TREATY OF THE REGENERATION OF THE SON OF THE SUN
or
Methodical discourse on the manufacture of physical stone, its origin, and the possibility of making it

Hermes nicknamed three times very large, in his emerald table , said that what is below is like what is above, and that what is above is like what is below. And how much there seems to be some reluctance to the external senses to frankly avow this
paradox; if the inner eyes of the mind conceive that certain harmony and propriety between the superior and inferior things, which by analogy of time, sympathize together, and have some relation between them.

Thus God, who is the true Sun of Righteousness, who is three in person, and one in essence, willed to explain better his nature and the image of his Divinity, in the eye of the world, than in all his other works, and made us discover there, that just as God is one, from whom all good comes, so his nature could not suffer two Suns, any more than the plurality of the gods cannot be supported, and as all good came from God, and that all things have their being, their increase, and their preservation from this one, thus the Sun makes the generations, gives fecundity,
growth, and the preservation of all that depends on the elementary family.

Secondly, God inserted in the Sun, the true image of the trinity in unity, for the Sun being like the vicar of God, distributes by light all the benefits of nature, by its movement and its heat, giving life everywhere , and on light and movement,
depends the vivifying heat of the Sun, as well as the third person of the trinity, proceeds from the first and from the second, and God, who is the inextinguishable and comprehensible light, has Himself made this bright sun to light up the world, as long as time lasts, without any mortal having the power to know the essence or the substance of the Sun, God having reserved this knowledge to himself, so it is the throne of his tabernacle, and the vivifying heat of everyone.

The sun is like a very ample mirror, in which the Divinity looking at itself, it sees the rays of its immortal light reflecting in all these works, which it sees and knows in an instant, and is placed there above, so that we gazing into it we could see its Creator, shining by all his works, since mortals are forbidden to see immortal things, and in this eye of the universe it seems that the eye at all
mighty be lodged, to see things created, and by his preference to improve all that he sees; but whoever could know this Sun, would not approach the knowledge of the
great immortal God.

For if the Sun greatly surpasses the form of forms, that with rays of light introduces itself into the generations of disposed matters, serving as seeds to things, and stimulating them to the production of their like; and if we consider in
these universally there lodges an invisible ray, which moves the active virtue of the mixture, exciting the motor faculty of the latter, and suggests it to the propagation of the individual, to confer the species, by improving everything this eye looks at; what argument shall we have to admire his factor, and by admiring him shall we not approach his knowledge.

The sky, with its various movements, gives form to material things well, but if it lacks the Sun, it will be able to do nothing of itself, and so the sky cannot represent the Omnipotent so well as the Sun, which is the true organ of the Divinity, to give increase and decrease to all things.

Hence it is that the ancients call him God by participation, and many have worshiped him for the true God, seeing him far surpass all created things, and
considering him to be in heaven, what heaven is to mortals and has all sensible things, that if the world were animated, its soul would be the Sun, which would animate all the members and move them to all their actions.

Thus God who is immortal and universal, is only one, and as he is unique, he
created this unique light, to be distributed universally in all his works, both lower and higher. Which makes us know that everything is bound to this unique source, which created for our good this unique light, in which the life of the world is housed, almost as God is the life of the Sun.

But what is the need to give such praise to this created light, and to represent it if necessary to the generations, if his absence, however slight, brings us so much corruption? Can it see an eclipse of this luminous body, without bringing a great detriment to our nature, and to all created things which are lodged at the
beaches located at the sign where this eclipse will have been made?

Those who deal with astrology mathematically and indexically, will make you wise if you address them, being sure that God created this light to be necessary for all the parts of this universe, and the man intervening, giving him help , conspire together human propagation; where does Aristotle say, that the
Sun and the man made the man.

But between all individuals that the Sun and nature have made, without the intervention of man, gold holds the first rank, and is between metals and imperceptibly material things what the Sun is to planets and stars. , the stars and
other sublunary things, except the said man.

This gave the ancients the opportunity to impose on gold the name of the Sun, and to attribute to it relatively (and each according to its own fashion) the faculties of the Sun: What they would never have been able to do, if not had full knowledge of the inner part of gold, as well as its outer.

And this internal notice led them to high and sublime secrets, and impelled them to such great arcane intelligence, that they saw that gold is all nature, and that it is an epitome and abridgement of the elemental world.

If we except man, as it is said before, and because all nature is obliged to this celestial body, and it contains all nature in itself, and they loudly proclaimed, that the Sun terrestrial also contained all nature, and as this great Sun is the author and father of medicine , and is the same physician, who can cure all sorts of infirmities, as will be more fully demonstrated hereafter ; and as the supreme Sun is the king of all celestial bodies, the planets and stars, which it illuminates, governs them, and imprints on them with its influence, in the same way the infinitesimal Sun ennobles, decorates, and influences its virtues on the other metals; if the pores are opened and tightened to him, as they can be.

As the Moon receives its light only by the participation of the Sun, so silver
, which is the physical Moon of the Alchemists, receives its whiteness only from the participation of the light of the terrestrial Sun, and does not hold its perfection except from him ; and as the shining Sun contains in itself all the colors, and is the father of them; thus gold contains in itself all the colors one could imagine, which will be explained elsewhere.

And as the Sun holds the first place between the stars, so gold holds the first degree between corporeal things; the Sun is free from the fear of the elements,
for neither can alter it, and the terrestrial Sun is the same; the ancient ethnic people worshiped the Sun, but alas, how many people are idolaters of ours?

The ancients painted the Sun always young, because the eternal bodies are exempt from old age, and ours does not receive any alteration by time which kills everything.

They gave birth to Diana and Apollo of Latona on the island of Delos, that is to say in an obscure hiding place, and made them be twins, and ours was not only born secretly in the bowels of the earth, and in a place that the human eye cannot see, but also his good temper (which is Jupiter) led him from Latona by means of the olive tree , in this upper island, to take the day there; but because our Sun, being all nature (as it is said) is and was silver before gold.

They pretended that Diana (or the silver) had preceded Apollo, or else that in our operation of gold, the white smoke precedes the yellow, of which, Latona or the land of gold, was pregnant by Jupin, and that she latently contained them.

There are so many parallels and relationships between one and the other, which
would like to take the time to peel them, one could fill a volume with them. Let's just see why the ancients gave him the name of Apollo.

Cicero in 3 of the nature of the gods, says that the Greeks called him thus, and the moon Diana, but Plato specifies in Cratylus why they called him thus, saying that he received this name enough, because of his unity , either because this word of Apollo signifies to weld and bind, or because of sending or spurring, or because of the purity of its substance; what we consider to attribute
to ours, if we consider it by the actions that it produces in us in the generation of its fetus.

Because if we consider its unity to contain universality in itself, and to be the
universal medicine, we can make a fair relationship with this great Sun, or else, if Apollo means to weld and bind, he will teach us that we must open the pores of our own to untie it from its too tight body, in order to be able to regenerate it, and if this name is given to it because it means to launch, because it darts its rays from afar, ours has so much power and is filled with so many luminous faculties, that being opened, then tightened, it can soar on the other imperfect metals, to sufficiently perfect them.

That if it is because of the purity of the Sun, that they titled him with this name, ours being so pure that it is purity itself, can he not be compared to his father?

The celestial Sun is indeed the father of the universal generations, but particularly he is the true father of our Sun, gold being the complement of our labor, as glass is of fire, so he bears all the marks of his father, by some relation as it is said; therefore it should not be found strange if our gold bears the name of Sol, and if antiquity imposed it on it.

That as much to the matter of its generation, it is said in the treatise of its germ, and in that of its genealogy, that it is vapors and exhalations which are the authors of this one, to the help of the Sun; and therefore it will not be discussed here; but it will be expedient to put us on the factory of the son of
our Sun, namely chemical gold, or what is called the Stone, or the philosopher's powder: we will therefore say that this powder is nothing else, if not pure gold very remote in its first matter, to once again die and rot, so that from this putrefaction there may take place a regeneration of itself, more excellent than it was, under the conservation of the species , and all coming from the solution of his body, in his own water, and from the congealing of his spirit, aided by the external agent, namely fire, to lead him into his perfection, so that of its exuberant tincture, and of its fixed quality, the imperfect metals may be perfected, and the universal medicine thereof may be distributed to all individuals
universally, which having the same power over all material (diseased) bodies as the great Sun has it on the lower bodies; or if they are healthy, maintain them in their praiseworthy temperament, to live without inconveniences an incredible length of time, even beyond human belief, by the restoration of gluten, ros, and cambion, of each of the bodies, and by its invigorating warmth, fomenting the overflowing frigidity of the elements, to to make the temperate parts lasting and improving, and to produce them healthy until the time appointed for death by the
sovereign Creator of all things; also to restore precious stones to their true temperament, or shapes, with the same principles that nature builds them underground, with the same properties and virtues that they naturally have, and to make the glass malleable and ductile under the hammer , with an infinity of properties, which his grandfather the celestial Sun bestowed upon him and lodge in him occultly, and which cannot be perceived, except by the eye of the philosopher, who knows by what means he loosens and tighten our Sol, to make it receive its infinite properties, and to make appear in action, what gold contains in power.

In which it appears that he is unique, since he is universal, and that if he is unique in his generation, he must also be so in his regeneration. That is to
say that nothing strange should enter, which does not have the same origin as it, and which is not of the same nature, otherwise it could never be universal, as it is.

What makes us judge, that all those like monkeys, wanted to imitate our first parents, who made this powder, and based their work on all the substance which is not gold, and cannot be, were badly taught, t never happened what they claimed.

That this material is unique, it also appears in everything, that the authors are in agreement, that the material of the material of the Stone is unique, that it
contains all that is necessary for the work, and that it you just have to remove the superfluous. And yet, there are an infinity of people, who would know how to work without combining, and without admitting this so much recommended unity, they
rush into the multitude of things, which could not produce what ours will do.

Nevertheless, there are several things capable of being gold, over time, which are of his nature, and came from the same principle as him, that for all this, are not the intention of Alchemy, not to possess currently, the fixed grain of gold, from which our Peter expects its perfection, for mercury (which is the rudiment of the metals) and all the imperfect metals, are well destined from nature, to be gold, because they proceed from imperfection, to the perfection of the metal, the most
perfect circularly, that gold was as they are, and that in a long succession of years they would undoubtedly be gold.

However, all these are not the first material of gold, which must be reborn in the
raw material of imperfect metals, on which he has not yet operated, or only slightly operated on it, namely mineral water, which is water as clean as a crystal, and as liquid and clear as a fountain, and therein gold drinks so much water from his own cistern, and he alone, that he becomes dropsical, and the more he drinks, the more he wants to drink, until Thinking he is quenching his thirst in
his fountain, he drowns completely, and all his limbs rot; then from this putrefaction, there follows a generation, and very glorious resurrection of our son of the Sun, and who has his dominion over all the ends of the earth.

From this, with good reason, we will be able to collect, mixed of what nature, qualities, and virtues, and properties, they may be, must be excluded from our work, and are of the number of things which are strange in our composition, or rather union; indeed, even if mercury or common quicksilver, with all the imperfect metals, were rendered in their first matter, still could they not be our permanent subject with gold; because if our composition was done with water of lead, and its body, and its first matter, it would move back (in its projection)
the gold in the nature of the said lead, and thus of the other imperfect metals, if we believe Raymond Lully; which obviously shows that our king of metals needs this unique fountain to redden imperfect metals, as the queen, or silver, has, to whiten them; for just as our Moon is well dissolved in the same solar and first water of her and of the Sun, without all that, she can get to redden, and lead the aforesaid imperfect metals, to the end of gold; thus his inferiors could not do, and could not exalt them higher than themselves.

It is not so with gold, which being elaborated by nature, the Sun, and its stars, has become in its required perfection, and fully enjoys the right of preeminence over all the others, and wants to ennoble them to has faculty of money, while he is
reached to white, or the dignity of gold, if one continues to red, having this of its own, to contain eminently the silvering and aurifying faculty, all together, which the Moon does not have. , and is content to silver, and whiten imperfect metals, being composed of the very subtle and very clear essence of quicksilver
(from which it copiously derives) and a little white and red sulphur; one and the other is fixed, which gives a dye to the said quicksilver, hence silver is called the leaven or the white ferment, like gold, the ferment of the bench and of the
red, this which the craftsman must take note of before beginning his work.

There will therefore be need in our work only of this water so famous, and which is the same thing with gold, if we remove it, and separate the accidents of crudeness and decoction.

And for this, Flamel and several others, have said that the solvent differs from the thing to coagulate and dissolve, only in proportion and digestion, but in matter, they are similar; thus the agent and the patient are very different in
kind, but in kind they agree together; also we cannot draw the soul, nor the tincture of the perfect bodies, except by means of this water, still it is necessary that it be complete, and that it contain its fusible salt, or this air
frozen, so much needed, and which is the link and the knot of all the elements.

Nevertheless, water and fire, hold the dominion in our embryo, the activity of fire being moved, and aided by the external heat, which excites this movement, consumes the aerial part, and the starch of the earth, and elevates our son of the Sun in the nature of the sky, which, for being made of water and fire, like him, is called shamaïm by the Hebrews.

What makes our fetus incorruptible, and will be so as long as the sky will last, if it is not reduced to its own water, once again , to its first matter; especially since the powder of the Sages is composed of act and power, but its
power can be excited only by water alone, to which there is a virtual, and quantitative multiplication, all together, by the assumption of the new nobility, which it has acquired in its water, and thus ours powder having arrived in a very great simplicity, makes effects similar to the lightning, and having become simple body, it is not of wonder if it remains in its duration, considering that only one element, although elemental, lasts much and resists putrefaction; and our fetus is made of one, and which is copious in quintessence, and in radical moisture, which gives birth, growth, and death to all things, which is ours hot frozen air; I say that in our powder, is made of an element, because the whole is only pure water, and that in the solution, it is only an aqueous body of the same essence and root, and it is only one and the same substance, diversified only by the accident of rawness and coction, and it can mean the same thing, as our ancestors understood it
, and from there we can judge whether there is a body made of a single element, and as clean as ours (although not an element at all) that there is no doubt that it will be of great duration, because of its simplicity, and though our compound exists of water and earth, both on the part of water and of the Sun, if both of the aforesaid pieces are sulphurated, which makes the aqueous mercury transmute very slightly, into sulfur itself, because of the symbol that there is with the said sulphur; in which we see that the common quicksilver , has nothing proper to ours, that ours is an igneous and ethereal water, and the sulfur is only a watery earth, but full of fire, and nourished with air, which is easily converted into solar water, and the Sol being only pure fire, with mercury, according to the Trevisan, it will follow that the whole compound is only strong water, tenuous, subtle, ethereal, and full of fire, and of the nourishing spirit, which governs (and animates in vigor) the elemental bodies, and restores them to the fallen disposition, by the disagreement of their elements.

This description of this elemental element of our powder or stone, would be sufficient for you, if you had the right brain, to receive this very great and occult doctrine, but in order that you may have a greater intelligence of physical matter, I I will explain to you what is above, more clearly, and will make you mount by three rungs on the altar of truth, and of light, there to praise God; the first is to have a very great knowledge of your subject, to make a very curious
research of its composition, to proceed from the cause to the effects ; the second will be done by division, by retrograding effects to causes; and the third rung will be reason and authority.

By the cause of a thing, one can certainly expect its effects; as (for instance) the cause why fire melts wax, and freezes drying mud, and is hot and active, we are assured that it can melt wax and dry mud, since it is the proper to fire to perform this contrary operation; thus we can recognize that our object and our matter (which is only pure ethereal fire, but congealed) will cause its action to be sudden and violent, and its effects to be hot, because that it contains a large quantity of water, and a little sulphurous earth, and fusible, that water is the mother of all liquefiables, that it is tinged with an extreme redness, by means
of its sulphur, and that it is permanent in the fire, without its violence being able to evaporate, however little that may be; this complicated water will assure us that the effects of our Stone or powder, cannot fail to make us see, that it will be easy fusion, and consequently, easy intrusion of the bodies, that it will tint them in perfect redness, that they will will be permanent in their dyes, and ultimately, that she will perfect them, as she is super abundantly perfect:

This way of examining his work is good, but the second stage is better, by which we
retrogress from the effects to the cause; as if I see ice melting in the heat, I would say most certainly, that the cause why such freezing is done, is the coldness, since it is the characteristic of the cold to condense, and to freeze the water, in the same way if we see, or read, that the effects of this chemical powder are so sudden, sudden, subtle, violent, that they are referred to the effects of lightning, or of the serpent basilisk (which, from its very sight, slays those whom he see).

Certainly we see that the cause of such effects is hot, and extremely igneous, since it is the nature of fire to produce such effects; from there we will be able
to collect, that all that enters our Pierre is only pure fire, or all that it is, or cannot be it on this subject, is far from the intention of true chemists.

This speculation is the most assured, especially since it allows us to peel, more ingeniously, artistically, with more assurance, all the accidents and properties of our Pierre.

Because if we consider the fusibility, we will say without fail, that it contains a large quantity of mineral water, since water is the mother of all liquefiables.

And if we look from the side of its sulfur, and its curd, which fixes this water so tightly, that it reduces it to impalpable powder, we will say that the cause of such events comes from the mineral faculty of the earth, but to specify it, this
examination will not be sufficient; because to know the cause of this fixation of water, it is not enough to say that to state this word, it is the earth. It should be known that if it is the earth of gold, or else of the earth which has fixed the water of said gold, and then, that the fixing of the water of gold, is an effect of the cause preceding, which must be referred to the ground of our mercury, we will rightly say that the cause of the fixing of mercury, comes from its land, and that without gold, such land could not fix its water.

Nevertheless, in this case, the land of gold is necessary in this work, as much because of its perfection, as of its tint, of which it is exuberantly full, in its interior, and because during the cooking of our work , all the colors of the world, and which one could not imagine, make themselves appear in our matter, we have occasion to say that this effect, comes from the fact that our Stone is universal; and what will confirm this opinion to us still more, will be when
we see, in its complement, joining easily with all liquors, oils, gums, and with all bodies universally, as well solids, as rare and liquids, by improving and improving them, and this improvement will assure us that the cause comes from the purity, and very great simplicity of our matter; and as fire is the most active and pure of the elements, it will be permissible for us that our compound is all
fire, and that if all our labor consists in converting the elements of the mixture into fire, that it is necessary to choose a matter greatly igneous, to be the cause of such effects, and that if water enters it, that it must be greatly ethereal and capable of flame, having reflected on all the other effects of the Stone, to reduce them to their cause, we let us come very close to the composition of this one.

And let's say, if the material of the Stone is unique, and that without doubt gold enters it, infallibly the gold will be the material of the Stone, but because we are told about the solution, that it must be made in radical things of its
highest kind, and that it must be the same source and root as gold, that it must be mined. Who will be so deprived of sense and judgment, to have recourse to eggs, sperm, menses, hair, human blood, arsenic, sublimated, antimony, marcasites, sandarac, realgar, orpiment, vitriol, vulgar sulphur, and things which naturally
have no propensity for gold, consequently, we will judge, that it is not this
required agent, considering even that not being gold, and not being able to be it, the composition would be made of a strange body, and that it only wants the 'unit ; and since it is only one thing, and must truly be water; who will be so stupid, as to take stones, minerals, semi-minerals, imperfect metals, and all that is not water of itself and by itself, would not know how to resolve it, and although the salts are fusible , and that in water and in a humid place, they can be resolved into water, shall we consider that they are gold, having been, or capable of being?

And when we concede that all these bodies are suitable for water, and that indeed they can of themselves be reduced to water, shall we be of such low quality, while I add faith, that they are our water famous, and our physical mercury, where is hidden the subtle fire, which lives in the water of our matter?

Will we find it in all bodies?

Is this water the aurifying principle of gold?

Will he resolve himself in such waters in radical things of his kind?

Are n't they dissimilar in genus and species?

O infamous blindness and blindness.

O what mania holds you, O philosophers?

That if you don't judge the devil would capable of generations, yet he could only produce demons, and you want the flies to produce eagles for you, because they say that both have wings, you say (to my opinion) that all metals and minerals have the same source and origin, and that with those which are volatile, you will make our eagle, which in the end has lost its feathers, know that nothing multiplies
except in its nature, the conception of the man is made by coitus with the woman, the horse begets a horse, by means of his mare, grass makes grass, metal, metal, gold, gold, and finally all things multiply and engender by his like, by a univocal production, as he and previously shown, thus our son of the Sun ingenuously confesses, that he cannot have taken any other generation, than from his father univocally, under the entire conservation of his species, having been received into the womb of her who had been to her father, and to her also, and from whom she retains her principle.

Now for the end of this second degree of our scale, let us say that all the accidents and properties of our Peter, it is thus necessary to retrograde from the effects to the cause, and by an exact anatomy, to dissect all his members, by the same exaggeration, that we have made some of these accidents, and you will find that vulgar chemists are far removed from the temple of truth.

The last level, is not so short, namely, the reason that can be conjoined with the authorities; reason is understood here twice, firstly it is credible that the work of nature, is a work of non-wandering intelligence, and since it cannot err, it
does its work with some reason, matter is a work of nature, to which she meritoriously gives the form, according to her aptitude; matter will not have been made without reason and without aptitude for aurifying form, since we find matter which is gold, secondly, it is necessary that the craftsman makes himself believe that he will do nothing worthwhile if, without reason and without experience, he puts his hand to this work.

Reason will not only lift the numb eyelid of his mind, but will also show him the way, to surely complete his journey, and bring him to Corinth.

Reason having thus made him see what I said previously, will suggest to him again, that without a monstrous birth, a metal could not engender an animal, nor an animal, a plant, and that between so many learned people, who have written occultly of this famous science, if one finds something that seems to be contrary to reason, that one should not take the opposite word as it sounds, and literally
.

Thus often the fixed part of our Stone, is explained by the names of various animals, but not winged, like wolf, leopard, lion &c. and the volatile part, is so by names of winged animals, like eagle, griffon, vulture, &c., but it should be known that it is only by analogy, and convenience, that these accidents of volatile or fixation , or with the fixed and volatile parts of our matter, and that the poets who have written this science fabulously, have only described it by metaphors, and enigmatically.

It is as much necessary to hear the names that they have imposed on matter, so be it, that this matter is universal, it can tolerate all kinds of names.

When, therefore, the workman hears our matter called by various and dissimilar names, let him reflect on its unity, and reason will show him that all these names are, in fact, only one, and that if they were dissimilar, the unit would be in disarray, since if there is more than one matter, it is no longer what we
are looking for, although that means the thing, and not the number , being two from a root.

There is even animadversion, in the terms of the practice, and in the operations thereof, the terms are never clear in Alchemy, they are always doubtful and obscure, so as not to divulge the secret, and the main operations have remained at the seven gates of Thebes, because they are seven in number, one calls the quicksilver sulfur, and quicksilver sulfur, one at a time will call it magnesia, then he will say it is the Calips, another defecting from the practice, will begin at the end, another at the middle, or by posting the order, will try to dazzle the less cunning.

This is why our artist must take heed of all this, and judge that if corruption does not precede, no generation will succeed, and this consideration will put him back in his duty.

There is still an observation to be fully understood, in that the too curious allow themselves to be transported by the subtlety of their mind, which in this case is considerable only to refute it, namely, that the most learned and the most profound speculators of nature, being unable to conjecture what this igneous and mercurial water is, still less what this sulphurous earth which constitutes our mixture.

They strive to confuse its substance with its accidents, and say that the blackness of our work is the earth, the whiteness the water, the perfect red
the fire, and the intermediary the air; of which we must rightly make fun, since indeed, our work consists of the four elements, and that at present they are there,
although the fire super abounds, and it would be too great a folly to imagine that Alchemy has other principles than those of nature, since with these all compositions and generations are made.

Let us come to the authorities, and say that besides what we have said to make the reality of the Stone palpably felt, we must add faith to the ancient sages, who
wrote to us on purpose, or by certain hieroglyphs, and parables, or enigmatically, or by amphibology, that science; and that men of letters, sense, men of good, and authority, like Hermes three times very great, Arab Geber, and Avicenna, both kings, and an infinity of others, would never have thought of giving us falsehoods, for real things, would not have taken the trouble nor the excess of the work, which they took to teach us lies.

The same must be said of the ancient poets, who to teach us mystically, this admirable science, stretched all the cords of their intelligence, to seek fabulous
inventions, which not only taught this, but also corrected customs, excited to virtue, pretending that Jupiter remunerated the virtuous, with as much zeal as he punished the vicious, and some of these took war as their object, like Homer and Virgil, others chose the most plausible subjects they could imagine, to give us traces of this work, and their labors were tinned with a screen so subtle, that hardly one can see the chain.

If, therefore, you do not take the etymologies of the proper names, which they specify, or else you must already be greatly educated in the principles of this science to understand them, but the crux of this whole affair consists in recognizing, on what matter they base their operations, for the reasons that I deduced previously, because in this one must use great circumspection and caution.

But from all that we have said previously, we must collect that truly gold is the true masculine matter of the Stone, and that its water which can untie it, and which originated with it, is the matter feminine.

That gold will never produce its fetus, if it is not opened by the said water, and that without the opening of its pores, that it cannot, and could not emit its
sperm, or germ, and therefore, can make no generation.

So much so that to regenerate our son of the Sun, the solemn dissolution made in its own water, is at all necessary, by means of which the hard is made soft, and the too compact nature of the Soil is open.

Which causes the corruption which is blackness, not only to appear in matter, but also that which was hidden and latent in gold, to become manifest, and the tincture, which could not be seen in gold , while it remained in its solid substance, makes itself appear by means of the external agent, as also, its fixed quality, comes to fix this solar water, and cause of its fluidity and fusion is easy, and that the intrusion into bodies is conceded to it by nature, and thus
nature is amended by its nature, contains nature, and can only be aided in its nature, so that those who operate without the help of nature (which has prepared for us the suitable material to make our powder, and which other than God and
she cannot make) are very far from its path, and they should not be surprised if so many people lose the oil and the trouble to work in this work, which does not require such great subtlety of mind, that the vulgar make themselves believe, since nature operates only simply, and its matter is unique, by the common consent of all true Philosophers, who, in distinguishing gold from its water, have said
that the base cannot be made without the precious, nor the precious without the
base, because gold is considered precious, and its water, which is dew or rain, is meant to be vile.

But it is of those who have never perceived, that in it was hidden this Echineis and this remora, who have stopped so many ships on the back of the spagyric sea, and who have never recognized, that in this water is housed this air, which freezes in the heat, and which very powerfully loosens the gold, and dissolves it as easily as fire does to ice, without stridency, nor irregular movement of its nature, but familiarly and naturally, whence it proceeds that the generation, or rather the regeneration, of the son of the Sun, is made of it by the univocal generation, and under the conservation of the species, so that this water does not differ gold, only rawness, and not substance, of which it is made by nature.

I know that there will be many people who will doubt, if this water is the mother of gold, and if with water it is possible to make gold; but if we believe in the peat of the Philosophers, we shall find that the (blank in the manuscript) and the sky are made of the elements, and if these substances are so much purer, than our powder or stone can be, why not will be gold and our powder made by the elements.

Do not convolute your mind, to seek what is not in nature, and make the common gold germinate in the water of its own cistern, rot your compound of the same matter, and no doubt you will have the true regeneration of the son of the Sun, provided that you regulate your external agent well, without exciting it too much, nor also leaving it without a gentle action in the matter, to excite its internal fire, and push it to the destined end, either to white, or to red.

The method for doing this is fairly explained above, which you can use, and above all be careful not to have in front of your eyes any mercury other than that which is extracted from one or the other substance . , alleged above, namely bread, wine, and water, but especially water, especially as it seems more natural, that it is the true principle of gold, and that it is the true and legitimate solvent of this one, and of all congealed bodies; without however neglecting the other two first, because with them, our powder can be made, as it is said previously.

This in my opinion is all that can be said of the regeneration of gold, at least it will be enough to have a greater understanding of the physical secret, and whoever carefully reads this booklet, with what precedes, will easily be able hear and tune the authors, however obscure they may be, if he knows how to prudently distinguish on what materials they base their practices.

It only remains for you now to lay your hands on the practice, which has an unfortunate beginning, and the labors of Hercules are necessary, but after the first preparation of your water, and your solvent being well done, it will not be more than a woman's work, and a child's game , because there will be nothing more to do than maintain the lamp geometrically adapted to the vessel;

That is to say that there is enough air, to allow the fire to maintain itself uniformly in the stove, and that one can increase or decrease it, according to the
will of the artisan, and that the material will allow it, because the more the water is fixed, the more can it be increased, and on the contrary if the water is volatile and is not yet fixed, only a little heat, similar to an egg, is needed,
which a hen broods, wait for the colors with patience, do not rush anything, and live in hope of the joy that must one day come to you.

Stick to the materials that I have named for you, and do not let yourself be fooled by the plurality of names of this material, because as it is said on the end of the peat, let the names be multiplied by men, that if is n' were multiplied, many would laugh at our sapience, so easy is this work.

Although the one who will want to work with the seven or eight imbibitions, will find himself rather hindered, if he does not know how to do them well, because of
only the beginning, and at the end, it is necessary to slightly moisten the earth with gold, fearing to drown it and suffocate.

As for the multiplication, it is enough to specify elsewhere, as it should be done.

Let us therefore say as a corollary, and as a form of conclusion, that the Philosopher's Stone or the powder of the Sages, is nothing other than pure and very pure gold, and which has never touched fire, nor a mixture of others. metals, if such gold can be found, otherwise, gold in leaf, or very purely purified gold, is good; which being corrupted in its own water, as in a radical thing of its supreme kind, there is a regeneration of it in its spiritual and igneous water, which is a hundred thousand times higher in fixing, tinting, permanence, and in all properties than natural gold, and of its exuberant aurifying quality, it can give as much as is needed to imperfect metals, to precious stones, and can cure all sorts of diseases, however lamented they may be, and that so suddenly, that it is reputed to be a miracle; the glass is made malleable, and stretchable under the hammer, the stone is fused, so that it can be thrown into medals, obelisks, columns, or other things as one wishes; so much so that it is the epitome of the great world, if we take away from it the man formed in the image of God; and of this the clairvoyants cannot doubt, since gold being so pure a substance, cannot make a regeneration within itself, which is not greatly virtual, seeing that gold being only made drinkable by the spirit . wine, and its land holds unspeakable power, to profligate and drive away all diseases, and to almost revive those who are near death; and if by frequent solution and fixation this gold acquires such
great subtlety, goodness, agility, and medicinal property, of how much will it be able to surpass common gold, nor even potable gold?

This cannot be easily believed, it takes experience to create astonishment.

So pray to God devoutly, that he grant you the grace to see this crowned king, with his red diadem, like a pomegranate flower, or a poppy flower.

This precious treasure, which breaks away from him all poverty, and misery, and which is the most powerful king over all the children of pride, which is the true
carbuncle, which full of fire and flames shines in darkness, especially when it is made with the spirit of wine and its Pontic earth, for in this case it is made into a shining stone, diaphanous, friable, and fusible, impalpable like the mineral, which is made with gold and its water.

It is time to close this temple of truth, take the key, and never open it except to go and make your vows on the altar of perfection, giving thanks to the Almighty for having extended this rich fleece to you, both by devout silence, and in hymns, canticles, and thanksgivings; do not cease to praise God for it, direct all your actions to God, never employ the fruit of this great calculation, except to his
honor and to his glory, and to the glory of the fruitful virgin Mary, and to the utility of the poor, to pious works, and to the observance of the commandments of God; live in it tranquility of your soul, while waiting for you to see face to face this admirable workman, who will manifestly reveal to us, what he wanted this Cornerstone to mean within the esteinps, and of what there is no need to speak
to here.

Be secret about everything, and you will forever remember Harpocrates who keeps his finger to his lips forever, so as not to have occasion to speak of our work.

And so God will send you the holy blessing, will bless your work, and as the gatekeeper of your works, will open the way for you, to happily reach your destination, and to the height of your hope, always keep your consciences clear and pure, do not let none rot there stains, wash often in the sacraments, and serve
God.