Book of Hermes
Book of Hermes
Book of Hermes
Salmon. That is, revealed them so as that the Sons of Art might
understand them, not to the Profane and Unworthy, and Scoffers:
For the Oracle of Truth himself has long since told us, It is
not fit to give the Childrens Bread to Dogs; though they may eat
of the Crumbs which fall from the Masters Table. Some Men the
Scriptures of Truth have compared to Dogs, yea, Greedy Dogs,
Wolves, Foxes, These can never come to sit at the Table, and
feed of the Divine repast; Tis a Transgression against the Law
of Nature, which is the Law of God, which deserves the Divine
Vengeance for a punishment: And such indeed is the revealing of
forbidden Secrets to such to whom they do not belong. And saith
Raimand Lully, Thou shalt reserve and keep that Secret, which is
proper only to God to reveal, and thou dost justly conceal those
things, whose revelation belongs to his Honour; otherwise thou
shalt be condemned in the Great day, as a Traytor to the Majesty
of God, nor shall thy Treason be forgiven thee.
IV. Hermes. Now understand, 0 ye Children of Wisdom, that the
knowledge of the four Elements of the Ancient Philosophers, was
not Corporally, nor Imprudently sought into: Which are through
patience to be attained, according to their kind, which through
their own operation are hidden or obscured. You can do nothing,
except the matter be compounded, because it cannot be perfected,
unless first the various Colours are throughly accomplished.
help of Mercury, which extracts, the Semen from both the Bodies,
and in the center of the Earth, as its proper Vessel, digests
and perfects it. Therefore Mercury does nothing of its self,
except something be added to it by which it may be mortified.
V. Hermes. Know then, that the Division which was made upon the
water by the Ancient Philosophers, is that which separates it,
or converts it into four other substances; one into two, and
three to one; the third part of which is color, or has tincture,
to wit, the coagulating humour or moisture, but the second and
third Waters are the Weights of the Wise.
Salmon. This Water to be divided, is the same with the four
Elements before spoken of, viz. The Aqua Philosophica:
This must be divided into four parts, viz. The one part into
two; adding three parts to one; from whence arises seven parts:
He divides the differences of the Colors into two threes, that
is, into three Red Spirits, and three White, which three Spirits
have their rise from the one Aqua Philosophica, and are resolved
into the same again.
CHAPTER
II
III. Hermes. He therefore that now hears my Words, let him search
into, and inquire, from them; it is not for the justification of
the Work of any Evil Doer, but to give to every good Man a
Reward, that I have laid Open or Discovered all things which
were bid, relating to this Science; and Disclosed and made Plain
and Open to you the greatest of Secrets, even the Intellectual
knowledg.
10
11
the Throat, the Tincture or Tinging matter is taken: But the Red
goes forth of its Body, and a meer Water is taken from its back
parts.
Salmon. The Vulture and the Crow, are both but one thing, but in
differing States, it is the Vulture while it is Active and
devouring; and the Crow when it lies in a more passive Nature.
The Vulture is the Mercury of the Philosophers prepared by the
help of Vulgar Argent Vive: And the Crow is the Infancy of the
Work, wherein the said Philosophick Mercury is United with its
Solar Ferment. The blackness of the Night is the Putrefaction
thereof, and the clearness of the Day, its Resurrection into a
State of Purity. It flies without Wings, being Born or carried
by the fixt Nature; and the bitterness in the Throat, is the
Death of the first Life, whence is Educed the Soul, which is the
Red and Living Tincture taken from the Body: And the Water is
the Viscous Humidity, made of the Philosophers Argent Vive,
which radically dissolves all Metals, and reduces them into
their first Ens or Water; and also reduces common QuickSilver
into the fame, by a Simple Imbibition, for ever.
13
14
VII. Hermes. You must put the matter into a moist fire, and make
it to Boil, which Augments the Heat of the Humour or Matter, and
destroys the Dryness of the incombustible Sulphur; continue
Boiling till the Radix may appear then Extract the Redness and
the light parts, till only about a third remains.
15
16
of the matter to the Pious, Just, and good Man, but only to the
Profane and Wicked, they did not think it fit to give the
Childrens Bread to Dogs, for which Cause-sake, they always keep
the Prima Materia Secret, and lest it as a Legacy to the
Legitimate Sons of Art; but the manner and way of working it,
through all its various Operations, they have faithfully and
plainly declared to the least Iota, or Tittle.
17
CHAPTER III
THE NAMES AND FIRST OPERATION EXPLICATED
I. Hermes. Now this Matter I call by the Name of the Stone; the
Feminine of the Magnesia, the Hen, the White Spittle, or Froth,
the Volatile Milk, the Incombustible Ashes; so that is might be
hidden from the simple and unwise, who want understanding,
honesty, and goodness: which notwithstanding they signified it
to the Wise and Prudent by one only Name, which is the Stone of
the Wise, or the Philosophers Stone.
Salmon. There are various Names, by which the Philosophers call
it, as Sol, Gold, Brass of the Philosophers, Magnesia, the pare
Body, clear Ferment, Elixir, Masculine, Fixt Argent Vive, Incanbustible Sulphur, Red fixed Sulphur, the Rubin, Kibrick,
Green Vitriol, the Greenness, Redness, burnt Brass, Red Earth,
the Water of Sulphur, Aqua Mundi, Spittle of thna Shadow of the
Sun, Eyes of Fishes, Sulphur, Sharp Wine, Urin, Light of Lights,
Father of Minerals, Fruitful Thee, Living Spirit, Venan, noist
strange Vinegar, White Gun, Everlasting Water, Aqua Vitae, a
Woman, Man, Masculine, Feminine, a Vile thing, Azot, First
Matter, Principium Mundi, and therefore Argent Vive, Marcury,
Azot, Plessilunam, Hypostasis, White Lead, Red Lead, Water, the
Crow, Iron, Silver, Lime, Jupiter, Vermilion, Whiteness, all
signifie but one thing, Our Stone, but in diver times and
degrees of Operation. So also, White Earth, White Sulphur,
18
II.
the heavenly Bird, even to the last moment of its Exit. But I
deprecate, or wish a Curse from our Benefactor, the great and
Living God, even to all the Sons of the Philosophers, to whom it
shall please God to give of the Bountifulness of his Goodness,
if they shall undervalue, or divulge the Name and Power thereof,
so any Foolish or Ignorant Person, or any Man unfit for the
knowledge of this Secret.
19
but upon soft wax: so our matter, by being made soft and Rarif
led, is made fit to receive the influx of the superior Bodies,
i.e. of Sol and Luna, and is made to obey the Government of the
Sun. By the Fire and the Heavenly Bird, is understood the twofold Fire, the External and the Internal, with both which it is
to be conserved and nourished to the end of the Work.
III. Hermes. Whatever any Man has given to me, I have returned
it again; nor have I been behind hand with any, or desisted to
return an equal kindness; even in this Friendship and Unity
consists the chief matter of this Operation.
Salmon. This not only demonstrates the Generous and Noble Spirit
of our great Hermes; but also the relation, which the parts
Composing this Magistery have one to another; for saith he, even
in this Friendship and Unity consists the chief matter of this
Operation.
IV.
is Born and brought forth in one Color only: Understand this and
conceal it.
20
and tho there may appear many other Colors in the course of the
Operation, yet those three are the chief; of which, the one
Color which for ever remains, is the Never-fading Red, than
which, nothing can be more noble or perfect; this, if thou
attainest to be an Adept, a true Son of Art, be sure to hide and
conceal it, as here thou art admonished.
V.
Salmon. This Our Tincture, Our Elixir, Cures not only all the
Diseases of Metals, but all the cureable Diseases in Humane
Bodies: It gives also, not only Health and long Life, but
removes Poverty and Want, and the attendant Evils of a narrow
and pinching Fortune. It is indeed the great preservative
against all the Afflictions, Sorrows and Miseries of Humane
kind, of what Nature and quality soever. It is Nectar and
Ambrosia, to all the Vital Powers, through the Efficacy of
which, Nature is made able to contend, resist, and overcome all
her adversaries.
21
CHAPTER
IV
Salmon. This great Philosopher well knew, that the only way to
attain to the Mystery, was to be acquainted with that Spirit
which knew all things, yea the deep things of God; and to be
acquainted with that Spirit, was to fear God, for so says the
Holy Spirit it self. The fear of the Lord is the beginning of
Wisdom, and the Knowledg of the Holy is understanding: And
therefore our Hermes advises us, above all things to fear God,
in whom is the Blessing of this undertaking. He shall not Err,
who becomes acquainted with, and joyned to, that Spirit which is
the Fountain of all Knowledge and Wisdom: For being United with
that, you are Centred into the very Root from whence all Wisdom
and Knowledg spring, and being Ingrafted into that Root, the
true understanding will grow up in you, and fill you even as the
Soul is filled with Life.
II.
22
23
Salmon. That is, if the Spirit and Soul, or hot Mercury and
Sulphur be made more cold, by a Conjunction with the cold Body,
you shall not do a miss, but proceed rightly on in the Work: and
this you must apprehend by your Reason, and the Nature of the
thing. He to whom (saith he) Reason i.e. the Spirit of knowledge
is become a guide, does shut from himself the Door of Ignorance,
i.e. open to himself the Door of knowledge, leading into the
Mysteries of this Our Philosophick Work.
IV.
Salmon. In this our Art are two Principles which spring from one
Root, and which are the subject of our Stone, viz. Argent Vive,
and Sulphur, of which, the one is Volatile and Superior, the
other fixt and below, from the Conjunction of which often
repeated, is made the true and Philosophical sublimation and
fixation. And that is the fixation when the Body receives the
Tinging Spirit, and takes from it its Volatility; this is done
by frequent Reiterations, till a Calx of perpetual duration is
produced, and will remain for ever in the Fire. But in the very
beginning
24
V.
25
VI.
Hermes. Extract from the Sun Beams the Shadow, and the
sordid Matter, by that which makes the Clouds hang over it, and
Corrupts it, and keeps it from the Light, because by its Torture
and Red Fiery Heat, or Redness it is Burned.
Salmon. The shadow always goes along with the Body, walking in
the Sun. Now that a clearer Light may appear through the Body,
without any shadow, the Body must be opened, made thin, and
dissolved; which is the Patient, by the Spirit or Sun-Beams,
which are the Agent, the living Fire, by whose Power it is
brought to a Caix, and the Corruptible part is Burnt up and
destroyed, or made fit to be separated.
VII. Hermes. Take this Redness Corrupted with the Water (which
resembles the Matter, holding the Fire as in a live Coal) from
it: As often as you take this Redness Corrupted in Water, away
from it, so often you have the Redness Purified, then will it
Associate it self, viz. become fixed, and Tinged, in which
station it will rest for ever.
26
VIII.
the Water, in the thirty days I note to thee, so will you have a
Crowned King, resting upon the Fountain or Well, but drawing it
from the Auripigment, and wanting the Humour or Moisture: Now
have I made the Hearts of the attentive, who hope in thee, glad,
and their Eyes beholding thee, in the hope of that which thou
possessest?
Salmon. The Life of the Coal is Fire, which being removed from
it, is like a Dead Body; nor in a Coal only, but in all other
things, it is Fire that excites or stirs up up the Life,
comforts it, and conserves it: Yea, the Essence of Life is
nothing else than Pure, Naked, Unmixed Fire: not that which is
Corrupting and Elementary but that
27
IX.
Hermes. Now the Water was first in the Air, then in the
28
29
CHAPTER
30
II.
Hermes. I say more, that this Sulphur does Tinge and Fix;
31
32
IV. Hermes, Now in a Hens Egg, there is the greatest help that
may be, for herein is a nearness of the Matters in their
Natures; a spirituality, and gathering, and joyning together of
the Elements, and the Earth which is Gold in its Nature.
33
V.
Salmon. This is a short Dialogue between the Father and the Son,
Hermes makes answer to his Son, concerning the Sulphurs, that
they are not of one or the same kind, but that some are of a
Heavenly, and some are of an Earthly Nature, yet he confesses
both to be Sulphurs: by the Heavenly is meant the Solar Sulphur;
and by the Earthly, the Sulphur of Luna. For Sol is a Body
Masculine, hot, fixt, red, and incombustible, which perfects
Luna, who is Feminine, Cold, Volatile, White, and Combustible,
exalting her to his own Glory and Splendor.
34
VI.
35
VIII. Hermes. The Son saith; But what is the mean among them? To
whom Hermes answers: To every thing in Nature, there are three
things from two. 1. The Beginning. 2. The Middle. 3. The End,
viz. Firstly, the profitable and necessary Water. Secondly, the
Fat or Oyl. Thirdly, the Faces, or Earth, which remains below.
36
37
IX. Hermes. But the Dragon dwells in, or Inhabits in all these
things. And his Houses are the darkness and blackness in them;
and by them be Ascends into the Air (from his rising) which is
their Heaven: But while the Fume or Vapour remains in them, they
are not perpetual, Permanent, remaining or fixt. Take but away
the Fume or Vapor from the Water; and the blackness from the Fat
or Sulphur, and Death from the Foeces: and by Dissolution, you
shall possess a Tryumphant Gift, even that in and by which the
Possessors Live.
Salmon. We have spoken now concerning the Heavens and the Earth,
and their Matrimonial Conjunction, by a Medium, viz. the Air or
Water, which we also call the Spirit; for the Water is nothing
but the Air Coagulated; and the Air is the Vital Spirit, running
through, and peircing all beings, giving Life and Consistency to
everything, the very Agent which Ties the Particles of all
Matter and Bodies together, and without which every Body, and
Metal would fall to pieces, and become nothing but Dust and
Ashes, even the smallest of Atoms: And this Spirit is that which
moves and fills all things. It is the Philosophick Heaven, which
in its prime Resolution or putrefaction, is wonderfully defiled,
so that like the most Poisonous Dragon or Serpent, it destroys
all things it touches; from whence it is said to have its House
in Darkness and Blackness, and to possess Blackness, and Clouds,
and defilements, and Death it self: So
38
39
CHAPTER
VI
40
41
III. Hermes. And this know, that except you know how to Mortisie
and induce Generation, to Vivifie the Spirit, to Cleanse, and
introduce Light, how things fight and contend one with another,
are made Colorless and freed from their defedations, or Spots
and Foulness, like as from Blackness and Darkness, you know
nothing, nor can you perform any thing.
42
IV.
Hermes. But this you may know, that this great Arcanum is a
43
V.
Salmon. The Various things are Salt, Sulphur, and Mercury; the
Body, Soul and Spirit; which Spirit is that which joyns the Soul
and Body together. In Mercury it self there is a Salt, Sulphur
and Spirit: The Salt of that Mercury is the Philosophick Earth,
which is to be Dryed or Drained, Ploughed up, Manured and
Cultivated; and the Sulphur thereof is the Internal Tincture,
which Transmutes; but it is the Spirit or living Principle which
gives the Permanency or Fixity, and without which all Bodies
whatsoever would fall to Dust and Ashes; that is it which ties
the Particles and Atoms of every thing
44
VI.
Hermes. And also to keep safe the Water and the Fire
dwelling therein, which does contain its own Water, drawn from
the Four Elements and their Waters; This is not
45
46
Salmon. Great is the Virtue and Power which dwells in the Aqua
Philosophica, from whence it is called Blessed. For as common
Water, washes away the Filth from things, and cleanses them
outwardly; so this our Elementated Water, not only Dissolves
Bodies, but also Washes away and Cleanses them inwardly from all
manner of Defilemens and Impurities; and being joyned with the
Philosophick Vinegar, brings forth from them their incombustible
Sulphur, which by projection, tinges and transmutes all
imperfect Metals into most pure finish Gold and Silver. This
Water is the Key of the Art by which the Bodies are oftentimes
to be opened, that is, they are to be Dissolved, and by the same
to be again Coagulated, to be made more noble, pure, and
perfect. So that no Foot-steps of Death, Blackness, Corruption,
or Imperfection may any more remain in them. The preparation of
this Water is known but to a few, nor do many attain to it,
because the Well is Deep out of which it is drawn, nor do the
Vulgar Chymists understand it. But whatever you do, you can do
no great Matter without the help of Nature: and tho Aqua Fortis
and Aqua Regis and suchlike, are usefull in their places, to
dissolve and Tear Bodies into Atoms, yet are they Alien, and far
from the true Aqua Philosophica, which has the Power to enter
into the insides of Metals, whereas they, only divide them into
many Superficies. And therefore say the Philosophers, the
preparation of this Water is not to be Learned of Masters, but
it must be taught by the Dictates of Nature her self.
47
Salmon. This Water does not Tear or Gnaw Bodies into Pieces and
Bits, but it Radically Dissolves them, and reduces them intQ
their Prima Materia, as they were in their Original Generation.
Of this Nature are those Fountains & Springs in Hungaria, which
have a Faculty of Transmuting what Iron soever is cast into them
in to good Coper; and those other Fountains, into which if any
Wood be cast, so as it remains but some certain time, by the
Lapidescent Virtue of the Water; it is transmuted; through its
whole substance into Stone; which Memorable and well known
Powers and Operations of Nature in these particular things, are
in part a demonstration, or at least an Argument to persuade one
to the belief of other Operations and Transmutations in the
Netalline Kingdom. Ignis & Azoth say the Philosophers are enough
for the whole Work: Learn therefore from Nature, the preparation
of this Azoth, or Water of the Philosophers; which Water being
prepared, does with a simple Operation, through the help of
Nature, gently boyling in a soft Fire, bring the work to a
conclusion, and perfect the same. This Operation indeed, or
simple Coction, is that which opens the Door into the
48
49
CHAPTER
VII
Salmon. The Bodies before than can be perfectly united with the
Spirit, and joyned one to another in a strong Confederation,
must first be purified and washed with Azoth and Ignis: for the
washing is that which puts an end to the blackness; and the
purification is made and continued till the White Elixir is made
perfectly white, and till the red is made perfectly red; being
thus cleansed and purified, the Spirit out of a natural propension is drawn to the Bodies; in which being ardently
inflamed, it immediately coinmixes with them, and they are
conjoyned, with an indissoluble conjunction, under the Chains of
which they remain inseparable for ever. Now this conjunction is
not made by chance, but from the meer affinity which is between
the Bodies and Spirit,
50
for they both proceed from one fountain and principle, though of
the two, the spirit, by reason it vivifies, and holds the
Particles of the Bodies together, is much the more noble, the
more excellent, and most powerful Agent.
II. Hermes. Then the dead Elements are revived, and the
Compositum, or compounded Bodies are tinged and altered, and by
wonderful operations, they are made permanent, or fixed, as the
Philosopher saith.
51
into which the Bodies are reduced; that at first, one part
thereof will tinge ten parts of an imperfect body; then an
hundred, after a thousand, then ten thousand, and so infinitely
on. By which the Efficacy of the Creators Word is most
apparently Evident, Crescite & Multiplicamini, encrease and
multiply. And by how much the of tner the Medicine is dissolved,
by so much the more it encreases in Virtue and Power, which
otherwise without any more solutions, would remain in its simple
or single State of perfection; Here is a Celestial and Divine
Fountain set Open, which no Man is able to draw dry, nor can it
be wholly exhausted, should the World endure to External
Generations.
Salmon. He does not call the Matter of the Stone simply Water,
but a fixed Watery form, which whoso is ignorant of, knows
nothing of the principles of this Science. This Fountain (saith
Bernard Trevisan) is a wonderful Fountain of Virtue, above all
other Fountains in the whole World; it is as clear as Silver,
and of a Celestial Color. It is the Formator of the Royal
Elements; that is
52
IV.
upon the Dunghil. It is most dear and Valuable, yet Vile and the
most Vile: (i.e. found among the most Vile things.) Because it
behoves us to kill two Argent Vives together, and yet to Value,
Prize, and Esteem them viz, the Argent Vive of Auripigment and
the Oriental Argent Vive of Magnesia.
54
55
VI.
56
ful and excellent Son; which does feed with a little Heat, and
nourishes the permanent or fixed Matter, making it to abide even
the greatest Fire.
VII. Hermes. But when you send forth the Fire upon the Leaves or
enfoldings of the Sulphur, the Boundary of Hearts does enter in
above it, is washed in the same, and his Putrefied and stinking
Matter is extracted; then he is altered or changed, and his
Tincture by the help of the Fire remains Red as Flesh.
57
VIII. Hermes. But Our Son the begotten King, doth take his
Tincture from the Fire; And Death, and the Sea, and Darkness fly
away from him.
58
Salmon. Now if you know what this Tincture is, Our Hermes here
tells you very plainly, that it is made and remains Red by the
help of the Fire; and again, Our Son the begotten King Sumit
Tincturam exigne, doth take his Tincture from the fire, from
whence plainly it is taken; the fire is that strong Fortitude,
or invincible strength, which brings forth this Tincture, or
true Viridity of the Lyon. Whatsoever tincture flies away from
the Fire is Immature and Imperfect; nothing can be right and
perfect but what can endure the strongest Tryal of that Element;
and therefore by consequence the Tincture is to be so long
nourished by the Fire, till it comes to the height of
Perfection. And thus ourtone, which before, viz, in its
beginning, lay in Death, and was drowned in the Sea or Waters,
and surrounded with Darkness, which was the Corruption of the
Matter, is by the Power of the Fire, with a gentle Coction,
assimulated to the Nature of the Fire, and at length wholly
turned into Fire, where it dwells as in its proper Matrix or
Element, and in the same only rejoyces and is delighted, till by
length of time it is coverted into a Quintessence the true
Philo sophick Tincture, and so Triumphs over Death, the Sea,
and Darkness as having really Conquered them, becoming a
Medicine for the Bodies both of Metals and Humane kind.
IX. Hermes. The Dragon flies from the Beams of the Sun, who
observes the Holes or passages, where they enter in;
59
and our Dead Son Lives. The King comes from the Fire, and
rejoyces with his Wife, laying Open the hidden things; and
Obscured Virgins Milk.
60
Salmon. The Father can never Desert the Son, for the Son is of
him and from him, participating of his Life and substance: and
is like unto him in all things; and by this new Generation is
made patient and strong, able to endure the most vehement and
lasting fire, without the least Diminution or hurt, to its
substance. The Son has got the Blessing, that is, the Tincture
and Fixity of parts. And the Root of the Matter is in him, that
is, the Prima Materia, the Aurisick Seed, out of which the
Golden Tree of the Philosophers is said to Spring and Grow,
bringing forth much Fruit.
61
62
CHAPTER
VIII
II. Hermes. My Sol, and my Beams are most inward, and secretly
in me: my own Luna also, is my Light, exceeding every Light; and
my good things are better than all other good things.
Salmon. That is, our Mercury contains inwardly within its own
Bowels the Aurisick Seed, but it is most inward, even Centeral,
so that it seems to be hid from the
63
64
IV. Hermes. Now know that which the Philosophers have hidden and
obscured is written with seven Letters. Alpha and Ida, follow
the two: and Sol in like manner follows the Book (of Nature)
notwithstanding, if you are willing, or desire that he should
have the Dominion you must watch the motions of Art, to joyn the
Son to the Daughter of the Water, which is Jupiter: This is a
hidden secret.
65
66
use and exercise of our Reason and Judgment. And tho he does
not expressly say what the matter is taken from, yet he plainly
tells you what it is not taken from; you cannot gather Grapes of
Thorns, nor Figs of Thistles, is a Dictate from the Oracle of
Truth; and so Hermes tells you, a Metalline Body and Substance
cannot be taken from an nimal being: But Man brings forth Man,
and Beast, Beasts; the Ordination of God in the Creation of
things remains inviolable; and if different Species of the same
Genus mix together, a contamination of both the Species follows;
this is plain to the senses: the same thing happens also in
Metals.
VII. Hermes. Now Venus saith, I beget the Light, nor is the
Darkness of my Nature; and unless my Metal be dryed all Bodies
would cleave unto me; because I should make them Liquids: Also I
Blot out, or Wipe away their Rust and Filthiness, and I extract
their substance: Nothing therefore is better than me and my
Brother, being Conjoyned.
67
68
CHAPTER
IX
69
70
Salmon. By Botri he means the two Stones, the White; and the
Yellow or Red, which are extracted out of the White and the Red
Roots, viz, out of the Sulphur of Nature. That which Whitens,
the same also makes Red; and the same that Kills, the same also
makes Alive:
71
72
VI. Hermes. And that which rests or remains upon a strong Fire
(is fixed,) and is also a strong Fire it self: and that which in
the heat of a strong or
73
Salmon. By Cambar also he means the self same thing, to wit, our
Volatile Mercury, in its Corruptible State: or rather the
Corruptible and impure part thereof, which must be corrupted, or
destroyed, and made to fly away, that which is pure and will not
fly, may appear and remain; but the purifying Fire must be
known, in which the great Secret of the Operation lies; and
without which nothing can be done, which Fire, as we have
formerly said, is two fold, viz. Internal and External, the
latter being used only to excite the former.
VII. Hermes. And know ye that Our Aes, Brass or Laton, is Gold,
which is the Art of the permanent or fixed Water; and the
Coloration of its Tincture and Blackness is then turned or
changed into Redness.
74
Salmon. He has hitherto been teaching you the first part of the
Work, which is the Destruction of the first Birth and Life;
concerning which he assures us, he has spoken nothing but the
truth: Our Mercury must be undone, and unmade, that is,
corrupted and destroyed,
75
76
77
CHAPTER
78
II. Hermes. See here, how I have obscured the matter spoken of
to you, by a kind of Circumlocution; and I have deprived you of
seeing the light (by giving you too much light:) And 1. This
dissolved, 2. This joyned, 3. This nearest and longest, I have
named to you.
79
the Air, for that it flys longest in the Air, and nearest to the
Sun. But that you may not be deceived by Names, these Birds,
answer to so many Spirits, or rather to one only Spirit under
that threefold appearance, or manifestation.
III. Hermes. Roast them therefore, then boyl them in that which
proceeds from the Horse Belly, for 7, 14, or 21 days; that it
may eat its own Wings, and kill or destroy it self. This done,
let it be put in Petta Panni, and in the fire of a Fornace,
which diligently lute and take care of, that none of the Spirit
may go forth: And observe, that the times of the Earth are in
the Water; which let be as long as you put the same upon it.
Salmon. Hitherto he has for the most part, delivered the Art
Theorically, now he comes to the Practical part, ordering the
matter (before demonstrated in divers manners) to be roasted,
and to boil it in Horsedung, for a certain number of days. There
is a time of digestion, which is the prime, or first Affation,
or Decoction, with a fire weak and soft, like that of horsedung,
which is sufficient for the first degree of
Digestion: This being done, the Dragon will eat his own Wings,
and kill or destroy himself, that is, the matter will begin in
the Terra Philosophica, to be
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IV. Hermes. The matter then being melted or dissolved and burnt,
take the brain thereof, and grind it in most sharp Vinegar, or
Childrens Urine, till it be obscured or hid: this done; it does
live in putrefaction.
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IX. Hermes. I have kept the things (which out to be put a part)
within their own bounds: I conjoyned the various and divers
figures and forms (of its appearance in the operation) and I
have consederated or joyned together (with them) the Spirit.
Receive you this as the gift of God.
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XI
II. Hermes. I am proved and tried with the fulness of his Riches
and Goddness; with his probable miracles; and I humbly pray God,
that whilst I live, I may pass the whole Course of my Life, so
as I may attain him.
Salmon. When a Man becomes Master of his Arcanuxn, he is then
tried and proven indeed, how in the midst of such a fulness of
Riches and Happiness he can humble himself,
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IV. Hermes. But the Fats which contain the Tinctures, which
coagulate the Fugitive, and set forth, or adorn the Suiphurs, it
behoves us to explicate their disposition (more fully
hereafter.)
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V. Hermes. And to unveil the figure or form, from all other Fats
or Suiphurs (which is the Hidden and Buried Fat or Sulphur)
which is seen in no disposition, but dwells in its own Body, as
fire or heat in Trees and
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Astral Spirit and Sulphur dwells, and so makes it vanish and Fly
away. Now it is said to be Volatile, only in respect to the Body
which holds it: in SQl and Luna, it is absolutely fixt; but in
Mercury this same Sulphur seems to be Volatile; not that it is
Volatile in its own Nature, but is only contained in a Volatile
Body, which is Immature and Weak, and cannot hold it: This Body
therefore must be maturated and strengthened and made fixt, by
Virtue of this inherent Sulphur, being digested and Decocted in
it, with an Idoneus or fit Heat for a certain Revolution of
time.
VI. Hermes. And know that the Heaven is to be joyned in a mean
with the Earth: But the Figure is to be in a middle Nature,
between the Heaven and the Earth, which thing is Our Water.
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VII. Hermes. Now in the first place of all, is the Water, which
goes forth from this Our Stone: The second is Gold: But the
third is Gold in a mean, which is more noble than the Water and
the Foeces.
Salmon. The three parts of the Stone are here more plainly
exprest. 1. The Water, which is our Mercury.
2. Gold, which is Sulphur. 3. The mean, or almost Gold, which is
Our Salt, or Philosophick Earth, and is more worthy than either
the Water or the Foeces, by which Vulgar Gold may by projection
be tinged, and made more than perfect. This is that pretious
Stone, in comparison of which, Gold it self, the most pure Gold,
is esteemed but as a little Sand, and Silver as Clay in respect
thereof. This Gold in a mean, is Gold, in a
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VIII. Hermes. And in these three are the Vapors, the Blackness,
and the Death.
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not Metalline, nor will dissolve, nor mix with the dissolved
Matter, (as the Vapor, the Blackness, and the Death or
Putrefaction,) comes to be separated and removed, whereby the
Dead comes to Live, and that which was in Captivity and Chains
comes to be made free, delivered, and set at Liberty.
Ix.
expel the Super existent Fume or Vapor, from the Water; the
Blackness from the Fat; And the Death from the Foeces, and this
by Dissolution: By which means we attain to the knowledge of the
greatest Philosophy, and the sublime Secret of all Secrets.
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Gold, the most perfect, the King and the Head of them: which the
Water cannot alter,nor the Earth Corrupt, nor Fire Devastate;
because its Complexion is Temperate, or in a mean; and its
Nature directs, in respect of Heat, Cold, Moisture, or Dryness;
nor is anything that is in it Superfluous.
Salmon. The seven Bodies are the seven Metals, the first of
which is Gold, and the most perfect of them: Now tho it be all
that can be, or is requisite to be in a Body truly perfect; yet
something more than perfect is designed by our Tincture. For Sol
of himself cannot tinge nor meliorate any other Body, nor bring
it to his own perfection, therefore he is to be made more than
perfect by Virtue of this Philosophick Tincture, which opening
his Body, shall exalt it a thousand fold beyond the degree of
its perfection, making him able to transmute other Bodies into
his own form, fixity, and likeness: The other fix Bodies are
Silver, Tin, Copper, Iron, Lead and Quick Silver, which last is
also among the number of Spirits. Now there is a difference
between the Common and Vulgar Gold, and our Gold, say
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And as the Stars and all the other Planets receive their Light
and Virtues from the Sun so also do all the other six Metals and
Minerals receive theirs from Our Gold, almost in like manner by
the Emission of its Rays or Beams, which is indeed its tinging
Sulphur, and multiplying and fixing Spirit. All that is perfect
in Our Sol is its Viridity, which eternally generates the
multiplying Tincture, or Ferment of Our Stone. This is the
Elixir saith the Rosary, the compleat Medicine, the most
depurated and digested Substance, more than perfect, and
perfecting all other bodies whether perfect or imperfect, making
those that are perfect, much more than perfect. This is the true
Philosophick Gold (i.e. Gold in a mean, or Gold after a manner)
more worthy, more Noble, and more Pretious than Vulgar Silver or
Gold,
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II.
Salmon. As Sol is among the Stars and other Planets, and Vulgar
Gold among the other Vulgar Metals and Minerals; so also is our
Gold (which is the true Philosophick Tincture) among the other
Metals or Bodys reduced to a Spirituality and pure Tincture: And
as Sol in the Heavens is the Medium that perfects all Sublunary
or Inferior things by his Beams, Light, and Heat: So also
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Our Sol, (the true Seed of Gold, and the Seminal Power of the
Aurisick Principle) is also the Medium which makes all the other
seven Bodies not only perfect, but more than perfect; that they
thereby may perfect other quantities of their own kind, yet
lying in imperfection, viz, wanting Purity, Tincture and
Fixation: All which is done by Virtue of its subtle Spirit,
Tincture, and Fire. Therefore say the Philosophers, Our Gold is
not Corporeal, but a depurated substance in the highest degree,
and brought to an Astral, or Heavenly Nature:
This is the Ixir, Elixir, or Fermentum, the true Tincture and
Spirit, tinging and fixing all other Bodies, and without which
they cannot be perfected.
IV.
Hermes. And you must Decoct and Digest till Ixir, the
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V.
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VI.
end of all their Works: And by this Science the Bodies are
meliorated, and restored: and the Work of them (Deo annuente) is
performed and perfected.
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XIII
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too long, you may spoil your Cheese, and miss the Perfection, or
Goodness, which therein you seek after. These are Familiar
examples, and need no farther exposition. The Matter therefore
is, first by our Ferment corrupted, and brought into a blackness
by Death, but not such a blackness, out of which it cannot be
recovered; but so that in the Course of the Fermentation, the
Mass of the Confection may pass through the mutation or changes
of all the Colors. Now Heat working at the first in humidity
brings forth the blackness; but Heat working in the dryness,
causeth Whiteness, and in the White the Citrinity and wonderful
deep Redness. These Varieties of Colors are caused only by the
Ferment in a proper and fit heat, so that the Corruption of one
is the Generation of another; and the Ferment becomes the Ferment of the Ferment, as the Philosophers speak. He who cannot
taste the Sapor of Salt, will never attain to this desired
Ferment of Ferments, which is the Soul, even before
Fermentation. If therefore this Ferment be not well prepared,
your Magistery will be nothing worth: and know, that this
Fermentuin is taken only from Sol and Luna, that is, from Gold
and Silver, and converts the other Bodies into its own Nature:
Therefore it behoves you to know how to introduce this Ferment
into Dead and imperfect Bodys (that is, to make Ingression)
because it is the Soul; and this Soul gives to them Life and Per
fection; so that together with this living and perfect Soul,
they are made alive and perfect, and one perfect Body.
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II.
Hermes. The certain Color of the Golden matter for the Red,
III. Hermes. And with the Kings Seal we have tinged the Clay,
and in that we have put or placed the color of Heaven, which
augments the sight of them, who can already in some measure see.
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IV.
Spots, also temperate, which neither Fire, nor Air, nor Water,
nor Earth, is able to corrupt or destroy, the universal ferment,
rectifying all things, in a middle or temperate Composition,
which is of a Yellow, or true Citrine colour.
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V.
Hermes. The Gold of the Wise Men, boiled and well digested,
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VI.
VII. Hermes. For the work is first made from the Vegetable:
Secondly from the Animal, in a Hens Egg; in which is the
greatest assistance, and the constancy of the Elements. And Gold
is our Earth; of all which, we make Sericum, which is our
Ferment, or Ixir.
Salmon. He here divides the great Work into two parts, viz.
Vegetable and Animal, which is a Philosophical fiction: But the
true Work is but one, consisting of an
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XIV
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II.
Hermes. Also, as all things were made from One, by the help
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116
Mother thereof. What Sol and Luna are in the Heavens above, the
same are Our Gold and Silver in Our Heavens below. The Universal
Masculine Seed is the Sulphur of Nature, the first and most
Potent cause of all Generation: And if Sol does Live, it is
necessary, as Paracelsus saith, to live in some things, viz, in
its own Radical Humidity, and most pure and simple Air, which
contemperates the heat thereof by its Humidity. The Wind is the
Air, and the Air is the Life, and the Life is the Soul, which
quickens the whole Stone. And therefore the Wind, Air, Life or
Soul must carry the Stone, viz. bring forth Our Magistery: which
being brought forth, it must be nourished by its Nurse, which is
the Earth; for The Earth (saith Hermes) is its Nurse. The Wind
Carries it in its Belly; by which the Universal, Inferior, and
Feminine Seed is dilated through the Air, and joyned to the
Universal Superior and Masculine Seed; the Air or
is the Womb wherein the two Seeds are conjoyned. The Air arises
from Fire and Water, as the Heaven from Fire and Air. Under the
Appelation of Fire, is comprehended the most pure substance of
the Earth, ascending with Fire: and under the Name of Air the
most pure Substance of Water; the Belly or Womb of Nature, is a
most pure Breath or Matter, raised from all the inferior
Elements, converted into a Volatility or Air, in which is
conceived by the help of Luna, the Universal Seed of
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IV.
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V.
Subtile and Thin from the Gross and Thick; but prudently
with long Sufferance, Gentleness and Patience, and
Wisdom, and Judgment.
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120
VI.
Descends again from the Heaven to the Earth, and receives the
Powers and Efficacy of the Superiors and Inferiors.
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122
VII. Hermes. In this Work, you acquire to your self the Wealth
and Glory of the whole World: Drive therefore from you all
Cloudiness or Obscurity, Darnkess and Blindness.
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VIII.
Strength, adds Strength to Strength, forestalling and overtopping all other Fortitudes and Powers; and is able to
Subjugate and Conquer all things, whether they be thin and
Subtil, or thick and Solid Bodies.
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Efficacy and Potency of all things, and even (as it were) above
Nature, so that it may not improperly be said to be a Work
Metaphysical, for that it seems to act above or beyond Nature.
It overcomes or conquers all things, that is, it makes all
subtil and thin things (as QuickSilver) thick and coagulates
them: and on the contrary it Penetrates all thick and solid
things, i.e. It makes every hard Metal whether Perfect or
Imperfect (as Sol, Luna, Saturn, Jupiter, Mars and Venus)
subtile and thin, and brings them to the greatest Perfection,
expelling all the Malign and Dark Spirits possessing them and
giving to them Tincture and Fixity, by its Subtility and
Spiritualty.
Ix.
Hermes. In this manner was the World made; and hence are
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XV
II. In like manner you must be careful of your Argent Vive; for
the black Matter does Whiten the Flesh, and the Work is
perfected by the Fire of the Wise.
IX. I have made plain to you the nearest way, that you may be
easie and satisfied: Understand therefore these things, and
Meditate upon them; and you shall certainly attain to the
perfection of the Work.
CHAPTER
XVI
II. And as for this cause sake, this Water is said to be Divine,
so it is said to be the greatest Poyson:
and it is preferred before all other things, by so much as that
without it nothing of the Work can be done.
IV. And as Sol Acts upon Bodies, so also does this Water upon
the Philosophick Stone: Yea, it penetrates and sinks through it,
and is constant, fixed and perfect.
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VIII.
the moist to the dry, and the hot to the cold, and to Unite them
together in one. This is the Dominion of Brass or Copper, (or
the making of the matter of a changeable Yellow.) The sixth is
the government of Mercury; which is to burn, and is called the
Dominion of Argent Vive.
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133
VI.
VIII. This then know and understand, that the Day, is the
Nativity or bringing forth of the Light; but the Night, the
Nativity or bringing forth of the Darkness.
IX. Sol also is the Light of the Day; Luna is the light of the
Night; which God Created to govern the World.
X. But Luna does receive her Light of the Sun by Combustion, and
is dilated or enlarged therewith: and by so much as she receives
of the Light of the Sun, or does contain in her, of his Light;
by so much does the Nature of Sol bear Rule over the Nature of
Luna.
XI. If therefore you contemplate what I say, and Meditate upon
my Words, you will find that I have spoken the
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XIII. Sow therefore (0 God) Thy Wisdom in our Hearts, and Root
out the corrupt Principles which lodge therein, and leads us in
the way of thy Saints, by which our Spirits and Souls may be
Purified. Thou art Omnipotent,
O Lord God Almighty, and canst do whatever thou pleasest.
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V. Now know, that the Root of the Matter is, the Head of the
Crow flying without Wings, in the dark and black of the Night,
and in the appearance of the Day: from the Throat the fixing
Spirit: from its Gall the Coloring or Tinging Matter is taken,
from its Tail, the defication, or drying of the Matter; from its
Wings the liquid Water; and from its Body the Redness.
VII. You are also to note what Alums and Salts are, which flow
from Bodies: if you put the Medicines (or Matters of the
Medicine) in a just or true proportion, you shall not fear to
err; but if you mistake the proportion, you must add or
diminish, according as you see it tends to the emendation, or
performing of the Work, lest a Deluge should come and overflow
all,drowning the Regions, and overturning the Trees by the
Roots.
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VIII. And tho the Matter be unknown, yet consider these things,
how, or after what manner these two Colors are distinguished, or
diversified, by their Vapours: look into the sweetness of Sugar,
which is one kind of sweet Juice; and into the sweetness of
Honey, which is yet more intense or inward.
IX. Except you make the Bodies spiritual and impalpable, you
know not how to putrefie Ixir, or proceed on in the Work; nor
how the three Volatile Matters or Principles, fight one against
another; and how they fail not, each in their turns, to devour
one another, till of two being left, one, only remains.
XI. And unless the Matter of the Stone, prove inimical one to
another, or contend and fight with, and strive to destroy one
another, you shall never attain to the thing you seek after.
XII. If you mix your Calx with Auripigment, and not in a mean or
due proportion, the splendor and glory of the Operation will not
succeed; but if you interpose a medium, the effect will
immediately follow.
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XIII. Now know, that it is our Water, which extracts the hidden
Tincture. Behold the Example and understand it; if you have once
brought the Body into Ashes, you have operated rightly.
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CHAPTER XIX
THAT THE BEGINNING OF THIS WORK IS IN THE BLACKNESS AND
DARKNESS: AND OF CONJOYNING THE BODY WITH THE SOUL.
I. Now it is that which is dead, which you ought to vivifie or
makes alive; and that which is sick, which ought to be cured: It
is the White which is to be rubified; the Black which is to be
purified; and the Cold which is to be made hot.
II. It is God himself who does create, and inspire or give life,
and replenishes Nature with his Power, that it might follow and
imitate his Wisdom, and act as an Instrument subservient to him.
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V. And if you would walk in the true way, you must persue it in
the evident or visible Blackness: for (saith our Stone) it is
that which is hidden within, which does make me white; and the
same thing which makes me White, makes me also Red.
VI. Conceal this thing from Men, like as a word which is yet in
thy Mouth, which no Man understands; and as the Fire, Light, or
Sight, which is in thine Eye: I will not tell it plainly to thee
thy self, lest by thy words thou conveyest my Breath to another,
to thine own damage:
This is the caution I give thee.
VII. Now know that this our Work, is made (or compounded) of two
Figures (or Substances) the one of which wants the White Rust
(Ceruse) and the other the Redish Rust (Crocus) Our Matters also
are Searsed thro our Sieves or Searses, made of pure or clean
Rinds, and a most blessed Wood.
VIII. You are also to take notice, that the Fire-Stone of the
Philosophers sought after, wants Extention, but it has quantity.
It behoves you therefore, to support and nourish it on every
side, and to continue it as in the middle.
IX. You must also conjoyn the Body with the Soul, beating and
grinding it in the Sun, and imbuing it with the
141
Stone; then puting it into the Fire, so long till all its Stains
and Defilements are taken away; let it be a gentle Fire for
about seven hours space; thus will you get that which will make
you to live.
XI. Again, Except you mix with the White the Red, and presently
bring or reduce the same into a perfect Water, it will tinge
nothing; for it never tinges any thing Red, but that which is
White: and while the Work is now perfecting, add them to the
light of the Sun, and it will be compleated Regimine Marino, as
we have already declared: and by this conjunction above, your
Stone will attain to its Beauty and Glory.
XII. Thus have you a dry Fire which does tinge: an Air or
Vapour, which fixes and chains the Volatile Matter, binding the
Fugitive in Setters; and also whitens expelling the blackness
from Bodies; and a fixed Earth, also receiving the Tincture.
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XX
III. How Manifest and Clear are the Words of the Wise, yet so as
the internal Life and Principal is still hidden; you understand
them now perfectly by their Expressions.
IV. Two Bodies equally taken from the Earth, grind, in the Oyl
of the Decocted Matter, and in the Milk of the White Volatile:
Now mighty and wonderful are the powers and force of these
Bodies, which are freely bestowed upon you, through this whole
Science, which you shall possess, and therewith a long and
enduring Life.
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V. Take by force the most Intense Wisdom, from whence you must
draw forth the External (perpetual or fixed) Life of the Stone,
till your Stone is congealed, and its dulness is vanished; so
will you accomplish the Life thereof sought after.
VII. Plant this Tree upon your Stone, that it may not be in
danger of the violence of Winds, that the Volatile Influences or
Bird of Heaven, may fall upon it, and by virtue thereof, its
Branches may bring forth much Fruit; from thence Wisdom does
arise.
VIII. Take this Volatile Bird, cut off its Head with a fiery
Sword, then Strip it of its Feathers or Wings, undo its Joynts,
and boil it upon Coals, till it is made, or becomes of one only
Color.
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X. For we bought two Black ______ (Crows) and we put them into a
Paropsidem, or Crucible (or Cupel) which we had by us, and Eggs
or Silver Gobbets came out, White as Salt, these we tinged, with
our Saffron: of them we fold publickly two hundred times, with
which we have been made Rich and our Treasures are multiplied.
XI. And whosoever you shall imbue or fill with the Powers
thereof, should they be hurt with the Poyson of Vipers, or the
Malignity of Brass or Verdigrise, they shall be in no danger;
for that it quickens and revives the Dead, and kills the Living:
It destroys and restores again; it casts down that which is
elevated and lift up, and elevates that which is abjected and
cast down, and gives you a dominion over the Heavens of the
Earth.
XII. Now you must note, that there are two Stones of the Wise,
found in the Shores of the Rivers, in the Arms of the Mountains,
in the Bowels of the Floods, and in the back parts of the Kings
House, which by instruction and prudent management may be
brought forth, Male and Female.
and the end of the Work) Blessed God, how great and how
wonderful a thing is this.
XVI. Then said he to me, thou art not able to touch the foot
thereof: but going back, he took him up and placed him in the
Tabernacle, the foot of which, the Messenger said, he was not
able to touch: And waking from his Dream, he saw nothing. Behold
the Similitude.
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XXI
147
stinking Water; more black and stinking than any thing in the
whole World.
VI. Then take this very thing it self, and very gently elevate
it in its tabernacle, till all the moisture is consumed, so as
no more will ascend, this sublimed Matter keep carefully for
your use.
VII. Then take the Foeces, which remain in the bottom of the
Cucurbit, and keep them, for they are the crown (and rejoycing)
of the Heart. Dry then the same and grind them, and add there to
fresh or new Cortex of the Sea, that is say, Mercury, and grind
them together, drying them in a warm Sun.
VIII. And the Waters from the same first sublimed, sink down to
the bottom, which diligently grind and dry, and put them in the
Crucible or Test of Ethel, and sublime:
and the Matter being sublimed purely White, as fine Salt, keep
it safely, for it is the Auripigment, and Sulphur and Magnesia
of the Philosophers.
IX. Understand now, and see that you govern your Work with
Wisdom and Prudence, and make not too much haste.
X. Then take the Cucurbit, put half way into lute, and put into
the same, your dissolved black Water, which you
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XIII. When you see the Vapour is consumed, and nothing more will
ascend, of that which is elevated nor descend, know that the
Matter it self is now coagulated: make therefore a more intense
and vehement Fire, for the space of three hours of the day.
XIV. Then lastly, take away the Fire, or let it go out, and the
next day (all things being cold) open the mouth of your
Cucurbit, and take forth the Matter, which
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XV. This is your Substance sought after; and now you have come
through to the end of your Work; manage it according to your
Reason and Prudence, for (God assisting) you may make of it what
you please.
FINIS
150