The Glory of the World - Part 3

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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 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 looked 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: Beat 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.

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 e, therefore, our Saturn, subject it to coction in aqua vita -- 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 refer 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 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 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, calcination, 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 of 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.

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 love: 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! 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 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 7 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 diseases, 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 fixed in one essence, and derived from the one indispensable 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 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.

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.

iv. 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

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 I 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.

"The Sages rejoice when the bodies are" "dissolved; 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 ore 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.

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 he to whom the properties and virtues of all things were to be 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 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 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 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 (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.

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.

Explication 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," (ie., 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, 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 Sayings 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 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, and 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 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 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 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 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 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 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 where 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 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."

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