The Consideratio Brevis of Philip à Gabella

TRANSLATED FROM LATIN BY CHRISTOPHER ATTON MA DIPLIB ALA ©

[This work was published together with the first edition of the
Confessio Fraternitatis at Cassel in 1615, from the press of W.
Wessel - Secretioris Philosophiae Consideratio brevis a Philipp à
Gabella Philosophiae St. conscripta, et nunc primum una cum
Confessione Fraternitatis R.C. in lucem edita Cassellis, Excudebat
Guilhelmus Wessellius Illmi. Pric. Typographus. Anno post natum
Christum MDCXV. It is an important early Rosicrucian document. It
quotes extensively from John Dee's Monas Hieroglyphica and has an
underlying structure based upon the lines of the Emerald Tablet of
Hermes. - A McLean]

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A Consideration of the More Secret Philosophy
by Philip à Gabella,

[Title page verso: 'May God give thee the dew of and the fatness of
the earth' Genesis 27: 28]


The Consideration of Philip à Gabella upon secret matters, dedicated
to the most distinguished nobleman Bruno Carolus Uffel, a knight of
the order of Hass.

Those who seek the hidden and secret origins of all natural things
must first trace back the perpetual sources and springs of the rivers
and fountains to the oceans itself. They wonder at the ability of the
waters to flow back and forth as if by a natural impulse. But does it
seem appropriate to tell of those philosophical matters that relate to
these secret origins praised by another author, to whom these things
were passed on, if not to you (Noble Sir) and thence to me? For it
seems right that natural reason would wish to trace the origin of all
things in the world, to discover their derivation, and how they come
to develop. I would thus appear ungrateful were I to offer these
philosophical meditations to any name but yours, and so may this work,
which exalts you as being its great originator, be presented to you.
Just as the waters that flow from the great ocean always seek to
return, similarly these contemplations flow back to you as I gladly
offer you my work. And just as the salty waters of the ocean become
clean and sweet during their long wanderings through the land, I hope
that this treatise - more commendable for its value than for its great
age - may be decorated by the deeds, the enthusiasm and the diligence
of the Rosicrucian Brotherhood. Whether my gift to you be rough-hewn
or refined, I beg you to accept it kindly. The gods do not care for
solemn pride or for prayers that are merely intended to impress. They
think little of those who call upon them with a long procession of
words and a fine speech. But you, Sir, if you have regard for my
feelings and the prayers of a man who serves you well, then I beg to
praise this attempt, made by one who has wished for some record of his
respect and of his constant service to you in this work of a period of
leisure. I wish to dedicate this work to the eternal memory of your
name.

Preface to the Reader

How does it come about, gentle reader, that of nearly all the men who
wish to learn and to gain wisdom, there is only one in every thousand
who acquires through such study even a modicum of knowledge and
wisdom? Perhaps it is because they fail to set themselves a specific
goal in their studies as they are setting out on the path to
knowledge, so that they know whether they are on the right path? For
nothing results from their diligent attempts, if they do not at the
same time hold steadfastly on the course that they have chosen as the
right one. For when they have reached their goal they will find that
all their pains and hard work will be worthless, if they have not
first worked towards a fixed end, and directed all their thoughts and
actions towards it. In such a way do sailors, when they have no
harbour to make for, wander uncertainly across the vast ocean, unsure
of their course, eventually arriving at an unsuitable harbour, or
being wrecked on the shore. For those who do not chose a suitable goal
are just like those sailors; they willingly run themselves aground or
drive their ship onto sharp rocks. No sane man has ever doubted that
this is a most fitting end to those mocked by Aeolus and Neptune, and
those who bring sorrow to their friends and joy to their enemies.
Therefore whoever wishes to know the daughter of alchemical wisdom,
resplendent in her brilliant white dress, should, before he sets out
on this crystal sea, first train his eyes and prepare his strength for
the struggles ahead in the pyronomic art. He should, as it were, first
colour himself with dyes, and then polish and smooth himself as if
with pumice, tweezers and scrapers.
But is there not always something obscure in these books? I admit that
there is, yet there is just as much - if not more - that can drive
ignorance from the mind and lay the foundations of wisdom. What rose
could be more beautiful, more sweet-smelling and more beneficial to
the mind? Such roses still have spines that tear, and thorns that
prick, but even small boys can be taught to avoid these when picking
the flowers, and to shun the Hyblaean nectar, even though it is not
deadly poison. Such a task is part of a teacher's duties, and such a
teacher must show what is to be accepted and what discarded, what is
worthy of praise and what of censure. But if anyone should accuse me
of obscurity, he should also accuse Hermes, Plato, Seneca and many
other philosophers, for it is upon their work that the present
contemplation is founded.

Chapter One

It is truth that I present to you: Truth, whose brightness drives out
all uncertainty. It is not Falsehood, which conceals the truth in the
depths of obscurity. Both my own conscience and the learning of the
ancient philosophers attest to that. May Plato be a friend to me, and
Truth an even greater friend. I will neither write nor teach anything
that has not been acknowledged by these ambassadors as being true.
Time reveals all things, and you will see that what I say is correct,
namely that:

The entire march of time reveals what is hidden,
yet also does it hide what is revealed.

There is nothing that will not be revealed, and nothing secret that
will not be brought into the light. Plutarch in his Problemata wisely
sought to discover why it was that in antiquity divine matter tended
to arise in Saturn. This is considered important because the truth,
which is generally hidden and secret is at the same time revealed
here. Saturn is considered as both the Father of Time and a God, since
Kronos can mean Saturn as well as Time.
Although it is often said that justice exercises truth a great deal,
yet truth itself is not exhausted. Therefore time must always be
given: the light reveals truth. I know enough of this philosophy to
know that it is happy to have only a few judges. I prefer it to be
judged by learned and good men, rather than the multitude. My aim is
only to philosophise, not to observe the heavens; I hope to find the
causes and the reasons for secret matters, and above all else acquire
knowledge of M, which has its origin in the heavens. All things are
moderated by a kind of harmony. All endeavours and all actions are
governed by this premise, which has attracted the downcast eyes of
some men, as they look uncertainly upon the earth, and has raised them
to gaze upon the heavens:

He has given man a sublime countenance for,
whereas all other creatures lie flat and gaze
upon the earth, man can look upon the heavens,
He has ordered man, thus upright, to turn his
face to the stars.

Yet there are those who would hide themselves away with their
philosophy, and take it with them, only to admire it. These would also
carry off language into the shadows. How fitting is Paracelsus'
description of them as men who would reap pollen, weave ropes from
sand and unravel some unknown thread. Such a private study of
philosophy can never hope to bear fruit.

Chapter Two

Learn from this chapter, then, and mark it well. Light and motion are
the most salient characteristics of the heavenly bodies. The Sun
surpasses all the other planets, since it produces its own light. The
Moon, on the other hand, exceeds all others with the speed of its
motion. These two planets are therefore deservedly considered the most
outstanding of all the heavenly bodies. The Moon is especially
powerful, since it rules all aqueous bodies. And just as it follows
the brilliant light of the Sun, which is also the principal source of
heat, the Moon's motion and its control over humidity are similarly
joined, as if by some wonderful analogy. Through another process of
analogy we can discern a pattern in the year, by simply examining a
single day. For each day comprises – by the grace of the Sun and the
Moon – its own spring, summer, autumn and winter. All basic qualities
are produced by the heat of the Sun alone, partly through themselves
and partly by chance, yet they occur in a fixed order, for if we
establish a beginning, a middle and an end to each unit of twelve, a
pattern emerges. It is indeed beautiful to consider how, all over the
earth, each year is like a single day. You may then consider the
natural mysteries of the Trinity, and with reason may you then wish
for the blackness of the many-hued night to enshroud your work. From
this consideration comes about the first and simplest form and
manifestation both of things non-existent and of things hidden in the
folds of nature: this is produced from the straight line and the
circle. It is through these that we are able to effect marvellous
changes in the nature of things, if we urge nature on correctly by the
artificial means of pyronomy (by nature I mean here everything created
by the Grace of God). But we should not only use this process to
produce those things visible and familiar in nature, but also to bring
forth those which exist, like seeds, in the hidden places of nature.
The wise man can learn about these also, but the ignorant man cannot.
Now whatever emerges from this process throws out its beams all
around, penetrating every corner of the world, and filling the world
in its own way. And so every part of the world contains the beams of
everything brought about by this process. Is it then by accident or by
design that these objects project their own forms? Indeed it is by
design, a far more powerful influence than chance. Those substances
which comprise both body and spirit (or which are of spirit alone) are
far superior to those which are purely corporeal and comprise changing
and impure elements. How much finer are those first substances than
those which only produce an imperfect form: for the perfect form will
have the same name as the substance that produces it. But just as God
has created all things, beyond all reason and the laws of nature (an
act which it is not for us to contemplate), similarly it is impossible
for anything to pass into nothingness unless it too is beyond the laws
of reason and nature; even then it may do so only by His supernatural
power.

Chapter Three

From this second consideration of the ancient philosopher's work we
turn to the star, represented by [symbol of circle with vertical line]
. The circle cannot be produced without the straight line, nor the
straight line without the point. Consequently things first came into
existence through the point and the star, and whatever is on the
periphery - however great it may be - cannot exist at all without the
aid of the central point. Thus the central point of the hieroglyphic
star represents the earth, around which both the Sun, the Moon and the
other planets run their courses and make their impression. So much
does she desire to be imbued with the sun's rays that she appears to
have been transformed into him, and disappears from the sky until, a
few days later, she reappears as I have shown her here [ Symbol of
lens-like figure ]. By joining together this image of the Moon with
its solar complement a single day was made from the evening and the
morning. This is the first day according to the philosophers, on which
light first appeared. For just as there is the law of first motion
without which all would remain motionless, so there is the power of
first and sensible form (that is, light) without which other forms
would be unable to act. Next we see the Sun and Moon resting upon a
rectilinear cross which [symbol of circle with horizontal radius] - by
a most fitting hieroglyphic interpretation - can signify both the
ternary and the quaternary. The ternary consists of two straight lines
[ >] and a common point connecting them; the quaternary consists of
four straight lines [symbol of number 4 composed of lines] , including
four right-angles produced by repeating each line. The octonary (which
I doubt many will have seen before) also presents itself here, in a
most secret fashion, [symbol of double 8 composed of eight lines] and
you should note this especially. According to the first fathers of
philosophy the magical contemplation of the ternary encompassed body,
spirit and soul. From this we obtain the remarkable septenary,
consisting of two straight lines [sumbol of number 7 composed of two
lines] sharing a common point.

Chapter Four

In the third consideration we saw that the whole encompasses
everything that we can perceive. Apart from this there are certain
parts, a certain substance, that remain apart from the rest. Every
natural thing desires this substance, just as art requires the touch
of the artisan. Exactly what this substance is I shall now tell you.
Parts of us - the hands, the nerves, the eyes - are substances that
are strengthened when food is taken. Blood is also part of us, and it
too is a substance, for it prepares other parts of the body and is
equal in strength to those other parts. I would now ask you to pay
close attention to what I say: of this whole machine (the body) a
necessary part is air, for it is air that binds the heavens and the
earth, that separates the heights from the depths, and yet also joins
them. It receives a certain substance from the earth below, and at the
same time time hermetically transfuses the strength of the stars to
the earth. I consider this just as much a part of the world as I do
the plants and animals. All the species of plants and animals are part
of the universe since they are all part of the fullness of the
universe. Even a single plant or animal may be considered a part of
the universe since, although it is perishable, it is still a part of
the whole at its death. In a similar way the air coheres with both the
heavens and the earth, and is innate in both. For this reason the
philosophers rightly call it the Hermaphrodite. Yet the natural part
of any thing possesses unity, for nothing is born without unity or
without the point. I do not think that you will ask out of ignorance
how the earth is both part of the universe and a substance itself, but
if you do then you will also need to know how it is that the heavens
are also a part. This is because the universe cannot exist without
either of them, for the universe is made of them, it comprises them
and from both equally is nourishment distributed to all animals, all
seeds, metals, minerals and all the stars. Everything is provided with
as much strength as it requires, whether it be a single thing or even
the world itself. And so it may be seen how it is that so many stars,
however much they travel and however greedy they may be, are sustained
day and night in their work and in their nourishment. For it is in the
nature of all things to take as much nourishment as they require, The
world, however, would desire the full amount of time that is allotted
to it and seize it all in a single revolution. The philosopher
provides a mundane rural analogy to explain this serious matter: he
says that eggs absorb as many humours as they need to effect the birth
of the animal. Thus it is agreed that the earth is ruled by nature,
and in this example from the microcosm there exist veins and arteries,
the former being channels for the blood, the latter for the spirit.
There are similarly in the earth channels through which water flows,
and others through which the air flows. It can thus be seen that
nature has formed the earth in the likeness of the human body, and
that both ourselves and our ancestors have named these channels of
water 'veins'. But in us there is not only blood but many types of
humour: some essential, some corrupt (these being thicker). There is
the brain in the head, the marrow in the bones, mucus and saliva,
tears and a lubricant in the limbs which makes them flexible.
Similarly in the earth there are many different kinds of humours. Some
of these are hardened by nature, and these become the earth of the
metals. Of these metals gold and silver are the most sought after by
the greedy. There are also those that are turned to stone by the
action of petrifying liquid. All of these, since they contain the four
elements, also contain their own seed. From each of these comes forth
a pair: male and female. Air is considered to be male when it is gusty
and female when cloudy and still. Fire is male when it burns with a
strong flame and female when it is harmless to the touch. When the
earth is especially hard and rocky it is considered male; when it is
easy to farm it is female.

Chapter Five

From the fourth chapter it is clear that the dislocated homogeneous
parts of the elements can show that the elements, after they have been
removed from their natural places, return to them along straight
lines. It will not therefore seem absurd that the mystery of the four
elements (into which each compound element can ultimately be resolved)
is implied by the four [symbol of four lines meeting at a point]
straight lines running in opposite directions from a single point. You
should take note and diligently observe that geometry teaches us that
a line is produced by the flow of a point. This is similar to the way
our four elemental lines are produced by the continuous fall of drops
becoming a flow (by drops we mean the points of our star). Thus does
it come about in our mechanical magic. Moreover, the cabbalistic
expansion of this quaternary according to the usual method of counting
(that is, one, two, three, four) produces, when added together, the
perfect number ten. As Pythagoras himself said, one, two, three and
four add up to ten. Therefore it is not by chance that the rectilinear
cross (which is the twenty-first letter of the Roman alphabet and
considered to be formed from four straight lines) was chosen by the
most ancient Roman philosophers to signify the number ten.
Furthermore, its division immediately shows the quinary. Its place in
the alphabet is determined also: for by multiplying the power of the
ternary by the septenary establishes it as the twenty-first. It will
be seen that this accords very well with the sun and moon, since
through the magic of these four elements a most exact separation of
the sun and moon into their own lines was effected. In addition, by
the circumferences of their lines the conjunction [symbol of circle
with four lines metting at a point] was made in the solar complement
(for by the laws of geometry a circle may be described for a line of
any length). It then becomes clear how much the proportion of our star
- signified by the cross [symbol of four lines meeting at a point] -
serves the sun and moon. The dagger-like, pointed zodiacal sign of
Aries is well-known to everyone (that is, the figure [symbol of Aries]
). It is generally considered that from its position in the heavens
comes the fiery ternary. We have added the astronomical sign of Aries,
therefore, to signify the use of fire. It is agreed that this mystical
sign, consisting of two semicircles joined by a single point, is most
aptly assigned to the time of the vernal equinox. For a period of
twenty-four hours, when arranged as at the equinox (that is, equally),
denotes our most secret proportions (by 'our' I refer here to the
earth). For this reason wise men have handed down to us the
hieroglyphic signs representing the elements and Aries. Therefore
drink of this truly golden milk, but if you would rather hunt the hare
with the sophists, then do not catch hold of the pheasant or the
ferret. You should be aware that skill is obtained by increments, for
who does not know that the origin of all skills was quite crude and
that it was only by the passing of time and the growth of experience
(the universal teacher) that they grew to perfection? This is
certainly proved by the study of medicine, a skill much sought after
and continually developing.

Wisdom always increases in the presence of men.

So you must be taught, says Seneca, as long as you remain ignorant
(perhaps throughout our whole lives), if we are to believe in this
saying. It is true that all things increase through time and that in
this way the arts have developed to such an extent that the
practitioners of our day far exceed their predecessors. So it is that
your own skill in the study of philosophy has itself grown: if we
compare the older students of the true and more secret wisdom with
you, we find that they appear quite worthless. If Hermes, the father
of philosophy, were to be brought back to life today, there is no
doubt that he would be laughed at by the alchemists, just as the
sculptors say that if Daedalus was living today and was to make such
things as those which made him famous, he too would appear ridiculous.
Indeed, the wise men of today far excel their predecessors in
increasing the number of syllogisms for our ultimate benefit. Every
skill increases: if the well is drawn off it fills up all the better.
But once you have arrived at a right decision you must continue along
that path, otherwise you will be led astray from the truth before you
have even started out on your way. Pile up that which is rare and in
short supply in the open air and, after it has been completely soaked
by the water, the rotting damp and its location make it waste away.

Chapter Six

In the fifth consideration I did not attempt to demonstrate any other
principle except that which Nature Herself has demonstrated. I
acknowledge the spagyric art as representing the most skilful and
sophisticated of all the arts, through which I am able to give you my
opinion on these matters. For, as if by divine ordinance, it teaches
us how to distinguish the pure from the impure, just as logic
distinguishes truth from falsehood; it teaches us when to separate
substances and when to bring them together; it teaches us the method
most favourable to Nature, for it distinguishes between the clear and
the confused, the subtle and the gross, the light and the heavy, fire
and air, air and water, water and earth. In such a way as this did the
Creator Himself show us everything in the First Creation. We are his
imitators, and although we do not try to duplicate his work throughout
the entire universe, yet we do attempt it in this small and confined
world of ours. It is certain that since each of these considerations
concerns the Universal Medicine, each one is also concerned with a
method of enquiry. Therefore I affirm that the Universal Medicine for
bodies is the philosophic gold, after it has been separated and drawn
to the highest state of perfection. Our common gold has absolutely
nothing in common with the philosophic gold we use to begin our task.
In that respect common gold is dead and clearly useless. For just as a
chicken is not born from a cooked egg, the Universal Medicine will not
come from cast gold. Careful consideration must be given to what must
be done, for we must not pervert nature but imitate it accurately to
the best of our abilities. All the wise men agree that there is only
this one substance, the One Medicine (speaking hieroglyphically), to
which nothing is added and only the superfluous is removed (and even
this process is achieved naturally). It is therefore a most difficult
task to locate this medicine amongst the multitude of substances,
although it would certainly be ignorant folly to look for it in an
unnatural substance. The search is therefore rightly directed towards
the sources of the metals and minerals. The philosophers set two of
these above all the rest, that is, the sources of mercury and of
sulphur. But just as they do not mean common gold, neither do they
mean common sulphur or common mercury. The philosophers' gold is
living, subtle and spiritual. Common gold is dense, hard and
unchanging. The philosophers' mercury is the prime material of all
things: without it the M cannot exist. But in fact liquid mercury, or
quicksilver, is an impure metal which comes from its own special seed.
The philosophers' sulphur is pure, permanent, white or red and
flammable. Common sulphur, however, is combustible and impermanent.
Hence it is easy to understand the difference between the
philosophers' gold and that of those who are mistaken; between the
philosophers' sulphur and that of the foolish; between the
philosophers' mercury and that of the ignorant. The difference between
heaven and earth is as great as the difference between the truly wise
and the sophist.
The philosophers' gold is gold that has not yet solidified or hardened
naturally, for if it were to do so then our man-made fire would have
no effect on it, and the craftsman would be frustrated by his own
skill. It is removed from the prime source of all the metals by
pruning and separation through spring water, and in a natural way. For
just as the Microcosm was first created out of the Macrocosm without a
soul, which was later breathed into it by divine power, in a similar
way does our man (mercury) appear. Later, he too receives a soul which
is brought forth and kindled by the continuously regulated movement of
the fire beneath. When our Mercury is joined with either magnesia or
lunaria it is more correctly known as 'aqua sicca' (dry water). This
does not wet the hands and when placed near a fire it flees like a
runaway slave. It is also known as Proteus, since it transforms itself
into various, distinct forms and is itself transformed by this
process. At times it appears in the form of dew, at times like
heavenly rain, sometimes even like snow, hail, hoar frost or a cloud,
as if it were dressed in a cloak. This transformation can be seen
everywhere: however it comes about, whether in metals, animals or
vegetable matter, it is essential for the appearance of the mercury so
that the work can be brought to a conclusion.
The mercury of Hermes and of all the Philosophers is water, the water
that falls from the sky as rain and which the Sun, as its father,
extracts from the earth each day in a very fine vapour and takes up
into that part of the sky where the downpour is formed. Here it is
condensed into rainwater by the innate natural force of the Moon, its
mother, using that same power with which she controls affairs below.
Thus it condenses into rainwater, thickens and falls in drops by its
own weight. It is moved around willy-nilly by the air or the wind
(which is, after all, nothing more than the movement of the air) until
it lands upon the centre point, that is, the earth, its nursemaid, who
must then carry it in her lap. Perhaps this seems like a Gordian knot,
yet one even tighter than Alexander's, which can only be cut by the
sword of reason.
As I have often told my sons of knowledge and wisdom, the
Philosophers' sulphur is first formed when the water has returned to
the earth. At times it floats on the top of the water and is
multicoloured, like the earth covered in foliage, or like some kind of
thick broth. All these different hues derive from the greenness of the
vitriol. But experience has confirmed that all water which is without
spirit may be hardened by heat, and that which has spirit may be
hardened by cold. He who understands how water can be hardened by heat
and how the spirit can be joined with it, will certainly discover
something a thousand times more precious than gold, more precious than
anything. Therefore the alchemist should separate the spirit from the
water and allow it to decay until it resembles a seed. After the waste
has been discarded he should reintroduce the spirit into the water
from above, and effect a conjunction between these two. It is this
conjunction or arrangement that will produce an offspring utterly
different from its parents.

Chapter Seven

The sixth consideration deals with Nature itself and so we must must
now define Nature. But Nature is a difficult thing to define, even
amongst the wise there was disagreement about which came first, God or
Nature. For if Nature came first, then God must have been created,
which he cannot have been. But if God came first, then Nature must
have been created, for only if Nature can have been born can it really
come into existence. But some wise men define Nature as the originator
of fire, and it is through fire that it enters sensible matter to
enable its reproduction. Indeed it is clear that all things are
created principally by fire. But Plato defined Nature as the Will of
God, and this is the definition that meets with the most approval
amongst the philosophers, for the Will of God is complete Goodness in
its entirety and is present in all things. His will is born from his
Divinity, so that things may be as they are, as they have been and as
they always will be, and that Nature may be proof against aging.
Nature, sensation and the whole world contains this Nature within
them, in fact every living thing contains it. For each sex is
fulfilled through procreation and this joining of the two or, more
accurately, this unity between them-which you may well call desire or
love (or both) - is quite beyond our understanding, just as much as
are desire and love. However if both God and Nature are considered to
exist and since neither can come from the other (for it must be that
which is born of the first comes second), neither God nor Nature can
be considered as having been born. Plato was quite correct when he
stated that Nature is the Will of God, for God has always willed and
it is necessary that he does so, for this is the truest cause of all
things. Since, if it is the Will of God, Nature cannot have been born,
then neither it nor God can have been born, and thus we must
understand that the nature of the Macrocosm beyond the Microcosm is
not Nature at all but God. For this same Nature, by which the world
exists, is the Will of God; but the art that pursues Nature (that is,
the Will of God) is the true knowledge of the Microcosm, and of what
must be done. For it is not Nature that carries the vitriol from the
mountain into the furnace, or builds a fire beneath. The true concern
of man, his true art, is to prepare and produce the Medicine. Every
man who has known that this art is the only true one may then practise
it faithfully. He who has learned may then assume control. But whoever
tries his skill should take care that he does not sin against the Will
of God or the Laws of Nature.
But the greatest skill is the ability to dissemble that skill, for
whoever feels it necessary to put something in writing or in speech
about this great study, uses his skill in speaking to conceal his true
meaning. This is to be contrasted with our more usual way of speaking,
so that we may more easily agree with those appearing to speak
naturally, rather than with those who have perverted that natural
method of artifice.
For as Euripides says, the use of language is simple, but every man
abandons that natural simplicity and comes under our suspicion, just
as if they are trying to deceive and defraud us. Consider well, then,
the following simple and natural example of the Great Work: the
rainwater, after it has been completely covered over and left outside
in the bright sun, becomes fetid and mud collects in the bottom. It
becomes sticky and has a bitter, foul taste. But in time this foulness
is exhausted and disappears. The sediment, or solid matter, will
separate from the water and precipitate at the bottom and remain
there. Thus a pure, clean water is produced that is sweet, fragrant
and flavoursome. Pour the water off from the sediment into another
glass and once more place it outdoors until the sediment forms a scum.
Repeat the process until no more sediment can be found. This water has
been produced naturally and as a result it is incorruptible. One could
say the same of oil, wine and other liquids except that spring water,
as I shall explain, separates all kinds of solid matter of both
contrary and similar qualities, from the vitriol of Venus and Mars. It
will do all this gradually and by a natural process. If you combine
this pure and perfect material with fire you will produce pyraustae.
After these have been left out in the sun they ferment properly.
But those fashionable Galenists and academic doctors who criticise
distillation and alchemical matters generally, have not considered
these matters seriously enough. They have not understood at all about
the heat in wine, for example. This heat is first separated by fire
from the parts with which it has been mixed, these being the cooler
and more sluggish parts of the mixture. After it has been freed from
these parts as if from an enemy it then exists in a fine type of
distilled water without any more vigorous operation taking place. For
this reason the philosophers rightly call their work (the Medicine)
'Fortitude', for this signifies the Elixir. Into its trust they
rightly pledge all nature. Furthermore, the work and the true end of
alchemy may be briefly described as that of 'the Body into the Body',
and those of Magia as 'the Spirit in the Body'. The wise men call
their results violent since they use amounts of strength that seem
greater than those ordained by nature. There is more about this in the
carefully-arranged books of Paracelsus, where there is a cure for
diseases that aims to ease and cleanse sickness by using symbols,
words and spoken formulae. But this resembles more the casting of lots
and is therefore contrary to the Will of God; for this reason we
reject it in our modern age.

Chapter Eight

In the seventh and last consideration I would not want to appear to be
pursuing a Euclidean strategy, nor any other: you should learn from
the fifth chapter of the fifth book, which concerns the secret deeds
performed by the Monarch throughout his long life. In the fourth
chapter it says that the Necrolii (or Necrolici) are forbidden a long
life, that is, they are barred from the Great Work, which Geber calls
the Third Order. The elemental substances in their crude state of
blackness (according to Raymond Lull they are of a blackness blacker
even than black) can produce a solution for the dead. The Scaiolae are
the four elements in the vitriol of Venus after they have been
purified. In the Necrolii, that is, in the First Order of the Work,
are contained ridiculous travesties, sophistical preparations indeed,
that do not withstand the test of fire. Yet they do shed light on the
Cyphant, in other words, on the formation of the embryo or infant (as
Arnold and Lull refer to it), and which Geber refers to when he says
that the instruction is not complete until the preparations of the
first order have been made (these preparations were adequately shown
in the previous chapter). Those who get to this stage who do not
advance to the other orders and therefore do not produce pyraustae are
referred to as Alloeani by Paracelsus, since they are superficial
imitators of the form and sophistical white-washers of the tinctures
of Venus and the Moon. But if we suspect that anything might go wrong
with the liquor then we should proceed as follows: the distillation
should be repeated more often so that the favourable path to the good
may be sufficiently open to you. That is, we should distinguish
between the right way, which leads to the more perfect material and
the left, which relates to imperfect bodies. Some philosophers refer
to these enigmatically as the eastern and the western parts.
Water envies the Scaiolii and conceals the liquor of the lunaria from
them. Now he who possesses the ability to extract spring water in a
torrent is known as a water diviner; he who softens using fire is
called a firetongs. Such a man laughs at the sophists, since they have
little experience and act just like the easily-disturbed Necrolii when
they are dormant, for they do not fix the tincture properly, which
develops naturally up to a certain stage before flying from the fire.
They are careless, as has often been said, about the poppy seed, which
brings sleep just like the fifth essence of the vitriol. This essence
brings about the coagulation of Mercury, which is alternately hard and
soft. The alchemists refer to this process as fixing. This essence
also brings sleep in a similar way to mandrake. But Aequaster, the
anatic material of the completed operation, will not destroy the
position of the Scaolii, for it delights to be in that spiritual seat
of the Scaolii, that is, of the philosophers' Mercury. But if the Sun
or the Moon is to be added to this crude preparation something must
first be removed, in other words, the receiving material must be
prepared by transmutation: this is the extent of the medicine of the
second order. But the greatest Adech exceeds even this with the
medicine of the third order, for the Mercury is first prepared
philosophically and then accurately and fully gathered together. Thus
prepared, the Mercury advances our purpose since, according to Geber,
it brings the material we have already mentioned to advance the work.
But this is not all, for in this order there is a difference in the
method and the subtlety of the preparation. Once the pure Nymphidic
spring water has left the Moon, the latter passes through the water of
the Scaolii and undergoes another transformation, where it will remain
difficult to work with and virtually insoluble. This has been decreed
by the earthly sun, for this process is indeed death by fixing and
life by the lightening of the Scaolii. The White Sun also agrees to
join with the Moon in the early stages but he undergoes a change
towards the end, since the King turns red at the end of the work. But
all that is written at the close of the book concerning travesties and
the Nymphidic spring water lead to obscurity, since they pervert the
traditional order. This is something which the teachers if this wisdom
often do, since (as Augurellus has it) they are dedicated to the laws
of this intricate art. So that we may comprehend the Nymphidic and
understand the Aniadic Year, in other words, how we may become
immortal through hard work and suffering, we should first learn the
characters (known as the gift of Venus) which, as Paracelsus says,
even though you may understand them in relation to each other, you do
not have practical knowledge of them. For the man who summons Palemon
and Leucothea does so in vain if he has not first attracted Nereus.
Nor will he attract Nereus if he has not first worked on the primary
trinity of life. His work will have no firm grounding at all unless he
has first attracted Vestra. For the aqueous nature of the Moon is
referred to mystically as Saturn while it makes one revolution around
the earth, by the science of the Scaolii. For the same reason it is
also given the name of Jupiter. But after it has turned through the
elements three times we represent it more obscurely, in this way:
[symbol of lunar crescent with lower cross] , which is usually known
as Mercury. You can see how lunar this symbol becomes: [symbol of
lens-like figure with lower cross] . Some wise men would hold that it
is produced by the fourth revolution, but this in no way contradicts
our secret purpose. Only the purest magic spirit will carry out the
work of whitening in place of the moon. Through his spiritual virtue,
once he is alone with us, he may speak hieroglyphically without words
for almost a whole day, introducing and impressing into the purest and
plainest earth prepared by us those four geogamic figures, or instead
that other figure shown nearby. But is not the mystical sign of Mars
produced by the combination of the hieroglyphs for the Sun and Aries?
And is not the teaching of the elements included in this? And is not,
I ask, the sign of Venus produced from a fuller exposition of the Sun
and the elements? These planets therefore have regard for the solar
revolution and the work of rehabilitating metals by fire, where there
arises during its progress that other Mercury, which is indeed the
uterine brother of the first. He appears once the lunar magic of the
Sun and the elements has been completed, just as the hieroglyphic
messenger tells us most expressively, if we will only fix our eyes
upon him and give him a more attentive hearing. By the Will of God he
is that most famous Mercury, he is the Microcosm, he is Adam. Yet some
experts would put the Sun in his place, something which we in our
present age are unable to do unless we put in charge of this golden
work a certain spirit that has been separated from its body by the
pyronomic art. This is difficult to do and very dangerous because of
the fiery and sulphurous fumes that are produced. But this spirit will
be wonderful indeed, joining Venus and even Mars to the disc of the
Moon (or at least to that of Mercury) with indissoluble bonds. This
then produces the Sun of the philosophers in what they call the third
position, which completes our septenary number. Care must therefore be
taken when such an operation takes place in the Vitriol to ensure that
the central heat can change water into air, so that it can spread out
over the flat earth and scatter the residue, with the aid of the rain,
throughout the channels of the earth. Finally the opposite will also
come about: the air will turn to water of a particularly fine type.
This occurs if you bring about the overwhelming of the gold and silver
by the Old Man, that is, our aqueous Mercury, so that the water
consumes them: eventually he will die and be consumed as well.
The ashes of the gold are then to be sprinkled on the water, and the
water boiled until it is ready. You will then have a medicine for
curing leprosy. But take care that you do not use cold instead of hot,
or hot instead of cold. Mix like natures together, but if you must use
a substance that does not occur in nature then separate it until it
resembles a natural substance. In the end - by the Will of God - the
Great Work is achieved not by hand but by fire.

Final Chapter

In conclusion, can I really put a price on my work, when all I do is
provide a brief sketch of the lunarium of the philosophers? I do not
even possess all the required knowledge; and even if I knew how to
express myself coherently would I even dare? For I consider this
matter to be old enough to be common knowledge, while it is always the
modern writers who believe that they can make clearer and surpass the
unskilled ancients in their writing. But however it comes out my work
will at least, to the best of its ability, help to recover and restore
the ancient lost arts of knowledge and science to their descendants.
By lunarium it is generally agreed that the ancient writers refer to
Chalcantum, whether it be cupric or hungaric Chalcantum. Its body is
metallic, called 'blacking' by the Romans. It exists in two forms: it
can be dug out of the ground and can be produced artificially. When it
is out of the ground it is sometimes dark, sometimes pale.
Occasionally it is white, occasionally transparent like glass, which
is why it is commonly known as vitriol. You may get to know the bowels
of the earth well with this metal, and by purifying it you will
discover the Hidden Stone, the True Medicine. Its artificial form is
produced by the action of rainwater flowing through the metals and
forming a pool. After passing through those substances bound to the
metals, it is collected in large clay vessels where after a few days
it hardens in the air. Under certain conditions this water can turn
Mars into Venus. But what happens if the natural form is improved upon
by the pyronomic art? As the vitriol bubbles, two vapours are released
from the channels in the stone: these create the metals. The first is
therefore to be found in the elements of earth and water, with the Sun
acting upon them and producing the vitriol; the second cause is in the
chalcanthus; the third and last in the vapour, that is, in the twin
spirits of sulphur and mercury that are the source of the metal, after
its mother has first been impregnated by wild nature. The philosophers
have laid claim to lunaria themselves, due to the aqueous nature of
the Moon. Raymond Lull is chief amongst these, for we find the
following repeatedly in his writings: 'take up the stone, whatever its
form, and pour on the lunaria'. The flower of the air is considered to
be Cheiros, that of Mars is rosemary. The magicians take this for
their own and call it Martagon, as if it were born of Mars.
Undoubtedly chemistry cannot be understood without practice and
experience. For all metals can be reduced to a vitriol resembling
their own aqueous source,, without any diminution in their
composition. This vitriol is the lunaria, otherwise known as the
philosophers' tree. According to Borissa this has seven branches
representing the seven qualities of the metals. The root of this tree
is the metal-bearing earth; its trunk is red, solid and suffused with
black. Its leaves resemble those of marjoram: there are thirty of them
in all, fifteen corresponding to the length of the Moon's waxing and
fifteen to its waning. Its smell is like that of musk; at the full
moon its fruit resembles the finest saffron. If Mercury is removed
from it at the time of the full moon or at the waning and replaced
there at this same time, it turns into the Moon. If this is then
boiled six times it turns into the Sun. In short, from this pure form
flows pure water. But this water, although similar to ordinary water,
because it comes from a very deep well, must never be assumed to be
too much like ordinary water. For the elements have been interchanged,
just as it says in the Psalterium of Sonus: but although their various
names have been changed, yet their influence remains throughout. Such
a precise description enables you to bring to a conclusion all that
has taken place in the operation. For this reason have you praised
your people in all their endeavours, Lord, and you have honoured them
with glory. You have not disdained them, rather have you stood by them
at all times and in all situations.

Thus nothing of value can arise in man's affairs,
unless his mind first spurns all thoughts of grandeur,
and wonders at and worships the One and Only God.

Prayer

Eternal, unchanging and Infinite God, you who are truly born of
yourself, and from whom all other things are created; you who are Good
without comparison; you who are great without limit; eternal without
time; omnipresent but in no single place. You are the only true
virtue, the only perfection that alone embraces all other forms of
perfection and enters into each one far and wide. You appear to us
greater than the greatest; you have in your power the way to
perfection. Only when we have remained in continual contemplation for
a long period of time will we be fortunate enough to achieve this goal
ourselves; however ignorant we may be, let us not be ignorant of this
at least. Therefore, for as long as we seek you in the wilderness, let
us not lose ourselves. Bestow upon us your fatherly and infinite
goodness and mercy, so that we may come to find you in some way at
least, by loving your glory and majesty, worshipping, admiring and
adoring them. May we embrace and possess them through your only son,
Our Lord Jesus Christ, who always welcomes us. We seek this from you
and ask of you with our most heartfelt prayers that you will bring it
to pass through your Holy Spirit, for you are truly the best and
greatest God, because of the love that you freely give to us. May
there be praise and honour bestowed upon you, the One Godhead and the
Three-in-One, the only Living and True God, for all eternity and for
all time, Amen.

Philemon Philadelphiae Rosae Crucis

The End