BOOK ON THE COMPOSITION AND OPERATION OF GREAT STONES
LIBER DE MAGNI LAPIDIS COMPOSITIONE ET OPERATIONE
Source: The true alchemy and metal art here enigmatic doctrine and certain method written both new and old.....
GRATAROLI, Guglielmo, Basel, 1561
A BOOK ON THE COMPOSITION AND OPERATION OF GREAT STONES, the author still uncertain, but still very learned.
English Version
Latin Version
English Version
CAPUT I
We write the secret part of Natural Philosophy, that is to say a famous, renowned and glorious science, hidden from the foolish, but manifest to the pious and prudent, by which the poor and needy may be helped. Now I utter this brief speech not entirely hidden, nor entirely manifest, yet not under an enigma or a figure, but rather under a plain series of discourses; such, however, that this should not be hidden from the wise, but be most profound from the average, and indeed miserably exclude the stupid, - lest the unscrupulous, as well as the honest, unworthily usurp so high a knowledge.
Indeed, the artist of this science must be of the most subtle genius, and know the natures of metals and their generations, weaknesses, and imperfections in their mines, and know them before he reaches this art, if he wishes to be perfect in the three orders of medicine or stone. But because the medicines of the former two orders are sophisticated, and do not remove from the compound, there is left only one, which is of the third order; and it is said to be unique and completely true and certain; because it alone removes from the compound, and is called by the Philosophers a great and precious philosophical stone, or the highest and most precious medicine; of which only the Philosophers wrote in their books, and spoke, leaving aside other medicines and stones; therefore we, imitating them, intend to speak only of this great stone, or supreme medicine, in this book, omitting all others.
But let not an artificer come near to the object of investigation, a man of gross genius, and full of hard work, neither avaricious, nor sparing of expense or expenditure, nor a duplicitous man, completely variable in purpose, nor too hasty, nor weak, or impotent with hands or eyes, or too old, nor He is so poor that he cannot have the means by which he can pursue this sumptuous knowledge. but rather he should be a son of learning, a man adorned with the most subtle intelligence, sufficiently wealthy, generous, healthy, firm in purpose, patient and gentle, temperate, and sufficiently well-disposed and ordered in his members and organs. And let not the artist be weary of studying this book often, and extracting from it the true understanding, and secretly carrying the extract in his heart, committing it to perpetual memory, and working afterwards.
For it is not only appropriate to search for it through books, because he who follows it only through books will find it very slowly, because the books of that science are not written for his teaching, like the books of other sciences, but are only as much as the figures of the science itself, because they are written under hidden, and with different riddles, metaphorically and figuratively. And all this should not be truly known, known and transmitted through them, since this knowledge is true and absolutely certain; whence none of the Philosophers ever wrote down this knowledge, as it is, but they only attract artists to investigate and investigate it, and some of them less clearly, some more secretly, but never more manifestly.
And therefore we shall not impart the knowledge itself, except to ourselves; but nevertheless by these things which we say, let us entice you, son of doctrine, to search for it, and to find it truthfully; however, the son of doctrine should not despair because of this, because if he seeks it by what is written in the book, he will undoubtedly find it, but not by the way of doctrine , but with the proper motion of the investigation of nature, with the interposing of great expenses, and with great urgency of labors, and continuous meditation, and punishment. For there are many obstacles to this so famous science, which prevent artists from investigating it, which must be completely avoided in this true investigation; and especially when the artist has fallen into despair, he is inclined to make a sophistic work, from which he must be absolutely prevented, and he must be thoroughly intent on this true knowledge.
But he who has merited to attain it, is deservedly called a philosopher in this art of philosophy; For this noble knowledge has been bestowed by God on behalf of the poor alone, and if kings and princes knew it, none of the philosophers would be able to attain to the rest. After the continuous study of the truth of this book, and having understood it, the studious artist must begin the work, and through the work to trace this precious knowledge with subtle intelligence, and those findings absolutely certain and true, not sophistical, to hide and guard it in the most secret way, and carefully and prudently in a place and in time to use them in their needs; because whoever carries and uses the treasure publicly, desires to be plundered.
CHAPTER II
For when the beginning and middle of each thing has taken its due effect, the laudable end is thereby confirmed. And the Philosopher says that when the principles are unknown, the rest of the subsequent ones are also unknown; therefore, on the contrary, when they are known, they are known. And in the first part of the Ethics it is said: That he who knows the beginning of a thing knows truly even to its ends. From the beginnings and means therefore of such a noble science it is to be ordered, that it may be duly terminated by its accomplishment, so that the glorious consummation may succeed the end.
Now the principles of this famous science are the same as those of nature in metals. But the principles of metals are those on which the art of forming them is founded. Indeed, the principal matter of all metals in their mines, from which they are generated and caused, is dry water, which we otherwise call living water, or living silver, and a stinking spirit, which we otherwise call sulphur. not, however, in their nature, as they are created in their mines, because in their places where they are generated, no metal is found, but rather this matter is a kind of substance naturally created by nature, having in itself the nature and substance of these two; and from this matter or substance, procreated by the two pea-eddicts, a certain smoky fine substance is generated and created in the bowels of the earth and in the mineral veins, where they are gathered and held.
And then the mineral power coming upon the smoky matter itself, congeals it, and unites with it by an inseparable and firm union by natural decoction, and tempered by the ore, not alone with the majority of both, but in the majority of both, so that neither the aforesaid moist, namely living silver from therefore, namely, from the aforesaid substance of sulphur, nor can dryness be separated from moisture from the rest.
From these it is evident that in metals there are naturally four elements, and that they are homogeneous; because they are nothing else than the finest fumes frozen and fixed in their ores by natural decoction, and altered, converted, and changed into the nature of metal. Likewise, it is clear that the moist radical of metals in their calcination, because of the homogeneity and strong union of the elements to each other in them, is not consumed, nor is it separated, just as the moist is consumed and separated in stone, because it is not united in them with the dry in the majority of both. And thus it is clear that wet stone is volatile and fugitive from the fire, but wet metal is fixed and permanent in the fire.
Likewise, in the generation of metals, the aforesaid substance of sulfur is in the mode of an agent, while the substance of quicksilver is in the mode of a patient. And thus it is clear that sulfur is the father of minerals, but quicksilver is the mother.
CHAPTER III
From all the aforesaid, it is gathered by a prudent craftsman, who observes minutely, that nature has a certain substance or matter in creating and forming metals, viz., living silver and sulphur, as has been said; from which matter naturally causes that smoky substance, or subtle matter, to issue forth in ores, which is afterwards converted into metal by the artifice of nature itself, as has been said.
Indeed, that first matter from which the aforesaid smoky matter is generated and exits is a certain body; And that smoky spirit was generated from her; And so nature makes a spirit out of the body, and so it makes it ascend from the earth to heaven, that is, a corporeal thing, it makes a spiritual thing. And since afterwards nature turns this spiritual matter into metal, as has been said, then it makes a body out of spirit; and thus he causes it to descend from heaven to earth, that is, he makes a spiritual thing corporeal in his operations and actions. But in all these operations we cannot truly and properly follow nature itself, but we are obliged to follow it by a certain similitude in the operations of that science, which more properly, as it is expedient for our art, this must be done more attentively.
Also it is clear that all metals are of the same substance or matter as far as the root, and yet they are not of the same form, and this is because of weakness and health, cleanliness and immunity, the paucity and quantity of the very substance of quicksilver and sulfur in union and natural mixture, and because of nature of different minerals, and the long or short boiling of the same nature. And these things we have said in general about the natural generation of metals.
But if any one wishes to know these things in particular, let him see Philosopher 4. Meteors with his commentators, and Albertus on minerals, and the summa of Geberus the philosopher, which is about the perfection of the mastery of this art.
CAPUT IV
The radical principles of this famous science, on which it is founded, are these, namely: A certain matter or substance proper to quicksilver and sulphur, smoky and subtle, generated from the nature of the aforesaid two by our artifice, most clear, clear as a tear, in which the spirit of the fifth hides and dwells essence, as we shall say below.
However, this substance is not sulfur itself, nor quicksilver itself, as they are in their nature in their ores, but is a certain part of both of them, which is not quicksilver or sulphur. The aforesaid smoky and volatile substance into its proper substance another fixed and firm of quicksilver and sulphur, which is patient with fire, not fleeing from it, but persevering in it, is fixed and kneaded; which afterwards, by a moderate and continuous decoction, and by the mastery of this science, together with other suitable things, is congealed into a melting, flowing, dipping stone, and persevering in the fire.
Some philosophers say that this smoky matter is generated from pure quicksilver without any admixture of sulphur, but this is the same thing, because quicksilver naturally has red sulfur mixed in it; and we separated this red sulfur from its whiteness with our own hands, touched it, and saw it.
However, the philosopher who says that a stone is elicited or generated from the substance of mercury alone without the addition of the substance of sulphur, does not understand this about the aforesaid smoky substance, in which the spirit of the fifth essence is hidden, which we seek, with which we dye - but about the fixed and firm substance of stone. which is his land, in which the same spirit is fixed; by which earth the spiritual stone itself is impregnated in the belly of the wind by the mastery of this art, as will be shown below.
In no way can the aforesaid smoky substance be naturally produced, except from the aforesaid two substances of quicksilver and sulphur, mixed together. Likewise, water and fire are agents in this science, so it is necessary to know that water and fire are helped at the same time; earth and air are patience; water and fire are agents; water is male, and earth is female; The sun is his father, and the moon his mother. In this operation of this science we need many things which nature does not need, and thus we are unable to follow nature in everything.
From these it is clear that in those things which we need, there are four elements, whence we must know how to convert the elements into one another, to alter or change them, that is to say, to make dry from wet, and wet from dry; from the cold to the hot, and from the hot to the cold; otherwise the work of this science could not be consumed in one way or another.
Likewise, it is known that by making the aforesaid smoky matter to be generated from the substances of the aforesaid two, viz., mercury and sulphur, and their adjuncts, that the said substance is united together in a certain way the body from which this smoky substance proceeds; for the artist caused a certain spiritual material to ascend from earth to heaven; and when afterward the matter or substance itself, having become spiritual, is frozen and fixed; & is turned into stone; then he causes it to descend from heaven to earth, and repeatedly makes material or spiritual substance corporeal. And thus it is clear that just as nature makes a spirit out of the body, and a body out of the spirit in the generation of minerals and metals; so also we, in the artificial generation of the mineral stone, through our wonderful artifice, make bodies of spirits, and bodies of spirits. And this is what Aros says: "Make bodies of spirits, and you will find what you seek." From this it is clear that the principles and operations of this science are similar to the principles and operations of nature, yet we need more than nature.
CHAPTER V
Given, then, the principles of the generation of metals, and the matter of the operations in them, and of that renowned and famous science in the world; now let us see the operation of this art and mastery in particular. The whole work of the magisterium of the great philosophical and occult stone has two parts of operation: The first is about the operations of the Elixir, and is called the first work. The second part is about the operation of the stone, and it is said according to the work, which is done in one way and in another vessel; And when the first operation of the Elixir is finished, that other operation begins, which is the second, of the operation of the stone.
Some philosophers in their books first handed down the second work, that is, the operation of the stone, and afterwards the first work, which is about the Elixir. And some speak in one way about one work, and in another way about the rest, knowingly entangling themselves, and pursuing their intention obscurely, and expounding it more obscurely, in order to deceive the foolish and hard-witted or grossly existing investigators, and to completely conceal this and deservedly famous knowledge, and to attract the wise to it , and they would make it clear to them.
But we, in this operation of the stones, as we have proved with our own fingers, and touched, and seen with our eyes, will keep in this book. For it is first necessary that the things be chosen, that is to say, converted into Elixir, before the operation of the stone is concentrated upon, otherwise no one will attain to the discovery and operation of the great and true stone.
And sometimes the philosophers in their books called the stone Elixir, and the stone Elixir, not making a difference of names between the two, in order to blind the foolish, and yet they spoke the truth. Wherefore indeed the Elixir is the first and principal foundation and radical of the precious stone, which afterwards by a second operation is converted into the precious stone itself, or the supreme medicine, which alone removes the mixed, weak, and imperfect metals, and brings them back to the highest health and perfection, upon which she was thrown out; and it really turns and transforms it into a true lunar or solar one, according to the color of the stone itself.
Philosophers, however, divide the Elixir or stone, and say that it has body, soul, and spirit; And these are united in that union of nature, to whom we serve by means of artifice, that it acts thus, from which we do not make elixir or stone, but nature, to whom we serve, the matter of which it deals. They call the body the earth due to the stone, which is called the secret of the stone or the elixir, which we call elsewhere its ferment or nurse. It is gathered from these, because the Elixir is composed of the most refined and pure substance of quicksilver and sulfur, and from our earth, and the stone consists.
CHAPTER VI
Elixir is considered in this science in two ways. For you are Elixir to the white, and Elixir to the red. Of Elixir to the list we must first see, and first of its species, of which it is composed. Philosophers have given various accounts of the species of the true white Elixir, and have named the species themselves by different names. For sometimes, instead of species, the names of the colors of the species themselves, and to such an extent, that because of their names being multiplied and called by their colors or natures, several and different species seem to come together, although this is not necessary; but always adding or subtracting something, in order to deceive the foolish investigators.
Some, however, posited and sought this excellent knowledge in vegetable or material things; but although this is possible by nature, yet it is not possible for them, because it would rather fail them in their laboring life, than if they could bring their labor to an end. Some, however, sought it in stones, gems, glass, salt, baurachi (salt, or foam of glass and soda, according to Roland), & the like; that it is impossible, and contrary to the principles of nature, to find this in such people; although sometimes an alteration is found in the aforesaid, still after long labour.
Some have sometimes looked for it in spirits only, that is to say, in mercury and sulphur, together with their counterpart arsenic and ammonical salt. And some others in all bodies of metal. And although these last two in part seek well; & not on the whole; and the other two should seek in all evil; therefore the sect of all these accounts is empty. But we, passing over all the aforesaid, will name in this book a certain number of species which are suitable for this Elixir.
CHAPTER VII
Now there are four kinds, and no more, and no less, which agree to compose this Elixir, viz., living silver, fleeing citron sulphur, green fixed sulfur having a black belly, although it appears clear to the eye, and white fixed sulphur; and these three sulfurs are melting and flowing like wax. And of these kinds the new ones are the best or better than the old ones.
Good sulfur is green, which is found in large fragments, and when it is broken, it has a clear, green fraction, and is as bright as glass. And for this reason according to Morienus the Philosopher almagra, that is, glass is called by the reason of its colors, which, however, is not glass in the truth of the thing, but is similar to it in breaking; Fixed white sulfur is better when it has been well white, having a white fracture, shining and clear, and it is not much, but a little coarse in the oblong grains. In coarser grains it is better to avoid the sulfur of the lemon; and live sulfur is better when it is in large pieces, clear and not stony.
But mercury was considered salable among the Parisians when I began this art, each pound being worth two Parisian solids. And one pound of quicksilver is sixteen pence; the balance of the other two mixed or compounded together is four solids. Finally, a pound of green sulfur two pence. A pound of white sulphur, four solids. And so it is clear that these species are not of great value. For everything that is bought at a great price must not be sought in this knowledge, as the philosopher Morienus says.
The names of these three or four species and their composition are not revealed to any fool or fool; for they are to be forgiven in their errors; because those who seek this noble knowledge through other species will not find it, nor will they reach it, until the Sun and the Moon are reduced to one body, which is impossible to happen without a divine precept.
Chapter 8
Now living silver is combined with living citrine sulphur, in such a way that at the same time they are altered in a certain way from their original nature, and become one and the same in one red mass, which we then call heavy red earth. and hence there are no more, nor do they agree, but three species in this art.
Morienus speaks of this arrangement or composition of the first alteration of these two species in his book to King Ali, and says: Make the white smoke, that is mercury, take the red smoke, that is sulphur, and at the same time pour out and combine them, so that they are equal weight is attached &c. But because this composition, or arrangement, that is to say, this red, bright, heavy earth, the whole compound is found for sale; therefore we do not care to labor about its composition, but having passed it over, let us come to other things.
The other two species are not composed until they are placed in the work of this art. But the Philosophers called every one of these species Stones in their books, and this because of the resemblance they bear to them, not because they are stones in nature.
Caput IX
And having bought from you, son of learning, these three kinds, take one twelve-ounce scale of fixed green sulphur, and grind it on marble, or elsewhere where you can do better, and reduce it to a fine powder as far as you can, and its nature requires, by which keep crushed & set aside.
Secondly, take three ounces, that is, a fourth part of one pound of twelve ounces of fixed white sulphur, and rub it in the same place for a few minutes as you did with the other, and keep it aside.
Thirdly, take three ounces of red, bright, weighty earth, which is composed of sulfur and mercury, as has been said, and grind it in the same place; until nothing bright appears in it, and it becomes a fine dust, very red, heavy, and keep it to a part by itself, as you did with the others.
And this work of breaking is called by the Philosopher winter, for winter is destitute of all natural fruit and power acting, and so this work of breaking is destitute of all active operation of the Elixir, because there is still nothing mixed of the aforesaid. And so it is clear that Elixir is always begun in winter, and every season is winter, and Elixir can be begun and work.
Caput X (p. 6)
The work of the winter having been completed, as has been said, and terminated, then the work of the composition and mixing of these species begins immediately without interval by the hands of the craftsman, and thus it is done: Combine all these powders of these species together and mix them by means of the smallest on the marble; for we do not believe elsewhere that this can be done properly, so that all matter appears to be red, and as if it were one and the same substance.
And afterwards divide all this red matter into two equal parts, and thus each part will contain nine ounces, that is, half a pound of twelve ounces with three ounces, that is, with a quarter of the same pound. Now the individual part of this preparation and composition is placed in its own vessel intended for this purpose, and this double urinal vessel, which is found for sale.
We always do this work in such a vessel, namely, that the glass alembic vessel is placed, so that the mouth of the urinal does not enter the mouth of the alembic, as is the case in all distillations, but rather the mouth of the alembic enters the mouth of the urinal, and is surrounded by it. and there the alembic is then muddied and joined with the philosophic mud, then the mud is allowed to dry and harden, or it is carefully dried and hardened by the fire, so that the alembic cannot be separated from it; the dried clay shall again be spread over it, and it shall be dried as before, so that the spirit cannot in any way escape or escape through the joints.
And of this we have seen no one secure in that joint except ours by our precaution, which is as follows: For after all the drying of the clay, take common wax, and from it surround the dried clay from above, and then pour the wax over the clay wisely and carefully with a hot iron. as this requires, and as for the rest, you will not fear lest you lose something of the spirit through the mud.
And so we did in many ways in this work. Now this present work is called by the philosophers the work of Truth, where as things in Truth universally and naturally unite together to produce fruit, each according to its nature, so also here the things from which the Elixir is composed are united in this work to produce fruit or generate the Philosophical Stone. And thus it is clear that the work of Veris in the Elixir, after the winter is over, begins immediately, and at all times after that, it can and must be begun immediately.
Chapter XI
But this composition, made by the hand of the craftsman of the aforesaid three species, as has been said, lacks a proper name; hence if it had a proper name, the philosophers would call it by its proper name; but because it does not have it, that is why they named it the Blessed Stone (which, however, is not a stone, nor has the nature of a stone), from the fact that the things of which it is composed bear similitudes to stones, and from them the blessed stone is created.
Some have named the Stone itself mineral, vegetable, animal: Mineral, because the things of which it is composed are mineral matter in their nature; Vegetable, from the fact that the body has soul and spirit, like animals. Some have said that she is black and smelly, because she has a black belly, and is composed of a smelly spirit. Some others said that it was Chaos itself, and the abyss of the world, or a confused mass, because as the whole world was created in one confused mass of the four elements, which were later made by their separation, from the creation the world appeared distinct, as it is; and thus in this confused composition, or mass, there are four elements confused and mixed at the same time, by which, separated from it by artifice, the Elixir begins to appear distinctly, which the diversity of the philosophers themselves has named by so many and many other different names, but we call it Red Earth.
Chapter 12
To the remainder of the operation of this Elixir must come, and it is called Summer, because as the things of nature in the summer, through the heat thereof, and heat, they came out of the earth, and ascended into the air, that they may come to Autumn, that is, to maturity and perfection, so also in this by the work of the elixir, things come out of this earth by heat, or by the heat of fire, and ascend into the air, so that afterwards they may reach Autumn, and there be perfected.
For the Philosopher says of this operation: "Take a stone which is not a stone, nor has the nature of a stone, and separate the elements." And Aristotle says to Alexander the King in the penultimate chapter of the book On the Secrets of Secrets: "O Alexander, take a mineral stone, a vegetable, and separate the elements."
Therefore we must begin with the separation of the elements, and this work must be done. From this red earth, therefore, the elements must be separated, that is to say, the pure from the impure, the transparent from the opaque, the clear from the cloudy. And this is done in this way, that is to say, after this earth has been placed in two urinals with their muddled alembics, as has been said, then place a single vessel thus prepared in a basin on top of sifted ashes, so that the thickness of the ashes does not exceed the thickness of a small finger of the ear under the bottom of the vessel.
Let the alutel be dry and well sealed with mud, placed on the oven well arranged and firm, so to speak. Each vessel should have its own sink and oven. And set the fire in the ovens right under the middle of the small bowls. And let this fire be so tempered, that you can hold your hand to the handle of the alutelli inside the oven over the fire without burning your hand and danger, and let it be continuous; , and before the matter at the bottom of the vessel was dried, the vessel would be broken, and without doubt the spirit would escape, and the whole would be lost. And therefore much must be taken care of, and with the greatest care and caution this fire must be exposed and continued.
Chapter XIII
And with the aforesaid vessels thus arranged with fire in their ovens, as has been said, then the vapor of that material ascends in the alembic into the most subtle smoke, and the smoke is there converted into clear, serene, and clear water like a tear, having in itself all the aforesaid things or species by whom it is regenerated; which, when it is generated and caused in the alembic, will descend through the horn of the stag, that is, through the nose of the alembic itself, which has become wide and thick around the alembic, and sharp, slender, and curved towards the end in the manner and likeness of one stag's horn.
The first drops of this water falling down to sixteen, or more, are of no value, and are therefore not received, but allowed to fall; and if you wish to know a certain time for receiving the water itself, after sixteen drops of it have been released or thereabouts, take a slightly heated blade of the knife, that is, warm, and place it at the nose of the alembic, and hold it there, and wait until one drop falls on the blade of the knife, which if it boils and turns black on the plate, then it is time to receive it, if not, no, - for there is still much phlegm in the water itself, before it is received, from which it is necessary that this water be cleansed, and it is not truly cleansed until it has the aforesaid sign. but when a sign is found in it, then to receive it you must have two vessels of glass prepared, having a round bottom, restricted, and a neck long to the measure of half a foot or thereabouts, and so wide that you can fix a thumb or a finger inside.
Now let these two vessels be shaped like one bowl, and they are thick and strong, for otherwise they would not be able to retain the water, since they would be broken before his excessive power and strength. and here place the vessels under the vessels of the alembics, and make them enter, and join the hills of the vessels as much as you can, and that it may seem better to you, and block them with a dry linen cloth, and not with mud, and let them not be too tight, because they might be broken by the power of the water. & drink water.
Caput XIV
But that weak fire must be continued for one day and night in this weakness or thereabouts. Afterwards, not suddenly, but little by little, it must be strengthened until doubled, or more if necessary, and this augmentation must be continued and held until the alembic becomes red. and when it appears red, it must be kept in that redness, and the fire must be continued in that state, until all the strong and thick water comes out, and the dry earth without moisture appears, and remains; And so shall the water be fully made.
Chapter 15
This water thus formed is named after the name of its mother, that is to say, a stone; but this one is pure, and that one is impure. It is also called water of mercury, and water of sulphur; from that which is generated from them. It is also called smoke, wind, oil, water, air, fire, life, soul, and spirit, and our mercury, which we seek, which is a burning fire; it dissolves all bodies by one regime, that is, by one work, that is to say, the subsequent work of autumn, and by several other names philosophers have named it from legitimate causes and reasons, which we leave for the sake of brevity of your industry.
This is called by the philosophers the Blessed Stone, which is not a stone, nor has the nature of a stone; and this is why it is called a stone, because the philosophers call a stone everything from which the elements can be separated by artifice, because by the separation made from them, by their union in this alchemical mastery, that is, in the following autumnal work, a certain substance is raised in the manner of stones, which by admixture wet and dry are generated, as is evident in this following work.
It is also said to be blessed, because from the elements separated and afterwards united, as we shall say later, there remains a certain fifth essence, which is called the spirit of the stone. And since the spirit does not appear or be touched, unless it assumes a body in some element, therefore this spirit, because of the nobility of its nature, takes a body in a nobler and higher sphere of the elements, that is, in the fiery sphere, or fire, remaining itself, however, in its spiritual nature. And therefore it is not fire, nor does it have a fiery nature as far as it is concerned, yet it is dwelling in fire.
And again, because this fiery spherical body cannot yet be seen by us because of its subtlety and purity, therefore by means of suitable instruments mediate the energy of operation, by converting, combining, and condensing, and drying its subtle substance from the substance itself, that is to say by sublimating and distilling from the aforesaid matter , as has been said, it is converted into the species of water, and emanates, and by emanating it is separated from the superfluity of its phlegm, and cleansed, as was shown above.
For in this water there are not yet four elements, but only three, viz. water, fire, and air, and at the same time these three are jointly separated from their impurity and superfluity, viz., they are cleansed and separated from the foulness of their earth. For in this separation of water we call the element of water, the moisture of the water itself. We call air the water of nature, which makes every body flow like gum, and therefore it is called oil.
We say that the fire in it is that power by which it burns, kicks, and dissolves bodies, in which it dwells in fire, and lies the aforesaid stone for spirits. These elements, therefore, having been separated from their earth and made spiritual with the defiance of the fifth essence, and converted into water, as has been said, are to be joined to the earth, as will be better explained in the following, so that in the same way the earth itself becomes spiritual with the aforesaid spirit, like the other three elements.
END OF ENGLISH VERSION
LATIN VERSION
LIBER DE MAGNI LAPIDIS COMPOSITIONE ET OPERATIONE latin original
Fons: Verae alchemiae artisque metallicae citra aenigmata doctrina certusque modus scriptis tum novis tum veteribus .....
GRATAROLI, Guglielmo, Basileae, 1561
LIBER DE MAGNI LAPIDIS COMPOSITIONE ET OPERATIONE, authore adhuc incerto, sed tamen doctissimum.
CAPUT I
Naturalis Philosophiae partem secretam, scientiam videlicet famosam, inclytam & gloriosam, insipientibus occultam, sed piis ac prudentibus manifestam scribimus, qua pauperibus & inopibus subveniri possit. Hoc autem succincti sermonis eloquio non penitus occulto, nec penitus manifesto, non tamen sub aenigmitate, vel figura, sed potius sub plana sermonum serie; tali tamen, quòd hoc prudentes non lateat, mediocribus autem profundissimus sit, fatuos verò miserabiliter excludat, - ne improbus aeque ac probus tam excelsam scientiam usurpet indigne.
Artificem verò huius scientiae oportet esse subtilissimi ingenii, & naturas metallorum eorumque generationes infirmitates, & imperfectiones in suis mineris scire, & cognoscere, antequam perveniat ad hanc artem, si in tribus ordinibus medicinarum, vel lapidum voluerit esse perfectus. Sed quia priorum duorum ordinum medicinae sunt sophisticae, & non tollunt de commisto, relinquitur unica sola, quae est de tertio ordine; & dicitur unica & vera omnino, & certa; quia sola tollit de commisto, & lapis magnus & pretiosus philosophicus, seu medicina summa & pretiosa, a Philosophis appellatur; de qua sola Philosophi scripserunt in suis libris, & loquuti sunt, aliis medicinis & lapidibus praetermissis; ideo nos, ipsos imitantes, tantum intendimus de hoc lapide magno, vel medicina summa loqui in hoc libro, omnibus aliis praetermissis.
Non accedat autem ad ipsam indagandam artifex grosso ingenio, & duro repletus, nec avarus, nec sumptibus parcens vel expensis, nec vir duplex, omnino variabilis à proposito, nec nimis festinus, nec infirmus, aut impotens manibus vel oculis, aut nimis antiquus, nec ita pauper, ut habere non possit unde hanc sumptuosam scientiam indagare possit; sed potius sit doctrinae filius, vir subtilissimo ingenio decoratus, sufficienter locuplex, largus, sanus, firmus in proposito, patiens & mitis, temperatus, & sufficienter suis membris & organis bene dispositus & ordinatus. Nec tedeat artificem huic libro saepius studere, et ex eo verum intellectum extrahere, & extractum in corde suo secretè gerere, perpetuaeque memoriae commendare, postea operari.
Non enim solum per libros ipsam convenit indagare, quia qui per libros ipsam solum sequitur, tardissime eam inveniet, eo quòd libri istius scientiae non sunt scripti ad doctrinam ipsius, sicut libri aliarum scientiarum, sed sunt tantum quantum figurae ipsius scientiae, quia scripti sunt sub occultè, & diversis aenigmatibus, metaphoricè & figuratè. Et hoc totum ne per ipsos verè sciatur, cognoscatur & tradatur, quòd haec scientia est vera & omnino certa; unde nullus Philosophorum umquam hanc scientiam scripsit, ut est, sed tantum alliciunt artifices ad ipsam indagandam & inquirendam, quidam autem ipsorum minus clarè, quidam magis occultè, numquam autem magis manifestè.
Et ideo non trademus ipsam scientiam, nisi nobis solum; sed tamen per haec quae dicimus, allieciemus te, fili doctrinae, ad ipsam indagandam, & veraciter inveniendam, non tamen propter hoc desperet doctrinae filius, quia si ipsam quaerat per ea quae in libro sunt scripta, proculdubio ipsam inveniet, non autem per viam doctrinae, sed proprio motu indagationis naturae, cum magnorum sumptuum interpositione, & cum magna instantia laborum, & meditatione continua, atque poena. Sunt enim multa obstacula ipsius tam famosae scientiae, quae impediunt artifices ipsam indagantes, omnino praecavenda in hac vera indagatione; et maxime cum in desperationem lapsus artifex, inclinat se ad opus sophisticum faciendum, a quo omnino est praecavendum, & in hac vera indagnatione penitus intendendum.
Qui autem ipsam consequi meruit, meritò philosophus in hac arte philosophiae nuncupatur, & ea semel facta, nullatenus ipsam reiterare a prudenti opifice contingit. Pro solis enim pauperibus a Deo heac nobilis scientia est tributa, & si reges & principes eam scirent, nullus philosophorum de caetero attingere posset. Post studium verò huius libri continuum, & ipso intellecto, opus incipere oportet artificem studiosum, & per opus hanc scientiam praecelsam subtili ingenio indagare, & ea inventa omnino certa & vera, non sophistica, ipsam secretissimè celare, & custodire, & cautè & prudenter loco & tempore in suis necessitatibus ea uti; quia qui thesaurum publicè portat & utitur, cupit depraedari.
CAPUT II
Cum enim uniuscuiusque rei principium & medium debitum sumpserit effectum, finis inde laudabilis comprobatur. Et philosophus dicit, quòd ignoratis principiis, caetera etiam subsequentia ignorantur; ergo à contrario cognitis, cognoscuntur. Et in primo Ethicorum dicitur: Quòd qui scit principium alicuius rei, scit verè usque ad fines eius. A principiis ergo & mediis tam praecelsae scientiae est ordiendum, ut ea effecto debitò terminetur, ut inde finis succedat consumatio gloriosa.
Sunt autem principia istius famosae scientiae eademquae naturalia in metallis. Metallorum autem principia sunt ista, sub quae fundatur ars in suis actionibus in ipsis formandis. Materia verò principalis omnium metallorum in suis mineris, de qua ipsa generantur & causantur, est aqua sicca, quam aquam vivam, vel argentum vivum aliter nominamus, & spiritus foetens, quem aliter sulphur appellamus; non tamen in natura sua, prout sunt in suis mineris creata, quia in locis suis ubi generantur, nullum metallum invenitur, sed potius ista materia est quaedam substantia naturaliter à natura creata, habens in se naturam & substantiam istorum duorum; & ex ista tali materia vel substantia duorum peaedictorum procreata, generatur & creatur quaedam substantia subtilis fumosa in visceribus terrae & venis mineralibus, ubi congregantur & detinentur.
Et deinde adveniens virtus mineralis super ipsam fumosam materiam, eam congelat & unit se cum ea unione inseparabili & firma per decoctionem naturalem, & minerae temperatam, non sòlum cum plurimo utriusque, sed in plurimo utriusque, ita quòd nec humidum praedictum, scilicet argentum vivum à sicco, scilicet à praedicta substantia sulphuris, nec siccitas ab humido possunt de caetero separari.
Ex his patet quòd in metallis sunt quatuor elementa naturaliter, & quòd sunt homogenea; quia nihil aliud sunt quàm fumi subtilissimi per decoctionem naturalem in suis mineris congelati & fixi, & in metalli naturam alterati, conversi, & mutati. Item patet quòd humidum radicale metallorum in eorum calcinatione propter homogeneitatem & fortem unionem elementorum ad invicem in ipsis non consumitur, nec separatur, sicut consumitur & separatur humidum lapidis, quia non est unitum in eis cum sicco in plurimo utriusque. Et sic patet quòd humidum lapidum est volatile & fugitivum ab igne, humidum verò metallorum est fixum & permanens in igne.
Item in generatione metallorum substantia sulphuris praedicta se habet per modum agentis, substantia vero argenti vivi se habet per modum patientis. Et sic patet quòd sulphur est pater mineralium, argentum autem vivum mater.
CAPUT III
Ex praedictis omnibus à prudenti artifice subtiliter intuenti colligitur, quòd natura in metallis creandis & formandis habet quandam substantiam vel materiam, videlicet argentum vivum, & sulphur, ut est dictum; ex qua materia facit naturaliter exire in mineris illam fumosam substantiam, seu materiam subtilem, quae postea artificio ipsius naturae, ut est dictum, convertitur in metallum.
Illa verò prima materia à qua fumosa praedicta materia generatur & exit, est quoddam corpus; & illa fumosa ab ea generata est quidam spiritus; & sic natura facit de corpore spiritum, & sic facit ascendere à terra in caelum, id est rem corporalem, facit spiritualem. Et quia postea hanc materiam spiritualem natura convertit in metallum, ut est dictum, tunc facit de spiritu corpus; & sic facit descendere de caelo in terram, id est rem spritualem facit corporalem in suis operationibus & actionibus. In omnibus autem istis operationibus verè non possumus & propriè ipsam naturam sequi, sed per quandam similitudinem ipsam sequi tenemur in operationibus istius scientiae, quod magis propriè, prout expedit arti nostrae, hoc est attentius faciendum.
Item patet quòd omnia metalla quantum ad radicem sunt eiusdem substantiae vel materiae, & tamen non sunt eiusdem formae, & hoc est propter infirmitatem & sanitatem, munditiem & immunticiem, paucitatem & quantitatem ipsius substantiae argenti vivi & sulphuris in unione & commixtione naturali & propter naturam minerarum diversarum, ac longam vel brevem ipsius naturae decoctionem. Et haec in universali de generatione naturali metallorum diximus.
Si autem haec in particulari quis scire voluerit, videat Philosophum 4. Meteororum cum suis commentatoribus, & Albertum de mineralibus, & summam Geberi philosophi, quae est de perfectione magisterii huius artis.
CAPUT IV
Huius verò famosae scientiae radicalia principia super quae fundatur, sunt ista, videlicet: Quaedam materia vel substantia propria argenti vivi & sulphurum fumosa & subtilissima, ex natura praedictorum duorum per nostrum artificium generata, limpidissima, clara tamquam lachryma, in qua latet & habitat spiritus quintae essentiae, ut inferius dicemus.
Non tamen est ista substantia ipsum sulphur, nec ipsum argentum vivum, prout sunt in natura sua in mineris suis, sed est quaedam pars ipsorum duorum, quae non est argentum vivum vel sulphur. Quae substantia praedicta fumosa & volatilis in propriam substantiam aliam argenti vivi & sulphuris fixam & firmam, quae est patiens ignem, nec eum fugiens, sed in eo perseverans, figitur & massatur; quae postea per decoctionem temperatam & continuam, & per magisterium huius scientiae cum aliis adhoc convenientibus congelatur in lapidem fundentem, fluentem, tingentem, & in igne perseverantem.
Quidam philosophi dicunt, quòd ex solo argento vivo sine admixtione sulphurum, haec materia fumosa generatur, sed hoc est idem, quia argentum vivum habet in se naturaliter sulphur rubeum mixtum; & hoc sulphur rubeum ab albedine ipsius propria manu separavimus, tetigimus, & vidimus.
Attamen philosophus, qui dicit, quòd ex sola substantia mercurii sine additamento substantiae sulphurum lapis elicitur vel generatur, non hoc intelligit de substantia fumosa praedicta, in qua latet spiritus quintae essentiae, quem querimus, quo tingamus, - sed de substantia fixa & firma lapidis, quae est terra ipsius, in qua figitur idem spiritus; qua terra ipse lapis spiritualis impraegnatur in ventre venti per magisterium huius artis, ut inferius ostendetur.
Nullo modo substantia fumosa praedicta potest naturaliter elici, nisi ex substantiis praedictorum duorum argenti vivi & sulphurum insimul admixtis. Item aqua & ignis in hac scientia sunt agentia, unde oportet scire aquam & ignem coadiuvari simul; terra & aer sunt patientia; aqua & ignis sunt agentia; aqua est masculus, & terra est foemina; Sol est pater ipsius, & Luna mater. In hac operatione huius scientiae pluribus rebus indigemus, quibus non indiget natura, & sic in omnibus sequi naturam non valemus.
Ex his patet quòd in illis quibus indigemus, sunt quatuor elementa, unde oportet scire elementa convertere unium in aliud, alterare vel mutare, videlicet, facere de humido siccum, & de sicco humidum; de frigido calidum, & de calido frigidum; aliter opus huius scientiae non posset aliqualiter vel aliter consumari.
Item nota quòd faciendo generari praedictam fumosam materiam à substantiis praedictorum duorum, scilicet mercurii & sulphuris, & suorum adiunctorum, quòd dicta substantia simul unita est quodammodo corpus, à quo exit ista fumosa substantia; nam fecit artifex ascendere à terra in caelum quandam materiam spiritualem; & cum postea ipsa materia vel substantia, spiritualis facta, congelatur, & fixatur; & in lapidem convertitur; tunc facit descendere de caelo in terram & materiam vel substantiam spiritualem iteratò facit corporalem. Et sic patet, quòd sicut natura facit de corpore spiritum, & de spiritu corpus in generatione mineralium metallorum; ita et nos in generatione artificiali lapidis mineralis per artificium nostrum mirabile, facimus corpora spiritus, & spiritus corpora. Et hoc est quòd dicit Aros: "Facite corpora spiritus, & invenietis quod quaeritis." Ex hoc clare liquet, quòd principia & operationes istius scientiae similia sunt principiis et operationibus naturae, tamen indigemus pluribus aliis quàm natura.
CAPUT V
Datis ergo principiis de generatione metallorum, ac materia operationum in eis, atque istius inclytae & famosae scientiae in universali; nunc de operatione istius artis & magisterii in particulari videamus. Totum opus magisterii magni lapidis philosophici, & occulti duas partes habet operationis: Prima est de operationibus Elixir, & dicitur primum opus. Secunda pars est de operatione lapidis, & dicitur secundum opus, quod aliter & alio vase fit; & terminata prima operatione Elixir, incipit istud aliud, quod est secundum, de operatione lapidis.
Quidam philosophi in libris suis primo tradiderunt secundum opus scilicet operationem lapidis, postea primum opus, quod est de Elixir. Et quidam modò loquuntur de uno opere, modò de reliquo, scienter intricando se, & sua intentionem obscurè persequentes, & obscurius exponentes, ut inquisitores fatuos & duro ingenio vel grosso existentes deciperent, hancque & merito famosam scientiam penitus occultarent, & prudentes ad eam allicerent, & eis manifestarent.
Nos autem rectum ordinem in hac operatione lapidis prout propriis digitis probavimus, & tetigimus, & oculis vidimus, tenebimus in hoc libro. Prius enim necessarium quod res elixentur, hoc est in Elixir convertantur, antequam in operatione lapidis intendatur, aliter ad inventionem & operationem magni & veri lapidis nullatenus quis attinget.
Vocaverunt autem quandoque philosophi in libris suis Elixir lapidem, & lapidem Elixir, non facientes differentiam nominum inter utrumque, ut fatuos excaecarent, & tamen dixerunt veritatem. Quare verè Elixir est primum & principale fundamentum & radicale lapidis preciosi, quod postea per operationem secundam convertitur in ipsum lapidem preciosum, vel medicinam summam, quae sola de commixto & infirmo & imperfecto metallorum tollit, et ea reducit ad sanitatem & perfectionem summam, super quae proiecta fuerit; & realiter convertit & transmutat in lunificum vel solificum verum, secundum colorem ipsius lapidis.
Philosophi autem dividunt Elixir vel lapidem, & dicunt quòd habet corpus, animam & spiritum; & sunt haec unita in ea unitione naturae, cui per artificium ministramus, quòd sic agat, unde nos non facimus Elixir nec lapidem, sed natura, cui ministramus materiam, de qua agit. Corpus vocant terram debitam lapidis, quod dicitur secretum lapidis vel Elixiris, quod aliàs fermentum vel nutricem ipsius appellamus. Ex his colligitur, quia ex substantia argenti vivi & sulphuris subtilissima & puriis, & ex terra nostra, Elixir componitur, & lapis consistit.
CAPUT VI
Elixir autem in hac scientia dupliciter consideratur. Es enim Elixir ad album, & Elixir ad rubeum. De Elixiri ad album prius est videndum, & primo de eius speciebus, ex quibus componitur. De speciebus verò Elixiris albi, Philosophi variè tradiderunt, & diversis nominibus ipsas species nominaverunt. Quandoque enim pro speciebus nomina colorum ipsarum specierum & in tantum, quòd ob earum nomina multiplicata & dicta ab earum coloribus, vel naturis, plures & diversae species convenire videantur, quamquam non oporteat; sed semper aliquid addentes vel subtrahentes, ut fatuos deciperent inquisitores.
Quidam autem posuerunt & quaesierunt hanc praecelsam scientiam in vegetalibus vel materialibus; sed quamvis istud sit possibile per naturam, non tamen eis possibile est, quia potius eis in laborando vita deficeret, quam quòd laboratum ad finem deducere possent. Quidam autem quaesierunt ipsam in lapidibus, gemmis, vitris, salibus, baurachiis (sal, vel spuma vitri ac nitri secundum Rulandum), & similibus; quod impossibile est, & contra naturae principia hoc in talibus reperire; quamvis quandoque alteratio in praedictis reperiatur, post tamen longum laborem.
Quidam aliquando in spiritibus tantum, videlicet in mercurio & sulphure cum suo compari arsenico & sale armoniaco ipsum quaesierunt. Et quidam alii in omnibus corporibus metallorum. Et quamvis isti duo ultimi in parte bene quaerant; & non in totum; & alii duo in toto malè quaerant; ideo omnium istorum secta rationibus est vacua. Nos autem praetermissis omnibus praedictis certum numerum specierum quae conveniunt ad hoc Elixir, in hoc libro nominabimus.
CAPUT VII
Quatuor autem species sunt, & non plus, nec minus, quae ad hunc Elixir conveniunt componendum, videlicet argentum vivum, sulphur citrinum fugiens, sulphur viride fixum habens ventrem nigrum, intellectu quamvis clarum in visu videatur, & sulphur album fixum; & haec tria sulphura sunt fundentia & fluentia sicut cera. Istarum autem specierum optimae vel meliores sunt novae quam antiquae.
Bonum sulphur viride est, quod in grossis frustris reperitur, & cum frangitur, habet fractionem claram, viridem, & est lucidum ad modum vitri. Et propter hoc à Morieno Philosopho almagra, hoc est, vitrum appellatur ratione colorum sui, cùm tamen non sit vitrum in rei veritate, sed simile ei in fractione est; sulphur album fixum melius est cùm fuerit bene album, fracturam habens albam, lucentem & claram, & est per grana oblonga non multum, sed parum grossa. In grossioribus granis melius est sulphur citrinum fugiens; & sulphur vivum melius est quod fuerit in grossis frustis clarum & non petrosum.
Mercurius autem venalis habebatur apud Parisios, quando incepi artem istam, valens singulas libras solidos duos Parisienses. Una autem libra sulphuris vivi sexdecim denarios; libra verò aliorum duorum simul mistorum vel compositorum quatuor solidos. Libra denique sulphuris viridis duos denarios. Libra sulphuris albi quatuor solidos. Et ita patet, quòd istae species non sunt magni pretii. Omne enim quod magno pretio emitur, in hac scientia non oportet quaerere, ut dicit Morienus philosophus.
Nomina istarum trium vel quatuor specierum & eorum compositio nulli fatuo, vel insipienti revelantur; dimittendi enim sunt in suis erroribus; quia qui per alias species quaerunt hanc praecelsam scientiam, ipsam non invenient, nec ad ipsam attingent, donec Sol & Luna in uno corpore redigantur, quod sine praecepto divino impossibile est evenire.
Caput VIII
Componitur autem argentum vivum cum sulphure vivo citrino, ita quòd in simul alterantur quodammodo à sua natura prima, & veniunt unum & idem in una massa rubea, quam tunc vocamus Terram rubeam ponderosam; & ex hinc amplius non sunt, nec conveniunt nisi tres species in hac arte.
De hac autem dispositione seu compositione primae alterationis harum duarum specierum loquitur Morienus in libro suo ad regem Ali, & dicit: Fac ut fumus albus, id est mercurius, fumum rubeum, id est sulphuris capiat, & simul ambo effunde & coniunge, ita quòd par pondus apponatur &c. Sed quia haec compositio, sive dispositio, videlicet ista terra rubea, lucida, ponderosa, tota composita venalis invenitur; ideo non curamus laborare circa ipsius compositionem, sed ipsa praetermissa, ad alias veniamus.
Aliae duae species non componuntur, donec in opere huius artis ponantur. Quamlibet autem istarum specierum vocaverunt Philosophi Lapides in suis libris, & hoc propter similitudinem quam habent ad ipsos, non quòd sint lapides in natura.
Caput IX
Emptis autem à te & habitis, fili doctrinae, his tribus speciebus, accipe libram unam duodecim unciarum de sulphure viridi fixo, & tere super marmorem, vel alibi ubi melius poteris, & reduc ad pulverem minutum in quantum poteris, & natura eius exigit, quo contrito serva & pone ad partem.
Secundò accipe tres uncias, id est quartam partem unius librae duodecim unciarum de sulphure albo fixo, & eodem loco tere per minuta, sicut de alio fecisti, & serva ad partem.
Tertiò accipe tres uncias de terra rubea, lucida, ponderosa, quae est composita ex sulphure & mercurio, ut dictum est, & in eodem loco pista & tere eam; donec in ea nihil lucidum appareat, & fiat pulvis minutus, rubicundissimus, ponderosus, & serva ad partem per se, sicut de aliis fecisti.
Hoc autem opus contritionis vocatur à Philosophis hiems, nam hiems omni fructu & virtute naturali agente destituitur, & ita istud opus contritionum destitutum est omni operatione agente Elixir, quia adhuc nihil est commixtum de praedictis. Et ita patet, quòd hieme semper incipitur Elixir, & omni tempore est hiems, & Elixir potest incipi & operari.
Caput X (p. 6)
Operatione hiemis completa, ut dictum est & terminata, tunc statim sine intervallo incipit opus de compositione, & admixtione istarum specierum per manus hominis artificis, & sic fit: Omnes istos pulveres istarum specierum simul iunge & misce per minima super marmorem; non enim credimus alibi hoc bene prout decet posse fieri, ita quod tota materia videatur esse rubea, & quasi una eademque substantia.
Et postea istam totam materiam rubeam divide in duas partes aequales, & ita quaelibet pars continebit novem uncias, id est dimidiam librae duodecim unciarum cum tribus unciis, id est cum quarta parte ipsius librae. Singularum autem pars huiusmodi praeparationis & compositionis ponatur in vase suo proprio ad hoc destinato, & istud vas urinale duplex, quod venale invenitur.
In tali etiam vase semper sic facimus opus istud scilicet quòd vas alembicus vitreus situetur, ita quòd os urinalis non subintret os alembici, sicut sit in omnibus distillationibus, sed potius os alembici subintret os urinalis, & ab eo circundetur; & ibi deinde lutetur & iungatur alembicus cum luto philosophico, deinde dimittatur lutum desiccari & indurari, vel ad ignem cautè desiccetur & induretur, ita quòd alembicus non possit ab eo separari; relutetur iterum super illud lutum siccatum, & desiccetur ut prius, ita ut spiritus nullo modo per iuncturas exire nec fugere possit.
Et de hoc nullum vidimus securum in ista iunctura nisi nostrum per cautelam nostra, quae talis est: Post omnes enim desiccationes luti, accipe ceram communem, & de ea circunda desuper lutum desiccatum, & deinde cum ferro calido funde ceram super lutum sapienter & cautè, prout hoc exigit, & de caetero non timebis ne de spiritu per lutum aliquid amittas.
Sic autem fecimus multis modis in hoc opere. Vocatur autem praesens opus istud à philosophis opus Veris, quòd sicut res in Vere iniversaliter & naturaliter simul uniuntur ad fructificandum unaquaeque secundum suam naturam, ita et hîc res ex quibus Elixir componitur, in hoc opere uniuntur ad fructificandum vel generandum Lapidem philosophicum. Et sic patet, quòd opus Veris in Elixir, finita hieme, statim incipit, & omni tempore post illud, potest & debet statim incipi.
Caput XI
Haec autem compositio manualis artificis praedictarum trium specierum facta, ut est dictum, caret proprio nomine; unde si proprium nomen haberet, philosophi eam proprio nomine nuncuparent; sed quia non habet, ideo nominaverunt ipsam Lapidem benedictum (qui tamen non est lapis, nec habet naturam lapidis) ex eo quòd res ex quibus componitur habent similitudines ad lapides, et ex eis creatur lapis benedictus.
Quidam nominaverunt ipsam Lapidem mineralem, vegetabile, animalem: Mineralem, quia res ex quibus componitur sunt materia mineralia in sua natura; Vegetabilem, ex eo quòd corpus habet animam & spiritum, ut animalia. Quidam dixerunt ipsam esse nigrum & foetens, eo quod habet ventrum nigrum, & ex spiritu foetenti componitur. Quidam alii dixerunt ipsam esse Chaos, & voraginem mundi, vel massam confusam, eo quod sicut totus mundus creatus fuit in una massa quatuor elementorum confusa, quae postea per separationem ipsorum facta, ex creatione apparuit mundus distinctus, pro ut est; ita & in hac compositione confusa, sive massa, sunt quatuor elementa confusa & simul mista, quibus ab ea per artificium separatis, incipit apparere distinctè Elixir, quod tot & pluribus aliis diversis nominibus, ipsorum philosophorum diversitas nominavit, nos autem eam Terram rubeam appelamus.
Caput XII
Ad residuum operationis huius Elixir veniendum est, & dicitur Aestas, eo quòd sicut res naturae in aestate per calorem ipsius, & caliditatem exierunt à terra, & ascendent in aerem, ut veniant ad Autumnum, id est ad maturitatem & perfectionem, ita et in hoc opere res Elixir per calorem, vel per caliditatem ignis de hac terra exeunt, & ascendunt in aerem, ut postea perveniant ad Autumnum, & ibi perficiantur,
De hace enim operatione dicit Philosophus: "Accipe lapidem qui non est lapis, nec habet naturam lapidis, & separa elementa." Et Aristoteles ad Alexandrum Regem dicit in libro de Secretis secretorum capitulo penultimo: "O Alexander, accipe lapidem mineralem, vegetabilem, & separa elementa."
Ergo à separatione elementorum incipiendum est, & faciendum est hoc opus. Ab ista ergo terra rubea, separanda sunt elementa, videlicet, purum ab impuro, diaphanum ab opaco, clarum à turbido. Et hoc fit isto modo, videlicet, hac terra posita in duobus urinalibus cum suis alembicis lutatis, ut dictum est, tunc singulare vas ita praeparatum pone in alutello super cineres cribellatos, ita quòd spissitudo cinerum, spissitudinem parvi digiti auricularis sub fundum vasis non excedat.
Sit autem alutel siccum & bene sigillatum cum luto, super furnum ad hoc bene dispositum & firmum, ut dicemus. Quodlibet autem vas suum proprium habeat alutellum atque furnum. Et in furnis compone ignem rectè sub medio culorum alutellorum. Sit autem igne iste ita temperatus, quòd tenere possis manum tuam ad culum alutelli intus furnum super ignem sine combustione &periculo manus, & sit continuus, quia si tu dares in principio talem ignem turbativum, quòd materia in vase funderetur antequam spiritus eius humidus ab ea evolaret, & antequam materia in fundo vasis desiccaretur, frangeretur vas, & sine dubio spiritus exiret, & totum amitteretur. Et ideo multum est cavendum, & cum maxima diligentia & cautela iste ignis exponendus & continuandus est.
Caput XIII
Vasibus autem praedictis sic cum igne in suis furnis dispositis, ut dictum est, tunc vapor istius materiae ascendit in alembico sursum in fumum subtilissimum, & fumus ibidem converteretur in aquam limpidam, serenam, & claram tamquam lacrimam, habentem in se omnium praedictarum rerum vel specierum à quibus regeneratur; quae cum generatur & causata fuerit in alembico, descendet per cornu cervi, id est, per nasum ipsius alembici, qui factus sit largus atque grossus circa alembicum, & acutus, gracilis, & recurvus circa finem ad modum & similitudinem unius corni cervi.
Primae guttae istius aquae descendentes usque ad sexdecim, vel plus, nullius sunt valoris, & ideo non recipiuntur, sed cadere dimttuntur; et si volueris scire certum tempus recipiendi ipsam aquam, post sexdecim guttus ipsius vel circa dimissas cadere, accipe laminam cultelli modicum calefactam, id est tepidam, & pone ad nasum alembici, & tene ibi, & expecta donec una gutta super laminam cultelli cadet, quae si bulliat & nigrescat super laminam, tunc est tempus recipiendi, si non, non, - adhuc enim in ipsa aqua, antequam recipiatur, est multum de phlegmate, à quo oportet quòd purgetur aqua ista, nec purgatur vere, donec habeat signum istud praedictum, signo vero invento in ea, tunc ad recipiendum ipsam debes habere duo vasa de vitro praeparata, habentia fundum rotundum, restrictum, & collum longum ad mensuram dimidii pedis vel circa, & ita largum, quòd pollicem vel digitum possis intra figere.
Sint autem ista duo vasa formata ad modum unius phialae, & sunt spissa & fortia, aliter enim aquam retinere non possent, quoniam prae nimia virtute & fortitudine ipsius frangerentur; & heac vasa pone sub vasis alembicorum, & fac intrare ipsos, & iunge in collis vasorum quantum poteris, & ut melius tibi videbitur, & obtura cum panno lineo sicco, & non cum luto, nec sint nimis stricti, quia possent frangi virtute aquae, & recipe aquam.
Caput XIV
Continundus est autem ignis ille debilis per unum diem & noctem in hac debilitate vel circa. Postea, non subitò, sed paulatim infortiandus est usque in duplum, vel plus si necesse fuerit, & in hac augmentatione continuandus est & tenendus donec rubescat alembicus; & cum apparuerit rubeus, tenendus est in illa rubedine, & ignis in illo statu continuandus, donec tota aqua fortis & spissa exierit, & terra sicca sine humore apparebit, & remanebit; & sic erit aqua & plenè facta.
Caput XV
Nominatur aqua ista sic facta nominis matrae suae, videlicet lapis; sed hic purus, ille autem impurus. Item vocatur aqua mercurii, & aqua sulphuris; ex eo quod ex ipsis generatur. Item vocatur fumus, ventus, oleum, aqua, aer, ignis, vita, anima, & spiritus, & mercurius noster, quem quaerimus, qui est ignis comburens; solvit omnia corpora uno regimine, id est uno opere, videlicet opere autumni subsequente, & pluribus aliis nominibus philosophi ipsam nominaverunt ex causis legitimis & rationibus, quae relinquamus tuae industriae causa brevitatis.
Ista vocatur à philosophis Lapis benedictus, qui non est lapis, nec habet naturam lapidis; & haec ideo vocatur lapis, quia philosophi vocant lapidem omne illud à quo per artificium possunt elementa separari, quia separatione facta ex ipsis, per eorum coniunctionem in hoc magisterio alchymico, scilicet in opere autumnali sequenti, suscitatur quaedam substantia ad modum lapidum, qui per admixtionem humidi cum sicco generantur, ut patet in hoc opere sequenti.
Item dicitur Benedictus, quia ex elementis separatis & posteas coniunctis, ut postea dicemus, superest quaedam essentia quinta, quae spiritus lapidis appellatur. Et quia spiritus non apparet nec tangitur, nisi assumpto corpore in aliquo elemento, ideo iste spiritus propter nobilitatem naturae suae accipit corpus in nobiliori & superiori sphaera elementorum, scilicet in sphaera ignea, vel ignis, remanente ipso tamen in natura sua spirituali; & ideo non est ignis, nec habet naturam igneam quantum de se, est tamen in igne habitans.
Et iterum quia istud corpus sphaericum igneum propter sui subtilitatem & puritatem adhuc à nobis non potest videri, ideo instrumentis idoneis mediante operationis industria, eius subtilem substantiam convertendo, componendo, & condensando, & desiccando ab ipsa substantia, videlicet à materia preadicta sublimando, & destillando, ut est dictum, in aquae speciem convertitur, & emanat, & emanando à superfluitate sui phlegmatis separatur, & mundatur, ut superius est ostensum.
In hac enim aqua adhuc non sunt quatuor elementa, sed tria tantum, videlicet aqua, ignis, & aer, & insimul haec tria uno regimine coniunctim ab immunditia sua & superfluitate separantur, videlicet à terrae suae foeculentia purgantur, & separantur. In hac enim separatione aquae elementum aquaeum vocamus, ipsius aquae humiditatem. Aerem appellamus aquae naturae, quae facit omne corpus ad modum gummi fluere, & ideo oleum nominatur.
Ignem in ea dicimus esse illam virtutem qua comburit, calcinat, & solvit corpora, in quo igne habitat, & iacet spiritis lapidum praedictus. Separatis ergo istis elementis a sua terra & factis spiritualibus cum spititu quintae essentia, & in aquam conversis, ut dictum est, coniungenda sunt in terram, prout in sequenti melius declarabitur, ut similiter ipsa terra efficiatur spiritualis cum spiritu praedicto, sicut alia tria elementa.