IN SUPERIORI EST IN MEDICO FONTIS VENA, QUA EST PHILOSOPHORUM REGULA PRIMA.
HERMES.
METALLA OMNIA QUOAD PURITATEM SUNT EJUSDEM SUBSTANTIAE: DIFFERUNT TANTUM IMPURITATE MAJORIVEL MINORI DIGESTIONE.
ARROS.
PREFACE
FOR THE CHRISTIAN READER: GOD’S GRACE TO YOU.
Although I have never been engaged in Aichemical matters, because, as you should know, this is not my occupation; nevertheless I have taken no little delight and pleasure in a proper recognition of the true powers of the creatures of Almighty GOD. For, in so far as I at times from need, but also occasionally from desire have read through a philosophical book, I have noted at least this much from it, that something more than the four elements are contained in everything, and that these are only a receptacle, or a shell, of an indwelling, divine, solely efficacious spirit: a fifth essence. And that beyond this, there lie hidden in the Lapide Phi losophorum., copious and incredible secrets, which are beyond all human understanding. Thus, it is very easy to set forth, to convince, to demonstrate, and also, as it were, to point with one’s finger toward the true certainty of the praiseworthy order of the R. C.; For, as is known to GOD-fearing hearts, such exalted secrets are contained in nature (of which I will mention only a few) so why then, if such is in the power of Christian love, should they not have and practice a beatific Brotherhood among themselves? M. Petrus Bonus Lombardus reminds us in his Margarita Preoi’~s~a zVopeila, chapt. 6., and D. Augustinus testifies also in $umrna Confessi’onum (as well as many other highly enlightened and beatific men) that the wise Plato, who stands nearer the saving faith than all other heathens, and who lived more than three hundred years before the birth of our Savior and Messiah Jesus Christ, is described in the Holy Gospel of the Holy Evangelist and Apostle John (in the verses beginning “In the beginning was the Word,” up to the passage “There was a man sent from GOD..”). That this science has arisen from Plato, and Saint John should have kept his FORMULIA so cryptic, should be well contemplated by everyone. The above-mentioned MARGARITA ascribes to him the LAPIDEM PHILOSOPHORUM, and, in my opinion, not improperly, as can be inferred with certainty from the following points, as well as from other books.
In The Rev eiations of the $ecrets of Aicbem~ divulged by M. Henricum Vogeliuxn, Parson of Lutzelstein, you will find in Book Li, chapter 7 that the heathens had recognized the Creator through his Creation, and had seen an image of the Holy Trinity (three different persons) in one single inseparable being (as Lombardus also attests in chapter 13) and that this is not difficult to demonstrate in common aichemical work. He also reports that, from the light of Nature, the heathens had recognized that the Son of God would become a man, that a Virgin would be his mother, and that Jesus Christ would have two births: One from eternity and one in time, as well as other points concerning his person. For instance, that man is the little world. That original sin is innate in him, and that there is only one intermediary between GOD and man, who redeems the human race through his suffering and death. That the power and activity of man is nothing, but that GOD’S word is powerful and healing. That GOD works powerfully through intermediaries, that good works follow unforced and from themselves, and that man may partake of the holy body and blood of Jesus Christ, and thus be born, die and be resurrected. That GOD will create a new heaven and earth, and so on. You will find much about the visible appearance of the creation of the heaven, earth and everything within them, as well as innumerable other very exalted secrets in this book. Read, in addition to this, HARI~IONIA LU!VIINIS, GRATIAE ET NATURAE; the FAMAM AND CONFESSION of the highly enlightened Brotherhood of the R. C. M.; Valentinum Wergelium; Philippus Mornaeus DE VERITATE RELIGIONIS CHRISTIANAE; Mutius Pansa’s DE OSCULO ETHNICAE ET CHRISTIANAE RELIGIONIS; Franciscus Tidicae’s MICROCOSM; Alexander von Suehten; etc. And although these partial articles of faith and knowledge may be clearly seen through the revealed word of GOD, the Book of Grace; nevertheless, Almighty GOD has also written such images in the Book of Nature, that is in heaven and earth and everything that is within them, in order that these two books may agree with one another, as in the light of day. For how could Nature, the most beautiful creation, be repugnant to GOD, since the Creator took so much pleasure in it, and worked on it daily in accord with his delight? It is thus quite possible for the heathens to have attained to the Book of Grace by means of this natural Book, as, beyond all doubt, the Phiioeophi Magi or wise men from the East were led to Bethlehem first by means of the natural light, and thereafter by the supernatural appearance of the Star. Why then should anyone still doubt concerning that to which the blessed brothers of the R. C. have attested, and with which the most wise King Soloman and ancient wise men as well as men as contemporary as the Echo of the Frat~rn-i~y, Julianus de Campis, and others agree?
Beyond this, you may consider what the tirim cznd Thummim were, in the breast-plate of Aaron the Highpriest in the Wonderbook of GOD, that is, the Holy Bible, Exodus 28. For instance, how the holy priests asked questions to the Lord by means of them or how in 1 Kings 23 and 30, David questioned the Lord by means of the URIM; or in chapter 28, how Saul complained that the Lord did not answer him in dreams, nor through the URIM, nor through prophets. Note also how Moses burned the incombustible gold in Exodus 32. How this came from a little powder of earth (Li Esd. 8) and how it turned translucent like glass in Revelations 21. Think how the fire turned to a thick water in 2 Macc. 1. Consider whether the holy blood of Jesus Christ, which was spilled upon the cursed earth has not the power again to make it holy. Think also how the creatures are subject to vanity against their will, and long for, sigh for and look forward to their end (Romans 8). But this is enough for now; do not be a dumb pillar of salt or of a stubborn heart. Nevertheless, in regard to this tractatus the first two parts are written by a Doctor of Law, as is mentioned in them. You should, incidentally, perceive that they should be entitled the Edifyers (the Greater and the Lesser-this LILIUM INTER SPINAS). The other part has indeed been published previously, but very falsely, incorrectly and reduced by half. You can find it In Conferendo, whose author is called Fransiscus Grellius in a Latin copy. Thus, my favoured reader, may you be satisfied with this for now, and if I should find that my industry pleases you, I will then endeavour that even more wonderful things of this sort should see the light of day. With this I commend you to the grace of GOD.
THE OPEN CHEST OF THE GREATEST SECRETS OF NATURE
BEGINNING WITH THE GREATER EDIFYER (OR: FARMER)
The holy Apostle James says in Chapter 1: “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom there is no variableness, neither shadow of turning.”
St. Paul says in 1 Corinthians 3: “I have planted, Apollo watered; but GOD gave the increase.”
Alanus Phil: “Son, set your heart more on GOD than on the Art, for it is but a gift from GOD, and He imparts it unto whomsoever He will; therefore, have peace and joy in GOD, and you shall have the Art.”
Alphidus: “Son you must know that you cannot attain to this Art, unless you have purified your heart and your mind toward GOD, and have sincerly reconciled yourself with Him; for as soon as GOD sees that you are of an upright and well meaning disposition, then through His grace, He shall allow you to master this Art.”
Dionys. Zach. (Fol. 69) : “For you it is meet that you read the philosophers with unflagging patience and constancy before you set your hand to your work, asking GOD at all times for understanding through His grace; for no one attains to this Art through luck or through chance, but rather more through prayer than through other means, though other means must be also employed.”
The great King and philosopher Hermes (in Lib. di Nuitate Entis); “Direct yourself fully and completely to Him who is above you, lift the wings of your understanding to the radiance of the higher substance, for then you shall perceive with your eyes, both inwardly and outwardly, its countless and exalted beauties, and another light, which surpasses all light. You shall be astonished and give heed no longer to all the works of the world, and in your heart shall also wish and choose a premature death, shall castigate and mortify your body, and beyond this, shall even deny and hate your own soul. You shall honour, the King of Kings and the GOD of glory with heartfelt and beautiful hymns of praise. For we should worship and love with heart and soul the Word of the Father, who has so loved us and is the heart of the Father; and be astonished at so great a treasure, and glorify Him, that we may finally be worthy of the community of GOD, and be fulfilled by Him through His grace, to whom be all praise and honour from Eternity to Eternity. Amen.
I have set these testimonies or witnesses in this place, in order that no one should take it into his head to desire to achieve this Art by himself alone (let it be by whatever means one might please). No; for it is the will of GOD that all things should be prayed for; and especially this, since it is the highest thing next to the human soul that GOD has created. It is a mirror of all the highest and lowest things, in which GOD’S essence may be seen sufficiently, as in a mirror. It is the Mercurius Vitae without which no man, animal or plant may live (in this regard read Ciang~r ~ucc., fol. 475 and PRINC. fol 468 in fine, fol. 474 in fine). Therefore my dear friend and brother in Jesus Christ, whoever you may be, and to whom I entrust this secret out of Christian love, keep GOD before your eyes, pray, read the philosophers and not the writings of the sophists, work with patience, and you shall behold miracles. And should you attain to it, do not misuse it; or the punishment of GOD shall follow upon your heels. Keep it a Secret; I have entrusted it to you for your own well-being, and you shall be held accountable for it on the Day of Judgement. Amen.
It is written by the wise and mighty King GE~R. (c. 1. part 1 ~umrna Perfect) that whoever does not understand the basic fundamentals and causes of the growth of metals is already widely separated from our ART, for he has no well grounded roots, upon which to found and establish the certainty of his undertaking. This is confirmed also by the excellent philosopher Arnoldus de villonova, in the following words: “Whosoever does not understand or know the aforementioned and also the roots of the MINERALIUM, which are compounded by Nature, does not understand as well the basic and natural beginning of this growth.” Therefore, it follows that he also knows the Art so much the less. For, as the excellent Magus and philosopher Aristoteles Chymista also says, he shall of necessity not achieve the completion of this endeavor. These fundamental exhortations of these very wise men serve us well and rightly in our intent and undertakings. For he himself speaks of the MATERIA of the blessed Stone, as this is explained in ROSMAJOR, fol. 219:
namely, that all error arises because the correct ground and origin of the true Nateri’a Lap*~usis concealed and sealed up from them. And it follows from this (he says further) that one who does not know the correct beginning will never achieve his desired end. For he who does not know what he seeks does not know what he will find; and therefore, all who seek without a true ground must doubt and vacillate until Almighty GOD shows them another means, which however happens most rarely. Thus all philosophers truly warn and admonish any one who wishes to undertake to prepare himself in secret for this excellent and divine Art, that he should first take notice of the $eriein CUrS-UT,7, or the course of Nature: How out of herself Nature gives birth to and propagates the metallick root, which the Artist must imitate like a monkey.
For the Art can neither make nor create the true thing at the very beginning. No: It is already made by Nature, so he does not need to make it (as shall be demonstrated in what follows). He is not a master, but rather a servant of Nature, for he must serve Nature and come to her assistance. For Nature cannot very rapidly separate the impure from the pure inside the earth, as the Artist can outside it, since the outwardly stinking Sulphur must be separated from the true core, as shall soon be shown. For this reason it is extremely necessary that we should follow the earnest warnings of the philosophers, that is in regard to, how Nature generates and gives birth to the metals in the earth, which every true Artist must follow. For all philosophers imitate nature and everything brings forth its likeness and loves its likeness, and, as Hermes Rex Magnus says, “No extraneous thing, which has neither originated from nor been compounded from the metallic MATERIA, has the power to bring metals into being nor to change or transmute the same.” This is also confirmed by Count Bernhard (in fol. 20): “Each substance has above all the seeds particular to it, from which,it comes forth, and it is only propagated through those seeds, and through no others.” He continues (in fol. 21): “Such a thing is born and propagated through the metals.” But before I pursue this point, with all its prerequisites and other pertinent matters, I think it well that I should first discuss the entire Ser-lem Genera l.ite1~, and thereafter each thing i.n specie, in accordance with the order to which I have committed myself in this work, for the SPECIALIA may be recognized so much the more easily EX GENERALIBUS, and then be taken into consideration.
However in the description of this exalted Art and divine Wisdom, which is properly a secret of natural philosophy, what must above all be considered and observed is the SUBJECTUM, the MATERIA or CHAOS IMPURUM, as it is called by the philosophers, which Nature has produced in the earth in a metallic form, but has left unperfected. This the Artist must gradually purify without heat. For as soon as the outward warmth becomes greater than the warmth within, then the metallic Spirit flows away and cannot be introduced into the dead body, as one can perceive in all metals, which are all dead, since their life has escaped them in fire and has flown away. For this reason they have neither force nor power. The entire first operation or ACTION, up to the (stage of) COMPOSITION or compounding, is nothing more than the sublimation of the MATERIAE, that is, making it subtle. For, as Hermes says: “the crude must be made subtle.” In this process occur many operations which the philosophers, for the help of those lacking understanding, place under separate chapters, such as PURIFICATIO, SUBLIMATIO, SOLUTIO. MUNDIFICATIO, SUBTILITATIO, and etc.
This is indeed at bottom nothing other than a purification of the remaining sulphuric odour, followed by a dissolution of the body, so that it may be turned into $ale Metallorum or into Aquam P6ilo-sophoruril. This, after its external purification, is beautifully pure and virtuous; indeed much more exalted than common gold and silver could ever hope to be (for the spirit of its life remains in it, and this is lacking in common gold and silver). But when this purified Mercury or SAL METALLORUM is now brought together with its own kind, then the water or Mercury first endeavours to dissolve the earth, so that the earth may enter into the subtility of the water, which may occur when the nature and quality of the water has swallowed up and overcome the earth. After this the earth again begins to have an effect on the water, through a rising and falling action, in order that it might become thick, and in this way to insure that it remains afterwards preserved even in all kinds of fire. This occurs as soon as the quality of the water is overcome for a very great part of our mastery consists in the dissolution of the body or CORPUS in water (although this occurs fully only when the Compooi~o is compleated), which the philosophers call a Putrefaction, a rotting or corruption, without which the cyclic transformation of one metal into another may not occur. (ZACH. fol. 78, “quam ob causam” attests to the same thing). For the destruction of the one is the birth of the other; especially when such rotting or corruption and birth have their origin and beginning from a single source. For all metals arose out of one root, as shall be discussed in detail. The Stone of the Wise arises from an insignificant thing, and yet out of this there comes the most noble of treasures; that is, out of the $permate or seed of our gold, which is sown by means of the C~njuncti’o or compounding into the mother of the Mercury, there then comes forth the next MATERIA, out of which a higher, more valuable treasure is produced.
This very next MATERIA (which can be recognized when Nature first elevates the proper thing in the earth) is the natural or real moisture, which is introduced into the process of birth by both of its parts (or both of its parents) in their mutual compounding and participation. For only such radical moisture or vapours of the body and of the spirit are the essential parts of the LAPIS or Stone. Thus out of two natures a third cannot be born, unless one of them in the role of the~4ge~tie of active being and the other in the role of the ~Pati’enti’e’ or guiding being support one another in their efficacy.
From this it now follows incontrovertibly that from the impure things, which have their origin in the well or source of the first minerals, one must exhume, extract and remove the SUBJECTUM or the MATERIAM ELIXIRIS or the highest medicine which will transform or make perfect the imperfect metals, and that one cannot take this out of any other thing in the world, for it can only be made from the mineral MINERA, out of which all metals grow and have their origin. However, that from which all metals have their first origin will be discussed in its proper order IN SPECIALI COMMEMORATIONE of the birth of the metals, for it is the will and final opinion of all philosophers that we should take solely the inner proper, pure and simple ELEMENTA, and cook and simmer these with gentle moist heat. And they say that if this occurs in any other way then it is of no utility. They also say: Take the most pure, the freshest, clearest, nearest and best thing out of our metallic ores, and exalt it to the tops of the mountains or to the stars of the heavens, and then bring it again down into its roots, and thus shall every thing be completed and you have brought about the Rectification of the thing. But how this comes about will be explained and referred to in the SPECIALI EXPLICATIONE, or the explication of the points of Sublimation.
Notice further that he who would seek and perfect the tincture of the SAPIENTUM or the wise to good effect must first recognize the roots of the minerals. Out of this the exalted Work must be perfected, for the recognition of the origin of the body and its qualities is the thing that makes this Work easy. Thus it is that this tincture or medicine made from corporeal things, in which Nature has been brought into a metallic form or nature which is in full accord with and like to Nature herself, can quite properly be ingested without problems and with excellent results. This point shall hereafter be sufficiently explained and presented in the doctrines of the philosophers, and in truth such a tincture can be sought and found in the bodies as well as in the spirits of Nature, since both are found to be of one nature and quality. However the aforementioned tincture from the bodies is more difficult, and that from the spirits easily and more readily, but not more perfectly, preparable from the imperfect metal. For the white path and the red path are both of one root and foundation, after the FERMENT or AGENS has been added to our Mercury. This is attested to by MORIENUS: “Out of one thing, the work of the white as well as the red is completed and brought about, for there is but one Stone and one effect, which can only be very gradually and gently digested through fire and cooking in a single vessel and thus perfected to a red or a white fixed and incombustible Stone.” But this must also be done in such a manner that one removes the form or nature of the great elixir from the power of its immediate materials in which it has been placed and concealed by Nature.
It should also be kept in mind that no extraneous water or powder should come into the composition of the Stone in the second operation. ZACH says in fol. 103: “For ‘nothing is better to be compared with another thing than that which is most closely related to it and is of its own nature and quality, and if something extraneous should be added to it, then that which was desired will not be produced at the end of the work, but rather everything will take on another form and efficacy.” Thus, nothing may have a proper birth, unless it issues from a thing that is of its nature and quality, for Nature cannot be altered nor improved since in her own nature, Nature enjoys her own particular nature. Nature demands or has an appetite for her own nature; she envelopes it and joins herself to it. She rules it correctly; she confronts it; she gives birth to it. She claims it; she conquers it; she keeps it to herself. She renews; she gives increase; she turns white and red; she tinctures and exalts her own particular nature and essence, as is testified by Bernhardus Comes Trevisanus and other philosophers.
Furthermore, it is extremely important that the crude, impure, earthly part of the elements, through which they may be burned or grow corrupt, be removed by means of the PREPARATION, or the separation process of the Art, and thus be completely parted from the pure metallic substance, for otherwise the metallic body cannot be resolved well and unlocked, due to the impurity that has accrued to it EX VITIO NATURALI. For the PORMA METALLICA must be removed, and this takes place by means of gentle cooking and digestion, solution and coagulation, in order that you may turn it into true QUINTA E3$ENTIA, the clear Mercurial water or the crystalline SAL METALLORUM, which is really nothing but a true pure Sulphur, which will not burn because it is only the pure natural warmth, into which natural moisture has been poured. For the gently prepared fire has the nature and quality that it unites and mixes the parts that belong together very well and very densely per mi’nima: that is, that the waters are mixed and joined inseparably and most intimately with the water, so that it destroys and completely consumes the disagreeable qualities and transmutes and changes them to the nothingness of an ash. For this reason, the philosophers desire that one should bring the external into the internal and the internal into the external, in order that one might master the Art; that is, that one should remove the crude, earthly, combustible, sulphur-like part, which appears in the external portion of the materials, by means of the special techniques of the Artist, and also should bring the most inner; clear and pure substance, which in the beginning was planted in the first root of Nature, into the most external, by cutting away the accidental corruptible parts. That is, you should bring the internal, concealed parts to light, and destroy and discard the external parts, for they are of no use. This is possible, even easy, for an experienced Artist to do because the internal parts of a thing stand at all times opposed and contrary to the external parts in regard to their qualities and characteristics, and for such contrary things there is a single process, in which they are opposed to one another in order that they thus may be more easily recognized, and shine forth more clearly. This philosophical Art requires no special method (as many think, that is, that by means of the Art one can make new gold and silver), since Nature herself is wont to give birth to these things in the depths of the earth. Thus the Artist requires nothing more than that he, as a tool through his INSTRUMENTA, should destroy and remove only the FORMAM of the philosophical SOLIS or LUNAE, depending on how he desires to begin his work, by means of our Mercury, And thus he moves the Nature in the SOLUTIONE COMPOSITII, that it might be awakened again through the fire of the Art, and step once again from the dead into life. However it is necessary in the Artificial cooking of the imperfect body that the external mobile warmth be kept in measure with the PROPORTION, so that the power and virtue of the inwardly working warmth, which brings to perfection, should not be altered in the slightest, by neither too much nor too little, which should be determined circumstantially in every case. For if there is too much heat, then the spirit of life flows away, and leaves its dead CORPUS lying behind it; and if there is too little warmth, then it can never be moved to life or growth. For the internal is a pure, fiery, sulphuric, incomtustible essence, which, once it has been fixed, may be called the Light of Nature, for it is the radiance and form of all metals, which makes all bodies luminous and perfect. Therefore, if the Artist does not perceive this light, then he may err on many paths before he attains to the truth. For one is not able to see such light, until what has been concealed is brought into this light and the elements are reversed, as Hermes teaches. One is not able to see our spirit, which gives life to all bodies of metal and is also a natural fire, unless it is revealed to one by the Spirit of GOD, or by a living man. And thus all error arises because there is but a single path to this Art, for, as ROSARIUS says, everything that is good or that should become good is prepared and created in only one way (although one man may employ more details and methods than another in the first operation or process, which occurs for the purpose of the COMPOSITION or compounding, yet after the compounding, one must again give it over to Nature, which brings it to the desired end, as GOD has ordained it. The simpler the ARTIFEX or master makes it, the better and more certain it is, for Nature operates and works only purely and simply, and the master must follow her. But whatever is evil can be prepared in many ways, although not without countless errors, for as soon as a single improper thing is introduced into this Work, many improprieties and errors issue from that one thing, and this occurs because of that extraneous contrary thing, and, in particular, because one is working against Nature. Everyone must guard himslef against this, for it is only vanity.
The perfected elixir or the white tincture achieves a likeness to the perfected metals, that is, as the most powerful and effective form of anything, which, if added in solution to the prepared, that is, purged, but imperfect metals, as their most closely related material, achieves a likeness in that it fixes, perfects and tinctures them to an enduring and eternal form, in the greatest and intensest fire. This is the true medicine for men and the perfection of metals, which brings them joy, renews them and transforms them, and, except for GOD, there is no other medicine which expels poverty and all infirmities of the human body, and can keep one in perfect health. At this time few physicians have attained to this knowledge, although many of them think themselves to be upon the right path. With any of our materials which has not been prepared and unlocked (as explained above) it is not easy to work, for the Preparation is the secret of this Art. Thus it is the Preparation of the efficacious thing through which anything is brought to the point of its movement, perfection and finality; which means that an imperfect metal is brought to the form of a perfect metal, which may occur only through the aforementioned efficacy, movement, light and warmth. For as soon as the warmth declines or is lacking, then the movement or efficacy of the thing ceases, as can be seen in eggs which are abandoned by birds and grow cold. And as every natural or Artificial effect takes, and must take, its own time, whether short or long, through and in which it is brought to its prescribed termination, thus also everything cannot work beyond its own form. Therefore, as soon as the proper form or essence is present, then the movement or the effacicous thing is complete and, taken further will of necessity become a vain thing, which parts effectively from the MATERIA. Besides this, it is also worth noting that one makes the bodies subtle by removing their crudeness and impurity, until they are spiritual, light and pure; but, on the other hand, makes the spirit corporeal and thick, so that they may become enduring and constant, like the bodies. For this reason the ancients say that unless you know how to make the bodies spiritual and the spirits corporeal, you have not found the correct way or process to the venerable Art. This is nothing other than that one makes the thick thin and light and the light thick and heavy, as Hermes Rex Magnus says: “crassum fac subtile et hoc spissum redito”, etc. Here it is important to note that each thin and light thing is considered more valuable than a crude, thick thing, because heavy things cannot rise into the heights, unless they have already been joined to light things. But, on the other hand neither can the light things be fixed or held to the ground except through the power and force of the heavy, crude and thick things. For, although the body does not act on the spirit but rather only the spirit acts on the body; nevertheless, in order for each of them to have an effect on the other and to be compatible with the other, it is necessary that the body or earth and the spirit (that is the fixed and the volatile) be compounded correctly, according to the PONDERE or weight of the wise; however, the spirit must previously have also been purified to the highest degree by means of Sublimation or Subtilization. Following this process, that is, after they have both been resolved and dissolved, just as water is mixed with water, they are joined indistinguishably, one with another, and thereafter remain united in each other, such that no power of fire will have the ability to separate them again, no matter how great it might be. The ARTIFEX must be well instructed in all of this, and thus in the GRADIBUS IGNIS, that is, in how he should and must rule and form the fire, from the beginning to the end of the entire Work, for otherwise it is easy to make a mistake.
We will come to speak hereafter concerning this at great length, for all the wise Magi and philosophers give us counsel that one should not cast a tincture on an impure metal, nor make any PROJECTION unless, it has previously been well purified, for otherwise it shall suffer great damages, for not only will the tincture be impeded by the SCORIIS and the stinking sulphuric ACCIDENTIIS, but also the tincture will remain at the top, subject generally to great loss. For the content and intent of the entire Art is so directed that one may confer perfection upon the base metals and bring them to completion. Each tincture is engendered through its likeness among the metals (since they all issue forth from the metallic root) which is to be colored and not by any extraneous thing, which has not had its origin in the pure substance of Sulphur and Mercury. For in order to discover and to demonstrate that for all metals their PRIMA MATERIA is wholly identical in its powers and virtues, and thus that it is a very easy path to transform one into the other-and, also that they are distinguishable only through this, at least in regard to their purification and digestion; namely, that one has been much more highly and purely cooked and digested than the other by Nature-it is necessary that the impure metals be more thoroughly and better purified by the Art, so that those which were originally less digested be more thoroughly digested. Thus in this stage of the Preparation, all accidental and chance ingredients, which make the baser metals impure, will be separated from them to the extent that only their pure, incorruptible substance remains, for otherwise, nothing could possibly be transformed and transmuted into the essence of a perfected metal, nor could there be such a metal, since only in this way may the effects of the active thing be completed and fulfilled in the prepared passive thing.
You should note further that only three items (respective loquendo) are necessary to the perfection of the tinctured Stone, in which, if it is correctly prepared, the mastery of this entire Art consists; namely, the Stone of the Sun, which signifies or includes the Red Lion: Red, incombustible Sulphur; and after this the Stone of the Moon, in which the pure and clear, incombustible white Sulphur dominates, as is explained in CLANGOR BUCCINAE in TURBA fol. 484. “In the lunar SUBJECTO there is a white Sulphur.” And, finally, the Stone in which our Mercury contains both natures, the white as well as the red. This is the basis of the entire mastery, since our Mercury is the earth, into which one sows, and which brings forth. It is the third Stone, which is the intermediary between the first two, and includes both their natures within itself: “Nam Lapis Mercurli amplectitur utra.mque naturam”, as has been said. You should conceal completely these three metallic and mineral species from the common uncomprehending and unworthy people and let the fools wander on their own false paths, for they are not predestined or foreordained to this knowledge, and it will remain closed to them until they can bring the Sun and the Moon into one body, which cannot, and must not, occur without the Will of Him who lives from Eternity to Eternity. For this high Art is the highest earthly gift of Almighty GOD alone, and shall be held in His hand, and neither given to nor taken by anyone, except only by him whom He will. Nevertheless, at times it may also be attained through keen and exalted understanding, through prayer, through continued and diligent reading of books and industrious seeking, or through the revelations of a faithful master. Thus it may also come through me, by the grace of GOD, beyond any doubt, for a true philosopher has GOD before his eyes, and does what is proper, or otherwise he had better not do anything at all. Thus I do not make these disclosures for my sake, but for the sake of that which shall be revealed. I thank GOD for the abundant support of his miracles. And indeed, he who has correctly read and understood the CODICES or books of the ancients will not be able to deny that I have not corrupted the truth in this, my methodological theory, and that I have not invented the PRINCIPIA or source and mystery of this sacred Art as will be shown. The eternal GOD gives it only to those who intend to employ it for the good of their neighbor and the edification of the Christian church, in honour to His name, Amen.
Here follow the main topics, in which the true foundation is truthfully brought to light, so that one might comprehend it. And it is easy, and not difficult as several have already claimed. Up to now, following order and necessity, the high ARCANUM GENERALI MODO has been discussed, thus there now follows the basic instruction and demonstration IN SPECIE and in particulars, for which it is necessary first to disclose points relating to the GENERATURAM or coming to birth of the minerals and metals, and subsequently to demonstrate the true materials or SUBJECTI LAPIDIS, with corresponding details, requisites and other pertaining matters: to describe them, prove them and present them. (For the sake of excellence this should and must be done in accord with the course of Nature, that is, according to how the metals and other similiar things have their origin in it, which every true philosopher and Artist must follow, since all philosophers imitate her, and write in accord with her.)
However, before I begin to explain this, it must .needs be brought to notice that the philosophers mention three sorts of minerals. The greater minerals are metals which still remain in their CHAOS, husks, or (as Theophrastus says) still lie in the workshop of Nature, that is, before they are smelted to metals through the power of fire.
The middle minerals are the Marcasites, and all such species in which a metallic radiance may be seen, such as antimony, WISSNUT, arseno-pyrate, etc. No metal comes from any of these, however long they lay in the earth, for they do not possess a complete Blossom or Button, but rather have only two PRINCIPIA, namely, Sulphur and Mercury. They lack Salt.
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