The Ancient War of the Knights
THE ANCIENT WAR OF THE KNIGHTS
as well as the warning, the emblem and its explanation, extract from:
The Hermetic Triumph or the Victorious Philosopher's Stone
Limojon de Saint-Didier
Edition: 1699
WARNING
We are quite convinced that there are already too many books dealing with Hermetic Philosophy; and that unless you want to write about this science clearly, unequivocally, and without allegory (which no wise man will ever do) it would be much better to remain in silence, than to fill the world with new works, more suitable for further perplex the minds of those who strive to penetrate the philosophical mysteries; than to straighten them out on the true path, which leads to the desired end, to which they aspire.
It is for this reason that it was judged that the interpretation of a good Author, who deals solidly with this sublime Philosophy, would be much more useful to the children of science, than some new parabolic production, adorned with the most ingenious expressions , that the Adepts know how to imagine, when they deal with this great art, or rather when they write only to make known to those who possess like them, or who seek the Magisterium, that they had the happiness of arriving at its possession.
In fact, most of the Philosophers who wrote about it did so to speak of the happy success with which God blessed their work; that to instruct as much as is necessary, those who devote themselves to the study of this sacred science. This is so true that most people do not even have difficulty admitting in good faith that this was their main aim when they wrote books about it. or rather when they write only to make known to those who possess like them, or who seek the Magisterium, that they had the good fortune to arrive at its possession. In fact, most of the Philosophers who wrote about it did so to speak of the happy success with which God blessed their work; that to instruct as much as is necessary, those who devote themselves to the study of this sacred science.
This is so true that most people do not even have difficulty admitting in good faith that this was their main aim when they wrote books about it. or rather when they write only to make known to those who possess it like them, or who seek the Magisterium, that they had the good fortune to arrive at its possession. In fact, most of the Philosophers who wrote about it did so to speak of the happy success with which God blessed their work; that to instruct as much as is necessary, those who devote themselves to the study of this sacred science.
This is so true that most people do not even have difficulty admitting in good faith that this was their main aim when they wrote books about it. whose work God has blessed; that to instruct as much as is necessary, those who devote themselves to the study of this sacred science. This is so true that most people do not even have difficulty admitting in good faith that this was their main aim when they wrote books about it. whose work God has blessed; that to instruct as much as is necessary, those who devote themselves to the study of this sacred science. This is so true that most people do not even have difficulty admitting in good faith that this was their main aim when they wrote books about it.
The little treatise which is entitled the ancient war of the Knights, has undoubtedly deserved the approval of all wise men, and of those also, who have some knowledge of Hermetic Philosophy. It is written in the form of an interview, in a simple and natural manner, which bears throughout the character of truth: but with this simplicity, it does not fail to be profound, and solid in reasoning, and convincing. in the evidence; so that there is not a word which does not carry a sentence, and on which there is not enough to make a long commentary.
This work was composed in German by a real Philosopher, whose name is unknown. It appeared printed in Leypsic in 1604. Fabri de Montpellier translated it into Latin: it is on this Latin, that the Françoise translation was made, printed in Paris by d'Houry and put at the end of La Tourbe Françoise, de la parole neglectée, and Drebellius, which together compose a volume. But whether Fabri misheard the German, or whether he deliberately falsified the original; There are corrupt passages in these two translations, the falsity of which being quite manifest, has caused this little work to be despised by several people: although moreover it appears to be of great merit.
As truth and falsity are not compatible in the same subject, and it was easy to judge that these translations were not faithful; there was found a Philosopher of extraordinary knowledge and merit, who to satisfy his curiosity on this subject, took the trouble to research for more than ten years, to find the original Alleman of this little treatise, and having finally recovered it, had it accurately translated into Latin: it is on this Copy, that this new translation was made, with all possible fidelity.
We will recognize the goodness of the original, by the truth which evidently appears in the restitution of several places, which had not only been altered, but also entirely changed. We will judge by the passage marked 34, or the first translation says like the Latin of Fabri. Mercurium nostrum nemo assequi potest; nisi ex mollibus octo corporibus, neque ullum absque altero parari potest.
It was not enough to make this writing despised by those who have enough knowledge of the principles of the work, to be able to distinguish the true from the false: the scholars, however, easily judged that such a fundamental fault that this one could not come from a true Philosopher, who makes it clear, moreover, that he knew the magisterium perfectly: but it was necessary to find a zealous scholar for the discovery of the truth, and in this state, as was this one, to make such a great search, to find the original of this work; without which it was impossible to reestablish its true meaning.
The place, which we have just noticed, is not the only one which needed to be straightened out. If we take the trouble to compare this new translation with the previous one, we will find a very big difference, and several essential corrections. Passage 35 is not one of the least; and as this translation was made on the new Latin copy, without having wanted to cast an eye on the one which had already been printed in French; we had the pleasure of then noticing everything that was not found to conform to the first. The entire words and phrases, which have been added in some places of this one, to make a more natural connection, or a more perfect meaning, are enclosed between two square brackets ( ), so that we can distinguish what is, of 'with what is not text,
The beauty and solidity of this writing well merited the effort of making a commentary on it, which would make it more intelligible to the children of science, a treatise which can take the place of all the others. And as the method of interviews is the best suited to clarifying and making palpable the most noted truths; we used it here, with much more reason, as the author on whom the commentary is made, wrote in this same way. We will find in the conversation between Eudoxus and Pyrophile, who explains that of the stone with gold and mercury, the main difficulties clarified by the questions and the answers which are made there on the most essential points of Philosophy Hermetic.
The figures which are at the margin (They are included here in the body of the text in parentheses). of these two interviews, mark the relationship of the places of the first with those of the last where they are explained. We will notice in this work an entire conformity of sentiments with the first masters of this Philosophy, as well as with the most learned, who wrote in the last centuries; so that there will hardly be found a treatise on this subject, however great the number, which is clearer, and more sincere, and which can consequently be more useful than this one, to those who apply to the study of this Science, and who moreover have all the good qualities of the mind and the Heart, which our Philosophy requires in those who want to make progress in it.
This commentary will undoubtedly appear all the better because it is not diffuse, as almost all comments are; that it only affects places, which may need some explanation; and that it does not deviate in any way from the subject; but as these kinds of works are not for those who have not yet any taste of secret Philosophy: the most clairvoyant will know well that we much preferred to go over several things, which would, perhaps, have been deserves an interpretation, than to generally explain everything which could still cause some difficulty to learners of this great art.
As the first of these interviews relates the victory of the Stone and the other sets out the reasons, and shows the foundations of its triumph: it seems that this book could not appear under a more suitable title than that of the Hermetic Triumph, or the victorious Philosopher's Stone. There remains nothing else to say here, except that the author of the translation who is also the author of the commentary, and of the letter which is at the end of this book, had no other interest in this,
There is no other view than to manifest the truth to those who aspire to its knowledge, by the motives which suit the true children of science; also he declares, and he sincerely protests that he desires with all his heart, that those who are unfortunate enough to waste their time working on foreign matters, or distant, find themselves enlightened enough by the reading of this Book, to know the true and unique matter of the Philosophers; and that those who already know it, but who are ignorant of the great point of the solution of the Stone, and of the Coagulation of the Water and the spirit of the Body, which is the term of universal Medicine, can learn here these covert operations; which are described there quite distinctly for them.
The Author did not find it appropriate to write in Latin, not believing, like many others, that it would reveal these high mysteries, to treat them in the vulgar language: in this he followed the example of several Philosophers who wanted their work to convey the Character of their country; also his first design was to be useful to all his compatriots, not doubting that if this Treatise appears of some merit to the disciples of Hermes, there are some who will translate it into the language they please.
GENERAL EXPLANATION OF THIS EMBLEM
We should not expect to see here a detailed explanation which absolutely draws back the curtain from this philosophical enigma, to bring the truth out into the open; if this were the case, all we would have to do is throw all the Writings of the Philosophers into the fire: The Sages would no longer have an advantage over the ignorant; both will be equally skilled in this marvelous art.
We will therefore be content to see in this figure, as in a mirror, the summary of all the secret Philosophy, which is contained in this little book, where all the parts of this emblem are explained as clearly as is permitted. to do.
Those who are initiated in the philosophical mysteries will first easily understand the meaning which is hidden under this figure: but those who do not have this enlightenment, must consider here in general a mutual correspondence between Heaven and Earth, by means of of the Sun and the Moon, which are like the secret links of this philosophical union.
They will see in the practice of the work, two parabolic streams, which secretly merge together, giving birth to the mysterious triangular stone, which is the foundation of art.
They will see a secret and natural fire, whose spirit penetrating the Stone, sublimates it into vapors, which condense in the vessel.
They will see what effectiveness the sublimated stone receives from the Sun and the Moon, who are its Father and Mother, from whom it first inherits the first crown of perfection.
They will see in the continuation of the practice, that art gives to this divine liquor a double crown of perfection by the conversion of the Elements, and by the extraction and depuration of the principles, by which it becomes this mysterious caduceus of Mercury, which operates such surprising metamorphoses.
They will see that this same Mercury, like a Phoenix which takes a new birth in fire, arrives through the Magisterium to the last perfection of fixed Sulfur of the Philosophers, which gives it sovereign power over the three genera of nature, including the triple crown on which is placed for this purpose the Hieroglyphic of the world, is the most essential character.
They will finally see in its place, what the portion of the Zodiac means with the three signs which are represented there: so that joining all these explanations together; it will not be impossible to draw from it the entire understanding of all the secret Philosophy and the greater part of the practice which is deduced at length in the Letter addressed to the true disciples of Hermes, which is at the end of this work.
This figure with its explanation must be inserted after the Preface.
THE ANCIENT WAR
OF THE KNIGHTS,
Or INTERVIEW
OF THE PHILOSOPHERS' STONE
with Gold and MERCURY,
Touching the true matter, of which those who are learned in the Secrets of Nature, can make the Philosopher's Stone, following the rules of a suitable practice, and with the help of Lunatic Vulcan.
Originally composed in German by a very
able philosopher and recently translated
from Latin into French.
The Ancient War of the Knights,
Or
Maintenance of the PHILOSOPHERS' STONE with Gold and MERCURY
The subject of this interview is a dispute that Gold and Mercury once had with the Philosophers' Stone. This is how a true Philosopher (who has achieved possession of this great secret) speaks.
I protest to you before God, and on the (eternal) salvation of my soul, with a sincere heart, touched with compassion for those who have been engaged in great research for a long time; and (I assure you) to all of you who cherish this marvelous art, that all our work takes birth (1) from a single thing and that in this thing the work finds its perfection, without it needing anything whether it is other than being (2) dissolved and coagulated, which it must do by itself, without the recourse of any foreign thing.
When we put ice in a vase placed on the fire, we see that the heat causes it to dissolve into water: (3) we must use it in the same way with our stone, which only needs help of the artist, of the operation of his hands, and of the action of natural fire (4): because it will never resolve itself; when she would remain eternally on earth: this is why we must help her; in such a way, however, that we add nothing to it that is foreign and contrary to it.
Just as God produces wheat in the fields, and it is then up to us to grind it into flour, knead it and make bread; likewise our art requires that we do the same thing (5). God created this mineral for us; so that we can take him alone and decompose his coarse and thick body; that we separate and take for ourselves what is good within us; that we reject what is superfluous; and that from a (deadly) venom, we learn to make a (sovereign) Medicine.
To give you a more perfect understanding of this pleasant conversation; I will give you the account of the dispute which arose between the Philosophers' Stone, Gold and Mercury; so that those who have been applying themselves for a long time to research (of our art) and who know how to treat (6) metals and minerals, will be able to be sufficiently enlightened, to arrive straight at the goal that they are proposed: it is however necessary that we apply ourselves to knowing (7) externally and internally the essence and properties of all things which are on earth and that we penetrate into the depth of the operations, of which nature is capable.
NARRATIVE
Gold and Mercury went one day armed, to (fight) and to subjugate the Stone. Gold, animated with fury, began to speak in this way.
GOLD.
How do you have the temerity to rise above me, and my brother Mercury and to claim preference over us: you who are only one (8) worm (bloated) with venom? Do you not know that I am the most precious, the most constant, and the first of all metals? (don't you know) that the Monarchs, the Princes, and the Peoples also make all their wealth consist of me, and of my brother Mercury; and that you are on the contrary the (dangerous) enemy of men and metals; instead of the (more skillful) doctors continuing to publish,
STONE.
At these words (full of anger), the Stone. replied (without being moved): My dear Gold, why don't you get angry with God sooner, and why don't you ask him why he didn't create in you what is in me?
GOLD.
It is God himself who gave me the honor, the reputation and the brilliant brilliance, which make me so estimable: it is for this reason that I am so sought after by everyone. One of my greatest perfections is to be an unalterable metal in the fire, and out of the fire; also everyone loves me and runs after me: but you are only a (10) fugitive, and a deceiver, who deceives all men: this is seen in that you fly away and escape from the hands of those who work with you.
STONE.
It is true my dear Gold, it is God who gave you honor, constancy, and beauty, which make you precious: this is why you are obliged to give thanks (eternal to his divine goodness) and do not despise others, as you do: for I can tell you that you are not that Gold, of which the writings of the Philosophers make mention (11); but this Gold is hidden in my bosom. It is true, I admit, I sink into the fire (and do not remain there), however you know very well that God and nature have given me this quality, and that it must be like this; especially since my fluidity turns to the advantage of the Artist, who knows (12) how to extract it; know, however, that my soul remains constantly within me, and that it is more stable and more fixed than you are, however Gold you are, and what are all your brothers and all your companions.
Neither water nor fire, whatever it may be, can destroy it or consume it; when they would act on it for as long as the world lasts.
It is therefore not my fault if I am sought after by Artists, who do not know how to work with me, nor in what way I must be prepared. They often mix me with foreign matters, which are (entirely) contrary to me. They add water, powders, and other similar things to me, which destroy my nature and the properties that are essential to me; so there is barely one among a hundred (13) who works with me. They all strive to seek (the truth) of art in you, and in your brother Mercury: this is why they all wander, and this is why their works are false.
They themselves are a (fine) example of this: for they use their Gold in vain and try to destroy it: They have nothing left of all this,
It is you Gold, who is the first cause (of this misfortune), you know very well that without me, it is impossible to make any Gold or any Silver that is perfect; and that it is only me who has this (wonderful) advantage. Why then do you suffer that almost the whole world bases its operations on you, and on Mercury? If you still had some remnant of honesty, you would certainly prevent men from abandoning themselves to an entirely certain loss: but as (instead of that) you do quite the opposite; I can truthfully maintain that it is you alone who are a deceiver.
GOLD.
I want to convince you through the authority of Philosophers that the truth of art can be accomplished with me. Read Hermes. He speaks thus: “The Sun is his father (14) and the Moon his mother: but I am the only one who is compared to the sun.
Aristotle, Avicenna, Pliny, Serapion, Hipocrates, Dioscorides, Mesué, Rasis, Averroes, Geber, Raymond Lulle, Albert the great, Arnaud de Villeneufve, Thomas d'Acquin, and a large number of other Philosophers, whom I pass over in silence to avoid being long, they all write clearly and distinctly that metals and (physical) Tincture are only composed of Sulfur and Mercury (15); that this Sulfur must be red, incombustible, constantly resistant to fire, and that the Mercury must be clear and well purified.
They speak like this without any reservation; they openly name me by my own name, and say that in Gold (that is to say in me) is found red, digestible, fixed and incombustible sulfur; that which is true, and entirely evident; for there is no one who does not know well,
Mercury was of the sentiment of Gold; he approved his speech; maintained that everything his brother had just said was true, and that the work could be perfected in the way that the Philosophers had written above allege. He even added, that everyone should know (asses) how great was (16) the (mutual) friendship that there was between Gold and him, preferable to all other metals; that there was no one who could not easily judge by the testimony of his own eyes that goldsmiths and other similar craftsmen knew very well that when they wanted to gild some work, they could not do without the (mixture) of Gold and Mercury, and that they made the conjunction in a very short time, without difficulty, and with very little work:
STONE.
At this speech, the Stone began to laugh and said to them, in truth, you both deserve that people are making fun of you, and of your demonstration: but it is you, Now, that I admire even more, seeing that you are so convinced of the advantage you have of being good at certain things. Can you really convince yourself that the ancient philosophers wrote, as they did, in a sense which should be understood in the ordinary way? And do you think we should simply interpret their words literally?
GOLD.
I am certain that the Philosophers, and the Artists that I have just cited, have not written a lie. They are all of the same feeling regarding the virtue that I possess: It is very true that there were found some who wanted to seek in things entirely distant, the power and the properties which are in me . They worked on certain herbs; about animals; on blood; on urine; on the hair; on sperm; and on things of this nature: these have undoubtedly deviated from the true path, and have sometimes written falsehoods: but it is not the same with the masters whom I have named. We have certain proof that they indeed possessed this (great) art; this is why we must add faith to their writings.
STONE.
I do not doubt that (these Philosophers) had an entire knowledge of art; except, however, some of those you have alleged; for there are among them, but very few, who have ignored it, and who have written about it only on what they have heard about it: but when (the true Philosophers) simply name Gold, and Mercury, like the principles of art, they only use these terms to hide their knowledge from the ignorant, and from those who are unworthy (of this science): because they know very well that these Spirits ( vulgar) only attach themselves to the names of things, to the recepts, and to the procedures, which they find written; without examining whether there is a (solid) basis in what they put into practice: but learned men who read (good books) with application and accuracy consider all things with prudence; examine the relation, and the agreement which there is between one thing and another, and by this means, they penetrate into the foundation (of the art), so that by reasoning and by meditation, they discover ( finally) that it is the matter of the Philosophers, among whom there is none who wanted to indicate it, nor to make it known openly, and by his own name.
They clearly declare themselves on this; when they say that they never reveal less (the secret) of their art, than when they speak clearly, and in the ordinary way (of stating themselves): but (they admit) on the contrary that (17 ) when they use similes, figures and parables, it is in truth in these places (of their writings) that they manifest their art: for (the Philosophers) after having discussed Gold and Mercury, do not fail to then declare, and assure, that their Gold is not the vulgar Sun (or gold), and that their Mercury is not the common Mercury either; here is the reason.
Gold is a perfect metal, which because of the perfection (which nature has given it) cannot be pushed (by art) to a more perfect degree; so that in any way one can work with Gold; whatever artifice we use; when we extract its color (and its dye) a hundred times; the Artist will never make more Gold and will never dye a greater quantity of metal than there was color and dye in the Gold (from which it was extracted): it is for this reason that Philosophers say that we must seek perfection (18) in imperfect things, and that we will find it there. You can read in the Rosary what I tell you here. Raymond Lulle, whom you quoted to me, has the same feeling, (he assures), that what must be made better, does not have to be perfect; because in what is perfect, there is nothing to change, and we would much sooner destroy its nature; (than to add something to its perfection).
GOLD.
I am not unaware that the Philosophers speak in this way: however this can be applied to my brother Mercury, who is still imperfect: but if we are joined together, he then receives from me the perfection (which he lacks): for he is of the female sex, and I am of the male sex; which makes Philosophers say that art is a homogeneous whole. You see an example of this in (the procreation) of men: for no child can be born without (the coupling) of the male, and the female; that is to say, without the conjunction of one with the other. We have a similar example in animals and in all living beings.
STONE.
It is true that your brother Mercury is imperfect (19) and therefore he is not the Mercury of the Sages: also if you were conjoined together, and you were thus kept in the fire for the course of several years, to try to unite perfectly with each other; it will always happen (the same thing, namely) that as soon as Mercury feels the action of fire, it separates from you, sublimates itself, flies away, and leaves you alone below. That if you are dissolved in strong water; if you are reduced to a single (mass), if you are resolved; if you are distilled, and if you are coagulated, you will, however, only ever produce a powder, and a red precipitate: if this powder is projected onto an imperfect metal, it does not dye it:
These are the experiments that those who devote themselves to the research of Chemistry have made, to their great harm, over a long series of years: this is also (or results in) all the knowledge that they have acquired through their work : but as for the proverb of the ancients, which you want to take advantage of, that art is an (entirely) homogeneous whole; that no child can be born without the male and the female; and you imagine that by this the Philosophers mean you and your brother Mercury; I must tell you (clearly) that this is false, and that it is inappropriate to hear it from you; although in these same places, the Philosophers speak correctly, and tell the truth. I assure you, that here (20) is the cornerstone, which they laid,
Can you imagine that it must be the same (21) with metals, as with things that have life. What happens to you in this case is what happens to all false Artists: for when you read (such passages) in the Philosophers, you do not endeavor to examine them further, to try to discover whether (such expressions) quadrant , and agree, or not, with what has been said before, or which is said subsequently: however (you must know), that everything that the Philosophers have written of the work in figurative terms, must be hear from me alone, and not from anything else, which is in the world, since it is only me, who can do what they say, and that (22) without me, it is impossible to make no gold, nor any silver, which is convertible.
GOLD.
Good God ! Are you not ashamed to tell such a big lie? and are you not afraid of committing a sin by glorifying yourself to such an extent that you dare to attribute to yourself alone everything that so many wise and learned people have written about this art, for so many centuries? , you, who are only filthy, impure, and venomous matter; and you admit, notwithstanding that, that this art is a (perfectly) homogeneous whole? you further say that without you, no gold or silver can be made, which is true, as being a universal thing (23) (is this not a manifest contradiction); especially since several learned people have applied themselves with such care and accuracy to the (curious) research they have carried out,
STONE.
My dear Or, do not be surprised by what I have just told you, and do not be so imprudent as to impute a lie to me, who is (24) older than you: if he If you were to deceive me in this, you should rightly excuse my (great) age; then you are aware that old age must be respected.
To show you that I told the truth, in order to defend my honor, I only want to rely (on the authority) of the same masters, whom you cited to me, and who, consequently, you do not You have no right to object. (Let's see) particularly Hermes. He speaks like this. It is true, without falsehood, certain, and very true, that what is below is similar to what is above; and that which is above is like that which is below: (25) it is by these things that miracles of one thing can be done.
This is how Aristotle speaks. How admirable is this thing, which contains in itself all the things we need. She kills herself; and then it comes back to life of its own accord; (26) she marries herself, she gets pregnant herself, she is born herself; she resolves herself in her own blood; it coagulates again with it, and takes on a hard consistency; she turns white; she turns red of herself; we add nothing more to it, and we change nothing, except that we separate its crudeness and earthiness.
The Philosopher Plato speaks of me in these terms: It is one single thing, of one and the same kind in itself; (27) she has a body, a soul, a spirit, and the four elements, over which she dominates. He lacks nothing; it has no need of other bodies, because it generates itself; all things are of her, through her, and in her.
I could produce several other testimonies for you here: but as this is not necessary, I will pass them over in silence, so as not to be boring: and as you have just spoken to me about particular (processes), I will explain to you in how they differ (from art) (28). Some artists who worked with me pushed their work so far that they succeeded in separating from me my spirit, which contains my tincture; so that mixing it with other metals and minerals, they managed to communicate somewhat of my virtues and my strengths, to the metals which have some affinity and some friendship with me: however the Artists who succeeded by this path, and who have found only a part (of the art), are truly in a very small number: but as they did not know (29) the origin from which the dyes come, it was impossible for them to push their work further; and they did not ultimately find that there was much use in their process: but if these Artists had carried their research beyond, and had carefully examined that it is (30) the woman of my own; that they had sought it; and that they had united me to her; it was then that I could have dyed a thousand times (more: ) but (instead) they entirely destroyed my own nature, by mixing me with foreign things; This is why although in making their calculation, they found some advantage, very mediocre however, in comparison with the great power that is in me:
GOLD.
You have not sufficiently proven by what you have just said: for although the Philosophers speak of a single thing, which contains in itself the four elements, which has a body, a soul, and a spirit; and that by this thing they want to understand the tincture (Physique;) when it has been pushed to its last (perfection;) which is the goal towards which they aim; nevertheless, this thing must from its beginning be composed of me, who am Gold, and my brother, who is Mercury, as being (both) the masculine seed and the feminine seed; as was said above: for after we have been sufficiently cooked, and transmuted into tincture, we are then both (together) one thing, of which the Philosophers speak.
STONE.
It's not going the way you imagine. I have already told you here before that a true union cannot take place between you two, because you are not one body (31), but two bodies together; and consequently you are contrary, to consider the foundation of nature: but I have an imperfect body (32), a constant soul, a penetrating tincture: I have moreover a clear transparent Mercury, volatile and mobile, and I can carry out all the (great) things in which you both boast, without however being able to do them: because it is I who carry in my bosom the Philosophical Gold and the Mercury of the Sages; this is why the Philosophers (speaking of me) say, our Stone (33) is invisible, and it is not possible to acquire possession of our Mercury,
It is for this reason that there is only me, who has both male and female seed, and who is (at the same time) a (entirely) homogeneous whole, so I am called Hermaphrodite. Richard Anglois bears witness to me, saying the first material of our Peter is called Rebis (twice thing:) that is to say a thing which has received from nature a double occult property, which gives it the name of Hermaphrodite; as who would say a matter of which it is difficult to be able to distinguish the sex, (and to discover) if it is male or if it is firm, especially since it inclines equally on two sides: this is why (universal) medicine ) is made of one thing, which is (35) the Water and the Spirit of the body.
This is what made people say that this medicine which has deceived a large number of fools because of the multitude of enigmas (under which it is enveloped:), however this art requires only one thing, which is known of one each, and that many wish; and the whole is a thing which has no equal in the world; (36) She is nevertheless vile, and we can have her at little cost: we must not therefore despise her: because she does and perfects admirable things.
The Philosopher Alain said, You who worked on this art, you must have a firm and constant application of mind to your work, and not start trying now one thing, and now another. Art does not consist in the plurality of species: but in the body and in the spirit. O how true it is that our Peter's medicine is a thing, a vessel, a conjunction. All artifice begins with one thing, and ends with one thing: although the Philosophers with the intention of hiding this (great art) describe several ways; know a continual conjunction, a mixtion, a sublimation, a desiccation, and as many others (ways and operations) as we can name by different names: but (37) the solution of the body is only in its own blood.
Here is how Geber speaks, There is a sulfur in the depth of Mercury which cooks it, and which digests it in the veins of the mines, for a very long time. So you see clearly, my dear Gold, that I have amply demonstrated to you that this suffering is only in me; then that I do everything myself, without your help, and without that of all your brothers and all your companions. I don't need you: but you all need me; especially since I can give you all perfection, and elevate you above the state where nature has placed you.
At these last words, Gold became furiously angry, not knowing what to respond: he (however) held council with his brother Mercury, and they agreed together that they would assist each other, (hoping ) that being two against our Peter, who is only one and only, they would easily overcome it; so that after not being able to conquer her by argument, they resolved to put her to death with the sword. For this purpose, they joined their forces, in order to increase them by the union of their double power.
The fight began. Our Peter displayed his strength, and his valor: fought them both; (33) overcame them, dissipated them, and swallowed them both up so that not a single vestige remained,
So dear friends, who have the fear of God before their eyes, what I have just told you, must make you know the truth, and enlighten your mind as much as is necessary, to understand the foundation of the greatest, and the most precious of all treasures that no Philosopher has so clearly exposed, discovered, or brought to light.
So you don't need anything else. All you have to do is pray to God to grant you the possession of a jewel, which is of inestimable value. Sharpen after that the tip of your Spirits; read the writings of the Sages with caution; worked with diligence (and accuracy), did not act hastily in such a precious work (39). He has his time ordered by nature; just like the fruits that are on the trees, and the bunches of grapes that the vine bears. Have righteousness in your heart, and propose to you (in your work) an honest end; otherwise God will grant you nothing: (40) because he only communicates such a great gift to those who want to make good use of it; and he deprives those who intend to use it to commit evil. I pray to God to give you his (holy) blessing. So be it.
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