the Fire of Coals and of Flame: the Heat
of Dung is sometimes distinguished from the Heat of the Bath
in degree. Thus for the most part Authors do involve the light
in darkness, by the various expressions of the Philosophers'
Fire; for the knowledge thereof is accounted amongst their chief
secrets.
106. In the White Work, because three Elements only are extracted,
Three degrees of Fire do suffice; the last, to wit the "Optetic,"
is reserved for the Fourth Element, which finisheth the Red Work.
By the first degree the eclipse of Sol and Luna is made; by the
second the light of Luna begins to be restored; by the third
Luna attaineth unto the fulness of her splendour; and by the
fourth Sol is exalted into the highest apex of his glory. Now
in every part the Fire is administered according to the rules
of Geometry; so that the Agent may answer to the disposition
of the Patient, and their strength be equally poised betwixt
themselves.
107. Philosophers have very much insisted upon secrecy in
regard to their Fire; they scarce have been bold to describe
it but shew it rather by a description of its qualities and properties,
than by its name: as that it is called Airy Fire, Vaporous, Humid
and Dry, Clear or Star-like; because it may easily by degrees
be increased or remitted as the Artificer pleaseth. He that desireth
more of the knowledge of Fire may be satisfied by the Works of
Lullius, who hath opened the Secrets of Practice to worthy minds
candidly.
108. Of the conflict of the Eagle and the Lion also they write
diversely, because the Lion is the strongest animal, and therefore
it is necessary that more Eagles act together (three at least,
or more, even to ten) to conquer him: the fewer they are, the
greater the contention, and the slower the Victory; but the more
Eagles, the shorter the Battle, and the plundering of the Lion
will more readily follow. The happier number of seven Eagles
may be taken out of Lullius, or of nine out of Senior.
109. The Vessel wherein Philosophers decoct their work is
twofold; the one of Nature, the other of Art; the Vessel of Nature
which is also called the Vessel of Philosophy is the Earth of
the Stone, or the Female or Matrix, whereinto the sperm of the
Male is received putrefies, and is prepared for generation; the
Vessel of Nature is of three sorts, for the secret is decocted
in a threefold Vessel.
110. The First Vessel is made of a transparent Stone, or of
a stony Glass, the form thereof some Philosophers have hid by
a certain Enigmatic description; sometimes affirming that it
is compounded of two pieces, to wit, an Alembic and a Bolt-head;
sometimes of three at other times of the two former with the
addition of a Cover.
111. Many have feigned the multiply of such like Vessels to
be necessary to the Philosophical Work, calling them by divers
names with a desire of hiding the secret by a diversity of operations;
for they called it Dissolvent of solutions; Putrefactory for
putrefaction; Distillatory for distillation; Sublimatory for
sublimation; Calcinatory for calcination &c.
112. But all deceit being removed we may speak sincerely,
one only Vessel of Art sufficeth to terminate the Work of either
Sulphur; and another for the Work of the Elixir; for the diversity
of digestions requireth not the change of Vessels; yea we must
have a care lest the Vessel be changed or opened before the First
work be ended.
113. You shall choose a form of glass Vessel round in the
bottom (or cucurbit), or at least oval, the neck a hand's breadth
long or more, large enough with a straight mouth made like a
Pitcher or Jug, continuous and unbroken and equally thick in
every part, that it may resist a long, and sometimes an acute
Fire The cucurbit is called a Blind-head because its eye is blinded
with the Hermetic seal, lest anything from without should enter
in, or the Spirit steal out.
114. The second Vessel of Art may be of Wood, of the trunk
of an Oak, cut into two hollow Hemispheres, wherein the Philosophers'
Egg may be cherished till it be hatched; of which see the Fountain
of Trevisan.
115. The third Vessel Practitioners have called their Furnace,
which keeps the other Vessels with the matter and the whole work:
this also Philosophers have endeavoured to hide amongst their
secrets.
116. The Furnace which is the Keeper of Secrets, is called
Athanor, from the immortal Fire, which it always preserveth;
for although it afford unto the Work continual Fire, yet sometimes
unequally, which reason requireth to be administered more or
less according to the quantity of matter, and the capacity of
the Furnace.
117. The matter of the Furnace is made of Brick, or of daubed
Earth, or of Potter's clay well beaten and prepared with horse
dung, mixed with hair, so that it may cohere the firmer, and
may not be cracked by long heating; let the walls be three or
four fingers thick, to the end that the furnace may be the better
able to keep in the heat and withstand it.
118. Let the form of the Furnace be round, the inward altitude
of two feet or thereabouts, in the midst whereof an Iron or Brazen
plate must be set, of a round Figure, about the thickness of
a Penknife's back, in a manner possessing the interior latitude
of the Furnace, but a little narrower than it, lest it touch
the walls; it must lean upon three or four props of Iron fixed
to the walls, and let it be full of holes, that the heat may
be the more easily carried upwards by them, and between the sides
of the Furnace and the Plate. Below the Plate let there be a
little door left, and another above in the walls of the Furnace,
that by the Lower the Fire may be put in, and by the higher the
temperament of the heat may be sensibly perceived; at the opposite
part whereof let there be a little window of the Figure of a
Rhomboid fortified with glass, that the light over against it
may shew the colours to the eye. Upon the middle of the aforesaid
plate, let the Tripod of secrets be placed with a double Vessel.
Lastly, let the Furnace be very well covered with a shell or
covering agreeable unto it, and take care that the little doors
be always closely shut, lest the heat escape.
119. Thus thou hast all things necessary to the First Work,
the end whereof is the generation of two sorts of Sulphur; the
composition and perfection of both may be thus finished.
The Practice of the Sulphur.
Take a Red Dragon, courageous, warlike, to whom no natural
strength is wanting; and afterwards seven or nine noble Eagles
(Virgins), whose eyes will not wax dull by the rays of the Sun:
cast the Birds with the Beast into a clear Prison and strongly
shut them up; under this let a Bath be placed, that they may
be incensed to fight by the warmth, in a short time they will
enter into a long and harsh contention, until at length about
the 45th day or the 50th the Eagles begin to prey upon and tear
the beast to pieces, which dying will infect the whole Prison
with its black and direful poison, whereby the Eagles being wounded,
they will also be constrained to give up the ghost. From the
putrefaction of the dead Carcasses a Crow will be generated,
which by little and little will put forth its head, and the Heat
being somewhat increased it will forthwith stretch forth its
wings and begin to fly; but seeking chinks from the Winds and
Clouds, it will long hover about; take heed that it find not
any chinks. At length being made white by a gentle and long Rain,
and with the dew of Heaven it will be changed into a White Swan,
but the new born Crow is a sign of the departed Dragon. In making
the Crow White, extract the Elements, and distil them according
to the order prescribed, until they be fixed in their Earth,
and end in Snow-like and most subtle dust, which being finished
thou shalt enjoy thy first desire, the White Work.
120. If thou intendest to proceed further to the Red, add
the Element of Fire, which is not needed for the White Work:
the Vessel therefore being fixed, and the Fire strengthened by
little and little through its grades, force the matter until
the occult begin to be made manifest, the sign whereof will be
the Orange colour arising: raise the Fire to the Fourth degree
by its degrees, until by the help of Vulcan, purple Roses be
generated from the Lily, and lastly the Amaranth dyed with the
dark Redness of blood: but thou mayest not cease to bring out
Fire by Fire, until thou shalt behold the matter terminated in
most Red ashes, imperceptible to the touch. This Red Stone may
rear up thy mind to greater things, by the blessing and assistance
of the holy Trinity.
121. They that think they have brought their work to an end
by perfect Sulphur, not knowing Nature or Art, and to have fulfilled
the Precepts of the secret are much deceived, and will try Projection
in vain; for the Praxis of the Stone is perfected by a double
Work; the First is the creation of the Sulphur; the Second is
the making of the Elixir.
122. The aforesaid Philosophers' Sulphur is most subtle Earth,
most hot and dry, in the belly whereof the Fire of Nature abundantly
multiplied is hidden. Therefore it deserveth the name of the
Fire of the Stone, for it hath in itself the virtue of opening
and penetrating the bodies of Metals, and of turning them into
its own temperament and producing its like, wherefore it is called
a Father and Masculine seed.
123. That we may leave nothing untouched, let the Students
in Philosophy know that from that first Sulphur, a second is
generated which may be multiplied ad infinitum: let the wise
man, after he hath got the everlasting mineral of that Heavenly
Fire, keep it diligently. Now of what matter Sulphur is generated,
of the same it is multiplied, a small portion of the first being
added, yet as in the Balance. The rest, a tyro may see in Lullius,
it may suffice only to point to this.
124. The Elixir is compounded of a threefold matter, namely,
of Metallic Water or Mercury sublimated as before; of Leaven
White or Red, according to the intention of the Operator; and
of the Second Sulphur, all by Weight.
125. There are Five proper and necessary qualities in the
perfect Elixir, that it be fusible, permanent, penetrating, tincturing,
and multiplying; it borroweth its tincture and fixation from
the Leaven; its penetration from the Sulphur; its fusion from
Argent vive, which is the medium of conjoining Tinctures; to
wit of the Ferment and Sulphur; and its multiplicative virtue
from the Spirit infused into the Quintessence.
126. Two perfect Metals give a perfect Tincture, because they
are dyed with the pure Sulphur of Nature, and therefore no Ferment
of Metals may be sought except these two bodies; therefore dye
thy Elixir White and Red with Luna and Sol; Mercury first of
all receives their Tincture, and having received it, doth communicate
it to others.
127. In compounding the Elixir take heed you change not or
mix any thing with the Ferments, for either Elixir must have
its proper Ferment, and desireth its proper Elements; for it
is provided by Nature that the two Luminaries have their different
Sulphurs and distinct tinctures.
128. The Second work is concocted as the First, in the same
or a like Vessel, the same Furnace, and by the same degrees of
fire, but is perfected in a shorter time.
129. There are three humours in the Stone, which are to be
extracted successively; namely, Watery, Airy, and Radical; and
therefore all the labour and care of the Workman is employed
about the humour, neither is any other Element in the Work of
the Stone circulated beside the humid one. For it is necessary,
in the first place, that the Earth be resolved and melted into
humour. Now the Radical humour of all things, accounted Fire,
is most tenacious, because it is tied to the Centre of Nature,
from which it is not easily separated; extract, therefore, these
three humours slowly and successively; dissolving and congealing
them by their Whorls, for by the multiplied alternative reiteration
of Solution and Congelation the Whorl is extended and the whole
work finished.
130. The Elixir's perfection consisteth in the strict Union
and indissoluble Matrimony of Siccum and Humidum, so that they
may not be separated, but the Siccum may flow with moderate heat
into the Humidum, abiding every pressure of Fire. The sign of
perfection is that if a very little of it be cast in above the
Iron or Brazen Plate while very hot, it flow forthwith without
smoke.
Let three weights of Red Earth or of Red Ferment, and a double
weight of Water and Air well ground up be mixed together. Let
an Amalgama be made like Butter, or Metalline Paste, so that
the Earth being mollified maybe insensible to the touch. Add
one weight and a half of Fire; let these be transferred to the
Vessel and exposed to a Fire of the first degree; most closely
sealed; afterwards let the Elements be extracted out of their
degrees of Fire in their order, which being turned downwards
with a gentle motion they may be fixed in their Earth, so as
nothing Volatile may be raised up from thence; the matter at
length shall be terminated in a Stone, Illuminated, Red and Diaphanous;
a part whereof take at pleasure, and having cast it into a Crucible
with a little Fire by drops give it to drink its Red Oil and
incerate it, until it be quite melted, and do flow without smoke.
Nor mayest thou fear its flight, for the Earth being mollified
with the sweetness of the Potion will retain it, having received
it, within its bowels: then take the Elixir thus perfected into
thine own power and keep it carefully. In God rejoice, and be
silent.
132. The order and method of composing and perfecting the
white Elixir is the same, so that thou usest the white Elements
only in the composition thereof ; but the body of it brought
to the term of decoction will end in the plate; white, splendid,
and crystal-like, which incerated with its White Oil will be
fused. Cast one weight of either Elixir, upon ten times its weight
of Argent-vive well washed and thou wilt admire its effect with
astonishment.
133. Because in the Elixir the strength of Natural Fire is
most abundantly multiplied by the Spirit infused into the Quintessence,
and the depraved accidents of bodies, which beset their purity
and the true light of Nature with darkness, are taken away by
long and manifold sublimations and digestions; therefore Fiery
Nature freed from its Fetters and fortified with the aid of Heavenly
strength, works most powerfully, being included in this our Fifth
Element: let it not therefore be a wonder, if it obtain strength
not only to perfect imperfect things, but also to multiply its
force and power. Now the Fountain of Multiplication is in the
Prince of the Luminaries, who by the infinite multiplication
of his beams begetteth all things in this our Orb, and multiplieth
things generated by infusing a multiplicative virtue into the
seeds of things
134. The way of multiplying the Elixir is threefold: By the
first: R, Mingle one weight of Red Elixir, with nine times its
weight of Red Water, and dissolve it into Water in a Vessel suitable
for Solution; the matter being well dissolved and united coagulate
it by decoction with a gentle Fire, until it be made strong into
a Ruby or Red Lamel, which afterwards incerate with its Red Oil,
after the manner prescribed until it melt and flow; so shalt
thou have a medicine ten times more powerful than the first.
The business is easily finished in a short time.
135. By the Second manner. R, What Portion thou pleasest of
thy Elixir mixed with its Water, the weights being observed;
seal it very well in the Vessel of Reduction, dissolve it in
a Bath, by inhumation; being dissolved, distil it separating
the Elements by their proper degrees of fire, and fixing them
downwards, as was done in the first and second work, until it
become a Stone; lastly, incerate it and Project it. This is the
longer, but yet the richer way, for the virtue of the Elixir
is increased even an hundred fold; for by how much the more subtle
it is made by reiterated operations, so much more both of superior
and inferior strength it retaineth, and more powerfully operateth.
136. Lastly, take one Ounce of the said Elixir multiplied
in virtue and project it upon an hundred of purified Mercury,
and in a little time the Mercury made hot amongst burning Coals
will be converted into pure Elixir; whereof if thou castest every
ounce upon another hundred of the like Mercury, Sol will shine
most purely to thine eyes. The multiplication of White Elixir
may be made in the same way. Study the virtues of this Medicine
to cure all kinds of diseases, and to preserve good health, as
also other uses thereof, out of the Writings of Arnold of Villa
Nova, Lullius and of other Philosophers.
137. The Significator of the Philosopher will instruct him
concerning the Times of the Stone, for the first Work "ad
Album" must be terminated in the House of Luna; the Second,
in the second House of Mercury. The first Work "ad Rubeum,"
will end in the Second House of Venus, and the last in the other
Regal Throne of Jupiter, from whence our most Potent King shall
receive a Crown decked with most precious Rubies:
Thus doth the winding of the circling Year
Trace its own Foot-steps, and the same appear.
138. A Three-Headed Dragon keepeth this Golden Fleece; the
first Head proceedeth from the Waters, the second from the Earth,
the third from the Air; it is necessary that these three heads
do end in One most Potent, which will devour all the other Dragons;
then a way is laid open for thee to the Golden Fleece. Farewell!
diligent Reader; in Reading these things invocate the Spirit
of Eternal Light ; Speak little, Meditate much, and Judge aright.
The Times of the Stone.
The interpretation of The Philosophers' Significator. To every
Planet two Houses were assigned by the Ancients, Sol and Luna
excepted; whereof the planet Saturn hath his two houses adjoining.
Philosophers in handling their Philosophical work, begin their
years in Winter, to wit; the Sun being in Capricorn, which is
the former House of Saturn; and so come towards the right hand.
In the Second place the other House of Saturn is found in Aquarius,
at which time Saturn, i.e., the Blackness of the work of the
Magistery begins after the forty-fifth or fiftieth day. Sol coming
into Pisces the work is black, blacker than black, and the head
of the Crow begins to appear. The third month being ended, and
Sol entering into Aries, the sublimation or separation of the
Elements begin. Those which follow unto Cancer make the Work
White, Cancer addeth the greatest whiteness and splendour, and
doth perfectly fill up all the days of the Stone, or white Sulphur,
or the Lunar work of Sulphur; Luna sitting and reigning gloriously
in her House, In Leo, the Regal Mansion of the Sun, the Solar
work begins, which in Libra is terminated into a Ruby Stone or
perfect Sulphur. The two signs Scorpio and Sagittarius which
remain are required for the completing of the Elixir. And thus
the Philosophers' admirable offspring taketh its beginning in
the Reign of Saturn, and its end and perfection in the Dominion
of Jupiter.
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