THE HIEROGLYPHIC MONAD

John Dee

(French version of Grillot de Givry)

GIVRY GRILLOT NOTE

The Monas Hieroglyphica, composed in London, and completed in 1564 in Antwerp by Dr. John Dee, astrologer to Queen Elizabeth, is a small treatise which teaches how the mercurial hieroglyph derives from the central point or iod generator. We have reproduced it in its entirety with its beautiful preface to Maximilian II. We have only omitted the warning from the first edition to the typographer Guillaume Silvius, in which Jean Dee recommends that the latter take exquisite care in the composition of his book and mainly in the reproduction of the figures which illustrate it, then not to deliver copies to people of the vulgar (promiscuo hominum generi), who could make bad use of it. These pages would have been superfluous today.Besides that Silvius very imperfectly obeyed the first of these warnings, since all the editions of the Monad are dishonored by ignoble, inexact figures, which for the first time we have scrupulously reconstructed according to the very thought of the author, and in conformity with the text, the second is of too difficult an observation to be able to preserve any authority; these lines were therefore of no interest.

This translation is the first that exists in the vernacular. We searched in vain at the British Museum for a trace of an alleged English translation reported by the Encyclopaedia Britannica.In numbers 8, 9 and 12 of the Initiation of 1893 was published a kind of paraphrase of the Hieroglyphic Monad, signed Philophotes, and which does not deserve the name of translation.

GRILLOT OF GIVRY

PREFACE

TO THE EXCELLENT MAJESTY OF THE GLORIOUS KING MAXIMILIAN,
JOHN DEE OF LONDON WISHES THE HAPPIEST EMPIRE

The two causes which can animate a man of my condition to offer such a great King such a small gift are those which led me to compose this; namely: my very great affection for Your Majesty and the remarkable rarity as well as the not contemptible excellence of the gift itself, although very small.

It is an eternal affection for you that your admirable virtues have excited and produced, which are so great that those who have not observed them with their own eyes believe only poorly those who report extraordinary things, although very true. But those who have contemplated carefully and attentively these same virtues will confess that they find themselves, in describing them, a prey to a very great poverty and poverty of expression and words, so that they desire to expand as much as possible in long discourses on their excellence. I myself, last September, having spent some time in Pressburg, a city in your Kingdom of Hungary, recognized, as an eyewitness, the very excellent and variously varied causes of this difficulty in expressing these virtues.

As to the rarity of the gift (really tiny in size), I will speak of it as briefly as possible, saying that the course of human life presents itself to me, among other opinions, as to be rightly considered, with all the effort of my inquiring mind, as divided into two parts (in one of which nearly all prefer to walk). Indeed, hardly have the short period of the first childhood (infantia) and that of the second (pueritia) passed, that the option already begins to torture the soul of adolescents to decide what kind of life they will enter next; they hesitate a little before the bifurcation that presents itself to their uncertain judgment; then they finally decide, either (seduced by the love of truth and virtue) to follow the philosophical path,to which they apply themselves with all their might during all the rest of their lives, either (entwined by worldly charms or inflamed by the greed of riches), to embrace the delicate or greedily lucrative life, in which they strive earnestly to work by every means possible. And of these you will certainly find a thousand, and with the greatest ease, while of the first (that is to say of those who sincerely devote themselves wholeheartedly to philosophy), you can hardly show me a single one, who will have tasted only the first and true foundations of physics. And out of a thousand of those who have devoted themselves entirely to the study of sapience, there is hardly one who will have deeply and fully persecuted (sic) the causes of rising,

Who, then, is he who, having overcome all these difficulties, will have aspired to speculation and understanding of supercelestial virtues and metaphysical influences? Where is he, in all the orb of the lands (in these deplorable times which are ours) this Magnanimous, and this unique HERO? Since according to the progression of our millennial proportion (which we have adopted not without reason), it is AMONG ONE HUNDRED MYRIADS OF SINCERE PHILOSOPHERS AND AMONG ONE HUNDRED THOUSAND MYRIADS OF VULGAR MEN THAT WE MUST WAIT FOR THIS ONE AND VERY HAPPY CHILD!

Let us therefore represent in a pythagorean manner (as it is called) the HIEROGLYPHIC Type of this RARITY that we have just exposed. By this means, the greatest mysteries which must be considered there will offer themselves to Your Excellency, who will contemplate them more attentively, such as they have been described according to this formula, in our Cosmopolitan Theories.

And now, in what grade of this triple rarity (philosophical), exposed above Clémentissime ROI, would I wish that this gift that I make be and be placed? You yourself who excel superabundantly in the cognition of the greatest arts and the most secret things, you can easily guess it. I don't think I can arrogantly rank it as the first and deepest philosophy. However, although of a lower order, one can notice that it sometimes wants to rise much higher; and precisely because of this degree of excellence, I dare to promise your Celsitude that one can expect abundant fruit from this gift of mine; and also because of the rarity that characterizes it, since it is composed, up to the last sentence,

Although I call it Hieroglyphic, whoever examines it more attentively will admit that it nevertheless contains a light and a force which is in some way mathematical; what we know has been quite rarely done in such rare things.

And is it not rare, I ask, that the vulgar astronomical characters of the Planets (taken from documents lost to the inexplicable, or at least almost barbaric) can be produced to immortal life, and their peculiar forces explained most eloquently in every language and to every nation? To which is added, which is also very rare, that the external bodies of these (by the best Hieroglyphic arguments) are recalled or restored to their mystical Symmetries such as they once existed in the first centuries, or such as they must have been chosen by our ancestors. In the figures of the Dodecatemories of the Ecliptic, which we have tried to reconstitute, the thing is so rare that it seems entirely new.

Truly therefore, our book may be called by us the restorer and the founder of all Astronomy; and, in this kind, the envoy of our יהוה so that we have established again, or restored by our warnings, the Sacred Art of this notation, utterly forgotten and completely vanished from the memory of men. And this was done by us in such a way that with the greatest placidity, and as the most natural thing in the world, all these hieroglyphic interpretations place themselves in their true place without anything being found in all this opuscule that is outrageous or improper. And likewise, all will be forced to admit that it is quite rare to have, by our London Seal (Londinensis) of Hermes,consigned these things (to the eternal memory of men) and in such a way that to signify these things (of which we have spoken) there is found in this seal neither a superfluous point nor a defective point! And among others those who, in the deepest dispositions of philosophy and sapience, will be able to declare his name publicly.

Thus grammarians will bear witness to it, since they will be warned that the reasons for the forms of letters, their place, their situation in the order of the Alphabet, their various links, their numeral value and several other things (which must be considered in the primary Alphabet of the three languages) will be given here. As, moreover, as rare is the grammarian who can exactly maintain that grammar, which must be learned from a man, is a unique science, as that which we have demonstrated to be extremely rare on earth and which we have defended apologetically in the past.But more mysteries are here manifested by me which have very solid foundations (both of this art of Grammar and of those mysteries which are unfolded by it) laid down in the Sacrosanct Scriptures of almighty GOD, than I could expound in a great book, nor could be required here in so small a space. And do not be surprised, o Illusrious King of the novels, to hear me at this moment, and incidentally report that this alphabetical literature contains great mysteries, since he himself (ipseity), who is the only author of all mysteries, has compared himself to the first and to the last letters ( is not to be understood simply in the Greek Language Alone, but which can still be demonstrate in mary ways by means of this art, eith in the Hebrew Language or in the Latin Language) .O how great must be the mysteries of the intermediate letters! And it is not extraordinary that this exists in these letters, since all things visible and invisible, manifested or occult (naturally or artificially) and emanating from God himself, have been examined by us in very careful research, with a view to celebrating and proclaiming his Goodness, his Wisdom and his Power. This is why Saint Paul (Ep. to the Romans, ch. I, v. 20) taught that the human race was inexcusable, even if there had been no other written monument, testifying to all these mysteries, than that which, by creation, was traced by the very finger of GOD in all creatures. the mysteries of intermediate letters!And it is not extraordinary that this exists in these letters, since all things visible and invisible, manifested or occult (naturally or artificially) and emanating from God himself, have been examined by us in very careful research, with a view to celebrating and proclaiming his Goodness, his Wisdom and his Power. This is why Saint Paul (Ep. to the Romans, ch. I, v. 20) taught that the human race was inexcusable, even if there had been no other written monument, testifying to all these mysteries, than that which, by creation, was traced by the very finger of GOD in all creatures. the mysteries of intermediate letters!And it is not extraordinary that this exists in these letters, since all things visible and invisible, manifested or occult (naturally or artificially) and emanating from God himself, have been examined by us in very careful research, with a view to celebrating and proclaiming his Goodness, his Wisdom and his Power. This is why Saint Paul (Ep. to the Romans, ch. I, v. 20) taught that the human race was inexcusable, even if there had been no other written monument, testifying to all these mysteries, than that which, by creation, was traced by the very finger of GOD in all creatures. manifested or occultissimes (naturally or artificially) and emanating from God himself, have been examined by us in a very careful search, with a view to celebrating and proclaiming his Goodness, his Wisdom and his Power.This is why Saint Paul (Ep. to the Romans, ch. I, v. 20) taught that the human race was inexcusable, even if there had been no other written monument, testifying to all these mysteries, than that which, by creation, was traced by the very finger of GOD in all creatures. manifested or occultissimes (naturally or artificially) and emanating from God himself, have been examined by us in a very careful search, with a view to celebrating and proclaiming his Goodness, his Wisdom and his Power. This is why Saint Paul (Ep. to the Romans, ch. I, v. 20) taught that the human race was inexcusable, even if there had been no other written monument, testifying to all these mysteries, than that which, by creation, was traced by the very finger of GOD in all creatures.

But I do not now claim to require all grammarians to recognize this; but to take to witness those who work to dig into the secret mysteries of things, which we have presented (through our Monad) a rare example of its kind, and kindly warn them that the first Mystical letters of the Hebrews, Greeks and Romans, formed by God alone, and transmitted to mortals (something that human arrogance may object), together with all the signs which represent them were produced by points, straight lines and peripheries of circles (arranged by an art marvelous and sapientissi me. that the first men could not form according to such mystical principles, this surprising construction of the Hebrew letters and the Nekudoth without being powerfully seconded by the inspiration of the Divine Essence .And though, of all these mysteries, the smallest are the only ones that can be examined by the judgments of vulgar grammarians, yet, provided they accord themselves, and by what marvelous artifice, with every letter and every generation of the Nekudoth, the greatest and most excellent of these mysteries are considered by the most learned, and instruct them (by absolute anagogy).

But abandoning these Philosophers of language and letters, I want to attach to myself the Mathematicians as very sincere witnesses of the rarity of this gift. Will the Arithmetician (I do not say the Calculator) not be amazed to see that his numbers, which he hid abstracted from corporeal things and freed from all sensible things in the pure understanding (in Dianæas), by obscure detours, and with which he dealt there, by various speculations of the mind, are here, in our work, presented and become as concrete and corporeal and that their souls and their formal lives are separated s of themselves, in our formulas. And will he not be extremely surprised to see such a considerable production of the Monad,to which no other Monad or number is added or can be extrinsically added for the purpose of multiplying it? And will it not be filled with the greatest admiration that, in this most subtle and general rule of revenue and property, the valuation of a thing proposed and indeterminate (tanquam Chaos) (and capable of resolving all arithmetical doubt) as well as its interest, and its value, or estimation (of the power hidden in this thing itself) be explained always from the first examination by the number Denaire, Surveyor (O my King!) will begin to hesitate and to be very difficult to agree with himself on the principles of his art (which is extremely remarkable), while here, in secret, he will hear them murmur, point out and unveil by the Mystery Quadratural, Circular, and perfectly equal,of this Hieroglyphic Monad. Here the famous works of Archimedes might have been abridged and crowned with complete success, while he did not solve the problem he had sought. It is enough that he wanted to know the main lines. What astonishment the musician can rightly show, when, without movement or sound, he will understand here the inexplicable and celestial Harmonies? And will not the Astronomer repent of having suffered extremely from the rigor of the cold, of the vigils and of the labors, while here, without having to bear any injury from the air, sheltered under a roof, the windows and the closed doors, he will be able at any time to observe very exactly with his eyes the periphoria (that is to say the convolutions) of the celestial bodies ?And this really without any machines or instruments of wood or metal! And will not the optician (persperctivus) condemn the stupidity of his talent, he who will have labored in any case in order to construct a mirror parabolically following the line of the section of the cone (suitably traced in the form of a circle) and by means of which any matter (capable of igniting) presented to him can be brought to an incredible degree of heat by the solar rays, while here, by the trigonal section of the tetrahedron, a line is produced, from the circular form of which one can make a mirror which (even when the clouds obscure the sun), can reduce to almost impalpable dust, and by the power of heat (really very great) all kinds of stones and metals .And he who throughout his life has worked assiduously at subtle speculations of weight, as he shall judge to have well employed both his expenses and his labors, when the Magisterium of our Monad teaches him here, by very certain experience, that the element of earth can float on water. And those who have carefully agitated the reasons for Plenitude and emptiness (a controversial argument from the beginnings of Philosophy), will see that by this law and by the bond (as indissoluble) of nature (formed by God the Almighty) the surfaces of the neighboring elements are co-ordinated, united and connected, by various discoveries, as shown by all the artifice of hydraulic machines, and other thaumopœetica of Heron of Alexandria, as they are now called .Moreover, no one will claim as being of his profession, to be able, by means of any machine, to draw (exantlare) by means of water, the element of the earth and to raise it in fire; and yet our theories of the Monad demonstrate the possibility of it. O Most Holy King, place these things in the very secret Treasures of your mind and your memory. by various discoveries, as shown by all the artifice of hydraulic machines, and other thaumopœetica of Heron of Alexandria, as they are now called. Moreover, no one will claim as being of his profession, to be able, by means of any machine, to draw (exantlare) by means of water, the element of the earth and to raise it in fire; and yet our theories of the Monad demonstrate the possibility of it.O Most Holy King, place these things in the very secret Treasures of your mind and your memory. by means of any machine whatsoever, to draw (exantlare) by means of water, the element of earth and raise it in fire; and yet our theories of the Monad demonstrate the possibility of it. O Most Holy King, place these things in the very secret Treasures of your mind and your memory. by means of any machine whatsoever, to draw (exantlare) by means of water, the element of earth and raise it in fire; and yet our theories of the Monad demonstrate the possibility of it. O Most Holy King, place these things in the very secret Treasures of your mind and your memory.

I come now to the Hebrew Kabbalist who, when he sees his Geometry, and his Notaricon and Tzyruph (which are like the three principal keys of his art), being exercised beyond the limits of the language called Holy, and even that on all sides (by the visible and invisible things which he meets) the characters and notes of this mystical tradition (received from God) are bound together, then he will also call this art: holy (if he understands it acting according to truth), and he will confess that it t is the same God , most benevolent, who is, without Philosophy (or partiality), not that of the Jews only, but that of all peoples, of all nations and of all languages, and whom no mortal can excuse for ignorance of our holy language. It is she whom I called, in our Aphorisms to the Parisians,the true Kabbalah, or of reality, while I call the other vulgar, or of words only or Kabbalistic grammar, which is based on all the letters that man can write in all the known alphabets. This real Kabbalah, which was born to us with the law of Creation (as Saint Paul indicates) is also more divine than grammar, since it is it which is the very faithful explainer of these very new and profoundly abstruse arts, as others will be able, moreover, to experience it by our example. I know well (O King) that you will not fear, although it is in your Royal presence, that I dare to propose this magic parable, Our hieroglyphic Monad possesses, hidden in the center of the center, a certain earthly body that the divine power by which it must act,instructed itself, without words, and to which, as soon as it has acted, must be joined (by a perpetual alliance) the gonetic (or generative), lunar and solar influence, although before, in heaven or elsewhere, they were completely separated from this same body. This union (with the approval of God) being consummated (that which I have translated to the Parisians by της γαμης γαιαν, that is to say, the land of marriage or the earthly sign of influential union) on its native land, it cannot be nourished or watered beyond the fourth, great, complete and truly metaphysical revolution; and this progression being completed, the one who will have maintained it will first disappear himself in the Metamorphosis, and will only very rarely appear afterwards in the eyes of mortals. This, O excellent King,is the true and so often celebrated (and without crime) Invisibility of the Mages, which (as all future Mages will confess), is attached to the theories of our Monad. The very expert Physician will be able very easily, by means of these same theories, to conform to the mystical will of Hippocrates, For he will know what is necessary and what must be added and subtracted if he wishes henceforth willingly to confess that his art and medicine itself are contained under the extremely concise formula of our monad. The Lapidary (Beryllisticus) Can very exactly see here, in a crystalline lamella, all things which are either on earth or in water, under the sky of the Moon; and in the carbuncle or Adam' stone (ם) he will explore every aerial and igneous region.

Finally, although we have written elsewhere to the Parisians on the supreme genre (adeptivum) (that is to say on all that art and twenty years of the greatest works of Hermes have been able to give, promise and obtain in the most perfect way) and on what belongs to its Monad (the whole illuminated by an anagogic demonstration), we firmly assure Your Royal Majesty that all this, by the analogical work of our Hieroglyphic Monad, is expressed in such a precise manner that no one no other example more conformable to the truth can be proposed to the human race. What one must translate into oneself in two ways, namely: to absorb the dignified work itself, then to imitate the dignification of the work.

Now you will grant me, O King Maximilian, that I have spoken enough (and I even fear, if the vulgar of men hear all these things, let it be more than enough) of the rarity of this mine theoretic present (by the signal honor of the triple diadem), and that its goodness has been defined to its last limits. Suffice it then (O singular adornment of all the realms) that, while we have carefully demonstrated how rare our present is, yet none has been found (though truly slanderous by disorder of tongue) who could make the Aesopian bird murmur. But all the modest and sapient philosophers will confess that he is so superior, that he clearly shows the unworthiness of the slander of this one,and that they will not disdain to grant with me praise and honor to this Phoenix, from the wings of the only mercy from which we extracted with fear and love these very rare theoretical feathers, intended to cover our nudity which comes to us from Adam, so that, by them, we resist more vigorously certain very bitter colds of our ignorance, and that, very attached to the chaste Truth, we veil the turpitude of the error in the eyes of those who devote themselves to philosophy, And though we rely here on no human authority, yet if any notable saying or writing of some ancient philosopher could be favorably explained by our light, we would not refuse to present it amicably to our posterity. As in certain mysteries of Hermes, Ostanes, Pythagoras,of Democritus and Anaxagoras, whom we condescend to approve by our hieroglyphic demonstrations, without acting like those who, on the contrary, beg a testimony from them. And so much excellence is attached to so much rarity that we protest that nothing has been placed by us in any place whatsoever of this book, neither openly nor secretly, which is not honest, sincere, in accordance with human dignity, and very useful for the true study of religion and very perfect piety, and as no one, certainly, can not work in a straight line among the ardus mysteries, as soon as the perfect amplitude, Mpment his puerility, his malice or his arrogance than he who dare s to condemn as impious or reject as frivolous any of those which we have entrusted to your wisdom .Who can be taken to witness to this, since the sovereign King of kings Omnipotent has made none more mighty in authority, more expert in the practice of all things, more shrewd in judgment, than King Maximilian? Your August Majesty will therefore be towards me what it is towards all the others; that is to say, all these present theories having been proved to her, and being considered by her as definitively fixed, she will not only thus shut the mouths of many grammaticalists of little worth, but she will even uplift the souls of many seekers of philosophy, either already downcast by the proclaimed uncertainty of such great mysteries, or fearful,because of the rarity of things, the superb judgments of ignoramuses who are accused of condemning good studies just like bad ones (randomly, indiscriminately, because of the mere similarity of the name). Since, as a result of the extremely deplorable loss of the best books, it can be seen very clearly that both of these men have often brought, at various times, much detriment to the Christian Republic; it is certainly by a genius capable of understanding and explaining such great things, although they frighten him at first, and by this study of the mysteries, a universal study, as noble as divine, and grossly and vainly condemned by the judgments of the ignorant, that it will certainly soon make not mediocre progress.But this is not the place to compare to each of the true sciences, their emulators, that is to say the false, idle, odious, inconvenient and useless sciences to the society of men, which alone, and for the same reason that they are vulgar, captivate and circumvent men; we recognize that they must be rejected and condemned, not only by the judgment of the vulgar, but by that of the most sapient; and we advise that it be done very carefully so. But how do those who, knowing neither the existence, nor the place and the quality of the first, really substantial, and who are only the tenuous shadows of these, dare and can they, with some appearance of reason, condemn the non-vulgar studies of non-vulgar men? Let justice be done. Let everyone be given what he deserves;to these vulgar half-scholars who not only seek out the shadows of the great sciences, but who even falsify and adulterate them villainously, we attribute the follies and all the impiety of errors; and on the contrary, it seems to me (O King), not only inhuman, but unjust and almost impious, either to outrage (because of the valueless calumny of the vulgar) those who are advanced in good and solid studies, and who are as illustrious in their good morals as glorious in their integrity, or to excite hatred against their name and their studies, or to attempt their life. but who even falsify and villainously adulterate these, we attribute the follies and all the impiety of the errors;and on the contrary, it seems to me (O King), not only inhuman, but unjust and almost impious, either to outrage (because of the valueless calumny of the vulgar) those who are advanced in good and solid studies, and who are as illustrious in their good morals as glorious in their integrity, or to excite hatred against their name and their studies, or to attempt their life. but who even falsify and villainously adulterate these, we attribute the follies and all the impiety of the errors;and on the contrary, it seems to me (O King), not only inhuman, but unjust and almost impious, either to outrage (because of the valueless calumny of the vulgar) those who are advanced in good and solid studies, and who are as illustrious in their good morals as glorious in their integrity, or to excite hatred against their name and their studies, or to attempt their life.

For just as, everywhere, all the shadows, of any body whatsoever, have common limits with these same bodies (which is well known to mathematicians), so here, the Sapients (Sophi), to speak and to write, utter common phrases both to these same true bodies and to the shadows thereof. And where the ignorant, reckless and presumptuous monkeys sixteen only shadows, bare and empty, the philosophers, more sapient, taste the very pleasant fruit and the solid doctrine of the bodies themselves. And thus truly we see that it will come to pass that what they thought they possessed (and which was only a shadow), will very justly be torn from their hands, as not being solid or sincere; while to those who study bodies,all honest and rightful cognition and understanding of the shadows will at the same time be acquired by them. It is therefore appropriate (O King) to choose with rectitude between the Shadow and the Body and to distinguish the limits, the qualities and the uses of one and the other. This is the royal and imperial sword of Justice, which finds here, as in many other circumstances, the opportunity to exercise its divine office. And yet, by a certain very perfect art, the Sapients themselves (Sophi) very willingly introduce some of these deceptive (umbratile) figures into the sinuous detours of these same bodies, lest the donkeys, rushing roughly into the gardens of the Hesperides, do not come to devour the most electrifying fruits (lactucae), while the thistles are enough for them.It is therefore appropriate (O King) to choose with rectitude between the Shadow and the Body and to distinguish the limits, the qualities and the uses of one and the other. This is the royal and imperial sword of Justice, which finds here, as in many other circumstances, the opportunity to exercise its divine office. And yet, by a certain very perfect art, the Sapients themselves (Sophi) very willingly introduce some of these deceptive (umbratile) figures into the sinuous detours of these same bodies, lest the donkeys, rushing roughly into the gardens of the Hesperides, do not come to devour the most electrifying fruits (lactucae), while the thistles are enough for them.It is therefore appropriate (O King) to choose with rectitude between the Shadow and the Body and to distinguish the limits, the qualities and the uses of one and the other. This is the royal and imperial sword of Justice, which finds here, as in many other circumstances, the opportunity to exercise its divine office. And yet, by a certain very perfect art, the Sapients themselves (Sophi) very willingly introduce some of these deceptive (umbratile) figures into the sinuous detours of these same bodies, lest the donkeys, rushing roughly into the gardens of the Hesperides, do not come to devour the most electrifying fruits (lactucae), while the thistles are enough for them.This is the royal and imperial sword of Justice, which finds here, as in many other circumstances, the opportunity to exercise its divine office. And yet, by a certain very perfect art, the Sapients themselves (Sophi) very willingly introduce some of these deceptive (umbratile) figures into the sinuous detours of these same bodies, lest the donkeys, rushing roughly into the gardens of the Hesperides, do not come to devour the most electrifying fruits (lactucae), while the thistles are enough for them. This is the royal and imperial sword of Justice, which finds here, as in many other circumstances, the opportunity to exercise its divine office.And yet, by a certain very perfect art, the Sapients themselves (Sophi) very willingly introduce some of these deceptive (umbratile) figures into the sinuous detours of these same bodies, lest the donkeys, rushing roughly into the gardens of the Hesperides, do not come to devour the most electrifying fruits (lactucae), while the thistles are enough for them.

You will forgive me, O King, for taxing the world with injustice (with the authority of Christ). It is not that I want here, in any way, to enumerate the so famous ornaments of your sapience; it is neither the place nor the time, and it would even be quite superfluous. I therefore stop here. I therefore very humbly offer to Your Serene Majesty this child of mine (Londonian by conception, Antwerp by birth) of the Hieroglyphic Monad; begging you with all my strength not to disdain to become his godfather now, so that he may truly afterwards, when he is greater in age and more commendable by his authority, be continually kept in your presence. I want then, ô Clementissime King, that it is then considered as belonging to you, since,having regarded me yourself during the whole parturition with a very favorable look, you have made it present to my eyes in such a way that the work of publishing this edition has become easy and rapid for me. For I, who had carried him in gestation in my spirit first for seven consecutive years, by your incredible magnetic power after such a long interval, I gave birth to him with the greatest placidity in this lower world, in the space of only twelve days. May it be propitious and favorable, both to your Auguste Celsitude and to my very ardent studies of the most sincere Truth, it is what I pray to grant us this sacrosanct Trinity, which, founded before all the centuries, lives and reigns eternal in the omnipotence of the ineffable Monad ;and to whom alone every kind of praise, honour, virtue and glory be, by every creature, forever proclaimed and sung. Amen.

Antwerp, year 1564, January 29.

THE HIEROGLYPHIC MONAD

Mathematically, Magically, Kabbalistically and Anagogically Explained
TO THE SAPIENTISSIME MAXIMILIAN,
King of the Romans, Bohemia and Hungary.



THEOREM I

It is by the straight line and the circle that was made the first and simplest demonstration and representation of things, both non-existent and hidden under the veils of nature.


THEOREM II

And neither the circle without the straight line, nor the straight line without the point can be artificially produced. It is therefore by virtue of the point and the monad that things began to be, in principle. And all those who are assigned to the periphery, however large they may be, cannot in any way lack the help of the central point.






THEOREM III

Therefore, the central point which is seen in the center of the Hieroglyphic Monad relates to the Earth, around which both the Sun and the Moon and the other planets complete their courses. For this reason, since the Sun possesses the supreme dignity, we represent it by a complete circle and a visible center.







THEOREM IV

Although the hemicycle of the Moon is as superior and above the solar circle, yet it recognizes the Sun as its lord and king; and we see that he delights so much in his form and his proximity, that he rivals him by the size (apparent to vulgar men) of the semi-diameter and that he always reproduces his light; finally he so desires to be impregnated with the solar rays that, almost transformed into him, he disappears completely from the sky until, a few days later, he appears, as we have represented, under a corniculated figure.


THEOREM V

And I really give a complement to the solar circle by the semicircle of the Moon. Of evening and morning, it was only done one day. May he therefore be the first, the one through whom the Light of the Philosophers was made.


THEOREM VI

Here we see the Sun and the Moon resting on the rectilinear cross. This can very appropriately signify, for hieroglyphic reason, either the Ternary or the Quaternary. The Ternary, in fact, by the two straight lines and the point common to both, as a copulative. The Quaternary by the four lines containing four right angles. (Each of these elements repeated twice, then presents itself to us, by cabal, the Octonaire, whom I do not believe was known to our predecessors the Magi, and whom you will consider very carefully.). The magic Ternary of the early Fathers and Sapients consisted of body, mind and soul. Whence we have here the primary septenary manifested, that is to say by the two straight lines and their common point, which makes three,







THEOREM VII

The elements being removed from their usual places, the dislocated homogeneous parts of these will teach the experienced man that it is by straight lines that they will naturally make their return to these same places. Therefore, it will not be absurd to represent the mystery of the four elements (into which each of the elemental things can be reduced) by four straight lines moving away in four opposite directions from a single and indivisible point. Here you will carefully notice that the geometers teach that the Line is produced by the displacement of the Point, we warn that it must be the same here for a similar reason, since our Elemental lines are produced by a continual fall (like a stream) of droplets (stillae) (like physical points) in our mechanical Magic.


THEOREM VIII

Furthermore, the kabbalistic extension of the quaternary according to the usual numeration formula (when we say One, Two, Three and Four), presents in abbreviation the DENAIRE. This is why Pythagoras used to say 1, 2, 3 and 4 make ten. It is therefore not by chance that the Rectilinear Cross (that is to say the twenty-first letter of the Roman alphabet), being considered as formed of four straight lines, was taken by the oldest Latin philosophers to represent the DENAIRE. Moreover, the place is defined by that very, where the TERNARY, leading his force through the SEPTENARY, has placed it.


THEOREM IX

It will be seen that everything here is perfectly suited to the Sun and the Moon of our MONAD, since, by the Magic of the four Elements, the very exact SEPARATION in their primitive lines will have been made, and then the circular CONJUNCTION in the SOLAR complement, by the peripheries of these same lines (for whatever the size of a given line, it is possible to describe a circle passing through its extremities according to the laws of Geometry). So we cannot deny how useful is, to the SUN, and to the MOON of our MONAD, the Denarius Proportion of the Cross.



THEOREM X

The following figure of the Dodecatemory of Aries, in use among Astronomers, is known to everyone (like a kind of sharp and pointed building); and it is certain that it indicates the origin, in this place of the sky, of the Igneous Triplicity.







So therefore we have added the astronomical sign of Aries to signify that (in the practice of this MONAD) the ministry of fire is required. And thus, briefly, we have completed the hieroglyphic consideration of our MONAD which we want to summarize thus, in a single hieroglyphic context:






The sun and the moon of this monad want their elements in which the denary proportion will flourish separated, and this is accomplished by the ministry of fire.


THEOREM XI

The mystical sign of Aries, made up of two semi-circles, connected in a common point, is quite rightly attributed to the place of the Nychthemeron (Æquinoxiale. Because the period of twenty-four hours, shared by means of the Æquinoxe, denotes our secretissimes proportions. I say our in relation to the Earth.



THEOREM XII

The very ancient Sapients and Magi transmitted to us five hieroglyphic signs of the Planets, all composed of the characters of the MOON and the sun, with the sign of the Elements or the hieroglyphic sign of Aries, as indicated by those that we see figured here:






Each of these figures will not be difficult to explain, following the hieroglyphic mode, by means of our fundamental principles already laid down. First we will paraphrase those who possess the character of the Moon; then of those who possess the character of the Sun. When our LUNAR nature, by the science of the Elements, had accomplished a first revolution around our Earth, it was mystically called SATURN. Then, at the next revolution, she was named JUPITER and kept a more secret face. Finally the Moon, elemented by a third turn, was represented even more obscurely by this figure which they used to call MERCURY. See how LUNAR this one is. That it be led to a FOURTH Revolution, this will not be contrary to our secret design,







In this way, the Purissime Magical Spirit, in place of the Moon, will administer the Work of Albification, and by his spiritual virtue, ALONE, with us, and as in the middle of the Natural Day, he will speak Hieroglyphically without words, introducing and imprinting these four geogamic figures in the purissime and simplest Earth prepared by us, or this last figure instead of all the others.







THEOREM XIII

So isn't the mystical character of Mars formed of the hieroglyphs of the SOLEII, and of ARIES, the elemental Magisterium intervening in part? And that of VENUS, I ask, is it not formed of that of the SUN and the Elements according to the best explanation? So these planets look at the SOLAR Periphery and the work of revivification (αναζωπυρησις). In the progression of which we shall see that other Mercury appear which is truly the uterine brother of the first. And as by the complete Lunar and Solar Magic of the Elements, this messenger Hieroglyph leaves us very distinctly, we will more attentively examine it and listen to it. And (by the WILL of GOD) he is the MERCURY of the Philosophers, that very famous MICROCOSM and ADAM. However,






What we cannot practice in our time, unless we add to this chrysocorallic work a certain SOUL, separated from the BODY by the Pyronomic art. Which is difficult to accomplish, and very perilous because of the fires and brimstones that the spirit (halitus) brings with it. But this SOUL, certainly. can do wonderful things. For example, to bind by indissoluble bonds to the disc of the MOON (or at least of MERCURY) LUCIFER and even Mars (Pyroenta). And thirdly (as they wish), show us (to complete our septenary number) the Sun of the Philosophers itself. See how exactly, how clearly this Anatomy of our Hieroglyphic Monad responds to what the mysteries of these two theorems mean.


THEOREM XIV

It is therefore already clearly confirmed that it is on the Sun and the Moon that all this magisterium depends. The thrice great Hermes once warned us of this by asserting that the Sun is his Father and the Moon his Mother; and we really know that it is nourished with the red sigillated earth (terra lemnia) by the lunar and solar rays which exert a singular influence around it.


THEOREM XV

We therefore propose to the Philosophers to consider the exaltations (labores) of the Sun and the Moon around the Earth. They occur, for this one, when the solar clarity enters Aries; then the Moon receives in the next sign (ie Taurus) a new dignity of Light, and rises above her natural virtues. The Ancients explained this proximity of the luminaries (the most remarkable of all) by a certain mystical Sign, under the badge name of Taurus. It is very certain that this exaltation of the Moon is there, as it has been tested in writing (in the treatises of the Astronomers) from the earliest times. And those alone understand this mystery, who have become the absolute Pontiffs of the mysteries.And it is for the same reason that they said that Taurus was the house of Venus, that is to say of conjugal love, chaste and prolific, Nature (φυσις) delighting in Nature, as the great Ostanes kept it hidden in its secretissimo mysteries. receives the Martian force, and he is then said to triumph in his exaltation in that same house of Mars (which is our Aries). Our Monad demonstrates very clearly and very perfectly these most secret mysteries by the hieroglyphic figure of TAURUS which is represented here, and by that of MARS which we placed in theorems XII and XIII, and which indicates the SUN tending by a straight line towards ARIES. By this theory,





ANNOTATION

There are two things which I think should be very expressly remarked; the first, that this hieroglyphic figure of the Bull represents to us exactly the Diphthong of the Greeks







which is always the genitive singular ending; the second, -by a simple locus metathesis, shows us the letter ALPHA (a) doubly by a circle and a semi-circle, either simply tangent or mutually intersecting, as here.


THEOREM XVI

We must now philosophize a little in view of our subject, on the CROSS. Although our CROSS is formed of two straight lines (as we have said) and truly equal to each other, these however do not break down mutually into equal lengths. But we wanted to employ in the mystical distribution of our cross both equal and unequal parts. They thus show that a virtue is also hidden in the power of the binary divisions of the Æquilateral cross, since they are of equal size. For, in general, the cross having to be formed of equal straight lines, the justice of nature itself demands that it be made by the perfectly equal decussation of the lines. According to the standard of this justice, we propose to consider carefully what is to follow,on the Equilateral Cross (which is the twenty-first letter of the Latin alphabet). If, by the common point of section and the angles opposed by the vertex of the Rectilinear, Rectangular and Equilateral Cross, we suppose a straight line crossing it right through, on each side of the line thus crossing, two parts of the Cross are formed, perfectly equal and similar. And the figure of these is similar to that letter of the Latins which is regarded as the fifth of the vowels and which was much used by the very ancient Latin Philosophers to represent the number five. What I conceive not to have been done by them is irrelevant, since she is the exact half of our Dénaire.Rectangular and equilateral, we suppose a straight line crossing it from side to side, on each side of the line thus crossing, are formed two parts of the Cross, perfectly equal and similar. And the figure of these is similar to that letter of the Latins which is regarded as the fifth of the vowels and which was much used by the very ancient Latin Philosophers to represent the number five. What I conceive not to have been done by them is irrelevant, since she is the exact half of our Dénaire. Rectangular and equilateral, we suppose a straight line crossing it from side to side, on each side of the line thus crossing, are formed two parts of the Cross, perfectly equal and similar.And the figure of these is similar to that letter of the Latins which is regarded as the fifth of the vowels and which was much used by the very ancient Latin Philosophers to represent the number five. What I conceive not to have been done by them is irrelevant, since she is the exact half of our Dénaire. And the figure of these is similar to that letter of the Latins which is regarded as the fifth of the vowels and which was much used by the very ancient Latin Philosophers to represent the number five. What I conceive not to have been done by them is irrelevant, since she is the exact half of our Dénaire.And the figure of these is similar to that letter of the Latins which is regarded as the fifth of the vowels and which was much used by the very ancient Latin Philosophers to represent the number five. What I conceive not to have been done by them is irrelevant, since she is the exact half of our Dénaire.







We will now consider another aspect of this same Equilateral Cross, it is the following which is similar to the position of our Monadic Cross.







Then appears the twin figure of another letter of the Latin Alphabet, one upright, the other reversed and opposite. This letter is used (according to the very ancient custom of the Latins) to represent the number fifty. From there seems to me that it is necessary first of all to establish that this sign of the Quinary is essentially drawn from our Denaire of the Cross, but that this one is placed at the top of all the mysteries, it follows that this CROSS is the completed hieroglyphic sign. Whence, containing in its quinary force the power of the denary, it delights in the number fifty as in its own production. O my GOD, how deep are these mysteries! and the name EL given to this letter!And even, for this reason, we see that it relates to the denary virtue of the Cross, since,

And since we show that there are in the Cross two integral parts similar to this (considering now their only numeral virtue), it is very clear that the centenary number is produced from them. And if, by the law of squares, these two parts support a mutual multiplication, they give us as a product two thousand five hundred, and this square, compared with the square of the first circular number and applied to it, still presents a difference of a centenary, so that the Cross itself, being explained according to the power of its denary, is recognized to be a centuria, and yet, since all this is only in one and the same figure of the Cross, it is also found to represent Unity. Here then, by these theories of the Cross (the most worthy of all),we are already induced to number and progress in this way One, ten, a hundred. And this is how the denary proportion of the Cross presents itself to us.


THEOREM XVII

As it is evident from the tenth Theorem, we can consider four right angles, in our Cross, to each of which the preceding Theorem teaches us to attribute the meaning of the quinary, following a first way of placing them: and by giving them another position, the same theorem admits that they become the hieroglyphic signs of the number quinquagenarian, so that it is very evident that the Cross, vulgarly, indicates the denarius, and moreover, in the order of the Latin Alphabet. , it is the twenty-first letter (this is why it happened that the Sages, called Mecubales, designate the number twenty-one by this same letter). Finally it can be very simply considered as being a simple sign, some other qualitative and quantitative power that it possesses.From all these things we see that it can be concluded, by the best kabbalistic demonstration, that our Cross, by a marvelous abbreviation, can mean, for the Initiates: two hundred and fifty-two. For four times five, four times fifty, ten, twenty-one and one, added together, is two hundred and fifty-two. Just as we can extract this number by two other means, previously stated, we recommend that still inexperienced kabbalists also produce it, thus studying its brevity and deeming worthy of the consideration of the Philosophers the varied and ingenious production of this masterful number. And I won't hide another memorable mystagogy from you here. Considering that our unfolded Cross is further divided into two other letters,


THEOREM XVIII

From our twelfth and thirteenth theorems it may be inferred that celestial Astronomy is as it were the source and directress of the lower Astronomy. Having thus raised to heaven our Kabbalistic eyes (illuminated by the contemplation of the aforesaid mysteries), we perceive very exactly the Anatomy of our Monad thus showing itself to us always in the Light and the Life of Nature, and discovering very explicitly, by its own movement, the very secret mysteries of this physical Analysis. Finally when we contemplated the celestial and divine actions of this celestial messenger, we were led to apply to this coordination the figure of the Egg. For it is well known to all astronomers that, in the Æther, the circuit which it forms by its course is represented by an oval. And,







Here warned, let the wretched Alchemists therefore learn to recognize their many errors, and understand what is the water of the white of the egg, — what is the oil of the yolk or the calcareous shell of the eggs, let them therefore understand to their despair, these clumsy imposters, all similar expressions, so numerous! Here we have proportioned almost everything according to nature This is the very egg of the Eagle, which the Beetle once broke because of the injury which the cruelty and violence of this bird had caused to timid and simple men. For he had even pursued some of them who were fleeing into the lair of the Scarab where they came to implore his help. But the Scarab, alone, believing, because of so much insolence, that, in any case,

And the Scarab, for this reason or for others, would have completely exterminated the entire race of the eagle from the earth, if Jupiter, to obviate such a great evil, had not decided that, during the time of the year when the eagles watch attentively over their eggs, no beetle should come and hover around them. I therefore advise those who are mistreated by the cruelty of this bird, that they learn this very useful art from these insects of the Sun (Heliocanthari) (who thus live, hidden for long periods of time). By the clues and signs of which it would be really very pleasant for them, although they do not yet do it themselves, to be able to take revenge on their enemy. And they would confess (O King!) that it is not Æsopus, but Oedipus who incites me to act, if they were present,those to whose souls he first undertook to speak of the supreme mysteries of Nature. I knew perfectly well that there were some who, by the artifice of the Scarab, if they had dissolved the egg of the eagle and its shell with pure albumen, and had first formed a mixture of the whole; then, if they had coated this mixture with all the yolk liquor, by a skilful process, constantly rolling and rolling it, like beetles agglomerating their balls of earth, then the great metamorphosis of the Egg would have been accomplished, the albumen itself disappearing and as if enveloped (as if a great number of helicoid circles were gone) in this same yolk liquor.I knew perfectly well that there were some who, by the artifice of the Scarab, if they had dissolved the egg of the eagle and its shell with pure albumen, and had first formed a mixture of the whole; then, if they had coated this mixture with all the yolk liquor, by a skilful process, constantly rolling and rolling it, like beetles agglomerating their balls of earth, then the great metamorphosis of the Egg would have been accomplished, the albumen itself disappearing and as if enveloped (as if a great number of helicoid circles were gone) in this same yolk liquor. I knew perfectly well that there were some who, by the artifice of the Scarab, if they had dissolved the egg of the eagle and its shell with pure albumen, and had first formed a mixture of the whole;then, if they had coated this mixture with all the yolk liquor, by a skilful process, constantly rolling and rolling it, like beetles agglomerating their balls of earth, then the great metamorphosis of the Egg would have been accomplished, the albumen itself disappearing and as if enveloped (as if a great number of helicoid circles were gone) in this same yolk liquor.







The hieroglyphic figure above of this artifice will not displease the Bursars (ordainers) of Nature. We read that in the first centuries this artifice was celebrated by the most serious and ancient philosophers as very certain and useful. Anaxagoras then formed from this Magisterium a very excellent medicine, as can be seen in his book πων εκ στροφων φυσικων. Whoever sincerely devotes himself to these mysteries will clearly see here that nothing can exist without the hieroglyphic virtue of our Monad.


THEOREM XIX

That the Sun and the Moon, much more than all the other Planets, for their bodily forces into all the lower elemental bodies, is indeed demonstrated by the Pyronomic Analysis of all things which have a body, since these let escape (in this analysis) the aqueous humor of the Moon, and the igneous liquor of the Sun by which all the terrestrial corporeality of mortal things is sustained.


THEOREM XX

Although we have sufficiently demonstrated above by good hieroglyphic reason that the Elements are represented by straight lines, yet we will give a very exact speculation of the point, which is like the center of our cross. This cannot in any way be absent from our Ternary. But if someone, ignorant of divine math, were to maintain that, in this position of our binary, he can be absent, let him therefore suppose for a moment that he is absent. What would then remain would not be our Binary; but the Quaternary will appear by the cutting off of this point and the discontinuation of the unity of the lines. However, our opponent assumed with us that it was the Binary that we had left;the Binary and the Quaternary would therefore be a single thing, according to the same consideration. which, enough, obviously, is impossible. Therefore this point must, of all necessity, be present, since with the binary it constitutes our ternary; and nothing can be substituted in its place. However, it is not part of the hypostatic property of this Binary and is in no way an integral part of it. We thus demonstrate that it is not part of it. All parts of a line are lines. Now, this is a point, which is confirmed by the hypothesis. So it does not form part of this Binary and even less is it part of the hypostatic property of this Binary.Then, it should be noted above all that it has its own hypostasis itself, and that it is by no means contained in the linear extents of our Binary. But - since we thus see that it is common to one and the other (of these expanses), it is supposed to receive a certain secret image of this Binary. Hence we demonstrate here the Quaternary resting (quiescens) in the Ternary. Forgive me, O my God! if I have sinned against your Majesty by revealing such a great mystery in writings free to all! But I hope that only those who are worthy will really understand it! Let us therefore continue now to deal with this quaternary of our Cross which we have indicated. Let us then investigate whether this point can be far from the place where it is represented.However, Mathematics teaches us that it can be easily moved. For not only when separated, what remains is our quaternary, but it will become much clearer and distinct for all to see. It is not a part of its substantial proportion, but only the superfluous point of confusion which is rejected and removed. O Omnipotent Divine Majesty, how compelled we mortals are to confess what great wisdom and what ineffable infinity of mysteries resides in His law which Thou hast laid down, in all its points and letters, if the greatest earthly secrets and mysteries may, by the manifold revelation of this single point, placed and examined by me (and in Thy light) be most faithfully explained and demonstrated!From this point which is certainly not superfluous in the divine ternary, but from this point which, on the other hand, considered in the kingdom of the four elements, is then dark, corruptible and miry. O thrice and four times happy those who can reach this (almost copulative) point of the ternary, and reject and remove that, dark and superfluous, of the quaternary or of the Principle of darkness. Thus we shall arrive at the ornaments of the white garments, dazzling like snow, O Maximilian! may God (by this mystagogy) at last render the mightiest of all (or some other of the house of Austria, while I shall rest in Christ), that the honor of his dreadful name may reign in this abominable and even intolerable darkness (of the superfluous spot on earth).But for fear that, myself, I spread myself in superfluous words (that is to say which are not in their place), I will now, immediately, return to the limits of my subject. And since I have already finished my speech for those who place their eyes in their hearts, it is now necessary to transform my speech for those who, on the contrary, place their hearts in their eyes. So here is a figure of the cross which can, in a way, represent what we have said about it here.






First in two equal lines (equally and unequally crossed), through the necessary point, as seen in A; then in four distinct straight lines as in B as by a sort of emptiness produced by the cut off point) separated from the point which, before, was common to them, without any prejudice being caused to them for this. This is the way by which our Monad, progressing through the binary and the TERNARY into the purified QUATERNARY, is restored to itself, united by the proportion of equality (and that now the whole is equal to all its parts). And while this takes place, our monad nevertheless admits nothing of external units or numbers, since it is quite self-sufficient, absolute in all its numbers, in the amplitude of which it is diffused,as well by magic modes as by a not very vulgar process of the craftsman then; and for the greatest advantage (in dignity and power) of this Monad itself, it is restored to its own prime matter, while all that does not correspond to its natural and hereditary proportion is cut off with the greatest care and diligence, and cast out forever among the impurities.


THEOREM XXI

If what was hidden internally in the depths of our Monad were brought to light, and if, on the other hand, the first, and as it were external parts of this Monad were enclosed in the center, you have seen above what philosophical transformation of the Monad would then take place. We will therefore now expose to you another local commutation of the mystical Monad, by those parts from which our hieroglyphic characters of the superior planets first presented themselves to us. Each of the other planets being, for this reason, turned upside down. each in turn, and receiving that position which we often see assigned to them by Plato, if then they are properly taken in that position, in that point of Aries gather Saturn, Jupiter, But, descending, the cross represents Venus and Mercury ;finally follow the Sun itself, and below the Moon. But this will be discussed in another place;






however, as I did not wish to hide these philosophical treasures from our Monad, we have resolved to give a reason why the situation of the Monad is so misplaced. But see and listen to the other even greater secrets which I know exist for your use, concerning this situation, and which I will explain in a few words. We therefore distribute the Monad (placed in this new way) in the anatomical limbs B, D, C, where in this new Ternary the figures C and D are known even to the peasants.






But the third figure which is denoted by B, is not so easy for everyone to know. And it must be considered very carefully that these known forms, D and C, show themselves as separate and distinct essences from this figure B; and secondly, that we see the horns of figure C, turned downwards as towards the earth; and that this part of D which illuminates this same C is also turned towards the earth, that is to say below, in the center of which alone is visible the truly terrestrial point: and that finally these two figures D and C, turned towards the lower parts, form, better than B, its hieroglyphic index (of the Earth). So the earth can hieroglyphically represent stability and fixation to us.I therefore leave to conclude from this what are C and D. Hence we can now note a great secret: know; how all the things that we have said in the first place of the Sun and the Moon can here receive a more perfect and quite necessary interpretation, these two stars having hitherto been placed at the upper part, and the lunar horns erected above. But we have spoken enough on this subject. We will therefore now examine according to the foundations of our hieroglyphic art, the nature of this third figure (B). First, we see her carrying a double crescent Moon at the top, which is our Aries (but mystically turned around). Then the hieroglyphic sign of the Elements is appended to it.As for what relates to the redoubled Moon, this can be explained (according to the matter proposed): a double degree (gradus) of the Moon. Let us therefore speak of these grades which experienced physicists can only find four in number among all the created substances; to know: to be, to live, to feel and to understand (esse, vivere, sente ei intelligere). And noticing that the first two of these grades are found here, we shall thus say: the existing and living Moon. Some determine all life by movement; now, there are six principal species of movement. And the Cross that is added indicates that the artifice of the Elements is required here.Also, since we have reported very often in our theories that the hieroglyph of the Moon is like a semicircle, on the other hand, the whole circle signifies the Sun. Now, here, we have two semi-circles, but separated (united however at the common point) and which, if they are combined (as they can be by a certain art), can represent to us the circular plenitude of the Sun. From all these things considered together, it appears that we can here, summarily and hieroglyphically, utter the following sentence: The existing and living Moon which must be treated (tractanda) by the magisterium of the Elements possessing the power to represent the solar plenitude by its two semicircles joined together by a secret art.Let this circle (of which we have spoken) which we designate in the figure by the letter E, be therefore completed and formed. Let us therefore remember first that this solar degree was not presented to us by nature; but that it is artificial and factitious, and that it first offered itself to us in its first aspect and according to its proper nature (as in B) in two separate and dissolved parts, and not solidly reunited in the solar form. Finally the semi-diameter of these semi-circles is not equal to the semi-diameter of D and C (as we have formed them and as everyone can see), but much smaller.From which it is clear that this same B is not of such great amplitude as D and C are. And E itself confirms this very well for us, having, by this means, transformed itself into a circle, from B into the figure E. Then, then, the sole character of Venus arises before our eyes. - We have already demonstrated by these hieroglyphic syllogisms that from B we cannot obtain the true D, nor could the true C have been completely in the nature of B; hence this could not have been the true living moon.You can therefore already doubt about this life and this movement, if they possess them truly and naturally, however, as we have already explained to the sages, all the things which are said (about B) in a similar way, will be at least analogical, and all that we have briefly taught concerning C and D is very well suited, but analogically, to this same B, accompanied by its elements. And even what we add on the nature of Aries must exactly suit this one, since it carries (B) this figure (although inverted) at its top, and it is added to this same B which is the mystical figure of the Elements.You can therefore already doubt about this life and this movement, if they possess them truly and naturally, however, as we have already explained to the sages, all the things which are said (about B) in a similar way, will be at least analogical, and all that we have briefly taught concerning C and D is very well suited, but analogically, to this same B, accompanied by its elements. And even what we add on the nature of Aries must exactly suit this one, since it bears (B) this figure (although inverted) at its top, and it is added to this same B which is the mystical figure of the Elements.You can therefore already doubt about this life and this movement, if they possess them truly and naturally, however, as we have already explained to the sages, all the things which are said (about B) in a similar way, will be at least analogical, and all that we have briefly taught concerning C and D is very well suited, but analogically, to this same B, accompanied by its elements. And even what we add on the nature of Aries must exactly suit this one, since it bears (B) this figure (although inverted) at its top, and it is added to this same B which is the mystical figure of the Elements.all the things that are said (about B) in a similar way will be at least analogical, and all that we have briefly taught concerning C and D is very well suited, but analogically, to this same B, accompanied by its elements. And even what we add on the nature of Aries must exactly suit this one, since it bears (B) this figure (although inverted) at its top, and it is added to this same B which is the mystical figure of the Elements. all the things that are said (about B) in a similar way will be at least analogical, and all that we have briefly taught concerning C and D is very well suited, but analogically, to this same B, accompanied by its elements.And even what we add on the nature of Aries must exactly suit this one, since it bears (B) this figure (although inverted) at its top, and it is added to this same B which is the mystical figure of the Elements.

Since we see by this Anatomy that, from the unique body of our Monad (thus separated by our art), this new ternary is found formed, we cannot doubt, for this reason, that the members which compose it contain and admit among themselves, and as if of their own free will, a very absolute monadic sympathy and union. So in these limbs there is an active magnetic force. Finally, I thought it good to point out here (by way of recreation) that this same B very clearly presents to us as many rustic and shapeless letters as it has legible dots at the top, at the top and as it were on its forehead, and these letters are thus:






three in number, or otherwise six in number (or summarily three times three), and which are very coarse and shapeless, unstable and inconstant, made in such a way that they appear to be formed of one or more semicircles. But the way to form these letters in a more stable and firm way is in the hands of expert writers. I had here before my eyes an infinity of mysteries, but I wanted, by this game, to interrupt this theory. I do not understand, however, the efforts of some who rise up against me, although (our Monad being restored to its first mystical situation and each of its members being artfully ordered) I warn them and exhort them at least once to find carefully now what was that Fire of Aries (Ignis Aretinus) of the first Triplicity. What is our aequinoctial fire?Who caused the Sun to be exalted above its vulgar grade? And many other more excellent things which will have to be studied by happy and sapientissime meditations. But, hastening now to move on, we have only wished to point out, not only friendly, but very faithfully, the way which leads to other secrets (which must be insisted upon) while passing over in silence (as we have said) a remarkable infinity of other mysteries.


THEOREM XXII

It will easily be understood that the mysteries of our Monad are not yet exhausted, if I offer here for your Royal Serenity to contemplate the vessels of Sacred Art (these are truly and completely kabbalistic), skilfully taken from the dispensary of this same Monad and which must only be revealed to initiates. Therefore, all the links which united the various parts of our Monad being skilfully broken, we will give to each of them (to distinguish them) a special letter, as we see below:.







We will therefore warn that in alpha there is a certain artificial vase, formed of A and B, with (and thus exteriorizing the diameter which is common to both) the line M, and which is different, as we see, from this first letter of the Greek alphabet, only by a single local transposition of the parts, le, which nevertheless leads to the same mystical purpose). Then l, and d are first of all like the images of the other vases (namely: l that of glass and d that of earth).But in the second place l and d can remind us of something about the Pestle and the Mortar which must be prepared (really) of such material, that we can grind with them, into very subtle powders, the non-perforated artificial pearls, the strips of crystal and beryl, the chrysolites, then the precious rubies, the carbuncles and other extremely rare artificial stones. Finally what we see indicated by the letter w is a small vase filled with Mysteries and which only deviates from this last letter of the Greek Alphabet (now restored to its primitive mystagogy) by a single apparent transposition of the parts, this also consisting of two semicircles. As for the vulgar and then necessary figures of these vases, and the matter (of which they are to be made) we need not deal with here.Yet it must be regarded as seeking an opportunity to exercise its office by a very secret and rapid artifice of breathing (spiraculum), and the incorruptible salt by which the first principle of things is preserved, or else what floats in the vitriol after dissolution will present to beginners a primordial and very brief specimen of our work, until a more subtle and more skilful way of preparing this work comes to reveal itself to them. But in the glass vase (in the exercise of its particular function), any air or external wind will bring great harm.Yet it must be regarded as seeking an opportunity to exercise its office by a very secret and rapid artifice of breathing (spiraculum), and the incorruptible salt by which the first principle of things is preserved, or else what floats in the vitriol after dissolution will present to beginners a primordial and very brief specimen of our work, until a more subtle and more skilful way of preparing this work comes to reveal itself to them. But in the glass vase (in the exercise of its particular function), any air or external wind will bring great harm.Yet it must be regarded as seeking an opportunity to exercise its office by a very secret and rapid artifice of breathing (spiraculum), and the incorruptible salt by which the first principle of things is preserved, or else what floats in the vitriol after dissolution will present to beginners a primordial and very brief specimen of our work, until a more subtle and more skilful way of preparing this work comes to reveal itself to them. But in the glass vase (in the exercise of its particular function), any air or external wind will bring great harm. until a more subtle and skilful way of preparing this work comes to reveal itself to them. But in the glass vase (in the exercise of its particular function), any air or external wind will bring great harm.until a more subtle and skilful way of preparing this work comes to reveal itself to them. But in the glass vase (in the exercise of its particular function), any air or external wind will bring great harm.

Corollary, ω is the pleasant man to see appear at all times (ommum horarum homo). Who, then, already cannot foresee the suavissime and very salutary fruits of sacred science, which are born (I say), from the mystery of these two letters alone? Some of which we will draw (from our garden of the Hesperides) and we will see a little closer as in a mirror; and it will be seen that they are formed of nothing other than our Monad. For the straight line which appears in a is homologous with that which, in this separation of the final anatomy of our Cross, is already designated by the letter M. We can thus discover where the others come from.




By these few words, I know that I give not only principles, but demonstrations to those within whom live and strengthen the igneous vigor and the celestial origin, so that they henceforth give ear to the great Democritus easily; it is a dogma not mythical, but mystical and secret, according to him, that the remedy of the soul and deliverer from all suffering has been prepared for those who will, and, as he taught, is sought in the voice of the Creator of the Universe, that God-inspired and divinely-begotten man might learn by means of perfect disquisition and mystical languages.


THEOREM XXIII

We shall now present here, carefully figured, the symmetries already observed by us in the hieroglyphic construction of our Monad, and which must be observed by those to whom it will be pleasant to trace them on seals or rings, or to use them in some other way. In the name of Jesus Christ, nailed to the cross, whose spirit is speedily writing these things by me (who am, I hope and believe, only the pen that draws the characters), we will now draw from our cross of the Elements, all the aforesaid measures. And even for the reason (according to the matter of the proposed argument) that everything under the Moon sky which contains the principle of its generation of good is formed from the agglomeration of the four elements, or else is the Elementary Essence itself,and this in various ways not known to the vulgar; and because in no created thing the elements are in equal proportion or force, and yet by means of art they can be brought into equality in certain things (as the Sapients know), in our cross we constitute equal and unequal parts, which for another reason we may name likeness or diversity or unity and however, secretly admitting the property (as we have warned above) of the Equilateral Cross. But if we set forth each of the reasons (that we know) of the symmetries thus established, or else that we demonstrate the causes of them in another way than we have done, and quite abundantly (for the Sapients) in all this opuscule,








Given any given point in a plane, like A, for example, we cause to pass through this point and beyond it in both directions, a fairly long straight line, CAK; and on the line CK we raise a perpendicular extending in one direction and the other, sufficiently far (to infinity, as geometricians are wont to say, and with reason, thus circumventing the difficulty), which we will admit to be DAE, Then, in AR, we take a point where we want, that is B, and we will obtain a first distance AB (which will be like the Common measure of our work). We take the triple of this, and carry it from A to C, that is AC; then we carry twice the distance AB in AE, then in AD, so that the whole distance DE is the quadruple of AB: then we have formed our Elemental Cross,that is, by the quaternary of the lines AB, AC, AD and AE. Now, on the line BK we carry a distance equal to AD and we obtain BI. From point I as center, and with IB as radius, we describe a circle BR, which intersects line AK at point R; and from the point R towards K, we carry on the straight line a length equal to AB, that is RK, and from the point K we draw a straight line, of sufficient length, forming a right angle on each side of the straight line AK, and which will be PFK. From this same point K, let us take in the direction F a distance equal to AD, that is KF, and by the point K as center, and with KF as radius, we describe a semi-circle FLP, so that FKP is its diameter.Finally at the point C, one raises on this same line AC a perpendicular sufficiently extended in both directions, that is OCQ; then, on the CO line, we carry from point C the distance AB, that is CM, and from M as center with MC as radius, we describe a semi-circle CHO, whose diameter is CMO. And similarly, on CQ, from the point C, we again carry a distance equal to AB, that is CN; and from the center N, with NC as radius, we draw the semicircle CGQ, of which CNQ is the diameter. We therefore affirm that all the required symmetries are explained and described in our Monad.

It is well to warn here who knows the laws of mechanics, that the whole line CK is composed of nine parts, of which one is our fundamental, which, by another way, can contribute to bring our work to perfection; then that all the diameters and semi-diameters must be designated here by supposed lines (obscurae) (as the geometers say); that no center should be left visible, except the solar center which is here marked by the letter I, and that no letter should be added to it; however the adept of Mechanics can add, by way of ornament, to the solar periphery (by virtue of a certain mystical necessity which, for this reason has not yet been considered by us) an annular lateral surface (circumscribed by a line parallel to the first).The distance of these parallels can be fixed at approximately a quarter or a fifth of the distance AB. He can also give to the lunar periphery the form in which this planet appears in the sky immediately after its conjunction with the sun, that is to say in the corniculated form, which he will obtain if, from the point K, in the direction of R, he carries this distance (of which we have just spoken) of a quarter or a fifth of the line AB, and if, from the point thus obtained, as center, he traces with the same lunar ray the second part of the periphery which will come to end, by a contact extremely tenuous, at both ends of the first semi-circle. The same operation can also be repeated at points M and N, raising perpendiculars through each of these points,on which we will carry the sixth part of AB or a little less; from where, like center, or will describe externally with the first two rays MC and NC two other semicircles.

Finally parallels can be drawn on each side of the two lines of our cross, each distant from the lines of the middle of the eighth or tenth part of AB, so that our cross is, in this way, formed as by four linear surfaces whose width is the fourth or the fifth part of this same straight line AB.


I wanted, in a way, to sketch in the figure below these ornaments that everyone can reproduce as they wish:







on the condition, however, that no fault (even minimal) against our mystical symmetries be inserted therein, lest by this negligence the new discipline of these hieroglyphic commensurations (and extremely necessary) be, in the progressive course of time, destroyed or disturbed, and much more profoundly than we have been able or wanted to indicate in this little book; as Truth, daughter of Time, will teach (with God's consent). But we will now methodically expose certain things that the one who will exercise himself in these symmetries of our Monad will be able to encounter on his way. We will show by several examples the existence of four lines arranged according to the quaternary of the lines of our Cross and which one cannot, in consideration of this one, state simply,then their particular and mystical proportion and reason which they take in another way from the quaternary of these same lines; and thirdly, we will show that there exist in Nature certain useful functions and determined by God, by means of the numbers which we have carefully drawn, either from this theorem, or from the others which are contained in this little book. Finally, other things which we will insert in the appropriate place, and which, if properly understood, will bear very abundant fruit, with which we will end very briefly. by means of the numbers which we have carefully drawn, either from this theorem, or from the others which are contained in this little book.Finally, other things which we will insert in the appropriate place, and which, if properly understood, will bear very abundant fruit, with which we will end very briefly. by means of the numbers which we have carefully drawn, either from this theorem, or from the others which are contained in this little book. Finally, other things which we will insert in the appropriate place, and which, if properly understood, will bear very abundant fruit, with which we will end very briefly.







As many numbers as there exist written in the natural order, from the first Monad, if, from the first to the last, one makes a continuous multiplication, that is to say of the first by the second: of the product of these two by the third, and of this product by the fourth, and so on until the end, the final product determines all the possible metathesis, in as many places and, for the same reason, in as many different things as one wishes. I therefore entrust to you (O King), this operation which will be very useful to you in many circumstances, both in the study of nature, and in the other affairs of the government of men, and which I have the habit of using with the greatest pleasure in the Tziruph (or Themura) of the Hebrews.




QUATERNARY
ARTIFICIAL

Continuous multiplication gives 12.
Simple addition gives 8 = 1 + 7 (=4+3)
The Sum of the addition of the parts in all possible ways gives 24. which is equal to all the possible metathesis of the quaternary and which determines the physical purity and sovereign excellence of 24 karat gold, when considered in its own existence on Earth.








I am not unaware, in truth, that several other numbers can be produced from the Quaternary, by Arithmetical Virtue and formal Power. But whoever does not understand that a very great darkness is thus illuminated by those whom I have torn from nature, and distinguished among their so great multitude, will be able to estimate his understanding obtuse and not acute. How much authority then lies in our numbers (as we have promised), in the weighting





of the Elements, in the definitions of the measures of time, in the certainty of the grades that can be assigned to the power and force of things, this is what must be examined in the following diagrams.
From the previous diagrams, several things can be deduced, which it is better to study and deepen silently than to divulge openly in words. However, we will warn of only one thing among





so many others (first disclosed by us, together with all this new art), namely, that we have here established the rational cause in virtue of which the Quaternary or the Denarius in a certain way terminate the numeral series; and we affirm that this cause is not exactly as described by the Masters who preceded us, but as we have reported it here. Since this Monad has been completely and physically restored to itself (that is to say, it is really the Unity Monad, the proven Unity of Images), it is not within the power of Nature, or of any art, to excite it to any movement or progression whatsoever, otherwise than by four supercelestial revolutions (and from there is engendered that which we wanted to note thus because of its eminence) ;and it is for this reason that there is, in the elemental, celestial or supercelestial world, no created, influential power with which it has not been absolutely endowed and enriched. It is the true effect of this that four illustrious men and friends of Philosophy achieved together (formerly) in their work; and astonished, one day, by such a great miracle of this thing, devoted themselves the next day entirely to singing and preaching the praises of Good, the Most High, for what he had washed on them so much Wisdom and such great power and empire over other creatures. in the elemental, celestial or supercelestial world, no power created, influential, with which she was not absolutely endowed and enriched.It is the true effect of this that four illustrious men and friends of Philosophy achieved together (formerly) in their work; and astonished, one day, by such a great miracle of this thing, devoted themselves the next day entirely to singing and preaching the praises of Good, the Most High, for what he had washed on them so much Wisdom and such great power and empire over other creatures. in the elemental, celestial or supercelestial world, no power created, influential, with which she was not absolutely endowed and enriched. It is the true effect of this that four illustrious men and friends of Philosophy achieved together (formerly) in their work;and astonished, one day, by such a great miracle of this thing, devoted themselves the next day entirely to singing and preaching the praises of Good, the Most High, for what he had washed on them so much Wisdom and such great power and empire over other creatures. It is the true effect of this that four illustrious men and friends of Philosophy achieved together (formerly) in their work; and astonished, one day, by such a great miracle of this thing, devoted themselves the next day entirely to singing and preaching the praises of Good, the Most High, for what he had washed on them so much Wisdom and such great power and empire over other creatures. It is the true effect of this that four illustrious men and friends of Philosophy achieved together (formerly) in their work;and astonished, one day, by such a great miracle of this thing, devoted themselves the next day entirely to singing and preaching the praises of Good, the Most High, for what he had washed on them so much Wisdom and such great power and empire over other creatures.






THEOREM XXIV

Just as we began the opening of this little book with the Point, the Line, and the Circle, and circumscribed from our monadic point the extreme linear outpouring of our elements into a circle almost analogous to the Aequinoctial, which completes its revolution in 24 hours, so now at last we shall consume and complete metamorphosis and metathesis in all possible ways from the Quaternary (defined by the number 24), through our present twenty-fourth theorem, to the honor and glory of Him who ( according to the testimony of John the Archipraesul of the Divine Mysteries, in the fourth and last part of the fourth chapter of the Apocalypse), sits on a Throne, around and before which the four Animals (each having six wings), say Night and Day, without rest; holy, holy,

Amen,

said
the fourth letter
Δ

He to whom God has given the will and the ability to know this divine mystery in this way through the eternal monuments of letters, and to calmly finish, on January 25, his work begun on the 13th of the same month.

In the year 1564, in Antwerp:


Here the common eye will see only darkness and despair considerably.