The genealogy of gold by which all true children of spagyria, will be able to recognize the material suitable for making stone or powder of the Sages, with the means to proceed With the anatomy of dew water or rain

There is nothing more certain than all the mixed bodies exist of matter and form and they consist of form and matter, they also consist of act and potency. There matter of these bodies exists of certain principles that Aristotle reduced to four, of which there are two formal and two materials, two assets and two liabilities, and the form gives being to the corporeal thing, to determine it in this what it is, and the thing is to be what it is, and the power supposes the deprivation of form, to do something else with it what it is not.

As for the principles of these bodies, they are referred to the ordinary to water, earth, air, and fire; both first being material and sensitive, the last two, formal, but we cannot concede that these are simple principles, indeed, as we want to do believe Aristotle, when in chapter 4 of his Meteors, he has conceded that the first three can be corrupted, because if the elements were simple bodies, they would make no generation, since the earth would be too cold and dry to to sprout any germ, nor to sprout any seed, like water being cold and humid at the 8th degree, would be narcotic and dull any generation, the air would be so hot and humid that all living bodies corrupt and degenerate; likewise this fire being active powerfully, would burn all the matter subjacent, by thus it is obvious, that these bodies which it calls first, are not simple.

What gave opportunity for Anaxagoras to establish an infinity of principles, being moved for this by the consideration of the resolution of the mixed into its parts, and by the division of the body into its members, especially as by the scarcity of wine (by example), we see that there are more than four diverse substances that get away with it: knowing the ethereal spirit, which can be referred to fire, because sensibly it burns, and warming up; secondly there is the phlegm which could be referred to water; afterwards there are two dissimilar lands, namely, artificial tartar, and starchy earth, and of these two body, it is titled another viscous water, then a oily substance, which can be brought back to the air, then after it there are salts, one of which is volatile and the other fixed, which can be referred to fire, air, earth, and water. And after that there remains another earth which remains after the extraction of the said salt, so much that it seems that there are more four elements in number, since the compound can be reduced to its principles, is reduced to more than four dissimilar substances; likewise he is of the division of body into its members, for if we consider the parts similar, and the organics of the human body, we find more than four dissimilar substances in division and resolution. This gave the opportunity to several to admit the fifth being in the generation of things, or admit ingenuously that the elements are not simple, nor pure in substance. And of course, if we pay close attention to their active and passive qualities, we will be forced to admit their mixing; because if by active quality of one and the active quality of the other, it can change and mutate into each other.

It follows that they are mixed and elemental bodies like other things, and that they have a certain temperament which induces them to production of various things, according to quantity and quality of the compound of these, the form being given to them by the sky, (which, universally, by its virtual influences is present everywhere), meritoriously giving the form, to the means of the air, to the body which composes it from the elements, to as the mixture is made, and according to the purity of things integral; of the comes that it is done generations more noble than are the four elements, considered in their coarse qualities and substances, those coming from repugnant enmity and annoyance, which are found at various temperaments of said elements. Because the discrepancy mixed elements, makes a consonance in the composition, as well as with six elements of music (which are the six notes), it makes a concert more pleasant to hear than one and the other of the said musical elements apart, nor even sung all together by six people, without keeping another proportion. It will therefore be reckoned that the elements are bodies mixed and simply pure.

Nevertheless, to better understand how the generations of things, the ancients considered them pure into their intrinsic substances, and for this they have called elements, and element is the least and most simple part of the mixed, and there is a big difference between the element and the elemental, and the quintessence, for the element is the principle of compound things, compound things are the elemental ones, and if one considered these elements as pure in their substances, one could not distinguish how and from what the compound thing took its being.

He is not thus the quintessence, especially as it is a body which subsists by itself, which although it is extracted from elemental things, it nevertheless has nothing in common with them, both in matter and form, whether also in kind or virtue, without containing any cause of corruption, and has not of elemental movement, as things have elemental, as Arnauld well remarked in his Rosary, so that the body is like Heaven, which influences its virtues well in elemental things, without alter in its quality and substance.

If so Heaven descends into the ground and that by contraction some body elemental comes to join, and mixes in small parts with him, in which case he would make a very noble composition of them, especially if the elemental body was composed of elements excellently purged of all excrement, and from this it follows that the true Alchemists had the right called their physical mercury by the name of quint-being, to because their water is ethereal water full of fire, which cannot be corrupted, and for this too they called Heaven, coming to conjoin with the land of gold (which is purest and most elaborate of all minerals, and metals), it makes a very excellent composition of it, and influences its celestial quality, and the heaven-like fact incorruptible.

So then, these things are vastly different between them, and one cannot consider the pure elements, except by the only being of reason. Hence it comes that the most curious versed in the inquisition of the truth, it was thought that there were more easy to recognize what the mixture is composed of, if one resolved the mixed into its principles, of composing by composition of these. But when they came to gold, they were arrested for some time, because they found him more temperate in its mixture than all things elemental, so much so that they could not find any element who can destroy it or reduce it to its principle, until that they considered that any body could be reduced to its principle. The principle of gold is water, as testified Aristotle at 4 Meteora, so gold can be resolved into water, but like this water, the parent of gold in its parts, it judged that the gold should be reduced to vapor and then reduced to mineral water this metal yellow, by converting the above vapours, it was cause they sought and excogized several means to make potable gold, by reducing it to misty water, and spared all kinds of corrosives to effect their purpose, and thought that the spirit of salt, of nitre, the water of the two brothers, which they called regale, the suc cleaning, or water with its rock salt with the common, and an infinity of other things caused gold to resolve into water, and reduced it to steam passing it through the still, thus raising it to vapors and reducing them to water, but all those there were disappointed, especially since they did not find the desired end, namely, that the gold being extremely pure, within its intrinsic, composed of an equal mixture, of a temperament so excellent that gold holds the first rank among doctors, if he is reduced to his own water, and they have found their potable gold to be poisonous deleterious, and mortal, and could not know of what or of what matter he was composed.

But the most hidden have proceeded by a path more insured, and reflected on the following consideration: namely, that everything, by which it grows, is also destroyed by the same, and there is nothing more suitable in nature, let everything be untied with the same that she is bound, and with the same means that she took her origin. Gold is it, that the softness of gold shows enough that it has not originated by the aforesaid corrosives, and that it proceeds from sweeter water, and thus they recognized their error, and saw that the real potable gold was not that they had made with their etching.

What made them judge that a purely elemental water was needed to make the solution of gold, and reduce it in principle, since gold was composed of elemental water, but when they came to the ligation of this solar water, and have considered with what water bond gold was bound, indeed so tightly, that the four element can no longer be unlinked (remaining in their active and passive qualities), they found a very large obstacle, until they have made an exact anatomy of water, through which they found the true link of mineral water, and therefore the true medium for resolving gold into water and vapors, and therefore they found the first matter of gold, and of what it is composed. It also needs hear other metals, especially since with Hermès, we let's only admit one kind, between them only different from coction and digestion, and are circular to the end of perfection, so much so that mineral water is first converted to thick water, then to mercury, while the dry quality overcomes the wet quality of the water.

This being the cause that mercury does not wet the hands, then by succession of time, the dry and satiated quality of fire contained in mercurial water, makes lead, then tin, and finally he passes through silver and gold, and then, his circuit being made, he rests and remains or currently so long as its own water, and which has given its principle and its being, comes to dissolve it and awaken the power to make it be something other than gold, under nevertheless the conservation of the species, being stopped before that all material and natural bodies exist of act and power.

Let us now come to the genealogy of water, and say that God the Creator created this universe out of nothing, and put all confusedly into the water, then separated them, to hatch as many generations as there were finished in its eternal ideas, and thus its principle being of nothing, we can have no knowledge of it. But if we do the anatomy of water, and that we divide it into its parties, we will find out what it consists of, and find that she is capable of any generation, thus we see ordinarily an infinity of animate and inanimate bodies, to proceed from the clouds and from the water, and to proceed from so many meteors that it would be ridiculous to doubt that.

Also common water, either rain or dew aroused by the stars, the sun, and the warm rays of its light, moist substances confusedly mixed in the globe terrestrial, being purer and simpler than those of the rivers, ponds, fountains, and wells, is nevertheless elemental and consists of 4 elements. What would seem to be a paradox, if experience and spagyrics we were only showing the four substances (which can be referred to the four elements), distinctly one of the other separated from aqueous bodies, which clearly suggests that water is not a pure element, but elemental.

It would not otherwise seem impossible if we banished fire from this proposal. Because it seems that the fire cannot live in water, but those who curiously will contemplate the water through its pantry in its power, will easily banish themselves from this doubt, and will say that the spirit of God fomented them and fertilized them from the beginning of the world, warms them still, for make them fruitful full of the nutritious spirit that they contain, by means of which, water engenders, preserves, nourishes, increases and multiplies all things, which does not could not be without a damp heat, and an igneous quality contained in the water.

I am not surprised if there are such doubters, since the Sapience in chapter 16 tells us, which was of wonder in the water that was in all things, the fire is the strongest; And lower she adds, and for no time the fire was burning in the water all around besides its virtue. And in the final chapter, this one teaching us how to convert the elements, and that to do this, it is necessary to proceed with a solemn dissolution, she tells us, when the elements are converted in themselves, as well as when the self is transformed according to its quality, and all things keep their self, what can be estimate by sight of the work. Because the things of the fields were converted into those of the waters, and all that were swimming, walked on earth, the fire had power in the water, above its virtue, and the water forgot its nature to extinguish. So he adds enough that fire lives on water, and that she is not deprived of it.

Thus by the anatomy that we make of water, we let us segregate a water so subtle, that it burns just as the water of life, and as susceptible to the flame as the spirit wine, besides that fiery spirit that we find in the water of rain, and dew, there is another sweet and phlegmatic water which we refer to water, then a starchy earth, which we we reject at each distillation, which is truly earth, so that our phlegmatic water is quite separate from this fiery spirit, the air condenses in the middle of the water and in the bath hot, and procreates bodies of extreme sharpness, and of great diversity of colors, and this is frozen air which binds mineral water, and makes the metal of the term inscribable to the term conscriptible and solid, thus by this same bond gold can be untied, and made drinkable in the generalissimo, that's the real solution and the natural, all the others being vain and superfluous. The more particular method for separating these other substances, is amply declared in chapter 17 of book 2 of my Chemical Chrisology, to which I refer the reader for avoid a boring repetition.

Now this warm frozen air, did the Ancient Sages never wanted to reveal, except through riddles, traps, figures, allegories fables, and by obscure names, and one calls it magnesia, antimony, primum ens, water hyleale, saltpetre, armoniac salt, the gold of the Philosophers, and an infinity of other names, and all agreed, that with this one made the solemn dissolution, and the true reduction of gold to its first material under the conservation of the species, in which it appears that gold is composed of vapors, water, fire, and a salt which binds the wateriness of gold, and in fact that just as this air has frozen in water heated by fire, so gold can be keep in the fire without any damage or loss of its quality, nor of its quantity, and this air is the true salt giving mixed body, lead, tin, and copper were composed of vapors and exhalations, and especially of water, which we would not have been able to recognize, without the real anatomy of the water that constitutes them.

It's true, only by accidents and properties of gold, it was easy to judge that their genre was water, especially as the glow, the fusibility, the extension under the hammer, and the expansion of the metal, sufficiently testify that gold and silver have their origin in water, but one would not know there (so much so that by the resolution of the Soil in its water, and in water in its own parts or elements which constitute it), to judge its own principles.

From all this it follows that the true and legitimate resolving gold, is this igneous substance conjoined with this congealed air, and that it is the true hidden mercury of antiquity, which makes the spiritual body, and renders it into vapors, exhalations, and water, and that both have the same source and origin, and that they differ only in coction, whence it follows that the Alchemists who solve gold in its water, are well founded in their chemical operations, and that this is the true matter of their stone. Thus is verified what the authors affirm, publishing through all their books that matter is unique, that it sufficiently contains all that is necessary in this work, and that only the superfluous. Thus is verified what the Cosmopolitan said in his treatise of the twelve chapters, which he and Daniel Planiscampi, took peat and Vigenère in its book of fire and brimstone, knowing that all water froze to the heat if it was mindless, and froze to the cold if she had. Thus is verified this common adage, that the Pierre was base in his subject, that it was everywhere, and that the poor had as much as the rich.

So is checked and affirmed all that they said, that the matter of the stone was everywhere. Thus is verified that the nature rejoices in its nature, and that nature conquers its nature. So is verified the saying of Mondinus in the Peat, saying what is perfect is a certain thing, because nature does not gives no amendment to the thing, but only one which be proper, er Agadmon said, know that if you do not take this mindless body you won't get that you want, because there is nothing strange in the work, nor anything that is not sincere, and therefore, to leave all pluralities for the reason that nature is content with a thing, and whoever ignores it, he will perish.

So much that gold having been water at its beginning, and returning to the days of its youth in this spiritual water joined with our air frozen, which is the pontic earth that gives the tip to the water pure untie the golden bond, and reduce it to its own water, will be the same with her, and from this genealogy of gold and water, results the knowledge and intelligence of all authors, so that whoever understands this genesis, them will be able to hear and tune easily, especially if he hears, however little, the active and passive qualities of elements, by means of which one is changed into the other, so as that he can better understand, how is the elementary conversion, especially as our work is not other than a conversion of the elements.

It is also very easy now to enter into it the truth of that common proverb, namely, that one must leave the compound, and that we must take the simple, and that nature operates only simply.

And indeed, if we consider the works of nature, and the means by which it proceeds to the generations, we will be forced to admit that it is in no way possible to make a bad generation of such good principles as ours, given that the water is at all ethereal and burning. And this frozen air (which takes the place of earth by its mineral, and fixed quality), is noble, beautiful, diaphanous, clear, and adorned with a variety of colors, and that the gold which is pure mercury fire, is endowed with a very noble and precious land, and that all are of the same nature, differing only in forms more or less perfect (also this water is white as end silver, and is the Trevisan fountain), the heat of the ground being still increased by the water which corrupts it, since according to Aristotle, is a lack of heat, how then could he make a perverse generation?

On the contrary the generation being nobler than corruption, brings always a degree of nobility by the generation of the corrupted, there will be a generation nobler than himself, nevertheless on the conservation of the species for reason that at the composed nothing strange enters, and that the generation of it is unequivocal, whence it follows that gold being exalted a thousand or ten a thousand times more than nature has been able to exalt it in the earth, and that it has more quality than gold requires, as also tincture, he will be able to give it to imperfect metals, which their interior aspire by the circular motion, only to be gold, and all the mercury contained in them will be converted into pure gold, and better than natural. This can be proven by regeneration of the gold, which is killed by the solution, and resuscitate by generation, giving him his glorious soul after death, which will glorify his body, so that he will not will no longer fear death, nor all the elements, nor even fire, which he will despise and rejoice in him.

Also, what nobler generation would one wish to have, than that of the son of the Sun? The celestial Sun is not the father of ours on earth? Do you believe that antiquity gave the title of Sol on the fly, and without having first made strong reflections on the nature of one and the other? And if the Sun with its vivifying heat causes all generation, do you think he is sterile to make his productions to his son ? Certainly, the son proceeding in a straight line and legitimately begotten of such a father, cannot but do appear the effects of his father, so the gold in our labor holds the place of male, and the water (which is his mother) is the female. That if the child returns to the mother, and the latter puts him in her own matrix, it will regenerate again, or make one child more noble than the father, or the male; there is nothing but more certain than by the conjunction of male and female, it makes reciprocal emission of the sperms, to make the generation; and if you mate this male with his female (his water that he loves so much), no doubt they will kiss and lovingly will come together, for this copulation make an embryo higher than his father, nor his mother, especially if the Sun or its equal heat, does not fail in this generation.

Being thing very assured, that all thus that the embryo lives, increases, and perfects itself, in the womb of her mother, while she lives, and enjoys her natural warmth, as the fetus comes to die, if the mother dies, and she be deprived of this heat so necessary for life, just as our child of the Sun perishes, if the equal and continual heat comes to fail. So therefore a heat equal to that of the great father, or the celestial Sun, is continually required at this toil. Otherwise there would be no motion or action between the agent and the patient, and therefore everything would destroy itself in the ocean of idleness, which neither nature nor even God can tolerate, because as Trismegistus says in his Pinandre, If God was idle, all things would be idle, since God is in all things, and fills them; for real it does not find nothing idle in everyone, and idleness is a name vain, as much on the side of the one who acts, as of the one who suffers. And it is necessary that things be done according to the nature of each place, and the agent is not in just one, he is in all ; so that the agent is universally everywhere, but the common agent of common mixtures, is not powerful enough to move our mineral matter, which has already taken its progress to the destined end of nature. She and the Sun, having made this water make the circuit for the return gold, he makes him a more valid agent than that of qualities of the mixture, and hence the soft external fire, equal and continual, is necessary for our solar fetus, because if there were intermission, however slight, the movement would cease, and the operator would be deprived of his end.

This generation is so natural, that there is no naturalist, even from the lower level, who does not admit it, and possible, and easy, and very natural. It is easy, because it is proper to all things to have a natural instinct to engender sound similar, and that gold should not be deprived of this inclination. It is easy to do, because after the preparation of water and the extraction of this armoniacal salt (or air frozen), it is nothing more than child's play and a work of women. And also it is natural, because this aforesaid generation is made with strong natural principles, and the more it is the circle of nature, which makes all generations follow corruption, and on the contrary so that the thing be made again, especially since it is necessary that things do be do this corrupt things, and therefore also it is necessary that the things made become corrupted, so that the generation remains and that it does not cease sometimes.

And the like is always engendered from its like by a univocal birth and production, as it is said previously. This is easily seen by the works of nature, and art, for the seeds of fruits and herbs, grain, and the like, being corrupted in the ground, die there (if it is permissible to speak thus), but the old necessity makes them rejuvenate, and revive, and renew, by the stars and the circles of nature, so we can say that nothing dies properly in this world, but it is only a resolution of the mixed, and a translation of a to be a better one.

And for this our great Hermès, considering how heavy was the generation of the son of the sun, said in his Pimandre, that the confederation and alliance of this world will be none other than Divinity. When nature will render to succeed: because nature itself consists of Divinity. That if we consider the parts of our compound, and as our embryo is made physical, our eyes will be opened, and will open the eyes of our spirit, to go beyond material objects and sensitive, and counting one, two, three, four, and one, we we will find in the Pythagorean numbers, for y peeling away the greatest secrets and mysteries of ancient Cabal. So let's say one teaches us that it's all been done of one, and that one is universal, and if we look into it our one (which is the protofigure of our great one) we shall find to be one in substance, and in essence two, because that one is begotten of the nature of the other, and that our Sol is born of its water at the same time that time was done by the mixture, from which there results an active and igneous spirit, proceeding from father and son, and all of one substance, though composed of the four elements. God having found good to give us self-knowledge through sensible signs, to suit our feeble nature; and if you pay attention to this triplet, you will find it united and returned to his unity, so much that from the monad we going to go binary, from binary to ternary, to eventually re-enter the unit or said monad.

However, all this only tends to impregnate our virgin earth (which I called frozen air) by the operation of mind, and to cause it to conceive the Sun which comes for unite with oneself and beatify all those who eat of it, not by figure but currently, and when they have tasted it, it will live with him forever.

But speculations are too difficult for the subject we are dealing with, and we we could go into a labyrinth, inextricable, and from which it would be too difficult for us to retire. let this sun for the Tabernacle of the great God, and say that by the anatomy that we have made of the Earth's soil and its water, we have not heard of the gold that was made in beginning of this universe.

For it was not made by generation similar to that which has since been begotten, seeing that God had determined in his eternal thoughts, to create the complete world at the same time as its creation. And for it is said in Ecclesiastes: He who lives forever has created all things together; this is also proven by the river Phison, which after creation flowed out of paradise land, to water the land of Hevila, where gold grew, and which was very good at the very report of Moses to the 2nd of the Genesis, and also was found bdelium and onyx, which are the species of gemstones.

And so the gold had not grow, and did not grow in the beginning as he grows after; for he was created in perfection by the will of the Sovereign Creator of all things, but we have heard only of that which is done by generation new, and not by creation, that other than God can to do, and we meant, that since things done he of bribe, to do things again, that ours position is true, to have said that all mixed bodies are existent in act and potency, by means of which all generations are made, alike gold, how much that he is endowed with a very commendable temperament and a very high elemental composition and especially if it is reduced in raw material, by its raw material that is ours frozen air, and the last found in the resolution of water, which is a sure testimony that he is the first in his composition ; also it is the means of all the elements: which having taken life from the life of the air, gives life to everything, fertilizes everything, gives increase to everything, preserves everything, and has fact that by the vicissitude of time and things, things are begotten from the corrupt, and again begotten to complete the above nature circuit.

And to show that the generations are always more excellent than the corruptions, we will highlight the multiplication of the Stone, which is nothing but a portion of it being in its complement, to make it again to corrupt with its water in order to make one new generation, to which movement, the generation always increases by virtue of ten times more than it was before its corruption, so much so that if a party in converted ten, the second corruption being made, the next generation will do one, a hundred, then a thousand, and after ten thousand, and so on ad infinitum, all consisting in opening, tightening, dissolve, and freeze; for our philosophical mercury, tightens, opens, expands, tightens dissolves, and freezes, alone to ugly external agent.

So can we make a Universal Stone with it alone, without the addition of gold or silver, because in the anatomy we made of water, we found two parts, and two various substances which take the place of male and female; the fixed one which is our frozen air which has a fixative quality, by means of which it binds other elements; and the other part is female, which is ours igneous and volatile water, which can be fixed by its male, and rendered in stone; but it will be universal, because it will not have its own form to aurify, being extracted from the first matter informs, if not universally.

So being made, it is particularly informed with gold to do the work of three days, as we said in the previous books, and then, with good reason, it can be called the beginning and end of mine, and these verses following will be verified and heard all together

Carmen apollineum heliacum
Omnibus ante oculos versatur et unica res est
Ii se quo formam suscipit aurificam
forma maris partes, sed femina materiei
obtinet illa manet fixa sed ista fugit
Et tamen ortu eadem duplex licet unaque sola est
res minera finis, principiumque que sua
Junge mari uxorem, conjonct is solue , putrefac
ablue , condensa, fige , fit inde lapis
aurus hinc ale lacte suo to ties que refinge
tingar ut , et penetrans seu nova cera fluat
bracteolis tandem puri sociabitur auri
sic fermentatus spiritus intrat opus
catera sive velis mutare ex arte medulla
seu liber affectis applicuisse manus
si um alchimia misteria totius artis
non nisi divinis experiunda sophis

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Apollonian song of Heliacus
It is happening before everyone's eyes and it is the only thing
Those who take a golden form
the form of the sea parts, but the woman of matter
he obtains, she remains fixed, but she flees
And yet the same rise is double, but one is alone
The end of things is mine, and the beginning is its own
He joins the sea's wife, he joins him alone, let him rot
wash it, condense it, fix it, then it becomes a stone
gold from here ale with his milk to ties that refinge
paint as, and penetrating or new wax flows
At last the bracteolis will be associated with pure gold
thus the fermented spirit enters the work
whether or not you would like to change from a core skill
or that he applied his hands to the affected book
if alchemy is the mystery of the whole art
not only to be experienced by the divine philosophers

What was needed to better dissolve and anatomize ours water.

Let us see now to make genealogy of gold, how is done mercury, especially as our common gold can solve into mercury, by reincruding it with the salts of tartar, and armoniac, which is a sure testimony that it is composed. He there is no doubt that depending on the place the various generations are made, and according to the aptitude of the matter which meeting, and not all places are suitable for making the generation of gold, no more than of all wood we do not Mercury. The proper places to make this generation are usually located in warm regions, without however that we exclude the high mountains located in cold regions, all the more so as by antiperistasis, such mountains are warmer in their interiors than if they are exposed in hot regions; thus in Poland there has gold mines, but they are not so frequent or so hearty in metal than those in hot regions.

But the vapors which rise from the universal humidities contained in the earth, carry the quality of the bodies and substances willing to be mineralized, and coming to meet in the alveoli of the earth as in their place own, circulate in there, and by means of this link and knot contained in the thickened water immediately, and vapors resolved in it, there is made of it a water purely mineral, which often attaches itself to stones and earth contained in the said cells and hollows of the earth, then if little heat that there is for then, not yet being able to pass this water to curdle it, being prevented by the qualities cold of the other elementary parts, there is a fight between the aforesaid qualities, so that by succession of time, active and hot quality, (when reset of the beginning) having become impregnated with the germ of the fixed grain gold, it gradually overcomes the other qualities, continuing this order, until at last the central link of water of its fixed quality, ends this water in more solid substance than before, so much so that the dry quality comes to overcome humidity, and causes the mercury to be fluid without its wet substance does not wet the hands, the whole proceeding from this central knot and of the fixed grain of gold (which nevertheless is not in act, but in the intention of nature, and is yet only potentially) which from its mercurial nature and sulfur thus freezes mineral water, and intended to be metal.

This, however, is best seen with the eyes of the intellect than corporeal ones, but by the resolution of the whole in its parts, we see that it proceeds of the aforesaid sort, because by reincruding the metal with the salt of tartar and armoniac by means of some putrefaction, the salts corrode the more fixed sulphur, and which has frozen this mercury, making it fluid and runny without wetting the hands, as well than it was before it was fixed.

But all the same pursues nature to make circulation to proceed from the imperfect to the perfect metal, the active qualities overcoming always successively the passive ones until the end of the gold, as we said before. The material base of said metal being truly water, and of the same as God the Creator separated from chaos, making the arid appear, the third day of the first week, which water was in the same time strewn all over the terrestrial globe, and was made our dew, before any rain has come to descend to the face of the earth, as it is carried to the first and second of Genesis

so much that we can conclude, both by the genealogy of gold, reduction of Soil to mercury, of mercury to vapours, of vapors into water, and by the anatomy of water itself, and of the division of its whole into its parts, that gold (and by therefore all metals and minerals) is composed water; and that our frozen air, and the link and the true medium to draw the mineral water, and also to untie it and make the gold in its first matter, while it is conjoined with its water spiritual, to make its solemn dissolution, under the entire conservation of the species, because this solution much needed and doing radical things like Generalissimo of Gold, that nothing strange enters the composition of our son of the Sun.

Now from all that is said above, we can discover as by a lynx's eye, that our armoniacal salt of water with the fire of it, is the universal basis of all generation and coagulation, and all as this salt the lees, so he and she untie them. What makes us see interior, that this mercury is the general solvent of all that which he has frozen, and that the precious stones, and other rare and exquisite substances, were under the same predicament of gold, namely existents of act and potency, can be by him reduced to their first matter, and that by consequently by art (helped by nature) we can do things much higher than herself, either for the beauty of these, or for utility in medicine, if it is true (as one must naturally believe) that the more the solution, and coagulation will be reiterated, whether the begotten or the product of corruption always increases by ten in virtue and property, see where this can bring a medicine.

For if gold and precious stones are already excellent in medicine without reduction in their first matter (i.e. in water, and in the first Hyle), and the assumption of the dignities that the new generation make do what supreme qualities these substances exalted up to five or six times or more? Certainly this surpasses all admiration, nevertheless it proceeds from our water circulated, and made as subtle as possible, for the conjoin with our frozen air, link and chain of all conglutinated substances, and the very strong key to open them, with the arcane chest, and most admirable secret, which has been called the mercury and the sulfur of the Sages, their gold, their money, in which the whole magisterium consisted.

It's this fountain in which the king and queen wash, and the mother that must be placed on the belly of his child, who is the Sun, who went out and came from her, and whom she begot. So why they naturally like each other like mother and son, and know each other so easily together, and conjoin, because they came from one and the same similar root, of the same substance and nature. Arthephius in his book of the occult art.

It is not without cause that the Cosmopolitan said that he who could freeze water in its heat, would find a thing a thousand times better than gold, and the most precious of everyone ; that to do this he said, You have to find a thing which is occult, from which by a great artifice a water, which without violence and without noise dissolves the gold, even as softly and naturally as water hot dissolves and liquefies the ice. If you found this, you have found the thing from which gold is produced; also is this the middle substance of the first matter both sought, but found by few, and the first, and the most natural, and the most general agent of gold, and by consistent with our Peter.

I say the most natural and general agent, because the wine, and the wheat are endowed with this spirit igneous, and of an earth fit to make the solution of gold, but the frozen air we seek, does not freeze at warm, but cold and humid in the cellar. When we make the separation of the part of the wine and the wheat, it is not done this earth neither by one nor by the other of these two ways, because it is by fire and calcination that this is done. So much so that it is by a salt fixed in the fire, and not in the water, at the unlike our frozen air in moist heat.

It is why, in the previous book, we said it was a special prerogative of Divine sapience, that it was thus distributed in the two substances of bread and wine. Naturalists not being able to understand how bread and wine can be the vicars of the general solvent, know water, since they have nothing in common in their genesis with metals. Nevertheless, experience (mistress of all things makes us see that there is a great sympathy, agreement, and propriety, between substances metals, wheat, and wine, especially wine, especially that tartar whitens copper, is the soap of bodies, and cleanses them of their impurities, having a certain analogy with these, and the wheat oil fixes and colors the sublimated mercury, like the oil of tartar yellows it, at the same time as it touches, without our having any reason or cause natural which can assure us how it is thus done.

But when we take our considerations beyond the material and sensible objects, we encounter causes supernatural which need not be explained here. However we can say that these two plants are copiously full of the spirit of life and the Pontic land to make the solution of gold, and which if wine and wheat are not the materials of which gold is composed, to restore it to its raw material, in radical things of its kind generalissimo, that God, in making up for this, wanted to that these two plants were perfectly complete to do this. So God chose the vine between the trees and the forests he guards night and day, it is his plant, and the wine is object on which Jacob worked, though what shall we say if the vine is sanctified of God, even before the ripening of the fruit. No, no, don't be amazed, if we can't find sensitive causes, effects of these two plants, their property is given from the hand of him who can do all he wanna. The wine is even in the lord's cup, where the chalice of the lord is full of pure wine, pure mixture said David: And sapience summons us all to eat its bread and drink her wine that she has mixed with us.

In short, it is God who so willed it, and we cannot assign another cause. Nevertheless, it is on wine that most elders worked, and met the truth there and obsessed it by fixations of Bacchus, under which they described this work entirely. What we wanted to touch in passing, because these two parts are those on which Jacob fixed his eye, as well as on the dew, as he see in Deuteronomy 33.

Now consider how far away from the chemical path, all the Alchemists of this time, see in what error they rush by stuffing the common mercury, giving him in vain a thousand Gehennas and tortures; diligently learn where the first matter is metals, namely mineral and elemental water, and make an entire anatomy of water and its parts, and you will find that Alchemy is a science of the most abstruse and hidden from all nature, and it is not in vain if antiquity gave it the name of physics, since it has its material and sensible subject composed of four elements, like all the other compositions whose generations are made, and that we must not imagine that this science has elements apart, and others that common. And that these serve the great world, they do not are made only to make and undo, and of what is undone, redo by a durable revolution circuit.

It is time to finish this genealogy, which will only bring not little knowledge to true philosophers, for it will open to them the way of science to work according to the true doctrine and enjoy it in sapience, if God wills to bless the operator and if he joins him. That to do this it is necessary say with Marsilian non convertur ad mentem anima, nisi cum ipsa coque fit mens. And if God fills it with this bliss. If he believes me he will follow the advice of Esdras in book 4 Now (said he) arrange your house and correct your people, and console those who are afflicted in it, renounce now to corruption, and separate from you the cogitations deadly, and throw human burdens behind you, and now undress from the weak nature, and put somewhere your thoughts which are evil to you, and hasten to pass these this time.

Also whoever possesses this great treasure from the hand of God, must have no other thought of living well, for good to die, especially as this work being the very ample mirror of the goodness of God, and future happiness. It is no longer necessary hope that to see in essence, what the Alchemist has given us made to be seen by a certain simulacrum, and say with St Paul e desires to be dissolved and to be with Christ.

Because I will dare to say to true chemists who operate holy in this work holy, and distribute the fruit thereof, as well as the future life is promised to them, and eternal bliss. So much that I could say with the same Esdras, at the same book chapter 8, to you is paradise opened, the tree of life is planted, the time to come is prepared, abundance is prepared, the city is edified, rest is approved, goodness is perfected, and is perfect sapience, the root of evil is signed by you, has disease and vermin is hidden from you, and corruption has fled to hell, and from forgetting you the pains are gone, and at the end is demonstrated the treasure of immortality.

Laus deo vii vinique matri
Praise be to the god of wine and to the mother of wine