In it the fourth part of Count Bernhardi, from the Practica Lapidis Philosophici, is laid out and explained.
A dialogue or educational conversation.
From the Philosopher's Stone Præceptoris Georgii, and Alberti Discipuli.
Albertus: My Lord Georgi, I am coming back to you now because of our conversation, as before this time we kept secrets hidden between us about the certainty of the instruction of materia and the distinction of philosophizing and other people in this art of chemistry.
Because when, based on your advice and considerations, I bought a number of philosophical books and otherwise studied them with particular diligence, what I still lack most of all is the practica or preparation.
Therefore, I also need your faithful advice and instruction, please be very friendly and brotherly and you will let me, as a young Tyronem, be ordered to you and further report it to me as a special lover and follower of the philosophical secret according to your faithful warning stay in secret, you should completely and surely provide for me.
Georgius: My dear Alberte, I am delighted by your future hearts, but to do enough to your request is almost beyond my means, but I want to do as much as I can.
Albertus: Oh yes, my Georgi, I am indebted to it for the rest of my life everything that I have and can do against you and yours.
Georgius: What are you planning to do with a little book in your hands?
Albertus: It is the Antiquus Comes Bernhardus.
Georgius: What did he write?
Albertus: He wrote a little book de Chimia which he divided into four parts:
1. In the first part he describes the invention and who was the inventor of this venerable art and who had it.
2. In the other part he speaks about himself about his time and how he did everything from the beginning to the end and what happened to him about it .
3. In the third part he talks about the beginning and root of metals with proof of all sorts of philosophical causes.
4. In the fourth part he treats the Practicam, but parabolically and, as he says, neither too little nor too much. If you only want to put in a little effort you will be able to understand it in the end.
Georgius: But what does he write in his Parabola or Practica, but he left something for me so that I could hear what good he thinks of art.
Albertus: So he raises his parable or practicam and says: You should know that since I studied so much that I felt a little like I was studying, I began to look for honest people in this art and not mistaken ones. &c.
Georgius: But what do you understand about that?
Albertus: Not much at all.
Georgius: But in which place are you lacking?
Albertus: Soon at the beginning of his wanderings he says that he traveled through many countries and finally to the city of Puillen in India.
Georgius: Oh my dear Alberte, if you want to understand Bernhardi's parabola, you must have a real beginning on which, as an immovable foundation, other hidden and secret speeches are based and one that makes others understandable and interprets them.
But everything he says about the city in India and elsewhere must be understood as a Philosophus Philosophicè (Philosopher Philosophic) because the countries and cities are not meant as the words on them themselves read because among the Philosophis there is such a custom that when they talk about the effect or Regiment of their philosophical preparation sometimes mention an entire landscape and thus enclose and hide such effects in the manner of the country under a covered speech .
To give you an example, some philosophers say that the philosophical solutio takes place in Egypt, but the coagulatio takes place in Persia, as Petrus Bonus Ferrariensis further explains in his Margarita novella. But the philosophers' opinion is not at all that they have the work in both kingdoms have to prepare: but they mention the Persiæ landscape because, as the Cosmographi write, such a landscape is completely dry and has no moisture because what springs from the mountains Caucalo and Tauro from itself and special things around Susina, is so dry and dry that it is There is a major shortage of water locally.
That's why they also call it domum siccitatis (the house of drought): But they mention the landscape of Egypt because of the moisture or water and call it Domum humiditatis (A house of humidity), because the river Nilus, which at a certain time grows and runs out, covers it all over Egypt, and moisten the same earth.
Now when Milvescindus and other philosophers say omnis putrefactio fit in humido (all putrefaction takes place in the moist), many others have said in Egypt, as in domo humiditatis (humidity at home), or in a moist place as in Balneo Mariæ, fimo equino (horse manure).
The coagulatio or incineratio takes place in Persia, that is in Domo siccitatis (the house of drought), that is in a warm trucken place such as the characteristics and nature of these countries.
So and in the same way, Bernhardus does everything here because the cosmographers say that India has a gold empire, so that the griffins of the country build and prepare their nests out of the earth, in addition to the amount of gold they dig, just like other countries, which in most parts are owned by others Kupffer other Schweffel (Schweffel) other Saltz &c. have and give the most So he now wants to say or give a lot to understand after he has wandered through the kingdom and countries or places of the minerals, that is the metals and minerals, and he has passed through the kingdom of Salium, Aluminosorum, Arsenicalium, and of all imperfect metals As through the region of Saturni, Martis, Veneris, Mercurii, Lunæ, Finally it also passed through the empire of India or region of Solis, and came to the city of Puillen, which is the place where this metal is broken and traded He also later calls gold the king of the land in his parabola.
And this is also the opinion of Calidi Filii Jazichi, since he says in his booklet de Secretis:
Fili vade ad montes Indiæ, & ad
ejus cavernas, & accipe ex eis lapides honoratos, qui liquefiunt in
aqua, quando commiscentur ei.
(Son, go to the mountains of India, & to
its caverns, and take from them honored stones, which melt in
water, when they are mixed with it.)
Apart from all this, can now understand what he means by the landscape of India and the like.
Albertus: But what are the Lapides honorati (Honored stones)?
Georgius: Aurum & argentum (Gold & Silver). That's why he goes on to say qui liquifiunt in aqua, id est, in Mercurio, quando commiscentur ei (which melt in water, that is, in Mercury, when they are mixed with it).
Albertus: But what does he mean when he says about the old man of great age who had brought out a treasure to dispute and this was a little book, he speaks of fine gold, both the leaves and the writings of the same were also bound and stored in pure gold.
Georgius: This very excellent, most wise and artistic man in the whole world, of great age, is God or nature, the gem that is to be discussed is the Philosophical Stone, the little book is the finest one Indian Gold the writing in it is the description of the hidden properties and secret power and effects of the gold, the Facultas but this philosophy is the art.
Albertus: How am I supposed to understand that this very artistic, skilled old man is supposed to be God or nature and what is nature?
Georgius: I want to tell you this: Seneca says that nature is nothing other than the divine power of force and will in the things created or made below. And Pliny calls her a creator, another a mother and giver of all things form and essence.
Now the philosopher Bernardus wants to point out to us that we remember how all the secrets and hidden powers are in nature, which made all things from the beginning and orderly through them Ampt receives and creates.
Albertus: But what did the old man write in the little golden book?
Georgius: The writing written at the top of the booklet means in German: Gold is an earthly, tangibly perfect corpus from the outside, trucking hard and fixed and constant in the color of the suns in the Fire, but underneath it says: Facilius est aurum facere, quam destruere (It is easier to make gold than to destroy it).
The writing, however, is written loudly in Latin with a large fracture: Qui non intelligit, aut discat aut taceat (He who does not understand, must either learn or remain silent).
But on the other side it says: Aurum est corpus perfectum, omnium metallorum rex & caput, quod nec terra corrumpit, nec res comburens comburit, nec aqua mortificat vel devorat, eò quia substantia ejus est terminata, & natura directa in caliditate, humiditate, frigiditate, & siccitate, nec in eo est superfluum vel diminutum. (Gold is a perfect body, the king and head of all metals, which neither the earth corrupts, nor does the burning thing burn, nor does the water mortify or devour, because its substance is limited, and its nature direct in heat, humidity, coldness, and dryness, nor in it is superfluous or diminished.)
Inwardly the words mean: Gold is in its inner spiritual heavenly astral fleeting spirit airy and watery black white raw and of all colors & omninò æquale (equal to all) all elements.
The old man had really and permanently inscribed this and everything and much more with living golden ink and then closed it with his golden clausuras and sealed it with seven seals and presented it as a jewel for dispute.
Albertus: What are the seven seals?
Georgius: It is the seven natures and forms or elemental qualities of the seven upper and lower planets as appears and can be seen in the first part of our conversation and Bernhardus says that all metals are gold Format.
Albertus: But why did the old man come up with such a golden little book?
Georgius: So you have to understand this: Nature and all its powers and effects of the lower bodies do not extend further than the gold from the beginning of all gestures, then when it has completely reached the 24th carath of the gold, it stops working The end of the entire natural effect is in gold, because philosophers no longer look for or find the secrets of nature in anything other than in gold, which is why they call gold the finality and perfection of all metals.
So Bernhardus now wants that nature has inscribed the strength and virtue in these gold or golden books as in the Materiam Lapidis (Stone material) and kept it as a great jewel, but cannot bring it about for itself, which is why it has publicly perfected the gold, as it does she hath it come out of her in ruins.
But in the other minerals and metals it is still hidden, invisible and unprepared, which is why she has prepared them for use under her obedience and effect and has not prepared them and has hung them up publicly. That is why the philosopher wants that one should leave all things to nature and not take anything other than what she has prepared and prepared.
Albertus: But who did the old man give the little book to?
Georgius: Nobody but the Facultati Philosophicæ (Philosophical faculty).
Albertus: But why?
Georgius: That's why no one can understand such a secret except philosophy.
Albertus: You said that the Faculty of Philosophy is art.
Georgius: Yes, that's right, even philosophy without its art and the skills that nature requires cannot win this gem with its disputation.
Even the wise man or the faculties leave it to no one other than those who have studied and experienced such art and well practiced and that's why Phil. Bernh says. also that he did not take part in this disputation beforehand because he felt he was skilled enough.
Albertus: But why did Bernhardus alone obtain the golden jewel?
Georgius: Because, as he says , he discusses art best and most skillfully .
Albertus: But didn't the others argue as well as he did?
Georgius: No, because she is in the disputation of art not only very unequal but also completely contrary to each other and to the benefit of nature and art.
Albertus: How does that happen?
Georgius: That she doesn't agree with nature and art . For some were of different and contrary opinions in the materia, others in the composition, others in the resolution, others in the entire preparation, others sought the stone in herbs rather than in the lunaria, others in animals than in the blood, urine, eggs, hair, &c. Several in minoribus Mineralibus (minor minerals), as in Saltz Alum Victriol Saltpeter Borras Attrament Weinstein Antimonio, Realgar, Arsenico, Auripigment, Tutia, and the like.
Some thought that art was in particularibus, some precipitated the mercury, others figured the spirits, some were in Croco Martis (Crocus of Mars), others in the cinober, some in the arsenic, some in the auric pigment, some boiled the sulfur, the others extracted its redness from the antimony, and some had introductions the others had tinctures, the others had pars cum parte (part with part), some had augmenta, the others had cœmenta, and what else is foolish.
Albertus: Is this all supposed to be a fool's errand and nothing at all about any particular thing?
Georgius: No, you haven't read what Bernhardus says in the other part of his Chemia when he says so, leave sophistry and all who believe in it, denounce their sublimation, conjunction, separation, coagulation, distillation, preparation and other fraud.
Stop the mouths of those who say that another tincture is For those who bring us so much use are also silent about those who say that there is a different sulfur than ours, which, as they say, in Magnesia is an item, they want to take out living silver other than from the red servant and other water than ours, which is permanent in no way unites itself except with its nature and does not depart or network other than the things that are of the nature of its nature.
For it has no other vinegar than our vinegar, nor any other regimen than ours , nor any other sublimation than ours, nor any other coagulation, purification than ours, nor any other matter than ours. Let victriol, salt and all atrament borras be blown, strong water, herbs, various beasts, cattle and everything that may come from them, hair, blood, urine, seeds, meat, eggs, stone and all minerals, and Metalla drive wherever the entrance is from them.
Isaac says My son, curse all such woes because of their insecurity.
Albertus: But how did Bernhard behave in the disputation so that the golden gem was presented to him alone and to no one else?
Georgius: He has based all his contributions finely on the basis of the teaching and instruction of nature and has subsequently proven this through the testimony of the wise philosophers.
Therefore, the Facultas Philosophiæ has been overcome, so to speak, to present such a gem to no one else but to him alone.
Albertus: Better tell me something more detailed and extensive about such a disputation and how he brought it against the old man and the entire faculty.
Georgius: First of all, he argued as a philosopher, philosophicè, since the gold in itself is completely pure and perfect and constant above all metals.
Likewise, the Philosophorum Medicina is said to have such an effect, effect and virtue that it is the imperfect corpora of the metals In the basic root all its causes of imperfection should be separated and, on the other hand, the nature and perfection of the gold should be introduced into materia, & forma, colore, pondere, qualities. So it is also necessary that the materia of such philosophical medicine be of the substance and materia of the gold must.
In another way he also argued that art is a servant and successor of nature and by virtue of nature and the teaching of all philosophers, art must follow nature in the same beginnings of matter and effects. In the beginning , however, the Principia Metallorum (Principles of Metals), by virtue of all the Philosophorum, was nothing other than sulfur and Argentum vivum; that the Materia Lapidis Philosophorum can be nothing other than sulfur and Argentum vivum.
And since each metal has half or completely digested its own sulfur and mercury, pure or impure, as all philosophy teaches, it is also necessary that everyone who wants to give birth or make artificial Saturnum or Venerem, or the like, through his authority and art He also takes and uses nothing other than lead and copper, sulfur and mercury.
And while the entire end of this prince of ours de Lapide Philosophico, only the imperfect ones are doomed Metalla, and the Argentum vivum, are to be transmuted into pure, stable gold so that the material of the stone is taken from nothing other than sulfur and Argento vivo Auri (Gold).
To prove everything like this thoroughly and to confirm it as an immovable foundation, he uses an extra- holy divine scripture.
As the first example of the divine order and sayings in the creation of the world, God made Adam first and then the woman and told them to make of their own substance every one like them.
And then God told the other creatures as he had made each one to bring forth its fruit, multiply and bring forth its own God did not speak the same thing to Noah for the flood.
Make an arcam wide and long. Make every creature therein a male and female form, so that after the end of my anger each one may multiply according to his own sex and not otherwise.
So see that each one desires to be increased by its equal through which it has been made. For God has thus created the roots of creatures in many ways so that each one can multiply its substance.
On the other hand, it would also be based on daily experience and the proper exercise or effect of nature, as one sees that no ox desires a sheep, nor a sheep a pig, but each one desires its own.
Thirdly, he introduces the testimony of the Philosophi do so they say:
Omnis species in sua
specie, & omne genus in suo genere, & omnis natura in sua
natura, naturali virtute affectat augmentum, & fructum affert juxta
naturam suam, & non in alia natura sibi contraria, Cumomne
seminatum suo semini correspondeat.
Every species in its kind, and every genus in its genus, and every nature in its nature, affects growth by natural virtue, and brings forth fruit according to its own nature, and not in another nature contrary to itself, just as what is sown corresponds to its seed.
Fourthly, he rejects all counter-teachings of the deceptive false alchemists, as Kurtz said before.
Finally he asks for enlightenment, help and support from God Almighty as the right and wisest creator and father of all things like Calid. in libro Secretorum speaks Nam laborant Homines, & Deus tribiut fortunam hominibus (For men work hard, and God bestows fortune on men.). And further he speaks Adora ergò Deum creatorem, qui tibi tantam gratiam suis operabus benedictis voluit exhibere (I am the creator God, who wanted to show you so much grace by his blessed works).
In addition to this, everyone will see clearly in a short time what his disputation was and how he decided to do it.
And since it is not fantastic but judged according to God's order of nature, effect and all honest philosophy, teaching and opinion , the golden gem is presented to him before all others.
Albertus: But tell me one thing, how can one prove that there is another Sulfur and Mercurius in Venere, another in Luna, another in Saturno, and that each has its own equal?
Georgius: This is not allowed for extensive proof. As far as the difference between sulfur and mercury is concerned, one can obviously see that Venus is a different metal, Saturn is different, Luna is different.
And if Mercurium and Venerem are put together artificially and naturally , the Sulfur Veneris changes the Mercurium into Venerem, similarly the Sulfur Lunæ changes the Mercurium into Lunam, as Gratianus in Turba says Omne Metallum est in Mercurio, unde quale seminas in eum, tale & metes ex eo (Every metal is in Mercury, so as you sow in it, so you will reap from it.).
And Richardus Anglicus in his Correctorio cap. 15. Natura congaudet suæ naturæ, & non per aliud medium extraneum, scilicet cum Sole Sol, cum Luna Luna, cum Venere Venus, & sic de aliis, quia unum quodque mittit in illum vim suam. (Nature conspires with its own nature, and not through any other foreign medium, that is, with the Sun, the Sun, with the Moon, with Venus, with Venus, and so on, because each one sends its own force into it.)
Albertus: But what is the disputation of the jewel or golden booklet?
Georgius: This disputation is nothing other than the secret investigation of natures and how one can dissolve the veste conjunction and cohesion of the elements or the bonds of natural unity as contained in the gold or golden booklet.
Albertus: Does the gold have to be dissolved?
Georgius: Of course, as long as gold remains in its metallic form and material, it is of no use at all to philosophical work, as Bernardus says, the metal is nothing other than coagulated mercury through the way of natural boiling in the veins of the earth brought about over a long time and therefore they are not our stone because they remain in a metallic form.
And in another place he says: Our gold is not common gold nor our silver common silver because they are alive, the others are dead. If the gold is to become alive again, it is necessary that it be dissolved or, as Bernardus says, reduced to a new material for the very reason says Bernhardus, we reduce it from the metallic body into sperm, also to the end that through this reduction a conjunctio of new matters of the same root occurs and without this reduction the Lapis Philosophorum cannot come about.
And again he says: So it has been sufficiently proven that our reductio from Because of this, the matter acquires new and nobler forms and strength and makes a new and more worthy material than it was before.
Albertus: Why does he say newer matters?
Georgius: So you have to understand that the nature of gold changes so that from now on it will not become gold again because if it or could it be reduced again into gold, what use is our work to us and why did we not leave it in its solar substance and perfection beforehand That's why it would have to be a new material, not one that goes back to the perfection and substance of gold, but one that can achieve the sovereignty and perfection of the philosophical stone over the degree of gold, as Bernhardus says, we make it one degree higher than it nature has left and of this Morienes says, Qui aurum scit destruere, quod amplius non erit aurum, ille ad maximum arcanum pervenit. (He who knows how to destroy gold, so that it will no longer be gold, has reached the greatest mystery.)
Albertus: But what does Bernhardus mean by the Fontinlein and what is the Fontinlein?
Georgius: Through the little font he understands the water that is necessary in this art. Then the very first work is done through water as with which the hard corpora are softened and dissolved as Isaac says makes the hard soft and the truckene wet and Bernardus introduces the dictum (said) from the Moriene, as he says makes the hard watery so that the water in May be united As Democritus also says that this type of solution the body was very much in the habit of the Persians and this sentence also remained with them until his time that they say it is because you make the substantiam subtle and If you dissolve them and turn them into water, you work in vain.
Albertus: But is it just water?
Georgius: No, it is a philosophical water that Bernhardus continues to speak about. There is no other water than our permanent water, which is united in no way other than its nature. And he goes on to say that water dissolves and does not wet the things that are part of its nature. Apart from all this, you can easily see whether it is common or philosophical water.
Albertus: Yes, but where can you find such water?
Georgius: Hear that from Bernhardus because he says that he found such a font through diligent study and discussion.
Albertus: But is it done through art?
Georgius: Of course, and not through common but through the most noble skill and art of philosophy.
Albertus: But what do the philosophers call it?
Georgius: Acetum Philosophorum, Democritus calls it Aquam Sulphuris ignem non experti (Sulfur water has not experienced fire), He also calls it aquam nitri; Avicenna in his dictionibus calls it Aquam Cucumerum (Cucumber water), Lullius calls it Aquam fœtidam (Stinky water), Menstruum, and the like.
Albertus: But is it an aqua fort?
Georgius: No.
Albertus: Why does Reimundus Lullius say in the practica of his will that one should distill a water from victriol and saltpeter and describes the modum as it should be done and giver lib. fornacum, cap. 18. speaks Aqua dissolutiva nostra fit ex sale petræ, & Vitriolo (Our dissolving water is made from rock salt and vitriol). From which I couldn't conclude anything other than that he meant an aqua fort.
Georgius: You know that the Aquafort won't dissolve the gold.
Albertus: That's why I thought we should add a Salarmoniac to him because the Salarmoniac gives the Aquafort the power to dissolve the gold.
So says Arnoldus, Praise be to God Almighty who created the Salarmoniac for us and in a different place than in the epistle ad Leonem decimum Pontificem Maximum (to Leo the tenth Great Pontiff), he says, if God did not create the Salarmoniac, then the entire study of art was in vain.
Georgius: But haven't you read that Bernhardus says in the Epistola ad Thomam de Bononia that this dissolution through Aquafort into the real philosophical work is not a solutio, but rather a destructio, and goes on to say Sic tamen Sophistæ solvere se putant, in natura errantes , sed non solvunt (Thus the Sophists think they are free, wandering in nature, but they are not free), And further he says: Corpo raquidem corroduntur, sed non solvuntur, & quantò magis corroduntur, tantò magis à metallica specie alienantur. Quare hujuscemodi solutionses non sunt fundamentum artis transmutatoriæ, sed potius imposturæ Alchymistarum Sophisticorum, qui putant in his hanc sacram artem latere. (They are corroded by the body, but not dissolved, and the more they are corroded, the more they are alienated from their metallic appearance. Therefore solutions of this kind are not the foundation of the transmutative art, but rather of the imposture of the Sophistic Alchemists, who think that this sacred art is hidden in them.)
Albertus: But why does Lullius, Geber, Rosarius Minor, and others say about victriol and saltpeter?
Georgius: My Alberte, you are not yet enough in these matters of philosophical opinion than Petrus Bonus Ferrariensis in his Margarita novella cap. 10. speaks thus: Scripserunt enim Philosophi hæc cum versutiis parabolarum, unum dicentes, & aliud intelligents, ut fatuos seducant, & a vero sequestrent, & ii, non intelligents, operantur juxta sonum scripturæ tantùm, & in fine nil veritatis reperiunt, & mirantur: & post credentes benèagere, has receptiones mutant, & in infinitum multiplicant, & extendunt. Philosophi autem unum tantummodò volunt, & in illo omnes mutuò se intelligunt. (For the Philosophers have written these things with the verses of parables, saying one thing, and being intelligent another, in order to seduce the foolish, and sequester them from the truth; , they change these receptions, and multiply them to infinity, and extend them. Philosophers, however, want only one thing, and in that they all mutually understand each other.)
And Avicenna in libro de anima, Dictione octava (I am about the soul, the eighth diction) says: Non dixi vitriolum pro vitriolo, sed pro te calida & sicca, sicut figuramus de Salarmoniaco (I did not say vitriol for vitriol, but for you hot and dry, as we imagine from Salarmoniaco). From these words you can easily understand that there is a lot of disagreement with the philosophical speeches through which the majority of people are deceived and seduced, as Bernhardus says in the third part of his Chemiæ that when he and other philosophers come together they get the most out of it disputes how and in what way they want to hide the art of the Philosophical Stone sufficiently.
Albertus: So tell me a little about the philosophical dissolution of reality.
Georgius: Reimundus Lullius in his will cap. 59. says thus: Aurum & argentum dissolvimus in rebus radicalibus sui proprii generis. (We dissolve gold and silver into radical elements of their own kind.)
And Rogerius Bacon in speculo (mirror) says: Metallis nihil adhæret, neque eis conjungitur, neque ea transmutat, nisi quod ex illis est. (Nothing adheres to metals, nor is it joined to them, nor does it change them, except what is of them.)
And Bernardus in the Epistle ad Thomam Bononia makes it even clearer because he says Amen dico tibi, quod nulla aqua naturali reductione species metallicam dissolvit, nisi illa quæ permanet eis in materia & forma, & quam metalla ipsa soluta possunt recongelare, quod in aquis fortibus non contingit, sed potius est destructio compositi, vtpote corporis dissolvendi. (Amen, I say to you, that no water dissolves metallic species by natural reduction, except that which remains in them in matter and form, and which the dissolved metals themselves can refreeze, which does not happen in strong waters, but rather is the destruction of the compound, as the power of dissolving the body.)
All here you can see that Bernhardus posits three things that the philosophical water should have:
First of all, it should come from the root of the metals.
On the other hand , both metals should remain constant in their material and form.
Thirdly, it should also coagulate with the dissolved metals. He says this cannot happen with the aquis fortibus because, first of all, they are not the root and foundation of metals.
On the other hand, they do not remain permanent and stable in the root of the metal because in the distillation they leave the corpora in foundations and separate from them through the Alembic and the Fires Heat, so they do not separate themselves from them at the same time can coagulate with the corporibus during dissolution.
In addition to all of this, it now appears clear that Aquafort, spiritus vini, aceti, and other oils and juices do not belong to the philosophical solution and are also not the essential and actual real fountain in Bernhardi's Parabola.
But listen to what Rosarius says about this little fountain, that he painted it for us with living color for eyes, so to speak, that it is Solar Lunar Mercurial Item, that it is Vegetable Animal Mineral, raw and white, from which it appears again that it is not the sharp mineral waters that are the fountains Philosophers, and for several lessons the philosopher further adds the following verse:
We are the beginning of metals and only nature.
Art makes the highest tincture through us.
No fountain or water is like me
and yet I am now poisonous and dead.
Albertus: I'd rather explain these little promises to me.
Georgius: Rosarius says that they are the beginning and first nature of metals. But now, according to all philosophy, the first beginning and nature of metals is nothing other than mercury and sulfur, which are brought together by the fatness or limosity of the water and earth in all the deep passages and vessels of the mineral, through the heavenly movement and ignition and coagulated into metals and boiled out.
So it is clear that this fountain is nothing other than Mercurius, and so that the philosopher can say even more clearly what it is, he adds that it is Solar Lunaric and Mercurial, which cannot be made of common water or mercury or other juices and oils be understood but only by the mercury and water or fountain of the wise men from which alone, as the philosopher further says, the highest tincture is generated and prepared and no other water or fountain can be placed in its place or place .
It also requires the entire nature and science of art and philosophy, no other font than this alone, which is sufficient in itself to dissolve all sickness and poverty, as the philosopher says, in both people and metals.
Albertus: But tell me one thing is it a simple, or mixed and composed water so that the three different natures of the suns, moons and Mercurii, through hidden, secret, invisible strength and violence are imprinted and collapsed in this well: Or whether each one is essentially and visibly mixed and joined and united to the other before itself?
Georgius: This should be known that this mercury of the wise is like the insurmountable heaven or is this which is called by the intelligent and wise the little world in which all elemental and earthly secrets lie hidden and because the wise observe this and see it clearly and so on They say publicly that this mercury can be called by all its names.
Therefore, you must not pay attention to the many different names because they call these waters by all their names, but you should know that this water is not based on the name of three different things , but rather based on the name of one type, and according to the power of many types, which are all in the one, as it were, as all numbers in the vnitet or monad, hidden and closed, and not that it is many different things according to the substance and materia, but the same thing, but many different things according to the effect and power .
Albertus: You have told me correctly and I feel to some extent that I also understand that it cannot be otherwise and also that the philosophers do not want it to be understood differently than the way you have explained it or interpreted it and explained it, but tell me where you get this well Do you think that it is not common mercury but the wise one?
Georgius: Haven't you read the Philosopho Bernhardus in the other part of his book where he says our materia, according to all philosophers, it should be about living silver and living silver is in no other things than in the metals - the Philosopher clearly says where the Philosophical fonts should be sought and found in metals.
Albertus: Yes, you say right, but also how?
Georgius: Bernhardus gives a very short report on this and passes it over quickly and with vague speeches, but he gives the reason for this invention.
Because in his parabola he said that he was walking through the city of Minera in his thoughts, studying and researching diligently, that is when he was studying and researching diligently When asked by Mineram Solis, he then goes to the disputation, which is too Werck and while he has previously actually observed the minerals and their properties, he begins to go from within through the internal hidden degrees of natural cohesion and breaks the same secret bond and leaves through from one degree or elemental quality to the other so that he finally comes to the field, which is in superficiem the material, or from the outside and there he finds the little fountain which springs up from the Sun Stone which he has broken and smashed Anaxagoras also called the sun a red stone.
Albertus: So I hear that this well cannot be found except in gold and cannot be found except through dissolution and breaking?
Georgius: Of course not. That's why the said fountain also has a different quality and power than the common mercury or the alchemist's Mercurial water is not Argentum vivum vulgare, but sapientum, rubificatum, animatum, the like Oleum auri, Aqua auri, Oleum vitri, Aqua rubea, vinum nigrum , Sulfur rubeum, oleum Sulphuris, and by similar unnamed names.
Albertus: Now I understand what he means by the fountain, but tell me further what was said when Bernhardus says: that the fontin is first built with a round white stone?
Georgius: He thereby understands the philosophical vaß in which the materia is boiled down to finite perfection.
Albertus: But have you had enough of one Vaß?
Georgius: Yes, if the fountain is prepared and prepared beforehand until the materia is finally boiled out. Otherwise the artist must have two things: Firstly, an aluminum container in which the Manualis operatio is history and presented, but now also a small philosophical vessel, which both Pantheus in his Voarchadumia speaks of in detail and at length, as does Calid. in libro secretorum cap. 2. commemorated the same.
Albertus: But what must the vessel be like?
Georgius: This is what Rogerius teaches in speculo (mirror), since he speaks cap. 5. Vas rotundum esse debet, cum parvo collo, de vitro (The vessel must be round, with a small neck, of glass). Three things , says the philosopher, should be considered in the philosophical sphere.
First of all, it should be rounder than the sky so that the vapors in ascending distillation fall straight onto the material or earth and have no reason to behave outside the matter in any corners or corners because this would damage the material and its effect.
On the other hand, it should have a short neck and so that it can be closed more securely and better.
Thirdly, it should be of good glass so that the spirits do not have the cause of penetrating through and so the whole work is prevented with great damage and this is also what Bernhardus means when he says that the font is of such a wonderful nature that it penetrates everything wherever it is it would become inflamed and angry and where it would escape we would all be lost.
Albertus: But how do I understand that he says the stone was covered with an old oak tree.
Georgius: The philosopher here means the external vessel in which the philosophical vas is kept and enclosed, as Aristotle says, the materia should be cooked in a triple dish and this is done so that the external warmth or heat does not touch the internal vas or material, as Rogerius does teach as he speaks: Ignis tangere non debet vas in se materiam continens, sed in alio vase similiter clauso illud est ponendum, ut ita materiam superiùs, & inferiùs, & ubiqunque sit, meliùs & aptiùs calor temperatus attingat. (A vessel containing matter in itself must not touch the fire, but it must be placed in another vessel similarly closed, so that the matter above and below, and wherever it may be, may reach a better and suitable heat.)
And he also reinforces this finely with a parable of the natural production of metals under the earth because when he speaks, he does not touch the heat or heat in the minerals of the sulfur and mercury because the earth or the rock of the mountains is in between.
For this reason, Bernhardus now needs the round oak vessel and, as he says, precisely to prevent the heat with it.
Albertus: But why does it have to be made of oak wood because no other wood is suitable for it?
Georgius: Bernhardus needs it for two reasons, firstly because the oak wood on it itself is a bit warmer and more durable in the moisture than other wood, and secondly that it is porous so that the vapores can really penetrate through such poros and the whole thing Philosophical vases are surrounded with their warmth and therefore he also needs a vaporic Fire as he says, penetratingly digesting, holding together and united.
Albertus: But what does he mean by the Mawerwerck when he says that everything is surrounded with strong Mawerwerck so that the cows, other animals and birds don't bathe there?
Georgius: Through the Mawerwerck he understands the oven in which the stone is cooked to perfection through constant heat.
Albertus: But what should the oven be like?
Georgius: It must be made neatly, so that the heat is not stronger in one place than the other, but is exactly the same, like Rogerius in speculo (mirror) c. 5. also says: In Mineralium verò locis inventory caliditas semper durans, si ergònaturam imitari intendimus, habemus necesse tali modo furnum, ad instar montium, non magnitudine, sed caliditate continuâ, providere, ita quod ignis impositus, cum ascendit, exitum non inventiat, & reverberet calor vas, materiam lapidis continens in se, firmiter clausum. (In the places where the inventory of minerals is true, the heat is always lasting, if we intend to imitate ergonatura, we must in this way provide a furnace, like the mountains, not in size, but with a continuous heat, so that the fire which is set, when it rises, does not find an outlet, and the heat of the vessel reverberates. containing in itself the substance of the stone, firmly closed.)
From this you have to see what shape the oven must have been made, as Pantheus Venetus artificially painted it before his eyes in his Voarchadumia and described it according to length.
Albertus: But what are the animals and birds about which he speaks that they should not bathe in the well?
Georgius: Through animals and birds he understands the fleeting and fixed corpora, minerals and imperfect metals.
Through the volatilia or birds he understands the volatile Mineralia, as Salarmoniac, Arsenicum, Sulfur vivum, Auripigment, Realgar, Argentum vivum vulgare, and the like. Through the other and four-footed animals as cows and horses he understands the fixed corpora, as Alum Victriol, Tartarum, Alumen plumosum, Kalck æsvstum, crocum Martis, Venerem, Martem, and others so that they are fixedly unfluid and constant in the fewness, none of which should be added approach much less to bathe in it that is to be mixed in it.
Because they only muddy and pollute the well, as is the custom of common alchemists. That's why he goes on to say in the parabola that no one goes into the Fontinam, nor does anyone come near it, but the king alone, for whom the Fontinam alone is and he alone loves him and he loves her in return , and that's what he also means in the other part of his Chemia, since he introduces this philosophical speech from the Turba: we don't want anything foreign in our stone but through itself itself it is made in its own metallic material.
Albertus: But what does he understand about the king?
Georgius: Gold because gold is king and master of all metals, the other metals are only servants, as he himself says, that they hope and wait for the kingdom of royal dignity , as can also be seen from the Tabula Senioris.
Albertus: But what is the bath and the guardian?
Georgius: The bath is the fountain warmed by the philosophical vaporic Fire. But the guardian is the laboratory technician who waits for the Fire and all the work and governs it.
Albertus: But no other than the vaporous one as Bernhardus describes it?
Georgius: Bernhardus says in the third part of his Chemia that the Fire can be called in a variety of manners and goes on to say that the manner of the Fires was one was inimical to the other, however in the end it was all one thing as the Turba says, it's a shame What is effective is not to escape from what follows, that is, that the Fire is not too big and strong, but delicately soft as Mary speaks Fiat ignis vester blandus & mitis, quòd per singulos dies semper æqualis ardendo perduret, nec invalescat, sin aliter, sequitur maximum damnum (Let your fire be gentle and mild, so that it may continue to burn evenly every day, and not grow stronger, otherwise the greatest loss will follow.). And Rogerius speaks Patients & Continuè. And Synesius says it shouldn't be stronger than keeping wax melted. Hermes says Suaviter (Gently).
Albertus: What does he mean by saying that when the king has entered and the doorkeeper has made his decision, he cannot be seen for over a hundred and thirty days?
Georgius: That's when the king went to the bath, it's said in the well above which is the well in which Medea bathed Æsonem (Jason and Medea Allegory) and in turn gave him a baby. Because this well has the way that it makes the old people young who cooked or bathed in it become.
Albertus: But does he make everyone young?
Georgius: No, because even though he can do what he wants, he is only for the king of the country, as the philosopher says.
For the same kings have a special complexion and innate characteristic that this fountain serves to rejuvenate their lives for everyone else. That is why this fountain is for no one other than the king of the country and they both have almost the same complexion, without the king alone more a sanguineus, and lesser complexion, and nature is.
That's why you shouldn't make the bath hot for him but only warm it up so that he sits gently and coolly in the bath and because of such characteristics and natural relationships the philosopher speaks of, they love each other and is the font (namely of complexion or elemental quality ) nothing other than the king Therefore Ostanes (who speaks like Democritus, who was first written in letters for eternal memory) says that nature rejoices in nature and that nature overcomes nature.
And Calidus in his little book de secretis cap. 3. speaks Natura propinquat naturæ, & Natura assimilatur naturæ, & Natura conjungitur naturæ, & natura submergitur in natura, & Natura dealbat Naturam, & Natura rubificat naturam, & generatio cum generatione vincit. (Nature approaches nature, and nature is assimilated to nature, and nature is joined to nature, and nature is submerged in nature, and nature whitens nature, and nature reddens nature, and generation after generation conquers.)
Albertus: But don't his servants also bathe in the well?
Georgius: No, because they pollute the well with their unclean bodies, so that the king will then have to bathe in it in the highest detriment, for they are completely scabby in their bodies and are, as it were, leprous towards the king, and some of them are full of Frenchmen on the inside. That is why they wait with patience and desire for the king's medicine so that they may be cleansed internally and externally and attain the same health and strength as the king.
Albertus: But what is the old priest about whom the philosopher Bernhardus says that he was the wisest in the whole world?
Georgius: Hermes Trismegistus, as the first inventor of this art, who (as Bernhardus says in the first part of his Chemiæ) is called a father of all philosophy and, as is written about him, he is also called the wisest because he has the three parts of whiteness or Philosophy of the whole world has been fully achieved and taught by Bernhardus and to this day all philosophy, right and truthful report of all things of truthful philosophy, and transmutation of the metals.
Albertus: But how do I understand that Bernhardus is saying that when the king goes into the fountain, he makes his coat completely covered in leaves and made of fine beaten gold and gives it to his first man, whose name is Saturnus, and what does Saturnus do with it?
Georgius: Don't you hear that he, as a servant, wears such a garment while the king is in the bath.
Albertus: But I'm worried he means something particularly here.
Georgius: He means that the colors and colors appear in the work and are nothing other than what he wants to say when the gold is put into the font, that is into the Mercurium Philosophorum, he forfeits his external golden color and becomes black like the king's philosopher black dewlap from black velvet. For the philosophers assign blackness to Saturno because it is still raw and in the first place putrefaction.
Albertus: How should I understand such things?
Georgius: The Philosophi have invented six modes through which all natural effects are brought about and are these: Corruptio, Generatio, Augmentatio, Diminutio, Alteratio, & Loci mutatio.
But now it is known to the philosophers, as Aristotle teaches, that in every birth there is destruction or corruption, for this is what Aristotle says, corruptio unius est generatio alterius (the corruption of one is the generation of another), and it is certain that without corruption no new birth or generatio can take place The Philosophis corruptio is taught by Avicenna, Joannitius, and others: The corruption of a thing is putrefactio, or putrefaction due to restrained fumes as a result of the natural light, which is the corruption when a thing is separated from its first form and essence by nature or art is destroyed or that a thing's first form and essence is dissolved and broken so that it no longer can or can be brought back to its first essence and this is what Joannitius says, history when the moisture of a thing is moved by the heat, that it does not smell but will behave then such moisture begins to rot and destroys the thing's original essence and external form.
This is also why the philosopher speaks in the third part of his Chemiæ: the philosophical corruption hides the external forms and dissolves the natures, spoils the secret proportions, and changes the colors.
See how finely and artfully does the philosopher understand such a wide-ranging consideration of the philosophical first effect of corruption, under the description of a bath or balnei, and how artificially does he know how to explain one thing in the other? For since he speaks in his Chemia as a philosopher and says that corruption hides the external forms, he says that he is the king here external golden dress and in the end he says the corruption, changing the colors, see how everything so properly responds to the other because before the king was in his external golden jewelry and clothing now and he has taken it off through corruption and taken the blackness .
The Philosopher understands all this with few words because he speaks when the king goes into the bath he takes off his gold dress and gives it to his first servant Saturno, and on the other hand the king receives the black doublet made of black velvet because Saturnus wears nature's court color who in him clothed himself in black and also commanded and commanded to keep all the king's black clothes . Hermes calls this blackness of corruption, caput Corvi, or the black head of the raven.
Albertus: How does he figure that out?
Georgius: Since the perfect gold becomes spiritual and fleeting in such putrefaction and precisely at the entrance of such fleeting spiritually acquired substance that Schwarz recommends, he compared it to a raven senior but to a black eagle, some have this Schwarz the night, others a shadow, others an eclipse called suns and moons As Isaac says, the ancient wise men pondered over such blackness for a long time and carefully considered what they should be called until they finally decided that it would be an eclipse of the suns and moons (which indeed this gantzen Werck's materials and the Werck itself should be called and Lullius in his will says thus: Tunc poteris dicere, quando videris hoc, quòd Luna patitur Eclipsin super totam terram, quoniam nihil inde videtur, quoniam ambo Eclipsin patiuntur. (Then you will be able to say, when you see this, that the Moon suffers an eclipse over the whole earth, since nothing is seen from it, since both suffer an eclipse.)
Albertus: But from which does the black come from because the gold is finished in the purest form and the little fountain or fountain is so often sublimated and purified?
Georgius: About sulfur because Florus speaks in Turba: scitote quòd prima nigredo ex natura Marthec fuit (know that Marthec was the first black by nature), and further he speaks Scitote quòd illud Sulphur, quod denigrat, est, quod non fugienti aperit januam, & in fugiens cum fugientibus vertit: quod nominamus alias etiam Aquam Sulphuris, vertens æs in colors inalterabiles & indelebiles. (Know that Sulphur, which blackens, is that which opens the door to those who do not flee, and turns them into fleeing with those who flee: which we also call the Water of Sulphur, turning them into unalterable and indelible colors.)
Albertus: But doesn't such blackness harm Werck?
Georgius: Nothing at all, it must be because of that so in scala Philosophorum it is read: Hæc denigratio est operis initium, putrefactionis indicium, certumque commixtionis principium, & corporis solutionis signum, & suspectio vtriusque in alterum. (This denigration is the beginning of the work, the sign of putrefaction, and the sure beginning of the mixture, and the sign of the dissolution of the body, and the suspicion of each of the two upon the other.)
And Avicenna speaks Scias etiam similiter, quòd tota fortitudo hujus magisterii non est nisi in putrefactione. Si enim putridem non fuerit, nec solvi, nec fundi poterit, & si solutum non fuerit, ad nihilum deveniet. (You should also know in the same way that the whole strength of this mastery is only in decay. For if it is not rotten, it will not be dissolved, nor will it be able to be found, and if it is not dissolved, it will come to nothing.)
But such corruption is no different to the entire philosophical work than the hard, arduous winter in which the dear sun with its effect of many masses withdraws from us and introduces a long night also through its corruption, and destruction deprives the most lovely flowers and fruits of their juice and strength and thus, as it were, killing and destroying them before our eyes, such corruption is, and killing is nothing other than a cause of a new birth.
For when the hard winter has completed the time of its severe corruption, the dear spring comes as the first cause of the generation, again for it and through the power of the sun falls into the dead earth roots and seeds of the tender little flowers a spirit and life like this for Eyes.
It is the same in the philosophical work, although the black, dark spirit of the raven or the brimstone introduced the darkness of the night , the same corruption and death, but he nevertheless also opened the door of life about which this is said in the Gospel Unless the wheat falls into the ground and dies, it bears much fruit and Plato says Unde fit corruptio, inde fit vita & regeneratio: Quia vnde mors oriebatur, inde vita resurget, & mors ei ultra non dominabitur. (From whence corruption is made, from whence life and regeneration are made.)
A number of philosophers have also understood and interpreted this in a Christian way, namely that sin and corruption come to all people from one person, the first Adam, and grace and regeneration come from one person, the other Adam (Christ Jesus) , and as in Death and eternal destruction reigned in the first Adam. So in the second Adam, life and eternal bliss reigned over whom death, that is corruption, can no longer reign.
Albertus: This is a very fine and necessary lesson and she also liked to hear Christian Remembrance But one thing tells me: Does corruption happen or does Blackness appear soon at the beginning of the work when the king goes to bathe in the fountain?
Georgius: No, but only after forty days does the blackness begin to appear, as Bernhardus indicates this when he says afterwards that the heat of the bath that was ignited to bathe the king was warmed. I was in prison for forty days and so on because of an iniquity At the end of the forty days I came to look at the Fontinam, and saw black and dark clouds and stood there for a long time.
Albertus: But how long would the blackness of corruption last?
Georgius: Also forty days because the philosopher says that the king gives his garment to Saturno to keep for forty days or two and forty days.
Albertus: But what happened next?
Georgius: The philosopher goes on to say this when he says that the king makes his doublet out of beautiful black velvet and gives it to his other man, whose name is Jupiter.
Albertus: How should I understand that?
Georgius: After the corruption, as I said before, comes the generation, as was also made clear in the parable of winter, because after forty days the philosophical corruption is completed , and the black color wears off, just as the dull night so gradually wears out against the spring again from day to day and the day increases, so the king's black uncleanliness will be washed off in the bath and cleaned from it to a special clarity of white colors of which Avicenna speaks Oportet enim quòd illa res putrefacta, & sordida abluatur, & nudetur à corrupt impuritate. (For it is necessary that that rotten and filthy thing be washed, and stripped of its corrupt impurity.)
And he goes on to say Quamdiu manet aqua super terram, tantò magis terra abluitur. (The longer the water remains on the earth, the more the earth is washed away.) Some have called this water a Tav, which falls on the black earth to refresh it, from which it is written in the Rosario: Here the Tav falls from heaven and washes the black body in the grave.
From heaven this is from the height of the Vase which some of the philosophers have called distillationem, but some as Parmenides in Turba, Inhumationem, other Ablutionem, of which Morienes says Ignis & Azot abluunt Latonem (Fire and Azot wash the Brass): because Laton, according to all philosophers, is the black impure But Earth Azot is the purifying Tav and spiritual philosophical rain of such impure black, dull corpse, all dullness, blackness and impurity introduced by corruption and putrefaction, washed and cleaned, all this is done by the reign of Jupiter, who performs his office in twenty or two and twenty days, as the philosopher reports.
After these two and twenty days, Bernardus says, Jupiter will give such a dress by the king's command to his third man of Luna, beautiful and looking, and kept for twenty days.
Here now consider the philosophical augmentation because just as the moon of the sky, after it has taken on a new light, gradually tries to increase it from day to day, so that after fifteen days it is seen and recognized in the entire sky, complete and complete in terms of power and shine : This is also the story here in our work because after the impure moisture has been clarified and purified through open distillation and squeezed out of the earth and consumed, it has calcined the Philosophical Fire from day to day to its ultimate whiteness and serentity Crystallinæ so that there is no blackness yet Difficulty to see more nor to be located.
And from this the very poorest alchemists and fraudsters should learn to recognize their manifold errors of their vain and vain augmentation and how far they are from the right, realistic philosophical opinion and teaching of augmentation.
For the right-wing, realistic philosophers, outside of this work as well as nature, do not know at all that the corpora of gold and silver can be prepared and manipulated to such an extent that they can always be multiplied and augmented with Mercurio vivo in duplo, triplo, quadruplo, and that this contribution of the common mercury will always reach perfection in a certain time and so half a third or fourth part of the whole composito can be taken away so that it can be replaced with common mercury and thus augmented in eternity.
And this is indeed a shameful deception and false ideas, because what the Philosophi augmentirn is called dz is partly taught and through the augmentation of the moon, dz explains just as the moon increases and the philosophical material also grows, not that it has anything in this effect It's not about the weight but about the perfection and color that this lunar one bites perfection and color is completely fulfilled and accomplished, which fulfillment, according to Bernhardus' opinion, should happen in a hundred and thirty days.
And here is the work that helps to bring it to the end, namely to the perfect stone of white tincture in which the noble uncooked pearls and Berillinæ, as Joanus Dee Londinensis says in his monad Hieroglyphica, have grown perfectly and are clearly recognized and seen with which very noble stones as the philosopher further says the four servants of the king, namely Saturnus, Jupiter, Venus, Mercurius, if they want to be exalted to help the royal adornment , is that through the power of this white lunar stone they are transformed into pure, durable and noble silver can be.
But still, says Bernhardus, they would much rather wait with patience for the right time so that each one may be crowned with the crown and jewelry of their king himself and be truly dressed, that is, that each metal may be truly changed into true gold.
This is the right Thumim, and noble Berill which the high priest Aaron carried on his heart to the left side in the amptschilt of which Joanus Dee Londinensis says in his Monad Hieroglyphica the Berillisticus becomes in a Lamina Crystallina, that is everything in the shiny white stone what was created under the circle of the moon can be seen and recognized most perfectly and so a part of the work is brought to the white blessed end and aligned.
Albertus: But what about the other stone, namely the red stone?
Georgius: The Philosophus now continues in the work and stops with constant warmth, which he means to understand through the Guardian that the bath is constantly warmed up and because the work in its effect should progress beyond the Lunar degree to the perfect Solar degree to gradually reduce this shiny white color again, which effect the Philosophi diminutionem (Philosophers decrease) have called and as the Philosophus says, the King's Luna now gives the king's white shiny shirts to keep for Marti, through which the Philosophus wants to make the citrinationem understandable , which the senior also uses in his Chemia speaks: Sol est oriens in Luna crescente. (The rising sun is the waxing moon.)
Because before and before the sun When she has almost reached the horizon, she sends beautiful yellow, dark clouds for her, which shine out among the white ones and hide the same masses within them before the lovely dawn itself breaks and appears, which is also what happens in this work.
For just as such yellow and white clouds mixed with one another indicate that they were the rising of the suns and yet are not the sun itself, so also such yellow and white colors mixed with one another in the work indicate the true rising of the philosophical suns and are not the actual sun itself but only harbingers and certain infallible signs of the same, of which Avicenna speaks Citrinatio verò est, quæ fit inter album & rubrum, & non dicitur color perfectus (It is a true Citrine that is between white and red, and is not called a perfect color), And in another place he speaks Citrinitas causatur ex albissimo, & modicum rubeo colore essentialiter (The Citrine color is caused by a very white, and a little red color essentially.). And Arnoldus speaks Citrinus autem color est medius inter album & rubeum (And the orange color is the middle between white and red.).
That's why the king moves on in his work and his servant Mars, who has kept his clear white shirt for two and forty days, is by the will of God the sun himself, as the philosopher says, but it is not clear that he also kept it for forty days or forty and two. And in this time the work also reaches the fifth motum of nature and art, namely alteration, as the philosophical material alters and changes itself completely to the highest degree that nature was not able to achieve before itself and is now preparing for the same Dawn of the Philosophorum, which completely obscures the glow of the moon and is a true harbinger of the lovely suns themselves.
And all of this happened on its own power and strength solely through the effect of Fire's movement and help in the color, as Bernardus says, like the Papaveri campestri (Poppies of the plain), or Croco Attrebatensi, raw as a ruby and completely flawless, which color indicates the end of the whole work and also that now such materia has received power and virtue to transform all the imperfecta corpora of metals into truly stable gold and is therefore outside of the poisonous Worm and banished dragon a healing creature and heavenly creature was created so that such a snake is now a true solution to all illness and poverty Salvation is as the following German rhymes clearly indicate and can be found in the Rosario.
Here was born the emperor of all honors.
No higher can be born over him,
neither with art nor through nature.
From no created creature.
The philosophers call him their son Silver and precious stones Strength, health, beautiful and pure, anger, sadness, poverty, sickness, he is wrong .
Blessed is the person to whom God gives it. This is the real true sun itself, which completely obscures the moon's glow and shines forth with its bright and pure feathery rays and brings about the blessed day for which all philosophy hopes for and prepares with longings and sighs day and night. This is the right Vrim and Fery Carbuncel, in which light and rays all the heavenly secrets of the stars and other hidden things can be clearly recognized and seen according to the first Vätter and Cabilist doctrine, as Joanus Dee Londinensis further writes and indicates in his Monad Hieroglyphica.
This is the golden tree that grew in the garden of Hesperidum, which alone bears and brings the most healing fruits created by God into this earthly world . And Arnoldus speaks In hoc completur preciosum Dei donum, quod est super omnium mundi scientiarum arcanum, & incomparabilis Thesaurus Thesaurorum. (In this is completed the precious gift of God, which is above all the secret knowledge of the world, and an incomparable treasure of treasures.)
And Plato says Qui habet istud Dei donum, mundi habet dominium, quoniam ad finem divitiarum pervenit, & naturæ vinculum confregit. Non tamen ex eo, quòd habet potestatem convertendi omnia corpora imperfecta in purissimum simfi Solem & Lunam, sed magis ex eo, quòd hominem & quodlibet animal præservat in conservatione sanitatis. (He who has this gift of God has dominion over the world, since he has reached the end of riches and has broken the bond of nature. Not, however, from the fact that it has the power to convert all imperfect bodies into the purest of the Sun and Moon, but rather from the fact that it preserves man and every animal in the preservation of health.)
Albertus: So does this stone have the power to change the metal into gold?
Georgius: You probably heard that from Plato's teaching.
Albertus: But how do you have to do it or how do you have to deal with it?
Georgius: In this all philosophers agree with each other at the same time that they say and teach that when the stone is thrown white onto the imperfect metallic corpora in the river, the stone transforms them into truly perfect good through its created strength and virtue Of course, silver, as Arnoldus says, is purer than nature can create.
Likewise, the raw stone, which is no less thrown onto the imperfecta metal, transforms it into nothing but constantly delicious and raw ophiric gold.
But Avicenna teaches the way in which the projection should happen when he says: Quare vobis secretum magnum tradam, commiscenda est una pars, cum mille pertibus corporis vicinioris, & hoc totum claude in uno vase firmiter & apto: ponendum est illud in furnum fusionis per tres dies, donec inseparabiliter fuit totum conjunctum (Wherefore I will give you a great secret, one part must be mixed with a thousand parts of the neighboring body, and all this must be closed in one vessel firmly and suitable: it must be placed in the furnace of fusion for three days, until the whole was inseparably united), and this is what is called the work of three days about which the philosopher speaks that in this effect all the colors that appeared in the entire work the entire time are repeated, but the first day appears the blackness the next day the perfect way the third day but the blood-red fiery burning and shining color and after this the whole work is completed from the beginning to the end of the white and red stone to the raising and transformation of the imperfect metals and then says Bernhardus The first part of the stone turns 1000 by 1000 and 200 by 1000 from the imperfect corpse into good, warm gold, as Pythagoras taught.
Arnoldus, however, wants one part of this stone to be thrown into a hundred parts of Mercurii, then carefully cleaned with salt and vinegar and warmed on the stove in a crucible, which Mercurius is immediately coagulated from the stone into a pure tinging elixir, but from this it is to be used again a part is taken and in turn, as before, a hundred parts of Mercurii are thrown up, made warm, through which in turn the hundred parts of Mercurii are transformed into nothing but tingling elixir and from this final medicina a part is thrown into a hundred imperfecti metali, transforming the same into real gold.
So now you have, my dear Alberte, the real, realistic process of projection and posing as is customary among philosophers .
Albertus: Then tell me something about this stone's power and effect in the medicine of human ailments and diseases because I don't know whether I should believe everything that is said about this stone.
Georgius: Why not? for see what the Medici said about the sheer bad material of the stone, namely that Write gold.
Albertus: But what do you write?
Georgius: So you write that gold is pure and completely stronger than all other medicines ; Take away all sadness, make you happy and have good blood, and other things like that. See that all of our doctors and philosophers, whatever school they are associated with or related to, unanimously testify and approve of all this.
Albertus: I certainly believe that a particularly high level of strength and virtue is hidden in gold. But I can't think that it can work in the human body when raw, mixed with distilled water or strong wine , and can therefore extend its strength.
Because it has been found out that this is the case Gold has therefore been taken completely undamaged and has disappeared among other excrements and the Medici themselves have a rule that if the internal members do not accept the medicine in such a way that they can digest and separate it, then they cannot send the power of the medicine to other members of the body and help drive out the illness with nature.
Georgius: That is exactly my opinion because I doubt very much whether the fathers and first wise men or magi of the Artzneij used the gold on themselves as Galen, Pliny, and others did (or at this time our Medici are still doing). understood and meant. Because it is not to be believed that the hidden power and nature of the gold was so decided with such a hard shell that this hard shell could be driven with burnt or distilled water to the people's aid and medicine and I would like to think that it is Artzneij of the gold was not made by bad Medicis, but by the first Magis, and true Cabalists, who not only crawled through nature's inner being but in turn sought and researched it by dismantling all natural elemental combinations and made it tangible and described.
That's why I conclude from our Medicorum rule that as long as the gold on itself is gold and gold stays that long, it is also a clear idea what the Medici say about the medicine Gold spoken or written. But when the gold, as many have done and said, is broken from its bare metal hard physical substance and is resolved into its highest strength and subtlety (not only of matter but rather of virtue) so that the physical spirits of the human body enjoy its strength and Nature can be strengthened by this.
So not only what was said above about the power of gold is easy to believe, but also this medicine of gold is forced to compare with all other medicines (as many of those in the whole world as herbs, roots, seeds, minerals, and noble ones). natural stones can be healing and useful to human bodies ) and that is why we have this reason that, as previously taught, nature poured all the natural powers, not only of the earthly and elemental , but also of the heavenly ones, into this earthly solar corpus, or subjectum and which has also made this metallic corpus a real cause for all philosophy to recognize the third, smaller world because of the natures now mentioned.
Albertus: Of course, such preparation was not invented by Galeno, Plinio and others.
Georgius: That's why we don't follow Galeno, Plinio in this preparation, but Hermeti, Ostani, Democrito, Anaxagoræ, Lullio, Arnoldo de villa nova, Pantheo, Bernhardus and others who have gold as the third little world in a hard, metallic form broken and corrupted, and prepared and learned to prepare and prepare for a purely insurmountable heavenly nature and new world , just as Joanus Dee Londinensis recognized from the Anaxagoræ booklet (as he wrote about the natural changes) that he Anaxagoras, in the medicine beyond this art has been most excellently done as in XVIII. Theoremate of his Monadis Hieroglyphicæ can be seen.
Therefore , because the Philosophical Stone as the right, true Urim and Thumim, according to the unanimous opinion of all true philosophers, not only from such a material in which all earthly and astral natures lie hidden at the same time in strength and virtue, but also in the same quality of all natures Proportioned to one another so that there is no disorder or contradiction of the elements Qualities all there can be and beyond that everything has been artificially dissolved again and separated from all physical impurity corruption, and superfluity, and brought alone to a pure hearty soul and heavenly virtue.
So it is easy to believe that this stone too through its supernatural heavenly power bit to the final real goal so that the almighty, eternal God can impose on everyone and every human being a real dissolution of all physical, natural diseases.
As the philosopher in the first part of his Chemiæ (for, out of great compassion and mercy for the sad sick people) did something like this vain medicine at great expense and long-term torment by nature unpleasant medicine tormented or even condemned there) so says: This stone heals all diseases of whatever kind they exist in man from time to time in the place where nature has its abode as I do My Cura on many lepers , falling addicts, dropsy hecticis, artetheticis, phthisicis, colicis, lientericis, melancholicis, dysentericis, asthmaticis, stultis, maniacis, & omni febri, paralyticis, apoplecticis, iliacis, igne sacro, and whatever other diseases you may try yourself that I had healed her and that I would not have believed it unless I had seen and done it myself. This is Bernhardus' own word in præfatione.
Rosinus speaks Hæc medicina est etiam infirmorum oculorum optima Sanatrix: Nam omnem fluxum lachrymarum stringit: lipposos attenuat, ruborem depellit, pellem vel tunicam delendo mollificat, granum, tela, albugo, Cornu, vngula, Cataracta, inversio palpebrarum, æstus, tenebreac oculorum in flaturae. Hæc omnia per medicinam hanc Philosophicam facilimè curantur. Item sanantur etiam per eam omnia genera apostematum, ulcera, vulnera, cancer, fistulæ, noli me tangere, anthraces, serpigines, impetigines, scabies, pruritus, and what other innumerable things are. (This medicine is also the best Healer for sick eyes: for it shuts up all the flow of tears: it thins out the tears, it drives away the redness, it softens the skin or the coat by wiping it, corns, webs, whites, corns, vultures, cataracts, inversion of the eyelids, heat, and darkness of the eyes in the wind. All these are easily cured by this Philosophical medicine. Likewise, all kinds of apothecary, ulcers, wounds, cancer, fistulas, touch me not, anthrax, ringworm, impetigo, scabies, itching are also healed by it, and what other innumerable things are.)
So this stone of ours does not need any further correction or improvement or any other thing which sends or helps bring its virtues to the heart, brain, lungs, liver, spleen or other places, such as the Galenic medicines make such additions confortirn the fifth benames him his harmfulness and If you look at it everywhere and use it inside and out, then several times it was just a mere thought and hope.
But according to all true philosophical evidence, our stone does not need any of these because it itself is the third heavenly new true microcosm because nature itself knows what it should look for in this small world so that it can expel, comfort , purify and laxly be useful and serviceable because it can be found there A whole world, including all the heavenly planets, has strength and virtue, and this little world divides itself into its internal and external parts and fills the entire body and all its limbs with its supernatural strength and virtue .
And in summary it is nothing other than as Magister Arnoldus Villanovanus, testified by his own and other experience, that he speaks Hæc medicina super omnes alias medicinas & mundi divitias est oppidò perquirenda: quia qui habet ipsam, habet incomparabilem thesaurum. Quia habet virtutem efficacem super omnes alias Medicorum medicinas, omnem sanandi infirmitatem tàm in calidis quàm in frigidis ægritudinibus, eò quòd est occultæ & subtilis naturæ: Conservat sanitatem, roborat firmitatem & de sene facit Juvenem, & omnem expellit ægritudinem. (This medicine, above all other medicines and the riches of the world, is to be sought in the town: because he who has it, has an incomparable treasure. Because it has an effective power over all other medicines of the Physicians, to heal all infirmities both in hot and in cold illnesses, because it is of a hidden and subtle nature: it preserves health, strengthens firmness and makes youth from the old, and expels all sickness.)
And in the secret revelation of Hermeti we read Oaltitudo sapientiæ Dei, quia quæ cuncta habet corpora, in vnius speciei conclusisti potentia! O ineffabilis gloria! O inæstimabilis lætitia mortalibus ostensa ! quia naturæ corruptibilia virtute spiritus efficiuntur meliora, O Secretum Secretorum omnium ! vniversorum salus & remedium, ultima naturæ subcœlestis investigatio, antiquorum patrum, modernorum sapientum, & Philosophorum omnium admirabilis conclusio, quam desiderat mundus, & universa terra, O quàm mirabilis & quàm laudabilis Spiritus ! est enim puritas, in quâ omnes deliciæ continentur & divitiæ, vita & fœcunditas, scientia scientiarum, vis, quæ scientibus dat temporale gaudium. O cognitio desiderabilis & super omnes sublunares amabilis! quàm natura roboratur, Cor cum omnibus membris jocundatur, florida juventus præservatur, senectus depellitur, infirmitas destruitur, sanitas placentissima custoditur, bonorum abundantia habetur & omne, quod hominem delectat, copiosè perquiritur. O Spiritualis substantia super omnia laudabilis! O mira potentia cunctis confortabilis! Oh virtus superna rebus invincibilis! quæ, licet visa sit insipientibus desperabilis, tamen cognoscentibus in laudem & gloriam & honorum est amabilis, quia mortem omnimodam ab humoribus creatam, naturaliter depellit & expellit, sensus claritatem morientibus tribiut. O Thesaurus Thesaurorum! O Secretum Secretorum omnium! Hæc ineffabilis substantia Anima mundi ab Avicenna vocata est, & nominata puriss. perfectiss. ac potentissima, nulla res sub cœlo tam preciosa, naturæ ignotæ, virtutisq ; mirificæ, operationis & potentiæ infinitæ, cuinullum simile inter creaturas, quod subcœlestium corporum virtutes habet universas. Nam ex ipso fluunt aquæ vitæ, mel & oleum salutis æternæ, & sic de petra & melle saturavit vos. Ideo dicit
The height of the wisdom of God, because you have concluded the power that has all bodies in a single species!
O ineffable glory!
O inestimable joy shown to mortals!
because the corruptible nature is made better by the power of the spirit, O Secret of all Secrets!
the salvation and remedy of the universe, the ultimate investigation of the sub-heavenly nature, the admirable conclusion of all the ancient fathers, modern sages, and philosophers, which the world and the whole earth longs for, O how wonderful and how praiseworthy the Spirit!
for it is purity, in which are contained all delights and riches, life and fruitfulness, the knowledge of sciences, the strength which gives temporal joy to those who know.
O knowledge desirable and lovely above all sublunaries!
when nature is strengthened, the heart is joined with all the members, the flower of youth is preserved, old age is driven away, infirmity is destroyed, the most pleasant health is preserved, an abundance of goods is found, and everything that pleases man is sought after in abundance.
O spiritual substance above all things praiseworthy!
O wonderful power of all comfort!
Oh, the heavenly power invincible to things!
which, though it may seem hopeless to the unwise, yet to those who know it is lovable for praise and glory and honors, because it naturally repels and expels all manner of death created by the humours, the clarity of the senses He pays tribute to the dying.
O Treasure of Treasures!
O Secret of all Secrets!
This ineffable substance was called by Avicenna the soul of the world, and named puriss. perfection and most powerful, there is no thing under heaven so precious, of an unknown nature, of virtue; marvelous, of infinite activity and power, like any other among creatures, which has all the virtues of the sub-heavenly bodies.
For from him flow the waters of life, the honey and the oil of eternal salvation, and thus he has satisfied you with rock and honey. Therefore he says
Morienes: qui ipsum habet, omnia possidet, & alieno auxilio nullatenus indigebit. (He who possesses himself possesses everything, and will in no way need the help of others.)
May all this be bestowed and helped by the right and eternal physician and physician JESUS CHRIST, whose name will be honored and praised for all eternity by all heavenly hosts and living tongues, who also through his gracious deeds and bestowed strength gave understanding and whiteness to this greatest secret gift to write blessedly in writings.
Quote of the Day
“if the bodies do not become fine and subtile as water and natural fire, so that they can rise as spirits, and if they are not like water, steam or living silver, the key of our Art has not yet been found.”
Anonymous
Instruction from a Father to his son about the Solar Tree
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