LETTER FROM MR DUPUITS
ON THE EXPLANATION OF THE FLAMEL FIGURE

First half of the 17th century
Caprara Fund
Bologna University Library
Rating: Lat. 270 (457), vol. XXIV, 4, ff 21r-24v.



Sir,
Truly the antiquity which can be seen in the fourth arch of the Cimetière des Innocents in Paris is one of the rarest things in the world, and the book by Nicolas Flamel who had it erected and which describes it is as faithfully printed as there can be any other. And if you want to be proud of it in my judgment, believe that it contains nothing but the pure truth and do not look for other more faithful copies. So I have none and never saw Abraham the Jew any more than you. That if I quoted it somewhere in my writings it was after what is read in it said Flamel who naively describes the figures under which he hid the materials and the first agent. So I satisfy your desire, since the print is faithfully made on the original, and I assure you of it. When what you ask,let me extend myself to the exhibition, I will tell you frankly that I can refuse nothing to Monsieur Brunel, my intimate friend, who begs me; and it is so that if you find anything good in this writing of mine, you may love it all the more and persist in your promise to give me part in your graces. Here is what the subject allows to put on paper. Flamel even warns you about it. has not written his book for those who are ignorant of the first foundations and who understand nothing of metallic nature. For one will find nothing in it of agents and matters. So you can ask me precisely what it teaches. I answer, what he promises, namely the linear path of the work. It is the regime of arranged matters, which philosophers callI will tell you frankly that I can refuse nothing to Monsieur Brunel, my intimate friend, who begs me; and it is so that if you find anything good in this writing of mine, you may love it all the more and persist in your promise to give me part in your graces. Here is what the subject allows to put on paper. Flamel even warns you about it. has not written his book for those who are ignorant of the first foundations and who understand nothing of metallic nature. For one will find nothing in it of agents and matters. So you can ask me precisely what it teaches. I answer, what he promises, namely the linear path of the work. It is the regime of arranged matters, which philosophers callI will tell you frankly that I can refuse nothing to Monsieur Brunel, my intimate friend, who begs me; and it is so that if you find anything good in this writing of mine, you may love it all the more and persist in your promise to give me part in your graces. Here is what the subject allows to put on paper. Flamel even warns you about it. has not written his book for those who are ignorant of the first foundations and who understand nothing of metallic nature. For one will find nothing in it of agents and matters. So you can ask me precisely what it teaches. I answer, what he promises, namely the linear path of the work. It is the regime of arranged matters, which philosophers call who begs me;and it is so that if you find anything good in this writing of mine, you may love it all the more and persist in your promise to give me part in your graces. Here is what the subject allows to put on paper. Flamel even warns you about it. has not written his book for those who are ignorant of the first foundations and who understand nothing of metallic nature. For one will find nothing in it of agents and matters. So you can ask me precisely what it teaches. I answer, what he promises, namely the linear path of the work. It is the regime of arranged matters, which philosophers call who begs me;and it is so that if you find anything good in this writing of mine, you may love it all the more and persist in your promise to give me part in your graces. Here is what the subject allows to put on paper. Flamel even warns you about it. has not written his book for those who are ignorant of the first foundations and who understand nothing of metallic nature. For one will find nothing in it of agents and matters. So you can ask me precisely what it teaches. I answer, what he promises, namely the linear path of the work. It is the regime of arranged matters, which philosophers call Here is what the subject allows to put on paper. Flamel even warns you about it.has not written his book for those who are ignorant of the first foundations and who understand nothing of metallic nature. For one will find nothing in it of agents and matters. So you can ask me precisely what it teaches. I answer, what he promises, namely the linear path of the work. It is the regime of arranged matters, which philosophers call Here is what the subject allows to put on paper. Flamel even warns you about it. has not written his book for those who are ignorant of the first foundations and who understand nothing of metallic nature. For one will find nothing in it of agents and matters. So you can ask me precisely what it teaches.I answer, what he promises, namely the linear path of the work. It is the regime of arranged matters, which philosophers call factum operis . Which diet Calid taught his disciple Musa, saying that not having said Musa find this secret in books, he composed his book for him, leaving the other secrets of which the philosophers speak quite frequently and clearly, and writing this one in his favour. Which he puts in chap. 15, having said in chap. I: Defuit multum in libris philosophorum of operatione lapidis. Ego vero in hoc meo libro dicam ipsam atque eius factum . What he also does chap. 15, as you will see while reading it.This is what Lully teaches in his Clavicle, because he calls it Clavicle especially since it is this key without which one cannot enter into this art. This is what Geber briefly understood in chap. 85 of its Sum , of which the filter is De medecina lunari tercii ordinis . And to avoid long quoting the authors, this is what Trevisan teaches in the learned treatise that you sent me, the title of which is De la parole abandoned. This, I say, is what the said Flamel principally teaches, namely how many doses and what weight there are, how many imbibitions or solutions, putrefactions, sublimations, cooked and mondifications.For it is all one from the beginning to the end in order to make matter hard soft, solid liquid, dead alive, vile excellent, raw cooked and dirty clean, volatile fixed. Because since it is an art, it must have its rules to proceed from beginning to end.

To come then to the exposition that I can give you, first Flamel paints two dragons, the male without wings, the female having wings. The male is the sun, the female is the moon. For Hermes tells you: The sun is the father , and therefore male, and the white moon is the mother and therefore the female. Flamel says in the exposition that they are of mercurial source and sulphurous origin, for however both are composed of mercury and metallic sulphur, the moon, which is more raw and whitish, is more mercurial, and the ground, which is more cooked and reddish, is drier and sulphurous . But why are they depicted as dragons?Because without a powerful venom that penetrates their marrow, it would be impossible for them to die to pass to a new generation; and as the venom is of the nature of the dragon, so this venom is of the nature of these two bodies and enters the atoms of their temperament to make them dissoluble and miscible. Geber says speaking from the ground to chap. 9 of the 2 part of his Sum Attentaverunt (speaking of the ignorant) quod sit fortis compositionis, sed quam fortis compositionis sit non attentaverunt. For there is great difficulty in tearing the spirits out of it by dissolving the bodies. Whoever therefore does not know this venom, he will have the door on his nose and will never have part in this occult secret. It therefore shows that the beginning of the work lies in the opening and poisoning of these two bodies.

Second, said Flamel paints a man and a woman in his separate plan and each having his scroll. They are nothing else than these two dragons, each placed with its solvent, the weight of which is contained in each scroll. These two solvents will be found to be of equal weight and proportion if the words are closely considered. The scroll of man says: Homo veniet ad judicium Dei . And the woman said: Vere illa dies terribilis erii. It is therefore necessary to keep this proportion of the solvents and it should be noted that Flamel does not teach either the material or the mixing or the cooking or diet to do so. But he only gives this advice to chap. 5, that the imbibitions of whiteness require a whiter milk than those of aureity or redness. Now he paints the male dragon as a man and the female as a woman, for they are reduced with their aforesaid milk into the seed of man and woman capable of receiving one another in order to be able to engender like man and woman; and dissolving them into milk, for it is drawn from the nature of the bodies which are nourished, and is amiable to them as milk to a child who could not live on any other food at the beginning of his birth.He says that the first preparation of the materials he makes himself is the most difficult thing in the world, and says a few words about his qualities and virtues here and there, even he does not conceal the matters at all, but he speaks of them so obscurely that the ignorant understands nothing at all and the learned man with great difficulty. He says in particular that he had finally tested agent after long work, having recognized him by the scent. He says that the piton serpent was pierced with a spear against a hollow oak tree. Note, he said, this oak tree.It is this oak of which it is spoken by the Trevisan saying that the fountain was enclosed in a hollow oak and Abraham the Jew had painted in his hieroglyphics in the middle of a garden a beautiful flowering rosebush laddering against a hollow oak, at the feet of which bubbled a beautiful fountain of very white heavy water. He also says that dark colors, black, blue and flavaster which appear in dissolution and putrefaction come from the pontic igneity and acute and admirable virtue of our mercury (chap. 3). So know first that the weights of said solvent are equal. But their quality is different to nourish each seed according to its temperament.For the milk of the moon is whiter, rawer, wetter according to the nature of the moon, and that of the sun redder, more cooked, drier, approaching the natural temperament of the said sun. The first is more mercury and the second sulphur. This solvent is therefore called our milk, our menstruation, for the same reason, our fetid water, with a strong scent, our strong and igneous water, our vitriolated nitrous and aluminous water, our metallic water, our water of armoniacal salt, our bitter water, our water from the urine of small children, our mineral water, our common salt water, our radical vinegar, our fresh water, our mercury water . It is made like second water by seven putrefactions after all the ingredients have been specially prepared.This is why the said first and second water of which we will speak immediately after is given and confused by the philosophers under the same tradition and regime, and is also taught under the name of common strong water, because it is made by the same proportions of the ingredients of the common strong water. But know that our vitriol, our saltpeter and armoniacal salt are metallic. It is water and the only solvent in the world which dissolves the body without destroying the spirit in which lies the conservation of the species; and as it is said in 20. paragraph of the It is made like second water by seven putrefactions after all the ingredients have been specially prepared.This is why the said first and second water of which we will speak immediately after is given and confused by the philosophers under the same tradition and regime, and is also taught under the name of common strong water, because it is made by the same proportions of the ingredients of the common strong water. But know that our vitriol, our saltpeter and armoniacal salt are metallic. It is water and the only solvent in the world which dissolves the body without destroying the spirit in which lies the conservation of the species; and as it is said in 20. paragraph of the It is made like second water by seven putrefactions after all the ingredients have been specially prepared.This is why the said first and second water of which we will speak immediately after is given and confused by the philosophers under the same tradition and regime, and is also taught under the name of common strong water, because it is made by the same proportions of the ingredients of the common strong water. But know that our vitriol, our saltpeter and armoniacal salt are metallic. It is water and the only solvent in the world which dissolves the body without destroying the spirit in which lies the conservation of the species; and as it is said in 20. paragraph of theThis is why the said first and second water of which we will speak immediately after is given and confused by the philosophers under the same tradition and regime, and is also taught under the name of common strong water, because it is made by the same proportions of the ingredients of the common strong water. But know that our vitriol, our saltpeter and armoniacal salt are metallic. It is water and the only solvent in the world which dissolves the body without destroying the spirit in which lies the conservation of the species; and as it is said in 20. paragraph of theThis is why the said first and second water of which we will speak immediately after is given and confused by the philosophers under the same tradition and regime, and is also taught under the name of common strong water, because it is made by the same proportions of the ingredients of the common strong water. But know that our vitriol, our saltpeter and armoniacal salt are metallic. It is water and the only solvent in the world which dissolves the body without destroying the spirit in which lies the conservation of the species; and as it is said in 20. paragraph of the our saltpetre and armoniac salt are metallic. It is water and the only solvent in the world which dissolves the body without destroying the spirit in which lies the conservation of the species;and as it is said in 20. paragraph of the our saltpetre and armoniac salt are metallic. It is water and the only solvent in the world which dissolves the body without destroying the spirit in which lies the conservation of the species; and as it is said in 20. paragraph of theSmall Rosary : ​​Endless Eius Laudes Inveniunturand is truly what begins to give life to our two bodies until they are fully vivified by the second and third water, the water of life. For all other strong and corrosive water is water of death and worthless, destroying body and spirit and corrupting the principles of generation. But it is our unique solvent which reduces our two dragons to seed and to the oily double gum of Mary the prophetess after the aqueous part has evaporated and the material has melted over low heat like wax. This venomous matter, then, is called our double male and female seed, our double gum, our double white and red elixir, our white arsenic and our yellow sulfur and our double ferment, and the water which dissolves and prepares it is in part this neglected word of the Trevisan treaty.

Let us pass to the third figure of Flamel. He is a white angel with golden wings. A man dressed in three colors, white, black and red, and the tall figure of Saint Paul dressed in white with his shining sword, having a black girdle that surrounds him with seven loops. The first and the last are half turns; the middle five are whole. Flamel explains that these seven towers are seven imbibitions or putrefactions of the material which is put back on the fire seven times to putrefy, cook and purify it until it is made clean and shiny like an unsheathed and well-furnished sword. For it is certain that any digestive decoction skims the material, joins the homogeneous and separates the strange and the excrement.It is here the beginning of the composition of ground and moon above prepared with mercury which is painted with the wings to show its volatility. Its wings are golden to signify that entering into this composition it receives within itself a little of the red ferment which has been made spiritual and volatile by the preceding preparation. The writing of his scroll begins with six saying: O everlasting Rex . The great body of Saint Paul is the white leaven which joins with the middle man who is properly the compost where three join in one. That's why it has three colors. For raw and common or vulgal mercury is white.The corrupted and venomous body of the moon turns black having been penetrated with its venom, of which it has been spoken before, and the body of the venomous sun turns red and touches red when it comes that the philosophers call it their brass, saying: whiten our red brass. These three colors therefore show that all three are joined in one in this first compost, and that the figure of Saint Paul is joined with that of a hundred men and that both have only one roll which contains the weight of seven, saying: Dele mala quae feci, monster that there is a double seventh. But the size of the figure of Saint Paul teaches that this weight of the moon is great and equivalent to the six weights of mercury. Now understand the reason for this difference. We must approach natures to natures, say the philosophers, and we must beware of suddenly joining opposites. Because fire and water destroy each other. They must therefore be united through the air, which is the mediator of their peace. Thus the common mercury is moist and cold like water, the ferment of the soil is hot and dry like fire; the moon therefore is like the air, moist like mercury and warm like the ground.It is therefore she who must make the agreement between the opposites, as holding the middle between the two extremities. Because our intention is to convert natures, to change raw into cooked, water into fire, the volatile into fixed. These are extremities. It is therefore necessary to pass from one end to the other through the middle. Thus the vulgal mercury easily receives the body of the moon, and being warmed by it, it afterwards receives little by little more easily that of the sun. For the moon converts it into the nature of air and then this nature of air units easily with the nature of fire.
These are the reasons why this first dose of the moon is large in this first imbibition, and this imbibition is called small. For the larger the body which is to be dissolved, the smaller the solvent is in comparison with it, and consequently the smaller the imbibition; and, on the contrary, the smaller the body to be dissolved and the smaller the quantity, the greater the quantity of the solvent with respect to it and the greater the imbibition. This is why this first small imbibition of the great quantity of the body of the moon is represented by the half-turn of the black belt, as Flamel exposes it. Thus three begin to unite in one, and the vulgal and cold mercury begin to heat up.

The figure of the Savior comes next, who has the golden head and the whole body and the whole white robe with golden edges, holding the world in his hand as lord of all. It is our mercury who is truly lord of the entire philosophical world, who does everything and without him nothing can be done. Made white and clean from all impurity and defilement and metallic impure sulphur, having within oneself the fire of our two pure sulphurs kindled; and its mixture is represented by the golden head and the edges of the dress.He acquired these virtues by six imbibitions, one small which has been declared above, the other five large which are represented by the five whole turns of the black belt and by the five little golden angels: three which are on his head and two under his feet, which are the five small doses of our red ferment.O Jesus bone . The other angel on the left side has in his scroll: O pater omnipotents , which marks seven weights or doses in two kinds. First the five small doses of these five great imbibitions, four of the ground and three of the moon. The four of ground are represented by three small angels and the golden head which make four small weights. And the three resuscitators which are painted white and which are under the feet of the Saviour, called the body, the spirit and the snout, they are three small weights of the moon which make seven with the four of the preceding ground. Thus there are five times seven in these five large doses or imbibitions. Secondly, this scroll marks the entire seven imbibitions.Put the previous small imbibition of the moon with these five large, will be six doses. Add to it the one that follows after the great golden figure of Saint Peter which is the last small imbibition of the other half turn of the belt and you will have the seven imbibitions completed. But before passing at all to the following figures, let us complete the consideration of these five great imbibitions and these five small doses of our two bodies. Why do we repeat these little imbibitions so often? It is to nourish and warm up our lunar mercury little by little and by these repeated cooking to mondify it even more in these putrefactions. It is to put the child back in its mother's womb that she had given birth to before.Our mercury therefore becomes more essential, hot cold, dry humid, air water tending to the nature of fire, clean impure, black white, noble city,
I will put a figure here by which I will make this clearer and easier to understand at a glance. But not knowing if this book will fall faithfully into your hands, I depart from it, fearing to discover this secret to those who possibly do not deserve it and would not be grateful to me for it. But when, if fate permits,6 you see me and I will see you, or when Monsieur Brunel returns this book to me and I can put it back in his hands to make sure you hold it, I will add the above-mentioned easy demonstration.

Know before that to pass further that there are three waters of which we make use. The first which dissolves our dragons [and] which is divided into two, one proper to white, the other to red, of which we have given above the qualities and the names and the use. The second is this common mercury. But for that we take it as nature has made it, purging it only as best we can without corrupting its viscous and mercurial essence, we have not wont to call it our water nor our mercury. Because it is nature that made it and put it in our hands, and not us or our art. We can therefore say that we use three waters. But when we speak properly of our waters, we mean of the two we do,namely of our first menstrual and mercurial water and of that our mercury which is our second water. Which also, as we noted above in passing, are in no way consistent with the diets of their decoctions.Now this is called then, when it has reached the sixth imbibition in front of which to put the last ferment, our mercury, the mercury of the mercurys, our second water, our compound mercury, our hot and dry mercury, our divine water, our middle nature between mercury and metal, our true azot bleaching the brass, our vegetable and living mercury (but at this hour, says Flamel, he is by the living god endowed with a vegetative soul), our first degree of the work and finally this great secret and as we noted above in passing are in no way consistent with the diets of their decoctions .Now this is called then, when it has reached the sixth imbibition in front of which to put the last ferment, our mercury, the mercury of the mercurys, our second water, our compound mercury, our hot and dry mercury, our divine water, our middle nature between mercury and metal, our true azot bleaching the brass, our vegetable and living mercury (but at this hour, says Flamel, he is by the living god endowed with a vegetative soul), our first degree of the work and finally this great secret and .Now this is called then, when it has reached the sixth imbibition in front of which to put the last ferment, our mercury, the mercury of the mercurys, our second water, our compound mercury, our hot and dry mercury, our divine water, our middle nature between mercury and metal, our true azot bleaching the brass, our vegetable and living mercury (but at this hour, says Flamel, he is by the living god endowed with a vegetative soul), our first degree of the work and finally this great secret and hidden word or verbum demiss um of the Trevisan treatise, the labyrinth in which one gets lost, which drives the sages mad and makes the sages heard, the first or principal key to philosophy, the secret of all the secrets of the desirable world .

We don't have to talk much about the following figures. Consider two opposite figures. Because on this side and on this hand there are as many figures as on the left side. But instead of the flying angel being white and the figure of Saint Paul on the right hand, the angel and the figure of Saint Peter are dressed in yellow and golden robes. The woman in the middle is dressed in three colors. It has three colors because it contains in itself three matters of which we have spoken before. And again it has the three main colors of the last cooked or dose. Because it becomes black and then white and then red without ever moving it from its place or from its vessel. Its roll is:This woman is our heated mercury which, being made lascivious like the woman in her vigor which abounds in semen, only asks for the last dose of male sperm and the conjunction of her male. For she has lost at this hour her cold and phlegmatic temperament which would have mortified and destroyed the seed of the male, having made herself fit to conceive. Christe precor esto pius , and the angel says to his: Salve Domine angelorum . It's not that it's various operations of the other two top tiles. On the first there are two angels gilded or covered with golden robes. At the last a man under red with a lion of the same color.Their scroll, which is extended in the midst of the angels and passed through the mouth of the lion, embracing the two squares and conjoining the one and the other, says thus: Surgite mortui venue ad judicium Domini mei . It must therefore be understood that all these operations are carried out in a single decoction of the last ferment. And as for the two scrolls of the woman and the angel containing eight and nine weights, that is only to show that there are more than seven imbibitions. But it is to show how by the great imbibitions which are between the first and last small one rises from the six and seven weights of the white figures on the left side up to eight and nine accomplished weights of our mercury by small doses of sol and moon.And finally we close the last little imbibition of the red ferment by adding one to nine. Thus you make the weight of ten and nine as carries the last scroll. Where note that we do not put in the beginning moon without sol, because the moon gives ingests to the sol in the mercury, nor at the end we do not put sol without moon, for the moon ingests the mercury in the ground and in two large doses .The first and the last are connected to each other by the small doses of sol and the moon which are in the middle, so that it seems that the large dose of the moon is attached by a small trail of five small doses to the last large dose of the ground, and on the contrary the large last dose of the ground is attached by a small trail of five small doses of sol to the first large dose of the moon, the end going backwards towards the beginning. So in six we put seven eight nine and finally ten always linking the materials as nature wants. Some of the philosophers call the first big dose of our body nitrogen, because of its great mass; the small doses which are in between of ground and moon, spirit, especially since it is the in-between and the link between body and soul;and the last great dose of the red ferment, soul, for it is the entelechy and the perfection of the whole compound which is conjoined with the whole body through the mediation of the spirit warming and vivifying and nourishing, like the embryo little by little the mercury. Praised be God who gives men what he pleases, blinding the clairvoyant and enlightening the blind, who hides earthly and heavenly secrets from the wise and heard and reveals them to simple people and little children according to his good pleasure.
Sir, I cannot know you since I have not frequented you, nor judge your knowledge since I have neither heard your speeches nor seen your writings. Possible - you know more than me and are more heard in these secret miseries. God who has revealed to me what I know about it may have given you more. I know that almost all those who dabble in philosophizing are presumptuous, and generally the most ignorant disciples consider themselves among the greatest doctors. Everyone conceives such opinions of his opinions that he despises the opinions of others. I have seen some who, without any foundation or reason or knowledge of a metallic nature, promised themselves to accomplish their desire in a few days.To which, not being able to win anything for reasons, I was forced to applaud, pretending to approve of their foolishness because I saw that it was an incurable disease, believing that the damaging and vain experience would one day make them return to their senses. I mean that possible I have as few as the others and that I could very well also, being a man, deceive in my conceptions. But be that as it may, I require this above all things of your friendship, that you not divulge this little treatise of mine. Because if it is worth nothing and contains only chimeras, why would you want to deceive others who would not judge it so and would take the opportunity to convolute their brains in it in vain?And if it is good, wouldn't you be jealous of such a precious daisy so as not to prostitute it? I don't care about book wars anymore. Because I know myself as much as I want, having routine with this matter 23 years. That if I don't know anything about it at this hour, I defy myself ever being able to learn anything about it. My misfortune so far has been that I haven't had a man who can help me with comforts and I could have helped him little with knowledge. Because if my judgment does not deceive me, I would have done a lot for him if he had done this good thing for me. But if God gave me this good, I firmly believe that he will complete it.Because He never leaves his works imperfect and perhaps he is waiting for me to make myself better and wise to be able to use them. His holy will be done. If ever He gives me conveniences to leave my family provided and make my trip comfortably, having sorted out my affairs, I must give myself the satisfaction of seeing your Paris, your little world and this rarity above all which has provided the subject for this book. God be with you. I defy myself ever to be able to learn anything there. My misfortune so far has been that I haven't had a man who can help me with comforts and I could have helped him little with knowledge. Because if my judgment does not deceive me, I would have done a lot for him if he had done this good thing for me.But if God gave me this good, I firmly believe that he will complete it. Because He never leaves his works imperfect and perhaps he is waiting for me to make myself better and wise to be able to use them. His holy will be done. If ever He gives me conveniences to leave my family provided and make my trip comfortably, having sorted out my affairs, I must give myself the satisfaction of seeing your Paris, your little world and this rarity above all which has provided the subject for this book. God be with you. I defy myself ever to be able to learn anything there. My misfortune so far has been that I haven't had a man who can help me with comforts and I could have helped him little with knowledge.Because if my judgment does not deceive me, I would have done a lot for him if he had done this good thing for me. But if God gave me this good, I firmly believe that he will complete it. Because He never leaves his works imperfect and perhaps he is waiting for me to make myself better and wise to be able to use them. His holy will be done. If ever He gives me conveniences to leave my family provided and make my trip comfortably, having sorted out my affairs, I must give myself the satisfaction of seeing your Paris, your little world and this rarity above all which has provided the subject for this book. God be with you. My misfortune so far has been that I haven't had a man who can help me with comforts and I could have helped him little with knowledge.Because if my judgment does not deceive me, I would have done a lot for him if he had done this good thing for me. But if God gave me this good, I firmly believe that he will complete it. Because He never leaves his works imperfect and perhaps he is waiting for me to make myself better and wise to be able to use them. His holy will be done. If ever He gives me conveniences to leave my family provided and make my trip comfortably, having sorted out my affairs, I must give myself the satisfaction of seeing your Paris, your little world and this rarity above all which has provided the subject for this book. God be with you. My misfortune so far has been that I haven't had a man who can help me with comforts and I could have helped him little with knowledge.Because if my judgment does not deceive me, I would have done a lot for him if he had done this good thing for me. But if God gave me this good, I firmly believe that he will complete it. Because He never leaves his works imperfect and perhaps he is waiting for me to make myself better and wise to be able to use them. His holy will be done. If ever He gives me conveniences to leave my family provided and make my trip comfortably, having sorted out my affairs, I must give myself the satisfaction of seeing your Paris, your little world and this rarity above all which has provided the subject for this book. God be with you. But if God gave me this good, I firmly believe that he will complete it.Because He never leaves his works imperfect and perhaps he is waiting for me to make myself better and wise to be able to use them. His holy will be done. If ever He gives me conveniences to leave my family provided and make my trip comfortably, having sorted out my affairs, I must give myself the satisfaction of seeing your Paris, your little world and this rarity above all which has provided the subject for this book. God be with you. But if God gave me this good, I firmly believe that he will complete it. Because He never leaves his works imperfect and perhaps he is waiting for me to make myself better and wise to be able to use them. His holy will be done.If ever He gives me conveniences to leave my family provided and make my trip comfortably, having sorted out my affairs, I must give myself the satisfaction of seeing your Paris, your little world and this rarity above all which has provided the subject for this book. God be with you. I must allow myself the satisfaction of seeing your Paris, your little world, and above all that rarity which has provided subject matter for this book. God be with you. I must allow myself the satisfaction of seeing your Paris, your little world, and above all that rarity which has provided subject matter for this book. God be with you.

Do me the honor to keep me according to your promise, Sir, your most humble servant,

J. Dupits.