"Monas Hieroglyphica" by John Dee (1564)

Introduction

"The Monas Hieroglyphica (or Hieroglyphic Monad) is an esoteric symbol invented and designed by John Dee, the Elizabethan Magus and Court Astrologer of Elizabeth I of England. It is also the title of the 1564 book in which Dee expounds the meaning of his symbol.

Dee's glyph, whose meaning he explained in Monas Hieroglyphica as representing (from top to bottom): the moon; the sun; the elements; and fire.

The Hieroglyphic embodies Dee's vision of the unity of the Cosmos and is a composite of various esoteric and astrological symbols. Dee wrote a commentary on it which serves as a primer of its mysteries. However, the obscurity of the commentary is such that it is believed that Dee used it as a sort of textbook for a more detailed explanation of the Hieroglyph which he would give in person. In the absence of any remaining detail of this explanation we may never know the full significance of the Glyph." - wikipedia

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MONAS HIEROGLYPHICA

('THE HIEROGLYPHIC MONAD')

by Dr. JOHN DEE

Antwerp, 1564.

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THEOREM I 

It is by the straight line and the circle that the first and most simple example and representation of all things may be demonstrated, whether such things be either non-existent or merely hidden under Nature's veils.

THEOREM II

Neither the circle without the line, nor the line without the point, can be artificially produced. It is, therefore, by virtue of the point and the Monad that all things commence to emerge in principle.

That which is affected at the periphery, however large it may be, cannot in any way lack the support of the central point.

THEOREM III

Therefore, the central point which we see in the centre of the hieroglyphic Monad produces the Earth, round which the Sun, the Moon, and the other planets follow their respective paths. The Sun has the supreme dignity, and we represent him by a circle having a visible centre.

THEOREM IV

Although the semicircle of the Moon is placed above the circle of the Sun and would appear to be superior, nevertheless we know that the Sun is ruler and King. We see that the Moon in her shape and her proximity rivals the Sun with her grandeur, which is apparent to ordinary men, yet the face, or a semi-sphere of the Moon, always reflects the light of the Sun. It desires so much to be impregnated with solar rays and to be transformed into Sun that at times it disappears completely from the skies and some days after reappears, and we have represented her by the figure of the Horns (Cornucopia).


THEOREM V

And truly I give the completion of the idea of the solar circle by adding a semicircle for the Moon, for the morning and the evening were the first day, and it was therefore in the first (day) that the Light of the Philosophers was made (or produced).

THEOREM VI

We see here that the Sun and the Moon are supported upon the right-angled Cross. This Cross may signify very profoundly, and for sufficient reasons in our hieroglyph, either the Ternary or the Quaternary. The Ternary is made by the two straight lines having a copulative centre.
The Quaternary is produced by the four straight lines enclosing four right angles. Either of these elements, the lines or the right angles, repeated twice, therefore, afford us in the most secret manner the Octad, which I do not believe was known to our predecessors, the Magi, and which you should study with great attention. The threefold magic of the first Fathers and the wise men consisted in Body, Soul and Spirit. Therefore, we have here the first manifested Septenary, that is to say, two straight lines with a common point which make three, and the four lines which converge to form the central point in separating the first two.


THEOREM VII

The Elements being far from their accustomed places, the homogeneous parts are dislocated, and this a man learns by experiment, for it is along the straight lines that they return naturally and effectively to these same places. Therefore, it will not be absurd to represent the mystery of the four Elements, in which it is possible to resolve each one into elementary form, by four straight lines running in four contrary directions from one common and indivisible point. Here you will notice particularly that the geometricians teach that a line is produced by the displacement of a point: we give notice that it must be the same here, and for a similar reason, because our elementary lines are produced by a continual cascade of droplets as a flux in the mechanism of our magic.


THEOREM VIII

Besides, the kabbalistic extension of the Quaternary according to the common formula of notation (because we say one, two, three, and four) is an abridged or reduced form of the Decad. This is because Pythagoras was in the habit of saying: 1+2+3+4 make 10 [tetrad, tetraktys].  It is not by chance that the right-angled Cross -- that is to say, the twenty-first letter of the Roman alphabet, which was considered as being formed by four straight lines -- was taken by the most ancient of the Roman Philosophers to represent the Decad.

Further, they have defined the place where the Ternary conducts its force into the Septenary.

THEOREM IX

We see that all this accords perfectly with the Sun and Moon of our Monad, because, by the magic of the four Elements, an exact separation upon their original lines must be made; following which the circulatory conjunction within the solar complement through the peripheries of these same lines is performed, because however long a given line may be, it is possible to describe a circle passing through its extremes, following the laws of the geometricians. Therefore, we cannot deny how useful the Sun and the Moon are to our Monad, in conjunction with the decadal proportion of the Cross.



THEOREM X

The following figure of the zodiacal sign Aries [right], in use amongst the astronomers, is the same for all the world (a sort of erection both cutting and pointed), and it is understood that it indicates the origin of the fiery triplicity in that part of the sky.

Therefore, we have added the astronomical sign Aries to signify that in the practice of this Monad the use of fire is required.

We finish the brief hieroglyphic consideration of our Monad, which we would sum up in one only hieroglyphic context.

The Sun and the Moon of this Monad desire that the Elements in which the tenth proportion will flower, shall be separated, and this is done by the application of Fire.

THEOREM XI

The mystical sign of the Ram, composed of two semicircles connected by one common point, is very justly attributed to the place of the equinoctial nycthemeron, because the period of twenty-four hours divided by means of the equinox denotes most secret proportions.

This I have said in respect of the Earth.

THEOREM XII

The very ancient wise men and Magi have transmitted to us five hieroglyphical signs of the planets, all of which are composed out of the signs used for the Moon and the Sun, together with the sign of the Elements and the hieroglyphical sign of Aries, the Ram, which will become apparent to those who examine these figures:

Each one of these signs will not be difficult to explain according to the hieroglyphical manner in view of our fundamental principles, already posited. To begin with, we will speak in paraphrases of those which possess the characteristics of the Moon: following that, of those which possess a solar character. When our lunar nature, by the science of the Elements, had accomplished the first revolution round our Earth, then it was called, mystically, Saturn.

Afterwards, at the following revolution, it was named Jupiter, and holds a very secret figure. Then the Moon, developed by yet a third journey, was represented very obscurely again by this figure which it was their custom to call Mercury [right] .

You see how this is Lunar. That it must be conducted through a fourth revolution will not be contrary to our most secret design, whatever certain sages may say. In this manner the pure magical spirit, by its spiritual virtue, will perform the work of the albification at the place of the Moon; to us alone and as it were in the middle of a natural day he will speak hieroglyphically without words, introducing and imprinting these four geogonic figures in the pure Earth very simply prepared by us: this last figure being in the middle of all the others.



THEOREM XIII

Now regard the mystical character of Mars! Is it not formed from the hieroglyphs of the Sun and Aries, the magistery of the Elements partly intervening? And that of Venus -- I wish to know is it not produced from that of the Sun and the Elements according to the best exponents? Therefore, the planets look towards the solar periphery and the work of revivification.

In the progression we will notice this other Mercury [right] will appear who is truly the twin brother of the first: for by the complete Lunar and Solar magic of the Elements, the Hieroglyph of this Messenger speaks to us very distinctly, and we should examine it carefully and listen to what it says. And (by the Will of God) it is the Mercury of the Philosophers, the greatly celebrated microcosm and ADAM. Therefore, some of the most expert were inclined to place him in a position of, and give him a rank equal to, the Sun himself.

This we cannot perform in the present epoch unless we add to this coraline crystal work a certain SOUL separated from the body by the pyrognomic art. It is very difficult to accomplish this and very perilous because of the fire and the sulphur which the breath contains within it. But certainly this Soul can perform marvellous things. For example, join it by indissoluble ties to the disc of the Moon (or at least of Mercury) by Lucifer and Fire. In the third place, it is necessary that we should show (in order to demonstrate our Septenary number) that it is the Sun of Philosophers itself. You will observe the exactitude as well as the clarity with which this anatomy of our Hieroglyphic Monad corresponds to what is signified in the arcana of these two theorems.

THEOREM XIV

It is therefore clearly confirmed that the whole magistery depends upon the Sun and the Moon. Thrice Greatest Hermes has repeatedly told us this in affirming that the Sun is its father and the Moon is its mother: and we know truly that the red earth (terra lemnia) is nourished by the rays of the Moon and the Sun which exercise a singular influence upon it.



THEOREM XV

We suggest, therefore, that Philosophers should consider the action of the Sun and the Moon upon the Earth. They will notice that when the light of the Sun enters Aries, then the Moon, when she enters the next sign, that is to say Taurus, receives a new dignity in the light and is exalted in that sign in respect of her natural virtues. The Ancients explained this proximity of the luminaries -- the most remarkable of all -- by a certain mystic sign under the name of the Bull. It is very certain that it is this exaltation of the Moon to which in their treatises the astronomers from the most ancient times bear witness. 

This mystery can be understood only by those who have become the Absolute Pontiffs of the Mysteries. For the same reason they have said that Taurus is the house of Venus -- that is to say, of conjugal love, chaste and prolific, for nature rejoices in nature, as the great Ostanes concealed in his most secret mysteries. These exaltations are acquired by the Sun, because he himself, after having undergone many eclipses of his light, received the force of Mars, and is said to be exalted in this same house of Mars which is our Ram (Aries).

This most secret mystery is clearly and perfectly shown in our Monad by the hieroglyphic figure of Taurus, which is here represented, and by that of Mars, which we have indicated in Theorem XII and Theorem XIII by the Sun joined to a straight line towards the sign of Aries.

In this theory another kabbalistic analysis of our Monad offers itself, because the true and ingenius explanation is this: the exaltations of the Moon and of the Sun ate made by means of the science of the Elements.


THEOREM XVI

We must now, in view of our subject, philosophise for a short time upon the Cross. Our Cross may be formed of two straight lines (as we have said) which are equal one to the other -- that is to say, we cannot separate the lines except we do it by parting them so that we get equal lengths. But in the mystic distribution of the components of our Cross, we wish to use parts which are both equal and unequal. These parts show that a virtue is hidden under the power of the division of the Equilateral Cross into two parts, because they are of equal grandeur. In general, the Cross must be composed of equal right angles, since the nature of justice demands the perfect equality of the lines used in the decussation. In accordance with this justice, we propose to examine with care that which follows concerning the Equilateral Cross (which is the twenty-first letter of the Latin alphabet).

If, through the common point where the opposite angles meet in our Rectilineal, Rectangular, and Equilateral Cross, we imagine a straight line dividing it into two parts, then on either side of the line thus traversed we find the parts are perfectly equal and similar. And these parts are similar in shape to that letter of the Romans which is regarded as the fifth of the vowels, and which was frequently used by the most ancient Latin philosophers to represent the number five.

This, I conceive, was not done by them without good reason, because it is in fact the exact half of our Decad. Of these parts of the figure thus duplicated by the hypothetical division of the Cross, we must conclude it to be reasonable that each part represents the quinary, although one is upright and the other reversed in imitation of the multiplication of the square root which comes in here in a marvellous way as the circular number, that is to say, the quinary, from which we find the number twenty-five is produced (because this letter is the twentieth of the alphabet and the fifth of the vowels).

We will now consider another aspect of this same Equilateral Cross -- that which follows is based upon the position shown in our Monadic Cross. Let us suppose a similar division of the Cross into two parts be made as in the drawing.

Now we see the germinating shape of another letter of the Latin alphabet -- the one upright, the other reversed and opposite. This letter is used (after the ancient custom of the Latins) to represent the number fifty. From this, it seems to me, we establish our Decad of the Cross, for this is placed at the summit of all the mysteries, and it follows that this Cross is the hieroglyphic sign of perfection. Therefore, enclosed within the quinary force is the power of the Decad, out of which comes the number fifty as its own product.
Oh, my God, how profound are these mysteries! and the name E L is given to this letter! And for this very reason, we see that it responds to the decadal virtue of the Cross, because, starting from the first letter of the alphabet, L is the tenth letter, and counting backwards from the letter X, we find that it falls into the tenth place, and since we show that there are two parts of the Cross, and considering now their numerical virtue, it is quite clear how the number one hundred is produced. And if by the law of squares these two parts be multiplied together, they give a product of 2500. This square compared with the square of the first circular number, and applied to it, gives a difference of one hundred, which is the Cross itself explained by the square of its Decad, and is recognised as one hundred. Therefore, as this is contained within the figure of the Cross, it also represents unity. By the study of these theories of the Cross, the most dignified of all, we are thereby induced to utilise this progression, viz. one -- ten -- one hundred, and this is the decadal proportion of the Cross as it appears to us.


THEOREM XVII

After a due study of the sixth theorem it is logical to proceed to a consideration of the four right angles in our Cross, to each one of which, as we have shown in the preceding theorem, we attribute the significance of the quinary according to the first position in which they are placed, and in transposing them to a new position, the same theorem shows that they become hieroglyphic signs of the number fifty. It is quite evident that the Cross is vulgarly used to indicate the number ten, and further, it is the twenty-first letter, following the order of the Latin alphabet, and it is for this reason that the sages amongst the Mecubales designated the number twenty-one by this same letter. In fact, we can give a very simple consideration to this sign to find out what other qualitative and quantitative virtues it possesses. From all these facts we see that we may safely conclude, by the best kabbalistic computation, that our Cross, by a marvellous metamorphosis, may signify for the Initiates two hundred and fifty-two. Thus: four times five, four times fifty, ten, twenty-one and one, which added together make two hundred and fifty-two. We can extract this number by two other methods as we have already shown: we recommend to the Kabbalists who have not yet made experiments to produce it, not only to study it in its conciseness, but also to form a judgment worthy of philosophers in regard to the various permutations and ingenious productions which arise from the magistery of this number. And I will not hide from you a further memorable mystagogy: consider that our Cross, containing so many ideas, conceals two further letters if we examine carefully their numerical virtues after a certain manner, so that, by a parallel method following their verbal force with this same Cross, we recognise with supreme admiration that it is from here that LIGHT is derived (LUX), the final word of the magistery, by the union and conjunction of the Ternary within the unity of the Word.


THEOREM XVIII

From our Theorems XII and XIII it may be inferred that celestial astronomy is the source and guide of the inferior astronomy. Before we raise our eyes to heaven, kabbalistically illuminated by the contemplation of these mysteries, we should perceive very exactly the construction of our Monad as it is shown to us not only in the LIGHT but also in life and nature, for it discloses explicitly, by its inner movement, the most secret mysteries of this physical analysis. We have contemplated the heavenly and divine functions of this celestial Messenger, and we now apply this co-ordination to the figure of the egg. It is well known that all astrologers teach that the form of the orbit traversed by a planet is circular, and because the wise should understand by a hint, it is thus that we interpret it in the hieroglyph shown, which conforms in every detail with all that has gone before.

Here you will note that the miserable alchemists must learn to recognise their numerous errors and to understand what is the water of the white of egg, what is the oil of the yoke of egg, and what we mean by calcined egg-shells. These inexpert impostors must learn in their despair to understand what are meant by these and many other similar expressions. Here we have shown almost all the proportions which correspond to Nature herself. This is the same Eagle's Egg which the scarab formerly broke because of the injury which the cruelty and violence of this bird caused to timid and primitive man, for this bird pursued some of them who were running to the cavern where the scarab dwelt, to implore his aid. The scarab wondered in what manner he alone could revenge such insolence, and, being of an ardent character, prepared to accomplish his purpose by constancy and determination, for he was short of neither power nor intelligence. 

The scarab pursued the eagle resolutely and made use of this very subtle trick: he let fall his ordure in the bosom of Jupiter where the egg was deposited, with the result that the God in getting rid of it threw the egg to the ground, where it was broken. The scarab by this method would have completely exterminated the whole family of eagles from the Earth had not Jupiter, in order to avoid such a calamity, resolved that, during that part of the year when the eagles watch over their eggs, no scarab should come flying near them. Therefore, I counsel those who are ill-treated by the cruelty of this bird, that they learn the very useful art from these solar insects (Heliocantharis) who live concealed and hidden for very long periods of time. 

By these indications and signs, for which they should be very thankful, they themselves will be able to take vengeance on their enemy. And I affirm (O King!) that it is not Aesop but Oedipus who prompts me, for he presented these things to worthy souls, and ventured for the first time to speak of these supreme mysteries of Nature. I know perfectly well that there have been certain men who, by the art of the scarab, have dissolved the eagle's egg and its shell with pure albumen and have formed thereby a mixture of all; afterwards they have reduced this mixture to a yellow liquid, by a notable process, viz. by a ceaseless circulation just as the scarabs roll their balls of earth.

By this means the great metamorphosis of the egg was accomplished; the albumen was absorbed during a great many revolutions round the heliocentric orbits, and was enveloped in this same yellow liquid. The hieroglyphic figure shown here, of this art, will not displease those who are familiar with Nature.

We read that during the early centuries, this art was much celebrated amongst the most serious and ancient Philosophers, as being certain and useful. Anaxagoras performed the magistery and extracted therefrom an excellent medicine, as you may read in his book.

He who devotes himself sincerely to these mysteries will see clearly that nothing is able to exist without the virtue of our hieroglyphic Monad.



THEOREM XIX

The Sun and the Moon shed their corporeal forces upon the bodies of the inferior Elements, much more so than all the other planets. It is this fact which shows, in effect, that in the pyrognomic analysis all metals lose the aqueous humour of the Moon as well as the igneous liquor of the Sun, by which all corporeal, terrestrial, and mortal things are sustained.



THEOREM XX

We have shown sufficiently that for very good reasons the Elements are represented in our Hieroglyph by the straight lines, therefore we give a very exact speculation concerning the point which we place in the centre of our Cross. This point cannot by any means be abstracted from our Ternary. Should anyone who is ignorant of this divine learning, say that in this position of our Binary the point can be absent, we reply, he may suppose it to be absent, but that which remains without it will certainly not be our Binary; for the Quaternary is immediately manifested, because by removing the point we discontinue the unity of the lines. Now, our adversary may suppose that by this argument we have reconstructed our Binary; that in fact our Binary and our Quaternary are one and the same thing, according to this consideration, which is manifestly impossible. The point must of necessity be present, because with the Binary it constitutes our Ternary, and there is nothing that can be substituted in its place. Meanwhile he cannot divide the hypostatic property of our Binary without nullifying an integral part of it. Thus it is demonstrated that it must not be divided. All the parts of a line are lines. This is a point, and this confirms our hypothesis. Therefore, the point does not form part of our Binary and yet it forms part of the integral form of the Binary. It follows that we must take notice of all that is hidden within this hypostatic form and understand that there is nothing superfluous in the linear dimension of our Binary. But because we see that these dimensions are common to both lines, they are considered to receive a certain secret image from this Binary. By this we demonstrate here that the Quaternary is concealed within the Ternary. O God! pardon me if I have sinned against Thy Majesty in revealing such a great mystery in my writings which all may read, but I believe that only those who are truly worthy will understand.

We therefore continue to expound the Quaternary of our Cross as we have indicated. Seek diligently to discover whether the point may be removed from the position in which we first find it. The mathematicians teach that it may be displaced quite simply. At the moment when it is separated the Quaternary remains, and it becomes much more clear and distinct to the eyes of all.

This is not a part of its substantial proportions, but only the confused and superfluous point which is rejected and removed.

O Omnipotent Divine Majesty, how we Mortals are constrained to confess what great Wisdom and what ineffable mysteries reside in the Law which Thou hast made! Through all these points and these letters the most sublime secrets, and terrestrial arcane mysteries, as well as the multiple revelations of this unique point, now placed in the Light and examined by me, can be faithfully demonstrated and explained. This point is not superfluous within the Divine Trinity, yet when considered, on the other hand, within the Kingdom of the four Elements it is black, therefore corruptible and watery. O thrice and four times happy, the man who attains this (almost copulative) point in the Ternary, and rejects and removes that sombre and superfluous part of the Quaternary, the source of vague shadows. Thus after some effort we obtain the white vestments brilliant as the snow.

Oh, Maximilian! May God, through this mystagogy, make you or some other scion of the House of Austria the most powerful of all when the time comes for me to remain tranquil in Christ, in order that the honour of His redoubtable name may be restored within the abominable and intolerable shadows hovering above the Earth. And now for fear that I myself should say too much I shall immediately return to the burden of my task, and because I have already terminated my discourse for those whose gaze is centred within the heart, it is now necessary to translate my words for those whose heart is centred within their eyes. Here, therefore, we can represent in some measure in the figure of the Cross that which we have already said. Two equal lines are equally and inequally crossed through the point of necessity which you see in A.

The four straight lines, as in B, produce a sort of vacuum where they are withdrawn from the central point, which was their common condition, in which state they were not prejudical, the one to the other. This is the path by which our Monad, progressing through the Binary and the Ternary into the purified Quaternary, is reconstituted within itself, united in equal proportions, and which now shows that the whole is equal to its combined parts, for during the time that this takes place our Monad will not admit of other units or numbers, because it is self-sufficient, and exactly so, within itself; absolute in all numbers in the amplitude of which it is diffused, not only magically but also by a somewhat vulgar process employed by the artist, which produces great results in dignity and power within this selfsame Monad, which is resolved into its own first matter; whilst that which is foreign to its nature and to its natural hereditary proportions is segregated with the greatest care and diligence and rejected for ever amongst the imputities.

THEOREM XXI

If that which is hidden within the profundities of our Monad be brought to light, or, on the contrary, if those primary parts which are exterior in our Monad are enclosed in the centre, you will see the extent to which the philosophical transformation can be produced. We will now expound to you another local commutation of our mystical Monad, using those parts from the hieroglyphic characters of the superior planets which are immediately offered to us. Each one of the other planets for this purpose is in turn elevated to a position which was frequently assigned to them by Plato, therefore, if they are conveniently taken in this position and at this point in Aries, Saturn and Jupiter are in conjunction. By descending, the Cross represents Venus and Mercury, followed by the Sun himself with the Moon at the bottom. This will be refuted in other circles; meantime, as we have no wish to hide the philosophical treasure of our Monad, we have taken a resolution to give a reason by which the position of the Monad is by this manner displaced. Yet see! listen to these other great secrets which I know and will disclose to assist you as touching this position, which I can explain in few words. We distribute our Monad, now looked at from a different aspect, and analysed in a different manner, as is seen at B, D, C. In this new Ternary the figures C and D are known to all men, but the figure designated B is not easy of comprehension.

It is necessary to give careful consideration to the known forms D and C, which show that the essences are separated and distinct from the figure B: also we see that the Horns of the figure C are turned downwards towards the Earth. That part of D which illumines C is also towards the Earth, that is to say, downwards, in the centre of which the solitary visible point alone is truly the Earth: finally these two figures D and C turned towards the lower end give a hieroglyphic indication of the Earth. Therefore, the Earth is made to represent, hieroglyphically, stability and fixation. I leave you to judge from this what is meant by C and D: from which you may take notice of a great secret. All the qualities which we have in the first place ascribed to the Sun and the Moon can here be given a perfect and very necessary interpretation, these two stars up to now having been placed in the superior position with the horns of the Moon raised on high; but we have already spoken of this.

We will now examine, according to the fundamentals of our hieroglyphic Art, the nature of this third figure B.

First, we carry to the Crown the double crescent of the Moon which is our Aries, turned round in a mystical manner. Then follows the hieroglyphic sign of the Elements, which is attached to it. As to why we use the double Moon, it may be explained that it is according to the matter, which requires a double quantity of the Moon. We speak of those grades of which in their experiments the Philosophers could find no more than four, amongst all created substances, that is to say, to be, to live, to feel and to comprehend (esse, vivere, sentire et entelligere). In saying that the first two of these Elements are found here, we say that they are called argent vive (luna existens, viva), all life being subject to movement, there being six principles of movement. The Cross which is attached implies that in this artifice the Elements are requisite. We have told you many times that in our theory the hieroglyph of the Moon is like a semicircle, and on the contrary the complete circle signifies the Sun, whereas here we have two semicircles separated, but touching at a common point; if these are combined, as they can be by a certain art, the product can represent the circular plenitude of the Sun. From all those things which we have considered, the result is that we can summarise, and in hieroglyphic form, offer the following:

Argent vive, which must be developed by the magistery of the Elements, possesses the power of the solar force through the unification of its two semicircles combined by a secret art.

The circle, of which we have spoken and which we designate in the figure by the letter E, is thus accomplished and formed. You will recollect, we have said that the solar degree is not delivered to us ready to our hand by Nature, but that it is artificial and not produced by Nature, it being available to us in its first aspect in accordance with its proper nature (as in B) in two parts separated and dissolved, and not solidly united in the solar body. In fact, the semi-diameter of these half-circles is not equal to the semi-diameter of D and C, but much smaller. Everyone can see this from the manner in which we have drawn them in the diagram, from which it is clear that this same B has not as great an amplitude as D and C. The proportions in the figure confirm this, being by this means transformed into a circle from B into E.

Therefore, there appears before our eyes the sign of Venus alone. We have already demonstrated by these hieroglyphical syllogisms that from B we cannot obtain the true D, and that the true C is not and cannot be completely within the nature of B; therefore, this of itself is not able to become the true "Argent Vive." You may already doubt the subject of this life and of this movement, whether it is possible, in fact, to possess it naturally or not. However, as we have already explained to the wise, all those things which are said about B, in a similar manner will be at least analogical, and all that which we have briefly taught concerning C and D can be very well applied, by analogy, to this same B accompanied by its Elements. Indeed, that which we have attached to the nature of Aries, should exactly fit the case, because it carries this figure B, although reversed, at its summit, and that which is attached to the figure B, is the mystical figure of the Elements. Therefore, we see by this anatomy that from the body of our Monad alone, separated in this manner by our Art, this new Ternary is formed.

This we cannot doubt, for the reason that the members which composed it reassemble and form amongst themselves of their own free will a monadic union and sympathy which is absolute. By this means we discover amongst these members a force which is both magnetic and active.

Finally I think it well to note here, by way of recreation, that this same B shows very clearly the same proportions in the malformed and rustic letter in that it carries visible points towards the top and at the front and that these letters are three in number, otherwise they number six, summarising three times three: they are crude and malformed, unstable and inconstant, made in such a manner as to appear formed of a series of half-circles.

But the method of making these letters more stable and firm is in the hands of the literary experts. I have here placed before your eyes an infinitude of mysteries: I introduce a game but to interrupt a theory. Meanwhile I do not understand the efforts of certain people who rise up against me. Our Monad being reconstituted in its first mystical position and each one of its parts being ordered by Art, I advise and exhort them to search with zeal for that fire of Aries in the first triplicity, which is our equinoctial fire and which is the cause whereby our Sun may be elevated above his vulgar quality. Many other excellent things should also be studied in happy and wise meditations.
We now pass on to another subject; we wish to point the way, not only in a friendly but also in a faithful manner, to those other secrets upon which we must insist, before we lapse into silence and which, as we have said, comprise a most remarkable infinitude of other mysteries.


THEOREM XXII

It will be readily understood that the mysteries of our Monad cannot be extracted unless one is drawn towards the pharmacy of this same Monad, and that these mysteries must not be revealed to any but the Initiates. I offer here for the contemplation of your Serene Highness, the vessels of the Sacred Art which are truly and completely kabbalistic. All those lines which unite the diverse parts of our Monad are most wisely separated; we give to each one of them a special letter, in order to distinguish them one from another as you will see in the diagram.

We inform you that in "oc" [the mark in the upper right hand corner resembling the symbol for Taurus lying on it's side] is found a certain artificial vessel, formed of A and B with the line M. The exterior diameter is common to both A and B, and this is not different, as we see, from this the first letter of the Greek alphabet, except by a single transposition of the parts.

We teach the true mystical sympathy first by the line, the circle, and the semicircle, and, as we have formerly said, this symmetry can only be formed of the circle and the semicircle, which are always joined for the same mystical purpose.

It follows that l and d are in themselves the shapes of other vessels. That is to say, l is made of glass and d of earth (earthenware or clay). In the second place, l and d may remind us of the Pestle and Mortar, which must be made of suitable substance, in which artificial unperforated pearls, lamels of crystal and beryl, chrysolite, precious rubies, carbuncles and other rare artificial stones may be ground to powder.

Lastly, that which is indicated by the letter w is a small vessel containing the mysteries, which is never far from this last letter of the Greek alphabet now restored to its primitive mystagogy, and which is made by a single transposition of its component parts, consisting of two half-circles of equal size. Concerning the vulgar objects and necessities which are required in addition to the vessels, and the materials out of which they should be fashioned, it would be useless that we should treat of it here. Meanwhile a must be considered as if searching for the occasion to perform its function by a very secret and rapid spiral circulation and an incorruptible salt by which the first principle of all things is preserved, or better, that the substance which floats within the vitriol after its dissolution, shows the apprentice a primordial but very transitory specimen of our work, and if he is attentive, a very subtle and most effective way to prepare the work will be revealed to him.

Within l, the glass vessel, during the exercise of its particular function, all air must be excluded or it will be extremely prejudicial. The corollary of w is the agreeable man, ready, active, and well disposed at all times.

Corollary.

Who, then, is not now able to procure the sweet and salutary fruits of this Science, which, I say, spring from the mystery of these two letters?

Some of those who would draw us away from our Garden of the Hesperides, and would make us view this a little closer as in a mirror, say that it is established that it is not formed from anything but out Monad.

But the straight line which appears in Alpha is homologous with that which, in the separation of the final analysis of our Cross, is already designated by the letter M. One may discover by these means from where the others are produced. See the scheme outlined in the table:

In these few words, I know that I give not only the principles but the demonstration to those who can see in them how to fortify the igneous vigour and the celestial origin, so that they may lend a willing ear to the great Democritus, certain that it is not mythical dogma but mystic and secret, according to which it is the medicine of the soul, the liberator from all suffering, and is prepared for those who wish for it and as he has taught; it is to be sought for in the Voice of the Creator of the Universe, so that men, inspired by God, and engendered anew, learn through the perfect disquisition of the mystical languages.


THEOREM XXIII

We now present in diagrammatic form the proportions already observed by us in the hieroglyphic construction of our Monad, which must be observed by those who wish to engrave them upon their seals or their rings, or to utilise them in some other manner. In the name of Jesus Christ crucified upon the Cross, I say the Spirit writes these things rapidly through me; I hope, and I believe, I am merely the quill which traces these characters. The Spirit draws us now towards our Cross of the Elements, with all the following measures which are also to be obtained by a reasoning process according to the subject-matter which it is proposed to discuss. Everything which exists under the heaven of the Moon contains the principle of its own generation within itself and is formed from the coagulation of the four Elements, unless it be the primary substance itself, and this in several ways not known to the vulgar, there being nothing in the created world in which the Elements are in equal proportion

or in equal force. But by means of our Art, they can be restored to equality in certain respects, as the wise well know; therefore, in our Cross, we make the parts equal and unequal.

Another reason is that we can proclaim either similitude, or diversity, or unity, or plurality in affirming the secret properties of the equilateral Cross, as we have said before.

If we were to expound all the reasons which we know, for the proportions established in this way, or if we were to demonstrate the causes by another method which we have not done, although we have done so sufficiently for the Sages, we should transcend the limits of obscurity which we have prescribed, not without reason, for our discourse.

Take any point, as A for example, draw a straight line through it in both directions, as CAK. Divide the line CK at A by a line at right angles, which we will call DAE. Now select a point anywhere on the line AK, let it be B, and one obtains the primary measurement of AB, which will be the common measure of our work. Take three times the length of AB and mark off the central line from A to C, which will be AC. Now take twice the distance between AB and mark it off on the line DAE at E and again at D, in such a way that the distance between D and E is four times the distance between A and B. Thus is formed our Cross of four Elements, that is to say, the Quaternary formed by the lines AB, AC, AD, AE. Now on the line BK take a distance equal to AD up the central line to I. With this point I as a centre, and IB as the radius, describe a circle which cuts the line AK at R: from the point R towards K mark a distance equal to AB, let it be RK. From the point K draw a line at right angles to the central line on both sides, forming an angle on either side of AK, which will be PFK. From the point K measure in the direction of F a distance equal to AD, which will be KF: now with K as centre and KF as radius describe a half-circle FLP, so that FKP is the diameter. Finally, at point C draw a line at right angles to AC sufficiently long in both directions to form OCQ. Now on the line CO we measure from C a distance equal to AB, which is CM,and with M as a centre and MC as a radius we describe a semicircle CHO. And in the same manner on CQ, from the point C we measure a distance equal to AB which is CN, and from the centre N, with CN as radius, we trace a semicircle CGQ, of which CNQ is the diameter. We now affirm, from this, that all the requisite measurements are found explained and described in our Monad.

It would be well to notice, you who know the distances of our mechanism, that the whole of the line CK is composed of nine parts, of which one is our fundamental, and which in another fashion is able to contribute towards the perfection of our work: then, again, all the diameters and semi-diameters must be designated here by suppositional lines hidden or obscured, as the geometricians say. It is not necessary to leave any centre visible, the exception being the solar centre, which is here marked by the letter I, to which it is unnecessary to add any letter. Meanwhile those who are adept at our mechanism can add something to the solar periphery, by way of ornament and not by virtue of any mystical necessity: for this reason it has not been formerly considered by us. This something is a boundary ring, necessarily a line parallel to the original periphery. The distance between these parallels may be fixed at a quarter or a fifth part of the distance AB. 

One may also give to the crescent of the Moon a form which this planet frequently assumes in the sky, after her conjunction with the Sun -- that is to say, in the form of the Horns, which you will obtain if from the point K in the direction of R you measure the distance just mentioned, i.e. the fourth or fifth part of the line AB, and if from the point thereby obtained, as a centre, you trace with the original lunar radius the second part of the lunar crescent, which joins the extremities at both ends of the first semicircle. You may perform a similar operation in respect of the positions M and N when erecting the perpendicular at each one of these centre points; we can use the sixth part of AB or a little less, from which point, as the centre, we describe two other semicircles, using the radius of the two first, MC and NC.

Lastly, the parallels may be traced at each side of the two lines of our Cross, each side at a distance from the centre line of one-eighth to one-tenth part of the distance AB, in such a way that our Cross be in this manner formed into four superficial lines where the width is the fourth or the fifth part of this same line AB.

I have wished in some way to sketch these ornaments in the figure which each one may reproduce according to his own fancy. It is a condition, however, that you do not commit any fault, however small, against the mystical symmetry for fear of introducing by your negligence a new discipline into these hieroglyphic measurements; for it is very necessary that during the succeeding progression in time they must be neither disturbed nor destroyed. This is much more profound than we are able to indicate, even if we wished to do so, in this small book, for we teach Truth, the daughter of Time, God willing.

We will now expound methodically certain things which you may find on your way by practising the proportions of our Monad. Then we will show by many examples the existence of four lines corresponding to the four lines of our Cross, and which in this consideration we are not able simply to announce, because of the proportions and the particular and mystical results which are produced in another fashion, from the Quaternary of these same lines. And thirdly, we will show that there exist within Nature certain useful functions determined by God by means of numbers, which we have happily obtained and which are explained either in this theorem, or in others, contained in this little book.

Finally, we will insert other things in an opportune place which, if they are conveniently understood, will produce fruits most abundantly.

We now abruptly conclude.

Take the same proportion which is shown in numbers when written in the natural order, after the first Monad, then from the first to the last make a continuous multiplication -- that is to say, the first by the second, the product of these two by the third, and this product by the fourth, and so on until the last; the final product determines all the Metatheses possible, in respect of the proportion in space, and for the same reason in proportion to diverse objects as you wish.

I tell thee, O King, this operation will be useful unto thee in many circumstances, whether in the study of Nature or in the affairs of the government of men; for it is that which I am accustomed to use with the greatest of pleasure in the Tziruph or Themura of the Hebrews.

I know that many other powerful numbers may be produced out of our Quaternary, by virtue of arithmetic and the power of numbers. Yet he who does not understand that a very great obscurity has by this method been illuminated by those numbers which I have drawn out which have nature and distinction amongst such a multitude, will not be able to estimate their meaning, which is obscure and not to the point. How many will find in our numbers the authority which we have promised for the weight of the Elements; for the statements regarding measurements of time; and for the certainty of proportions which may be assigned to the powers and forces of things? All this you should study in the two preceding diagrams.

Many things may be deduced from the diagrams which, it is preferable, should be studied silently rather than divulged openly in words. Meantime, let us inform you of one thing, amongst many others, disclosed now for the first time by us, in respect of this new Art; to wit, we have here established a rational cause by virtue of which the Quaternary with the Decad, in a certain manner, terminate the numerical series. We affirm that this cause is not exactly that which was described by the Masters who have preceded us, but just as we have stated it here. This Monad has been integrally and physically restored to itself -- that is to say, it is truly the Monad Unitissima, the proved unity of the images; and it is not within the power of Nature, neither can we by any art promote in it any movement or any progression whatsoever, unless it be by four super-celestial cycles or revolutions, and from this Monad is engendered that which we wish to note as the manner and course of its eminence; and for this reason, that there is not in the elemental world, nor in the celestial or super-celestial worlds, any created power or influence which cannot be absolutely favoured and enriched by it.

It was because of the true effect of this that four illustrious men, friends of Philosophy, were upon an occasion together in the great work. One day they were astonished by a great miracle in this thing, and forthwith dedicated themselves from that day forward to sing praises to God and to preach the thrice Mighty because He had given them so much wisdom and power and so great an Empire over all other creatures.


THEOREM XXIV

Just as we commenced the first theorem of this little book with the point, the straight line, and the circle, and have extended it from the Monadic point to the extreme linear efflux of the Elements in a circle, almost analogous to the equinoctial which makes one revolution in 24 hours, so now at last we consummate and terminate the metamorphosis and the metathesis of all possible contents of the Quaternary defined by the number 24 by our present twenty-fourth theorem, to the honour and Glory of Him, as witnesseth John the Archpraesul of the Divine Mysteries, in the fourth and last part of the fourth chapter of the Apocalypse, who is seated on His Throne, around and in front of which the four animals, each with six wings, chant night and day without repose: "Holy, Holy, Holy is the Lord God Omnipotent, who was, is and is to come," the same as the 24 ancient ones in the 24 seats placed in the circle, adore Him and prostrate themselves, having cast their Crowns of gold to earth, saying: "Worthy art Thou, O God, to receive Glory, Honour, and Virtue, because Thou hast created all things, and out of Thy Will they have been created."

Amen, says the fourth letter.
D :He to whom God has given the will and the ability to know in this way the Divine mystery through the eternal monuments of literature and to finish with great tranquillity this work on the 25th January, having commenced it on the 13th of the same month.

In the year 1564 at Antwerp.



Here the vulgar eye will see nothing but Obscurity and will despair considerably.

"The Book of Hieroglyphic Figures" by Nicholas Flamel (1612)

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INTRODUCTION

"Nicolas Flamel (French: [nikɔla flamɛl]; prob. Pontoise, ca 1330 – Paris, March 22, 1418)[1] was a successful French scribe and manuscript-seller. After his death, Flamel developed a reputation as an alchemist believed to have discovered the Philosopher's Stone and achieved immortality. These legendary accounts only appeared in the seventeenth century.

Legendary accounts of Flamel's life are based on seventeenth century works, primarily Livre des figures hiéroglyphiques. The essence of his reputation are claims that he succeeded at the two goals of alchemy: that he made the Philosopher's Stone, which turns base metals into gold, and that he and his wife Perenelle achieved immortality through the "Elixir of Life".

An alchemical book, published in Paris in 1612 as Livre des figures hiéroglyphiques and in London in 1624 as Exposition of the Hieroglyphical Figures was attributed to Flamel.[9] It is a collection of designs purportedly commissioned by Flamel for a tympanum at the Cimetière des Innocents in Paris, long disappeared at the time the work was published. In the publisher's introduction Flamel's search for the Philosopher's Stone was described. According to that introduction, Flamel had made it his life's work to understand the text of a mysterious 21-page book he had purchased. The introduction claims that, around 1378, he travelled to Spain for assistance with translation. On the way back, he reported that he met a sage, who identified Flamel's book as being a copy of the original Book of Abramelin the Mage. With this knowledge, over the next few years, Flamel and his wife allegedly decoded enough of the book to successfully replicate its recipe for the Philosopher's Stone, producing first silver in 1382, and then gold. In addition, Flamel is said to have studied some texts in Hebrew." -Wikipedia

Thanks again, to Gregory John Papadopoulos @  (soundzgreg.blogspot.gr) for providing the colour images at the beginning of the text. The book mentioned above is thought to be "The Book of Abraham the Jew" by Rabbi Abraham Eleazar.

- Won Brain

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The Explication of the Hieroglyphic Figures. Placed by me, Nicholas Flammel, Scrivener, in the Church-yard of the Innocents, in the fourth Arch, entering by the great gate of St. Dennis Street, and taking the way on the right hand.

THE INTRODUCTION.
Although that I, Nicholas Flamel, Notary, and abiding in Paris, in this year one thousand three hundred fourscore and nineteen, and dwelling in my house in the street of Notaries, near unto the Chapel of St. James of the Bouchery; although, I say, that I learned but a little Latin, because of the small means of my Parents, which nevertheless were, by them that envy me the most, accounted honest people; yet by the grace of God, and the intercession of the blessed Saints in Paradise of both sexes, and principally of St. James of Gallicia,

I have not wanted the understanding of the Books of the Philosophers, and in them learned their so hidden secrets. And for this cause, there shall never be any moment of my life when I remember this high good, wherein upon my knees (if the place will give me leave), or otherwise, in my heart with all my affection, I shall not render thanks to this most benign God, which never suffers the child of the just to beg from door to door, and deceives not them which wholly trust in his blessing.

Whilst, therefore, I Nicholas Flamel, Notary, after the decease of my Parents, got my living in our Art of Writing, by making Inventories, dressing accounts, and summing up the expenses of Tutors and Pupils, there fell into my hands for the sum of two florins, a guilded Book, very old and large. It was not of Paper, nor of Parchment, as other Books be, but was only made of delicate rinds (as it seemed unto me) of tender young trees. The cover of it was of brass, well bound, all engraven with letters, or strange figures; and for my part I think they might well be Greek Characters, or some-such-like ancient language. Sure I am, I could not read them, and I know well they were not notes nor letters of the Latin nor of the Gaul for of them we understand a little. As for that which was within it, the leaves of bark or rind, were engraven, and with admirable diligence written, with a point of Iron, in fair and neat Latin letters, coloured. It contained thrice-seven leaves, for so were they counted in the top of the leaves, and always every seventh leaf was without any writing; but, instead thereof, upon the first seventh leaf, there was painted a Rod and Serpents swallowing it up.

In the second seventh, a Cross where a Serpent was crucified;

and in the last seventh there were painted Deserts, or Wildernesses, in the midst whereof ran many fair fountains, from whence there issued out a number of Serpents, which ran up and down here and there.



Upon the first of the leaves was written in great Capital Letters of Gold: Abraham the Jew, Prince, Priest, Levite, Astrologer, and Philosopher, to the Nation of the Jews, by the Wrath of Cod dispersed among the Gauls, sendeth Health. After this it was filled with great execrations and curses (with this word Maranatha, which was often repeated there) against every person that should cast his eyes upon it if he were not Sacrificer or Scribe.


He that sold me this Book knew not what it was worth, no more than I when I bought it; I believe it had been stolen or taken from the miserable Jews; or found hid in some part of the ancient place of their abode. Within the Book, in the second leaf, he comforted his Nation, counselling them to fly vices, and above all, Idolatry, attending with sweet patience the coming of the Messiah, who should vanquish all the Kings of the Earth, and should reign with his people in glory eternally. Without doubt this had been some very wise and understanding man. In the third leaf, and in all the other writings that followed, to help his Captive nation to pay their tributes unto the Roman Emperors, and to do other things, which I will not speak of, he taught them in common words the transmutation of Metals; he painted the Vessels by the sides, and he advertised them of the colours, and of all the rest, saving of the first agent, of the which he spoke not a word; but only (as he said) in the fourth and fifth leaves entire he painted it, and figured it with very great cunning and workmanship: for although it was well and intelligibly figured and painted, yet no man could ever have been able to understand it without being well skilled in their Cabala, which goes by tradition, and without having well studied their books. 

The fourth and fifth leaves therefore, were without any writing, all full of fair figures enlightened, or as it were enlightened, for the work was very exquisite. First, he painted a young men with wings at his ankles, having in his hand a Caducean rod, writhen about with two Serpents, wherewith he struck upon a helmet which covered his head.

He seemed to my small judgement, to be the God Mercury of the Pagans: against him there came running and flying with open wings, a great old man, who upon his head had an hour-glass fastened, and in his hand a hook (or scythe) like Death, with the which, in terrible and furious manner, he would have cut off the feet of Mercury. On the other side of the fourth leaf, he painted a fair flower on the top of a very high mountain, which was sore shaken with the North wind; it had the foot blue, the flowers white and red, the leaves shining like fine gold: and round about it the Dragons and Griffons of the North made their nests and abode.

On the fifth leaf there was a fair Rose-tree, flowered in the midst of a sweet Garden, climbing up against a hollow Oak;

at the foot whereof boiled a fountain of most white water, which ran head-long down into the depths, notwithstanding it first passed among the hands of infinite people, who digged in the earth seeking for it; but because they were blind, none of them knew it, except here and there one who considered the weight.

On the last side of the fifth leaf there was a King, with a great Fauchion, who made to be killed in his presence by some Soldiers a great multitude of little Infants, whose Mothers wept at the feet of the unpitiful Soldiers the blood of which Infants was afterwards by other Soldiers gathered up, and put in a great vessel, wherein the Sun and the Moon came to bathe themselves. And because that this History did represent the more part of that of the Innocents slain by Herod, and that in this Book I learned the greatest part of the Art, this was one of the causes why I placed in their Church-yard these Hieroglyphic Symbols of this secret science. And thus you see that which was in the first five leaves. I will not represent unto you that which was written in good and intelligible Latin in all the other written leaves, for God would punish me; because I should commit a greater wickedness than he who (as it is said) wished that all the men of the World had but one head, that he might cut it off with one blow. Having with me, therefore, this fair book, I did nothing else day nor night but study upon it, understanding very well all the operations that it showed, but not knowing with what Matter I should begin, which made me very heavy and solitary, and caused me to fetch many a sigh. 

My wife Perrenella, whom I loved as myself, and had lately married, was much astonished at this, comforting me, and earnestly demanding if she could by any means deliver me from this trouble. I could not possibly hold my tongue, but told her all, and showed this fair book, whereof at the same instant that she saw it, she became as much enamoured as myself, taking extreme pleasure to behold the fan cover, gravings, images, and portraits, whereof, notwithstanding she understood as little as I; yet it was a great comfort to me to talk with her, and to entertain myself, what we should do to have the interpretation of them. In the end I caused to be painted within my Lodging, as naturally as I could, all the figures and portraits of the fourth and fifth leaf, which I showed to the greatest Clerks in Paris, who understood thereof no more than myself: I told them they were found in a Book that taught the Philosophers' Stone, but the greatest part of them made a mock both of me and that blessed Stone, excepting one called Master Anselme, who was a Licentiate in Physic, and studied hard in this Science. He had a great desire to have seen my Book, and there was nothing in the world he would not have done for a sight of it: but I always told him I had it not; only I made him a large description of the Method. 

He told me that the first portrait represented Time, which devoured all; and that according to the number of the six written leaves, there was required the space of six years, to perfect the Stone; and then, he said, we must turn the glass, and seethe it no more. And when I told him that this was not painted, but only to show and teach the first agent, (as was said in the Book) he answered me that this decoction for six years space was, as it were, a second Agent; and that certainly the first Agent was there painted, which was the white and heavy water, which without doubt was Argent Vive, which they could not fix, nor cut off his feet, that is to say, take away his volatility, save by that long decoction in the purest blood of young Infants; for in that, this Argent Vive being joined with gold and Silver, was first turned with them into an herb like that which was there painted, and afterwards, by corruption, into Serpents; which Serpents being then wholly dried, and decocted by fire, were reduced into powder of gold, which should be the Stone. This was the cause that during the space of one and twenty years, I tried a thousand broulleryes, yet never with blood, for that was wicked and villaneous: for I found in my Book that the Philosophers called Blood the mineral spirit which is in the Metals, principally in the Sun, Moon, and Mercury, to the assembling whereof, I always tended; yet these interpretations for the most part were more subtle than true. 

Not seeing, therefore, in my works the signs at the time written in my Book, I was always to begin again. In the end, having lost all hope of ever understanding those figures, for my last refuge I made a vow to God and St. James of Gallicia, to demand the interpretation of them at some Jewish Priest in some Synagogue of Spain. whereupon, with the consent of Perrenella, carrying with me the Extract of the Pictures, having taken the Pilgrims' habit and staff, in the same fashion as you may see me without this same Arch, in the Church-yard in the which I put these Hieroglyphical Figures, where I have also set against the wall, on the one and the other side, a Procession, in which are represented by order all the colours of the Stone, so as they come and go, with this writing in French: Much pleases God procession, If it be done in devotion.

Which is as it were the beginning of King Hercules his Book, which entreats of the colours of the Stone, entitled Iris, or the Rainbow, in these terms, The procession of the work: is very pleasant unto Nature: the which I have put there expressly for the great Clerks who shall understand the Allusion. In this same fashion, I say, I put myself upon my way; and so much I did that I arrived at Montjoy, and afterwards at St. James, where with great devotion I accomplished my vow. This done, in Leon, at my return, I met with a Merchant of Bologna, who made me known to a Physician, a Jew by Nation, and as then a Christian, dwelling in Leon aforesaid, who was very skilful in sublime Sciences, called Master Canches. As soon as I had shown him the figures of my Extract, he being ravished with great astonishment and joy, demanded of me incontinently if I could tell him any news of the Book from whence they were drawn! I answered him in Latin, (wherein he asked me the question) that I hoped to have some good news of the Book, if anybody could decipher unto me the Enigmas. All at that instant transported with great Ardor and joy, he began to decipher unto me the beginning. But to be short, he well content to learn news where this Book should be, and I to hear him speak; and certainly he had heard much discourse of the Book, but, (as he said) as of a thing which was believed to be utterly lost, we resolved of our voyage, and from Leon we passed to Oviedo, and from thence to Sansom, where we put ourselves to Sea to come into France. 

Our voyage had been fortunate enough, and all-ready since we were entered into this Kingdom he had most truly interpreted unto me the greatest part of my figures, where even unto the very points and pricks he found great mysteries, which seemed unto me wonderful; when arriving at Orleans, this learned man fell extremely sick, being afflicted with excessive vomittings, which remained still with him of those he had suffered at Sea, and he was in such a continual fear of my forsaking him that he could imagine nothing like unto it. And although I was always by his side, yet would he incessantly call for me; but, in sum, he died at the end of the seventh day of his sickness, by reason whereof I was much grieved; yet, as well as I could, I caused him to be buried in the Church of the Holy Cross at Orleans, where he yet rests: God have his soul, for he died a good Christian. And surely, if I be not hindered by death, I will give unto that Church some revenue, to cause some Masses to be said for his soul every day. He that would see the manner of my arrival and the joy of Perrenella, let him look upon us two, in this City of Paris, upon the door of the Chapel of St. James of the Bouchery, close by the one side of my house, where we are both painted, myself giving thanks at the feet of St. James of Gallicia, and Perrenella at the feet of St. John, whom she had so often called upon. 

So it was that by the grace of God, and the intercession of the happy and holy Virgin, and the blessed Saints James and John, I knew all that I desired, that is to say, The first Principles, yet not their first preparation, which is a thing most difficult above all the things in the world. But in the end I had that also, after long errors of three years, or thereabouts; during which time I did nothing but study and labour, so as you may see me without this Arch, where I have placed my Processions against the two Pillars of it, under the feet of St. James and St. John, praying always to God, with my Beads in my hand, reading attentively within a Book, and posing the words of the Philosophers: and afterwards trying and proving the divers operations, which I imagined to myself by their only words. finally, I found that which I desired, which I also soon knew by the strong scent and odour thereof. Having this, I easily accomplished the Mastery, for, knowing the preparation of the first Agents, and after following my Book according to the letter, I could not have missed it, though I would. Then, the first time that I made projection was upon Mercury, whereof I turned half-a-pound, or thereabouts, into pure Silver, better than that of the Mine, as I myself assayed, and made others assay many times. 

This was upon a Monday, the 17th of January, about noon, in my house, Perrenella only being present, in the year of the restoring of mankind, 1382. And afterwards, following always my Book, from word to word, I made projection of the Red Stone upon the like quantity of Mercury, in the presence likewise of Perrenella only, in the same house, the five and twentieth day of April following, the same year, about five o'clock in the evening; which I transmuted truly into almost as much pure Cold, better assuredly than common Gold, more soft and more pliable. I may speak it with truth, I have made it three times, with the help of Perrenella, who understood it as well as I, because she helped in my operations, and without doubt, if she would have enterprised to have done it alone, she had attained to the end and perfection thereof. I had indeed enough when I had once done it, but I found exceeding great pleasure and delight in seeing and contemplating the Admirable works of Nature within the Vessels. 

To signify unto thee, then, how I have done it three times, thou shall see in this Arch, if thou have any skill to know them, three furnaces, like unto them which serve for our operations, I was afraid a long time, that Perrenella could not hide the extreme joy of her felicity, which I measured by mine own, and lest she should let fall some word amongst her kindred of the great treasures which we possessed: for extreme joy takes away the understanding, as well as great heaviness; but the goodness of the most great God had not only filled me with this blessing, to give me a wife chaste and sage, for she was moreover, not only capable of reason, but also to do all that was reasonable, and more discrete and secret than ordinarily other women are. Above all, she was exceeding devout, and therefore, seeing herself without hope of children, and now well stricken in years, she began as I did, to think of God, and to give ourselves to the works of Mercy. 

At that time when I wrote this Commentary, in the year 1413, in the end of the year, after the decease of my faithful companion, which I shall lament all the days of my life; she and I had already founded, and endued with revenues, 14 Hospitals in this City of Paris, we had now built from the ground three Chapels, we had enriched with great gifts and good rents, seven Churches, with many reparations in their Churchyards, besides that which we have done at Bologne, which is not much less than that which we have done here. I will not speak of the good which both of us have done to particular poor folks, principally to widows and poor orphans, whose names if I should tell, and how I did it, besides that my reward should be given me in this World,

I should likewise do displeasure to those good persons, whom I pray God bless, which I would not do for anything in the World. Building, therefore, these Churches, Church-yards and Hospitals, in this City, I resolved myself, to cause to be painted in the fourth Arch of the Church-yard of the Innocents, as you enter in by the great gate in St. Dennis-street, and taking the way on the right hand, the most true and essential marks of the Art, yet under veils, and Hieroglyphical covertures, in imitation of those which are in the guilded Book of Abraham the Jew, which may represent two things, according to the capacity and understanding of them that behold them: 

First, the mysteries of our future and undoubted Resurrection, at the day of Judgement, and coming of good Jesus (whom may it please to have mercy upon us), a History which is well agreeing to a Church-yard. 

And, secondly, they may signify to them, who are skilled in Natural Philosophy, all the principal and necessary operations of the Mastery. 

These Hieroglyphic figures shall serve as two ways to lead unto the heavenly life: the first and most open sense teaching the sacred Mysteries of our salvation; (as I will show hereafter) the other teaching every man that has any small understanding in the Stone the linear way of the work; which being perfected by any one, the change of evil into good takes away from him the root of all sin, (which is covetousness) making him liberal, gentle, pious, religious, and fearing God, how evil soever he was before, for from thenceforward he is continually ravished with the great grace and mercy which he has obtained from God, and with the profoundness of his Divine and admirable works. 

These are the reasons which have moved me to set these forms in this fashion, and in this place, which is a Church-yard, to the end that if any man obtain this inestimable good, to conquer this rich golden Fleece, he may think with himself (as I did) not to keep the talent of God digged in the Earth, buying Lands and possessions, which are the vanities of this world: but rather to work charitably towards his brethren, remembering himself that he learned this secret amongst the bones of the dead, in whose number he shall shortly be found; and that after this life he must render an account before a just and redoubtable Judge, who will censure even to an idle and vain word. 

Let him, therefore, who having well weighed my words, and well known and understood my figures, hath first gotten elsewhere the knowledge of the first beginnings and Agents, (for certainly in these Figures and Commentaries he shall not find any step or information thereof), perfect, to the glory of God, the Mastery of Hermes, remembering himself of the Church Catholic, Apostolic, and Roman; and of all other Churches, Church-yards, and Hospitals; and above all of the Church of the Innocents in this City, (in the Church-yard whereof he shall have contemplated these true demonstrations); opening bounteously his purse to them that are secretly poor honest people, desolate, weak women, widows, and forlorn orphans. So be it.



CHAPTER II The interpretations Philosophical, according to the Mastery of Hermes.

I desire with all my heart that he who searches the secrets of the Sages, having in his Spirit passed over these Ideas of the life and resurrection to come, should first make his profit of them : And in the second place, that he be more advised than before, that he sound and search the depth of my Figures, colours, and rolls; principally of my rolls, because that in this Art they speak not vulgarly. Afterwards let him ask of himself why the Figure of Saint Paul is on the right hand, in the place where the custom is to paint S. Peter? And on the other side that of Saint Peter, in the place of the figure of Saint Paul? Why the Figure of Saint Paul is clothed in colours white and yellow, and that of S. Peter in yellow and red?

Why also the man and the woman which are at the feet of these two Saints praying to God, as if it were at the Day of Judgement, are apparelled in divers colours and not naked, or else nothing but bones, like them that are rising again? Why in this Day of Judgement they have painted this man and this woman at the feet of the Saints? For they ought to have been more low on earth, and not in heaven.

Why also the two Angels in Orange colour, which say in their rolls, SVRGITE MORTVI, VENITE AD IVDICIVM DOMINI MEI, that is Arise you dead, come unto the Judgement of my Lord, are clad in this colour, and out of their place, for they ought to be on high in heaven, with the two other which play upon the Instruments? Why they have a field Violet and blue? But principally why their roll, which speaks to the dead, ends in the open throat of the red and flying Lion?

I would then that after these, and many other questions which may justly be made, opening wide the eyes of his spirit, he come to conclude, that all this, not having been done without cause, there must be represented under this bark, some great secrets, which he ought to pray God to discover unto him. Having then brought his belief by degrees to this pass wish also that he would further believe, that these figures and explications are not made for them that have never seen the Books of the Philosophers, and who not knowing the Metallic principles, cannot be named Children of this Science; for if they think to understand perfectly these figures, being ignorant of the first Agent, they will undoubtedly deceive themselves, and never be able to know any thing at all.
Let no man therefore blame me, if he do not easily understand me, for he will be more blame-worthy than I, inasmuch as not being initiated into these sacred and secret interpretations of the first Agent, (which is the key opening the gates of all Sciences) he would notwithstanding, comprehend the most subtle conceptions of the envious Philosophers, which are not written but for them who already know these principles, which are never found in any book, because they leave them unto God, who reveals them to whom he please, or else causes them to be taught by the living voice of a Master, by Cabalistical tradition, which happens very seldom.

Now then, my Son, let me so call thee, both because I am now come to a great age, and also for that, it may be, thou art otherwise a child of this knowledge, (God enable thee to learn, and after to work to his glory). Hearken unto me then attentively, but pass no further if thou be ignorant of the aforesaid Principles.

This Vessel of earth, in this form, is called by the Philosophers, their triple Vessel, for within it there is in the middest a Stage, or a floor, and upon that a dish or a platter full of lukewarm ashes, within which is set the Philosophical Egg, that is, a vial of glass full of confections of Art (as of the feumme of the red sea, and the fat of the mercurial wind) which thou see painted in form of a Penner and Inkehorn. Now this Vessel of earth is open above to put in the dish and the vial, under which by the open gate, is put in the Philosophical fire, as thou knows. So thou hast three vessels; and the threefold vessel: The envious have called an Athanor, a fiue, dung, Balneum Marie, a Furnace, a Sphere, the green Lion, a prison, a grave, a urinal, a phioll, and a Bolts-head : I myself in my Summary or Abridgement of Philosophy, which I composed four years and two months past, in the end thereof named it the house and habitation of the Chicken, and the ashes of the Platter, the chaffe of the Chicken;
The common name is an Oven, which I should never have found, if Abraham the Jew had not painted it, together with the fire proportionable, wherein consists a great part of the secret. For it is as it were the belly, or the womb, containing the true natural heat to animate our young King : If this fire be not measured Clibanically, saith Calid the Persian, son of Iasichus; If it be kindled with a sword, says Pythagoras; If thou fire thy Vessel, says Morien, and makes it feel the heat of the fire, it will give thee a box on the care, and burn his flowers before they be risen from the depth of his Marrow, making them come out red, rather than white, and then thy work is spoiled ; as also if thou make too little fire, for then thou shalls never see the end, because of the coldness of the natures, which shall not have had motion sufficient to digest them together.

The heat then of thy fire in this vessel, shall be (as says Hermes and Rofinus) according to the Winter; or rather, as says Diomedes, according to the heat of a Bird, which begins to fly so softly from the sign of Aries to that of Cancer : for know that the Infant at the beginning is full of cold phlegm and of milk, and that too vehement heat is an enemy of the cold and moisture of our Embrion, and that the two enemies, that is to say, our two elements of cold and heat will never perfectly embrace one another, but by little and little, having first long dwelt together, in the middest of the temperate heat of their bath, and being changed by long decoction, into Sulphur incombustible.

Govern therefore sweetly with equality and proportion, thy proud and haughty natures, for fear lest if thou favour one more than another, they which naturally are enemies, do grow angry against thee through jealousy, and dry Choller, and make thee sigh for it a long time after. Besides this, thou must entertain them in this temperate heat perpetually, that is to say, night and day until the time that Winter, the time of the moisture of the matters, be passed; because they make their peace, and join hands in being heated together, whereas should these natures find themselves but one only half hour without fire, they would become for ever irreconcilable.

See therefore the reason why it is said in the Book of the seventy precepts: Look that their heat continue indefatigably without ceasing, and that none of their days be forgotten. And Rafis, the haste, says he, that brings with it too much fire, is always followed by the Diuell, and Error. When the golden Bird, says Diomedes, shall become just to Cancer, and that from thence it shall run toward Libra, then thou mayst augment the fire a little. And in like manner, when this faire Bird, shall fly from Libra towards Capricorn, which is the desired Autumn, the time of harvest, and of the fruits that are now ripe.

CHAPTER III
The two Dragons of colour yellowish, blue, and black like the field.

Look well upon these two Dragons, for they are the true principles or beginnings of this Philosophy, which the Sages have not dared to show to their own Children. He which is undermost, without wings, he is the fixed, or the male; that which is uppermost, is the volatile, or the female, black and obscure, which goes about to get the domination for many months. The first is called Sulphur, or heat and dryness, and the latter Argent vive, or cold and moisture. These are the Sun and Moon of the Mercurial source, and sulphurous original, which by continual fire are adorned with royal habiliments, that being united, and afterwards changed into a quintessence, they may overcome every thing Metallic, how solid hard and strong, soever it be.

These are the Serpents and Dragons which the ancient AEgyptians have painted in a Circle, the head biting the tail, to signify that they proceeded from one and the same thing, and that it alone was sufficient, and that in the turning and circulation thereof, it made it self perfect : These are the Dragons which the ancient Poets have feigned did without sleeping keep & watch the golden Apples of the Gardens of the Virgins Hesperides. These are they upon whom Jason in his adventure for the Golden Fleece, powered the broth or liquor prepared by the fair Medea, of the discourse of whom the Books of the Philosophers are so full, that there is no philosopher that ever was, but he has written of it, from the time of the truth-telling Hermes Trismegistus, Orpheus, Morienus, and the other following, even unto myself.

These are the two Serpents, given and sent by Juno, (that is, the nature Metallic) the which the strong Hercules, that is to say, the sage and wise man must strangle in his cradle, that is, overcome and kill them, to make them putrify, corrupt, and engender, at the beginning of his work. These are the two Serpents, wrapped and twisted round about the Caduceus or rod of Mercury, with the which he exerciseth his great power, and transforms himself as he lifts. He, says Haly, that shall kill the one, shall also kill the other, because the one cannot die, but with his brother.

These two then, (which Auicen calleth the Corassene bitch and the Armenian dog) these two I say, being put together in the vessel of the Sepulcher, do bite one another cruelly, and by their great poison, and furious rage, they never leave one another, from the moment that they have seized on one another (if the cold hinder them not) till both of them by their slavering venom, and mortal hurts, all of a gore blood, over all the parts of their bodies; and finally, killing one another, be stewed in their proper venom, which after their death, changes them into living and permanent water; before which time, they loose in their corruption and putrifaction, their first natural forms, to take afterwards one only new, more noble, and better form. These are the two Sperms, masculine and feminine, described at the beginning of my Abridgment of Philosophy, which are engendred (say Rafis, Auicen, and Abraham the Jew) within the Reynes, and entrails, and of the operations of the four Elements.

These are the radical moisture of metals, Sulphur and Argent Vive not vulgar, and such as are sold by the Merchants and Apothecaries, but those which give us those two fair and dear bodies which we love so much. These two sperms, saith Democritus, are not found upon the earth of the living: The same, says Auicen, but he adds, that they gather them from the dung, ordure, and rotteness of the Sun and Moon. O happy are they that know how to gather them; for of them they afterwards make a triacle, which has power over all griefs, maladies, sorrows, infirmities, and weaknesses, and which fights puissantly against death, lengthening the life, according to the permission of God, even to the time determined, triumphing over the miseries of this world, and filling a man with the riches thereof.

Of these two Dragons or Principles Metallic, I have said in my fore-alledged Summary, that the Enemy would by his heat inflame his enemy, and that then if they take not heed, they should see in the air a venomous fume and a stinking, work in flame, and in poison, than the envenomed head of a Serpent, and Babylonian Dragon. The cause why I have painted these two sperms in the form of Dragons, is because their stench is exceeding great, and like the stench of them, and the exhalations which arise within the glass, are dark, black, blue, and yellowish (like as these two Dragons are painted) the force of which, and of the bodies dissolved, is so venomous, that truly there is not in the world a ranker poison; for it is able by the force and stench thereof, to mortify and kill everything living. The Philosopher never feels this stench, if he break not his vessels, but only he judges it to be such, by the sight, and the changing of colours, proceeding from the rottenness of his confections.

These colours then signify the putrifaction and generation which is given us, by the biting and dissolution of our perfect bodies, which dissolution proceedeth from external heat adding, and from the Pontique fierieness, and admirable sharp vertue of the poison of our Mercury, which maketh and resolveth into a pure cloud, that is, into impalpable powder, all that which it finds to resist it. So the heat working upon and against the radical, metallic, viscous, or oily moisture, ingendereth upon the subject, blackness. For at the same time the Matter is dissolved, is corrupted, grows black, and conceives to engender; for all corruption is generation, and therefore ought blackness to be much desired; for that is the black sail with the which the Ship of Theseus came back victorious from Crete, which was the cause of the death of his Father; so must this father die, to the intent, that from the ashes of this Phoenix another may spring, and that the son may be King.

Assuredly he that sees not this blackness at the beginning of his operations, during the days of the Stone; what other colour soever he see, he shall altogether fail in the Mastery, and can do no more with that Chaos: for he works not well, if he putrify not; because if he do not putrify, he does not corrupt, nor engender, and by consequence, the Stone cannot take vegetative life to increase and multiply.

And in all truth, I tell thee again, that though thou work upon the true matter, if at the beginning, after thou hast put they Confections in the Philosophers Egg, that is to say, sometime after the fire have stirred them up, if then, I say, thou sees not this head of the Crow, the black of the blackest black, thou must begin again, for this fault is irreparable, and not to be amended; especially the Orange colour, or half red, is to be feared, for if at the beginning thou see that in thine Egg, without doubt, thou burns, or hast burnt the verdure and jueliness of thy Stone.

The colour which thou must have, ought to be entirely perfected in Blackness, like to that of these Dragons in the space of forty days: Let them therefore which shall not have these essential marks, retire themselves betimes from their operations, that they may redeem themselves from assured loss. Know also, and note it well, that in this Art it is but nothing to have this blackness, there is nothing more easy to come by: for from almost all things in the world, mixed with moisture, thou may have a blackness by the fire: but thou must have a blackness which comes from the perfect Metallic bodies, which lasts a long space of time, and is not destroyed in less than five months, after the which follows immediately the desired whiteness. If thou hast this, thou hast enough, but not all. As for the colour blueish and yellowish, that signifies that Solution and Putrefaction is not yet finished, and that the colours of our Mercury are not as yet well mingled, and rotten with the rest. Then this blackness, and these colours, teach plainly, that in this beginning the matter, and compound begins to rot and dissolve into powder, less than the Atoms of the Sun, the which afterwards are changed into coator permanent.

And this dissolution is by the envious Philosophers called Death, Destruction, and Perdition, because that the natures change their form, and from hence are proceeded so many Allegories of dead men, tombs and sepulchres. Others have called it Calcinatin, Denudation, Separation, Erituration, and Assation, because the Confections are changed and reduced into most small pieces and parts. Others have called it Reduction into the first matter, Mollification, Extraction, Commixtion, Liquefaction, Conversion of Elements, Subtiliation, Division, Humation, Impastation, and Distiliation, because that the Confections are melted, brought back into seed, softened, and circulated within the glass.

Others have called it Xir, or Iris, Putrefaction , Corruption, Cymmerian darkness, a gulf, Hell, Dragons, Generation, Ingression, Submersion, Completion, Conjunction, and Impregnation, because that the matter is black and waterish, and that the natures are prefectly mingled, and hold one of another. For when the heat of the Sun works upon them, they are changed, first into powder, or fat and glutinous water, which feeling the heat, flys on high to the chicken's head, with the smoke, that is to say, with the wind and air; for thence this water melted, and drawn out of the confections, goes down again, and in descending reduces, and resolves, as much as it can, the rest of the Aromatical confections, always doing so, until the whole be like a black broth somewhat fat. Now you see why they call this sublimation and volatization, because it flys on high, and Ascension and Descension, because it mounts and descends within the glass.

A while after, the water begins to thicken and coagulate somewhat more, growing very black, like unto pitch, and finally comes the body and earth, which the envious have called Terra Foetida, that is, stinking earth: for then because of the perfect putrefaction, which is as natural as any other can be, this earth stinks, and gives a smell like the odour of graves filled with rottenness, and with bodies as yet charged with their natural moisture. This earth was by Hermes called Terra foliata, or the Earth of leaves, yet his true and proper name is Leton, which must afterwards be whitened. The Ancient Sages that were Cabalists, have described it in their Metamorphoses, under the History of the Serpent of Mars, which had devoured the companions of Cadmus, who slew him, piercing him with his lance against a hollow Oak. Note this Oak.


CHAPTER IV Of the man and the woman clothed in a gown of Orange colour upon a field azure and blue, and of their rolls.

The man painted here doth expressly resemble myself to the natural, as the woman doth lively figure Perrenelle. The cause why we are painted to the life, is not particular to this purpose for it needed but to represent a male and a female, to the which our two particular resemblance was not necessarily required, but it pleased the Painter to put us there, just as he hath done higher in this Arch, at the feet of the Figure of Saint Paul and Saint Peter, according to that we were in our youth; as he has likewise done in other places, as over the door of the Chapel of Saint James in the Bouchery near to my house (although that for this last there is a particular cause) as also over the door of Saincte Geneviesue des Ardans, where thou mayst see me. I made then to be painted here two bodies, one of a Male, and another of a Female, to teach thee that in this second operation, thou hast truly, but yet not perfectly, two natures conjoined and married together, the Masculine and the Feminine, or rather the four Elements; and that the four natural enemies, the hot and cold, dry and moist, begin to approach amiably one towards another, and by means of the Mediators and Peace-makers, lay down by little and little, the ancient enmity of the old Chaos.

Thou knowest well enough who these Mediators and Peace-makers are, between the hot and the cold there is moisture, for he is kinsman and allied to them both; to hot by his heat, and to cold by his moisture: And this is the reason, why to begin to make this peace, thou hast already in the precedent operation, converted all the confections into water by dissolution. And afterwards thou hast made to coagulate the water, which is turned into this Earth, black of the black most black, wholly to accomplish this peace; for the Earth, which is cold and dry, finding himself of kindred and alliance with the dry and moist, which are enemies, will wholly appease and accord them.

Doest thou not then consider a most perfect mixture of all the four Elements, having first turned them to water, and now into Earth? I will also teach thee hereafter the other conversions, into air when it shall be all white, and into fire, when it shall be of a most perfect purple. Then thou hast here two natures married together, whereof the one has conceived by the other, and by this conception it is turned into the body of the Male, and the Male into that of the Female; that is to say, they are made one only body, which is the Androgyne or hermaphrodite of the Ancients, which they have also called otherwise the head of the Crow, or natures converted.

In this fashion I paint them here, because thou hast two natures reconciled, which (if they be guided and governed wisely) can form an Embrion in the womb of the Vessel, and afterwards bring forth a most puissant King, invincible and incorruptible, because it will be an admirable quintessence. Thus thou sees the principal and most necessary reason of this representation: The second cause, which is also well to be noted, was because I must of necessity paint two bodies, because in this operation it behoves that thou divide that which hath been coagulated, to give afterwards nourishment, which is milk of life, to the little Infant when it is born, which is endued, by the living God, with a vegetable soul.

This is a secret most admirable and secret, which for want of understanding, it has made fools of all those that have sought it without finding it, and has made every man wise that beholds it with the eyes of his body, or of his spirit.

Thou must then make two parts and portions of this Coagulated body, the one of which shall serve for Azoth, to wash and cleanse the other, which is called Letch, which must be whitened: He which is washed is the Serpent Python, which, having taken his being from the corruption of the slime of the Earth gathered together by the waters of the deluge, when all the confections were water, must be killed and overcome by the arrows of the God Apollo, by the yellow Sun, that is to say, by our fire, equal to that of the Sun.

He which washes, or rather the washings which must be continued with the other moity; these are the teeth of that Serpent, which the sage workman, the valiant Theseus, will sow in the same Earth, from whence there shall spring up armed Soldiers, which shall in the end discomfit themselves, suffering themselves by opposition to resolve into the same nature of the Earth, and the workman to bear away his deserved conquests.

It is of this that the Philosophers have written so often, and so often repeated it. It dissolves itself, it congeals itself, it makes itself black, it makes itself white, it kills itself, and it quickens itself. I have made their field be painted azure and blue, to show that I do but now begin to get out from the most black blackness, for the azure and blue is one of the first colours, that the dark woman lets us see, that is to say, moisture giving place a little to heat and dryness: The man and woman are almost all orange-coloured, to show that our Bodies, or our body which the wise men here call Rebis, has not as yet digestion enough and that the moisture from whence comes the black blue and azure, is but half vanquished by the dryness.

For when dryness bears rule, all will be white, and when it fights with, or is equal to the moisture, all will be in part according to these present colours. The envious have also called these confections in this operation, Nummus, Ethelia, Arena, Boritis, Corfufle, Cambar, Albar aris, Duenech, Randeric, Kukul, Thabricis, Ebisemech, Ixir, &c which they have commanded to make white.

The woman has a white circle in form of a roll round about her body, to show thee that Rebis will begin to become white in that very fashion, beginning first at the extremities, round about this white circle. Scala Phylosophoru, that is the Book entitled The Philosophers Ladder, says thus: The figure of the first perfect whiteness is the manifestation of a certain little circle of hair, that is passing over the head, which will appear on the sides of the vessels round about the matter, in a kind of a cierine or yellowish colour.

There is written in their Rowles, Home veniet ad judicium Dei, that is, Man shall come to the judgement of God : Vere (says the woman) illa dies terribilis erit, that is, Truly that will be a terrible day. These are not passages of holy Scripture, but only sayings which speak according to the Theological sense, of the judgement to come. I have put them there to serve myself of them towards him, that beholds only the gross outward and most natural Artifice, taking the interpretation thereof to concern only the Resurrection, and also it may serve for them that gathering together the Parables of the Science, take to them the eyes of Lynceus, to pierce deeper then the visible objects. There is then, Man shall come to the judgement of God: Certainly that day shall be terrible. That is as if I should have said; It behoves that this come to the colour of perfection, to be judged and cleansed from all his blackness and filth, and to be spiritualized and whitened. Surely that day will be terrible, yet certainly, as you shall find in the Allegory of Aristeau, Horror holds us in prison by the space of four-score days, in the darkness of the waters, in the extreme heat of the Summer, and in the troubles of the Sea. All which things ought first to pass before our King can become white, coming from death to life, to overcome afterwards all his enemies.

To make thee understand yet somewhat better this Albification, which is harder and more difficult than all the rest, for till that time thou may err at every step, but afterwards thou canst not, except thou break thy vessels, I have also made for thee this Table following.



CHAPTER V The figure of a man, like that of Saint Paul, clothed with a robe white and yellow, bordered with gold, holding a naked sword, having at his feet a man on his knees, clad in a robe of orange colour, black and white, holding a roll.

Mark well this man in the form of Saint Paul, clothed in a robe entirely of a yellowish white. If thou consider him well, he turns his body in such a posture, as shows that he would take the naked Sword, either to cut off the head, or to do some other thing, to that man which is on his knees at his feet, clothed in a robe of orange colour, white and black, which says in his roule, DE LE MALA QVAE FECI, that is, Blot out all the evil which I have done, as if he should say, TOLLE NIGREDINEM, Take away from me my blackness; A term of Art: for Evil signifieth in the Allegory blackness, as it is often found in Turba Phylosophorum: See it until it come to blackness, which will be thought Evil. But wouldest thou know what is meant by this man, that takets the Sword? It signifies that thou must cut off the head of the Crow, that is to say, of the man clothed in divers Colours, which is on his knees.

I have taken this portrait and figure out of Hermes Trismagistus, in his Book of the Secret Art, where he says, Take away the head of this black man, cut off the head of the Crow, that is to say, Whiten our black. Lambspring, that noble German, has also used it in the Commentary of his Hieroglyphics, saying, In this wood there is a Beast all covered with black, if any man cut off his head, he will loose his blackness and put on a most white colour. Will you understand what that is? The blackness is called the head of the Crow, the which being taken away, at the instant comes the white colour: Then that is to say, when the Cloud appears no more, this body is said to be without a head.

These are his proper words. In the same sense the Sages have also said in other places, Take the Viper which is called De rexa, cut off his head, &c. that is to say, take away from him his blackness. They have also used this Periphrasis when to signify the multiplication of the Stone, they have fained a Serpent Hydra, whereof, if one cut off one head, there will spring in the place thereof ten; for the stone augments tenfold, every time that they cut off this head of the Crow, that they make it black, and afterwards white, that is to say, that they dissolve it anew, and afterward coagulate it again.

Mark how this naked Sword is wreathed about with a black girdle, and that the ends thereof are not so wreathed at all. This naked shining Sword is the stone for the white, or the white stone, so often by the Philosophers described under this form. To come then to this perfect and sparkling whiteness, thou must understand the wreathings of this black girdle, and follow that which they teach, which is the quantity of the imbibitions. The two ends which are not wreathed about at all, represent the beginning and the ending: for the beginning it teaches that you must inbibe it at the first time gently and scarcely, giving it then a little milk, as to a little Child newborn, to the intent that Ifir, as the Authors say, be not drowned: The like must we do at the end, when we see that our King is full, and will have no more. The middle of these operations is painted by the five whole wreathes, or rounds, of the black girdle, at what time, (because our Salamander lives of the fire, and in the middest of the fire, and indeed is a fire, and an Argent vive, or quicksilver, that runs in the middest of the fire fearing nothing), thou must give him abundantly, in such sort that the Virgins Milk compass all the matter round about.

I have made to be painted black all these wreaths or rounds of the girdle, because these are the imbibitions, and by consequence, blacknesses: for the fire with the moisture (as it hath been often said) causeth blackness. And as these five whole wreathes or rounds show that you must do this five times wholly, so likewise they let you know that you must do this in five whole months, a month to every imbibition: See here the reason why Haly Abenragel said, the Coction or boiling of the things is done in three times fifty days: It is true that if thou count these little imbibitions at the beginning and at the end, there are seven. Whereupon one of the most envious has said, Our head of the Crow is leprous, and therefore he that would cleanse it, he must make it go down seven times into the River of regeneration of Jordan, as the Prophet commanded the leprous Naaman the Syrian.

Comprehending herein the beginning, which is but of a few days, the middle, and the end, which is also very short. I have then given thee this table, to tell thee that thou must whiten my body, which is upon the knees, and demands no other thing: for Nature always tends to perfection, which thou shall accomplish by the apposition of Virgins milk, and by the decoction of the matters which thou shall make with this milk, which being dried upon this body, will colour it into this same white yellow, which he who takes the Sword, is clothed withall, in which colour thou must make they Corfufle to come. The vestments of the figure of Saint Paul are bordered largely with a golden and red citrine colour.

Oh my Son, praise God, if ever thou sees this, for now hast thou obtained mercy from Heaven; Imbibe it then, and teine it till such time as the little Infant be hardy ans strong, to combat against the water and the fire: In accomplishing the which, thou shall do that which Demagoras, Senior, and Haly have called, The putting of the Mother into the Infants belly, which Infant the Mother had but lately brought forth; for they call the Mother the Mercury of Philosophers, wherewith they make their imbibitions and fermentations, and the Infant they call the Body, to teine or colour the which this Mercury is gone out. Therefore I have given thee these two figures, to signify the Albifications, for in this place it is that thou hast need of great help, for here all the World is deceived.

This operation is indeed a Labyrinth, for here there present themselves a thousand ways at the same instant, besides that, thou must go to the end of it, directly contrary to the beginning, in coagulating that which before thou dissolved, and in making earth that which before thou made water. When thou hast made it white, then hast thou overcome the enchanted Bulls that cast fire and smoke out of their nostrils. Hercules has cleansed the stable full of ordure, of rottenness, and of blackness. Jason has powred the decoction or broth upon the Dragons of Colchos, and thou hast in thy power the horn of Amalthea which (although it be white) may fill thee all the rest of thy life with glory, honour, and riches. To have the which, it has behoved thee to fight valiantly, and in manner of an Hercules, for this Achelous, this moist river, is indewed with a most mighty force, besides that he often transfigures himself from one form to another. Thus hast thou done all, because the rest is without difficulty.

These transfigurations are particularly described in the Book of the Seven Egyptian Seals, where it is said (as also by all Authors) that the Stone, before it will wholly forsake his blackness, and become white in the fashion of a most shining marble, and of a naked flaming sword, will put on all the colours that thou canst possibly imagine, often will it melt, and often coagulate itself, and amidst these divers and contrary operations (which the vegetable soul which is in it makes it perform at one and the same time) it will grow Citrine, green, red (but not of a true red) it will become yellow, blue, and orange colour, until that being wholly overcome by dryness and heat, all these infinite colours will end in this admirable Citrine whiteness, of the colour of Saint Pauls garments, which in a short time will become like the colour of the naked sword; afterwards by the means of a more strong and long decoction it will take in the end a red Citrine colour, and afterward the perfect red of the vermillion, where it will repose itself forever.

I will not forget, by the way, to advertise thee, that the milk of the Moon, is not as the Virgins milk of the Sun; think then that the inbibitions of whiteness, require a more white milk than those of a golden redness; for in this passage I had thought I should have missed, and so I had done indeed had it not been for Abraham the Jew; for this reason I have made to be painted for thee the Figure which takes the naked sword, in the colour which is necessary for thee, for it is the Figure of that which whitens.


CHAPTER VI Upon a green field, three resuscitants, or which rise again, two men and one woman, altogether white: Two Angels beneath, and over the Angels the figure of our Saviour coming to judge the world, clothed with a robe which is perfectly Citrine white.

I have so made to be painted for thee a field green, because that in this decoction the confections become green, and keep this colour longer than any other after the black. This greenness shows particularly that our Stone has a vegetable soul, and that by the Industry of Art it is turned into a true and pure tree, to bud abundantly, and afterwards to bring forth infinite little sprigs and branches. O happy green (says the Rosary) which doest produce all things, without thee nothing can increase, vegetate, nor multiply. The three folk rising again, clothed in sparkling white, represent the body, soul, and Spirit of our white Stone.

The philosophers do ordinarily use these terms of Art to hide the secret from evil men. They call the Body that black earth, obscure and dark, which we make white: They call the Soul the other half divided from the Body, which by the will of God, and power of nature, gives to the body by his inbibitions and fermentations a vegetable soul, that is to say, power and virtue to bud, increase, multiply, and to become white, as a naked shining sword: They call the Spirit, the tincture & dryness, which as a Spirit has power to pierce all Metallic things. I should be too tedious, if I should show thee how good reason they had to say always and in all places, Our Stone has semblably to a man, a Body, Soul, and Spirit. I would only that thou note well, that as a man indued with a Body, Soul and Spirit, is notwithstanding but one, so likewise thou hast now but one only white confection, in the which nevertheless there are a Body, a Soul, and a Spirit, which are inseparably united.

I could easily give very clear comparisons and expositions of this Body, Soul, and Spirit; but to explicate them, I must of necessity speak things which God reserves to reveal unto them that fear and love him, and consequently ought not to be written. I have then made to be painted here, a Body, a Soul, and a Spirit, all white, as if they were rising again, to show thee, that the Sun and Moon and Mercury are raised again in this operation, that is to say, are made Elements of air, and whitened: for we have heretofore called the blackness, Death; and so continuing the Metaphor, we may call Whiteness, Life; which comes not, but with, and by a Resurrection. The Body, to show this more plainly, I have made to be painted lifting up the stone of his tomb, wherein it was enclosed: The Soul, because it cannot be put into the earth, it comes not out of a tomb, but only I have made it be painted amongst the tombs, seeking its body, in form of a woman, having her hair dishevelled; The Spirit which likewise cannot be put in a grave, I have made to be painted in fashion of a man coming out of the earth, not from a Tomb. They are all white; so the blackness, that is death, is vanquished, and they being whitened, are from henceforward incorruptible.

Now lift up thine eyes on high, and see our King coming, crowned and raised again, which has overcome Death, the darknesses, and moistures; behold him in the form wherein our Saviour shall come, who shall eternally unite unto him all pure and clean souls, and will drive away all impurity and uncleanness, as being unworthy to be united to his divine Bidy. So by comparison (but first asking leave of the Catholic, Apostolic, and Roman Church, to speak in this manner, and praying every debonair soul to permit me to use this similitude) see here our white Exilir, which from henceforward will inseparably unite unto himself every pure metallic nature, changing it into his own most fine silvery nature, rejecting all that is impure, strange, and Heterogeneal, or of another kind. 

Blessed be God, which of his goodness gives us grace to be able to consider this sparkling white, more perfect and shining than any compound nature, and more noble next after the immortal soul, than any substance having life, or not having life; for it is a quintessence, a most pure silver, that has passed the Coppell, and is seven times refined, says the royal Prophet David.

It is not needful to interpret what the two Angels signify, that play on Instruments over the heads of them which are raised again: These are rather divine spirits, singing the marvelss of God in this miraculous operation, than Angels that call to judgement. To make an express difference between these and them, I have given the one of them a Lute, the other a haultboy, but none of them trumpets, which yet are wont to be given to them that are to call us to Judgement. The like may be said of the three Angels, which are over the head of our Saviour, whereof the one crowns him, and the other two assisting, say in their Rolls, O PATER OMNIPOTENS, O JESU BONE, that is, O Almighty Father, O good Jesu, in rendering unto him eternal thanks.


CHAPTER VII Upon a field violet and blue, two Angels of an Orange colour, and their Rolls.

This violet and blue field shows that being to pass from the white stone to the red, thou must inbibe it with a little virgins milk of the Sun, and that these colours come out of the Mercurial moisture which thou hast dried upon the Stone. In this operation of rubifying, although thou do imbibe, thou shall not have much black, but of violets, blue and of the colour of the Peacocks tail. For our stone is so triumphant in dryness, that as soon as thy Mercury touchesh it, the nature thereof rejoicing in his like nature, it is joined unto it, and drinks it greedily, and therefore the black that comes of moisture, can show itself but a little, and that under these colours violet and blue, because that dryness (as is said) doth by and by govern absolutely.

I have also made to be painted for thee, these two Angels with wings, to represent unto thee, that the two substances of thy confections, the Mercurial and the Sulphurous substance, the fixed as well as the volatile, being perfectly fixed together, do also fly together within thy vessel: for in this operation, the fixed body will gently mount to heaven, being all spiritual, and from thence it will descend unto the earth, and whethersoever thou wilt, following everywhere the Spirit, which is always moved upon the fire: Inasmuch as they are made one selfsame nature, and the compound is all spiritual, and the spiritual all corporall, so much has it been subtilized upon our Marble, by the precedent operations. The natures then are here transmuted into Angels, that is to say, are made spiritual and most subtle, so are they now the true tinctures.

Now remember thee to begin the rubifying, by the apposition of Mercury Citrine red, but thou must not pour on much, and only once or twice, according as thou shall see occasion; for this operation ought to be done by a dry fire, and by a dry sublimation and calcination. And truly I tell thee here a secret which thou shall very seldom find written, so far am I from being envious, that would to God every man knew how to make gold to his own will, that they might live, and lead forth to pasture their fair flocks, without Usury or going to Law, in imitation of the holy Patriarchs using only (as our first Fathers did) to exchange one thing for another; and yet to have that, they must labour as well as now.

Howbeit for fear to offend God, and to be the instrument of such a change which prove evil, I must take heed to represent or write where it is that we hide the keys, which can open all the doors of the secrets of nature, or to open or cast up the earth in that place, contenting myself to show the things which will teach everyone to whom God shall give permission to know what property the sign of the Balance or Libra has, when it is enlightened by the Sun and Mercury in the month of October.

These Angels are painted of an orange colour, to let thee know that thy white confections have been a little more digested, or boiled, and that the black of the violet and blue has been already chafed away by the fire: for this orange colour is compounded of the fair golden Citrine red (which thou hast so long waited for) and of the remainder of this violet and blue, which thou hast already in part banished and undone. Furthermore this orange colour shows that the natures are digested, and by little and little perfected by the grace of God.

As for their Roll, which says, SVRGITE MORTVI, VENITE AD IVDICIVM DOMINI MEI, that is, Arise you dead, and come unto the judgement of God my Lord; I have made it be put there, only for the Theological sense, rather than any other: It ends in the throat of a Lion which is all red, to teach that this operation must not be discontinued until they see the true red purple, wholly like unto the Poppy of the Hermitage, and the vermillion of the painted Lion saving for multiplying.


CHAPTER VIII The figure of a man, like unto Saint Peter, clothed in a robe Citrine red, holding a key in his right hand, and laying his left hand upon a woman, in an orange coloured robe, which is on her knees at his feet, holding a roll.

Look upon this woman clothed in a robe of orange colour, which doth so naturally resemble Perrenelle as she was in her youth; She is painted in the fashion of a suppliant upon her knees, her hands joined together, at the feet of a man which has a key in his right hand, which hears her graciously, and afterwards stretches out his left hand upon her. Would thou know what this means? This is the Stone, which in this operation demands two things, of the Mercury of the Sun, of the Philosophers (painted under the form of a man) that is to say Multiplication, and a more rich Accoustrement; which at this time it is needful for her to obtain, and therefore the man so laying his hand upon her shoulder accords and grants it unto her. But why have I made to be painted a woman? I could as well have made to be painted a man as a woman, or an Angel rather, (for the whole natures are now spiritual and corporal, masculine and feminine), but I have rather chosen to cause paint a woman, to the end that thou may judge that she demands rather this than any other thing, because these are the most natural and proper desires of a woman.

To show further unto thee that she demands Multiplication, I have made paint the man, unto whom she addresses her prayers in the form of Saint Peter, holding a key, having power to open and to shut, to bind and to loose, because the envious Philosophers have never spoken of Multiplication, but under the common terms of Art, APERI, CLAVDE, SOLVE, LIGA, that is, Open, shut, bind, loose, opening and loosing, they have called the making of the Body (which is always hard and fixed) soft fluid, and running like water: To shut and to bind, is with them afterwards by a more strong decoction to coagulate it, and to bring it back again into the form of a body.

It behoved me then, in this place to represent a man with a key, to teach thee that thou must now open and shut, that is to say, Multiply the budding and increasing natures: for look how often thou shall dissolve and fix, so often will these natures multiply, in quantity, quality, and virtue, according to the multiplication of ten; coming from this number to an hundred, from an hundred to a thousand, from a thousand to ten thousand, from ten thousand to an hundred thousand, from an hundred thousand to a million, and from thence by the same operation to Infinity, as I have done three times, praised be God. And when thy Elixir is so brought unto Infinity, one grain thereof falling upon a quantity of molten metal as deep and vast as the Ocean, it will tinge it, and convert it into most perfect metal, that is to say, into silver or gold, according as it shall have been imbibed and fermented, expelling and drying out far from himself all the impure and strange matter, which was joined with the metal in the first coagulation: for this reason therefore have I made to be painted a Key in the hand of the man, which is in the form of Saint Peter, to signify that the stone desires to be opened and shut for multiplication, and likewise to show thee with what Mercury thou ought to do this, & when; I have given the man a garment Citrine red, and the woman one of orange colour.

Let this suffice, lest I transgress the silence of Pythagoras, to teach thee that the woman, that is, our stone, asks to have the rich Accoustrements and colour of Saint Peter. She has written in her Roll, CHRISTE PRECOR ESTO PIVS, that is, Jesu Christ be pitiful unto me, as if she said, Lord be good unto me, and suffer not that he that shall become thus far, should spoil all with too much fire: It is true, that from henceforward I shall no more fear mine enemies, and that all fire shall be alike unto me, yet the vessel that contains me, is always brittle and easy to be broken: for if they exalt the fire overmuch, it will crack and flying a pieces, will carry me and sow me unfortunately amongst the ashes.

Take heed therefore to thy fire in this place, and govern sweetly with patience, this admirable quintescence, for the fire must be augmented unto it, but not too much. And pray the sovereign Goodness, that it will not suffer the evil spirits which keep the Mines and Treasures, to destroy thy work, or to bewitch thy sight, when thou considers these incomprehensible motions of this quintescence within thy vessel.



CHAPTER IX Upon a dark violet field, a man red purple, holding the foot of a Lion red as vermillion, which has wings, for it seems would ravish and carry away the man.


This field violet and dark, tells us that the stone has obtained by her full decoction, the fair Garments, that are wholly Citrine and red, which she demanded of Saint Peter, who was clothed therewith, and that her complete and perfect digestion (signified by the entire Citrinity) has made her leave her old robe of orange colour. The vermilion red colour of this flying Lion, like the pure and clear scarlet in grain, which is of the true Granadored, demonstrates that it is now accomplished in all right and equality. And that she is now like a Lion, devouring every pure metallic nature, and changing it into her true substance, into true and pure gold, more fine than that of the best mines.

Also she now carries this man out of this vale of miseries, that is to say, out of the discommodities of poverty and infirmity, and with her wings gloriously lifts him up, out of the dead and standing waters of Egypt, (which are the ordinary thoughts of mortal men) making him despise this life and the riches thereof, and causing him night and day to meditate on God, and his Saints, to swell in the Imperial heaven, and to drink the sweet springs of the Fountains of everlasting hope.

Praised be God eternally, which has given us grace to see this most fair and all-perfect purple colour; this pleasant colour of the wild poppy of the Rock, this Tyrian, sparkling and flaming colour, which is incapable of Alternation or change, over which the heaven itself, nor his Zodiac can have no more domination nor power, whose bright shining rays, that dazzle the eyes, seem as though they did communicate unto a man some supercelestial thing, making him (when he beholds and knows it) to be astonished, to tremble, and to be afraid at the same time.

Oh Lord, give us grace to use it well, to the augmentation of the Faith, to the profit of our Souls, and to the increase of the glory of this noble Realm. 

Amen.