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Page

Réfer. : AL2401G
Auteur : Anonyme.
Titre : The Glory of the World.
S/titre : or Table of Paradise....

Editeur : J. Elliot and Co., London.
Date éd. : 1893 .
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THE
G L O R Y O F T H E W O R L D;
OR,
TABLE OF PARADISE;
THAT IS TO SAY,
A TRUE ACCOUNT OF THE ANCIENT SCIENCE WHICH ADAM LEARNED
FROM GOD HIMSELF; WHICH NOAH, ABRAHAM, AND SOLOMON HELD AS ONE OF THE GREATEST GIFTS OF GOD; WHICH ALSO ALL SAGES, AT ALL TIMES, PREFERRED TO THE WEALTH OF THE WHOLE WORLD, REGARDED AS THE CHIEF TREASURE OF THE WHOLE WORLD, AND BEQUEATHED ONLY TO GOOD MEN;
NAMELY,
THE SCIENCE OF THE PHILOSOPHER'S STONE.
---------------
2 PET. iii., 5:
" For this they willingly, through their wickedness, are ignorant of, that through the Word of God the heavens were
of old, and the earth standing out of the water, and in the
water. "

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pict
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THE GLORY OF THE WORLD,
OR,
TABLE OF PARADISE:
A most precious book, containing art, the like of which is not to
be found upon earth; shewing the truth concerning the true
Philosophy, and the most noble medicine, and priceless Tincture, together with divers other valuable Arts, and the Instruments required for them.
N OW, in the name of God, the Almighty Creator and Preserver of this World, I venture to shew forth the hidden mysteries of Nature, which God has planted there, and deigns to reveal to men, that they may see how marvellously things are created, and how wonderfully all
classes of natural objects are brought forth: for a testimony to all
believing Christian men, and for a comfort to all afflicted and
troubled hearts -- seeing that all things created perish and are decomposed
only to be renewed again, to be multiplied, animated,
and perfected after their kind. For nothing that is created, or
born, is at rest, but daily undergoes increase or multiplication on
the part of Nature, until it becomes that which is created and
ordained to be the treasure of all mankind.
Therefore, beseech God to give you such wisdom and understanding as will enable you to understand this Art, and to
bring it, by His blessing, to a good issue for His own glory, and
the good of your neighbour.
If then you would obtain this knowledge at the hand of God, you must confess yourself a miserable sinner, and implore
His blessing, which alone can enable you to receive His Gift

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168 THE HERMETIC MUSEUM.
worthily, and to bear in mind that He has bestowed it upon you
out of pure mercy, and that any pride or presumptuous insolence
on your part will most certainly entail its loss, in addition to His
wrath, and eternal condemnation. You must resolve to begin
this blessed and divine work in the name of God, for the service
of all good Christians, and the building up of our faith; to be a
good athlete in the war against unbelievers; to shun the company
of wicked men; never to open your mouth against the righteous;
but to bestow your bounty upon the needy in order that after
this life you may receive the crown of eternal joy and beatitude.
For this treasure, which is above all other earthly treasures, is
granted to him alone who approves himself humble, honest
gentle, and faithful, as far as the weakness of human nature
allows, and keeps the laws of God through God's bounty and
blessing, and who is not likely to mistake the true nature of the
gift, or to abuse it against his own eternal welfare. It is the gift
of the Holy Spirit, the loving bounty of the great God, which
comes down from the Father of light. He who masters this
Art, must have asked and obtained wisdom of God, since he has
not only gold, silver, and all the riches of this world, but also
perfect health, length of days, and, what is better still, the comfort
to be derived from a reassuring type of the bitter passion
and death of our Lord and Saviour Jesus Christ, His descent
into hell, His glorious and most holy Resurrection on the third
day, and His victory and triumph over sin, death, Devil, and
hell -- a victory that must carry joy and comfort to all that have
the breath of life.
Let me now shew you how wonderfully the human and divine natures of Jesus Christ were united and joined together
m one Person. The soul and body of Christ and His divine
nature were so inseparably joined together that they cannot be
severed throughout all eternity. Nevertheless Christ had to die,
and His soul had to be separated from His body, and once
more joined to it on the third day, that His body might be
glorified, and rendered as subtle as His soul and spirit. For
He had received His body of the substance of the most Blessed
Virgin Mary, and therefore it had to be perfected by temporary
separation from His soul and spirit. Nevertheless, His divinity
remained united in one essence with the body and soul of

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THE GLORY OF THE WORLD. 169
Christ -- it was with the body in the tomb, and with His soul in
Paradise.
The body of Christ had to be separated from its soul in order that it might receive the same power and glory. But
now, Christ having been dead, and His soul having afterwards
been reunited to His body, they are henceforth inseparably
conjoined into one subtle essence. His divine omnipotence
which He received from His Father, which governs all things in
heaven and earth, and is equally perfect from all eternity, is now
one Person with the Christ Jesus, who suffered, died, rose again,
and ascended into heaven, in endless power, glory, majesty,
might, and honour.
Therefore, O sinful man, render thanks to Almighty God for the grace and fatherly loving kindness shewn to you; and
rest assured that you may obtain the glorification which was
given to Christ. For Christ rose first that he might open up for
you a way unto His heavenly Father. Like Him, you too
must be crucified to this world by many hardships, tribulations,
and anxieties. But that you may understand the glorification
of the body, and its renewal to eternal life, you should diligently
consider God's fatherly love and mercy towards fallen man.
Bear in mind that all things that come down from Him are
good and perfect gifts. Take care, therefore, lest you foully
abuse the gifts bestowed upon you freely, without any merit
of your own, to the destruction of your soul; rather let all
your actions shew that you love and fear God, and then every
labour to which you set your hand will prosper, and from
beginning to end you will pursue the work successfully and
joyously. Commit your care to God, trust His word, and
keep His holy commandments: then God will be with you
in all things, will bless your toil, and in His fatherly love
forefend all loss and harm. Your art will then afford you true
comfort, yield you all you need, refresh you amid all your hardships,
supply you with the means of relieving the necessities
of others, and constantly keep before your eyes a living type
of your own glorious resurrection, and of that of all Christian
believers -- whereby we must exchange this earthly and mortal
life for endless joy and the glory of eternal and incorruptible
beatitude.

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170 THE HERMETIC MUSEUM.
Let me then tell you, who would be a true lover of this Art that it was first delivered by God to Adam in Paradise. For it
is a true revelation of many secrets and mysteries. It shews
you the vanity of your body and of your life in this world; but
it also solaces you with the hope of eternal salvation. It suggests
to you the reflection that if God has infused such wonderful
virtues into mere inanimate natural objects, surely we, who are
so much better than they, must be reserved for some high and
glorious destiny. I beseech you, therefore, to acquit yourself
wisely in all that you do -- not to be in haste, -- but to reveal this
mystery to no mortal man, unless he be a lover of this Art and
of a godly, sincere, and merciful temper. Such was the practice
of the ancient Sages to whom this wisdom was revealed by the
inspiration of the Holy Spirit. You must also confess that this
Art is real, for the sake of those who will not believe that Jesus
Christ proceeded from His Almighty Heavenly Father, and was
also born of a pure virgin. Moreover, you must ask God to
enlighten you by the gift of His Holy Spirit, to sharpen your
understanding, to open your eyes, and to grant you a profound
insight into that unfathomable wisdom which lies hid in our
Art, and which no Sage has ever been able to express in his
writings. For there are many secrets in Nature which it is
impossible for our unaided human reason to apprehend. If you
follow my directions and suffer yourself to be guided by the
grace of God, then the work which you undertake for the glory
of God, and for the good of your neighbour, will have a joyful
issue. Feed the hungry; give drink to the thirsty; clothe the
naked; comfort the afflicted; visit the sick and the prisoners:
and you shall have what you desire.
ROBERT VALENS RUGL.
" A spirit is within, which by deliberate skill " " you must separate from the body. Simply " " disjoin the material part from the vapour. You " " should then add the cold water of the spring " " With this you should unweariedly sprinkle both " " You will then have the true Elixir of all this " " Art."
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THE GLORY OF THE WORLD. 171
Exhortation and Information
to all the lovers of this Art, in which they can see, as in a mirror,
all the fundamental and essential requirements thereof; whether
it is possible or not to arrive at the true Art, and concerning the
same.
-------
I would warn all and sundry, but especially you, my beloved disciples, in clear and impressive language, to be on your guard
against all fantastical teaching, and to listen to the truthful information
which I shall now proceed to give you.
In the first place, you must give a wide berth to the false Alchemy of the vulgar herd. I have experienced this so much
that I am loath to recommend any to undertake the work,
since this Art is so well hidden that no mortal on earth can discover
it unless Sol and Luna meet. If you give diligent heed to
my warning you may attain to a knowledge thereof, but if you
do not, you will never approach any nearer to it. Know also
that there is only one thing in the whole world that enters into
the composition of the Stone, and that, therefore, all coagulation,
and admixture, of different ingredients, would shew you to be on
a wrong scent altogether. lf you could perform all the different
operations of our art, yet all your dissolving, coagulating, decomposing,
distilling, augmenting, albefying, &c., would be useless,
without a true knowledge of our Matter. For our Art is good
and precious, nor can any one become a partaker of it, unless it be
revealed to him by God, or unless he be taught by a skilled
Master. It is a treasure such as the whole world cannot buy.
Do not, therefore, my sons, spend your toil until you know what
that is on which you are to operate. For even if you knew the
right Matter, your information would be useless to you without
a knowledge of the method of preparing it. The Stone in its
final and effective form is not to be found anywhere in the whole
world, either in the heavens above, or in the earth beneath; nor
in any metal, nor in anything that grows, nor yet even in gold or
silver. lt must he prepared, i.e., developed, into its final form;
yet for all that, it cannot, strictly speaking, be made better than
God created it, nor can the Tincture be prepared out of it: the
'Tincture' must be added to it, and therefore has nothing to do

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172 THE HERMETIC MUSEUM.
with our main object, since it is a different thing altogether. If
it were in any metal, we should surely have to look for it in the
Sun or Moon; yet the Moon cannot contain it, or it would long
since have become the Sun. Neither is it in mercury, or in any
sulphur, or salt, or in herbs, or anything of that nature, as you
shall see hereafter. Now we will conclude our exhortation, and
proceed to describe the Art itself.

There follow some Methods of Recognising our Stone. I.
Know that our Stone is one, and that it is justly called a Stone. For it is a Stone, and could bear no name so characteristic,
as that of the Stone of the Sages. Yet it is not any one of our
existing stones, but only derives its appellation from its similarity
to them. For our Stone is so prepared as to be composed of the
four elements. On this account it has been called by different
names, and assumes different forms, although it is one thing, and
its like is not found upon earth. It is a Stone, and not a stone
in the sense of having the nature of any one stone; it is fire, yet
it has not the appearance, or properties, of fire; it is air, yet
neither has it the appearance, or properties, of air; it is water, but
has no resemblance, or affinity, to the nature of water. It is
earth, though it has not the nature, or appearance, of earth, seeing
that it is a thing by itself.

Another way of Knowing our Precious Stone. II.
An ancient philosopher says: Our Stone is called the sacred rock, and is divided, or signified, in four ways. Firstly,
into earth; secondly, into its accretion; thirdly, into fire; and
fourthly, into the flame of fire. If any one knows the method of
dissolving it, of extracting its salt, and of perfectly coagulating
it, he is initiated in the mysteries of the Sages. Therefore if the
salt turn white, and assume an oily appearance, then it tinges.
There are three stages in our Art. Firstly, the transmutation of
the whole thing into one salt; secondly, the rendering of three
subtle bodies intangible; thirdly, the repetition of the whole
solution of the whole thing. If you understand this, set your
hand to the work. For the Matter is only one thing, and would

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THE GLORY OF THE WORLD. 173
remain one thing, though a hundred thousand books had been
written about it, because this Art is so great a treasure that the
whole world would not be a sufficient compensation for it. It is
described in obscure terms, yet openly named by all, and known
to all. But if all knew its secret, no one would work, and it would
lose its value. On this account it would be impious to describe
it in universally intelligible language. He to whom God will
reveal it, may understand these dark expressions. But because
most men do not understand them, they are inclined to regard
our Art as impossible, and the Sages are branded as wicked men
and swindlers. Learned doctors, who thus speak of us, have it
before their eyes every day, but they do not understand it,
because they never attend to it And then, forsooth, they deny
the possibility of finding the Stone; nor will any one ever be
able to convince them of the reality of our Art, so long as they
blindly follow their own bent and inclination ln short, they are
too wise to discern it, since it transcends the range of the human
intellect, and must be humbly received at the hand of God.

Yet Another Way of Knowing our Blessed Stone.
The philosopher, Morienus, calls our Stone, water: and he had good reasons for the name. O water of bitter taste, that
preservest the elements ! O glorious nature, that overcomest
Nature herself! O thou that resemblest Nature, which
dissolvest her tractable nature, that exaltest Nature -- that art
crowned with light, and preservest in thyself the four elements,
out of which the quintessence is made! Thou art for the simple,
seeing that thou art most simple in thy operation. Having
conceived by a natural process, thou bringest forth vapour,
and art a good mother. Thou needest no outward help; nature
preserves nature, and is not separated from nature by the
operation of nature. The thing is easy to find, the knowledge
is easy, altogether familiar, yet it is as a miracle to many. Thy
solution is great glory, and all thy lovers are named above. Thou
art a great arcanum and to the many thou appearest impossible !

Explanation.
Know, my son, that our Stone is such that it cannot adequately be described in writing. For it is a stone, and

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174 THE HERMETIC MUSEUM.
becomes water through evaporation; yet it is no stone, and it
by a chemical process it receives. a watery form it is at first
like any other liquid water, being a thin fluid; yet its nature is
not like that of any other water upon earth. There is only one
spring in all the world from which this water may be obtained.
That spring is in Judaea, and is called, the Spring of the
Saviour, or of beatitude. By the grace of God its situation
was revealed to the Sages. It issues in a secret place, and its
waters flow over all the world. It is familiar to all, yet none
knows the principle, reason, or way to find the spring, or
discover the way to Judaea. But whoever does not know
the right spring will never attain to a knowledge of our Art.
For this reason, that Sage might well exclaim, " O water
of a harsh and bitter taste! " For, in truth, the spring is
difficult to find; but he who knows it may reach it easily, without
any expense, labour, or trouble. The water is, of its own
nature, harsh and bitter, so that no one can partake of it; and,
because it is of little use to the majority of mankind, the Sage
doth also exclaim, " O water, that art lightly esteemed by the
vulgar, who do not perceive thy great virtues, in thee lie, as it
were, hid the four elements. Thou hast power to dissolve, and
conserve, and join nature, such as is possessed by no other thing
upon earth." If you would know the properties and appearance
of this Stone, know that its appearance is aqueous, and that the
water is first changed into a stone, then the stone into water,
and the water at length into the Medicine. If you know the
Stone without the method of its preparation, your knowledge
can be of no more use to you than if you knew the right method
without being acquainted with the true Matter. Therefore our
hearts are filled with gratitude to God for both kinds of
knowledge.

Concerning the Treasure in the Tincture.
For let me tell you that when you have the red [tincture] you have something that all the treasures of the world will not
buy. For it transmutes all metals into true gold, and is therefore
much better than the preparation of the Sun. As a
medicine it excels all other gold; all diseases may be cured by
drinking one drop of the tincture in a glass of wine; and it has

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THE GLORY OF THE WORLD. 175
power to work many other marvels which we cannot here
mention at length. If you wish to prepare the tincture for the
Moon, take five half-ounces of the red tincture, and mix it well
with five hundred half-ounces of the Moon, which have been
subjected to the action of fire, then melt it, and the whole will
be changed into the Tincture and the Medicine. Of this take half
an ounce, and inject it into five hundred half-ounces of Venus
or any other metal, and it will be transmuted into pure silver.
Of the red tincture, which you have diligently prepared, take
one part to a thousand parts of gold, and the whole will be
changed into the red tincture. Of this, again, you may take
one part to a thousand parts of Venus, or any other metal, and
it will be changed into pure gold. For this purpose you need
not buy any gold or silver. The first injection you can make
with about a drachm of both; and then you can transmute with
the tincture more and, more.
You should also know that in our Art we distinguish two things -- the body and the spirit: the former being constant, or
fixed, while the other is volatile. These two must be changed,
the one into the other: the body must become water, and the
water body. Then again the body becomes water by its own
internal operation, and the two, i.e., the dry and the liquid, must
once more be joined together in an inseparable union. This
conjunction could not take place if the two had not been
obtained from one thing; for an abiding union is possible only
between things of the same nature. Of this kind is the union
which takes place in our Art; for the constituent parts of the
Matter are joined together by the operation of nature, and not
by any human hand. The substance is divided into two parts,
as we shall explain further on. For instance, the Eagle is a
"water," which being extracted is then a body dead and lifeless:
if it is to be restored to life, the spirit must once more be joined
to it, and that in a unique fashion, as we see that it devours
gradually again the one eagle after the other. Then the body
loses all its grossness, and becomes new and pure; nor can this
body and soul ever die, seeing that they have entered into an
eternal union, such as the union of our bodies and souls shall
be at the last day.

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176 THE HERMETIC MUSEUM.
Another Description of our Stone.
The Enigma of the wise (the Stone) is the Salt and Root of the whole Art, and, as it were, its Key, without which no one
is able either to lock or unlock its secret entrance. No man can
understand this Art who does not know the Salt and its preparation,
which takes place in a convenient spot that is both moist
and warm; there the dissolution of its liquid must be accomplished,
while its substance remains unimpaired. These are the
words of Geber.

Explanation.
Know that the Salt of which Geber speaks has none of the specific properties of salt, and yet is called a Salt, and is a Salt.
It is black and fetid, and when chemically prepared, assumes the
appearance of blood, and is at length rendered white, pure, and
clear. It is a good and precious Salt which, by its own operation,
is first impure and then pure. It dissolves and coagulates
itself, or, as the Sage says, it locks and unlocks itself. No Salt
has this property but the Salt of the Sages. Its chemical
development it may undergo in a moist and convenient place,
where its moisture (as the Sage says) may be dissolved in the
Bath of Mary. He means that it must be warm enough for its
water to be distilled, yet not warmer than the excrement of
horses, which is not fresh.

Another Description of our Stone.
Alexander the Great, King of Macedonia, in his "Philosophy" has the following words: Know that the Salt is fire and dryness.
Fire coagulates, and its nature is hot, dry, and penetrating, even
unto the inmost part. Its property is to become white even as
the Sun and the Moon with the variations in the extremes of fire,
to wit, of the natural fire, while the Sun restores redness and the
Moon whiteness, and brings bodies to their spiritual condition
at the same time that it removes their blackness and bad sulphur.
With it bodies are calcined: it is the secret of the red and
white tincture, the foundation and root of all things, and the
best of all created things after the rational soul of man. For no
Stone in the whole world has a greater efficacy, nor can any
child of this earth find the Art without this Stone. Blessed be

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THE GLORY OF THE WORLD. 177
God in heaven, who hath created this Art in Salt for the transmutation
of all things, seeing that it is the quintessence which is
above all things, and in all things. God Most High has not
only from Heaven blessed creatures in this fashion, but praise,
excellence, power, and wisdom are to be recognised as existing
in this Salt. He who can dissolve and coagulate it, is well
acquainted with the arcana of this Art. Our Salt is found in a
certain precious Salt, and in all things. On this account the
ancient Sages called it the "common moon," because all men need
it. If you would become rich, prepare this Salt till it is rendered
sweet. No other salt is so permanent, or has such power to fix the
"soul," and to resist fire. The Salt of the earth is the soul; it
coagulates all things, is in the midst of the earth when the earth
is destroyed; nor is there anything on the earth like its tincture.
It is called Rebis (Two-thing), is a Stone, Salt, one body, and, to
the majority of mankind, a vile and a despised thing. Yet it
purifies and restores bodies, represents the Key of our whole Art,
and all things are summed up in it. Only its entering in is so
subtle that few perceive it: yet if it enter a body, it tinges it and
brings it to perfection. What then should you desire of God but
this Salt and the ingression thereof?
If a man lived a hundred thousand years, he could never sufficiently marvel at the wonderful manner in which this noble
treasure is obtained from ashes, and again reduced to ashes. In
the ashes is Salt, and the more the ashes are burnt, the more
ashes it affords; notice also, that that proceeds from fire, and
returns to fire, which proceeds from [the] earth. All must confess
that in the Salt there are two salts that kill mercury. This
is a most profound saying. For sulphur, and the radical liquid,
are generated in earth of a most subtle nature, and thus is prepared
the Philosopher's Stone, which causes all things, even as
the philosophers set forth, to arise out of one thing, and one
nature, without the addition of any foreign substance. Our
Matter is one of the commonest things upon earth, and contains
within itself the four elements. It is, indeed, nothing short of
marvellous that so many seek so ordinary a thing, and yet are
unable to find it. We might put down many other characteristics
of this Salt, but I prefer to leave the further elaboration of this
subject to the reader, and to confine myself to a more detailed

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178 THE HERMETIC MUSEUM.
account of its fruits, entrance, and life, of the mode of opening
the garden, and catching a glimpse of the glorious roses, of the
way in which they multiply, and bear fruit a thousand-fold; also
how you may cause the dead body to re-appear, and to be raised
again to immortal life, by the power of which it may be able to
enter imperfect bodies, purify them, and bring them to perfection,
and to a state of immutable permanence.
I now propose to speak of the Stone under three aspects, viz., as the vegetable, the animal, and the mineral Stone; and
among these again, of the one which contains those four
elements that impart life to all. Place this one substance in an
air-tight alembic, and treat it according to the precepts of our
Art, which we shall set forth further on. Then the sowing in the
field can take place, and you obtain the Mineral Stone, and the
Green Lion that imbibes so much of its own spirit. Then
life returns to its spirit through the alembic, and the dead
body lies at the bottom of the vessel. In the latter there are
still two elements which the fire cannot sever -- for sooner
[than that] the ashes are burned in the fire itself, and the
Salt thereby becomes stronger. The earth must be calcined
until it turns white; then the earth is severed of its own accord,
and is united to its own earth. For every thing strives to
be joined to its like. Give it the cold and humid element
to drink, and leave it standing eight days, that the two
may be well mixed. You must see yourself what is best to be
done after this: for I cannot give you any further information at
present. Sun and Moon must have intercourse, like that of a
man and woman: otherwise the object of our Art cannot be
attained. All other teaching is false and erroneous. Think
upon this Salt as the true foundation of our Art; for its worth
outweighs all the treasures of this world. Itself is not developed
into the tincture, but the tincture must be added to it. Nor is
the substance of our Art found in any metal.

Another Description of the Matter end the Method. By Senior.
Natural things, according to this Sage, are those which have been generated and produced out of a natural substance by a
natural method. Now in its first, or lunar, stage, our Stone is

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THE GLORY OF THE WORLD. 179
produced from a coagulated white earth, as the Sage says:
Behold our Sun in our white earth, and that by which the
union in our Art is effected; which is twice transmuted into
water, and whose volatile exhalation, representing that which is
most precious in our Substance, is the highest consolation of the
human body. With this water the inward mercury of the
metals must be extracted. Hence it follows that our Stone is
obtained from the elements of two luminaries (gold and silver),
being called our quicksilver and incombustible oil, the soul and
light of bodies -- which alone can afford to dead and imperfect
bodies eternal light and life. Therefore I pray and beseech you,
my son, to crush quicksilver from our Substance with intelligence
and great activity.

The Purging the "Earth" of Its Superfluous Earth.
The aforesaid earth, or Matter, you must purify, or calcine, so as to extract its water and spirit. The latter you must enclose
in a phial, and pour common aqua vitæ upon it till the
substance is covered to the height of three or four fingers; then
subject it to the action of fire for an hour, and diligently distil it
by the bath. What remains you must again calcine, and extract
with its water till you find nothing more in the " earth." The earth
keep for the second stage of the process. The water you have
extracted distil over a gentle fire. Then you will find at the
bottom of the distilling vessel a certain beautiful substance,
resembling a crystal stone, which is purged of all earthly grossness,
and is called "our earth." This substance you must place
in a glass (pumpkin-shaped) distilling vessel, and calcine until
it becomes dry and white, and yet liquid withal. l`hen you
have obtained the treasure of this world, which has virtue to
purify and perfect all earthly things: it enters into all, it
nourishes the fixed salt in all things by means of Mercury or
the body.

Another Description of our Stone.
Know, my sons, that the Stone out of which our Art is elaborated, never touches the earth after its generation. If it
touch the earth, it is of no use for our purpose, although at its
first birth it is generated by the Sun and Moon, and embodies

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180 THE HERMETIC MUSEUM.
certain earthy elements. It is generated in the earth, then
broken, destroyed, and mortified. Out of it arises a vapour
which is carried with the wind into the sea, and thence brought
back again to the land, where it almost immediately disappears.
It must be caught in the air, before it touches the ground; otherwise
it evaporates. As soon as it is borne from the sea to the
land, you must promptly seize it, and enclose it in your phial,
then manipulate it in the manner described. You may know its
coming by the wind, rain, and thunder, which accompany it;
therefore it should not escape you. Though it is born anew
every day, yet it existed from the beginning of the world. But
as soon as it falls to the ground, it becomes useless for the purposes
of our Art.
" From our earth wells forth a fertilizing fountain," "whence flow two precious stones. The first" " straightway hastens to the rising of the Sun; " "the other makes its way to the setting thereof.' " From them fly forth two Eagles, plunge into the " " flames, and fall once more to the earth. Both " " are furnished with feathers, and Sun and Moon," " being placed under their wings, are perfected." Know also that two waters flow forth from this fountain; the one (which is the spirit) towards the rising Sun, and the other,
the body, towards the setting Sun. The two are really only one
very limpid water, which is so bitter as to be quite undrinkable.
The quantity of this water is so great that it flows over the whole
earth, yet leads to nothing but the knowledge of this Art The
same also is misused too often by those who desire it. Take also
the `'fire," and in it you will find the Stone, and nowhere else in
the whole world. It is familiar to all men, both young and old,
is found in the country, in the village, in the town, in all things
created by God; yet it is despised by all. Rich and poor handle
it every day. It is cast into the street by servant maids. Children
play with it. Yet no one prizes it, though, next to the
human soul, it is the most beautiful and the most precious thing
upon earth, and has power to pull down kings and princes.
Nevertheless, it is esteemed the vilest and meanest of earthly
things. It is cast away and rejected by all. Indeed it is the
Stone which the builders of Solomon disallowed. But if it be

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THE GLORY OF THE WORLD. 181
prepared in the right way, it is a pearl without price, and, indeed,
the earthly antitype of Christ, the heavenly Corner Stone. As
Christ was despised and rejected in this world by the people of
the Jews, and nevertheless was more precious than heaven and
earth; so it is with our Stone among earthly things: for the
spring where it is found is called the fount of nature. For even
as through Nature all growing things are generated by the heat
of the Sun, so also through Nature is our Stone born after that
it has been generated.
When you have found the water which contains our Stone, you must take nothing away from it, nor add anything to it: for
it must be entirely prepared by means of that which it contains
within itself. Then extract the water in an alembic, and separate
the liquid from the dry. The body will then remain alone on
the glass, while the water runs down into the lower part. Thereupon
unite the water once more to the body in the manner
described above, and your task will be accomplished. Know
also that the water in which is our Stone, is composed in well-
balanced proportions of the four elements. In the chemical
process you will learn to distinguish earth, oil, and water, or body,
spirit, and soul: the earth is at the bottom of the glass vessel, the
oil, or soul, is with the earth, and the water is the spirit which is
distilled from it In the same way you will come upon two
colours, namely, white and red, representing the Moon and the
Sun. The oil is the fire, or the Sun, the water is air, or the Moon;
and Sun and Moon are silver and gold which must enter into
union. But enough, what I have said in this Epistle ought to
enable you to find the Stone, and if herein you fail to discover it,
rest assured that it will never become known to you. Be thou,
therefore, a lover of the Art, and commended unto God the
Almighty even unto all eternity. Written in the year 1526 after
the birth of our Lord.
Thus do the Sages write concerning the two waters which yet are only one water -- and in this alone the Stone is to be
found. Know also that by so much as the earthly part is
wanting, by also so much does the heavenly part abound more
fully. Now this Stone renders all dry and arid bodies humid,
all cold bodies warm, all impure bodies clear and pure. It contains
within itself all healing and transmuting virtue, breathed

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182 THE HERMETIC MUSEUM.
into it by the art of the Master and the quickening spirit of fire.
Thanks be unto God therefore in all time.

The Sun is its Father, the Moon its Mother
If you have those two spirits, they bring forth the Stone, which is prepared out of one part of Sulphur, or Sun, and four
parts of Mercury, or Moon. The Sulphur is warm and dry, the
Mercury cold and moist. That must again be dissolved into
water, which before was water, and the body, which before was
mercury, must again become mercury.

Concerning the First Matter, or Seed of the Metals, including
that of the Husband, and that of the Spouse.
Metals have their own seed, like all other created things. Generation and parturition take place in them as in everything
else that grows. If this were not the case, we should never have
had any metals. Now, the seed is a metallic Matter which is
liquefied from earth. The seed must be cast into its earth, and
there grow, like that of every other created thing. Therefore,
we must prepare the earth, or our first Matter, and cast into it
the seed, whereupon it will bring forth fruit after its kind. This
motion is required for the generation out of one thing, viz., that
first Matter; the body must become [a] spirit, and the spirit
body: thence arises the medicine which is transmuted from one
colour to another. Now, that which is sought in the white produces
white, and the red, in like manner, gives red. The first
Matter is one thing, and fashioned into its present shape by the
hand of God, and not of man joined together, and transmuted
into its [being] essence by Nature alone. This we take, dissolve,
and again conjoin, and wash with its own water, until it becomes
white, and then again red. Thus our earth, in which we now
may easily see our Sun and Moon, is purified. For the Sun is the
Father of metals, and the Moon is their Mother: and if generation
is to take place, they must be brought together as husband
and wife. By itself neither can produce anything, and therefore
the red and the white must be brought together. And though a
thousand books have been written about it, yet for all that, the
first substance is not more than one. It is the earth into which
we cast our grain, that is to say, our Sun and Moon, which then

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THE GLORY OF THE WORLD. 183
bear fruit after their kind. If itself be cast into metals, it is
changed into that which is best, viz., Sun and Moon. This is
most true. Thanks be unto God.

A Simple Account of the True Art.
According to the Sages, no body is dissolved without the coagulation of the spirit. For as soon as the spirit is transmuted
into the body, [the Stone] receives its power. So long as the
spirit is volatile, and liable to evaporate, it cannot produce any
effect: when it is fixed, it immediately begins to operate. You
must therefore prepare it as the baker prepares the bread. Take
a little of the spirit, and add it to the body, as the baker adds
leaven to the meal, till the whole substance is leavened. It is
the same with our spirit, or leaven. The Substance must be continuously
penetrated with the leaven, until it is wholly leavened.
Thus the spirit purges and spiritualizes the body, till they are
both transmuted into one. Then they transmute all things, into
which they are injected, into their own nature. The two must
be united by a gentle and continuous fire, affording the same
degree of warmth as that with which a hen hatches her eggs. It
must then be placed in a St Mary's Bath, which is neither too
warm nor too cold. The humid must be separated from the dry,
and again joined to it. When united, they change mercury into
pure gold and silver Thenceforward you will be safe from the
pangs of poverty. But take heed that you render thanks unto
God for His gracious gift which is hidden from many. He has
revealed the secret to you that you may praise His holy name,
and succour your needy neighbour. Therefore, take diligent
heed, lest you hide the talent committed to your care. Rather
put it out at interest for the glory of God, and the good of your
neighbour. For every man is bound to help his fellow man, and
to be an instrument in the hand of God for relieving his necessities.
Of this rule Holy Scripture affords an illustration in the
example of Joseph, Habakkuk, Susanna, and others.

Here follows my TESTAMENT which I have drawn up in your favour, my beloved Sons, with all my Heart.
For your sakes, beloved students of this Art, and dear Sons, I have committed to writing this my testament, for the purpose

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184 THE HERMETIC MUSEUM.
Of instructing, admonishing, warning, and informing you as to
the substance, the method, the pitfalls to be avoided, and the
only way of understanding the writings of the Sages. For as
Almighty God has created all things out of the dry and the
humid elements, our Art, by divine grace, may be said to pursue
a precisely similar course. If therefore any man know the principle
and method of creative nature, he should have a good
understanding of our Art. If anyone be unacquainted with
Nature s methods, he will find our Art difficult, although in reality
it is as easy as to crush malt, and brow beer. In the beginning
when, according to the testimony of Scripture, God made
heaven and earth, there was only one Matter, neither wet nor
dry, neither earth, nor air, nor fire, nor light, nor darkness,
but one single substance, resembling vapour or mist, invisible and
impalpable. It was called Hyle, or the first Matter. If a thing is
once more to be made out of nothing, that " nothing " must be
united, and become one thing; out of this one thing must arise a
palpable substance, out of the palpable substance one body, to
which a living soul must be given -- whence through the grace of
God, it obtains its specific form. When God made the substance,
it was dry, but held together by moisture. If anything was to
grow from that moisture, it had to be separated from that which
was dry, so as to get the fire by itself, and the earth by
itself. Then the earth had to be sprinkled with water, if anything
moist was to grow out of it, for without moisture nothing
can grow. In the same way, nothing grows in water, except it
have earth wherein to strike root. 11 then the water is to bedew
the earth, there must be something to bring the water into contact
with the earth; for example, the wind prevents all ordinary
water from flowing to the sea, and remaining there. Thus one
element without the aid of another can bear no fruit; if there
was nothing to set the wind in motion it would never blow --
therefore the fire has received the office of impelling and obliging
it to do its work. This you may see when you boil water over
the fire; for then there arises a steam which is really air, water
being nothing but coagulated air, and air being generated from
water by the heat of the Sun. For the Sun shines upon the
water, and heats it until steam is seen to issue forth. This vapour
becomes wind, and, on account of the large quantity of [the] air,

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THE GLORY OF THE WORLD. 185
we get moisture and rain: so air is once more changed or coagulated
into water, or rain, and causes all things upon earth to grow,
and fills the rivers and the seas.
It is the same with our Stone, which is daily generated from [the] air by the Sun and Moon, in the form of a certain vapour,
yea, even through the Red Sea; it flows in Judea in the channel
of Nature whither it behoves us to bring it. If we catch it, we
lop off its hands and feet, tear off its head, and try to bring it to the
red [colour]. If we find anything black in it, we throw it away
with the entrails and the filth. When it has been purified, we
take its limbs, join them together again, whereupon our King
revives, never to die again, and is so pure and subtle as to pervade
all hard bodies, and render them even more subtle than itself.
Know also that when God, the Almighty, had set Adam in Paradise,
He shewed him these two things in the following words:
'Behold, Adam, here are two things, one fixed and permanent,
the other volatile: their secret virtue thou must not make known
to all thy sons."
Earth, my brother, is constant, and water volatile, as you may see when anything is burnt. For then that which is
constant remains, while that which is volatile evaporates. That
which remains resembles ashes, and if you pour water on it, it
becomes an alkali, the efficacy of the ashes passing into the
water. If you clarify the lye, put it into an iron vessel, and let
the moisture evaporate over a fire, you will find at the bottom
the substance which before was in the lye, that is to say, the
salt of the matter from which the ashes were obtained. This
salt might very well be called the Philosopher's Stone, from
being obtained by a process exactly similar to that which is
employed in preparing the real Stone, though at the same time
it profits nothing in our work. For the substance which contains
our Stone is a lye, not indeed prepared by the hand of
man from ashes and water, but joined together by Nature,
according to the creation and ordination of God, commingled of
the four elements, possessed of all that is required for its perfect
chemical development. If you take the substance, which
contains our Stone, subject it to a S. Mary's Bath in an alembic,
and distil it, the water will run down into the antisternium, and
the salt, or earth, remain at the bottom, and is so dry as to be

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186 THE HERMETIC MUSEUM.
without any water, seeing that you have separated the moist
from the dry. Pound the body small, put it into the S. Mary's
Bath, and expose it to heat till it is quite decomposed. Then
give it its water to drink, slowly, and at long intervals, till it is
clarified. For it coagulates, dissolves, and purifies itself. The
distilled water is the spirit which imparts life to its body, and is
the alone soul thereof. Water is wind (air), and wind is life,
and the life is [in the] soul. In the chemical process, you find
water and oil -- but the oil always remains with the body, and is,
as it were, burnt blood. Then it is purified with the body by
long-continued gentle heat. But you should be careful not to
set about this Art before you understand my instructions, which
at the end of this first part are bequeathed to you in the form
of a Testament. For the Stone is prepared out of nothing in
the whole world, except this substance, which is essentially one.
He who is unacquainted therewith can never attain the Art. It
is that one thing which is not dug up from mines, or from the
caverns of the earth, like gold, silver, sulphur, salt, &c., but is
found in the form which God originally imparted to it. It is
formed and manifested by an excessive thickening of air; as
soon as it leaves its body, it is clearly seen, but it vanishes
without a trace as soon as it touches the earth, and, as ir is
never seen again, it must therefore be caught while it is still in
the air -- as I told you once before. I have called it by various
names, but the simplest is perhaps that of " Hyle," or first
principle of all things. It is also denominated the One Stone
of the Philosophers, composed of hostile elements, the Stone of
the Sun, the Stone of the Metals, the runaway slave, the
aëriform Stone, the Thirnian Stone, Magnesia, the corporeal
Stone, the Stone of the jewel, the Stone of the free, the
golden Stone, the fountain of earthly things, Xelis, or. Silex
(flint), Xidar, or Radix (root), Atrop, or Porta (gate). By these
and many other names it is called, yet it is only one. If you
would be a true Alchemist, give a wide berth to all other
substances, turn a deaf ear to all other advisers, and strive to
obtain a good knowledge of our Stone, its preparation, and its
virtue.
My Son, esteem this my Testament very highly: for in it I have, out of love and compassion towards you, given the reins

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THE GLORY OF THE WORLD. 187
to the warm-hearted impulse which constrains me to reveal more
than I ought to reveal. But I beseech you, by the Passion of
our Lord and Saviour Jesus Christ, not to communicate my
Testament to ignorant, unworthy, or wicked men, lest God's
righteous vengeance light upon you, and hurl you into the
yawning gulf of everlasting punishment, from which also may
the same merciful God most mercifully preserve us.
It is by no means a light thing to shew the nature of the aforesaid Hyle. Hyle is the first Matter, the Salt of the Sages,
Azoth, the seed of all metals, which is extracted from the body
of " Magnesia " and the Moon.
Hyle is the first principle of all things -- the Matter that was from the beginning. It was neither moist, nor dry, nor
earth, nor water, nor light, nor darkness, but a mixture of all
these things, and this mixture is HYLE.

---------------
HERE FOLLOWS THE SECOND PART OF THIS BOOK.
In the beginning, when God Almighty had created our first parent Adam, together with all other earthly and heavenly
bodies, He set him in Paradise, and forbade him, under penalty
of eternal death, to eat of the fruit of the tree of the knowledge
of good and evil. So long as Adam obeyed the Divine precept
he had immortality, and possessed all that he needed for perfect
happiness. But when he had partaken of the forbidden fruit,
he was, by the command of God, driven forth into this world,
where he and his descendants have since that time suffered
nothing but poverty, disease, anxiety, bitter sorrow, and death.
If he had been obedient to the Divine injunction, he would have
lived a thousand years in Paradise in perfect happiness, and
would then have been translated to heaven; and a like happy
destiny would have awaited all his descendants. For his
disobedience God visited him with all manner of sufferings and
discases; but in His mercy also shewed him a medicine whereby
the different defects brought in by sin might be remedied,
and the pangs of hunger and disease resisted, as we are, for
instance, preserved and strengthened by bodily meat and drink.

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188 THE HERMETIC MUSEUM.
It was on account of this original sin that Adam, in spite of his great wisdom and the many arts that God had
taught him, could not accomplish his full thousand years.
But if he had not known the virtues of herbs, and the Medicine,
he would certainly not have lived as longas he did. When,
however, at length his Medicine would no longer avail to
sustain life, he sent his son Seth to Paradise to fetch the tree
of life. This he obtained after a spiritual manner. But
Seth did seek also and was given some olives of the Tree
of the Oil of Mercy, which he planted on the grave of his
father. From them sprang up the blessed Tree of the Holy
Cross, which through the atoning' death of our Redeemer
became to us wretched, sinful men, a most potent tree of life,
in gracious fulfilment of the request of our first parent Adam.
On the other hand, the suffering, disease, and imperfection
brought not only upon men, but also upon plants and animals,
by the fall of Adam, found a remedy in that precious gift
of Almighty God, which is called the Elixir, and Tincture,
and has power to purge away the imperfections not only
of human, but even of metallic bodies; which excels all other
medicines, ss the brightness of the sun shames the moon
and the stars. By means of this most noble Medicine
many men, from the death of Adam to the fourth monarchy,
procured for themselves perfect health and great length of
days. Hence those who had a good knowledge of the
Medicine, attained to three hundred years, others to four
hundred, some to five hundred, like Adam; others again to nine
hundred, like Methusalem and Noah; and some of their
children to a longer period still, like Barham, Ilrehur, Kalix,
Hermes, Geber, Albanus, Ortulanus, Morienus, Alexander
of Macedonia, Anaxagoras, Pythagoras, and many others who
possessed the Medicine of the Blessed Stone in silence, and
neither used it for evil purposes, nor made it knewn to the
wicked; inst as God Himself has in all times hidden this knowledge
from the proud, the impure, and the froward. But cease
to wonder that God has put such excellent virtue into the
Stone, and has imparted to it the power of restoring animal
bodies, and of perfecting metals: for I hope to explain to you
the whole matter in the three parts of my Book, which I have

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THE GLORY OF THE WORLD. 189
entitled GLORY of the WORLD. If you will accept my
teaching, and follow my directions, you will be able to prove
the truth of my assertions by your own happy experience.
Now when you have attained this great result, take care that
you do not hide your talent. Use it for the solace of the
suffering, the building of Christian schools and churches, and
the glory of the Holy Trinity. Otherwise God will call you
to an eternal account for your criminal neglect of His gift.
May God deign to keep us from such a sin, and to establish
us in His Holy Word!

To the Reader.
If it should seem unto you a tedious matter, my friendly reader, to read through and digest my book, I advise you
to cheer yourself on by bearing in mind the great object you
have in view. If you do so you will find the book very
pleasant reading, and a joy indeed. Since God -- praised in
all times be his Holy and Venerable Name! -- in His
unspeakable mercy has made known to me the magistery of
this most true and noble Art, I am moved and constrained
by brotherly love to show you the manner of producing this
treasure, in order that you may be able to avoid the ruinous
trouble and expense to which I was put in the course of a
long and fruitless search I will endeavour to be as clear
and outspoken as possible, in order to vindicate myself from
the possible charge of imposture, malice, and avarice. I am
most anxious that the gift which God has committed to my
trust shall not rust, or rot, or be useless in my hands. For
this most precious Medicine is so full of glorious potency as
to be most justly styled the Oil of Mercy, for reasons which
your own understanding will suggest to you. It is therefore
unnecessary for me to go into this preliminary question at
any great length. I may at once proceed to give you an
account of the Art itself, and to put you on your guard
against all seducing deceivers, -- in short, to open up to you a
true, unerring, and joyful road to the knowledge and possession
of the Stone, and to the operations of this Art.
Therefore, I -- who possess the Stone, and communicate to you this Book -- would faithfully admonish and beseech

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190 THE HERMETIC MUSEUM.
you to keep this my TABLE of PARADISE and GLORY
of the WORLD, from all proud and unjust oppressors of the
poor; from all presumptuous, shallow, scornful, calumnious, and
wicked persons, so as not to put it into their hands, on pain of
God's everlasting punishment. I beseech you to take this warning
to heart; but, on the other hand, to communicate and impart
this my Table to all true, poor, pious, honest, and benevolent
persons, who will gratefully reverence and rightly use the
merciful gift of God, and conceal it from the unworthy.
Nevertheless, even if my book should find its way into the hands
of wicked men, God will so smite them with blindness as to
prevent them from apprehending too much of my meaning, and
frustrate all their attempts to carry out my directions. For God
knows how to confound the wicked, and bring their presumption
to nought; as we are also told by David in his psalms: " Thine
enemies shalt thou hold in thine hand, and shalt restrain them
in the snares of their mind." I beseech you, therefore, my
sons, to give diligent heed to my teaching; then you will spend
this life in health and happiness, and at length inherit everlasting
joy. I pray that God the Father, the Son, and the Holy Ghost,
may grant this my petition.

An Account of the True Art.
I make known to all ingenuous students of this Art that the Sages are in the habit of using words which may convey either
a true or a false impression; the former to their own disciples
and children, the latter to the ignorant, the foolish, and the
unworthy. Bear in mind that the philosophers themselves
never make a false assertion. The mistake (if any) lies not
with them, but with those whose dulness makes them slow to
apprehend the meaning. Hence it comes that, instead of the
waters of the Sages, these inexperienced persons take pyrites,
salts, metals, and divers other substances which, though very
expensive, are of no use whatever for our purpose. For no one
would dream of buying the true Matter at the apothecary's;
nay, that tradesman daily casts it into the street as worthless
refuse. Yet the matter of our Stone is found in all those things
which are used by ignorant charlatans: for it is our Stone, our
Salt, our Mercury, our verdigris, halonitre, salmiac, Mars,

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THE GLORY OF THE WORLD. 191
sulphur, &c. It is not dug out with pick-axes from ordinary
mountains, seeing that our Stone is found in our mountains and
springs; our Salt is found in our salt-spring, our metal in our
earth, and from the same place we dig up our mercury and
sulphur. But what we mean by our mines and springs these
charlatans cannot understand. For God has blinded their
minds and made gross their senses, and left them to carry on
their experiments with all manner of false substances. Nor do
they seem able to perceive their error, or to be roused from their
id le imaginations by persistent failure. Where they should
have distilled with gentle heat they sublime over a fierce fire,
and reduce their substance to ashes, instead of developing its
inherent principles by vitalizing warmth. Again, when they
should have dissolved, they coagulated instead, and so on. By
these false methods they could, of course, obtain no good result;
but instead of blaming their own ignorance they lay the fault on
their teacher, and even deny the genuineness of our Art. As a
matter of fact, all their mistakes arise from their misinterpreting
the meaning of words which should have put them on the right
scent. For instance, when the Sages speak of calcining, these
persons understand that word to mean " burning," and consequently
render their substance useless by burning it to ashes.
When the Sages "dissolve," or transmute into " water," these shallow
persons corrode with aqua fortis. They do not understand that
the dissolution must be effected with something that is contained
within our substance, and not by means of any foreign appliance.
These foolish devices bear the same relation to our Art
that a dark hole bears to a transparent crystal. It is their own
ignorance that prevents them from attaining to a true knowledge;
but they put the blame on our writings, and call us charlatans
and impostors. They argue that if the Stone could be found at
all, they must have discovered it long ago, their eyes being as
keen and their minds as acute as they are. " Behold," say
they, " how we have toiled day and night, how many books we
have read, how many years we have spent in our laboratories:
surely if there were anything in this Art, it could not have
escaped us." By speaking thus, they only exhibit their own
presumption and folly. They themselves have no eyes, and
they make that an argument for blaspheming our high and holy

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192 THE HERMETIC MUSEUM.
Art. Therefore, you should first strive to make yourself
acquainted with the secrets of Nature's working, and with the
elementary principles of the world, before you set your hand to
this task. After acquiring this knowledge, carefully peruse this
book from beginning to end; you will then be in a position to
judge whether our Art is true or false. You will also know what
substance you must take, how you must prepare it, and how
your eager search may be brought to a successful issue. Let
me enjoin you, therefore, to preserve strict silence, to let nobody
know what you are doing, and to keep a good heart:
then God will grant you the fulfilment of all your wishes.

Here follows my own Opinion and Philosophical Dictum.
I now propose to put down a brief statement of the view which I take of this matter. He who understands my meaning,
may at once pass on to the opinions of the various Sages,
which 1 have placed at the end of my book. He who does not
apprehend my meaning, will find it explained in the following
treatise.
Since I know the blessed and true Art, with the nature and the matter of the Stone, I have thought it my duty freely
to communicate it to you -- not in a lawyer's style, nor in pompous
language, but in few and simple words. Whoever peruses this
book carefully, and with an elementary knowledge of natural
relations, cannot miss the secret which I intend to convey. I
am afraid that I shall be overwhelmed with reproaches for
speaking out with so much plainness, seeing that this Art has
never, from the beginning of the world, been so clearly explained
as I mean to explain it in this Book. Nevertheless, I am well
aware that I am now declaring a secret which must for ever
remain hidden from the wise of this world, and from those who
are established in their own conceits. But I must now proceed
to give you the result of my experience
My beloved sons and disciples, and all ye that are students of this Art; I herewith, in the fulness of Christian faith
and charity, do make known to you that the Philosopher's Stone
grows not only on " our " tree, but is found, as far as its effect
and operation are concerned, in the fruit of all other trees, in all

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THE GLORY OF THE WORLD. 193
created things, in animals, and vegetables, in things that grow,
and in things that do not grow. For when it rises, being stirred
and distilled by the Sun and the Moon, it imparts their own
peculiar form and properties to all living creatures by a divine
grace; it gives to flowers their special form and colour, whether
it be black, red, yellow, green, or white; in the same way all
metals and minerals derive their peculiar qualities from the operation
of this Stone. All things, I say, are endowed with their
characteristic qualities by the operation of this Stone, i.e., the
conjunction of the Sun and Moon. For the Sun is the Father,
and the Moon the Mother of this Stone, and the Stone unites in
itself the virtues of bath its parents. Such are the peculiar properties
of our Stone, by which it may be known. If you understand
the operation, the form, and the qualities, of this Stone, you will
be able to prepare it; but if you do not, I faithfully counsel you
to give up all thought of ever accomplishing this task.
Observe, furthermore, how the seeds of all things that grow, as, for instance, grains of wheat or barley, spring forth from the
ground, by the operation of the Stone, and the developing
influences of Sun and Moon; how they grow up into the air, are
gradually matured, and bring forth fruit, which again must be
sown in its own proper soil. The field is prepared for the grain,
being well ploughed up, and manured with well rotted dung;
for the earth consumes and assimilates the manure, as the body
assimilates its food, and separates the subtle from the gross
Therewith it calls forth the life of the seed, and nourishes it with
its own proper milk, as a mother nourishes her infant, and
causes it to increase in size, and to grow upward. The earth
separates, I say, the good from the bad, and imparts it as nutriment
to all growing things; for the destruction of one thing is
the generation of another. It is the same in our Art, where the
liquid receives its proper nutriment from the earth. Hence the
earth is the Mother of all things that grow; and it must be
manured, ploughed, harrowed, and well prepared, in order that
the corn may grow, and triumph over the tares, and not be
choked by them. A grain of wheat is raised from the ground
through the distillation of the moisture of the Sun and Moon,
if it has been sown in its own proper earth The Sun and Moon
must also impel it to bring forth fruit, if it is to bring forth fruit

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194 THE HERMETIC MUSEUM.
at all. For the Sun is the Father, and the Moon the Mother, of
all things that grow.
In the same way, in our soil, and out of our seed, our Stone grows through the distilling of the Sun and Moon; and as it
grows it rises upwards, as it were, into the air, while its root
remains in the ground. That which is above is even as that
which is below; the same law prevails; there is no error or
mistake. Again, as herbs grow upward, put forth glorious
flowers and blossoms, and bear fruit, so our grain blossoms, matures
its fruit, is threshed, sifted, purged of its chaff, and again put
in the earth, which, however, must previously have been well
manured, harrowed, and otherwise prepared. When it has been
placed in its natural soil, and watered with rain and dew, the
moisture of heaven, and roused into life by the warmth of the
Sun and Moon, it produces fruit after its own kind. These two
sowings are peculiar characteristics of our Art. For the Sun and
Moon are our grain, which we put into our soil, as soul and spirit
-- and such as are the father and the mother will be the children
that they generate. Thus, my sons, you know our Stone, our
earth, our grain, our meal, our ferment, our manure, our verdigris,
our Sun and Moon. You understand our whole magistery, and
may joyfully congratulate yourselves that you have at length
risen above the level of those blind charlatans of whom I spoke.
For this, His unspeakable mercy, let us render thanks and praise
to the Creator of all things, through Jesus Christ our Lord.
Amen.

Concerning the Origin of Metals.
My son, I will now proceed to explain to you more in detail the generation of the metals, and the way in which they receive
their growth and development, with their special form and quality.
You will thereby be enabled to understand, even from the very
foundation, with marvellous accuracy and clearness, the principle
that underlies our whole Art. Permit me, therefore, to inform
you that all animals, trees, herbs, stones, metals, and minerals,
grow and attain to perfection, without being necessarily touched
by any human hand: for the seed is raised up from the ground,
puts forth flowers, and bears fruit, simply through the agency of
natural influences. As it is with plants, so it is with metals.

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THE GLORY OF THE WORLD. 195 While they lie in the heart of the earth, in their natural ore, they
grow, and are developed, day by day, through the influence of
the four elements: their fire is the splendour of the Sun and
Moon; the earth conceives in her womb the splendour of the
Sun, and by it the seeds of the metals are well and equally
warmed, just like the grain in the fields. Through this warmth
there is produced in the earth a vapour or spirit, which rises
upward and carries with it the most subtle elements. It might
well be called a fifth element: for it is a quintessence, and contains
the most volatile parts of all the elements. This vapour
strives to float upward through the summit of the mountains, but,
being covered with great rocks! they prevent it from doing so:
for when it strikes against them, it is compelled to descend again.
It is drawn up by the Sun, it is forced down again by the rocks,
and as it falls the vapour is transmuted into a liquid, i.e., sulphur
and mercury. Of each of these a part is left behind -- but that
which is volatile rises and descends again, more and more of it
remaining behind, and becoming fixed after each descent. This
" fixed " substance is the metals, which cleave so firmly to the
earth and the stones that they must be smelted out in a red-hot
furnace. The grosser the stones and the earth of the mountains
are, the less pure will the metal be; the more subtle the
soil and the stones are, the more subtle will be the vapour, and
the sulphur and mercury formed by its condensation -- and the
purer these latter are, the purer, of course, will the metals themselves
be. When the earth and the stones of the mountain are
gross, the sulphur and mercury must partake of this grossness, and
cannot attain to their proper development. Hence arise the
different metals, each after its own kind. For as each tree of the
field has its own peculiar shape, appearance, and fruit, so each
mountain bears its own particular ore; those stones and that
earth being the soil in which the metals grow. The quality of
this soil is to a great extent dependent upon planetary influences.
The nearer the mountains lie to the planets, the more do metals
grow in them; for the qualities of metals are determined by
planetary influences. Mountains that are turned towards the
sun have subtle stones and earth, and produce nothing but gold.
If they are more conveniently situated for being influenced by
the moon, their metallic substance ;s turned into silver. For all

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196 THE HERMETIC MUSEUM.
metals, when perfectly developed, must ultimately become Moon
and Sun, though some need to be operated on by the Sun and
Moon longer than others: for the Sun is the Father, and the
Moon the Mother, of all things that grow. Thus you see that gold
glitters like the Sun, and silver like the Moon. Now, children
always resemble their parents; and all metallic bodies contain
within themselves the properties of the Sun: to change the baser
metals into gold and silver, there is positively nothing wanting
but gentle solar warmth. In this respect there exists a close
analogy between animal and vegetable growth. When the Sun
retires in the winter, the flowers droop and die, the trees shed
their leaves, and all vegetable development is temporarily suspended.
In the summer again, when the heat of the Sun is too
great, not being sufficiently tempered by the cooling influences
of the Moon, all vegetation is withered and burnt up. If there
is to be perfect growth, the Sun and Moon must work together,
the one heating and the other cooling. If the influence of the
Moon prevails unduly, it must be corrected by the warmth of the
Sun; the excessive heat of the Sun must be tempered by the
coldness of the Moon. All development is sustained by solar
fire. Imperfect metals are what they are, simply because they
have not yet been duly developed by solar influences.
Now, by the special grace of God, it is possible to bring this natural fire to bear on imperfect metals by means of our Art, and
to supply the conditions of metallic growth without any of the
hindrances which in a natural state prevent perfection. Thus by
applying our natural fire, we can do more towards " fixing " imperfect
bodies and metals in a moment, than the Sun in a
thousand years. For this reason our Stone has also power to
cure all things that grow, acting on each one according to its
kind. For our Matter represents a perfect and inseparable union
of the four elements, which indeed is the sum of our Art, and is
consequently able to reconcile and heal all discord in all manner
of metals and in all things that grow, and to put to flight all
diseases. For disease is discord o' the elements, (one unduly
lording it over the rest) in animal as well as in metallic bodies.
Now as soon as our blessed Medicine is applied, the elements are
straightway purified, and joined together in amity; thus metallic
bodies are fixed, animal bodies are made whole of all their diseases,

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THE GLORY OF THE WORLD. 197
gems and precious stones attain to their own proper perfection.
You should also know that all stones are generated by the Sun and Moon out of the sulphur and volatile mercury; if they
do not become metals, that is entirely due to their own grossness.
In the same way, all plants are generated from sulphur and
mercury, and that by the heat of the Sun and Moon. For the
Sun and Moon are the mercury in our Matter. The Sun is warm
and dry, the Moon warm and moist; for in [the] earth is hid a
warm and dry fire, and in that fire dwells warm and moist air --
and from these is generated mercury which is both warm and
moist. Hence there may be distinguished two chief constituent
principles, to wit, moist and dry, that is, earth, wind, and water,
unto which mercury is conjoined, and the same is warm and moist.
Mercury and sulphur, in our substance, and in all things, spring
from the moist and dry, the moist and dry being stirred by the
warmth of the Sun, and distilled and sublimed, -- in each thing
according to its specific nature. Thus our Stone is that mercury
which is mixed of the dry and the moist. But the common mercury
is useless for our purpose -- for it is volatile, while our mercury
is fixed and constant. Therefore have nothing to do with
the common mercury, but take our mercury which is the principle
of growth in all bodies, whether human, vegetable, or metallic;
which imparts to all flowers their fragrance and colour. This
mercury represents an harmonious mixture of the four elements,
hot and dry, Sun and Moon. It is generated in the form of a
vapour in the fields and on the mountains, by the warmth of the
Sun: that vapour is condensed into a moisture, from which arise
sulphur and mercury, and from them again metals The same
process takes place in our Att, which represents the union of the
warm and moist, by means of warmth. For our substance is
generated in the form of a vapour out of warmth and moisture,
and changed into sulphur. In this fire and water, and nowhere
else, is our Stone to be found. For the vapour carries upward
with it most subtle earth, most subtle fire, most subtle water, and
most subtle air, and thus presents a close union of the most subtle
elements. This is the first Matter, and may be divided into
water and earth, which two are again joined together by gentle
heat, even as in the woods and mountains mercury is joined with

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198 THE HERMETIC MUSEUM.
a quick earth and rare water by means of a temperate warmth,
and in the long process of time is converted into metal. So is
it ordained in our Art, and not otherwise does the process take
place. When you, therefore, see that our substance, having been
first generated in the form of a vapour, permits itself to be separated
into water and earth, you may know that the Stone is
composed of the four elements. Know also that the vapour in
the mountains is true mercury (which cannot be said of the
ordinary mercury); for wherever there is vapour in the mountains,
there is true mercury, which by ascending and descending, in the
manner described above, becomes fixed, and inseparable from its
earth, so that where the one is, there the other must abide.
Thus I have told you plainly enough how the metals are generated, what mercury is, and how it is transmuted into metals.
I will therefore conclude this part of my treatise, and tell you in
the following section how you may actually perform the chemical
process. You see that it is not so incredible, after all, that
all metals should be transmuted into gold and silver, and all
animal bodies delivered from every kind of disease; and I hope
and trust that God will permit you practically to experience the
truth of this assertion.

Now I will tell you how you must produce the Fire and Water, in which is prepared the Mercury required for the red and white Tincture.
Take fire, or the quicklime of the Sages, which is the vital fire of all trees, and therein doth God Himself burn by divine love.
In it purify Mercury, and mortify it for the purposes of our Art;
understand, with vulgar Mercury, which you wish to fix in water
or fire. But the Mercury which lies hidden in this water, or fire,
is therein fixed of itself. The Mercury which is in the fire must be
decomposed, clarified, coagulated, and fixed with indelible,
living, or Divine fire, of that kind which God has placed in
the Sun; and wherein God Himself burns as with Divine love
for the consolation of all mankind. Without this fire our Art can
not be brought to a successful issue. This is the fire of the
Sages which they describe in such obscure terms, as to have
been the indirect cause of beguiling many innocent persons to

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THE GLORY OF THE WORLD. 199
their ruin; so even that they have perished in poverty
because they knew hot this fire of the Philosophers. It is the
most precious fire that God has created in the earth, and has a
thousand virtues -- nay, it is so precious that men have averred
that the Divine Power itself works effectually in it. It has
the purifying virtue of Purgatory, and everything is rendered
better by it. It is not wonderful, therefore, that a fire should
be able to fix and clarify Mercury, and to cleanse it from all
grossness and impurity. The Sages call it the living fire,
because God has endowed it with His own Divine, and vitalising
power.
In the writings of the Sages, this fire goes by different names. Some call it " burnt" wine, others assign to it three names
from the analogy of the Three Persons of the Holy Trinity, God
the Father, God the Son, and God the Holy Ghost; Body,
Soul, and Fire, or Spirit.
The Sages further say: The fire is fire, and also water, containing within itself both cold and heat, moisture, and
dryness, nor can anything extinguish it but itself. Hence
others say that it is an inextinguishable fire, which is continually
burning, purifying, and tinging all metals, consuming all their
impurities, and combining Mercury with the Sun in so close
an union that they become one and inseparable.
Therefore our great Teachers say that as God the Father, the Son, and the Holy Ghost, are three Persons, and yet but
one God; so this fire unites these three things, namely, the
Body, Spirit, and Soul, or Sun, Mercury, and Soul. The
fire nourishes the Soul which binds together the Body and
the Spirit, and thus all three become one, and remain united
for ever. Again, as an ordinary fire, on being supplied with
fuel, may spread and fill the whole world, so this Tincture
may be multiplied, and so this fire may enter into all metals;
and one part of it has power to change two, three, or five
hundred parts of other metals into gold.
Again, the Sages call this fire the fire of the Holy Spirit, because as the Divinity of Christ took upon itself true flesh and
blood without forfeiting anything of its Divine Nature, so the
Sun, the Moon, and Mercury, are transmuted into the true
Tincture, which remains unaffected by all outward influences,

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200 THE HERMETIC MUSEUM.
and endures, and will endure, for ever. Once more, as God
feeds many wicked sinners with his blood, so this Tincture
tinges all gross and impure metals, without being injured by
contact with them. So also, therefore, may it be compared with
the sacro-saintly Sacrament of the Most Holy Eucharist, from
which no sinner is excluded, how impure soever he may have
been. You have thus been made acquainted with the all but
miraculous virtue of this fire: remember that no student of this
Art can possibly do without it. For another Sage says: "In
this invisible fire you have the whole mystery of this Art, as the
three Persons of the Holy Trinity are truly concluded in one
substance." In this fire the true Art is summed up in three
palpable things, which yet are invisible and incomprehensible,
like the Holy Spirit. Without those three things our Art can
never be brought to perfection. One of them is fire; the
second, water; the third, earth; and all those three are invisibly
present in one essence, and are the instrumental cause of all
perfection in Nature.

Now will I also describe the operation of those Three Things in our Art, and will at once begin with all Three.
Our wise Teacher Plato says: "Every husbandman who sows good seed, first chooses a fertile field, ploughs and manures
it well, and weeds it of all tares; he also takes care that his own
grain is free from every foreign admixture. When he has
committed the seed to the ground, he needs moisture, or rain, to
decompose the grain, and to raise it to new life. He also
requires fire, that is, the warmth of the Sun, to bring it to
maturity." The needs of our Art are of an analogous nature.
First, you must prepare your seed, i.e., cleanse your Matter from
all impurity, by a method which you will find set forth at length
in the Dicta of the Sages which I subjoin to this Treatise.
Then you must have good soil in which to sow your Mercury
and Sun; this earth must first be weeded of all foreign
elements if it is to yield a good crop. Hence the Sage enjoins
us to " sow the seed in a fruitful field, which has been prepared
with living fire, and it will produce much fruit "

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THE GLORY OF THE WORLD. 201
What is the Urine of Children?
I will now truly inform you concerning the Urine of Children, and of the Sages. The spirit which is extracted from
the metals is the urine of children: for it is the seed and the
first principle of metals. Without this seed there is no consummation
of our Art, and no Tincture, either red or white.
For the sulphur and mercury of gold are the red, the sulphur
and mercury of silver are the white Tincture: the Mercury of
the Sun and Moon fixes all Mercury in imperfect metals, and
imparts excellence and durability even to common Mercury.
Dioscorides has written an elegant treatise concerning this
Urine of Children, which he calls the first Matter of metals.

What is the Mercury of the Sages?
Mercury is nothing but water and salt, which have been subjected for a long space of time to natural heat so as to be
united into one. This is Mercury, or dry water, which is not
moist, and does not moisten anything; of course, I do not speak
of crude common mercury, but of the Mercury of the Sages.
The Sages call it the fifth element. It is the vital principle which
brings all plants to maturity and perfection. The other quintessence,
which is in the earth, and partly material, contains within
itself its own seed which grows out of its soil. The heavenly
quintessence comes to the aid of the earthly, removes the
grossness of its earth, and brings the aforesaid seed to maturity.
For Mercury, and the Celestial Quintessence, drain off all
harmful moisture from the quintessence of the earth. This
Mercury is also called sulphur of the air, sulphur being a
hardening of mercury; or we may describe them as husband
and wife, from whom issue many children in the earth. You
must not think that I desire to hide from you my true meaning:
nay, I will further endeavour to illustrate it in the following way.
Common sulphur, as you know, coagulates common mercury;
for sulphur is poisonous, and mercury deadly. How then can
you obtain from either of them anything suitable for perfecting
the other, seeing that both require to be assisted by some external
agent ? On the other hand, I tell you that if, after the
conjunction of our fixed sulphur with our sublimed mercury, you
sprinkle a mere particle of it upon crude mercury, the latter is at

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202 THE HERMETIC MUSEUM.
once brought to perfection. Again, you may clearly perceive
that the quintessence of the earth has its operation in the winter
when the earth is closed up with frost; while the Quintessence
of the Stars operates in the summer time, when it removes all
that is injurious in the inferior quintessence, and thus quickens
everything into vigorous growth. The two quintessences' may
also be driven off into water, and there conserved. An earthly
manifestation you may behold in the colours of the rainbow,
when the rays of the Sun shine through the rain. But, indeed,
there is not a stone, an animal, or a plant, that does not contain
bath quintessences. In short, they embody the secret of our
whole Magistery, and out of them our Stone is prepared.
Hermes, in his Emerald Table, expresses himself as follows:
" Our Blessed Stone, which is of good substance, and has a soul,
ascends from earth to heaven, and again descends from heaven
to earth. Its effectual working is in the air; it is joined to
Mercury; hence the Sun is its Father, the Moon its Mother;
the wind has borne it in her womb, the earth is its nursing
mother, and at length that which is above is also that which is
below. The whole represents a natural mixture: for it is a
Stone and not a Stone, fixed and volatile, body and soul, husband
and wife, King and Queen." Let what I have said
suffice, instead of many other words and parables.

Composition.
Albertus expresses himself thus concerning the conjunction of the Stone: "The elements are so subtle that no ordinary
method of mingling will avail. They must first be dissolved
into water, then mixed, and placed in a warm spot, where they
are united after a time by natural warmth. For the Elixir and
the two solutions must be conjoined in the proportion of three
parts of the Elixir and one part of the crushed body. This
must again be coagulated and dissolved, and so also again until
the whole has become one, without any transmutation. All this
is accomplished by the virtue of our mercurial water; for with
it the body is dissolved. It is that which purifies, conjoins,
dissolves, and makes red and white." Aristotle says of it as
follows: This water is the earth in which Hermes bids us sow
the seed; the Sun or Moon, as Senior hath it, for extraction of

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THE GLORY OF THE WORLD. 203
the Divine water of sulphur and mercury, which is fire, warming
and fructifying by the igneous virtue thereof. This is the
Mercury and that is the water which wets not the hand. It is
the Mercury which all Sages have laved and used, and of which
they have acknowledged the virtue so long as they lived.

---------------
THE THIRD PART OF THIS TREATISE, CONTAINING THE DICTA OF THE SAGES.
i. I will now proceed to quote the very words of the various Sages in regard to this point, in order that you may the
more easily understand our meaning. Know then that Almighty
God first delivered this Art to our Father, Adam, in
Paradise. For as soon as He had created him, and set him in
the Garden of Eden, He imparted it to him in the following
words: "Adam, here are two things: that which is above is
volatile, that which is below is fixed. These two things contain
the whole mystery. Observe it well, and make not the virtue
that slumbers therein known to thy children; for these two
things shall serve thee, together with all other created things
under heaven, and I will lay at thy feet all the excellence and
power of this world, seeing that thou thyself art a small
world."
ii. ABEL, the son of Adam, wrote thus in his Principles: After God had created our Father, Adam, and set him in
Paradise, He subjected to his rule all animals, plants, minerals,
and metals. For man is the mountain of mountains, the Stone
of all stones, the tree of trees, the root of roots, the earth of
earths. All these things he includes within himself, and God
has given to him to be the preserver of all things.
iii. SETH, the son of Adam, describes it thus: Know, my children, that in proportion as the acid is subjected to coction,
by means of our Art, and is reduced into ashes, the more of
the substance is extracted, and becomes a white body. If you
cook this well, and free it from all blackness, it is changed into a
stone, which is called a white stone until it is crushed. Dissolve
it in water of the mouth, which has been well tempered, and its

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204 THE HERMETIC MUSEUM.
whiteness will soon change to redness. The whole process is
performed by means of this sharp acid and the power of God.
iv. ISINDRUS: Our great and precious Matter is air, for air ameliorates the Matter, whether the air be gross or tenuous,
warm or moist. For the grossness of the air arises from the
setting, the approach, and the rising of the Sun. Thus the air
may be hot or cold, or dry and rarefied, and the degrees of this
distinguish summer and winter.
v. ANAXAGORAS says: God and His goodness are the first principle of all things. Therefore, the mildness of God
reigns even beneath the earth, being the substance of all things,
and thus also the substance beneath the earth. For the mildness
of God mirrors itself in creating, and His integrity in the
solidity that is beneath the earth. Now we cannot see His
goodness, except in bodily form.
vi. SENIOR, or PANDOLPHUS, says: I make known to posterity that the thinness, or softness, of air is in water, and is
not severed from the other elements. If the earth had not its
vital juice, no moisture would remain in it.
vii. ARISTEUS delivers himself thus briefly: Know that the earth is round, and not flat. For if it were perfectly flat, the
Sun would shine everywhere at the same moment.
viii. PYTHAGORAS: That which is touched and not seen, also that which is known but not locked upon, these are only
heaven and earth; again, that which is not known is in the
world and is perceived by sight, hearing, smell, taste, or touch
Sight shews the difference between black and white; hearing,
between good and evil; taste, between sweet and bitter; touch,
between subtle and gross; smell, between fragrant and fetid.
ix. ARISTEUS, in his Second Table, says: Best the body which I have made known to you into thin plates; pour
thereon our salt water, i.e., water of life, and heat it with a
gentle fire until its blackness disappears, and it becomes first
white, and then red.
x. PARMENIDES: The Sages have written about many waters, stones, and metals, for the purpose of deceiving you.
You that desire a knowledge of our Art, relinquish Sun, Moon,
Saturn, and Venus, for our ore, and our earth, and why so?
Every thing is of the nature of no thing.

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THE GLORY OF THE WORLD. 205
xi. LUCAS: Take the living water of the Moon, and coagulate it, according to our custom. By those last words I mean
that it is already coagulated. Take the living water of the Moon,
and put it on our earth, till it becomes white: here, then, is our
magnesia, and the natures of natures rejoice.
xii. ETHEL: Subject our Stone to coction till it becomes as bright as white marble. Then it is made a great and effectual
Stone, sulphur having been added to sulphur, and preserving its
property.
xiii. PYTHAGORAS: We exhibit unto you the regimen concerning these things. The substance must drink its water, like
the fire of the Moon, which you have prepared. It must continue
drinking its own water and moisture. till it turns white.
xiv. PHILETUS: Know, ye sons of philosophy, that the substance, the search after which reduces so many to beggary, is
not more than one thing of most effectual properties. It is
looked down upon by the ignorant, but held in great esteem by
the Sages. Oh, how great is the folly, and how great also is the
presumptuous ignorance of the vulgar herd! If you knew the
virtue of this substance, kings, princes, and nobles would envy
you. We Sages call it the most sharp acid, and without this acid
nothing can be obtained, neither blackness, whiteness, nor the
Tincture.
xv. METHUSALEM: With air, vapour, and spirit we shall have vulgar mercury changed into as good a silver as the nature
of minerals will allow in the absence of heat.
xvi. SIXION: Ye sons of philosophy, if you would make our substance red, you must first make it white. Its three natures
are summed up in whiteness and redness. Take, therefore,
our Saturn, subject it to coction in aqua vitæ until it turns white,
becomes thick, and is coagulated, and then again till it becomes
red. Then it is red lead, and without this lead of the Sages nothing
can be effected.
xvii. MUNDINUS: Learn, O imitators of this Art, that the philosophers have written variously of many gums in their
books, but the substance they ref':r to is nothing but fixed
and living water, out of which alone our noble Stone can
be prepared. Many seek what they call the essential
" gum," and cannot find it. I reveal unto you the knowledge of

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206 THE HERMETIC MUSEUM.
this gum and the mystery which abides therein. Know that our
gum is better than Sun and Moon. Therefore it is highly
esteemed by the Sages, though it is very cheap; and they say:
Take care that you do not waste any of our " gum." But in their
books they do not call it by its common name, and that is the
reason why it is hidden from the many, according to the command
which God gave to Adam.
xviii. DARDANIUS: Know, my sons, that the Sages take a living and indestructible water. Do not, then. set your hands
to this task until you know the power and efficacy of this water.
For nothing can be done in our Art without this indestructible
water. For the Sages have described its power and efficacy as
being that of spiritual blood. Transmute this water into body
and spirit, and then, by the grace of God, you will have the spirit
firmly fixed in the body.
xix. PYTHAGORAS, in his Second Book, delivers himself as follows: The Sages have used different names for the substance,
and have told us to make the indestructible water white and red.
They have also apparently indicated various methods, but they
really agree with each other in regard to all essentials, and
it is only their mystic language that causes a semblance of
disagreement. Our Stone is a stone, and not a stone. It has
neither the appearance nor the properties of stone, and yet it
is a stone. Many have called it after the place where it is
found; others after its colour.
xx. NEOPHIDES: I bid you take that mystic substance, white magnesia And have a care that the Stone be pure
and bright. Then place it in its aqueous vessel, and subject it
to gentle heat, until it first becomes black, then again white, and
then red. The whole process should be accomplished in forty
days. When you have done this, God shows you the first
substance of the Stone, which is an eagle-stone, and known to
all men.
xxi. THEOPHILUS: Take white Magnesia, i.e., quicksilver, mingled with the Moon. Pound it till it becomes thin water;
subject it to coction for forty days; then the flower of the
Sun will open with great splendour. Close well the mouth
of the phial, and subject it to coction during forty days, when
you will obtain a beautiful water, which you must treat in the

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THE GLORY OF THE WORLD. 207
same way for another forty days, until it is thoroughly
purged of its blackness, and becomes white and fragrant.
xxii. BAELUS says: I bid you take Mercury, which is the Magnesia of the Moon, and subject it and its body to coction
till it becomes soft, thin, and like flowing water. Heat it again
till all its moisture is coagulated, and it becomes a Stone.
xxiii. BASAN says: Put the yellow Matter into the bath, together with its spouse, and let not the bath be too hot, lest both
be deprived of consciousness. Let a gentle temperature be kept
up till the husband and the wife become one; sprinkle it with
its sweat, and set it in a quiet place. Take care you do not
drive off its virtue by too great heat. Honour then the King
and his Queen, and do not burn them. If you subject them to
gentle heat, they will become, first black, then white, and then
red. If you understand this, blessed are ye. But if you do
not, blame not Philosophy, but your own gross ignorance.
xxiv. ARISTOTLE: Know, my disciples, the Sages call our Stone sometimes earth, and sometimes water. Be directed in
the regulation of your fire by the guidance of Nature. In
the liquid there is first water, then a stone, then the earth of
philosophers in which they sow their grain, which springs
up, and bears fruit after its kind.
xxv. AGODIAS: Subject our earth to coction, till it becomes the first substance. Pound it to an impalpable dust,
and again enclose it in its vessel. Sprinkle it with its own moisture
till an union is effected. Then look at it carefully, and if the
water presents the appearance of )(, continue to pound and
heat. For, if you cannot reduce it to water, the water cannot be
found. In order to reduce it to water, you must stir up the body
with fire. The water I speak of is not rain water, but
indestructible water which cannot exist without its body,
which, in its turn, cannot exist, or operate, without its own
indestructible water.
xxvi. SIRETUS: What is required in our Art is our water and our earth, which must become black, white, and red, with
many intermediate colours which shew themselves successively.
Everything is generated through our living and indestructible
water. True Sages use nothing but this living water which
supersedes all other substances and processes. Coction, califaction,

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208 THE HERMETIC MUSEUM.
distillation, sublimation, desiccation, humectation, albefaction!
and rubrefaction, are all included in the natural development
of this one substance.
xxvii. MOSINUS: The Sages have described our substance, and the method of its preparation, under many names, and
thus have led many astray who did not understand our writing.
It is composed of red and white sulphur, and cf fixed or indestructible
water, called permanent water.
xxviii. PLATO: Let it suffice you to dissolve bodies with this water, lest they be burned. Let the substance be washed
with living water till all its blackness disappears, and it becomes
a white Tincture.
xxix. ORFULUS: First, subject the Matter to gentle coction, of a temperature such as that with which a hen hatches
her eggs, lest the moisture be burnt up, and the spirit of
our earth destroyed. Let the phial be tightly closed that the
earth may crush our substance, and enable its spirit to be
extracted. The Sages say that quicksilver is extracted from the
flower of our earth, and the water of our fire extracted from two
things, and transmuted into our acid. But though they speak
of many things, they mean only one thing, namely, that
indestructible water which is our substance, and our acid.
xxx. BATHON: If you know the Matter of our Stone, and the mode of regulating its coction, and the chromatic changes
which it undergoes -- as though it wished to warn you that its
names are as numerous as the colours which it displays -- then
you may perform the putrefaction, or first coction, which turns
our Stone quite black. BY this sign you may know that you
have the key to our Art, and you will be able to transmute it
into the mystic white and red. The Sages say that the Stone
dissolves itself, coagulates itself, mortifies itself, and is quickened
by its own inherent power, and that it changes itself to black,
white, and red, in Christian charity and fundamental truth.
xxxi. BLODIUS. Take the Stone which is found everywhere, and is called Rebis (Two-thing), and grows in two
mountains Take it while it is still fresh, with its own proper
blood. Its growth is in its skin, also in its flesh, and its food is
in its blood, its habitation in the air. Take of it as much as you
like, and plunge it into the Bath.

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THE GLORY OF THE WORLD. 209
xxxii. LEAH, the prophetess, writes briefly thus: Know, Nathan, that the flower of gold is the Stone; therefore subject
it to heat during a certain number of days, till it assumes the
dazzling appearance of white marble.
xxxiii. ALKIUS: You daily behold the mountains which contain the husband and wife. Hie you therefore to their
caves, and dig up their earth, before it perishes.
xxxiv. BONELLUS: All ye lovers of this Art, I say unto you, in faith and lave: Relinquish the multiplicity of your
methods and substances, for our substance is one thing, and is
called living and indestructible water. He that is led astray by
many words, will know the persons against whom he should be
on his guard.
xxxv. HIERONYMUS: Malignant men have darkened our Art, perverting it with many words; they have called our
earth, and our Sun, or gold, by many misleading names. Their
salting, dissolving, subliming, growing, pounding, reducing to an
acid, and white sulphur, their coction of the fiery vapour, its
coagulation, and transmutation into red sulphur, are nothing but
different aspects of one and the same thing, which, in its first
stage, we may describe as incombustible and indestructible
sulphur.
xxxvi. HERMES: Except ye convert the earth of our Matter into fire, our acid will not ascend.
xxxvii. PYTHAGORAS, in his Fourth Table, says: How wonderful is the agreement of Sages in the midst of difference I
They all say that they have prepared the Stone out of a substance
which by the vulgar is looked upon as the vilest thing on
earth. Indeed, if we were to tell the vulgar herd the ordinary
name of our substance, they would look upon our assertion as a
daring falsehood. But if they were acquainted with its virtue
and efficacy, they would not despise that which is, in reality,
the most precious thing in the world. God has concealed
this mystery from the foolish, the ignorant, the wicked, and
the scornful, in order that they may not use it for evil
purposes.
xxxviii. HAGIENUS: Our Stone is found in all mountains, all trees, all herbs, and animals, and with all men. It wears
many different colours, contains the four elements, and has been

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210 THE HERMETIC MUSEUM.
designated a microcosm. Can you not see, you ignorant seekers
after the Stone, who try, and vainly try, such a multiplicity of
substances and methods, that our Stone is one earth, and one
sulphur, and that it grows in abundance before your very eyes ?
I will tell you where you may find it. The first spot is on the
summit of two mountains; the second, in all mountains; the
third, among the refuse in the street; the fourth, in the trees and
metals, the liquid of which is the Sun and Moon, Mercury,
Saturn, and Jupiter. There is but one vessel, one method, and
one consummation.
xxxix. MORIENUS: Know that our Matter is not in greater agreement with human nature than with anything else,
for it is developed by putrefaction and transmutation. If it were
not decomposed, nothing could be generated out of it. The goal
of our Art is not reached until Sun and Moon are conjoined, and
become, as it were, one body.
xl. THE EMERALD TABLE: It is true, without any error, and it is the sum of truth; that which is above is also that
which is below, for the performance of the wonders of a certain
one thing, and as all things arise from one Stone, so also they
were generated from one common Substance, which includes
the four elements created by God. And among other miracles
the said Stone is born of the First Matter. The Sun is its
Father, the Moon its Mother, the wind bears it in its womb,
and it is nursed by the earth. Itself is the Father of the whole
earth, and the whole potency thereof. If it be transmuted into
earth, then the earth separates from the fire that which is most
subtle from that which is hard, operating gently and with great
artifice. Then the Stone ascends from earth to heaven, and
again descends from heaven to earth, and receives the choicest
influences of both heaven and earth. If you can perform this
you have the glory of the world, and are able to put to flight all
discases, and to transmute all metals. It overcomes Mercury,
which is subtle, and penetrates all hard and solid bodies. Hence
it is compared with the world. Hence I am called Hermes,
having the three parts of the whole world of philosophy.
xli. LEPRINUS says: The Stone must be extracted from a two-fold substance, before you can obtain the Elixir which is
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THE GLORY OF THE WORLD. 211
Matter, which God has created, and without which no one can
attain the Art. Both these parts must be purified before they
are joined together afresh. The body must become different,
and so must the volatile spirit Then you have the Medicine,
which restores health, and imparts perfection to all things. The
fixed and the volatile principle must be joined in an inseparable
union, which defies even the destructive force of fire.
xlii. LAMECH: In the Stone of the Philosophers are the first elements, and the final colours of minerals, or Soul, Spirit,
and Body, joined unto one. The Stone which contains all these
things is called Zibeth, and the working of Nature has left it
imperfect.
xliii. SOCRATES: Our Mystery is the life of all things, or the water. For water dissolves the body into spirit, and summons
the living spirit from among the dead. My son, despise
not my Practical Injunction. For it gives you, in a brief form,
everything that you really need.
xliv. ALEXANDER: The good need not remain concealed on account of the bad men that might abuse it. For God rules
over all, according to His Divine Will. Observe, therefore, that
the salt of the Stone is derived from mercury, and is that Matter,
most excellent of all things, of which we are in search. The
same also contains in itself all secrets. Mercury is our Stone,
which is composed of the dry and the moist elements, which have
been joined together by gentle heat in an inseparable union.
xlv. SENIOR teaches us to make the Salt out of ashes, and then, by various processes, to change it into the Mercury of the
Sages, because our Magistery is dependent on our water alone,
and needs nothing else.
xlvi. ROSARIUS: It is a stone, and not a stone, viz., the eagle-stone. The substance has in its womb a stone, and when
it is dissolved, the water that was coagulated in it bursts forth.
Thus the Stone is the extracted spirit of our indestructible body.
It contains mercury, or liquid water, in its body, or fixed earth,
which retains its nature. This explanation is sufficiently plain.
xlvii. PAMPHILUS: The Salt of the Gem is that which is in its own bowels; it ascends with the water to the top of the
alembic, and, after separation, is once more united and made one
body with it by means of natural warmth. Or we may, with

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212 THE HERMETIC MUSEUM.
King Alexander, liken the union to that of a soul with its
body.
xlviii. DEMOCRITUS: Our Substance is the conjunction of the dry and the moist elements, which are separated by a vapour
or heat, and then transmuted into a liquid like water, in which
our Stone is found. For the vapour unites to the most subtle earth
the most subtle air, and contains all the most subtle elements.
This first substance may be separated into water and earth, the
latter being perceptible to the eye. The earth of the vapour is
volatile when it ascends, but it is found fixed when the separation
takes place, and when the elements are joined together again it
becomes fixed mercury. For the enjoyment of this, His precious
gift, we Sages ceaselessly praise and bless God's Holy Name.
xlix. SIROS: The body of the Sages, being calcined, is called everlasting water, which permanently coagulates our
Mercury. And if the Body has been purified and dissolved, the
union is so close as to resist all efforts at separation.
l. NOAH, the man of God, writes thus in his Table: My children and brethren, know that no other stone is found in
the world that has more virtue than this Stone. No mortal man
can find the true Art without this Stone. Blessed be the God
of Heaven who has created this property in the Salt, even in the
Salt of the Gem!
li. MENALDES: The fire of the Sages may be extracted from all natural things, and is called the quintessence. It is of
earth, water, air, and fire. It has no cause of corruption or other
contrary quality.
lii; HERMES, in his second Table, writes thus: Dissolve the ashes in the second element, and coagulate this substance
into a Stone. Let this be done seven times. For as Naaman
the Syrian was purged of his leprosy by washing himself seven
times in Jordan, so our substance must undergo a seven-fold
cleansing, by calcining and dissolving, and exhibiting a variety
of ever deepening colours. In our water are hidden the four
elements, and this earth, which swallows its water, is the dragon
that swallows its tail, i.e., its strength.
liii. NUNDINUS: The fire which includes all our chemical processes, is three-fold: the fiery element of the air, of water,
and of the earth. This is all that our Magistery requires.

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THE GLORY OF THE WORLD. 213
liv. ANANIAS: Know, ye Scrutators of Nature, that fire is the soul of everything, and that God Himself is fire and
soul. And the body cannot live without fire. For without fire
the other elements have no efficacy. It is, therefore, a most
holy, awful, and divine fire which abides with God Himself in
the Most Holy Trinity, for which also we give eternal thanks
to God.
lv. BONIDUS: In the fountain of Nature our Substance is found, and nowhere else upon earth; and our Stone is fire, and
has been generated in fire, without, however, being consumed by
fire.
lvi. ROSINUS: Two things are hidden in two things, and indicate our Stone: in earth is fire, and air in water, yet there
are only two outward things, viz., earth and water. For Mercury
is our Stone, consisting as it does both of moist and dry
elements. Mercury is dry and moist in its very nature, and all
things have their growth from the dry and moist elements.
lvii. GEBER: We cannot find anything permanent, or fixed, in fire, but only a viscous natural moisture which is the
root of all metals. For our venerable Stone nothing is required
but mercurial substances, if they have been well purified by our
Art, and are able to resist the fierce heat of fire. This Substance
penetrates to the very roots of metals, overcomes their imperfect
nature, and transmutes them, according to the virtue of the
Elixir, or Medicine.
lviii. AROS: Our Medicine consists of two things, and one essence. There is one Mercury, of a fixed and a volatile
substance, composed of body and spirit, cold and moist, warm
and dry.
lix. ARNOLDUS: Let your only care be to regulate the coction of the Mercurial substance. In proportion as it is itself
dignified shall it dignify bodies.
lx. ALPHIDIUS: Transmute the nature, and you will find what you want. For in our Magistery we obtain first from the
gross the subtle, or the spirit; then from the moist the dry,
i.e., earth from water. Thus we transmute the corporeal into the
spiritual, and the spiritual into the corporeal, the lowest into the
highest, and the highest into the lowest.

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214 THE HERMETIC MUSEUM.
lxi. BERNARDUS: The middle substance is nothing but coagulated mercury; and the first Matter is nothing but twofold
mercury. For our Medicine is composed of two things, the
fixed and the volatile, the corporeal and the spiritual, the cold
and the warm, the moist and the dry. Mercury must be subjected
to coction in a vessel with three divisions, that the
dryness of the active fire may be changed into vaporous moisture
of the oil that surrounds the substance. Ordinary fire does not
digest our substance, but its heat converted into dryness is the
true fire.
lxii. STEPHANUS: Metals are earthly bodies, and are generated in water. The water extracts a vapour from the
Stone, and out of the moisture of [the] earth, by the operation of
the Sun, God lets gold grow and accumulate. Thus earth and
water are united into a metallic body.
lxiii. GUIDO BONATUS writes briefly concerning the quintessence, as being purer than all elements. The quintessence
contains the four elements" that is, the first Matter, out
of which God has created, and still creates, all things. It is
Hyle, containing in a confused mixture the properties of every
creature.
lxiv. ALRIDOS: The virtue and efficacy of everything is to be found in its quintessence, whether its nature be warm,
cold, moist, or dry. This quintessence gives out the sweetest
fragrance that can be imagined. Therefore the highest perfection
is needed.
lxv. LONGINUS describes the process in the following terms: Let your vessel be tightly closed and exposed to an
even warmth. This water is prepared in dry ashes, and is subjected
to coction till the two become one. When one is joined
to the other, the body is brought back to its spirit. Then the
fire must be strengthened till the fixed body retains that which
is not fixed by its own heat. With this you can tinge ten
thousand times ten thousand of other substances.
lxvi. HERMES, in his Mysteries, says: Know that our Stone is lightly esteemed by the thankless multitude; but it is
very precious to the Sages. If princes knew how much gold
can be made out of a particle of Sun, and of our Stone, they
would never suffer it to be taken out of their dominions.

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THE GLORY OF THE WORLD. 215
" The Sages rejoice when the bodies are dis- " " solved; for our Stone is prepared with two " " waters. It drives away all sickness from the" " diseased body, whether it be human or " metallic."
By means of our Art, we do in one month what Nature cannot accomplish in a thousand years: for we purify the parts,
and then join them together in an inseparable and indissoluble
union.
lxvii. NERO: Know that our Mercury is dry and moist, and conjoined with the Sun and Moon. Sun and Moon in
nature are cold and moist mercury and hot and dry sulphur,
and both have their natural propagation by being joined in one
thing.

Here follows a True Explanation of some of the Foregoing
Philosophical Dicta, the meaning, word for word and point for point, being clearly set forth.
I now propose to say something about the meaning of the obscure and allegorical expressions used by some of the Sages
whom I have quoted. Be sure that they all were true Sages,
and really possessed our Stone. It may have been possessed
by more persons since the time of Adam, but the above list
includes all of whom I have heard. I need not here review all
their sayings; for the words of the least of them are sufficient for
imparting to you a knowledge of this Art; and my ambition
goes no higher than that. If I have enumerated so large a
number of authorities, I have only done so in order that you
might the better understand both the theory and practice of
this Art, and that you might be saved all unnecessary expense.
For this reason I have declared this true philosophy
with all the skill that God has given me. I hope the initiated
will overlook any verbal inaccuracy into which I have fallen,
and that they will be induced by my example to abstain from
wilfully misleading anxious enquirers. I may have fallen into
some errors of detail, but as to the gist of my work, I know
what I have written, and that it is God's own truth.

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216 THE HERMETIC MUSEUM.
Explanation of the Saying of Adam.
When God had created our first parent Adam, and set him in Paradise, He shewed him two things, namely, earth and water.
Earth is fixed and indestructible, water is volatile and vaporous.
These two contain the elements of all created things: water contains
air, and earth fire -- and of these four things the whole of
creation is composed. In earth are enclosed fire, stones, minerals,
salt, mercury, and all manner of metals; in water, and in air, all
manner of living and organic substances, such as beasts, birds,
fishes, flesh, blood, bones, wood, trees, flowers, and leaves. To all
these things God imparted their efficacy and virtue, and subjected
them to the mastery and use of Adam. Hence you may see how
all these things are adapted to the human body, and are such as
to meet the requirements of his nature. He may incorporate the
virtue of outward substances by assimilating them in the form of
food. In the same way, his mind is suitably constructed for the
purpose of gaining a rational knowledge of the physical world.
That this is the case, you may see from the first chapter of
Genesis.
On the sixth day of the first year of the world, that is to say, on the 15th day of March, God created the first man, Adam,
of red earth, in a field near Damascus, with a beautiful body, and
after His own image. When Adam was created, he stood naked
before the Lord, and with outstretched hands rendered thanks to
Him, saying: O Lord, Thy hands have shaped me: now remember,
I pray Thee, the work of Thy hands, which Thou hast clothed
with flesh, and strengthened with bones, and grant me life and
loving-kindness.
So the Lord endowed Adam with great wisdom, and such marvellous insight that he immediately, without the help of any
teacher -- simply by virtue of his original righteousness -- had a
perfect knowledge of the seven liberal arts, and of all animals,
plants, stones, metals, and minerals. Nay, what is more, he had
perfect understanding of the Holy Trinity, and of the coming of
Christ in the flesh. Moreover, Adam was the Lord, King, and
Ruler of all other creatures which, at the Divine bidding, were
brought to him by the angel to receive their names. Thus all
creatures acknowledged Adam as their Lord, seeing that it was
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THE GLORY OF THE WORLD. 217
made known. Now the wisdom, and knowledge of all things,
which Adam had received, enabled him to observe the properties,
the origin, and the end of all things. He noted the division and
destruction, the birth and decay of physical substances. He saw
that they derive their origin from the dry and the moist elements,
and that they are again transmuted into the dry and the moist.
Of all these things Adam took notice, and especially of that
which is called the first Matter. For he who knows how all
things are transmuted into their first Matter, has no need to ask
any questions. It was that which existed in the beginning
before God created heaven and earth; and out of it may be
made one new thing which did not exist before, a new earth, fire,
water, air, Sun, Moon, Stars, in short, a new world.
As in the beginning all things were created new, so there is a kind of new creation out of the first substance in our Art.
Now although God warned Adam generally not to reveal this
first substance -- viz., the moist and the dry elements -- yet He
permitted him to impart the knowledge to his son Seth. Abel
discovered the Art for himself, by the wisdom which God had
given him, and inscribed an account of it on beechen tablets.
He was also the first to discover the art of writing; further, he
foretold the destruction of the world by the Flood, and wrote all
these things on wooden tablets, and hid them in a pillar of stone,
which was found, long afterwards, by the children of Israel
Thus you see that our Art was a secret from the beginning, and
a secret it will remain to the end of the world. For this reason
it is necessary carefully to consider all that is said about it, and
especially the words of the Lord to Adam: for they exhibit in a
succinct form the secret of the whole Art.

Explanation of the Saying of Abel.
This saying partly explains itself, and is partly explained by what we said about God's words to Adam. Yet I will add a
few remarks concerning it. Man hath within him the virtue and
efficiency of all things, whence he is called a small world, and is
compared to the large world, because the bones which are beneath
his skin, and support his body, may be likened to the mountains
and stones, his flesh to the earth, his veins to the rivers, and his
small veins to the brooks which are discharged into them. The

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218 THE HERMETIC MUSEUM.
heart is the sea into which the great and small rivers flow; his
hair resembles the growing herbs -- and so with all other parts
of his body. Again, his inward parts, such as the heart, lungs,
and liver, are comparable to the metals. The hairs have their
head in the earth (i.e., the flesh) and their roots in the air, as the
Sages say, that the root of their minerals is in the air, and their
head in the earth. That which ascends by distillation is volatile,
and is in the air; that which remains at the bottom, and is
fixed, is the head, which is in the earth. Therefore, the one
must always exist in conjunction with the other if it is to be
effectual. Hence man may be compared to an inverted tree: for
he has his roots, or his hair, in the air, while other trees have their
hairs. or their roots, in the earth.
And of our Stone, too, the Sages have justly said that it has its head in the earth, and its root in the air. This similitude has
a two-fold interpretation. First, with regard to the place in
which our Matter is found; secondly, with regard to the dissolution
and second conjunction of the Stone. For when our Stone
rises upward in the alembic, it has its root in the air; but if it
would regain its virtue and strength, it must once more return to
its earth, and then it has its head and perfect potency in the
earth. Hence our Stone, too, is not inaptly denominated a small
world; it is called the mountain of mountains, from which our
ore is derived, since it is evolved from the first substance in a way
analogous to that in which the great world was created. Know
that if you bury anything in [the] earth, and it rots, as food is
digested in the human body, and the gross is separated from the
subtle, and that which is fetid from that which is pure, then that
which is pure is the first Matter which has been set free by decay.
If you understand this, you know the true Art. But keep it to
yourself, and cast not pearls before swine; for the vulgar regard
our Art with ignorant contempt.

Explanation of the Saying of Seth, Son of Adam.
By " acid which is to be subjected to coction, and transmuted into ashes," the Sage Seth means distilled water,
which we call seed. If this, by diligent coction, is condensed
into a body -- which he calls ashes -- the body loses its blackness
by being washed till it becomes white; for, by constant

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THE GLORY OF THE WORLD. 219
coction, all blackness and gross impurity are removed. If it
were not for this earth, the spirit would never be coagulated;
for it would have no body into which it could enter -- seeing
that it cannot be coagulated and fixed anywhere but in its
own body. On the other hand, the spirit purifies its body,
as Seth says, and makes it white. He says further: " If you
diligently heat it, and free it from its blackness, it is changed
into a Stone, which is called the white coin of the Stone."
That is to say, if it is slowly heated with a gentle fire, it is
by degrees changed into a body which resists fire, and is
named a Stone. It is fixed, and it has a brilliantly white
appearance. A coin it is called, because, as he who has a coin
may purchase with it bread or whatever else he needs, so he
who has this Stone may purchase for himself health, wisdom,
longevity, gold, silver, gems, etc. Hence it is justly called the
Coin, since it can buy what all the riches in the world cannot
procure. It is struck by the Sages, who, instead of the image
of a prince, impress upon it their own image. Therefore it is
denominated the COIN of the SAGES, because it is their own
money, struck in their own mint.
Again, when the Sage says, " Heat the Stone till it breaks [itself], and dissolve it in the well-tempered water of the
Moon," he means that the Stone must be heated by that which
is in itself, until it is changed into water, or dissolved. All this
is done by its own agency; for the body is called Moon, when
it has been changed into water; and the extracted spirit, or
distilled water, is called Sun. For the element of [the] air is
concealed in it; but the body must be broken in its own water,
Or dissolved by itself. The " well-tempered water of the Moon "
is the gentle inward heat which changes it into water, and yields
two waters, viz., the distilled spirit, and the dissolved body.
These two waters are again united by slow and gentle coction,
the distilled spirit becoming coagulated into a body, the
dissolved body becoming a spirit The fixed becomes volatile,
and the volatile fixed, by dissolution and coagulation, and both
assume, first a white, and then a red colour. The change to
white and red is produced by the same water, and the white is
always followed by the red, just as the black is followed by the
white. When the Sage says, in conclusion, " that the whole

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220 THE HERMETIC MUSEUM.
can be accomplished only with the best acid, through the power
of God alone," he means that the one thing from which alone our
Stone can' be procured may be compared to the sharpest acid,
and that, by means of our Art, this acid is changed into the
best of earthly things, which all the treasures of all kings and
princes are not sufficient to buy

Explanation of the Saying of Isindrus.
Good Heavens! How skilfully the Sages have contrived to conceal this matter. It would surely have been far better if
they had abstained from writing altogether. For the extreme
obscurity of their style has overwhelmed thousands in ruin,
and plunged them into the deepest poverty, especially those
who set about this task without even the slightest knowledge
of Nature, or of the requirements of our Art. What
the Sages write is strictly true; but you cannot understand
it unless you are already initiated in the secrets of this Art.
Yea, even if you were a Doctor of the Doctors, and a Light
of the World, you would be able to see no meaning in
their words without this knowledge. They have written, but
you are none the wiser. They half wished to communicate the
secret to their posterity; but a jealous feeling prevented them
from doing so in plain language. To the uninitiated reader
these words of Isindrus must appear nothing short of nonsense:
" Great is the air, because the air corrects the thing, if it is thin or
thick, hot or cold." But the Sage means that when it ascends
with the water, it is hot air, for fire and air bear our Stone
like secret fire concealed therein, and the water which ascends
from the earth, by that ascension becomes air, and thin;
and when it descends, it descends into water which contains fire;
thus the earth is purified, seeing that the water takes [the] fire
with it into the earth. For the fire is the Soul, and the Moon
the Spirit. Therefore, the air is great, because it bears with it
water and fire, and imparts them to all things, though thereby
(by this loss of water) itself becomes cold. Then the air becomes
thick, when with its fire it is transmuted into the body, and thus
the air corrects the thing by its thickness. For it bears out
our Stone as it carries it in, and purifies it both in its ascent and
in its descent. In the same way air purifies all things that grow

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THE GLORY OF THE WORLD. 221
(i.e., plants), gives them their food (i.e., water), and imparts to them
its fire, by which they are sustained. Of this you may convince
yourself by ocular demonstration. For the air bears the clouds,
and sheds them upon earth in the form of rain; which rain
contains secret fire derived from the earth, and the rays of the
Sun by which it was drawn upward -- and this fire it gives to all
things as food. And although the rays of the Sun and Moon
are immeasurably subtle, swift, and intangible; yet the rays of
our Sun and Moon are much swifter and more subtle than those
which are received by the plants in their growth. For the earth
digests the rays of the Sun and Moon, and they sustain in
the most wonderful manner things of vegetable growth; and all
the living rays of the Sun and Moon nourish all created things.
For by this digestion they obtain their life. For this reason
the air may be called great, because through the grace of God it
accomplishes great things
Again, when the Sage says, " If the air becomes thick, " i.e., when the Sun turns aside, or is changed, " there is a thickness,
till it rises," he means that if the distilled water which is taken
for the Sun, or fire, approaches its body, and is changed into it,
then the Sun stoops down to the earth. Thereby the air
becomes thick, being joined to the earth, and if the Sun is once
more elevated the air becomes thin; that is to say, when the
water is extracted from the earth by means of the alembic, the
fire rises upward, i.e., the Sun is exalted, and the air becomes
thin. Again, when he says, " This also is hot and cold, and
thickness, and thinness, or softness," the Sage means that the
Sun is hot, and the Moon cold; for the earth, when dissolved, is
the Moon, and water, in which is fire, is the Sun: these two must
be conjoined in an inseparable union. This union enables them
to reduce the elements of all metallic and animal bodies, into
which they are injected, to perfect purity and health. When
the Sage adds that thickness and thinness denote summer and
winter, he means that our Art is mingled of thickness and
thinness, or two elements which must be united by gentle warmth,
like that of winter and summer combined. This temperate
warmth, which resembles that of a bath, brings the Sun and
Moon together. Thus I have, by the grace of God, interpreted
to you the parabolic saying of Isindrus.

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222 THE HERMETIC MUSEUM.
Explanation of the Saying of Anaxagoras.
From the beginning of all things God is. He is likened to light and fire, and He may be likened to the latter in His
essence, because fire is the first principle of all things that are
seen and grow. In the same way, the first principle of our Art
is fire. Heat impels Nature to work, and in its working are
manifested Body, Spirit, and Soul; that is, earth and water.
Earth is the Body, oil the Soul, and water the Spirit; and all this
is accomplished through the Divine goodness and lenity, without
which Nature can do nothing; or, as the Sage says: "God's
lenity rules all things; and, beneath the thickness of the earth,
after creation, are revealed lenity and integrity." That is to say:
If the earth is separated from the water, and itself dissolved into
Oil and water, the oil is integrity, and the water lenity; for the
water imparts the soul to the oil and to the body, and [the body]
receives nothing but what is imparted to it by heaven, that is,
by the water -- and the water is revealed under the oil, the oil
under the earth For the fire is subtle, and floats upward from
the earth with subtle waters, and is concealed in the earth Now
oil and air and earth are purified by their own spirit. Therefore
the oil is integrity in the body, and the spirit lenity. And the
spirit in the first operation descends to the body and restores life
to the body; although the oil is pure and remains with the body,
yet it cannot succour the body without the help of the spirit; for
the body suffers violence and anguish while it is dissolved and
purified. Then, again, the "thickness of the earth" is transmuted
into a thin substance such as water or oil, and thus the " lenity "
is seen in the body. For the body is so mild or soft as to be
changed into water, or oil, although before it was quite dry.
Therefore oil is seen in the earth, which is the fatness or life of
the water, i.e., an union of fire, air, and water. Now give the
water to the body to drink, and it will be restored to life. And
though those three elements have ascended from the earth, yet
the virtue remains with the body, as you may see by dissolving
it into oil and water. But the oil cannot operate without the
spirit, nor can the spirit bear fruit without the oil and the body.
Therefore they must be united; and all "lenity" and "integrity"
are seen in the body when it is transmuted to white and red.

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THE GLORY OF THE WORLD. 223
Explanation of the Opinion of Pythagoras.
This Sage asks what that is which is touched, and yet not seen. He means that the substance which is prepared by our
Art is one thing, which is tangible and invisible. That is to say,
it is felt, but not seen, nor is the mode of its operation known.
He who knows it, but knows not its operation, as yet knows
nothing as he ought This one thing, which alone is profitable
for the purposes of our Art, proceeds from a certain dark place,
where it is not seen, nor are its operation or its virtue known to
any but the initiated. A great mystery is also concealed in the
Matter itself, namely, air and fire, or the Sun, the Moon, and the
Stars. This is concealed in it, and yet is invisible, as the Sage
says: What is not seen, or known, is only heaven. That which
is felt, and not seen, is earth. Earth, says the Sage, is thickness,
or body, which is found at the bottom of the Matter, has accumulated
in the Matter, and can be felt and known. By the
words, " that is between heaven and earth, which is not known,"
(i.e., in the world), the Sage means that the Matter of our Stone
is found in the small world; not in rocks and mountains, or in
the earth, but between heaven and earth, i.e., in the air. Again,
when he says that " in it are senses, and entirety, as smell, taste,
hearing, touch," he would teach us that in human nature there is
entirety of mind and perception; for man can know, feel, and
understand. He would also teach us how our Stone is to be
found, namely, by sight, hearing, smell, taste, and touch. By
sight, because the Matter of the Stone is thick, or thin and clear,
and turns black, white, and red. By smell, because, when its
impurity is purged away, it emits a most sweet fragrance. By
taste, because it is first bitter and disagreeable, but afterwards
becomes most pleasant. By touch, because that sense enables us
to distinguish between the hard and the soft, the gross and the
subtle, between water and earth, and between the different stages
of distillation, putrefaction, dissolution, coagulation, fermentation,
and injection, which the substance goes through. The different
processes of the task are perceived with the senses, and it should
be accomplished within forty-six days.

Loosening of the Knot of Aristeus.
" Take the body which I have shewn you, and beat it into thin leaves," i.e., take the earth which cleaves to our substance, and,

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224 THE HERMETIC MUSEUM.
by having become dry, becomes visible and knowable; for now
it is water and earth. The earth is thus shewn, and divided into
two parts, earth and water. Let that earth be taken, placed in a
phial, and put in a warm bath, by the warmth of which it is dissolved,
through its own internal coction, into water; this the Sage
calls beating into thin leaves. The body which is thus obtained
is variously described as the Philosopher's Stone, or the Stone of
leaves. " Add some of our salt water, and this is the water of
life." That means: After its dissolution into water, it must
receive our salt water to drink -- for this water has been previously
distilled from it, and is the water of life; for the soul and spirit
of the body are hidden in it, and it is called our sea water; the
same also is its natural name, because it is obtained from the
invisible hidden sea of the Sages, the sea of the smaller world.
For our Art is called the smaller world, and thus it is the water
of our sea. If this water is added to the body, and heated and
purified with it, the body is purged by long coction, and its colour
changes from black to a brilliant white, while the water is coagulated,
and forms, by indissoluble union with the body, the
imperishable Philosopher's Stone, which you must use to the
glory of God, and the good of your neighbour.

Exposition of the Saying of Parmenides.
Jealous Sages have named many waters and metals and stones, simply for the purpose of deceiving you; herein the
philosophers would warn us that they have used secrecy, lest the
whole mystery should be manifested before all the world.
Those who follow the letter of their directions are sure to be led
astray, and to miss entirely the true foundation of our Art.
The fault, however, lies not with the Sages so much as with the
ignorance of their readers. The Sages name it a stone; and so
it is a stone, which is dug up from our mine. They speak of
metals; and there are such things as metals liquefied from our
ore. They speak of water; but our water we obtain from our
own spring. The red and white sulphur they refer to are obtained
from our air. Their salt is obtained from our salt mines. It is
our Sun, our verdigris, halonitre, alkali, orpiment, arsenic, our
poison, our medicine, etc. By whatever name they call it they
cannot make it more than one thing. It is rightly described by

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THE GLORY OF THE WORLD. 225
all the Sages, but not plainly enough for the uninitiated enquirer.
For such an one knows neither the substance nor its
operation. The Sage says: " Relinquish Sun, Moon, and Venus
for our ore," i.e., it is not to be found in any earthly metals, but
only in our ore. Whoever rightly understands the concluding
words of the Sage has received a great blessing at the hand of
God.

Explanation of the Saying of Lucas.
By the living water of the Moon this Sage means our water, which is twofold. The distilled water is the Moon; the
Sun, or fire, is hidden in it, and is the Father of all things.
Hence it is compared to a man, because the Sun is in the water.
It is also called living water; for the life of the dead body is
hidden in the water. It is the water of the Moon, because the
Sun is the Father and the Moon the Mother. Hence, also, they
are regarded as husband and wife. The Body is the Moon,
or Mother, and the distilled water, or male principle, rises upward
from the earth; and for that reason is sometimes called
Moon. For it is the water of the Moon, or Body. It has left
the Body, and must enter it again before our Art can be
perfected. Hence the Body, or Moon, has well been designated
the female principle, and the water, or Sun, the male principle,
for reasons which have been set forth at length in this book.
Again, when the Sage says, " Coagulate it after our fashion," those last three words mean that the body must receive
its spirit to drink gradually, and little by little, until it recovers
its life, and health, and strength, which takes place by means of
the same gentle heat which digests food in the stomach, and
matures fruit in its place. For it is our custom to eat, drink,
aud live in gentle warmth. By this regimen our body is preserved,
and all that is foul and unprofitable is driven out from
our body. According to the same fashion of gentle coction, all
that is fetid and black is gradually purged out of our Stone.
For when the Sage says " after our fashion," he wishes to teach
you that the preparation of the Stone bears a strict analogy
to the processes of the human body. That the chemical development
of our substance is internal, and caused by the
operation of Nature and of its four elements, the Sage indicates

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226 THE HERMETIC MUSEUM.
by the words, "Everything is already coagulated." The substance
contains all that is needed; there is nothing to be added
or taken away, seeing that it is dissolved and again conjoined
by its own inherent properties. When the Sage continues, " I
bid you take water of life, which descends from the Moon,
and pour it upon our earth till it turns white," he means that if
water and earth are separated from each other, then the dry
body is our earth, and the extracted water is the water of the
Moon, or water of life. This process of adfusion, desiccation,
attrition, coagulation, etc., is repeated till the body turns white;
and then takes place on conglutination, which is indissoluble.
" Then," as the Sage says, " we have our Magnesia, and the
Nature of natures rejoices." Its spirit and body become one
thing: they were one thing, and after separation have once more
become one thing; therefore, one nature rejoices in the restoration
of the other.

Exposition of the Saying of Ethelius.
He says: "Heat our Stone until it shines like dazzling marble; then it becomes great, and a mystic Stone; for sulphur
added to sulphur preserves it on account of its fitness." That is
to say: When the moist and the dry have been separated, the
dry which lies at the bottom, and is called our Stone, is as black
as a raven. It must be subjected to the coction of our water
(separated from it), until it loses its blackness, and becomes as
white as dazzling marble. Then it is the mystic Stone which by
coction has been transmuted into fixed mercury with the blessing
of God. The Stone is mystic, or secret, because it is found
in a secret place, in an universally despised substance where no
one looks for the greatest treasure of the world. Hence it may
well be called The HIDDEN STONE. By the joining of
two sulphurs and their mutual preservation, he means that
though, after the separation of spirit and body, there seem to be
two substances, yet, in reality, there is only one substance; so
the body which is below is "sulphur," and the spirit which is
above is also "sulphur." Now, when the spirit returns to the
body, one sulphur is added to another; and they are bound together
by a mutual fitness, since the body cannot be without the
spirit, nor the spirit without the body. Hence there are these

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THE GLORY OF THE WORLD. 227
two sulphurs in the body, the red and the white, and the white
sulphur is in the black body, while the red is hid beneath it. If
the spirit is gradually added to the body, it is entirely coagulated
into the body, sulphur is added to sulphur, and perfection is
attained through the fitness which exists between them. The
body receives nothing but its own spirit; for it has retained its
soul, and what has been extracted from a body can be joined to
nothing but that same body. The spirit delights in nothing so
much as in its own soul, and its own body. Hence the Sage
says: " When the spirit has been restored to the body, the
sulphur to the sulphur, and the water to the earth, and all has
become white, then the body retains the spirit, and there can be
no further separation." Thus you have the well purged earth of
the Sages, in which we sow our grain, unto infinity, that it may
bring forth much fruit

Explanation of the Saying of Pythagoras.
You have good cause to wonder at the great variety of ways in which the Sages have expressed the same thing. Nevertheless,
their descriptions apply only to one Matter, and their sayings
refer only to a single substance. For when our Sage says, " We
give you directions concerning these things: We tell you that
it is dry water, like the water of the Moon, which you have prepared,"
he means that we Sages must give directions, according to
the best of our ability. If those directions, rightly understood, do
not answer the purpose, you may justly charge us with fraud and
imposture. But if you fail through not taking our meaning, you
must blame your own unspeakable stupidity, which follows the
letter, but not the spirit of our directions. When the Sage
further says that it must drink its own water, he would teach you
that after the separation of the dry from the moist, the water extracted
from the body is the right water, and the water of the
Moon, prepared by putrefaction and distillation. This extracted
water is regarded as the male principle, and the earth, or body,
as the female principle. The water of the husband must now be
joined in conjugal union to that of the wife; the body must, at
intervals, drink of its own prepared water, and become ever
purer, the more it drinks, till it turns most wonderfully white.
Then it is called " our calx," and you must pour the water of our

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228 THE HERMETIC MUSEUM.
calx upon the body, until it is coagulated, becoming tinged, and
a most bright quality returns to it, and the body itself is saturated
with its own moisture. If you wish to obtain the red tincture
you should dissolve and coagulate, and go through the whole process
over again. Verily, this is God's own truth, an accurate,
simple, and plain statement of the requirements of our Art

Explanation of the Emerald Table of Hermes.
Hermes is right in saying that our Art is true, and has been rightly handed down by the Sages; all doubts concerning it have
arisen through false interpretation of the mystic language of the
philosophers. But, since they are loth to confess their own ignorance,
their readers prefer to say that the words of the Sages are
imposture and falsehood. The fault really lies with the ignorant
reader, who does not understand the style of the Philosophers.
If, in the interpretation of our books, they would suffer themselves
to be guided by the teaching of Nature, rather than by their own
foolish notions, they would not miss the mark so hopelessly. By
the words which follow: " That which is above is also that which
is below," he describes the Matter of our Art, which, though one,
is divided into two things, the volatile water which rises upward,
and the earth which lies at the bottom, and becomes fixed. But
when the reunion takes place, the body becomes spirit, and the
spirit becomes body, the earth is changed into water and becomes
volatile, the water is transmuted into body, and becomes fixed.
When bodies become spirits, and spirits bodies, your work is
finished; for then that which rises upward and that which descends
downward become one body. Therefore the Sage says that
that which is above is that which is below, meaning that, after
having been separated into two substances (from being one substance),
they are again joined together into one substance, i.e., an
union which can never be dissolved, and possesses such virtue
and efficacy that it can do in one moment what the Sun cannot
accomplish in a thousand years. And this miracle is wrought by
a thing which is despised and rejected by the multitude. Again,
the Sage tells us that all things were created, and are still generated,
from one first substance, and consist of the same elementary
material; and in this first substance God has appointed the four
elements, which represent a common material into which it might

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THE GLORY OF THE WORLD. 229
perhaps be possible to resolve all things. Its development is
brought about by the distillation of the Sun and Moon. For it
is operated upon by the natural heat of the Sun and Moon, which
stirs up its internal action, and multiplies each thing after its
kind, imparting to the substance a specific form. The soul, or
nutritive principle, is the earth which receives the rays of the Sun
and Moon, and therewith feeds her children as with mother's
milk. Thus the Sun is the father, the Moon is the mother, the
earth the nurse -- and in this substance is that which we require.
He who can take it and prepare it is truly to be envied. It is
separated by the Sun and Moon in the form of a vapour, and
collected in the place where it is found. When Hermes adds
that " the air bears it in its womb, the earth is its nurse, the whole
world its Father," he means that when the substance of our
Stone is dissolved, then the wind bears it in its womb, i.e., the air
bears up the substance in the form of water, in which is hid fire,
the soul of the Stone; and fire is the Father of the whole world.
Thus, the volatile substance rises upward, while that which
remains at the bottom, is the " whole world " (seeing that our Art
is compared to a " small world "). Hence Hermes calls fire the
father of the whole world, because it is the Sun of our Art, and
air, Moon, and water ascend from it; the earth is the nurse of
the Stone, i.e., when the earth receives the rays of the Sun and
Moon, a new body is born, like a new foetus in the mother's
womb. The earth receives and digests the light of Sun
and Moon, and imparts food to its foetus day by day, till it
becomes great and strong, and puts off its blackness and
defilement, and is changed to a different colour. This, " child,"
which is called "our daughter," represents our Stone, which
is born anew of the Sun and Moon, as you may easily see,
when the spirit, or the water that ascended, is gradually
transmuted into the body, and the body is born anew, and
grows and increases in size like the foetus in the mother's womb.
Thus the Stone is generated from the first substance, which contains
the four elements; it is brought forth by two things, the
body and the spirit; the wind bears it in its womb, for it
carries the Stone upward from earth to heaven, and down again
from heaven to earth. Thus the Stone receives increase from
above and from below, and is born a second time, just as every

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230 THE HERMETIC MUSEUM.
other foetus is generated in the maternal womb; as all created
things bring forth their young, even so does the air, or wind,
bring forth our Stone. When Hermes adds, "Its power, or
virtue, is entire, when it is transmuted into earth," he means
that when the spirit is transmuted into the body, it receives
its full strength and virtue. For as yet the spirit is volatile, and
not fixed, or permanent. If it is to be fixed, we must proceed as
the baker does in baking bread. We must impart only a little
of the spirit to the body at a time, just as the baker only puts a
little leaven to his meal, and with it leavens the whole lump.
The spirit, which is our leaven, in like fashion transmutes the
whole body into its own substance. Therefore the body must
be leavened again and again, until the whole lump is thoroughly
pervaded with the power of the leaven. In our Art the body
leavens the spirit, and transmutes it into one body, and the
spirit leavens the body, and transmutes it into one spirit And
the two, when they have become one, receive power to
leaven all things, into which they are injected, with their own
virtue.
The Sage continues: " If you gently separate the earth from the water, the subtle from the hard, the Stone ascends from earth
to heaven, and again descends from heaven to earth, and receives
its virtue from above and from below. By this process you
obtain the glory and brightness of the whole world. With it you
can put to flight poverty, disease, and weariness; for it overcomes
the subtle mercury, and penetrates all hard and firm bodies."
He means that all who would accomplish this task must separate
the moist from the dry, the water from the earth. The water, or
fire, being subtle, ascends, while the body is hard, and remains
u here it is. The separation must be accomplished by gentle heat,
i.e., in the temperate bath of the Sages, which acts slowly, and is
neither too hot nor too cold. Then the Stone ascends to heaven,
and again descends from heaven to earth. The spirit and body
are first separated, then again joined together by gentle coction,
of a temperature resembling that with which a hen hatches her
eggs. Such is the preparation of the substance, which is worth
the whole world, whence it is also called a " little world." The
possession of the Stone will yield you the greatest delight, and
unspeakably precious comfort. It will also set forth to you in a

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THE GLORY OF THE WORLD. 231
typical form the creation of the world. It will enable you to cast
out all disease from the human body, to drive away poverty, and
to have a good understanding of the secrets of Nature. The Stone
has virtue to transmute mercury into gold and silver, and to
penetrate all hard and firm bodies, such as precious stones and
metals. You cannot ask a better gift of God than this gift, which
is greater than all other gifts. Hence Hermes may justly call
himself by the proud title of " Hermes Trismegistus, who holds
the three parts of the whole world of wisdom."

-=============-
ANOTHER TRACT.
CORRESPONDING TO THE FIRST, WHICH MAY BE READ WITH GREAT PROFIT.
-------
PREFACE.
We may justly wonder that the Sages who have written about this most precious and secret Art, have thought it necessary
to invent so many occult and and allegorical expressions, by
means of which our Art is concealed not only from the unworthy,
but from earnest and diligent students of the truth. Foolish
persons, indeed, who read their books, and hear of the riches and
all the other good things which this Art affords, experience a
pleasant tickling sensation in their ears, and straightway behold
visions of themselves sitting on golden thrones, and commanding
all the treasures of the universe; they fancy that the Art can be
learned in the twinkling of an eye, soon come to regard themselves
as great Doctors, and are unable to conceive the possibility
of their making a mistake, or being led astray by the Sages.
Much less are they aware that it has always been the custom of
the philosophers to conceal the fundamental facts of this Art,
and to reveal them to their own sons and disciples only in sententious
allegorical sayings. It is impossible to read through all that
the Sages have ever written on this subject; but it is a still more

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232 THE HERMETIC MUSEUM.
hopeless undertaking to gather from their books a full and sufficient
knowledge of our Art, unless, indeed, God opens your
understanding, and gives you a real insight into the natural
properties of things, and there-by into the sayings of those who
speak of them. For it is Nature alone that accomplishes the
various processes of our Art, and a right understanding of Nature
will furnish you with eyes wherewith to perceive the secrets
thereof. Thus Bason says: " Take care not to add anything else;
for it is the property of our substance to overcome all other
things." And Bondinus tells us that the whole process is accomplished
by means of the water which issues from the Stone.
Alphidius declares that the Philosopher's Stone contains four
different natures, and thereby possesses a virtue and efficacy
such as are found in no other stone. Therefore, the question of
the Royal Sage Haly, whether there is another stone upon
earth which may be compared with our Stone, and possesses the
same wonderful properties, is answered by Morienus in the following
words: " I am aware of no other stone of equal excellence,
potency, and virtue; for it contains the four elements in a
visible form, and is singular of its kind among all the created
things of the world. If, therefore, any person should take any
[other] Stone but the one demanded by this Magistery, his
labours must result in failure." Moreover, the ancient Sage Arros
says: " Our Stone is useless for our purpose, until it be purged
of its gross earth." In like manner we are informed by Morienus
that unless the body be purged of its grossness, it cannot be
united to its spirit; but when it has put off its gross nature,
the spirit joins itself to it, and delights in it, because both have
been freed from all impurity." The truth of his words is attested
by Ascanius in "The Crowd," who says: " Spirits cannot join
themselves to impure bodies; but when the body has been well
purged, and digested by coction, the spirit becomes united to it,
amidst a phenomenal exhibition of all the colours in the world,
and the imperfect body is tinged with the indestructible colour of
the ferment; this ferment is the soul, in and through which the
spirit is joined to the body, and transmuted with the body into
the colour of the ferment, whereupon all three become one thing."
Hence it is well, though somewhat enigmatically said by the
Sages, that there takes place a conjugal union of husband and

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THE GLORY OF THE WORLD. 233
wife, and that of the two a child is born after their likeness, just
as men generate men, metals metals, and all other things that
which is like them.
Hence all that would exercise this Art must know the properties of the most noble substance thereof, and follow the
guidance of Nature. But many enquirers conduct their operations
at haphazard, they grope in the dark, and do not know whether
their art be an imitation of Nature, or not. Yet they undertake
to correct, and intensify, the operation of Nature. Of such persons
Arnold says that they approach our Art as the ass goes up to
the crib, not knowing for what it opens its mouth. For they do
not know what they would do, nor are they aware that they must
listen to the teaching of Nature. They seek to do the works
of Nature, but they will not watch the hand of her whom
they pretend to imitate. Yet our Art has a true foundation
in natural fact For Nature prepares the metals in the earth,
some perfect, like gold and silver; others imperfect, like
Venus, Mars, Saturn, and Jupiter, according to the labour and
influence of the planets. He, then, who would accomplish our
Magistery, and desires to participate in this most noble Art, must
know the seed from which the metals are naturally generated in
the earth, which seed we remove by Nature, and purify and prepare
it by Art, making it so glorious, and full of wonderful
potency, that with it we can impart instant purity and perfection
to the imperfect bodies of men and metals. This seed we must
extract from perfect, pure, and mature bodies, if we would attain
the desired end. Now, in order that you may the more readily
attain this knowledge, I have composed the following Tract
concerning the first principle of Nature, and the creation and
generation of man -- which the student of our Magistery should
diligently peruse, consider, and digest Then he will not so
easily miss the right path.

The Fear of the Lord is the Beginning of Wisdom.
All true Sages and philosophers have earnestly sought to obtain a knowledge of Almighty God as He is revealed in His
marvellous works; this knowledge they attained, in so far as it
can be attained by the human mind, by diligently considering
the origin and first principles of all things. For they were enabled

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234 THE HERMETIC MUSEUM.
to realize the omnipotence of the Creator by the contemplation
of the secret powers, and miraculous virtues, which He has infused
into natural things. They were led to consider how they might
employ their knowledge for the good of the human race, and how
they might reveal it to others, and they received wisdom to expound
the first principles of natural things, but more especially
the birth and death of man, in something like the following way:
In the beginning God created all things out of a subtle liquid, or
impalpable vapour which was neither moist, nor dry, nor cold,
nor hot, nor light, nor dark, but a confused chaos. This subtle
vapour God first changed into water, which He then separated
into a hard and a liquid part, or into earth and water. Out of
elementary water He further evolved air, and out of elementary
earth He brought forth fire, that is, elementary fire. And it may
still be seen that the two first elements contain the two last; for
daily experience teaches us that in water there is air, and that in
earth there is fire. Out of these God created the firmament, the
Sun, the Moon, and the Stars, and all other natural objects. At
last He created a being in His own image, which He formed out
of moist earth -- i.e., for the most part out of earth (which encloses
fire) moistened with water (containing air). Hence it is said
that man was created out of the four elements, and he is called a
" small world." But man lay like one dead upon the ground, until
God breathed into his nostrils the spirit of life, and Adam became
a living soul. In like manner God created all other animals, and
all plants and minerals, out of the four elements. Then God set
Adam in the Garden of Eden, in Paradise, which He had planted
with Elis own hands, and in which flourished all manner of flowers,
fruit, roots, herbs, leaves, and grass. Then Adam's heart was
filled with joy, and he understood the great power of his Creator,
and praised and magnified Him with his lips; at that time he
suffered no lack of any thing, having all that his heart desired,
and he was appointed lord of all other creatures. Therefore, the
eternal Creator bade the holy angels bring every other living
being to Adam, that all might acknowledge him as their lord,
and that Adam might give to each one its own name, and
distinguish one from the other.
Now when God beheld the animals walking about in Paradise, each with its own mate (except Adam, for whom no

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THE GLORY OF THE WORLD. 235
mate was found); when God saw them approaching him, and
yet eager to flee from him, because of the reverence and awe
with which he inspired them -God said: " It is not good for
man to be alone "; therefore He caused a deep sleep to fall upon
Adam, and taking one of his ribs, not far from his heart, He
formed it into a beautiful woman. This woman God brought
unto the man, calling her Eve, and gave her to him for a wife,
that he might protect her, that she might obey him, and that
they might be fruitful and multiply.

The Glory and Excellence of Adam.
God had appointed that Adam and Eve should spend a thousand years in Paradise, and then be translated, body and
soul, to the Eternal Life of Heaven; the same glorious destiny
was in reserve for their posterity. For as yet man was pure, good,
and sinless, and not subject or liable to any kind of distemper,
or sickness. He was acceptable and perfect in the sight of His
Creator, who had made him in His own image, and given him all
the produce of Paradise to eat, except the fruit of the Tree of
Knowledge, from which he was to abstain on pain of eternal
punishment, both bodily and spiritual. But when he gave ear
to the seducing words of the Evil One, and ate the forbidden
fruit, he straightway became poor and wretched, perceived his
own nakedness, and concealed himself amongst the trees of the
garden. He had deserved eternal death, and it would have
fallen upon him, if the Son of God, our Lord and Saviour Jesus
Christ, had not promised to give satisfaction for him. Yet in
this world God punished Adam with a heavy yoke of wretchedness,
tribulation, poverty, and disease, followed by the bitter
agony of death. He also drove him forth from Paradise, and
laid a heavy curse upon the ground, that thenceforward it should
not bring forth fruit of its own accord, but that it should bear
thorns and thistles. Now, when Adam found himself in the
midst of a wild and uncultivated earth, compelled to gain his
bread by tilling the field in the sweat of his brow, and to endure
much suffering, care, and anxiety, he began to think seriously of
what he had done to provoke the wrath of God, to experience deep
sorrow for his grievous sin, and to implore God's gracious mercy
and forgiveness. His prayers appeased the paternal heart of

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236 THE HERMETIC MUSEUM.
God, and induced Him to ease the grievous yoke laid upon
Adam. The central fact of his punishment, however, remained
and death, though deferred, at length overtook him.
But, as I say, God mitigated the punishment of Adam, and took away from his neck the grievous yoke of suffering, by
shewing him the means of warding off the strokes of impending
calamity. For this purpose the natural properties of things were
revealed to Adam by the inspiration of the Holy Spirit; and
he was taught to prepare medicines out of herbs, stones, and
metals, wherewith he might alleviate his hard lot, ward off
disease, and keep his body in good health until the end of his days,
which, however, was known to God alone. For, although from
the very beginning Adam had a clear insight into the working
of the natural world, the greatest of all secrets was still hidden
from him, till God one day called him into Paradise, and set forth
to him this marvellous mystery -- the mystery of our Stone -- in
the following words:
" Behold, Adam, here are two things, the one fixed and immutable, the other volatile and inconstant. The great virtue
and potency that slumber in them you must not reveal to all
your sons. For I created them for a special purpose, which I
will now no longer conceal from you." Now, when Adam had
learned the mystery out of God's own mouth, he kept it a strict
secret from all his sons, until at length, towards the close of
his life, he obtained leave from God to make the preparation of
the Stone known to his son Seth. Unless Adam had possessed
the knowledge of this great mystery he would not have
been able to prolong his life to the age of 300 (let alone 900)
years. For he was never for a moment free from an agonizing
sense of his guilt, and of the terrible evils which he had, by his
disobedience, brought upon himself and his posterity, who,
through his fault, were one and all involved in the condemnation
of eternal death. If we consider this, it must appear amazing
that Adam could keep alive even so long as a single year after
his fall; and we thereby clearly perceive (from the fact that he
attained to so great a length of days) that the goodness of God
must have furnished him with some life-preserving remedy. If
Adam had not possessed our Medicine, or Tincture, he could
not have borne up under so much tribulation, anxiety, wretchedness,

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THE GLORY OF THE WORLD. 237
grief, sorrow, and disease. But against all these ills he
used our Medicine, which preserved his limbs and his strength
from decay, braced his faculties, comforted his heart, refreshed
his spirit, relieved his anxiety, fortified his mortal body against
all manner of disease, and, in short, guarded him from all evil
until the last hour of his life.
At length, however, Adam found that the Remedy had no longer any power to strengthen him, or to prolong his life. So
he began to consider his end, refrained from applying the Medicine
any more, threw himself upon the mercy of God, and sent
his son Seth (to whom he had confided the secret), to the gate
of Paradise, to demand some of the fruit of the Tree of Life.
His request was denied him, whereupon he returned, and carried
back to his father the answer of the Angel. It was heavy news
for Adam, who now felt that his end was approaching, and therefore
sent Seth a second time to fetch the oil of mercy. Before he
could return, Adam died; but, at the bidding of God, Seth
obtained from the Angel some olive-stones from the Tree of the
Oil of Mercy, and planted them on his father's grave, where
they grew into the tree from which the Cross of our Blessed
Redeemer was made. Thus, though in a carnal sense the Oil
was denied to Adam, and brought him no surcease from temporal
death; yet, in a spiritual sense, it was freely given to him
and obtained for him and all his offspring eternal life, and free,
gracious, and merciful forgiveness of all their sins, concerning
which God promised that He would remember them no more.
Thus, through the Heavenly Tree of Life, God fulfilled the prayer of our first parent Adam, and granted his request in a
way which he had not looked for; and he now tastes the joy
which is at the right hand of God, and is for ever removed from
the hostile power of hunger, thirst, heat, cold, death, and all the
other evils which flesh is heir to. Let us then diligently strive to
realize that the Mystery of the Redemption is the most precious,
the most excellent, and the most awful of the mysteries revealed
by God to man, a mystery which no human thought can sound,
and which no human lips can ever fully utter. But of this
Awful Mystery, or Medicine of the Soul, God has also bestowed
upon us an earthly antitype, or Medicine of the Body, by means
of which wretched man may, even in this world, secure himself

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238 THE HERMETIC MUSEUM.
against all bodily distempers, put ta. flight anxiety and care, and
refresh and comfort his heart in the hour of trouble -- namely
the Mystery of the Sages, or the Medicine of the Philosophers.
If, therefore, a man would be perfectly happy in this world, and
in the world to come, he should earnestly and devoutly strive to
become possessed of these two Remedies; and for this purpose,
he should turn to God with his whole heart, and ask for His
gracious help, without which neither can be obtained; and, above
all, he should be most eager to receive that Remedy by which
the soul is healed of the mortal disease of sin.
This is the true fountain of the Sages; and there is nothing like it upon earth, but one eternal thing, by which the mortal
body may, in this vale of tears, be fortified against all accidental
disease, shielded from the pangs of poverty, and rendered sound,
healthy, and strong, being protected against all mischances to
the very end; and by which also metallic bodies may be changed
into gold through a quickening of the process which Nature
uses in the heart of the earth. The preparation and effects of
this Stone are not unjustly considered to bear a close analogy to
the creation of the world; therefore, I thought well to give an
account of it from the very beginning
I will now proceed briefly to expound my view of this Art, which, as all Sages testify, corresponds most closely to the
creation and generation of man. I will attempt to make my
meaning as plain as I dare, for the glory of the Holy Trinity, and
the good of all Christian believers. When God had created the
world, and adorned it with all manner of green things, herbs,
roots, leaves, flowers, grass, and also with animals and minerals,
he blessed them, and appointed that everything should bring
forth fruit and seed after its kind. Only Adam (who is our
Matter) was not yet in a position to produce any fruit out of
himself. Before he could propagate his species, it was necessary
that a part of him should be taken away, and again joined to him,
i.e., his wife Eve. Hereunto we must understand that so long
as our substance is still gross and undivided, it can produce no
fruit. It must first be divided, the subtle from the gross, or the
water from the earth. The water is Eve, or the spirit; the
earth Adam, or the body. And as the male is useless for purposes
of generation until it be united to the female, so our

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THE GLORY OF THE WORLD. 239
earth is dead till it is quickened by the union with water.
This is what that ancient Sage, Hermes, means when he says
that the dead must be raised to life, and the feeble made strong.
It is necessary, then, to unite body and soul, and to change that which is below into that which is above, i.e., body
into spirit, and spirit into body. By this expression you are to
understand not that the spirit by itself is changed into a body,
or that the body by itself is changed into a spirit, but that both
are united, and that the spirit, or water, dissolves, or resuscitates
the body, or earth, while the body attracts the spirit, or water;
and that they are thus joined into one substance, the earth being
softened by the water, and the water hardened by the earth -- as
the boys in the street pour water on dry dust, and knead the
whole into one mass. For this reason the Sages call our process
child's play, in which the death of one is the life of the other,
i.e., in which the hardness of the one is softened by the other,
and vice versa, seeing that the two are nothing but body and
spirit originally belonging together. When contemplating this
union, the Sage, Hermes, bursts forth into the following exclamation:
" Oh, how strong, victorious, and precious is this
nature that so unspeakably comforts its supplementary nature! "
This nature is water, which stirs up and quickens the nature of
the body. Hence it is said that Adam, or the body, would be
dead without Eve, the spirit; for when the water has been
distilled from our substance. the body lies dead and barren at
the bottom of the alembic, and is described by the Sages
as being, after the loss of its spirit, black, poisonous, and
deadly. If the body is to be resuscitated, it must be rendered
fit for generation by being purged of its blackness and fetid
smell, and then its sweat or spirit must be restored to it; the
spirit cannot conceive unless the body be allowed to embrace its
Eve, or spirit. Senior says that the higher vapour must be
brought back to the lower vapour; the Divine water is the King
that descends from heaven, and leads the soul back to its body
which is thereby quickened from the dead. Observe that in the
body there is hidden fixed salt, which slumbers there just as the
male seed slumbered in Adam. This the spirit, or Eve, attracts,
and thus becomes pregnant; that is to say: The seed of the
body, which we call fixed salt, is extracted from the body by its

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240 THE HERMETIC MUSEUM.
Own water (which has before been separated from it), and is
rendered so subtle and volatile that it ascends with the spirit to
heaven. Then we say that the fixed has become volatile, that
the dead has been revived, and that the body has received life
from its spirit. On this account the water is called by some
Sages the living water of the man, since it is extracted from the
body, or man; and Lucas enjoins us to take it, and heat it after
the fashion of Nature. Other Sages call the body the " black
soil," because in it the fixed salt is concealed from view, like the
seed in the ground. Others, again, call it the " black raven,"
which has in its maw the " white dove "; and the water which is
distilled from the body they call the "virgin's milk," by which
the white dove must be brought forth from the black raven In
short, these things are described by the Sages under a great
variety of names; but the meaning of those names is the same.
In this fashion the water is embraced by the body, and the seed
of the body, or the fixed salt, makes the water pregnant For
the water dissolves the body, and bears upward with it some
particles of the fixed salt; and the oftener this process is repeated,
the thicker does the water become. Hence the repetition of
the process is a most important point Hermes says that when
he saw the water gradually grow thicker and harder, he rejoiced,
for thereby he knew that he should find what he sought. The
water, then, must be poured upon the body, and heated with it,
till the body is dissolved, and then again extracted till the body
is coagulated. Thus the body roust be well broken up, and purified
by washing. This process of affusion and extraction must be
repeated until all the salt, or potency and efficacy, has been extracted
from the body. This is the case when the water becomes
white and thick, and, in the cold, hard and solid like ice, while in
the heat it melts like butter. Now, when nothing more can be
extracted from the body, the residuum must be removed; for it
is the superfluous part of the substance. This is what the Sages
mean when they say: In the preparation we remove that which
is superfluous; but otherwise our whole Magistery is accomplished
with one single substance, nothing being added, and nothing
taken away, except that which is really superfluous; for it
possesses in abundance all that is needed, namely, the water, or
" white, flaky earth," which must be injected into " living

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THE GLORY OF THE WORLD. 241
mercury," that so the transmutation into good and fixed silver
may take place. But something much more noble and precious
is concealed in this water (fixed salt), which grows and grows
like the infant in the mother's womb. For as the embryo in the
matrix, which is first a mere seed, grows, and is gradually transmuted
into flesh and blood, i.e., into a thicker substance, till at
length the limbs are formed; so this water grows from the white
colour which distinguishes it at first, till it is changed to another
colour. (For the embryo, too, is transmuted from the natural
colour of the embryo into flesh and blood.) The substance at
length assuming a red colour, may be compared to the forming
of the infant's limbs; it is then that we first see what is to
become of it. When you perceive this final transmutation -- the
germ of which lay in the substance all along -- you may
well rejoice; for you have attained the object of your
desire.
Thus I have described the union of the man and woman, that is to say, of the body and spirit, by means of which the
child is conceived in the water, and the whiteness extracted from
the black body. Nor do we need anything else, except, as
Morienus says, time and patience. This coagulated water is the
" white, flaky earth," in which the Sage bids us sow our gold and
silver that they may bear fruit a hundred-thousand-fold. This is
the " clear spring " of the Count of Trevisa, in which the King
bathes, though not assisted by any of his ministers, who only
watch his clothes until he has dried up the whole spring, when
he makes all his ministers lords and kings such as he was at
the time of his entering the bath. But now the King's dignity
is three times as great as it was before; he wears a three-fold
diadem on his head, and is arrayed in garments that shine like
carbuncles and amethysts, and beneath them he wears the tunic
of purity, and is bound with the girdle of righteousness. He is
the most glorious King of life, whose power transcends all human
thought At his side is seated his pure and chaste queen, sprung
of his own seed; and of these two are born many royal children.
The redness is concealed and preserved in the whiteness,
which must not be extracted, but subjected to gentle coction
until its full crimson glory flames forth. This whiteness is thus
referred to in " The Crowd ": " If you see that after the blackness

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242 THE HERMETIC MUSEUM.
there follows a whiteness, be sure that after the whiteness will
come a redness: for the redness slumbers in the whiteness, and
should not be extracted, but gently heated, until the whole turns
red." Let what I have now said suffice you.




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THE GLORY OF THE WORLD. 243
HERMES [says]:
You must have a good knowledge of the True Principle of both Natural and Artificial Substances. For he who knows
not the true First Principle will never attain to the end.

-------
The Love of God and
of your Neighbour
Is the P E R F E C T I O N of all W I S D O M.
-------
To Love G O D is the Highest W I S D O M, and TIME is our POSSESSION.
-------
Unto H I M be all Honour, Praise, and
G L O R Y
@
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