THE GLORY OF THE WORLD – HERMES [says]: You must have a good knowledge of the True Principle of both Natural and Artificial Substances. For he who knows not the true First Principle will never attain to the end.
The Fear of the Lord is the Beginuing of Wisdom.
All true Sages and philosophers have earnestly sought to obtain a knowledge of Almighty God as He is revealed in His marvellous works ; this knowledge they attained, in so far as it can be attained by the human mind, by diligently considering the origin and first principies of all things. For they were enabledto realize the omnipotence of the Creator by the contemplation of the secret powers, and miraculous virtues, which He has infused into natural things.
They were led to consider how they might employ their knowledge for the good of the human race, and how they might reveal it to others, and they received wisdom to ex- pound the first principies of natural things, but more especially the birth and death of man, in something like the following way: In the beginning God created ali things out of a subtle liquid, or impalpable vapour which was neither moist, nor dry, nor cold, nor hot, nor light, nor dark, but a confused chaos.
This subtle vapour God first changed into water, which He then separated into a hard and a liquid part, or into earth and water. Out oi elementary water He further evolved air, and out of elementary earth He brought forth fire, that is, elementary fire. And it may stili be seen that the two first elements contain the two last ; for daily experience teaches us that in water there is air, and that in earth there is fire.
Out of these God created the firmament, the Sun, the Moon, and the Stars, and all other natural objects. At last He created a being in His own image, which He formed out of moist earth — i.e., for the most part out of earth (which encloses fire) moistened with water (containing air). Hence it is said that man was created out of the four elements, and he is called a small world.”
But man lay like one dead upon the ground, until God breathed into his nostrils the spirit of life, and Adam became a living soul. In like manner God created all other animals, and all plants and minerals, out of the four elements. Then God set Adam in the Garden of Eden, in Paradise, which He had planted with His own hands, and in which flourished all manner of flowers, fruit, roots, herbs, leaves, and grass.
Then Adam’s heart was filled with joy, and he understood the great power of his Creator, and praised and magnified Him with his lips ; at that time he suffered no lack of any thing, having all that his heart desired, and he was appointed lord of all other creatures. Therefore, the eternal Creator bade the holy angels bring every other living being to Adam, that all might acknowledge him as their lord, and that Adam might give to each one its own name, and distinguish one from the other.
Now when God beheld the animals walking about in Paradise, each with its own mate (except Adam, for whom no mate was found) ; when Gocl saw them approaching him, and yet eager to Ilee from him, because of the reverence and awe with which he inspired them — God said : “ It is not good for man to be alone”; therefore He caused a deep sleep to fall upon Adam, and taking one of his ribs, not far from his heart, He formed it into a beautiful woman. This woman God brought unto the man, calling her Eve, and gave her to him for a wife, that he might protect her, that she might obey him, and that they might be fruitful and multiply.
The Glory and Excellence of Adam.
God had appointed that Adam and Eve should spend a thousand years in Paradise, and then be translated, body and soul, to the Eternal Life of Heaven ; the same glorious destiny was in reserve for their posterity. For as yet man was pure, good, and sinless, and not subject or liable to any kind of distemper, or sickness.
He was acceptable and perfect in the sight of His Creator, who had made him in His own image, and given him all the produce of Paradise to eat, except the fruit of the Tree of Knowledge, from which he was to abstain on pain of eternal punishment, both bodily and spiritual.
But when he gave ear to the seducing words of the Evii One, and ate the forbidden fruit, he straightway became poor and wretched, perceived his own nakedness, and concealed himself amongst the trees of the garden. He had deserved eternal death, and it would have fallen upon him, if the Son of God, our Lord and Saviour Jesus Christ, had not promised to give satisfaction for him. Yet in this world God punished Adam with a heavy yoke of wretched- ness, tribulation, poverty, and disease, followed by the bitter agony of death. He also drove him forth from Paradise, aad laid a heavy curse upon the ground, that thenceforward it should not bring forth fruit of its own accord, but that it should bear thorns and thistles.
Now, when Adam found himself in the midst of a wild and uncultivated earth, compelled to gain his bread by tilling the field in the sweat of his brow, and to endure much suffering, care, and anxiety, he began to think seriously of what he had done to provoke the wrath of God, to experience deep sorrow for his grievous sin, and to implore God’s gracious mercy and forgiveness. His prayers appeased the paternal heart of God, and induced Him to ease the grievous yoke laid upon Adam. The Central fact of his punishment, however, remained, and death, though deferred, at length overtook him.
But, as I say, God mitigated the punishment of Adam, and took away from his neck the grievous yoke of suffering, by shewing him the means of warding off the strokes of impending calamity.
For this purpose the natural properties of things were revealed to Adam by the inspiration of the Holy Spirit ; and he was taught to prepare medicines out of herbs, stones, and metals, wherewith he might alleviate his hard lot, ward off disease, and keep his body in good health until the end of his days, which, however, was known to God alone.
For, although from the very beginning Adam had a ciear insight into the working of the natural world, the greatest of ali secrets was stili hidden from him, till God one day called him into Paradise, and set forth to him this marvellous mystery — the mystery of our Stone — in the following words:
“Behold, Adam, here are two things, the one fixed and immutable, the other volatile and inconstant. The great virtue and potency that slumber in them you must not reveal to ali your sons. For I created them for a special purpose, which I will now no longer conceal from you.”
Now, when Adam had learned the mystery out of God’s own mouth, he kept it a striet secret from ali his sons, until at length, towards the close of his life, he obtained leave from God to make the preparation of the Stone known to his son Seth. Unless Adam had posses- sed the knowledge of this great mystery he would not have been able to prolong his life to the age of 300 (let alone 900) years.
For he was never for a momeut free from an agonizing sense of his guilt, and of the terrible evils which he had, by his disobedience, brought upon himself and his posterity, who, through his fault, were one and ali involved in the condemnation of eternal death. If we consider this, it must appear amazing that Adam could keep alive even so long as a single year after his fall ; and we thereby clearly perceive (from the fact that he attained to so great a length of days) that the goodness of God must have furnished him with some life-preserving remedy. If Adam had not possessed our Medicine, or Tincture, he could not have borne up under so much tribulation, anxiety, wretchedness, grief, sorrow, and disease. But against ali these ilis he used our Medicine, which preserved his limbs and his strength from decay, braced his faculties, comforted his heart, refreshed his spirit, relieved his anxiety, fortified his mortal body against ali manner of disease, and, in short, guarded him from all evil until the last hour of his life.
At length, however, Adam found that the Remedy had no longer any power to strengthen him, or to prolong his life. So he began to consider his end, refrained from applying the Medi- cine any more, threw himself upon the mercy of God, and sent his son Seth (to whom he had confided the secret), to the gate of Paradise, to demand some of the fruit of the Tree of Life. His request was denied him, whereupon he returned, and carried back to his father the answer of the Angel.
It was heavy news for Adam, who now felt that his end was approaching, and there- fore sent Seth a second time to fetch the oil of mercy. Before he could return, Adam diecl ; but, at the bidding of God, Seth obtained from the Angel some olive-stones from the Tree of the Oil of Mercy, and planted them on his father´s grave, where they grew into the tree from which the Cross of our Blessed Redeemer was made.
Thus, though in a carnal sense the Oil was denied to Adam, and brought him no surcease from tem- poral death ; yet, in a spiritual sense, it was freely given to him and obtained for him and all his offspring eternal life, and free, gracious, and merciful forgiveness of all their sins, concerning which God promised that He would remember them no more.
Thus, through the Heavenly Tree of Life, God fulfilled the prayer of our first parent Adam, and granted his request in a way which he had not looked for ; and he now tastes the joy which is at the right hand of God, and is for ever removed from the hostile power of hunger, thirst, heat, cold, death, and all the other evils which flesh is heir to.
Let us then diligently strive to realize that the Mystery of the Redemption is the most precious, the most excellent, and the most awful of the mysteries revealed by God to man, a mystery which no human thought can sound, and which no human lips can ever fully utter. But of this Awful Mystery, or Medicine of the Soul, God has also bestowed upon us an earthly antitype, or Medicine of the Body, by means of which wretched man may, even in this world, secure himselfagainst ali bodily distempers, put to flight anxiety and care, and refresh and comfort his heart in the hour of trouble — namely, the Mystery of the Sages, or the Medicine of the Philosophers.
If, therefore, a man vvould be perfectly happy in this world, and in the world to come, he should earnestly and devoutly strive to become possessed of these two Remedies ; and for this purpose, he should tum to God with his whole heart, and ask for His gracious help, without which neither can be obtained ; and, above all, he should be most eager to receive that Remedy by which the soul is healed of the mortal disease of sin.
This is the true fountain of the Sages ; and there is nothing like it upon earth, but one eternal thing, by which the mortal body may, in this vale of tears, be fortified against all accidental disease, shielded from the pangs of poverty, and rendered sound, healthy, and strong, being protected against all mischances to the very end ; and by which also metallic bodies may be chan-ged into gold through a quickening of the process which Nature uses in the heart of the earth. The preparation and effects ot this Stone are not unjustly considered to bear a close analogy to the creation of the world ; therefore, I thought well to give an account of it from the very beginning.
I will now proceed briefly to expound my view of this Art, which, as all Sages testify, corresponds most closely to the creation and generation of man. I will attempt to make my meaning as plain as I dare, for the glory of the Holy Trinity, and the good of all Christian believers. When God had created the world, and adorned it with all manner of green things, herbs, roots, leaves, flowers, grass, and also with animals and minerals, he blessed them, and appointed that everything should bring forth fruit and seed after its kind.
Only Adam (who is our Matter) was not yet in a position to produce any fruit out ot himself. Before he could propagate his species, it was necessary that a part of him should be taken away, and again joined to him,, his wife Eve. Hereunto we must understand that so long as our substance is stili gross and undivided, it can produce no fruit. It must first be divided, the subtle from the gross, or the water from the earth.
The water is Eve, or the spirit ; the earth Adam, or the body. And as the male is useless for purposes of generation until it be united to the female, so ourearth is dead till it is quickened by the union with vvater. This is what that ancient Sage, Hermes, means when he says that the dead must be raised to life, and the feeble made strong.
It is necessary, then, to unite body and soul, and to change that which is below into that which is above, i.e ., body into spirit, and spirit into body. By this expression you are to understand not that the spirit by itself is changed into a body, or that the body by itself is changed into a spirit, but that both are united, and that the spirit, or water, dissolves, or resuscitates the body, or earth, while the body attracts the spirit, or water ; and that they are thus joined into one substance, the earth being softened by the water, and the water hardened by the earth — as the boys in the Street pour water on dry dust, and knead the whole into one mass.
For this reason the Sages call our process child’s play, in which the death of one is the life of the other, i.e., in which the hardness of the one is softened by the other, and vice versa, seeing that the two are nothing but body and spirit originally belonging together. When contemplating this union, the Sage, Hermes, bursts forth into the following ex- clamation : “ Oh, how strong, victorious, and precious is this nature that so unspeakably comforts its supplementary nature ! ”
This nature is water, which stirs up and quickens the nature of the body. Hence it is said that Adam, or the body, would be dead without Eve, the spirit ; for when the water has been distilled from our substance. the body lies dead and barren at the bottom of the alembic, and is described by the Sages as being, after the loss of its spirit, black, poisonous, and deadly. If the body is to be resuscitated, it must be rendered fit for generation by being purged of its blackness and fetid smell, and then its sweat or spirit must be restored to it ; the spirit cannot conceive unless the body be allowed to embrace its Eve, or spirit. Senior says that the higher vapour must be brought back to the lower vapour; the Divine water is the King that descends from heaven, and leads the soul back to its body which is thereby quickened from the dead. Observe that in the body there is hidden fixed salt, which slumbers there just as the male seed slumbered in Adam.
This the spirit, or Eve, attracts, and thus becomes pregnant; that is to say: The seed of the body, which we call fixed salt, is extracted from the body by its own water (which has before been separated from it), and is rendered so subtle and volatile that it ascends with the spirit to heaven.
Then we say that the fixed has become volatile, that the dead has been revived, and that the body has received life from its spirit. On this account the water is called by some Sages the living water of the man, since it is extracted from the body, or man ; and Lucas enjoins us to take it, and heat it after the fashion of Nature.
Other Sages call the body the “ black soil,” because in it the fixed salt is concealed from view, like the seed in the ground. Others, again, call it the “ black raven,” which has in its maw the “ white dove ” ; and the water which is distilled from the body they call the “virgin’s milk,” by which the white dove must be brought forth from the black raven.
In short, these things are described by the Sages under a great variety of names ; but the meaning of those names is the same. In this fashion the water is embraced by the body, and the seed of the body, or the fixed salt, makes the water pregnant. For the water dissolves the body, and bears upward with it some particles of the fixed salt ; and the oftener this process is repeated, the thicker does the water become. Hence the repetition of the process is a most important point. Hermes says that when he saw the water gradually grow thicker and harder, he rejoiced, for thereby he knew that he should find what he sought.
The water, then, must be poured upon the body, and heated with it, till the body is dissolved, and then again extracted till the body is coagulated. Thus the body must be well broken up, and purified by washing. This process of affusion and extraction must be repeated until ali the salt, or potency and efficacy, has been ex-tracted from the body.
This is the case when the water becomes white and thick, and, in the cold, hard and solid like ice, while in the heat it melts like butter. Now, when nothing more can be extracted from the body, the residuum must be removed ; for it is the superfluous part of the substance. This is what the Sages mean when they say : In the preparation we remove that which is superfluous ; but otherwise our whole Magistery is accomplished with one single substance, nothing being added, and nothing taken away, except that which is really superfluous ; for it possesses in abundance ali that is needed, namely, the water, or “ white, flaky earth,” which must be injected into “ living mercury,” that so the transmutation into good and fixed silver may take place.
But something much more noble and precious is concealed in this water (fixed salt), which grows and grows like the infarit in the mother’s vvomb. For as the embryo in the matrix, which is first a mere seed, grows, and is gradually trans- muted into flesh and blood, i.e ., into a thicker substance, till at length the limbs are formed ; so this water grows from the white colour which distinguishes it at first, till it is changed to another colour. (For the embryo, too, is transmuted from the natural colour of the embryo into flesh and blood.) The substance at length assuming a red colour, may be compared to the forming of the infant’s limbs ; it is then that we first see what is to become of it. When you perceive this final transmutation — the germ of which lay in the substance ali along— you may well rejoice ; for you have attained the object of your desire.
Thus I have described the union of the man and woman, that is to say, of the body and spirit, by means of which the child is conceived in the water, and the whiteness extracted from the black body. Nor do we need anything else, except, as Morienus says, time and patience.
This coagulated water is the “ white, flaky earth,” in which the Sage bids us sow our gold and silver that they may bear fruit a hundred-thousand-fold. This is the “ciear spring” of the Count of Trevisa, in which the King bathes, though not assisted by any of his ministers, who only watch his clothes until he has dried up the whole spring, when he makes all his ministers lords and lcings such as he was at the time of his entering the bath.
But now the King’s dignity is three times as great as it was before ; he wears a three-fold diadem on his head, and is arrayed in garments that shine like carbuncles and amethysts, and beneath them he wears the tunic of purity, and is bound with the girdle of righteousness. He is the most glorious King of life, whose power transcends all human thought. At his side is seated his pure and chaste queen, sprung of his own seed; and of these two are born many royal children. The redness is concealed and preserved in the whiteness, which must not be extracted, but subjected to gentle coction until its full crimson glory flames forth. This whiteness is thus referred to in “The Crowd ” : “ If you see that after the blacknes there follows a whiteness, be sure that after the whiteness will come a redness : for the redness slumbers in the whiteness, and should not be extracted, but gently heated, until the whole turns red.” Let what I have now said suffice you.
You must have a good knowledge of the True Principle of both Natural and Artificial Substances. For he who knows not the true First Principle will never attain to the end.