THE AMPHITHEATER OF ETERNAL WISDOM

Amphitheatrum Sapientiae Aeternae

Heinrich Khunrath Engravings

by

Paullus van der Doort
and
Hans Vredman de Vries

Hamburg, 1595

(original Latin version of the copy held by the University of Wisconsin-Madison Memorial Library )

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Frontispiece


Latin text of the title page


Yehovah elohim tseva'ot, totic, celestis exercitus spiritualis, militiae, proximo suo fideli, et sibimetipsi, naturae atque arti, Amphitheatrum sapientiae aeternae, solius verae: nec non virginum velut, ei a cubiculis atq[ue] secretis, castissimarum, quibus, in totius machina mundi, non sanctior es, non praestantiores ullae, puta, cabalae, magejae, alchemiae, dominae suae miraculosae, in oratorio & laboratorio, micro ac macrocosmice, artificio mirifico sapienter administrantium, secundum Christianae & philosophicae veritatis normam, a diabolicis sophismatum execrandorum, pro veritate sese falso substituentium, larvis fucatis, repurgatarum, Catholicaq[ue] dexteritate, ad archetypi exemplar reformatarum, primordiale simplicitati triuni, Catholicae, worthy restitutarum, cabalisticum, magejcum, physicochemicum, tertriunum, Catholicon.

English text of the title page

Yehovah elohim tseva'ot, totic, the heavenly spiritual army, the military, faithful to his neighbor, and to himself, to nature and art, the Amphitheater of eternal wisdom, the only true one: and not only virgins, from the rooms that are secret to him, the most chaste, to whom, in the whole machine of the world, you are not holier, not more prominent than any, for example, cabal, magic, alchemy, his miraculous mistress, in the oratory and laboratory, micro and macrocosm ice, by the wonderful artifice of wisely administering, according to the norm of Christian and philosophical truth, execrating sophistry from the diabolical, falsely substituting for truth, masked with disguises, purified, Catholicaq [ue] dexterity, reformed to the archetypal model, restored to the primordial simplicity of the triune, Catholic, worthy restored, cabalistic, magical, physicochemical, tertrine, Catholicon.





Plate 1 - The Alchemist's laboratory








Latin text of plate 1

Homo toto cord, tota anima, omnibus uiribus, et omni mente, stimulating and moving diuina gratia, (est enim Dei misericordis donum) studens yhvh agnoscere, se ipsum (cognitione sui) abnegare, et mundum (cognitione quoque luminis naturae) contemnere immundum:

Man with all his heart, with all his soul, with all his strength, and with all his mind, stimulating and moving divine grace, (for it is the gift of God's mercy) endeavoring to acknowledge Jehovah, to deny himself (by knowledge of himself), and to despise the world (also by knowledge of the light of nature) is unclean:

1. Stola integritatis Christianae candida, hoc est simplicitate, recto et probitate, sancte amictus; ueritatisque diuinae zona lumbis succinctus aurea, et sceptro Christianae libertatis imperatorio, mundo uidelicet, diabolo ac carnis concupiscentiis atque affectibus dominando, in hanc scenam mundanam progrediens.

1. The white garment of Christian integrity, that is, in simplicity, uprightness, and honesty, sanctified; and with the golden girdle of divine truth fastened round his waist, and with the imperial scepter of Christian freedom, he will conquer the world, dominating the devil and the lusts and affections of the flesh, advancing on this worldly stage.

2. Anulo assistentiae gratiae Diuinae admonitorio, uirtuosae uidelicet catholicaeque promissionis, ab ipso, in cuius ore non inuentus fut dolus, datae, dicentis, Amen, amen dico uobis, si quid petieritis Patrem in nomine meo, dabit uobis, petite et accipietis: digito anulari decoratus.

2. With the ring of the assistance of divine grace, a warning, a virtuous and catholic promise, from him, in whose mouth no guile was found, given, saying, Amen, amen I say to you, if you ask the Father for anything in my name, he will give it to you, ask and you will receive: decorated with the ring finger.

3. T , uere catholici signatura, mitrae, aut laminae aureae sacerdotalis, coronaeue regiae loco, hominis interioris fronte, diuinitus notatus, et ceu obtectus atque ornatus.

3. T, the signature of a truly Catholic, a mitre, or priestly golden plate, in place of a royal crown, on the inner forehead of a man, divinely marked, and covered and adorned with ceu.

4. Aqua lachrymarum paenitentialium et nouae oboedientiae benedicta, aspersorio crucis ac tribulationum uere hyssopico, Christiane aspersus.

4. The blessed water of penitential tears and new obedience, sprinkled with the true hyssopic sprinkler of the cross and tribulations, Christian sprinkled.

5. Cui, ante mentis suae, Deo, coniunctae atque unitae, oculos, e collo dependet, in tabulis cordis sui, a lethiferis peccatorum sordibus puri ac mundi, uere aureis, flagrantissimi amoris Diuini cinabrio, fidei sincerae penicillo indelibiliterus, nec non malleo spei firmae fortiter im pressus yehoshua Christos, Deus et homo, crucifixus ; pentagrammos yhvh tetragrammos ipsissimus character, et figura paternae hypozateôs siue subsisentiae: sigillum Patris, imago non tantum, uel eikôn sed et apaugasma and uerus gloriae Patris splendor, Dei uerbum, Dei uirtus, and Dei sapientia incarnata. En, signaculum, uincens ac fugans partes aduersas! Pentaculum and quinque literarum ac uulnerum, uerbi mirifici mirificum! Almadel uirtuosum!

5. Who, before his mind, joined and united to God, his eyes, hangs from his neck, in the tables of his heart, pure and worldly from the deadly filth of sins, truly golden, indelible with the cinnabar of the most ardent love of God, with the brush of sincere faith, and also with the hammer of firm hope strongly pressing Jesus Christ, God and man, crucified; pentagrams yhvh tetragrams the very character, and figure of the paternal hypozateôs of his existence: the seal of the Father, not only the image, or eikôn, but also the apaugasma and true splendor of the glory of the Father, the word of God, the virtue of God, and the wisdom of God incarnate. En, the seal, conquering and fleeing the opposing parties! The pentacle and the five letters and the fire, the wonderful words of the wonderful! Almadel virtuous!

6. Circulo yhvh igneo, gladio uerbi Diuini ancipiti, candidae et uiuae fidei in Christum manu, Deo eam mouente et regente, ducto, inclusus eoque contra portas inferni, tutore Elohim Zebaoth omnipotent, inuictissime munitus.

6. By the fiery circle of Yhvh, edged with the sword of the divine word, by the hand of white and living faith in Christ, led by God who moves and governs it, shut up by him and against the gates of hell, the guardian Elohim Zebaoth almighty, most invulnerably fortified.

7. Iramentum, ob foedus et pactum conuentionis, cum Spiritu sapientissimo optimo, potentissimo, infinito, zelote, quo ei triuni, se triunum totum corpore, spiritu, et anima, mancipauit, in perpetuum indissolubile, ceremoniis sanctissimis, in baptismate Christiano, iuxta et fluminis lotione sacri aquosa, et flatus unction e sacrosancti oleosa, semel sancte praestitum, fideliter seruans: datamque illi ipsi fidem, qui sanguine eum redemit suo (cui tu, inquam, chirographarius debitor sanguine uicissim obligatus tuo) nefarie non soluens.

7. Wrath, because of the covenant and agreement of the meeting, with the wisest Spirit, the best, the most powerful, the infinite, the zeal, with which he redeemed himself to the triune, the triune in body, spirit, and soul, forever indissoluble, in the most holy ceremonies, in Christian baptism, by the river's watery holy lotion, and the breath of the anointing oil from the sacrosanct, once holy provided, faithfully sealing it: and giving faith to him who redeemed him with his own blood you, I say, the debtor of the surety bound by your blood)

8. Lampade atque candelis, luminis de lumine aeterno, semper ardentibus, in mente sua Diuinitus accensis, illuminatus.

8. Lamps and candles, of light from the eternal light, always burning, in his mind the Divine kindled, illuminated.

9. Holocaustum, quod yhvh spiritum optimum maximum non despiciet, spiritum contribulatum uidelicet, et cor contritum, illi eidem, piae deuotionis orationisque ardentis, ad Deum uolantium, suffumigatione, lotis et animi et linguae manibus patient sacrificans.

9. The holocaust, which Yhwh will not despise the best and greatest spirit, will make a contrite spirit visible, and a broken heart, to the same one, with pious devotion and ardent prayer, crying out to God, suffocation, washing and patiently sacrificing with the hands of the mind and tongue.

10. Proposed denic, non temere quauis, leui, scurrili aut inani, uerum licita, honesta, et propterea Deo non aduersa, sibique ipsi, aut proximo suo; maxime utili necessariaue, lied supplici et a lethiferis peccatorum sordibus poenitentialiter defaecatae (quae uera charta uirginea, pura et munda, est Theosophorum, non cacomagorum) calamo cogitationum integrarum imaginationumque rectarum ex desiderii scindi cinabrio ardentissimi, firmiter inscripta; et Altissimo, eleuationis in eum annuntiatione, submisse oblata: in ieiunio Christiano, tam a concupiscentiis affectibusue uitiosis, quam a superfluo corporis cibo, genubus et cordis et corporis humiliate flexis, deque optato (Diuina clementia) beat impetrando, indubitanter sperans: in sacello, siue adyto , oratorii, monastico, aut quasi eremitico, ad yhvh pro sapientia sancta, mane uigilans, et ore accord Chrizophoros , cruciformiter hoc est in spiritu et ueritate, sine intermissione.
Orans, audit, uidet, obseruat, yhvh mirabilis, uocem mirificam, mirabiliter sonantem, tonantem and loquentem, in Sanctissima Scriptura;

10. It is proposed, therefore, not to be haphazard, frivolous, scurrilous, or empty, truly lawful, honorable, and therefore not opposed to God, to himself, or to his neighbor; most usefully necessary, lied executed and defecated penitentially by the filth of deadly sins (which is true virgin paper, pure and clean, is that of Theosophorus, not of the cacomages) with a pen of whole thoughts and imaginations right from the desire to split with the burning cinnabar, firmly inscribed; and to the Most High, with the announcement of the exaltation in him, submitted in submission: in the Christian fast, both from concupiscences and affections, as well as from the superfluous food of the body, bending the knees and the humility of the heart and body, thus obtaining the desired (Divine clemency), undoubtedly hoping: in the chapel, or in the adyto, oratory, monastic, or as it were a hermit, to Jehovah for holy wisdom, watching in the morning, and with the mouth accord Chrysophoros, this is cruciformly in spirit and in truth, without intermission.
Praying, hearing, seeing, observing, Yhvh's wonderful, wonderful voice, wonderfully sounding, thundering and speaking, in the Most Holy Scripture;

history; siue
literal;
morality;
tropology;
anagogic;
physics;
typical;
cabalice;
theosophy;

history either
literal;
morality
tropology;
anagogic;
physics
typical
cabally;
theosophy;

Nature; Macro kai Microcosmos ;
theosophy;
physics;
physiomedicine;
physical chemistry;
physiomagic;
hyperphysicomagic;
cabalice;

By nature; Macro kai Microcosmos;
theosophy;
physics
physiomedicine;
physical chemistry;
physiomagic;
hyperphysicomagic;
cabally;

Semit Ipso;
Secundam Animam, in mentis, Deo iunctae, aut luce Diuina illuminatae, speculo: idque tam dormiendo, quam uigilando: ut testes quoque conscientiae propriae mille, ueritatem perhibentes, iuxta Legem in cordibus nostris, Diuinitus scriptam.
Per caelum, per terram, per aerem, ignes, nubes, uentos, saxa, gemmas, lapides, mineralia: per animalia, terrestria, aquatica et uolatilia: per uegetabilia omnia, per herbas, semina, ligna, uirgulta, fructus: per numeros, literas, puncta: per hominem, secundum corpus et corporis partes, and spiritum, qui (et in corpore et sine corpore) naturaliter familiaris, homunculusque sophorum est per lapidem philosophorum et dum praeparatum, et quando regeneratione glorificatus est. Immo, per creaturas omnes, etiam inuisibiles, hoc est non physicas, ut sunt, totae caelestis et infernalis exercituum spiritualium militiae, angeli uidelicet boni et mali: et per omnia, quae a uisibilibus, hoc est, physicis orta sunt creaturis, siue per se ea sunt naturalia, siue artificis manu industriosa affabre elaborata: tamquam per media, nobis apt inseruientia, quibus diuina humanitus sentiamus. O quam mirabilis uox Dei in omnibus, per omnia, ad omnes! In usum hunc, ut yhvh uoluntatem, de praeteritis, praesentibus atque futuris (iuxta Dei uoluntatem) quibuscumque, sine fallacia recte sciamus, cognoscamus ac praeuideamus: Et, in Natura constituti, supra Narturam (Deo duce) nos ipsi dominatemur: resque ipsas haud difficile efficiamus et peragamus, quarum causae (saepissi me etiam naturales) a sapientibus mundi huius ignorantur, ob idque peritissimis in profana philosophia uiris etiam admirandas, et non credendas, sapientiae aeternae cultoribus atque alumnis fidelibus dilectis, solum cognitas et dignas. In summa: potest Theosophus quae uult; uult autem quae Deus Ipse. In Deo possunt omnia. In secretum, ubi, quibus auxiliis, cur, quomodo, quando, credenti nil impossibile!

He follows Him;
I see the Second Soul, in the mind, united to God, or enlightened by the Divine light: and this both by sleeping and by watching: as witnesses also of our own conscience, bearing the truth, according to the Law in our hearts, written by the Divine.
Through the sky, through the earth, through the air, fires, clouds, winds, rocks, gems, stones, minerals: through animals, terrestrial, aquatic, and volatile: through all vegetables, through herbs, seeds, trees, shrubs, fruits: through numbers, letters, points: through man, according to the body and the parts of the body, and the spirit, which (both in the body and without the body) is naturally familiar, and the sophist man is through the philosopher's stone and while he was prepared, and when he was glorified by regeneration . Yea, by all creatures, even invisible, that is, not physical, as they are, the whole host of heavenly and infernal spiritual hosts, angels, evidently good and evil: and by all that have sprung from visible, that is, physical creatures, whether by themselves they are natural, or artfully elaborated by the industrious hand of the craftsman: as if by means, fit for us, by which we feel divinely humanized. Oh, how wonderful is the word of God in everything, through everything, to everyone! For this use, that we may correctly know, know, and anticipate the will of Yhvh, of the past, present, and future (according to the will of God) to whomsoever, without deception; to be given, beloved by worshipers and faithful students of eternal wisdom, only known and worthy. In short: Theosophus can do what he wants; but what God Himself wills. In God all things are possible. In secret, where, with what help, why, how, when, nothing is impossible for a believer!

1. Cui est mens sana in corpore sano.

1. He has a sound mind in a sound body.

2. Cum sophistis non ambulans, sed sanctissimae ueritatis catholicae semitae firmiter insistens, inque ea animo constanti, ad finem usque impetrationis, perseuerans: Dei enim zelotis donum hoc.

2. Not walking with the sophists, but standing firmly in the path of the most holy Catholic truth, and continuing it with a constant mind, until the end of obtaining it: for this is the gift of God to the zealous.

3. Curarum temporalium uanitantibus et phantasiis, splendidisue mundi huius immundi sapientiae miserae miseriis, et uere nugis ac fabulis cito transitoriis, haud implicitus, uerum in sapientiae aeternae meditationibus et laboribus diu noctuque totus.

3. He was not engrossed in the vain and fanciful cares of time, in the wretched miseries of the splendid world of this impure wisdom, and indeed in toys and fables which pass quickly, and indeed in the meditations and labors of eternal wisdom, long and all night long.

4. Doctus a Deo solo, praeceptore omnium sapientum catholico, dierum Antiquissimo, et errare nescio, iuxta uoluntatem suam liberrimam, uel immediate, uel mediate, quod est, per Magistrum, spiritualem aut corporeum, nuntium yhvh bonum: Et per libros, puta, sanctissimae scripturae, atque Naturae ; etiam Naturae interpretum chartaceos: quorum, quinam authentici sint, solus, cum Ignis examine, Dei spiritus in eo dextre iudicans, sit censor omnium aequisimus.

4. Taught by God alone, the catholic teacher of all wise men, the most ancient of days, and I do not know how to err, according to his most free will, either immediately or mediately, that is, through a Master, spiritual or corporeal, the good news of Jehovah: And through books, for example, of the most holy scriptures, and of Nature; even the paper interpreters of Nature: of which, whether they are authentic, he alone, with the examination of Fire, the spirit of God judging rightly in him, should be the fairest censor of all.

5. Mancipium aliorum, praesertim hisce bonis ac donis indignorum, arbitrii et pecuniae non existents, uerum per se utcumque diues, ut de uictu et amictu non sit solicitus honesto. Nam impossibile, indigentem, aut non liberum, posse philosophari. Ars libera, liberum and totum uult hominem.

5. The slave of others, especially those who are unworthy of these goods and gifts, not having discretion and money, is truly in himself no matter how long, so that he is not anxious about food and clothing. For it is impossible to philosophize when one is in need, or is not free. Art free, free and whole man wants.

6. Practicus manualis in physicochemiae laboribus multum exercitatus atque expertus.

6. A manual practitioner with much training and experience in the work of physicochemistry.

7. Naturam, ducem sophis omnibus fidam, ut Theosophiae amator, hoc est, philosophus, noscens, et obedienter obseruans.

7. Nature, a guide to all my friends, faithful, as a lover of Theosophy, that is, a philosopher, knowing, and obediently observing.

8. Eamque blande, (quia minister) and slow (quia actio eius lentissima) ducendo, non ui aut ira (ut hostis) cogendo, in principiis naturalibus, arte studiosa, prudenter imitans.

8. And leading her gently, (because she is a minister) and slowly (because her action is very slow), not forcing her with anger or anger (as an enemy), following natural principles, studiously artfully, and prudently imitating her.

9. Labore industrioso experientiae deditus, et sapientiae uerae fructus, bona intentione sapienter eis utendi, hoc est riuulos fraterne emittendi, fontem, in timore Dei, solus retinendi, (quod eleemosynarii Dei, in hospitali hoc magno, est officium) hilari animo, et uultu sereno (yhvh nu you) wait expectans .

9. Devoted to the industrious labor of experience, and the fruits of true wisdom, with the good intention of using them wisely, this is to release the rivulets fraternally, to keep the fountain, in the fear of God, alone, (which is the duty of the almsman of God, in this great hospital) with a cheerful heart, and with a serene voice (yhvh nu you) wait waiting.

10. Non secretarius publicus, sed Harpocrates existents, Deoque immortali, pro bonis ac donis tantis ac tam paternis, quieto et gaudio et silentio (ne sibi ipsi periculum accersat, aliisque maleficii ansam praebeat, et propterea ira yhvh misere consumatur) gratias immortales agens .

10. Not a public secretary, but the existing Harpocrates, and giving immortal thanks to the immortal God, for the good and gifts of so many and so fatherly, with quietness and joy and silence (so that he may not bring danger to himself, and provide a snare for others to do evil, and therefore the wrath of God is spent in pity) giving immortal thanks.

Alchemia (qua, in percontandis libri Naturae secretis, ars non sagacior ulla) laborans, a yhvh ex merae misericordiae suae fonte largissimo, gratis et dono accipit, lapidem philosophorum, in corpore suo glorificato, hoc est regeneratum et plusquamperfectum: ad usum, ut tradiderunt sapientes, atque artis huius artifices (quibus credendum) expertissimi.

Alchemy (which, in searching the secret books of Nature, no art is more sagacious than any) laboring, receives from Yhvh from the most generous source of his pure mercy, freely and as a gift, the stone of the philosophers, in his glorified body, this is regenerated and more than perfect: for use, as handed down by the wise, and by the most experienced artists of this art (who are to be believed).

Diuinum;
of the gods;

Est enim urim urim, per quod, praesente et thummim, yhvh ter maximum de maximis et abstrusis, cabalice dat Theosopho responsa, loquitur, et uocem emittit suam. Re uera amphitheatrum bonitantis, sapientiae, atque omnipotentiae Dei immensum, magnumque in nos benignitatis suae testimonium! Et abyssus miraculorum ac secretorum Dei, in Natura, profundissima, libros sanctissimae Scripturae et Naturae, realiter exponens. Ex cuius contemplatione accurata, tamquam per gradum supinum atque altum, in yhvh agnitionem; pronum et obuium, in Naturae et nostri ipsius cognitonem ueram atque perfectam, theosophice conscendimus, et naturaliter ac sensitite betrayal. Mysteriorum quoque altissimorum personae et officii yehoshua Christou crucifixi, et sacramentorum atque articulorum fidei Christianae ordine omnium, quotquot sunt, typica, sufficiens tamen et sensibilis, repraesentatio. Quemadmodum abundanter et satis luculenter demonstrate potest, a sapientiae aeternae amico, in physicochemia fideliter exercitato.

For there is an urim urim, through which, being present and thummim, Yhvh, thrice greatest of the greatest and most abstruse, cabalically gives answers to Theosophus, speaks, and sends out his voice. Indeed, the immense amphitheater of God's benevolence, wisdom, and omnipotence, and a great testimony of his kindness towards us! And the abyss of the miracles and secrets of God, in Nature, most profound, really expounding the books of the most holy Scripture and Nature. From the precise contemplation of which, as if through a supine and deep step, in Yhvh recognition; Prone and blind, in a true and perfect knowledge of Nature and of ourselves, we ascended theosophically, and naturally and sensibly betrayed. A typical, yet sufficient and sensible, representation of the most profound mysteries of the person and office of Jesus Christ crucified, and of the sacraments and articles of the Christian faith in the order of all, as many as they are. As a friend of eternal wisdom, faithfully trained in physicochemistry, can demonstrate abundantly and quite clearly.

Microcosmicum;
Microcosmic;

Naturae lumen (and external and internal adhibitus rite) in hominis mente, mirifice accendit. Cur no? Cum ipse ipsa sit lux Naturae, coruscans in tenebris Mundi. Quod in te orto, intelliges, quid motus sit sapientium perpetuus, ab insipientibus iamdiu insipienter quaesitus, at nondum inuentus, nec in omne aeuum, ab eis, aut sic, inueniendus. Spiritus malignos, ab obsessis, expellit and arcet. What? Sunt in Natura potentiae particulares, quibus cedunt malignae potestates: cur non et uniuersali? Nec potest auctor confusionis ferre symmetriam. ingenium (usu medico) acuity and nobility: sic et memoriam sublimem, ac prudentiam conciliat. Hilaritatem perpetuam, (absente uiolentia externa) et audaciam honestam (quae animi Fortitudo est) mire excitat. Restorationis ac conseruationis nostrae est uerissima medicina, catholica: morbos et mentis, et spiritus,

The light of nature (both external and internal properly used) in the mind of man, wonderfully kindles. Why not? Since he himself is the light of Nature, shining in the darkness of the world. When this has arisen in you, you will understand what is the perpetual movement of the wise, which has long been foolishly sought by the foolish, but has not yet been found, nor will it be found by them in all ages, or so. He expels and keeps away evil spirits from the besieged. What? There are particular powers in Nature, to which evil powers yield: why not universal ones as well? Nor can the author of the confusion bear symmetry. genius (in medical use) acuity and nobility: thus it wins a sublime memory and prudence. It wonderfully arouses perpetual hilarity (in the absence of external violence) and honorable boldness (which is fortitude of mind). Our restoration and repair is the truest medicine, Catholic: diseases both of the mind and of the spirit.

Macrocosmicum;
Macrocosmic;

Metalla, rite fermentatus, transmutat inferiora in superiora, et in forma et in esse, secundam ueritatem, cum lucro ingente. Hinc diuitiae immensae, paupertatem fugantes, et omnia quae auro et argento parantur. Gemmas ex silicibus non sophisticas, sed genuinas ac ueras facit: et, ex cristallo, rubinum carbunculumue lucentem splendore magno: uitrum malleabile reddit. Ex margaritis multis, unam artificiose constituit. Azoth Lapidis huius, hoc est mercurius Philosophorum, corpora in primam materiam reducit; (est enim materia prima, forma catholica animata) et metalla, (ut ipse uidi) cristallum, gemmas, perlas, silices, ac lapides (etiam microcosmi) omnes, nec non mineralia, uere potabilia reddit. Animalia a morbis liberat; inque uigore uirtutis suae conseruat. Vegetabilia fere mortua, essentia simplicium specifica fermentatus, and method eisdem applicatus, uiuificat refocillatque, humidum illis (humido permanent catholico) corroborando natiuum, et ab interitu (in hac instantia) uindicat imminent. In lampade conueniente, aqua eius permanens artificiose accensa, in perpetuum permanenter ardet.

Metals, properly fermented, transform the lower into the higher, both in form and in being, the second truth, with enormous profit. Hence immense riches, driving away poverty, and all that is prepared with gold and silver. He makes jewels from flints, not sophisticated, but genuine and true: and from crystal, a ruby shining with carbuncle with great brilliance: he makes glass malleable. Out of many pearls, he set one by art. Azoth of this Stone, that is the mercury of the Philosophers, reduces the bodies to the first matter; (for it is the first matter, the catholic form animated) and metals, (as I myself saw) crystal, gems, pearls, flints, and stones (even microcosms) he renders all, not even minerals, truly drinkable. It frees animals from diseases; and let him maintain the vigor of his virtue. Vegetables almost dead, the specific essence of the simple fermented, and the same method applied to them, revives and refreshes them, giving them moisture (permanent Catholic moisture) by corroborating the natives, and vindicates them from imminent destruction (in this instance). In the meeting lamp, its permanent water artificially kindled, it burns forever and ever.

Corollaria duo:
Two corollaries:

Prime. Ihsuh Christi crucifixi, saluatoris totius humani generis, id est, Mundi minoris, in Naturae libro et ceu speculo, typus est seruator Mundi maioris, hoc est Philosophorum Lapis. Quare, ex Lapide hoc, Christum naturaliter agnoscito; and, ex Christo, Lapidem Philosophorum theosophice discito. Ita, Antiquitas pia et religiosa, de Maschiah promisso, etiam ab, in et ex Natura, is certior facta. Sit Ethnicus, aut Turca, sanctissimam Scripturam (Deus!) nihili aestimans, ex Naturae libro, ad sensum et rationem, potest conuinci ueritatis, atque (diuina cooperante gratia) conuerti ad Christianismum. Sic and Iudaeus.

Prime. Jesus Christ crucified, the savior of the whole human race, that is, of the lesser world, in the book and mirror of Nature, is a type of the savior of the greater world, this is the Philosopher's Stone. Therefore, from this Stone, recognize Christ naturally; and, from Christ, I learned the theosophically the Philosopher's Stone. Thus, pious and religious Antiquity, about the promised Maschiah, also from, in and out of Nature, made it more certain. Be he an ethnic or a Turk, valuing the most holy Scripture (God!) as nothing, from the book of Nature, to sense and reason, he can be convinced of the truth, and (by divine cooperating grace) be converted to Christianity. And so the Jew.

Second. Qui, mysteria sanctissimae Scripturae, prob didicerit quoque legere in libro Naturae, ac semet ipso; et contra: Is sapientiae aeternae thesaurorum erit inuentor mirificus. Liber enim explicat librum. Placuit Deo mirabili mirabilis hic et dicendi et docendi modus: placeat idem et mihi et tibi. Ensoph! Ensoph! Ensoph!
Aenigma: Omnia in omnibus primum, omni tertio tradidit (ex omni primo secundo) omnia in omnibus primum secundum, ut inde omnia in omnibus et omnia (catholice) agnosceret, cognosceret ac possideret. Quod nomen eius, si nosti? consilium audi: Ambula in uiis doctrinae atque legum amphitheatri huius, et yhvh omnia paterne docebit.

Second. He must have learned to read the mysteries of the most holy Scripture in the book of Nature, and himself; and on the contrary: He will be a wonderful finder of the treasures of eternal wisdom. For the book explains the book. God has pleased this wonderful and wonderful manner of speaking and teaching: may the same please me and you. Ensoph! Ensoph! Ensoph!
Enigma: He delivered all things in all things first, to all things thirdly (from all things first to second things) all things in all things first secondly, so that from then on all things in all things and all things (Catholically) would recognize, know and possess. What is his name, if you know it? listen to the advice: Walk in the ways of the doctrine and laws of this amphitheater, and Jehovah will teach all things fatherly.

Omnia ad yhvh Dei optimi maximi solius honorem, laudem ac gloriam; potentiamque, sapientiam, et bonitatem, agnoscendam atque celebrandam: Proximi egeni, et proprios usus, et in tempore, et in aeternum, innumerabiliter salutares: Diaboli uero istiusque squamarum putidarum, despectum summum, ac detestationem aeternam.
Hallelu-iah: Hallelu-iah: Hallelu-iah: Phi, Diabolo.
Henricus Khunrath Lips. Theosophiae amator, and medicinae Doctor, Dei gratia, inuentor. Paullus uander Doort [Paulus vander Doort], Antverpien. Scalpsit, Hamburgi. Anno a Christo nato 1595. Mense Septembri.

All honor, praise, and glory to Jehovah God, the best and greatest; and power, wisdom, and goodness, to be recognized and celebrated: Neighbors in need, and their own uses, both in time and in eternity, innumerably salutary: To the devil and to these stinking scales, the highest contempt, and eternal detestation.
Hallelu-iah: Hallelu-iah: Hallelu-iah: Phi, Devil.
Henry Khunrath Lips. A lover of theosophy, and a doctor of medicine, by the grace of God, an inventor. Paulus vander Doort [Paulus vander Doort], Antwerp. Hacked, Hamburg. In the year of Christ's birth, 1595. In the month of September.




Plate 2 - The Hermaphrodite






Latin text of plate 2

Naturam nosce, uniuersaliter, and particulariter; ex libro sanctissimae Scripturae: Naturae ipsius, qui est, et Mundus maior, totus: et Mundus minor, hoc est homo, puta, secundum et corpus et spiritum suum: denique, aut mediate, ex angelis bonis, aut immediate, in speculo mentis tuae purgatae, ex Deo Ipso: theosophy; physics; physiomedicine; physical chemistry; physiomagic; hyperphysicomagic; cabalice.

Know nature, universally, and particularly; from the book of the most holy Scripture: Of the nature itself, which is, and the greater world, the whole: and the lesser world, this is man, for example, according to both his body and his spirit: finally, either mediately, from good angels, or directly, in the mirror of your purified mind, from God Himself: theosophy; physics physiomedicine; physical chemistry; physiomagic; hyperphysicomagic; cavalierly

I. Lapis Philosophorum is. Hunc, enim,
I. The Philosopher's Stone is This, for

1. Experientia, rerum omnium, etiam sola, sufficiens magistra, infallibiliter attestatur: cui refragari, nonne esset plus quam stultum? Hunc (ab aliis tamen praeparatum) uirtuose effectivem uidit, and Pontifex Romanus, and Caesarea Maiestas: uiderunt and Reges, orbis terrarum, non pauci; nec non Imperii Romani Electores nonnulli: uiderunt et Principes aliquot, Comites, Barones, Nobiles, et, (propter uirtutem atque doctrinam) a nobilibus proximi, Doctores: immo ex omni gente, Iudaica, Ethnica, et Christiana, etiam Turcica, statuque ac ordine, passim, multi; tam Ecclesiastici quam Politici, literati pariter atque illiterati, oculis (obstupescent Naturae, per artem, miraculo) uiderunt, manibusque tetigerunt, suis. Sciens loquor. Hos omnes cito testes: tu physicochemiaemastix, eos interroga, in subsidium ueritatis, ueritatis amantes, rem ita habere,

1. Experience, the sufficient teacher of all things, even alone, is infallibly attested: to whom to contradict, would it not be more than a fool? He saw this (however prepared by others) virtuously effective, and the Roman Pontiff, and the Caesarea Majesty: they also saw the Kings of the whole world, not a few; and not some of the Electors of the Roman Empire: they also saw some Princes, Counts, Barons, Nobles, and (due to virtue and learning) from the nobles of their neighbours, Doctors: indeed, from every nation, Jewish, Ethnic, and Christian, even Turkish, and of state and order, here and there, many; both Ecclesiastics and Politicians, literate and illiterate alike, saw with their eyes (astonished by Nature, through art, a miracle), and touched with their hands. I speak knowingly. All these witnesses quickly: you physicochemist, ask them, in support of truth, lovers of truth, to have the matter so

2. Ratio, uera et certa, dux fida Sophorum, grauiter confirmat: quam, angustia loci huius addere impedit; alius et amplior, promptissimam, admisit.

2. Reason, true and certain, the faithful leader of Sophorus, greatly confirms: which, the narrowness of this place prevents to add; another and larger, most ready, he admitted.

3. Sapientes, tot ac tanti, auctores grauissimi, (quorum, hac de re, passim extant monumenta) uno, harmonice, ore, etiam iureiurando sanctissimo, non temere asseuerarunt: qui omnes ueridici (quia uiri docti et boni) tamdiu et sunt et habentur, donnec de eis contrarium, sufficienter, fu erit probatum. When? Cumque artifici cuiuis in sua arte sit credendum, cur non potius, ea in re, fides erit adhibenda illis, quam ignorantibus? Omnium enim artifices, and optime and uerissime, de sui operis ratione, disserere, loqui et iudicare sciunt.

3. The wise, so many and so many, the most important authors (of whom, on this matter, there are records scattered here and there) have sworn with one accord, with one mouth, even by swearing most holy, not at random: all who have sworn (because they are learned and good men) so long and are and are held, and if the contrary of them is given, it will be sufficiently proven. When? And when every artist is to be believed in his art, why should not faith be applied to them rather than to those who are ignorant? For the artists of all things know how to discuss, to speak, and to judge, in the best and most true way, about the nature of their work.

4. Natura, Dei in huius machina Mundi, numquam otiosa ministra, multis, in operationibus suis, (ut tradiderunt Theosophi et confirmarunt experti) uiis ac modis, diu noctuque nobis fideliter suadet, fidemque, de eo, facit firmam. Natura parens, de filio catholico, catholice testatur, suo.

4. Nature, God, in the machine of this world, never idle minister, in many, in her operations, (as the Theosophists have handed down and confirmed by the experienced) in ways and ways, long and night faithfully advises us, and makes faith, about it, firm. Parental nature, concerning the Catholic son, Catholicly bears witness to his own.

5. Mens, humani animi scintilla altior et lucidior, diuina ac immortalis, quam Deus id generis donauerit conditione, ut ex insito sibi Naturae suae desiderio, quibuscumque possit uiribus, ad summa et optima tendat, indefinenter appetit: quem appetitus boni (est enim a Deo) stimulum, quam animi (sciunt non nisi experti) irre quietudinem, quod desiderium ardens, Lapidem Philosophorum habendi, si in rerum natura non esset, Deus Ipse, etiam iis, (de uitiosis sermo hic non est) qui prudentiores, sapientiores et religiosiores aliis sunt, aut fuere, frustra indidisset. Atqui nihil frustrated!

5. The mind, the spark of the human soul higher and brighter, divine and immortal, than God has given it to the race on the condition that, from the innate desire of its Nature, it tends to the highest and best with whatever powers it can, it desires indefinitely: which appetite for good (for it is from God) the stimulus, than the wrong tranquility of the mind (only those who have experienced it know) that burning desire, to have the Philosopher's Stone, if it were not in the nature of things, God Himself, even for them ) who are more prudent, wiser, and more religious than others, or would have been, would have given it in vain. But nothing frustrated!

6. Consensus typicus, uere admirandus, (in Natura) Lapidis huius, cum sanctissima Triunitate diuina; cum toto Vniuerso creato; nec non logÙ Dei incarnato, hoc est Maschiach promisso et misso, religionisque Christianae Sacramentis atque mysteriis tam altis et profundis, uerum esse, credere ac fateri, omnes sanae mentis, iuste compellit. If loquor absque ueritate, erubescam. Iudicent, non nisi scientes.

6. The typical agreement, truly admirable, (in Nature) of this Stone, with the most holy divine Trinity; with the whole universe created; nor does the logo of God incarnate, that is the Maschiach promised and sent, and the religion of the Christian Sacraments and mysteries so deep and deep, justly compels all of them of sound mind to be true, to believe and to confess. If I speak without truth, I will be ashamed. Let them judge only those who know.

7. Denique, (cum Creator, etiam ex creatura, teste Diuino Paulo, ad Romanos I. uelit cognosci) Deus et potuit et uoluit (uelle testatur experientia) organis suis, quibusdam, (non enim uni dat cuncta Deus) inde usque a Mundi initio, benigne largiri et adhuc uult, (quoniam in aeternum misericordia eius) ut nimirum, quaenam sit mira Creatoris sapientia, potentia infinita, benignitas immensa etc. hoc est qualis sit Deus Ipse, typo mirifico, ex creatura, non quidem, ex Mundo maiore, per se solum uel simpliciter, et partibus eius, passim, particulari cognitione, uerum quoque, ex Mundi maioris filio, (artis, hoc est physicochemiae interpretamento) in subtile catholico, catholice, abundantius et explicatius, humano generi, coram, innotes cat: indeque yhvh Triunum, auctorem tanti boni ac doni, clarius discat agnoscere, admirari et uenerari solum, animo collaudare grato, profundius meditari, ipsique inseparabiliter coniungi, et reuniri.

7. In conclusion, (when the Creator, even from the creation, as the witness of the Divine Paul, to Romans 1. willed to be known) God was able and willed (as experience testifies) to some of his organs, (for God does not give all things to one) from then until the beginning of the world, and still wills, to bestow kindly, (because his mercy is eternal) so that of course, what is the wonderful wisdom of the Creator, infinite power, immense kindness, etc. this is what God Himself is, in a wonderful type, from the creature, not indeed, from the greater World, by himself alone or simply, and parts of it, here and there, with particular knowledge, indeed, also from the son of the greater World, (art, this is the interpretation of physicochemistry) in a subtle catholic, catholic, more abundantly and elaborately, before the human race, before the unknown cat: and thence yhvh Triune, the author of so much good and gift, learn more clearly to recognize, admire and venerate only with the mind to give gratefully, to meditate more deeply, and themselves to be inseparably united, and to be reunited.

II. What is Lapis Philosophorum?

Lapis Philosophrum est ruah elohim Ruach Elohim, (qui incubabat aquis, Gen. 1.) Caelo mediante ( yhvh solo, ex mera bonitate sua, ita uolente) conceptus, et corpus, uerum ac sub sensus cadens, factus, in utero protÙtokou ( Chaeos creati ) Mundi maioris, uirgineo, terra, nimirum, ua cua atque inani, et aqua: natus in lucem Macrocosmou filius, aspectu (coram insipiente) uilis, deformis, et quasi in nouissimis: consubstantialis, tamen, similisk parenti, catholicus, triunus, hermaphroditos, uisibilis, tactu, auditu, olfactu, et gustu sensibilis, localis atque finitus: manifestatus, regeneratorie, a semet ipso, artis physicochemicae obstetricia manu, in corpore, suo, semel assumpto, glorificato: ad commodum siue usus, propemodum infinitos, et microcosmo et macrocosmo, in triunitate catholica, mirifice salutares .

The Philosopher's Stone is the ruah elohim Ruach Elohim, (who brooded in the waters, Gen. 1.) Conceived by the medium of heaven (yhvh alone, out of his mere goodness, thus willing), and the body, true and falling under the senses, made, in the womb of the protÙtokou (created by Chaeos) of the greater world, virgin, earth, of course, ua air and void and water: born into the light of the Macrocosm, the son of the macrocosm, with the appearance (insipid heart) of the man. deformed, and as it were in the most new: consubstantial, yet, like a parent, catholic, triune, hermaphrodite, visible, sensible to touch, hearing, smell, and taste, local and finite: manifested, regenerative, by himself, by the hand of the physico-chemical midwifery hand, in his body, his own, once assumed, glorified: for the benefit of his use, almost infinite, and microcosm and macrocosm, in the catholic trinity, wonderfully salutary

III. Quare dicitur Lapis, et cur Philosophorum?
III. Why is it called the Stone, and why the Philosopher's Stone?

Lapis, cur proprie dicatur, quodque nomen eius, quo apud caecum uulgus nominatur. Deus Ipse, ob causas certas, in scriptis sapientiae antistitum traditas, grauiter prohibuit cuiuis reuelare. Quamobrem et cuncti philosophi citius mori uoluerunt, quam artis secretum hoc secretissimum diuulgare. Adducam tamen ipsos, philosophice loquentes: quia, inquiunt, ut lapidum est quoque generatio et regeneratio eius: ex humido, nimirum, uiscoso et glutinoso, et terreno sicco. Et: quod coctione sua (quae incrassando procedit) in lapidem permanenter fixum (quique ut lapis teratur) induretur. Lapis and non lapis, uere dicunt philosophi. Responsum clarius, maneat alta mente repostum. Porro: Philosophorum est, non sapientiae uerae osorum: Sapientium, non insipientium; no idiotarum; non contra conscientiam uitiosorum. Solus Theosophus fortunatus.

Why is it properly called a stone, and what is its name by which the blind people are called? God Himself, for certain reasons, which were handed down in the writings of wisdom, severely forbade it to be revealed to any one. Wherefore all the philosophers preferred to die sooner than to divulge this most secret secret of art. I will, however, quote them, speaking philosophically: for they say that as a stone is also its generation and regeneration: from the moist, of course, viscous and glutinous, and from the earthy dry. And: that by its cooking (which proceeds by thickening) it will be put into a permanently fixed stone (which is like a solid stone). A stone and not a stone, indeed say the philosophers. A more clear answer, let it remain deep in the mind. Moreover: It belongs to the philosophers, not to the true bones of wisdom: to the wise, not to the unwise; no idiots; not against the conscience of those who suffer. Theosophus alone was fortunate.

IV. Quid is ruah elohim Ruach Elohim, who incubabat aquis, Gen. 1.?
IV. What is the ruah elohim Ruach Elohim, who brooded in the waters, Gen. 1.?

ruah elohim Ruach Elohim is spiritus, spiraculum, anhelitus yhvh sancti sanctus, uapor uirtutis Dei omnipotentis, et emanatio quaedam fecunditatis uitalis, primi summique motoris uiuifica atque uirtuosa, e profundissimo Diuinitatis suae recessu; idearum, uidelicet, siue exemplarium, specierum, rationum seminariarum, primordialium et radicalium, uoluntatum opificum et causarum effectricum, in archetypi mente ( hokhmah Hhochmah[5] in sapientia, bonitate eius causante eas) conceptarum atque praeexistentium, rerum omnium, in Mundo postea futuro, producendarum et fiendarum. Quae (Elohim, creatore ac conditore, uerbo suo, dicente ac praecipiente. Gen. 1.) res omnes, quas extare uoluit, in hoc theatro Mundano, produxerunt, esseque fecerunt: in globo sublunari, uestitae terra et aqua, hylÍ siue materia prima, communi et uniuersali, Caeli interu you . Addo: Ruach Elohim est morphÍ siue forma rerum omnium interna, ousiÙdÍs et essentialis; Mundi anima uniuersalis: uirtus substantialis, per se subsists, causa omni creaturae Mundi huius subsistendi: essentia (quia increatus) uere quinta: et (ut uoce dicam usitatissima) ipsissima substantificaque rerum Natura. Venus (essentia and number) hic Dei spiritus est; una, uniuersitatis conspicuae et corporeae huius unius, anima catholica: polupoikilos tamen, hoc est multiformis (Sap. 7.22. Ephes. 3.10.) et uariae eius radii atque scintillae, per totius ingentem materiei primae massae molem, hinc india dispersae ac dissipatae; inque Mundi partibus, disiunctis etiam, et loco et corporis mole, nec non circumscriptione, postea separatis, disiunctim et separatim, innumerae, unius animae uniuersalis scintillae, nunc etiam inhabitantes. Venus in multiplicitate: multiplex in unitate. Grata Deo in pluribus unitas. And contra.

ruah elohim Ruach Elohim is the spirit, the breath, the breath of the holy yhvh, the vapor of the virtue of the Almighty God, and a certain emanation of vital fecundity, the life-giving and virtuous first and highest mover, from the deepest retreat of his Divinity; of ideas, apparently, or patterns, species, seminal reasons, primordial and radical, the working wills and productive causes, in the archetypal mind (hokhmah Hhochmah [5] in wisdom, his goodness causing them) conceived and pre-existing, of all things, to be produced and to be made in the world afterwards to come. Which (Elohim, the creator and founder, by his word, speaking and commanding. Gen. 1.) produced all the things that he wanted to exist in this worldly theater, and made them exist: in the sublunary sphere, clothed with earth and water, hylÍ or primary matter, common and universal, Heaven between you. I add: Ruach Elohim is the morphÍ or form of all things internal, ousidÍs and essential; The universal soul of the world: a substantial virtue, subsists by itself, the cause of the subsistence of every creature in this world: the essence (because it is uncreated) is truly the fifth: and (as I may say the most common) the very substantial nature of things. Venus (essence and number) is the spirit of God; one, of the visible and corporeal unity of this one, the Catholic soul: yet polupoikilos, this is multiform (Sap. 7.22. Ephes. 3.10.) and its various rays and sparks, throughout the great bulk of the first mass of matter, are hence scattered and dispersed; and in the parts of the world, separated even by place and body size, and not even by circumscription, afterwards separated, separated and separated, innumerable sparks of one universal soul, now also inhabiting them. Venus in multiplicity: manifold in unity. Thank God for unity in many. And on the contrary

V. What is Caelum?

Caelum est spiritus aethereus corporalis, uel corpus aethereum spirituale, corruptioni non obnoxium, totius Mundi machinam permeans: superius, uerbo Domini, firmatum, hinc Firmamentum; inferius, massae sublunari toti incorporatum: unius eiusdemque et essentiae et substantiae Caelum unum, id quod inferius, et id quod superius. Illud physicochemia potest manifestari.

Heaven is a corporeal ethereal spirit, or a spiritual ethereal body, not subject to corruption, permeating the machinery of the whole world: above, by the word of the Lord, firmed, hence the Firmament; lower, sublunar mass incorporated into the whole: of one and the same essence and substance, one Heaven, that which is below, and that which is above. It can be manifested in physicochemistry.

VI. Quomodo Ruach Elohim, Caelo mediante, conceptus, et uerum corpus, ac sub sensus cadens, factus etc.?
6. How was the Ruach Elohim, through Heaven, conceived, and the true body, and falling under the senses, made, etc.?

Extrema, sine medio, eoque conueniente, coniungi, copulari atque uniri non posse, est unanimis uere philosophantium uox atque consensus. Ruach Elohim, spiritus, (essentia diuinus) increatus, simplicissimus, omnis corporeae molis expers, sponte et per se mobilis, polupoikilos hoc est multiformis, aut formarum plenus, immo ipsissima rerum Forma: Et, Abyssus tenebrosa, triuna, uidelicet, Caelum, terra inanis et uacua, et aqua, Ens a Deo Ipso (cuius solius est proprium ktizein, creare) -- ex nihilo, hoc est de nullo substantiali, aut per se existente materiali principio, primum creatum, corporeum, confuse mixtum, materia ad motum, per se, inefficax: re uera, si quid, extrema sunt. Caeli igitur, medii, extremorum amborum suo modo (quia corpus spirituale, et spiritus corporalis) participis, ( yhvh solius uoluntate benigna) interectu. Ruach Elohim (descendendo demittendoque se per circumferentias partesque abditissimas omnes, et dispergendo in imum uel meditullium, scintillas radiosue fecunditatis suae) ad centrum usque penetrabat, in ens illud creatum, totum: massamque illam seu molem ingentem, rudem, (chaos) confusam atque informem, Mundi futuri seminarium , hyl In siue materiam lutosam, uirgineam, (nondum enim neque conceperat, neque produxerat antea) forma (semet ipso) sic informauit, et anima animabat impraegnabatque purissima: permeabat, replebat, calorem infundebat, uiuificabat et fecundabat, quod erat Tohu ua Bohu, uacuum atque inane: illuminabat, quod erat tenebrosum; distinguishbat, confusum; ornabat, harsh ac impolitum; ordinabat indigestum et incompositum: inque eius utero, hoc est centro (cuius et totum adhuc hodie mouet, sustentat atque conseruat) intimoue (spiritu aethereo, Caelo uidelicet, ut dictum, intermediante) concipiebatur, et corpus siue corporeus factus, atque concretus est.

That the extremes cannot be joined, coupled, and united, without a middle, and that agreeable to it, is the unanimous opinion and consent of the true philosophers. Ruach Elohim, spirit, (divine essence) uncreated, most simple, experous of all corporeal mass, spontaneously and by itself mobile, polupoikilos this is multiform, or full of forms, indeed the very Form of things: And, the dark Abyss, triune, videlicet, Heaven, empty and void earth, and water, Being from God Himself (whose only property is ktizein, to create) - out of nothing, this is the first of any substantial, or self-existent material principle, created, corporeal, confusedly mixed, matter for motion, in itself ineffective: in truth, if anything, they are extreme. Therefore, the heaven, the middle, the extremes of both in their own way (because the spiritual body and the corporeal spirit) are partakers, (Yhvh alone by the benevolent will) of the intercession. The Ruach Elohim (descending and descending through the circumference and the most hidden parts, and scattering the sparks of his radiant fecundity in the bottom or the medulla) penetrated to the center, into that created being, the whole: and that mass or huge mass, rude, (chaos) confused and formless, the nursery of the world to come, hyl In itself the muddy, virgin matter, (for it had not yet conceived, nor produced before) the form (itself ) thus he informed, and enlivened and impregnated the most pure soul: he permeated, filled, infused heat, enlivened and fertilized that which was Tohu ua Bohu, empty and void: he illuminated that which was dark; distinguished, confused; he adorned, harsh and impure; He ordered what was indigestible and uncomposed: and in her womb, that is, the center (whose whole still moves, sustains, and holds together to this day) intimately (by the ethereal spirit, the sky, as it has been said, mediating) was conceived, and the body itself became corporeal and concrete.

VII. Quomodo and ubinam natus in lucem macrocosmou filius, etc.?
VII. How and where was the son of the macrocosm born into the light, etc.?

E semine et sanguine parentis formatus, et ex utero eius, in lucem, naturaliter exclusus: in terra catholica sancta, quam etiamnum feliciter inhabitat, in Saturnio regno: et quamuis mundo ludibrium immundo, in conspectu tamen sapientis pretiosissimus. Catholicus: corpus enim habet catholicon, from hylÍ, puta, primordiali, in statu adhuc uniuersali; non ut (Deo sic ordinante) rerum ceterarum, globi sublunaris, corporum materia, in statu speciali aut particulari, a scintillis Animae Mundi specialium aut particularum propietatum, specificata et (ut ita dicam) particularisata. Vniuersalis quoque conditionis est eius spiritus; uniuersalis et anima, quae scintilla animae mundi catholicae catholica, hoc est uniuersalis naturae proprietatis et operationis. Catholicismus hic solus locum habet: particularimus est soloecismus. Catholicon, non nisi ex catholico. Valeant igitur et discendant procul hinc materiae specialis siue particularis naturae omnes. Addo: Hanc unicam solamque ob causam, per et ex se, potens et solus sufficiens (regeneratus post passionem suam) in fructus entis primi, creati, catholici, speciales aut particulares, tamquam in consanguineos suos, (hinc disce, cur Lapis uegetabilis, animalis, et mineralis.) uires exercisee mirificas, catholice, suas, numero simul, omnes. Triunus: Venus, in composito hoc est in toto: et, quod extra uel citra hunc, non sit alius, in uirtute mirifica, huic similis. Triunus: in substantia, essentia et hypostasi aut subsistentia: tribus distinctis et natura diuersis. Vnde Lapis noster diuinus, caelestis, terrenus. And, quod ex sale, mercurio et sulphure in Lapidem sit compositus triunum. De ceteris in definitione, uerba praesupponunt mentem. essentia et hypostasi aut subsistentia: tribus distinctis et natura diuersis. Vnde Lapis noster diuinus, caelestis, terrenus. And, quod ex sale, mercurio et sulphure in Lapidem sit compositus triunum. De ceteris in definitione, uerba praesupponunt mentem. essentia et hypostasi aut subsistentia: tribus distinctis et natura diuersis. Vnde Lapis noster diuinus, caelestis, terrenus. And, quod ex sale, mercurio et sulphure in Lapidem sit compositus triunum. De ceteris in definitione, uerba praesupponunt mentem.

Formed from the seed and blood of his parent, and from his womb, into the light, he was naturally excluded: in the holy Catholic land, which he still happily inhabits, in the kingdom of Saturn: and though a dirty toy to the world, yet in the eyes of the wise he is most precious. Catholicus: for the catholicon has a body, from hylÍ, as it were, primordial, in a still universal state; not as (by God thus ordering) the matter of other things, of the sublunar globe, of bodies, in a special or particular state, specified and (so to speak) particularized by the sparks of the Soul of the World of special or particular properties. His spirit is also of a universal condition; universal and the soul which sparks the soul of the Catholic Catholic world, this is the property and operation of the universal nature. Catholicism alone has a place here: solecism is the most particular. Catholicon, not except from Catholicism. Therefore, may all materials of a special or particular nature be strong and descend far from here. I add: This one and only for the cause, through and from himself, powerful and alone sufficient (regenerated after his passion) into the fruits of the first being, created, catholic, special or particular, as in his relatives, (learn here why Stones are vegetable, animal, and mineral.) exercises wonderful powers, catholic, their own, in number together, all of them. Triunus: Venus, in the composite is this in the whole: and that outside or on this side of this, there is no other, in wonderful virtue, similar to this. Triune: in substance, essence, and hypostasis or subsistence: three distinct and diverse in nature. Whence our Stone, divine, celestial, and earthly. And that a trinity was composed of salt, mercury, and sulfur in a stone. Of the rest in the definition, the words presuppose the mind. essence and hypostasis or subsistence: three distinct and different in nature. Whence our Stone, divine, celestial, and earthly. And that a trinity was composed of salt, mercury, and sulfur in a stone. Of the rest in the definition, the words presuppose the mind. essence and hypostasis or subsistence: three distinct and different in nature. Whence our Stone, divine, celestial, and earthly. And that a trinity was composed of salt, mercury, and sulfur in a stone. Of the rest in the definition, the words presuppose the mind.

VIII. Quomodo manifestatus regeneration, etc.?
VIII. How is regeneration manifested, etc.?

In regimine triuno. Tu, fili doctrinae, figuram praesentem accurate contemplare, et quodnam sit in opere physicochemico catholico hoc, regimen primum, quodque secundum, philosophice intelleges: de tertio audi. In hoc fit lapidis, cum Mundo maiore, in partibus illius, inseparabilis unio: quae est et dicitur fermentatio. Mysterium harmonicum nota: Quod in cabala est hominis ad monadis simplicitatem reducti, cum Deo unio; id in physicochemia est lapidis plus quam perfecti, cum Macrocosmo, in partibus eius, et quae ex eo sunt, fermentatio. And, sicuti homo unitus Deo, ratione Dei fit qua Deus humanus aut homo diuinus hoc est qua deificatur; quare and potest quae uult; uult autem quae Deus Ipse: ita et Lapis Philosophorum Mundo maiore, in partibus illius, fermentatus, ratione fermenti transformat se in quodcumque uoluerit, Turkish opera pro naturis omnium diuersis diuersimode omnia, in omnia, et coaequat se omnibus, cunctis, singulis ac uniuersis. Nun omnia nomen eius?

In the triune government. You, son of doctrine, must contemplate accurately the present figure, and understand philosophically what the first and second regimes are in this Catholic physico-chemical work: hear about the third. In this, an inseparable union takes place between the stone and the greater world, in its parts: which is called fermentation. Note the harmonic mystery: What in the cabala is man's reduction to the simplicity of monads, union with God; that in physicochemistry is the fermentation of a more than perfect stone, with the Macrocosm, in its parts, and what is derived from it. And, just as man is united to God, he becomes a human God or a divine man by reason of God, this is by which he is deified; why and can what he wills; but what God Himself wills: so also the Philosopher's Stone in the greater World, in its parts, being fermented, by virtue of the fermentation transforms itself into whatever it wills, Turkish works for the diverse natures of all in various ways in all things, in all things, and equalizes itself to all, all, individuals and universals. Is that all his name?

IX. Quod est commodum illud, et quinam usus, etc.?
9 What is that advantage, and what use, etc.?

Operatur secundum corpus, spiritum et animam, in corpus spiritum et animam, Mundi utriusque catholice omnia. Et hoc, proiectionis usu; quae nil aliud, quam Lapidis, Mundo utrique, artificialis applicatio. Vsus eius quoque triunus, quia diuinus, Micro and Macrocosmicus: physice, physicomedice, etc. see above. Empty figuram quartam.

He works according to the body, the spirit and the soul, in the body the spirit and the soul, all things of the two worlds are catholic. And this, by the use of projection; which is nothing else than the artificial application of the Stone to both worlds. His body is also triune, because it is divine, Micro and Macrocosmic: physically, physicomedically, etc. see above. Empty the fourth figure.

X. Potestne Lapis Philosophorum multiplicari?
Tradunt sapientes, quod sic. In qualitate and in quantitate: Estque nil quam operis physicochemici, catholici, cum Lapide glorificato ante fermentationem, in Azoth iterum soluto, per regimen secundum, reiteration; Quoque saepius reiteratur, eo citius et perfectius, opus absoluitur: idque sic in infinitum.
Corollaria, Colophonis loco addita, duet:

10. Can the Philosopher's Stone be multiplied?
The sages report that this is so. In quality and in quantity. And the more often it is repeated, the more quickly and perfectly, the work is perfected: and so ad infinitum.
The corollary, added in place of the colophon, reads:

1. Expensae operis huius totius, ad fermentationem usque completi (uictu et amictu exceptis) ad summum non excedunt ualorem 30 talerorum: sciens loquor, a sciente fraterne edoctus. Erant secus statuentes.

1. The expenses of this whole work, completed up to the point of fermentation (with the exception of feeding and dressing) do not exceed the value of 30 thalers at the most: I speak knowingly, having been taught by a knowing brother. They were deciding otherwise.

2. Quemadmodum bonorum mundanorum pars decima solet impendi Deo, in causis piis; nouem uero usui mundano: ita, in contrario, Theosophum decet, decimam dumtaxat Lapidis huius partem, usibus impendere munandis, nouem uero reliquas soli Deo, in proximo, egeno. Quod eleemosynarii Dei, in hospitali hoc magno, est proprium. Sigillum naturae et artis, simplicitas.

2. Just as the tenth part of worldly goods is usually spent on God, in pious causes; a new one for worldly use: thus, on the contrary, it behooves Theosophus to spend the tenth part of this Stone on cleansing uses, a new one I need the rest to God alone, in the near future. It is proper for God's almsgiving in this great hospital. The seal of nature and art, simplicity.

Dixi.
Henricus Khunrath Lips. Theosophiae amator, and Medicinae Doctor, Dei gratia, inuentor, Paullus uander Doort [Paulus vander Doort], Antverpien, scalpsit, Hamburgi, Anno a Christo nato 1595. Mense Iulio.

I said.
Henry Khunrath Lips. Lover of Theosophy, and Doctor of Medicine, by the grace of God, inventor, Paullus vander Doort [Paulus vander Doort], Antwerp, scalped, Hamburg, in the year of Christ's birth 1595. In the month of July.




Plate 3 - The 4, 3, 2, 1






Latin text of plate 3

Decebit nos, igitur, prius pie lotos atque paenitentialiter purgatos, offerre, supplicesque, fide sincera, commendare deificae luci, et tunc, illam sapientiae aeternae, desuper rorantem mannam, supercaelestisque nectaream, et aquae et ignis, pluuiam, sicut stillicidia stillantia super terram, in corda, animas, uires mentesque nostras, hoc est in corpus, spiritum et animam, siue ternarium Microcosmicon renatum, descendentem, praeclusis sensibus seditiosis, mente quieta affectuque omni puro, fixe Durantibus, tam immediate quam mediate, iuxta et dormientes ac uigilantes, patient expectare ; et sic, diuinitus, accendi; illustrari; illuminari; sanctified; yhvh fruit; diuina pati; immo, in Deum, ineffabiliter, rapid; and quasi deificari. Laudantes interdum et adorantes (in soliloquiis, praesertim, iisque quotidianis, ut plurimum, matutinis) id pelagus misericordiae immensum, oceanuumque bonitatis omnis infinitum; ex quo, non tantum uerbi mirifici yehoshua Christou crucifixi, et sacrorum yhvh nominum atque uerborum omnium (quae, quoad nos, mansiones sunt sensibiles Diuinitatis, nec non memoracula nos docentia: stimulatingia quoque, adiuuantia et eleuantia appetitum animae, mentisque, in nobis, operationem admirandam, in nos met ipsos et extra nos, uirtuose promouentia) numen designantium et simul exhibentium; uerum etiam mirabilium omnium (facit enim yhvh mirabilia solus) ad nos usque deriuantur radii, destillant fluenta, et diuinissimi emanating riui. O felix terque quaterque felix, in admirationem, meditationem, amorem et perceptionem horum, qui rapitur. Numen, sic, summum, realiter praesens sentiemus; yhvh mirabilem, et in nobis, et in natura, et in scriptura, mirifice loquentem, ueridice audiemus, sufficienter uidebimus, fructuose obseruabimus; angelos bonos, nobis amice assistentes, nos fideliter monentes. yhvh iussu benigno familiariter docentes, atque in uiis nostris tuto ducentes, sine fallacia experiemur. Humi, igitur, procidentibus nobis, hic hymnus, aliique huic non ab similes, Ionico modulamine and accentu, sacris animi concitandi causa, debito, proferendus est:

It behooves us, therefore, first to have been piously washed and penitentially cleansed, to offer, to supplicate, with sincere faith, to commend ourselves to the divine light, and then, that eternal wisdom, the manna pouring down from above, and the heavenly nectar, and water and fire, raining, like drops dripping upon the earth, into our hearts, souls, powers, and minds, that is, into the body, spirit, and soul, or into the reborn ternary Microcosmicon, descending, shutting out the seditious senses , with a calm mind and all pure affections, fixed upon the Durantes, both immediately and mediately, by their side, both sleeping and watching, to wait patiently; and so, when he was divine, he was kindled; to be enlightened; to be enlightened; sanctified yhvh is fruitful; divine suffering; nay, to God, indescribably, fast; and as if deified. Sometimes praising and adoring (in the soliloquies, especially, and in the daily ones, for the most part, in the mornings) that immense sea of mercy, and the ocean of all infinite goodness; from which, not only the wonderful words of Jesus Christ crucified, and all the sacred names and words of Yhvh (which, as far as we are concerned, are sensible dwellings of the Divinity, and not only teaching us memorabilia; indeed, even of all the wonderful things (for Yhwh alone does wonderful things), let the rays come down to us, the flowing drops, and the emanating streams of the most divine. O happy three and four happy, who is carried away into wonder, meditation, love and perception of these. God, thus, the highest, we shall feel really present; God who is wonderful, and in us, and in nature, and in scripture, who speaks wonderfully, we will hear truthfully, we will see sufficiently, we will observe fruitfully; good angels, assisting us as friends, admonishing us faithfully. We will experience the commandment of Yhvh, teaching us familiarly, and leading us safely in our ways, without deception. On earth, therefore, coming down to us, this hymn, and others not similar to this one, must be recited, in Ionic melody and accent, for the sake of stirring up the sacred spirit:

Rei omnis generatorque opifexque,
Superum rex, genii lux, hominum spes,
Tremor umbris tenebrosi Phlegethontis,
Amor incredibilis caelicolarum,
Pauor inuincibilis Tartareorum,

Every creator and maker of things,
The king of the heavens, the light of genius, the hope of men,
The trembling of the dark shadows of Phlegethon,
The incredible love of the celestials,
The poor invincible of the Tartars,

Celebris religio terrigenarum,

adonai avinu elohenu
Basileus, Pantokrator, Protogenethlos

Deus unus, Deus idem, Deus alme

Come desuper, illabere nobis.

The famous religion of the land

adonai avinu elohenu
Basileus, Pantokrator, Protogenethlos

One God, one God, one God

Come from above, let us be flattered.


you, you, you

Huc sedeto;

Immota commoueto;

Quae falsa sint moneto;

Quae uera sint doceto;

Sit here;

Unmoved by movement;

I warn you that they are false;

What truths are taught;

V. Angelloi , a nobis, ad yhvh et inde, ad nos, uolitantes, Reuerentia Tremorque sunto.
V. The angels, flying from us to Jehovah and from there to us, are trembling and trembling.

VI. Erga illos, secundum notam probationem, iucunda oboedientia, esto.
6. Therefore, according to the well-known test, be a pleasant obedience.

VII. Sacra, quorum mysteria, sic tractaturi, uenitis; palam dignis, clam prophanis, sunto.
VII. Sacred, whose mysteries are thus to be treated, when you have come; They are openly dignified, but secretly profane.

Te ipsum nosce, ex libro Sanctissimae Scripturae; Naturae totius Vniuersi, that is, and Macrocosmos totus, and Microcosmos , siue tu ipse, secundum et corpus, et spiritum tuum; denique et mentis tuae, Deo coniunctae; theosophy; physics; physiomedicine; physical chemistry; physiomagic; hyperphysicomagic; cabalice.
yhvh nosce, ex Sanctissima Scriptura; creature; etiam ex Se Ipso; et quidem, luce sua, in mente tua, immediate oborta; theosophy; naturalize; cabalice.
Henricus Khunrath Lips. Theosophiae amator and Medicinae Doctor, Dei gratia, inuentor. Paulus vander Doort. Antwerp. scalpsit, Hamburgi, anno a Christo nato, 1595. Mense Maio.

Know thyself, from the book of the Holy Scriptures; The nature of the whole Universe, that is, and the whole Macrocosm, and the Microcosm, whether you yourself, according to both your body and your spirit; finally, and your mind, united to God; theosophy; physics physiomedicine; physical chemistry; physiomagic; hyperphysicomagic; cavalierly
know yhvh, from the most holy scripture; creatures; even from Himself; and indeed, by its own light, it immediately arose in your mind; theosophy; naturalize cavalierly
Henry Khunrath Lips. Lover of Theosophy and Doctor of Medicine, by the grace of God, inventor. Paul van der Doort. Antwerp engraved, at Hamburg, in the year of Christ's birth, 1595. In the month of May.



Plate 4 - The Cosmic Rose





Latin text of plate 4

kadosh kadosh kadosh adonai yhvh ts'va-ot
Who will be; who is; who erit;
pleni sunt caeli, plena est omnis terra,
maiestate gloriae eius:

haleluyah haleluyah haleluyah

kadosh kadosh kadosh adonai yhvh ts'va-ot
Who will be; who is who will it be;
the heavens are full, all the earth is full
in the majesty of his glory:

hallelujah hallelujah hallelujah

I. Lauamini, mundi estote.
1. Laumen, be clean.

II. yhvh unum, omnium effectorem; ceteras potestates, ministras habetote.
II. yhvh is one, the maker of all; the other powers, you have ministers.

III. Ad primum uota precesque ad inferiores hymni sunto.
III. To the first benedictions and prayers to the lower hymns.

IV. Quod, si forte, petitio ad inferiores, processerit, nisi sub modo delegatae, a primo, administrationis, intentio non esto.
IV. That, if by chance, the request to the inferiors, did not proceed, except under the mode of delegation, from the first, the administration, do not be intent.

Henricus Khunrath Lips. Theosophiae amator, and Mediciniae Doctor, Dei gratia, inuentor. Paullus vonder doort [Paulus vander Doort], Antwerp. scalpsit Hamburgi. Anno a Christo nato 1595. Mense April.

Henry Khunrath Lips. Lover of Theosophy, and Doctor of Medicine, by the grace of God, inventor. Paulus vonder doort [Paulus vander Doort], Antwerp. scratched Hamburg. In the year of Christ's birth, 1595. In the month of April.



Paging



Page 1
Prologus in amphitheatrum sapientiae aeternae, solius uerae, etc. Ö
Prologue in the amphitheater of eternal wisdom, only truth, etc. Ö

Page 2
If quaesieris eam tamquam argentum, and sicut thesauros scrutatus fueris eam:
If you seek it as silver, and search it as treasures:

Page 3
Quorum uiae peruersae sunt, et infames gressus eorum.
Whose ways are perverted, and their steps infamous.

Page 4
Pretiosior est margaritis, et omnia desiderabilia tua non aequantur ei.
He is more precious than pearls, and all your desires are not equal to him.

page 5
Comede, fili, mel, quia bonum est, et fauum dulcissimum gutturi tuo:
Eat, my sons, honey, for it is good, and sweetest to your throat.

page 6
Ad sciendum sapientiam et eruditionem, ad intelligendum eloquia intelligentiae.
To know wisdom and learning, to understand the words of understanding.

page 7
Melior est enim sapientia cunctis opibus pretiosissimis: et omne desiderabile, ei non potest comparari.
For wisdom is better than all the most precious wealth: and everything desirable cannot be compared to it.

page 8
Quando firmabat caelos desuper, quando roborabat fontes abyssi:
When he strengthened the heavens above, when he strengthened the fountains of the deep:

page 9
Beatus homo, qui audit me, qui uigilat ad fores meas cottidie, et obseruat ad poste ostii mei.
Blessed is the man who hears me, who keeps watch at my doors every day, and fastens at the post of my door.

page 10
Diligite Iustitiam, uos, qui iudicatis terram; sentite de Domino in bonitate, et in simplicitate cordis quaeri te illum:
Love Justice, you who judge the earth; feel of the Lord in goodness, and in simplicity of heart seek him:

page 11
Habe fiduciam in Domino ex toto cord, et ne innitaris prudentiae tuae.
Trust in the Lord with all your heart, and do not lean on your own understanding.

page 12
Quoniam a Domino uobis dominatio data est, et potestas ab altissimo, qui in opera inquiret uestra, et Consilia perscrutabitur.
Because the Lord has given you dominion, and power from the Most High, who will inquire into your works and plans.

page 13
Quae cum non habeat ducem, nec praeceptorem, nec Principem,
Which since it has no leader, no teacher, and no prince

Page 14
Sapientium multitudo is Mundi salus, and Rex prudens, stabilimentum populi.
A multitude of wise men is the salvation of the world, and a prudent king is the stability of the people.

page 15
And praeposui illam regnis et sedibus, diuitias nihil esse duxi in comparatione illius:
And I set it before kingdoms and seats, I thought that the greatness was nothing in comparison with it:

page 16
Omnes uiae uiri mundae sunt in oculis suis: sed qui ponderat Spiritus, est Jehova.
All the ways of a man are clean in his own eyes: but he that weigheth the Spirit is Jehovah.

page 17
Initium et consummationem et medietatem temporum, uicissitudinum permutationes, et consummationes temporum.
The beginning and the consummation and the middle of the seasons, the exchanges of victories, and the consummations of the seasons.

page 18
Est enim Spiritus in ea Intelligens, Sanctus, Simplex, Multiplex, Subtilis, Mobilis, Illustris, Impollutus, Perspicuus, Innoxius, Boni studiosus, Acutus, Expeditus, Beneficus,
For there is a spirit in it that is intelligent, holy, simple, manifold, subtle, mobile, illustrious, impetuous, transparent, harmless, eager for good, acute, expedient, beneficent,

page 19
Attingit, ergo, a fine usque ad finem fortiter, et disponit omnia suauiter.
He reaches, therefore, from end to end with strength, and arranges everything gently.

page 20
Sed canities hominibus prudentia est, et aetas senectutis uita nulla labe maculata.
But gray hair is prudence for men, and the age of old age is a life unstained by decay.

page 21
Et sapientia tua constituisti hominem, ut dominaretur creaturae, quae a te facta est,
And by your wisdom you appointed man to rule over the creatures that you made,

page 22
Nouit enim ac intelligit omnia, ac me deducet in actionibus meis moderate, atque in gloria sua custodiet.
For he knows and understands all things, and will lead me in moderation in my actions, and will keep me in his glory.

page 23
And si correctae sint semitae eorum, qui sunt in terris, et quae Tibi placent didicerint homines?
And if the paths of those who are on earth are corrected, and people have learned what pleases You?

page 24
Who stirs aurem suam, ne audiat legem, etiam oratio eius erit abominatio.
Whoever stops his ear from hearing the law, even his speech will be an abomination.

Final, unnumbered page
Epilogos .
Epilogues