ROGER BACON

OF THE ADMIRABLE POWER AND POWER OF ART, OR IT IS TREATED ON THE PHILOSOPHICAL STONE.

Translated into French by Jacques Girards de Tournus.

IN LYON

By Macé Bonhomme

1557


The translator to the reader,
In a small body often lies great power.
What you will hear (reader) reading this book,
Which I have translated & put in appearance,
For no fools the error will not bring to life:
Because it demonstrates to the eye what must be followed,
Or reject touching admirable facts,
Tends to what Art imitating Nature,
Can well that there that many consider fables,
People out of reason, & of iniquitous censorship.


There are none who ask which of the two is more powerful, or nature or art. Replying to which question, or demand, I say how mighty and wonderful nature is, that yet art, using nature for its instrument, is of greater power than natural virtue, as we see in many things. Now all that is without operation of nature, or of art, is not a natural thing, that is to say, it is a feigned thing, and surrounded by fraud and deceit. Even there are some, who by a sudden and slight movement, and by an appearance of limbs, or also by diversity of voice, subtlety of instruments, darkness, or agreement, propose to men many admirable things, which are in no way true (The world is full of such nonsense, as is manifest). So be the players,full of mockery and giddiness, yawn many lies with a swiftness of hands. And the diviners of a variety of voices in the stomach and throat, by contrived things and in their mouths, form a human voice from afar, or near, as they wish: and as if there were a human spirit, which then spoke. Nay, they pretend and are brute beasts. But the causes or reasons subject to the grass and hidden beside the earth, demonstrate that the things which the said diviners feign by a great lie, are human power, and not spirit. Also it is not true, without fraud and deception, to say, that inanimate things move lightly, or often, in night time, or in time of day, which is commonly called between dog and wolf. Besides, consent counterfeits everything humans want,depending on whether they are arranged together. In all these things there is no consideration of any natural reason, nor of art, and there is not the power of nature there: but in this the occupation is more wicked, when man despises the laws of Philosophy, and against all reason invokes evil spirits, so that by them he accomplishes his will. In which there is certainly an error, in what he believes, that spirits humble themselves to him, and that they are constrained by human will (which is impossible, insofar as human power is much less than that of spirits) and also, that by certain natural things, of which he uses, he has a firm opinion, that one calls, or that one represents the said evil spirits.Again, there is abuse, when by invocations, deprecations and sacrifices he tries to appease them, and bring for the benefit of mortals. Considered, that more easily without comparison should impetrate from God, or from good spirits, what man must consider useful and profitable. Let it be so, by such useless things the evil spirits do not assist to favor him, or to obey his will, except as much as God (who rules and governs the human race) permits for the sins of men. And for this, these ways and manners there, are without teaching or precepts of wisdom (even rather operate on the contrary) nor never have the Philosophers had care and care. Also they didn't care about charms and characters.And to say what it is necessary to hold and believe (after all considered) I know, that without doubt all similar things of this time are false and doubtful. Even, no more no less, that this work there would be false and abusive, whoever would make characters, and would utter charms in front of everyone, so that he made himself a virtue and power of attraction of iron by the magnet, as if icelle was totally unknown. Certainly there are no things between the unreasonable, that is to say, of which one cannot give reason (as one would say of the aforesaid attraction) of which the lovers of science have made mention by work of nature, and of art, so that they hide the secrets from unworthy people.For the reason of which several things are hidden in various ways and manners, in the books of the said Philosophers. To which the wise and prudent character must have this consideration and wisdom to despise the charms and characters, and to approve the work of nature, and of art. what to do, he will see animate and inanimate things symbolize, and run together in nature, for the conformity of it, not for the virtue of charm or character. And at this point, the ignoramuses consider many secrets of nature, and of art, to be something magical.And also magicians foolishly entrust themselves to charms and characters, from what they attribute, I do not know what virtue to them, and that for their gain and expectation, abandon the work of nature and art for the abuse of the said charms and characters. Wherefore both kinds of these men (knowledge is, ignoramuses and magicians) are stripped, or deprived of the usefulness of wisdom, by their foolishness and folly, which constrains them to this. Now there are certain depreciations formerly instituted of true men, or rather ordered of Gods, and of Angels, which can retain their first and original virtue.Even in several regions certain prayers are still performed on burning iron, and almost white from being kindled and kindled, and on river water, and similar things, which are believed to be done by the authority of prelates: and to which the simple and innocent are approved, and the guilty condemned: as one would say the exorcisms or conjurations, which the priests perform in holy water: and as one reads in the ancient law of the water of purgation, by which the they approved of adulteries, or fidelity to the husband, and many other things of this, or such and such a kind. But when there are things, and deprecations, which are contained in the books of the magicians, they must all be rejected (however there is something of truth) because there are so many false things, that we cannot discern truth from lies .Which it must be denied, that Solomon, and I do not know what other sages, composed them to all those who say so: joined, that such books are not received from the authority of the Church, nor from the wise men, but seducers, who take the simple letter, composing new books, multiplying new inventions: in order, that the stronger they draw to them men (as we know by experience) propose renowned titles to their works and attribute them impudently to the authority of such and such Author (as if they were not of their own opinion ) and also do high style to contingent things, and under a shadow of text feign their lies. But to come back and fall to our first purpose, the characters (which contain meaning of invented prayer) or they are composed and for strokes on the fly,or they are made to star culture in lonely times. Now just as we have spoken of the prayers, so we will judge first of the said characters, and secondly of the bookmarks or images. If the characters are not done in their time, we know that they have absolutely no effective virtue. And for that one who could them as they have formed in books, having regard, if not only to the single figure, which he manufactures as an example, is judged by every wise man and of good spirit, that he does not do anything that is worthwhile. On the contrary, he who in due constellations (or notation of stars) makes work or aspects, or inspection of the heavens, can arrange not only the characters, but all these works as much of art as of nature, according to the virtue or influence of the sky.Nevertheless, because it is difficult to perceive the certainty of the celestial bodies in this cause, in these things there is great error in many, and in a way, that few people there are, who can truly and usefully order something. Even for this the vulgar Mathematicians, who judge and operate by the magic stars, and by works, as by judgment in elected time, do not excel much, now that they very expert, and sufficiently having the art could make several utilities. Nevertheless it is to be considered, that the expert doctor, and each other practice and vacation, can very usefully add charms and characters (even if they are feigned) according to the opinion of Constantin doctor. Not so that these characters and charms are of any value, but so that more devoutly,and with greater greed or courage the patient receives the medicine, which he would yawn, let him trust more, let him rejoice, and let his spirit be excited. Also the soul being excited, can renew to the own body many things, so much so that from infirmity or disease it would take convalescence, and would come to health by the joy and confidence makes such or similar case, and comes to magnify its work, so that the aforesaid patient is encouraged to have hope of cure, but that he does not face it for no fraud and deceit, nor to believe to make believe the said patient that he is well, it is not abominable to yawn to any of the charms and patents, if we believe the said doctor Constantine. For he in the epistle of things that hang on the neck, thus allows charms and character, and supports them in this case.Joined (as above) that the soul can do a lot on its body by its vehement effects, as Avicenna demonstrates well in the book of the soul, and in the VIII of the animals, and all the wise men agree on it. For this cause and reason we play games, and bring delectable things before the sick (even sometimes we allow their appetite many contrary things) which sometimes delight them so much as the affection and desire of the soul, and their great hope comes to conquer and overcome their disease.Whereupon, so that one must in no way offend the truth, that is to say, lie, one should diligently consider that every agent (not only substances, not likewise the accidents of the III, kind of quality) makes virtue, and brings shade and appearance in extrinsic nature, and that things make themselves certain sensible virtues. However, this (knowledge is to play games, and bring delectable things, in front of the sick) can benefit and make (as much because it is more notable than any corporeal things, than mainly for excellence, and the dignity of the reasonable soul) species outside of itself. And not only exerts heat men, but also the spirits are excited of him, just as of the other animals.It is no wonder, however, that we see that no animals are transmuted, and attract obedient things to them. As one would say, and which we read of the Basilisk, which kills by the mere gaze of the Wolf, which makes man hoarse, if he sees it first, let man see it, and of the hyena (as Solinus relates of the wonders of the world, and the other authors) which only allows between its shadow the dog barks and barks. Item of judgments in some Kingdoms, which fill and conceive by the smell of horses, as the said Solinus narrates. In such a case, and what is more, Aristotle says in the book of vegetable things, that the fruits of the female palms mature by the smell of the males.So many similar and marvelous things happen through the species and virtues of animals and plants, as said Aristotle in the book of secrets. Not that it is necessary to say for that, that the plants, and the animals can reach the dignity of human nature. For if it were so, they could in no way do virtues and species, and return or give heat to draw bodies outside them, which they cannot do. For this reason Aristotle says in the book of sleep and wakefulness, that if the menstruating woman looks at the mirror, it infects it, and in it appears a cloud of blood. Also Solinus also narrates, that there are in Scythia women, who have double pupils of eyes (of which Ovid says, Nos quoque pupilla duplex) which when they get angry, kill men, by their look alone.Certainly we know that the man of bad constitution, and having contagious disease, such as leprosy, deciduous disease, acute fever, very sick eyes, or other similar cases, that he contaminates and infects the others, who are in front of him. And on the other hand, we know that well-complexed, healthy men (especially those who are young) comfort others, and that we rejoice in their presence. Which is for the cause of the sweet spirits, of the salubrious and delectable vapors, and of the good natural heat: and also for the reason of the virtues, which are made of them, as well as Galen teaches the arts.And these things come to bad, if the soul is corrupted by various and great sins, if the body is weak and of bad constitution, and similarly if the cogitation is very strong, and the vehement desire to harm, and to bring evil against. Because then the nature of complexion, and of ferment acts more strongly by the cogitations of the soul, and by the great desires, which one has. So the Leper, who by great wish, cogitation, and vehement solicitude, would pursue to infect or poison another, who would be in front of him, would infect him rather and stronger, than if he did not think about it nor would he desire it, and would pursue, joined, that nature (as the said Avicenna demonstrates in the places predicted) obeys the thoughts and vehement affections of the soul.Even there is no human operation, if not by this, that natural virtue obeys the limbs, thoughts and wishes of the soul. But the said Avicenna demonstrates in III of the Metaphysics, that cogitation is the first mover, after desire confers cogitation, then the virtue of the soul being in the members, who obey the cogitations and desires. And that (as said is) happens to the bad ones.Wherefore when these things are found to be in a man, namely, good complexion, health of body, youth, beauty, elegance of limbs, soul free from sin, strong thought, and ardent desire for some work, then whatever can be done by the species, and virtue of man, by the spirits, and the natural heat, it is of necessity that he should be made stronger with greater vehemence, than if he failed in any of these things. And chiefly (say I) he needs to face himself with greater effort, if there is great desire, and strong intention.Thus, then, great things can be done by the words and works of man, when all the above-mentioned causes concur, together, that the said words are from within by thoughts of the soul, and desire is by movement of spirits, heat, and vocal artery, and their generation in open ways by which there is great spring of spirit, heat, evaporation, virtue, and species which can be made of the soul, and of the heart. Even we see that breath and yawn come from the heart by such arteries to the interior parts, and that several resolutions of spirits, and of heat are made, which harm no time, when they come from a sick body, and that it is of bad complexion, and on the contrary help, and comfort, when they are produced from a clean, healthy body, and of good character .By means of which certain natural operations can therefore be carried out in the generation, and in the prolation of words, with intention and desire to operate. Of which, not without cause, it is said, that viva voce has great virtue: not that it has that efficacy, or power, which magicians claim, nor similarly, which they deem to do, and alter, but as nature has ordained. And for this reason, we must very wisely take care in these things: together that man can easily decline and in one or the other part: and that many people err, because some deny any operation, and others believe more than is necessary, and decline in the magic art. Because there have been in the world several books of charms, characters, prayers, conjurations, sacrifices and similar follies,

As one would say, the book of the offices of the spirits, the book of the death of the soul, the book of notorious art, & other infinities, which do not contain (as said is) power & power neither of art, nor of nature: but indeed things controverted by magicians. However it is necessary to consider that several books are reputed & esteemed to be of those of magicians, which are not such, but which contain dignity of sapience. And as for this, the experience of each one will demonstrate those who are suspect, and those who are not.Even if no one finds in anyone of them the work of nature or of art, let him prove it & receive it: if otherwise, let him abandon it, as being suspect & unworthy of a wise man, consider that such a book would be superfluous, & that it is up to a magician to penetrate a superfluous thing, & Not necessary . And there should be no doubt that by experiencing nature & art, we will arrive at the head of the intention, which we would have. Because, as Isaac reckoned in the Book of Fevers, the reasonable soul is not hindered in its operations, if it is not detained by ignorance? & that Aristotle above alleged is of opinion in the book of secrets, that in such things the healthy & good character can do all things that are necessary for man,What Aristotle says in the third of Meteora testifies, saying that there is no virtue except by the power of God, and at the end of the Ethics that there is neither moral nor natural virtue of celestial virtue, without celestial and divine influence. So when we talk about the energy & power of operative particular things,

I will therefore now recount marvels by works of art & nature, for then afterwards (assigning the causes & ways of things, to which there is nothing magical art) to say & conclude, that all magical power is inferior to these operations, & unworthy of them. Firstly by figuration of the art even instruments for sailing can be made, without there being men swimming, like large & marine ships, which would go by a single man governing in greater lightness, than if they were full of navigating men. Carts can also be made, which without beasts or animals would move with inestimable effort, as we consider to have been the furnished carts, and provided with ransom, which we fought in ancient times. Also can be made instrument for shutter,where the man being seated in the middle of the instrument, would turn any machine, & through it the wings, for this made & composed artificially, beat the air like a flying bird. Item can be made a small instrument in quantity, to raise or lower several weights, of which there is nothing more useful in the given case: joined only by an instrument of the height of fingers & breadth of them, & of less quantity, could someone, himself & his companions deliver from all peril of prisons & raise & lower them. The more easily one can make a device, by which a man would pull a thousand men to himself by violence, without any will of them, one can also make instruments to walk at sea and on the river near a meadow, without danger to the body (even Alexander the great used these things,so that he may see the secrets of the sea, as the moral astronomer narrates) & such instruments anciently & in our time were made & is certain that there is an instrument for flying, which I have not seen, & have not known a man who has seen it, but well know by name & surname the wise man, who discovered this artifice. In short, infinite similar things can be made, like bridges over rivers without columns, or pillars, arches, and no impediments, and machines and devices, of which we have not yet heard. But what? we find more natural representations, namely that we can thus represent clear things, & mirrors, that one thing would show itself to be several, a man exercised, & several, & that so many suns, & so many moons would appear, as we would like.For if at any time the vapors are so represented, that two suns, or three, & two moons appear together in the air (as Pliny says, in the second book of natural history) for the same reason also can a thing appear several & infinite. Reason is that after it exceeds its virtue, there is (as Aristotle argues, in the chapter of the vague thing) determined number. By means of which, infinite terrors can be done to any city & exercise, & certainly perilous, or by multitude of appearance of stars or men, on them assembled, mainly if it falls & happens some case, under which they were. Emme (say I) can imagine things so clearly, that they, being put very far away, would appear very near, & on the contrary, so much,that by incredible distance we would have read very small letters, & seen things so small, that we could have pierced, & also would have made stars appear somewhere we would have liked. And is it estimated that Julius Caesar at this point saw, through large mirrors, at the edge and shore of the sea, in Gaul, the layout and base of the castles and cities of little Brittany. It is also possible to represent bodies of such industry, that the very large ones would appear very small, & on the contrary: & the high ones would appear low & small, & at the opposite, & the hidden ones would appear manifest. So be it, Socrates found & beheld that the dragon that corrupted the city, & the region with its breath & pestilence influence,to reside between mountain caves (& thus all things which would be contrary to the cities, & exercises, can be seen from the enemies). Also bodies can be represented so much that the venomous & infected species & influences would go where man would like, what it is said that Aristotle taught Alexander, by which teaching or doctrine he diverted against the city itself the venom of the basilisk, which was raised on the walls of it, against its exercise. They can likewise represent mirrors, such that any man who would enter any house would truly see gold, silver, precious stones, & everything he wanted, & whoever would hasten to discover the place, would find nothing. But to say what I see said, is of the highest powers of figuration,that we can bring & assemble rays by various flexions & reflection, at any distance, that we want, by way, that any object would burn (what the mirrors, which burn in front & behind testify, as certain authors teach in the books dealing with such things) & more the greatest case of all figurations & figurative things, is that we describe the celestial bodies according to their longitudes & latitudes in corporeal figure, by which they move corporeally in the diurnal movement. What things would be worth a kingdom to a discreet and wise man. And as for examples of figurations, here will suffice, how many we could propose, & put forward several other admirable things. Now to these there are some annexed without representations,& (at any distance we want) can artificially compose burning fire of saltpeter, oil, red petroleum, & others, amber, naphtha, white petroleum, & the like. According to which manner of fire Pliny prealleged says in the 2nd book, that there was in Rome one who defended himself against the exercise of the Romans, and that by several projects he burned the armed gendarmes. What is next to the Greek fire, and many burning things. In addition, there can be perpetual lights, & endless burning baths (as we have known many things, which do not burn, but only purify themselves) & other marvelous & terrible things of nature. Even one can make in the air sounds like thunders, see in greater horror, than thunders are not,which are made naturally (& certainly a little matter, adapted to the quantity of a pulse, makes horrible sound, & demonstrates vehement flash, which happens in several sorts & manners) by which one would destroy any city & any exercise, in the manner of the artifice of Gideon, who destroyed the host & the army of the Midianites with only three hundred men, by kits of arrows & empty quivers & by torches or torches, from which it came out of the fire , with a noise so violent, and a sound so da zzling, that it could not simply be said or expressed. Which things are marvelous, which could make full use of them in due quantity and matter. But I propose of the other kind, knowledge is of the effects of art, marvelous things, which now that they are not very useful,however have inexpressible proof of sapience, & can be applied to the probation of all occult things (to which the vulgar ignoramus contradicts) & are similar to the attraction of iron by the magnet. For who is it that would believe such an attraction, if not see it, given that there are in it many marvelous things of nature, which the popular does not know as experience shows, & teaches the desirous man. But these things are greater & more plentiful, from the fact that there is similar attraction of all metals by the stone of gold & silver, & moreover that the stone runs to vinegar, & also the plants to each other, & that the locally divided animal parts compete with natural movement. What after I heard,there was nothing difficult for me to believe (when I consider everything well) either this or that, whether in things artificial or natural. But there are greater things, than these are, namely, that all the power of mathematics (adjoins the artifice of Ptolemy, in the viij of the Almagest) does not put as an instrument, except surface, to which all the things, which are in the sky would be truly described by their longitudes & latitudes: & that nevertheless it is in the power of the mathematician, knowledge, that they would move naturally to the diurnal movement. For as much the faithful, & excellent experimenter wishes, that this instrument was made of such material, & by such material, & by such artifice. And for what many things turn to the movement of celestial bodies like comets,the sea in its course, & other things, in whole or in their parts, it seems to him to be possible, that they move naturally by the diurnal movement. That if it were thus all instruments of astrology would be useless, both the exquisite and the vulgar, nor the treasure of a king could be acquired with great difficulty. Now, to follow my last point about art, they can do greater things, than we have said, as regards public and private utility, not as regards any miracle, namely that man would bring a quantity of gold and silver on the spot, and promptly, as long as it pleased him, according to the perfection of the art, and not however according to the possibility of nature.So be it, there are seventeen species of gold, namely eight of the mixture of silver with gold, and eight of the admixture of copper with gold, as the first way is made of parts of gold with no parts of silver, until it reaches the twenty-second carat or degree of gold, always increasing one degree of gold with one of silver; so much so, that the last kind be twenty-four degrees or carats of pure gold, without admixture of other metal. Beyond which twenty-four carats, nature cannot proceed, as experience shows. But as for the art, it can increase the gold in many more degrees of purity, & similarly accomplish it without fraud or deception.But this is a greater case than the preceding things are, namely, that the rational soul cannot be compelled, & yet can be in fact disposed, induced, & excited to will of itself, & willingly change its manners, affections, & cupidities, according to the desire & arbiter of others . What to do not only a singular person can be provoked, but also a whole city, & all the people of a kingdom (And the philosopher Aristotle demonstrates such experience in the book of secrets, both of region, of exercise, & of each person) to which things is almost the end of nature, & of art. However the last point, and degree to which the perfection of the art can, with all the power of nature, is the prolongation of life up to a long time,Even Pliny, was alleged, recites that a powerful policeman of body, & of spirit, lasted in state, besides accustomed, or common age of man. To whom, as Octavian Augustus had said, and asked, that he had done, so that he lived so long, he answered in enigma, that he had put oil on the outside, and honeyed wine on the inside. Also since several because happen. Even a rustic rummaging in the fields with a grave-digger, or a hoe, found a golden vessel full of excellent liquor, of which (believing it to be dew from heaven) washed his face, & drank, by means of which he was renewed in mind, body, & goodness of sapience. From a herdsman was made messenger of the king of Sicily, which happened in the time of king Uzziah.Further, it is proved by testimony from papal letters, that Almanic, being a captive among the Saracens, recent medicine, by the benefit of which he prolonged his life to five hundred years, when & when the king forfeited Saracens, who held him prisoner, having received the messengers of King Magus, with that medicine, which was sent to him, wanted to test it & experience it to the said captive, for what he had suspected it, & did not trust it . Also the lady of Tormery in Great Britain, looking for a white doe, found some ointment, with which a woodsman had anointed himself all over his body, except the soles of the feet, & lived three hundred years without corruption, except pains & passions of the feet.And we have experienced many times in our time, that no rural men have lived without the advice & help of a doctor for a hundred and sixty years, or thereabouts. Which things are confirmed by the works of animals, as one would say of the deer, the eagle, the snake, & several others, which by the virtue of grasses, & stones, renew their age & youth. For this reason sages & philosophers have devoted themselves to such a secret being excited by the examples of unreasonable beasts, & believing that it is possible for man what is possible, & allowed to brute animals.Of which Artephius in his piece of secrets (or he inquires into the virtues of said animals, stones, & other things) prides himself for the secrets of nature, which he knew, & chiefly for the longitude of life, which he lived, & reigned for the space of 1025 years. Thus corroborates & confirms the possibility & prolongation of life, together, that the soul is naturally immortal, & cannot die, & also that after the sin Artephius was able to live about a thousand years, from which time, little by little, his longitude of life is shortened. For what must be said, that such an abbreviation is accidental, and given that it is such, it must also be said that human life can be prolonged, if not in all, at least in part.That if we want to seek the accidental cause (as said is) of this abbreviation, we will find that it is not from heaven, nor from anything else, except that of the lack of health regime, & the corruption of the father & mother. Even in times like this the parents are corrupt, & so it happens that they beget children of corrupt temperament & composition & their sons of like cause spoil, & descend the corruption from the fathers to the sons, until the abbreviation of life comes, as in the time of today. However, for that it does not follow that it will always be shortened, since there is time set or prefixed to human things, to know is that for the most men live seventy years, and what remains to them is only labor and pain.Now is it that there would be a remedy, against the own corruption of each one, if each one exercised from his youth a perfect government of health, which consists in drinking & eating, sleeping & waking, movement & rest, evacuation, constriction, in passion of spirit. Even if no one observed this regime from his birth, he would live as long as nature taken from the parents would allow, & would reach the last goal of this nature fallen from the original offence, which term however he could not pass, insofar as regime has no remedy, or antidote against the ancient defilement of our first fathers. But what? impossible is that man should be so ruled in everything by mediocrity of the aforesaid things, as required & requested by said health plan.And yet it is necessary (as said is) that the abbreviation of life comes, not only from the corruption of the fathers & mothers, but also from this cause there. Now the art of medicine sufficiently determines this diet. How much that neither the rich, nor the poor, nor the wise, nor the mad, nor the doctors themselves, however perfect they may be, can in themselves, nor in others, accomplish & observe this diet equally. However, to say, nature does not lack in necessary things, nor absolute art, but on the contrary can override & overcome accidental passions, so that they are erased in whole, or in part. And in the beginning when the age of men began to decline, the remedy would have been easy.But of six thousand years, & more time in that, it is difficult to put remedy there.

Not to say that man can return to the life of Adam, or of Artephius, for the corruption already corroborated, but that he can live up to a hundred years, or that many can prolong their life beyond the common age of men, now alive, when the passions of old age would be delayed & or they could not be delayed & cohibited, would be softened. So much that besides human estimation the life would usefully extend, however approximately always the last term. For which thing to know, must be understood that there is an end of nature which is established for the first men after sin, & another end or term of each one, coming from the own corruption of the parents. Beyond which terms one cannot pass, but one may well pass this one of own corruption, & not however reach until the first term.To which extension of life I believe that such a wise man, as one would like to say at this time, could reach, as much as the aptitude of human nature is not possible, according as it was to the first men (which is no wonder) & that this extends to immorality, just as it was before sin, & as it will be after the resurrection. But if it is said that neither Aristotle, nor Plato, nor Hippocrates, nor Galen, arrived at such prolongation of life, I will answer that also they did not arrive at several mediocre virtues & sciences, which after them were known by other virtuous people, & that by this they were able to ignore these very great things, however much they worked there, & took pains at them. The cause is that they are too busy with others,& have rather come to old age, consuming their lives in the worst & vulgar things, & not the best & rare however many & various secrets they have glimpsed. We are not unaware that Aristotle says to the predicaments, that the squaring of the circle can be known remaining nevertheless for then still known. Whereby he quietly confesses to having ignored it, and also all the others up to his time. But on the contrary, we are certain that today the truth is out. That as it were so, much more could Aristotle be unaware of the deepest secrets of nature, when he did not know how to square the circle. Also the wise or learned of now are unaware of several cases, which the moderately learned will know in the future. Of which in any kind & manner whatsoever,this objection is vain and of no value. Having therefore enumerated certain things touching the power of nature, & art (so that we conclude & assemble many of the few cases, the whole of the parts, the universal things of the particulars, according as we see that it is not necessary for us to aspire to the magic art, & seeing that nature & art suffice) I now want to pursue in order each of the aforesaid things, & give causes, & particular way. First of all, I consider that in the hair of goats & sheep, the secrets of nature are not taught so that everyone can hear them, as Socrates & Aristotle want. Which even said to the book of secrets, that this one would be a breacher of the celestial seal & stamp, who would communicate the secrets of nature & art,adding that many evils befall him who reveals them. Moreover he says, as is recited in the book of the Attic nights, of the collation or comparison of the wise, that it is folly to give lettuces to a donkey, since the thistles are enough for him. And it is written in the book of stones, that he who divulges mystical things, lowers & diminishes the majesty of things. Neither are certain & stable the secrets, which the peat or multitude makes & knows, if we have regard to the probable division of the vulgar, who always say the opposite of the wise. So be it, what everyone sees & similarly what the sages, chiefly renowned, see is true. By what this many see, namely, what the vulgar see, for the gaze of such and such a thing, it must be a false thing (I speak of the vulgar,which one separates from the sages in this word vulgus). For as to the common conceptions of the mind, the so-called vulgar agrees well with the sages, but as to the proper principles and conditions of the arts and sciences, he disagrees, working on appearances, emphysemas, subtleties, and in things of which the learned have no care and treatment. The so-called vulgar therefore erre & must, both in proper and secret matters. By means of which (as is said) he is sequestered from among the wise, but as for the regard of the commons, he is understood under the law of all, and there is no difference between him and the wise. Now is it that common things are of little value, and are not properly to be followed, except for particular and proper things.But to say who would have been the cause or the reason that all people of knowledge did not declare their secret, and that they used obscurity, it was for this, that the vulgar make fun of the secrets of wisdom, despise them, & do not do or can judge very worthy things, & on the other hand, if something of excellence falls into his notice, he receives it by chance & by accident, & abuses it in various ways to the damage of people & the community. By which it is mad & very stupid, who writes some secret, if it is not sealed & hidden from the vulgar, & if with great difficulty one can hear the virtuous & wise. The life of which thus certainly has been from the beginning, and has brought to the vulgar the secrets of wisdom in various sorts and manners.For none have hidden them by characters & charms, & several others by riddles & figurative things, as Aristotle says in the aforesaid Book of Secrets, O Alexander, I want to show you the greatest secret of secrets, may divine providence help you to hide it, & to perfect the purpose of the art of this stone, which is not a stone, & is in each man, & in each place, & in each time, & which is called the end or the end of all philosophers. And do we find in several books & in various sciences (as above said) innumerable things obscured by such words, & way of speaking, that no one would understand without some doctor. Thirdly, I say that the sages have hidden the secrets under shade & species of writing, knowledge is so much only by consonant letters,that no one could read if he did not know the meaning of the dictions as one would say that the Hebrews, Chaldeans, Assyrians, & Arabs write, & also the Greeks. For which reason there is a great deal of concealment between them, and especially between the Hebrews, people of high knowledge. For Aristotle says of them in the book mentioned above, that God would have given them all wisdom, as much as they had been philosophers, and that of the Hebrews all nations had the beginning of philosophy. What Albumasat in the book called Introductory maioris, manifestly teaches & shows, & the other philosophers in VIII. Book of Antiquities. Quarterly, concealment is done by mixing letters of various genders or species.Even the moral astronomer thus hid his wisdom, because he would have written it in Hebrew, Greek, & Latins, in the same order of writing. Quite frankly, the philosophers have covered & hidden the secrets by other letters than those which are made by the people of their country, that is to say, by strange letters & from other nations, which they feign for their will. And this is the greatest impediment which Artephius used in his book of the secrets of nature. Sextly, there are figures not of letters, but of Geometry, which, according to the diversity of points, & notes have the power of letters, & of these figures similarly the said Artephius used in his science.Seventhly, there is a greater artifice in hiding secrets, which one yawns in the notorious art, which is the art of noting & writing with such brevity as we want, & with such velocity as we desire. So many secrets are written in the Latin books, & I felt it necessary to touch these occultations, because for the magnitude of the secrets, I may use none of these ways, so that at least in this matter I help the studious, as it will be possible for me. I therefore say that I want to expose in order the things that I have narrated above, and that therefore I want to dissolve the philosopher's egg, and seek (which is the beginning of other things) the parts or offices of a philosophical man.Let the salt therefore be diligently with its waters, & let it be purified from other crushed waters, & let it be crumpled by various crushings with salts, & let it be burned by several burnings, so that it becomes pure land free from the other elements which I pleig for the greatness of my longitude, But if we don't care about it, let's start over, and watch, and take crush care of what I say, especially since the locution or way of speaking is difficult . Now the oil dissolves, & in acute waters, & in common oil, which operates more expressly (even in acute oil of almonds on the fire, so that the oil separates, & that the occult spirit remains) & partly of animals, & in sulfur & arsenic.Even the stones (in which there is oil of superfluous humidity) have term of their humors partly because there is no vehement union, since one can be dissolved from the other, for the nature of the water, which is subject to liquefaction of the spirit, which is average between its parts and the oil. Dissolution therefore be made, there will remain pure humidity in spirit, as well mixed with the dry parts, which move in it, which however the fire (which is called by the philosophers, sulfur rifle) would resolve. Never the oil, never the aerated humor, never the conjunctive substance (which the fire does not separate) never the camphor, that one washes it. It is the science lovers' egg, or rather the term & the end of said egg. And that's what came to us from these oils.And is that there reputed to enter Chenesuc oil, which separates from the water, & from the oil, in which it is purged. More oil corrupts (as one does) grinding it, or rubbing it with drying things (as are salt, anchor) & burning it (however passion is done on the contrary) after it sublimates, until it is sequestered or deprived of its oleaginousness, & water is like sulphur, or arsenic, to minerals. It is possible to prepare everything like ice, nevertheless it is better that it is cooked in temperate waters in agnity, until it is purged, or becomes white.Certainly another salutary coction is made in dry or humid fire (depending on whether the fact is doing well enough) or it is distilled again, until it is rectified, of the rectification of which the last signs are, whiteness & crystalline serenity. Even this oil becomes white from the fire, cleans itself, shines with serenity, & marvelous splendor (now that the others become black) & when the matter in this fashion or summer way, it freezes. From the water and the earth from it quicksilver is generated, even it is like quicksilver in minerals. But to say, the stone of the air, which is not stone, forms a pyramid (ie, a large square building,broad at the bottom, & sharp at the top, like the flame of fire) in a warm place, or else in the belly of a horse or an ox, & turns into an acute fever. By what when it comes from this fever in 10 & from 10 in 21 so that the lees & lees of the oils dissolve in its water, before it is separated, that we iterate dissolution & distillation several times, & until it is rectified. And that's the end of that intention. However, know that after everything has been accomplished or completed, it will be necessary to start over. But I want to look for another secret.That one prepare quicksilver, mortifying it with tin vapor by daisies, & with lead vapor by the Iherus stone, after that one grinds it with desiccating & acrid things, & similar things (as it is said) & that one burns it, then after it is raised in the air, as long as it comes to a union of 12, & to a redness of 21. & until the humidity of it is corrupted . And it is not possible for its humidity to separate for the love of the vapor (as the oil before said) because it is vehemently mixed in its dry parts, & does not constitute term or end, as it is said & recited of the metals above said in this chapter. What does it mean! We will be disappointed & disappointed, if we understand the meanings of these terms & vocables.Now it is time to treat the third chapter obscurely, so that we hear the key to the work, which we ask and seek. Never do we put the calcined body (& this is done so that the humor in it is corrupted by salt, & armoniacal salt, & vinegar) & sometimes we cement it with quicksilver, & it is sublimated with the said salt, sea salt, & vinegar, until it is powdered. Thus the keys of the art, are freezing, resolution, inceration, projection (& here is the end & the beginning) however purification, distillation, separation, sublimation, calcination, inquisition cooperate, & then one can rest. But six hundred and two years ago from the past Arabs that I was asked for no secrets.So let the stone be proven, and let it be calcined with a slow decoction, and let it be ground hard, without however sharp things, and let a little fresh water be mixed in at the end, and let a laxative medicine be made up of seven things (if you like) or six, or five, or as many as will please (however my mind is satisfied with two) of which the best will be in six, than in another proportion, or approximately, as experience can teach the desirous, it is nevertheless necessary to solve the gold in the fire, and to sink it better . But if you want to believe me, you will take one thing, namely, the secret of secrets, of nature, which can do marvelous things.So let two, or more, or the phoenix (which is a singular animal) be mixed with gold in the fire, and let it be incorporated by vehement movement, to which if we add hot liquor four or five times, we will have the last purpose, but afterwards celestial nature comes to debilitate and weakens if we pour hot water into it three or four times. By which we will divide the weak from the strong, into various vessels (if you believe me) & what is good will be evacuated. More we will put or add powder, & will we diligently express the water that has remained (because it will certainly bring the indivisible parts of the powder) & why we will collect this water separately, especially as the dry laying of it, with virtue or power of medicine in a laxative body.Let's do so (as before is said) until we come to distinguish the strong from the weak, & that by three, or four, or five, or more times, we add the powder, & that we always do in the same way. And if we can't operate with hot water, we will do violence. That if for sharpness or tenderness of medicine it comes to break, after what one will have put powder, one will add carefully more gold & mol. On the contrary. if for the abundance of the powder it breaks, one will put more medicine. And if for the force of water,it will be reinserted with a pestle, & the material will be collected as well as possible, & the water will be separated little by little (& will return to its state) which water will be dried, joint, that it contains powder & water of medicine, which must be incorporated as powder. But let's not fall asleep in this place, because it contains a very useful & great secret. But if one knew well how to order the parts of a small burnt shrub, or of a scythe, & of several things will naturally keep union, & that one does not put this into oblivion because it serves, & is beneficial to several things. Now we will mix trinity with softened or melted union, and will come (as I believe) something similar to the stone called from the Latins Ibetus.And no doubt that what is to be mortified is mortified by lead vapor (one will find lead, if we took the dead) & we bury the dead in the circulation furnace (Let us keep this secret, because it is not without use) & we will do the same with daisy steam, or with the so-called stone of the Latin Tagus, & however we will bury the dead, as I said.But the years of the Arabs, knowledge has passed, I answer in my own way, it is necessary to have medicine which dissolves in a soft thing, & is joined in it, & that it penetrates in its two term, & mixed with it, & not be a fugitive deer, & what transmutes it, but either mix the spirit by the root, & either by the lime of the fixed metal (or it is estimated that fixation prepares, when the body and the spirit put themselves in their place, & sublimate) & that it is done as many times, that body is made spirit, & spirit is made body.So let's take Adam's bones, & lime under the same weight (six things there are in the petral stone, & five in the stone of union) & let's grind this with the water of life (the proper thing for which is to dissolve all other things) so that it is dissolved in it, & burned (or sign of inceration is that medicine does not flow on the very ardent fire) after that we put it in the same water in a damp place, or that it is suspended in vapors of hot and liquid water, then that it is frozen in the sun, finally one will take rock salt, & will convert quick silver into lead, & once again one will wash the lead so much, & will mondify it so much, that the said lime will be next to silver. Then we will operate as before is said. Item, we'll make it drink like this.But however we will take stone salt, lu, ru, vo, po, vir, can, utri, & sulphur, & one thus will make thunder & coruscation, & consequently artifice. On this nevertheless that one sees consider, if I speak not in enigma, & in meaning, covered, or according to literal meaning. Certainly none have otherwise estimated, & have been of this opinion. It has even been said to me, that we must solve all the matter, of which we will have from Aristotle to vulgar & famous places, for the love of which I do not want to talk about it. Now when we have these things, then we will have several simple & equal, & will we do this by contrary things & by various operations, which I have here called the keys of the art.And Aristotle says, that quality of power contains action & passion of body, which Averrois also says, reproving Galen. Now this medicine is considered the simplest one can find, and the purest, and which is good against fevers and passions of the soul and of the bodies, and which is cheaper and cheaper than any other whatsoever. Whoever rewrites these things will have the key which opens, and which no one closes, and when he has closed it no one will open.