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SPLENDOR SOLIS
Alchemical Treatises
OF
SOLOMON TRISMOSIN
ADEPT AND TEACHER OF PARACELSUS
Including 22 Allegorical Pictures Reproduced from the Original
Paintings in the Unique Manuscript on Vellum,
dated 1582, in the British Museum.
With Introduction, Elucidation of the Paintings, aiding the
Interpretation of their Occult meaning, Trismosin's Auto-
biographical Account of his Travels in Search of the Philoso-
pher's Stone, A SUMMARY OF HIS ALCHEMICAL PROCESS CALLED
" THE RED LION,"
and
EXPLANATORY NOTES
BY J.K.
LONDON :
KEGAN PAUL. TRENCH. TRUBNER & CO.. LTD.,
Broadway House, 68-74 Carter Lane, E.C. 4.
To THE Eternal Memory of
JOSEPH WALLACE
Mystic, Healer, and Revealer of
Occult Truth.
My Revered Teacher and Friend
I Dedicate this Book
in which he was Deeply Interested
J.K.
w
INTRODUCTORY.
HEN in the period of the Renaissance, men's
minds were waking from the long sleep of
mediaeval darkness, Solomon Trismosin, one
of the less known Adepts of Alchemy, went
forth in search of that secret knowledge, the possession
of which leads to Alchemical Adeptship. His romantic
Wanderings in Quest of the Philosopher's Stone, he has
himself described, and if he declares to have reached that
Eldorado of Hermetic Knowledge wherein is found the prized
Philosopher's Stone, although we may feel inclined to
doubt his word, we are, nevertheless not in a position to
entirely dispute his statement.
For since the discovery of radioactive substances chemical
theory has vastly changed. The very Elementality of the
chemical Elements is questioned, and the alchemical idea,
that Metals can be decomposed into three ultimate prin-
ciples : Salt, Mercury, and Sulphur, may not be so
absurd after all.
Let us therefore examine the actual documents remaining
of the Alchemists, especially those of reputed Adepts, that
they may be studied by the Light of the most recent re-
search of Chemical and Physical Science, and the riddle of
the Hermetic Sphinx may yet be solved.
In the book before us — provided with those wonderful
7
INTRODUCTORY
allegorical pictures, executed by an unknown artist, Tris-
mosin in veiled language and by means of artistic Symbols
reveals his mind about that mysterious and disputed
subject — the Red Tincture — the Philosopher's Stone.
Here then is a rare, and at one time, highly prized,,
Alchemical Classic, written by an adept, rescued from the
oblivion of over three centuries, — why not give the book a
fair trial ?
It evidently has a two-fold meaning, and like the Book
in Revelations, is written within and without.
As a Guide to Physical and Spiritual Adeptship, Splendor
SoLis stands both for Gold Splendour and Soul Splen-
dour, and intends to convey the Secret of Physical Alchemy
by the text, and of Spiritual Alchemy by the Allegorical
pictures.
For this reason, as Photography cannot reproduce the
beautiful colourings of the Manuscript's original paintings,
a minute description of the 22 pictures, fully aware of their
Mystic meaning, has been inserted in the middle of the text
of Splendor Solis, that the allegorical importance of the
figures may not be overlooked. Their Mystic Meaning seems
to be identical with that of the 22 keys of the Tarot, and
they observe the same order.
For the Spiritual Interpretation of these Mystic Pictures,
8
INTRODUCTORY
the above-mentioned minute Descriptions will be found to
be very suggestive. For as observed, Splendor Solis
has both a Physical-Alchemical, and a Spiritual-Mystic
meaning.
The Alchemical theory describes in veiled terms a Gold
Process, possibly the very process of which Kiesewetter
observes, in his History of The Occult Sciences, that it
stretches through the History of Alchemy like a Sea-serpent.
It may, for all that be the true Process, that has been
transmitted by tradition, and the Sea-serpent maybe a living
aquatic monster, that has survived the Deluge and other
Cataclysms in some deep sea cave.
It is with the Philosopher's Stone as with the Sea-serpent,
some say they have seen it, while the whole mass of man-
kind has not ; but the evidence of the few who have seen,
outweighs the opinion of the many who have not.
A thing still is, though people know nothing about it.
Like Argon or Neon, it may be universal, and remain
universally unknown, yet, nevertheless, it exists.
What is unknown, may be ignored, but, although we know
nothing about it, it is there, for all that.
Whether we consider Alchemy as a Science of Occult
Chemistry, or as a Kabbalistic Art of Spiritual Regeneration,
9
INTRODUCTORY
the process Splendor Solis endeavours to communicate
is equally remarkable and curious.
As a Spiritual-Mystic book, Splendor Solis stands not
only for imparting knowledge of the Splendour, or Occult
Chemical, possibly Radioactive and Creative Power of
Disassociated and Spiritualised Gold, it intends also the
Mystic Gold, — the Divine Soul, the God and Gold of True
Hermetic Philosophy.
The Secret of Hermetic Science or Philosophy
is as its name indicates : SOUL-KNOWLEDGE.
Hermetic Science does not relate to material things, but
uses Alchemical symbols as a blind for Spiritual Realities.
It is an Alchemy of the Mind and Soul, a Spiritual
Alchemy.
Thus is JACOB BEHMEN an Adept of Hermetic
Philosophy, but not an Adept in Physical Alchemy. In
His Philosophy the Philosopher's Stone is a S3anbol for Divine
Illumination, and the Mastery, or Great Work, relates to the
Regeneration of the Soul.
A study of the Works of Jacob Behmen, especially of the
"AURORA"— the Sun— or Soul— rise in the Mind, will
give an idea of the Life of God in the Soul of Man.
One should, however attempt to understand the inner
meaning of Behmen's phraseology, before reading any of his
10
INTRODUCTORY
Works, as otherwise they are merely curious, but studied
esoterically they are Divine.
Behmen — ^the name has been naturaUsed in England
three hundred years ago, and is preferable to the German
BoEHME, — frequently uses the word Tincture. His
definition of it is that it gives lustre to metals, and colour
and fragrance to flowers. It is the Life. For when Tincture
vanishes, pallor and decay result. It is the Spirit of the
Creator, the Father of All, for Life is Soul, and the
Creator is the Soul of all things and beings who upholds
all with His Everpresence.
Therefore we say the Soul-Power is the Sole-Power
in Nature. It is the supreme Mind that rules all, and
of which Man's Mind is a part. The identity of the Man-
God with the God-Man was known to the Divine Philosophers
of all time. Thereon is based all Divine Philosophy. It
is the proof of the Truth of the Occult, the Occult Truth.
Out of the Ether comes Man's Soul, a part of the Creator,
living by His Everpresence, bearing within Man's Mind, which
is capable of knowing all things.
As Man's Mind unfolds. Nature's secrets are revealed, and
her Forces are invaded, showing that Mind rules the All,
and Man's Mind is One with the All-Mind of the Creator.
The fact that man can meister Nature, shows, that he
II
INTRODUCTORY
has and is a part of the Power that maintams the Universe.
The Creator thinks as man thinks, and when man thinks
as the Creator thinks his Thought is Truth.
The object of our being here, is to gain Experience.
It is our Duty to ascend to the heights of the Mind, and take
stock of Existence, in as far as it affects us. Knowledge
thus gained will be the starting point of our mental career
beyond. Wisdom acquired here, is the beginning of Divine
Wisdom. Many do not gain Wisdom, but all gain Experience.
Those who rise to the height of their being, may, or may not,
give out their view to the world, or to that portion that knows
of them ; the main thing is to rise to a coign of vantage, and
get the Mind- View, that the Soul may be re-born in the flesh,
and while having experience of Matter, to master it.
EST IN MERCURIO SOLIS
gUOD QUAERUNT SAPIENTES
J.K.
12
THIS BOOK
IS NAMED
SPLENDOR SOLIS
OR
Splendour of the Sun
AND IS DIVIDED INTO SEVEN PARTS. IN WHICH
IS DESCRIBED THE HIDDEN MYSTERY OF THE
OLD PHILOSOPHERS, AS WELL AS ALL THAT
NATURE REQUIRES TO CLEARLY ACCOMPLISH
THE WHOLE WORK, INCLUDING ALL THE ADDED
THINGS; AFTER WHICH NO ONE SHALL BE
ADVISED TO GRAPPLE WITH THE MYSTERY OF
THE NOBLE ART WITH HIS OWN SENSES.
I AM THE WAY AND EVEN ROAD,
WHO PASSES HERE WITHOUT A REST,
WILL FIND A GOODLY LIFE ABODE,
AND IN THE END BE EVER BLESSED.
14
Plate I.— SPLENDOR SOLIS.
\Jace f. 15.]
PREFACE
ALPHIDIUS, one of the old Philosophers, said:
" Every one who does not care for the trouble of
obtaining the Philosopher's Stone, will do better
in making no enquiries at all than only useless ones."
The same also says Rhases, in his book " Light of
Lights " : " Let it be said then to all, I hereby admonish
them most earnestly, that none be so foolhardy to presume
to understand the unknown intermixture of the elements,'*
for as RosiNUS says : " All who engage in this Art, and are
wanting the knowledge and perception of things, which the
Philosophers have described in their books, are erring
immensely ; for the Philosophers have founded this art in
a natural beginning, but of a very hidden operation.'
Though it is evident that all corporeal things originate in and
are maintained and exist of the Earth, according to Time
and Influence of the Stars and Planets, as : Sun, Moon and
the others, together with the four qualities of the elements,
which are without intermission, moving and working
therein, thereby creating every growing and procreating
thing in its individual form, sex and substance, as first
created at the Beginning by God, the Creator, consequently
>all metals, originate in the earth of a special and peculiar
16
PREFACE
matter produced by the four properties of the four elements,
which generate in their mixture the metallic force, under
the influence of their respective planets.
All this is well described by the natural master Aristotle,
in the fourth Book Meteorologicorum, when he says, that
Quicksilver is a matter common to all metals. But it must
be known that first in Nature is the compound matter of
the four elements.
In acknowledging this property of Nature, the Philoso-
phers called their Matter Mercurius, or Quicksilver.
How this Mercurius takes the perfect form of Gold, silver
or other metals through the working of nature need not
be mentioned here. The teachers of Nature's Philosophy
describe it sufficiently in their books.
Upon such is based and founded the Art of the
Philosopher's Stone; for it originates in Nature, thence follows
a natural end in a just form, through just and natural
means.
16
THE FIRST TREATISE
In the following Treatise we shall discourse on
THE origin of THE StONE OF THE PHILOSOPHERS AND THE
Art HOW to produce it.
THE Philosopher's Stone is produced by means of
the Greening and Growing Nature.
Hali the Philosopher, says thereof : " This
Stone rises in growing, greening things." Where-
fore when the Green is reduced to its former nature, whereby
things sprout and come forth in ordained time, it must be
decocted and putrefied in the way of our secret art. That
by Art may be aided, what Nature decocts and putrefies, until
she gives it, in due time, the proper form, and our Art but
adapts and prepares the Matter as becomes Nature, for such
work, and for such work provides also, with premeditated
Wisdom, a suitable vessel.
For Art does not undertake to produce Gold and Silver,
anew, as it cannot endow matter with its first origin, nor is
it necessary to search our Art in the places and caverns of the
earth, where minerals have their first beginning. Art goes
quite another way to work and with different intention
from Nature, therefore does Art also use different tools and
instruments.
17
B
THE FIRST TREATISE
For that reason can Art produce extraordinary things
out of the aforesaid natural beginnings such as Nature of
herself would never be able to create. For unaided Nature
does not produce things whereby imperfect metals can in a
moment be made perfect, but by the secrets of Our Art this
can be done.
I Here Nature serves Art with Matter, and Art serves
I Nature with suitable Instruments and method convenient
for Nature to produce such new forms ; and although the
before mentioned Stone can only be brought to its proper
form by Art, yet the form is from Nature. For the form
of every thing be it living, growing, or metallic, comes into
existence by virtue of the interior force in matter — except
the human soul.
f~ But it must be borne in mind that the essential form
cannot originate in matter unless it is by the effect of an
accidental form, not by virtue of that form, but by virtue
of another real substance, which is the Fire or some other
[accidental active heat.
By way of allegory, we take a hen's egg ; in this the
form of the chicken can not take shape, without
the presence and aid of accidental form, which is the inter-
mixture of the red with the white, by virtue of the heat
coming from the hatching hen, and although the egg is the
18
c
b
THE FIRST TREATISE
hen's material, nevertheless it cannot develop either its real
or accidental form, otherwise than by putrefaction, which
is caused by the influence of warmth, so can also neither
the real nor the accidental form of the Philosopher's Stone
originate in their natural matter without the agency of
Putrefaction or Decoction, of which we shall speak here-
after.
Putrefaction takes place when the natural heat of a /
i
moist body is expelled by an external heat, or else when the
natural heat of the subject is destroyed by cold. For then
the natural warmth leaves everything and gives room to
putrefaction.
The Philosophers do not mean this kind of Putrefaction,
Their Putrefaction is a moistening of dry bodies, that they
may be restored to their former state of Greening and
Growing.
In this process of Putrefaction, moist and dry are joined
together and not destroyed, but the moisture is quite se-
parated from the dryness, then it is necessary to separate
the dry parts that turned to ashes.
This Incineration the Philosophers will also not have,
but they will have their Putrefaction, which is a drying,
trituration and calcination^ to be done in such wise, that the
natural moisture and dryness be united together, but se-
19
THE FIRST TREATISE
/ parated and dried up from the superfluous moisture that
{ is destructive.
Even as the food is being absorbed on entering an
animal's stomach, that it may be digested and changed and
afterwards supply the feeding force and moisture necessary
to the existence and augmentation of nature, and be separated
of its superfluous parts. How then ever3rthing has to be fed
in its way according to its nature will be shown in the afore-
said Philosopher's Stone.
20
Plate II.— THE FIRST TREATISE.
[/ace pi. iii.]
Plate III.— THE SECOND TREATISE.
yace fl. ii.]
THE SECOND TREATISE
MATTER AND NATURE OF THE PHILOSOPHER'S
STONE
MORIENUS says : You shall know that the whole
work of this Art ends in two Operations hanging
very close together, so that when the one is com-
plete, the other may begin and finish, this
perfecting the whole Mastery.'^ But as they only act on their
own matter, it is necessary to give more particulars about it.
Geber says in his " Summa Perfections Magisteri in
SUA Natura " " that Nature produces the Metals from
Mercury and Suphur," and to the same effect we see
Ferrarius speak in his " Treatise on Alchemy," in the
25th chapter, that from the beginning of the Origin of Metals,
Nature also uses a slimy, heavy water, mixed with a very
peculiar white sulphuric subtile earth, which resolves the
former into a steam and vapour, raises it in the veins or
crevices of the earth and decocts, steams and collects it
together so long, till at last dryness and moisture completely
unite, thereby forming the substance which we call Mercury,
and which constitutes the peculiar and very first Matter of
21
THE SECOND TREATISE
all metals, and again he treats of it in the 26th chapter as
follows : " Those who will imitate nature, are not to use
Mercury only, but Mercury mixed with Sulphur, but not
the common Mercury and Sulphur, but those only which
Nature herself has mixed, well prepared and decocted into
a sweet fluid. In such a Mercury Nature has begun with
primary action and ended in a metallic nature, having thus
done her part, leaving the rest for Art to complete her work,
into a perfect Philosopher's Stone.
From the aforesaid it will be seen that he who will proceed
properly in this Art, shall according to all Philosophers^,
begin where nature has left off, and shall take that Sulphur
and Mercury which nature has collected in its purest form,
in which took place the immediate union, which otherwise
cannot be accomplished by anybody without art.
In order to receive the force that penetrates such subtle
Matter, some Alchemists calcinate Gold that they may dis-
solve it, and separate the elements until they reduce it to a
volatile spirit or to the subtle nature of the greasy fumes
of Mercury and Sulphur, and this then is the nearest matter,
that combines most closely with gold, and receives th)e form
of the occult Philosopher's Stone, this matter is called the Mer-
cury of the Philosophers, about which Aristotle, speaking
to Alexander the King, says : " Chose for our Stone that
22
THE SECOND TREATISE
wherewith kings are decorated and crowned."
Though this Mercury alone is the matter and the one
only thing and a combination of other things, yet is this
thing so manifold in its effects, and in its names, that no one
can find out the true meaning from the writings of the
Philosophers, and this is done for the purpose as RosiNUS
says, " that every one may not get at it."
It is at the same time a way of producing effects and a
vessel wherein all things multiply themselves, because of the
adjustment of all things comprised in Nature.
For now the Philosophers say : " dissolve the thing,
and sublimate it, and then distil it, coagulate it, make it
ascend, make it descend, soak it, dry it, and ever up to an
indefinite number of operations, all ofjyhich-iake_ place at
the jamejuBfi anrl in thPLSJtmp^y^ssfil " Alphidius Confirms
this and says : " You must know that when we dissolve
we sublimate as well and calcinate without interruption,"
and if our Corpus is being thrown into the water, for the pur-
pose of dissolution, it first turns black, then separates itself,
dissolving and sublimating, it unites itself with the spirit
which is its origin and birth.
It has been compared as analogous to all things in the
world, visible or invisible, possessed of a soul or not, cor-
poreal or animal, dead or alive, mineral or vegetative ;
23
THE SECOND TREATISE
analogous to the elements and their compositions, to things
hot and cold, further to all colours, all fruits, all birds, and
in short to all things between Heaven and Earth, and
among all these are belonging to this Art the aforesaid
operations, which are explained by the Philosophers in two
word " Man and Wife," or " Milk and Cream." He who
does not understand these does not understand the pre-
paration of this Art.
24
Plate IV.— THE THIRD TREATISE.
[face f. 25.]
THE THIRD TREATISE
NOW FOLLOWS THE MEANS WHEREBY THE
WHOLE WORK OF THIS MASTERY IS PERFECTED ;
EXPLAINED BY A FEW SUITABLE ILLUSTRA-
TIONS, PARABLES, AND VARIOUS APHORISMS OF
THE PHILOSOPHERS
HERMES, a Father of Philosophy, says : " It is indeed
needed that at the End of this World, Heaven
and Earth should meet and come home." Meaning
by Heaven and Earth the aforesaid two Operations ;
but many doubts arise, before the Work is finished. Thkt
the following Figures may be better understood we give a
few Parables in illustration :—
AND THIS IS THE FIRST PARABLE:
God created the Earth plain and coarse, and very pro-
ductive of Gravel, Sand, Stones, Mountains and Vallej^,
but through the influence of the planets, and the working
of Nature, the Earth has been changed into many forms.
Outside there are hard stones, high mountains and deep
25
THE THIRD TREATISE
valleys, and strange things and colours are inside the Earth,
as, for instance. Ores and their beginnings, and with such
things earth has come from the original form, in the
following manner : Where the Earth first began to grow large,
or to expand and multiply, the constant operation of the
Sun-Heat also formed in the interior of the Earth a sulphury
vapourous and damp heat, penetrating her through and
through. This penetrating work of the Sun's heat caused
in the cold and damp of the Earth, the formation of large
quantities of vapour fumes, fog and gas, all of which grow
with the length of time strong enough to follow their ten-
dency to rise, thus causing on the Earth's surface eruptions,
forming hill and dale, &c. Where there are such hills and
dales, there the Earth has been matured and most perfectly
mixed with heat and cold, moisture and dryness, and there
the best ores may be found. But where the earth is flat
there has been no accumulation of such fumes and vapours,
and there no ores will be found, while the uplifted part of
the soil, especially, such as has been slimy, loamy, and fat,
and has been saturated with a moisture from on high ; got
soft again, forming dough-like layers one on top of the other,
which in the course of time, under the influence of the Sun's
heat, become more and more firm, hard and baked ; and
other ground as gravel and sand, brittle and yet soft, hanging
26
THE THIRD TREATISE
together like grapes, is too meagre and dry, and has not
received enough moisture, consequently it could not form
itself into layers, but remained full of holes, like badly
prepared pap, or like a mealy dough, wl^ich has not been
watered enough ; for no earth can become stone, unless it be
rich and slimy and well mixed with moisture.
After the drying up of the water by the Sun's heat, the
fat substance will keep the ground together, as otherwise
it would remain brittle and fall to pieces again. That which
has not become perfectly hard as yet, may become so, and
turn to stone, under the constant influence of the Sun's
heat and Nature, as well as the aforesaid fumes and gases
originating in the properties of the elements, which are
by these means still being operated upon in the interior of the
earth, and when they seize upon watery vapours with a
pure, subtle earthy substance, then they form the Philoso-
phers' Mercury ; but when they are solid and brought to a
fiery, earthy and subtle hardness, then will the Philosophers'
Sulphur be the result.
About this Sulphur Hermes says : " It will receive the
powers of the highest and lowest planets, and with its force
it penetrates solid things, it overcomes all matter and all
precious stones."
27
THE OTHER PARABLE
Hermes, the First Master of this Art, says as follows :
" The Water of the Air, which is between Heaven and Earth,
is the Life of everjrthing ; for by means of its Moisture and
Warmth, it is the medium between the two opposites,- as
Fire and Water, and therefore it rains water on earth, Heaven
has opened itself, and sent its Dew on earth, making as sweet
as honey, and moist. Therefore the Earth flowers and bears
manifold coloured blooms and fruits, and in her interior
has grown a large Tree with a silver stem, stretching itself
out to the earth's surface. On its branches have been sitting
many kinds of birds, all departing at Daybreak, when the
Ravenhead became white. The same tree bears three kinds
of Fruit. The First are the very finest Pearls. The Second
are called by Philosophers Terra Foliata. The Third
is the very purest Gold. This Tree gives us as well the fruit
of Health, it makes warm what is cold, and what is cold
it makes warm, what is dry it makes moist, and makes
moist what is dry, and softens the hard, and hardens the
soft, and is the end of the Whole Art. Thereof says the
Author of " The Three Words," " The Three Moistures
are the most precious Words of the whole Mastery." And
28'
Plate V.— THE FIRST PARABLE.
[face fl. vi,]
Plate VI.— THE OTHER PARABLE.
[lace -pi. v.]
THE THIRD PARABLE
the same says Galenus, when he speaks of the Herb
LuNATiCA or Berissa.' Its root is a MetaUic Earth; it
has a red stem, spotted with black, grows easily and decays
easily, and gains Citrine Flowers after three days ; if it is put
in Mercury, it changes itself into perfect Silver, and this again
by further decoction changes into Gold, which then turns
hundred parts of Mercury into the finest Gold. Of this
tree speaks Virgilius, in the sixth book of the Aeneide,
when he relates a Fable, how Aeneas and Silvius went
to a tree, which had golden branches, and as often as one
broke a branche off, another one grew in its place.
THE THIRD PARABLE
AviNCENA says in the Chapter on the Moistures : —
" When Heat operates upon a moist body, then is blackness
the first result." For that reason have the old Philosophers
declared they saw a Fog rise, and pass over the whole face
of the earth, they also saw the impetuosity of the Sea, and
the streams over the face of the earth, and how the latter
became foul and stinking in the darkness. They further
saw the King of the Earth sink, and heard him cry out with
eager voice : " Whoever saves me shall live and reign with
me for ever in my brightness on my royal throne," and
Night enveloped all things. The day after they saw over
29
THE THIRD PARABLE
the King an apparent Morning Star, and the Light of Day
clear up the darkness, the bright Sunlight pierce through the
clouds, with manifold coloured rays, of brilliant brightness,
and a sweet perfume from the earth, and the Sun shining
clear. Herewith was completed the Time when the King
of the Earth was released and renewed, well apparelled,
and quite handsome, surprising with his beauty Sun and
Moon. He was crowned with three costly crowns, the one
of Iron, the other of Silver, and the third of pure Gold. They
saw in his right hand a Sceptre with Seven Stars, all of which
gave a Golden Splendor, and in his left hand a golden
Apple, and seated upon it a white Dove, with Wings partly
silvered and partly of a golden hue, which Aristotle so
well spoke of when he said : " The Destruction of one thing
is the birth of another." Meaning in this Masterly Art :
" Deprive the thing of its Destructive Moisture, and renew
it with its own Essential one which will become its perfection
and Ufe."
THE FOURTH PARABLE
Menaldus the Philosopher, says : " I command all my
descendants to spiritualise their bodies by Dissolution,
and again to materialise the spiritual things by means of
a gentle decoction.
30
Plate VII,— THE THIRD PARABLE.
\jace fl. viii.]
Plate VIII.— THE FOURTH PARABLE.
[face -pi. vii.]
THE FOURTH PARABLE
Mentioning which Senior speaks thus : " The Spirit~\
dissolves the body, and in the Dissolution extracts the
Soul of the Body, and changes this body into Soul, and the
Soul is changed into the Spirit, and the Spirit is again added
to the Body, for thus it has stability." Here then the body
becomes spiritual by force of the Spirit . This the Philosophers
give to understand in the following Signature, or Figure :
They saw a man black like a negro sticking fast in a black,
dirty and foul smelling slime or clay ; to his assistance came
a young women, beautiful in countenance, and still more
so in body, most handsomely adorned with many-coloured
dresses, and she had wings on her back, the feathers of which
were equal to those of the very finest white Peacock, and
the quills were adorned with fine pearls, while the feathers
reflected like golden mirrors. On her head she had a crown
of pure gold, and on top of it a silver star ; around her neck
she wore a necklace of fine Gold, with the most precious
Ruby, which no king would be able to pay ; her feet were clad
with golden shoes, and from her was emanating the most
splendid perfume, surpassing all aromas. She clothed the
man with a purple robe, lifted him up to his brightest clear-
ness, and took him with herself to Heaven." Therefore
says Senior : " It is a living thing, which no more dies, but
when used gives an eternal increase."
31
THE FIFTH PARABLE
The Philosophers give to this Art two bodies, namely :
Sun and Moon, which are Earth and Water, they also call
them Man and Wife, and they bring forth four children,
two boys, which are heat and cold, and two girls, as moisture
and dryness. These are the Four Elements, constituting
the Quintessence, that is the proper white Magnesia,
wherein there is nothing false. In conclusion Senior
remarks : " When these five are gathered together, they form
One substance, whereof is made the natural Stone, while
AviCENA contends that : " if we may get at the Fifth, we
shall have arrived at the end."
So let us understand this meaning better. The Philoso-
phers take for example an Egg, for in this the four elements
are joined together. The first or the shell is Earth, and
the White is Water, but the skin between the shell and the
White is Air, and separates the Earth from the Water ;
the Yolk is Fire, and it too is enveloped in a subtle skin,
representing our subtle air, which is more warm and subtle,
as it is nearer to the Fire, and separates the Fire from the
Water. In the middle of the Yolk there is the Fifth
Element, out of which the young chicken bursts and grows.
32
Plate IX.— THE FIFTH PARABLE.
[face p. 32.]
Plate X.— THE SIXTH PARABLE.
\Jace fl. xi.];
Plate XI.— THE SEVENTH PARABLE.
\_lace fl. X.}
THE FIFTH PARABLE
Thus we see in an egg all the elements combined with
matter to form a source of perfect nature, just so as it is
necessary in this noble art.
THE SIXTH PARABLE
RosiNOS relates of a vision he had of a man whose body
was dead and yet beautiful and white like Salt. The Head
had a fine Golden appearance, but was cut off the trunk,
and so were all the limbs ; next to him stood an ugly man of
black and cruel countenance, with a bloodstained double-
edged sword in his right hand, and he was the good man's
murderer. In his left hand was a paper on which the fol-
lowing was written : " I have killed thee, that thou may est
receive a superabundant life, but thy head I will carefully
hide, that the worldly wantons may not find thee, and
destroy the earth, and the body I will bury, that it may
putrefy, and grow and bear innumerable fruit."
THE SEVENTH PARABLE
Ovid the old Roman, wrote to the same end, when he
mentioned an ancient Sage who desired to rejuvenate him-
self was told : he should allow himself to be cut to pieces
and decoct to a perfect decoction, and then his limbs would
reunite and again be renewed in plenty of strength.
33
THE FOURTH TREATISE
OF THE MEANS BY WHICH NATURE ATTAINS
HER ENDS
ARISTOTLE in the Book of Origins speaks thus :
" Sun and Man create a Man, for the Sun's force
and spirit give life, and the process has to be gone
through seven times, by means of the Sun's heat."
But as the Philosophers in their work have to aid Nature
with Art, so have they also to govern the heat according to
the Sun, so as to create the before-mentioned Stone,
which as well has to undergo seven processes. For such a
work requires Firstly, a heat powerful enough to soften and
melt these parts of the earth that have become thick, hard
and baked, as mentioned by Socrates when he says : that
the holes and cracks of the earth will be opened to receive
the influence of Fire and Water.
Secondly : The Heat is necessary, because through
its power the earth becomes freed from darkness and blessed
with light instead. In regard to which Senior says : that
34
Plate XII.— THE FOURTH TREATISE, FIRSTLY.
IJace pi. xiii.]
Plate XIII.— THE FOURTH TREATISE, SECONDLY.
[face fl. xii.]
THE FOURTH TREATISE
heat turns every black thing white, and every white thing
red. So, as water bleaches, fire gives off light, and also
colour to the subtilized earth, which appears Uke a Ruby,
through the tinging Spirit she receives from the force of the
fire, thus causing Socrates to say : that a peculiar light
shall be seen in the darkness.
Thirdly : The Heat causes earthly things to be pene-
trated by a Spiritual Force, of which it is said in the Turba :
Spiritualize the bodies and make Volatile that which is Fixed.
Of which Rhazes reminds in his " Light of Lights," as
follows : "A heavy body cannot be made light without
the help of a light body, nor can a light body be kept pressed
down to the ground without the aid of a heavy body.
Fourthly : The Heat cleanses that which is unclean.
It throws ofi the mineral impurities and bad odours and
nourishes the Elixir, In mention of which Hermes advises :
Separate the gross from the Subtil, the earth from the fire.
Whereof says Alphidius : The earth can be molten and
becomes fire. Thereon says Rhazes : There are several
Purifications preceding the perfect preparation, namely,
Mundification and Separation.
35
THE FOURTH TREATISE
Fifthly : The Heat works elevatingly, for by its force
the spirits hidden in the Earth are raised up into the air,
wherefore the Philosophers say, that whosoever can bring
to hght a hidden thing, is a Master of the Art.
The same is meant by Morienus, when he teaches that
" he who can recreate the Sout is able to see colour, and
also by Alphidius saying : " Hence it is that this Combat
raises upwards, or else you shall not gain by it.
Sixthly : The Heat warms the cold earth, that while
cold was half dead. Thereof says Socrates : When Heat
penetrates, it makes subtle all earthly things, that are of
service to the matter, but come to no final form while it is
acting on the matter. The Philosophers conclude on the
mentioned Heats in brief words, saying : Destil seven
times and you have separated the destructable moisture
and it takes place as in one destillation.
Seventhly : Is the Force of the heat thus mixed with
heat in the earth, that it has made light the collected parts
and resolved them so as to surpass the other elements, and
therefore this heat shall be modified with the Coldness of
the Moon, " Extinguish the Fire of one thing with the Cold-
ness of another " says Calid.
36
I'LATE xn.— THE FOURTH TREATISE, THTRDLV.
[lace fl. XV.]
Plate XV.— THE FOURTH TREATISE, FOURTHLY.
[_/ace pi. xiv.]
Plate XVT.— THE FOURTH TREATISE, FIFTHLY
\_fat:e fl. xvii.]
Plate XVII.— THE FOURTH TREATISE, SIXTHLY.
[Jace fl. xvi.]
Plate XVIII.— THE FOURTH TREATISE, EIGHTHLY.
[/ace p. 37.3
THE FOURTH TREATISE
Eighthly, Auctor de Trium Verborum, the author of
The Three Words gives in his writings a peculiar method
to govern the Heat or the Fire, saying : " When the Sun is
in Aries, he indicates the First Heat, or Grade of the Firie,
which is weak because the heat is under the Rule of the
Water, but when the Sun is in Leo, then it indicates the
Second Grade, which is hotter because the great coldness
of the Water being under the Rule of the Air. In the Sign
of Saggitarius is the Third Grade, this being not of a burning
heat, and under the Rule or Order of Rest and Pause.
37
THE FIFTH TREATISE : PART I.
THE FIFTH TREATISE
ON THE MANIFOLD OPERATIONS OF THE WHOLE
WORK
IN FOUR CHAPTERS
THE FIRST CHAPTER
DISSOLUTION is the First Operation which has
to take place in the Art of Alchemy, for the order
of Nature requires that the Corpus, Body, or
Matter, be changed into Water which is the
much spoken of Mercury. The Living Silver dissolves
the adjoined pure Sulphur.
This Dissolution is nothing but a killing of the moist
with the dry, in fact a Putrefaction, and consequently
turns the Matter black.
38
Plate XIX.— THE FIFTH TREATISE, PART I, 1st CHAPTER.
[ferf f. 38.]
Plate XX.— THE FIFTH TREATISE, PART I, 2nd CHAPTER.
[Jane pi. XX i.]
Plate XXI.— THE FIFTH TREATISE, PART I, 3rd CHAPTER.
[face fl. XX. 3
THE FIFTH TREATISE: PART I.
THE SECOND CHAPTER
The next is Coagulation, which is turning the Water
again into the Corpus or Matter, meaning thereby that the
Sulphur, which before was dissolved by the Living Silver,
absorbs the same and draws it into itself.
The Water that turned to Earth, which the Corpus has
absorbed, necessarily shows other and manifold colours.
For if the properties of an operating thing alter, so must the
thing operated on alter.
Because in the Dissolution the Living Silver is active,
but in the Coagulation it is passive, operated on.
Wherefore is this Art compared to the play of children,
who when they play, turn undermost that which before
was uppermost.
THE THIRD CHAPTER
The Third is Sublimation, distilling the before-mentioned
moisture of the earth, for if the water is reduced into the earth,
it is evaporated into the lightness of the air, and rises above
the earth, as an oblong cloudlet, like an egg, and this is
the Spirit of the Fifth Essence, which is called the Tincture,
Anima, Fermentum, or the Oil, and which is the very next
matter to the Stone of the Philosophers.
39
THE FIFTH TREATISE: PART I.
For from the Sublimation remain ashes, which by virtue
of their own Air, given to them by God, dissolve themselves
by a moderate heat, after which earth of a fiery nature
and property remains calcined at the bottom of the glass.
This being the proper philosophical sublimation, by means
of which the perfect method is carried out. And this is why
this Art is compared to Woman's Work, which consists
in cooking and roasting until it is done.
THE FOURTH CHAPTER
The fourth Chapter sheweth the last or fourth thing
belonging to this water which has been separated from the
earth, be again joined to the earth. The one thing must
be done with the other, if the Stone is to be made perfect.
The reason why all natural things are put together
in a body is, that there may be a united composition.
In these last four Chapters is all contained wherewith
the Philosophers have filled the whole world with innumer-
able books.
40
Plate XXII.— THE FIFTH TREATISE, PART I, 4th CHAPTER.
{Jare p. 40.]
DESCRIPTION OF THE PICTURES
DESCRIPTION
OF
THE SPLENDOR SOLIS PICTURES
THE FIRST PICTURE
TWO men are approaching an arched doorway at
the left side of the picture. Leaving a Landscape
Behind Them, to come into the apartment of the
building — in which are to be seen two beautifully
executed Golden Suns — One of the men is a little in ad-
vance of and is addressing the other. He is clad in a red
robe and blue Stockings simply. The other i'i more luxuriously
dressed, but in black and with a sword or staff at his right
side. The floor below the archway is tiled, or tesselated,
the ground has a green sward. From this archway forward
in the picture to the foreground where there are three flat
stone-steps, upon which rests a sky-blue shield (heraldic).
On this shield is painted the lowest Golden Sun, upon which
is superimposed a black helmet or casque surmounted by a
flowing, from above, blue drapery, studded with golden stars.
This lower Sun and shield lies aslant, about 45 degrees. The
mouth is rounded and is so painted as to resemble a human
face, each eye has the same peculiarity ; thus there are
41
THE FIRST ^ PICTURE
Three Faces shewn on the One. The eyes themselves
seem as if suffused with tears, the mouth as if the tongue
was slightly protruding and parched, the face blotched or
mottled as from Smallpox, or impure living.
The rays at the circumference are in
groups and radiate curvedly.
thus :
The upper Sun stands higher up in the
air and is radiant, but thoughtful and serious.
The golden halo around it alternately straight
and wavy
as :
the lowest one of all being longer than the
others and pointing in the centre of three
dark moon-like crescents
as :
each one below being larger than the
other. The picture is surmounted by
the motto :
Arma Artis
in red and embellished with a golden
margin, on whi<ih is painted two monkeys
one giving a fish to a heron, while the
other is playing upon a guitar, — an owl, a hoopoe, and
other birds, with fruits and flowers complete the picture.
42
THE SECOND AND THIRD PICTURES
THE SECOND PICTURE
A man clothed in red robe, with a red cap and a purple
outer cloak. In his left hand he holds a long-necked flagk,
cucurbit, or glass retort, which is one-third filled with a
yellowioh transparent fluid, partly luminous, and to which
he is pointing with his right finger thoughtfully, whilst
walking upon the foreground of a beautiful lansdcape. The
margin shows a golden ground, upon which is painted Deer,
Peacock, Bee, Butterfly, Birds, Red Currants, and Flowers.
From the neck of the cucurbit flows a black ribbon upon
which is printed in gold letters :
" Eamus Quesitum Quatuor Elementorum Naturas "
THE THIRD PICTURE
A Knight in dark armour ornamented with Gold, with a
drawn sword in his right hand, and in his left he holds a
red banner or shield, on which is inscribed in gold letters :
" Ex DuABUs Aqui Unam Facite, Qui Quaeritis Sole
ET Luna Facere et Date Bibere Inimico Vino. Et
ViDEBiTis Cum Mortuum. Deinde de Aqua Terra
Facite, et Lapidem Multiplicastis "
43
THE FOURTH PICTURE
He stands upon two fountains, with a foot on each.
That to the right, is surmounted by a little nude figure of a
boy from which runs a black fluid and overflows by a joining
conduit into the left fountain which is also surmounted by a
little nude figure of a girl, but from this one runs a golden
liquid into the receptacle below, which transmutes by its
blending the black stream all into golden water. This
fountain overflows and forms a large golden lake, which is
seen stretching away in the distance, and around which is
seen a village and beautiful landscape, &c.
THE FOURTH PICTURE
Represents on right side a King in red and gold robes,
with golden crown on head and standing upon a blazing fire,
holding a sceptre in his hand with a scroll upon which is :
" CoAGULA Masculinum " in golden letters. He is talking
to a Queen robed in blue with red lining to dress, holding
a blue scroll with " Lac virginis " inscribed in gold letters.
She stands upon a dark full Moon with both feet, over her
head in the air is a faint silvery Sun, which has its eyes
directed towards the King enquiringly and hopefully. Above
his head is a golden red Sun which has its eyes directed to-
wards her sorrowfully.
44
THE FIFTH AND SIXTH PICTURES
A City and landscape lies behind. Around margin are
birds and flowers on Gold. On top of picture is the motto :
" Particularia." At the bottom is inscribed : " Via
Universalis, Particularibus Inclusis."
THE FIFTH PICTURE
Represents two men Quarrying at a rock and digging
for Gold. A bronzed crescent Moon lies floating in the water
on the foreground. Underneath is the word : " Esther,",
and below that is the interior of the Palace of King
Ahasueros, who is seated on a throne, handing his Sceptre
to the Queen. On the top of the picture are two nude figures
of children. One holding a bird in his hand, the other at
the comer opposite is feeding another bird.
THE SIXTH PICTURE
Contains a Tree with Golden branches and fruit, having
a golden crown encircling the root. Upon a ladder with
Seven Rounds and leaning against the tree ; stands a man,
on the sixth and seventh rounds dressed in black, with golden
leggings or boots, holding a branch out to a man below,
dressed in a red robe, which is enveloped by a whitish purple
robe. He has given previously a similar branch to another
45
THE SIXTH PICTURE
man dressed in a whitish purple robe enveloped in a red robe.
Underneath the picture is an open bath in which four women
are bathing, a golden fountain pours forth a jet of water
into the bath, two ladies are standing near the bath, one is
dressed in yellow and the other in red, each holds out some
black roundish thing like a hat or dish. Through the door-
way to the right are to be seen two men, one dressed in blue
and the other in purple, and to the left of the picture are seen
two men in green. On a gallery above and behind, is a man
looking over, dressed in blue, while opposite is a King in
red, with attendants, one in green, another in black, also
looking down towards the bath. The bathers have each
two strings of gold beads (charms) round their necks. Upon
the tree above is perched a large black bird with a white
head, pecking at the fruit, while thirteen varied coloured
birds are in the act of flying away to the air. Ap humble
looking landscape with a simple cottage in the mid-distance.
Mountains in the background and golden branches and flowers
springing up out of the ground complete the picture.
46
THE SEVENTH PICTURE
THE SEVENTH PICTURE
Represents a Queen, or young King, draped in Ermine
and Gold enbroidered robe, loose and flowing, holding in
right hand a sceptre surmounted by seven Golden Stars,
and in left a golden ball. In the middle distance a King
is seen swimming or drowning in the sea, and reaching
his arms out as if for help to save his life. A Golden Sun
shines overhead, throwing its rays downwards towards the
Queen. To the Sun's left is a luminous Star surrounded by
a golden halo, which is also directing its rays towards the
Queen, or young King. The margin is in gold with Butterfly,
Strawberries, birds and flowers. At base are two small
EntagUos like bluish-grey pictures, that to the left repre-
sents a man naked and striking with a bludgeon a woman
who is sitting on the ground alongside of a Satyr, both of
these are holding up their arms to ward off the blow:
A tree grows by their side. That to the right is very similar,
only there is a fourth male figure, who is standing up, and
tries to stay the man with the bludgeon from striking the
other two. The landscape with hill, and walk on fore-
ground and distant view is very beautiful. Golden tipped
flowers peer above the foliage, and the whole scene is one
would not feel desirous of altering or attempting to improve
upon.
47
THE EIGHTH PICTURE
THE EIGHTH PICTURE
Depicts a Queen with angels' wings — and most gorgeously
dressed. She has a golden crown and neck ornaments, with
golden chains, yellow sleeves and flowing. Skirt of dress
ornamented with a flowing green foliage pattern and red
and blue flowers. From her left shoulder hangs a blue drapery
with gold edges, her slippers are red and gold. In her hand
she holds a crimson robe edged with gold, which she is holding
out to a naked black man who is standing to the knees in
a black mud pool. His left arm is wnite and slightly soiled.
His right arm, neck, and head is blood red. He holds his
right hand over his right thigh towards and as if to cover
his nakedness. He stands with right side towards us and
on the profile is seen a circular transparent glass globe, just
covering head all but profile, through this globe are to be
seen on the organ of Self-esteem, the right cheek bone, and
over the right eye, three luminous spots, in each of which is
seen a small red cross. The Queen seems to be encouraging
and sympathysing with him. A landscape with lake is seen
in the distance. Village, roadway with a few distant people
walking and boat sailing on lake, with islands in extreme
distance.
48
THE NINTH PICTURE
There is a silver star over the Queen's Crown. Two Deer,
two monkeys and parrot on base, and flowers upon Gold
on margin complete the picture.
THE NINTH PICTURE
Standing on the foreground of a magnificent Claude-
like picture is an exquisitely formed figure of a man dressed
in black with golden edging and crpss button bars of red and
gold in front. A red and gold waistband with a fringe 'of
golden tassels or ornaments. He has two heads and necks.
One a man's with sandy hair and blue eyes, without beard
or moustache, the other a beautiful female face with blue
eyes and fair or reddish hair. A golden emanation or halo
radiates from the man's head while a silvery radiation
proceeds from the female. His face is to the left of the picture
but to her right and his profile overlaps the back part of her
head just as far as the edge of the right eye, so that both
faces are seen pretty fully. He has attached to the right
shoulder a crimson wing, and she has a faint purple and
white wing. In the left hand he holds a Golden Egg, which
both are intent upon, and in his right hand he holds a Circular
Shield, the edge of which is encircled with gold and orange,
an inner circle next of a grayish motled or marbled appear-
ance, then an inner circle, but narrower, of dark green and
49
THE TENTH PICTURE
blue ring inside this, in the centre of which is a tiny landscape,
like one seen through a double concave glass in a tube. Birds,
Flowers, and Grapes upon a golden ground complete this
picture.
THE TENTH PICTURE
Represents a ferocious villainous man with wild dishevelled
black hair, clothed in red with an outer garment of white
shaded with pale purple and having a drawn sword in his
right hand. In his left he holds the golden head of a fair
beautiful skinned corpse of a man which lies at his feet
freshly mutilated. The arms and legs are separated fresh
and clean, showing the clear red flesh freshly cut. This
scene is represented in the open grounds attached to a palace.
A river runs past on which are plying gondolas. Castles
and fine mansions are seen in the distance, as when Venice
was in her glory, a city of palaces. Several people are
strolling and lingering on the grounds, within view, but
these are oblivious to the scene here depicted. Some golden
tips are to be seen on the green foliage — upon which this
ghastly scene is represented.
At the base underneath are seen two small golden pictures,
one on the left represents a King driving four river horses,
50
THE ELEVENTH PICTURE
behind which is a female figure in a boat, holding two reins
which are attached to the horses, and thus is the boat drawn
along.
The picture to the right represents a female in a boat
holding a three-pronged fork, a trident, in her right hand
(without a handle), with reins in the left hand, guiding
three river horses. A Satyr and two females are going on
before ; and two more are coming up behind, one of the
latter sits on the back of a Merman. Birds and Flowers
on a Gold ground complete the picture.
THE ELEVENTH PICTURE
In a court yard of a magnificent palace and under a
corridor is a circular furnace on which is an iron vessel or
copper boiler filled with water, and in which is a naked man
with red skin, breast high. On his head stands a dove, with
outspread white wings, blue shaded. A man is blowing at
the furnace with a pair of bellows very intently and anxiously.
His inner garment is red, his nether garment blue, his coat
black and edged with blue, slippers black, apron white, hair
longish and careless. The whole figure betrays the workman.
Two figures are observed on a distant raised corridor. One
a female dressed in red and carrying a flask in her hand ;
the other a man, dressed in pale purple and looking towards
the man in the hot bath. Alongside of the workman is a
51
THE TWELFTH PICTURE
Cucurbite or retort of glass, tongs and coals for fire. In
two niches in the wall are to be seen figures of Mercury and
Jupiter. At the base or pedestal of a column is an intaglio
or bas-relief of Vulcan working as a blacksmith, with an
assistant having his arm raised with hammer, as if assisting.
Birds and flowers on golden ground fijiish the margin of this
picture.
THE TWELFTH PICTURE
Represents in a highly ornamental niche as the leading
feature of the picture, a large upright glass cucurbit, or retort
hermetically sealed, standing upon a green wreath, and is circled
at narrow part by a red and gold crown, which comes about
one-fourth down from the top. Inside this cucurbit its seen
a naked child, holding a black flask or crucible in his right
hand with which he is pouring its contents down the throat
of a Dragon, or some horrid aquatic monster, having claws
scales and finny wings. The legs and breast are covered
with peacock feather spots. In the left hand the child holds
a pair of small bellows, with which he points towards the
heart of the monster. An allegorical figure of Mercury
seated on a car (with a caducean rod in his left hand and a
reaping hook in his right, an infant reclining before him on
the car, and driving two green and gold Dragons or Monsters)
52
THE TWELFTH PICTURE
surmounts the niche. On the base of the picture is seen a
river from which an old man draws water and which he is
pouring into a barrel, but which is running out as fast as he
fills it in. A man with naked legs is trampling animal skins
in a tub, while a currier is shaving the hair of a hide in front
of him. An old man bent with age is soliciting alms from a
comfortable well-to-do middle aged man. On the right
margin and beyond the river is a woman feeding a pig. A
man is seizing another pig by the leg with one hand and ear
by the other, while another pig is seen pent up in a box as
if for being carried away, or slaughtered. Beyond is seen
a man with a team of four horses drawing a plough, while
another man is in the act of beating one of them, a brown one,
three of them are brown, and one is white, which seems
to be pulling very willingly. Beyond this is seen one man
cudgelling another man whose hands are tied behind his back,
and further off still is a large crowd of people round a gallows
where a man is being hanged. On the left margin are two
cripples seeking and receiving alms from a gentleman, while
beyond them is seen a funeral procession going into a grave-
yard close to a large cathedral. Four mutes dressed in
black, follow the coffin which is carried by four men, and is
shaped like the roof of a cottage, painted white with two black
bands across it.
53
THE THIRTEENTH PICTURE
THE THIRTEENTH PICTURE
Is another similar niche and Cucurbit surmounted in like
manner by a Golden Crown or Coronet. Inside the glass
vessel are three doves or birds. One is coloured red, one
WHITE, and the third black. The two former are busy pecking
or fighting the black one, which they have got down upon
its back and it is throwing up its claws in self defence. The
WHITE pecks it UNDER THE TAIL, while the RED pecks it
upon the head. Golden scintillations appear opposite the
head of the red bird on the surface and outside the glass.
Underneath the base of the niche is a massive wide staircase
inside the Vatican. Half way up this stair is a wide landing
space, upon which are a table and two black trunks or boxes.
On the table are a pair of scales, two heaps of gold, ink
bottles, desk and a printed paper hanging over the side
of the table. A man clad in red and blue with blue cap,
is sitting at the table, upon a black chair, looking over a
large book, two men are standing at the table, apparently
conversing together. The one is dressed in a blue robe
with scarlet cap and comforter hanging down his back ; the
other has a crimson robe edged with Gold, his head is un-
covered and he holds an illumined book in his hand. Two
steps up to the left, is a man on his knees, upon a crimson
54
THE FOURTEENTH PICTURE
carpet. He is draped in red and gold, two steps further up
sits the Pope robed in red and gold with his triple golden
crown, in the act of placing a crown upon the kneeler's head.
The Pope is surrounded by numerous Cardinals, etc. Others
are seen as if conversing farther back. Two are seen
working a still or retort in the quadrangle, while a pack of
hounds and people are seen hunting in the distance. One
humble looking suppliant is seen near at hand upon one
knee, as if soliciting some favour from these gentlemen who
are outside the place and evidently of some authority.
Surmounting the niche is a m57thological picture of a man
with two arrows in his hand and sitting upon a car which
is drawn by two peacocks, upon one wheel of the car is
Saggitarius and on the other Pisces. A knight is upon one
knee handing him a dish, etc. The radiance of the Sun
shines behind him. (Jupiter in Saggitarius and Pisces).
THE FOURTEENTH PICTURE
A similar glass cucurbit in a golden niche. Inside the
glass, standing upright is a white bird shaded blue, with three
heads, each of which is decorated with a golden crown.
Above the niche is a mjrthological representation of
Mars with shield and spear and sitting upon a car with a
56
THE FIFTEENTH PICTURE
coiled up serpent before him. On the front wheel is Capri-
corne and on the hind one Cancer. The car is drawn by
two Foxes. Underneath and around margin is a War going
on between helmetted and armoured horsemen with red
and gold skirts outside their armour, and the populace
on foot armed with spears, etc. Burning of houses, and
seizures of cattle are to be seen in the distance. Possibly
intended to represent scenes from the Swiss War of Eman-
cipation.
THE FIFTEENTH PICTURE
A similar cucurbit set in a crimson niche upon the margin
of which is painted strawberries, peapod, flowers and a bird.
In. the Cucurbit is a Monster Dragon, having three heads,
and long necks attached to one body, similar to that in the
twelfth Picture. The heads are turned to the right, that
nearest us is white, the centre one is red, the farthest one is
black, the necks are all speckled green. The niche is sur-
mounted by an allegorical representation of a King in golden
garments and seated upon a light green two-wheeled chariot
drawn by two horses with golden harness, over golden-tipped
clouds. There is the figure of Leo on the wheel. Before
the King is a golden Sun aslant and on a level with his face,
from or through whose influence, the King is enabled to radiate
66
THE SIXTEENTH PICTURE
a golden emantion or halo all around. Sun in Leo.
Underneath the Cucurbit is a King in royal red and golden
robes with black inner clothing and cap, sitting upon a dais
on a lawn. Before and around him are ten Courtiers in
magnificent and varied apparel, another is upon a horse
beautifully caparisoned.
The right marginal continuation of the landscape shews
well dressed men at athletic sports, stone heaving, wrestling,
archery, etc. On the left margin is a King with crown on
head, and dressed in blue and purple robes, standing watching
two men at sword exercise, two boys are standing by holding
in their hands two other swords, as if in attendance upon
them. Others are seen at sword practice in the back ground.
Landscape with River and Castles in the distance.
THE SIXTEENTH PICTURE
A similar but more fanciful golden niche. The top part
has a circular opening in it to allow the pointed top of the
glass Cucurbit to pass through it. From this point are
suspended two golden chains, the other ends of the
chains are attached to two pillars at the sides of the niche,
about three fourths of the height of it. Inside the Cucurbit
is a beautifully painted peacock looking down upon a group
of musicians below. One of them is playing a guitar, and
another a viol. A lady dressed in red and gold also is playing
57
THE SEVENTEENTH PICTURE
a viol, while another lady in blue and gold and one in yellow
and gold are singing a concert, at the left side of the picture
are two gentlemen and a lady at table drinking wine and
eating grapes. At the right side stretches a landscape and
various men and women in couples walking about. To
the left is seen a running stream in which many people are
bathing. The niche is surmounted by the figure of a lady
draped in red and gold, holding a golden arrow in her hand
and sitting in a red golden car. On one wheel is Aries and
on the other Libra, Venus in Aries and Libra. The car is
drawn by two doves over golden tipped clouds. Before
her on the car stands a small figure of Cupid with bow and
arrow in the act of shooting, while she holds him from behind
with a golden cord. A red heart appears in the sky, above
him radiant with gold and penetrated by a red arrow. A
golden radiant sun rests upon the heart, top cut ofi by the
top line of the picture.
THE SEVENTEENTH PICTURE
A similar Cucurbit and golden niche as in picture number
Fourteen. In the Cucurbit is the figure of a Queen with the
upper part of her body naked, but with a pale blue robe
thrown loosely round the rest of the body except the feet
and ankles are bare. Around her is an oval shaped halo
58
THE EIGHTEENTH PICTURE
like a blue and yellow rainbow. , Beneath her feet is a golden
side face of the Sun, Flowers are painted on the golden margin
of the niche which is surmounted by the blue figure of a man
upon a blue car, holding in his hand a radiant caducean rod,
the car is drawn by two cocks, on one wheel are Gemini and
on the other Virgo. Mercury in Gemini and Virgo. Under-
neath the base of the niche are two philosophers studying
a Globe. Another is writing at a desk, while another is sitting
at the table counting gold into bags. To the right side of
the table is an ancient organ, which is being blown by a man
at the bellows behind, while the organist manipulates the
keys in front. Two choristers and a man playing a brass
wind instrument completes this group of Commerce, Science,
Literature, and Music, while Sculpture is represented by
two men operating with hammer and chisels upon a short
stone pedestal. The back ground depicts a very busy and
prosperous commercial city, possibly Venice.
THE EIGHTEENTH PICTURE
In another golden niche surrounded with birds and flowers
upon a golden ground stands a similar glass flask or cucurbit.
Inside of the same is a youthful boy King, dressed in red
and gold. His legs are bare from above knees to lower
part of calves. Boots red and gold. He holds a golden
59
THE NINETEENTH PICTURE
ball in his left, a sceptre in his right hand. He stands
upon a crescent moon, convex side up, and with an oval
halo of light, throws a great radiance all around, of deep
yellow and golden emanations. The niche is surmounted
by a golden car drawn by two female figures in red and gold.
In the car is seated a female figure holding a crescent Moon
in her hand concave side up. On the wheel of chariot is
the sign of Scorpio (Moon in Scorpio). Underneath the base
of niche is a river with water birds on its surface, fishermen
in a boat casting nets, others fishing with rods and shooting,
hawking, washing clothes in river, himtiiig, riding, boating
and ships sailing, are seen in middle and extreme distance,
and a mill-wheel is being moved by the stream near the
foreground.
THE NINETEENTH PICTURE
It is a most dismal and curiously dark weird-like subject.
A bleakish stunted landscape, with black blighted withered
trees in foreground. A monster black sun is in great
part sunk below the ground, yet visible and partly rising
above the ground at the centre of the landscape — or middle
distance. The rising of this pall-like bristly black sun,
overspreads and hides totally the body of the true sun, which
Ues beyond ; for, behind — is to be seen golden radiations
60
THE TWENTIETH PICTURE
of the true sun, which illuminates with its golden tinted light
a nice landscape in the extreme distance. The clouds above
are red and the building seen afar off (in the extreme dis-
tance) are also red and glowing. Faint golden radiation
are to be seen shooting through all this foreground blackness,
as if emanating from the true hidden sun which lies behind
all.
The margin hals caterpillars, butterflies, small birds,
snails, flowers, etc., on a golcien ground, which completes
the picture.
THE TWENTIETH PICTURE
In a long room are to be seen ten children of various
ages at play. Six of these are naked, three are clad in blue
and one in yellow. Toy hobby horses without legs, little
paper windmills. A cushion made into a car to give rides
upon, etc., form the chief amusements. The mother sits
at the extreme end of the room nursing a baby in her lap
and keeping a watchful eye over the family. She is dressed
in red and gold, with a black cape. A jackdaw is seen
hopping about the floor. The cat in the comer. A bath
and basin on the floor ready for use, and two bottles con-
taining a yellowish liquid is seen on a shelf over the door.
A servant girl is seen through the door in another apartment
busy at work.
61
THE TWENTY-FIRST & TWENTY-SECOND PICTURES
Butterflies, caterpillars, moths, flies, snails, fruit and
flowers upon a gold ground complete this picture.
THE TWENTY-FIRST PICTURE
Has a river and landscape. A cauldron with fire under-
neath and a few black earthenware vessels surrounding it are
on the immediate foreground. On the foreground are nine
women washing and wringing clothes, hanging out, drying,
and bleaching. /
Houses, Minaretted Castles, etc., beautify the landscape.
Birds, berries, butterflies and flowers, on a golden ground
complete the margin.
THE TWENTY-SECOND PICTURE
Exhibits the Sun just risen, golden red, serious thoughtful
and severe looking. The eyes seem so penetrating as if
they would search into and question your inmost soul. The
landscape has the sanctity of night over it and is of a blackish
grey tint. A city is seen on the hiU right underneath the
chin of the Sun. Yet it is seemingly wrapped in night. There
is nothing like life stirring, all appears wrapped in night
and sleep, and as if the Sun had stolen upon them
UNAWARES AT VERY EARLY MORNING, and was Unable to give
any light to the Earth or waken the people.
62
ON THE GOVERNMENT OF THE FIRES
A few blasted trees on foreground and middle distance
alone show faint tinges of Gold.
Birds, strawberries and flowers on a golden ground in the
margin completes the picture which is pregnant with the
DEEPEST MYSTERY that Can be known to man here or here-
after.
ON THE GOVERNMENT OF THE FIRES
If a thing is deprived of its heat, then is there no motion
in it. In the order of nature the father chemges into the son,
which means that the Spiritud is materialised, and the
Volatile made permanent ; or that Sun and Moon have come
home. Of these two planets senior speaks also : " I am
a hot and dry Sun, while thou, luna, art cold and moist, and
when we shall rise in the order of our most ancient nobihty,
a burning light will be poured into us." Whereby he is in-
dicating that through the knowledge and mastery of the
ancients the renewals of the moistures will be received,
and Sun and Moon become transparent.
The " ScALA Philosophorum " treats of the fire as
follows : " The Heat or Fire of the whole work is uniform,
for some say that the heat of the first regimen shall be as
the warmth of a brooding hen, others that it ought to be
as the natural warmth of the digestion of food and nourish-
es
ON THE GOVERNMENT OF THE FIRES
ment of the body, while some take the heat of the Sun, when
she is in the sign of aries, as the proper one."
Though the stone is obtained through one operation,
nevertheless has the operation of the Fire to be changed
thrice. In the first operation of the work shall the heat
be mild moderate and warm, till the matter turns black
continually, and further till it becomes white again. This
heat is compared to the heat of the Sun when he is in aries
and begins to move towards taurus. When the White
appears the Fire should be increased and continued until
the perfect dr3dng up or Calcination of the Stone ; this heat
is compared to the Sun's heat when he is in taurus and
moving towards gemini. And when the stone is perfectly
dried up, and calcined, the iire has again to be made more
fierce still, until the stone becomes perfectly red, and clad
with a royal coat from the fire, and this heat is compared
to the summer heat, when the Sun is in leo ; that is her highest
dignity, when she is in her own house. This much is enough
said on the government of the fire.
64
THE FIFTH TREATISE
SECOND PART
ON THE COLOURS WHICH APPEAR IN THE
PREPARATION OF THE STONE
MIRALDUS, the philosopher, says in the
" TuRBA " : It turns black twice, yellow twice,
and red twice, and therefore decoct it, for in the
process of decoction appear many colours, and
according to these is the heat changed. And although all
colours appear so are there yet but three most noticeable
amongst all. The principal colours are black, white and red ;
between these many others appear ; a yellowish one after
the white, or after the first red, said by miraldus, to be a
perfect Colour, while conciliator calls it not perfect, and
hardly remaining on matter long enough to be visible. But
the other yellowish colour which ariseth after the perfect
white, and before the first red, can be seen for some time,
and is therefore a perfect colour. This is the same that
MIRALDUS says above, but they do not last so long as black,
65
THE FIFTH TREATISE: PART II
white, or red, which stand in the matter for four days ;
though black and red appear perfect a second time. But
the first perfect colour is the black resulting from the
mildest heat.
According to Conciliator, the Whitening should take place
in a mild heat, till the Black disappears. While lucas, the
PHILOSOPHER, says in the " turba " : "Beware of great
heat, for if you make the fire too fierce in the beginning,
then will it arise red before its time, which is useless, for in
the commencement of its government you ought to have
first the black, then the white and lastly the red.
Baleus, the Philosopher, says in the " turba " : " Decoct
your composition, till you see it white, and quench it in
Vinegar and separate the white from the black, for the
white is a sign of approaching Fixation, it needs to be ex-
tracted from the black by means of the fire of calcination,
for the augmented heat separates the superfluous parts,
leaving them but a coarse earth imder the Matter, like a
coarse black ball, not capable of mixing with the pure and
subtle matter of the Stone." That is what the Philosophers
say : " the red must be extracted from the white, for there
is nothing superfluous in it, nor is there anything separated,
but all turns perfectly red, for which purpose they order to
make a stronger fire. Whereof pythagoras says : " The
66
THE FIFTH TREATISE: PART II
more the colours change the stronger you must make the
fire, of which you must not be afraid. For the Matter is fixed
in the White, and the species fly not from it."
About these remarks the Philosopher Lucas : " When
our Magnesia is made white, it does not yield its species."
This may be sufficient on the Colours of the Secret Philosophic
Work, now follows the Conclusion to it.
Hermes, a father of Philosophers says, that " one
should not take out the aforesaid white Magnesia until all
the colours are perfect, when it will become a Water dividing
itself into four other Waters, namely one to two and three
to one. One third of it belongs to heat and two thirds to
moisture. These Waters are the Weights of the Philosophers.
It should further be known, that the Vine which is a Sap
of the Philosophers, is extracted in the Fifth, but its Wine
has to be opened (finished ?) in the Third, and in proper
preparation.
For in Decoction it gets less, while in Trituration, it forms
itself. In all this is included beginning and end. Therefore
the Philosophers say that it was made perfect in seven days ;
others say in Four DajTS, some say in Three Times, some in
Four Times, some in Ten Days, some in Forty Days, some
in one year.
67
THE FIFTH TREATISE: PART II
TuRBA and Alphidius : In The Four Seasons of The
Year, as : Spring, Summer, Autiunn, and Winter, some others
again say in a Day, in One Week or in One Month.
Geber and Aristoteles, these Philosophers say : in Three
Years. All this is nothing else but one thing in another
thing, for the philosophers say the Operations are manifold,
and so are the times, weights and names in consequence,
all of which an intelligent Artist must know well, otherwise
he can produce nothing.
68
THE SIXTH TREATISE
ON THE PROPERTIES OF THE WHOLE WORK IN
THE PREPARATION OF THE PHILOSOPHER'S
STONE
CALCINATION is put in the beginning of the Work
as the Father of a Generation, and is of three kinds
two of which belong to the Corpus or Matter, and
the third to the Spirit. The First is a preparation
of the Cold Moisture, which protects the wood from being
burnt, and is the beginning of our Work. The other is a
fatty moisture, iwhich burns the wood.
The Third is an Incineration of the dry earth, and gives
a truly fixed and subtle moisture ; it is little in bulk, and
gives no flames, but gives a body as clear as glass. Thus
the Philosophers order their Calcination to be made, and
it is accomplished with aqua permanente, or with aceto
ACCERRIMA. Such moistures are in the metals, for they
are the beginning of fusion. This is proved by Hermes,
when he says : " The water is the beginning of all soft
69
THE SIXTH TREATISE
substances, therefore the Calcination is the in^dication of a
destructive moisture, and of an application of a foreign fiery
moist subject, from which the essentiality and life originates.
For this reason it is called a fusion of the incineration, taking
place with the Water of the Philosophers, which in reality
is the Sublimation, or Philosophic Solution, for this changes
the hard dr57ness into a dry softness ; and thus is extracted
the QUINTA ESSENTIA, and separation of the elements. This
takes place that those parts, which got dried and compressed
by the Fire, have become subtle through the spirit, which
is a resolving water, moistening the incinerated body, lessening
and changing the introduced destructive heat into an airy
resolution, which is'^the peculiarity of that element. There-
fore it is called sublimation, the process by which the coarse
earth becomes thin or subtle, and changed into the moisture
of the water, and the cold of this water, and the warmth
of the air, and the moisture of the air, turned into the heat
of the fire, is a reversion of the elements, and the extracted
QUINTA ESSENTIA of the elementary faeces. And this
QUINTA ESSENTIA is a radical moisture of a very high nature,
tinging infinitely.
It further is the true fixation, of which geber says :
" What becomes Fixed becomes Illumined, and is changed
into a beautiful transparent substance. For out of it arises
70
THE SIXTH TREATISE
the SULPHUR PHiLSOPHORUM, or the ash extracted from ash,
without which the whole mastery is in vain. For it is a
metallic water, generated in the body, making it alive. It
is an Elixir of the red and white Tincture, and a tinging
volatile spirit.
In this Work also takes place the true Ablution, or
cleaning of blackness and stench, and the Dead will be made
again to live by the introduction of a pure, indestructible
heat and metallic moisture, supplying the tinging force,
by means of which is also effected the Philosopher's Putre-
faction, spoken of at the beginning of this book, restoring
what was before, and bringing to light that which was hidden.
Therefore says turba : Putrefaction is the first and demands
the utmost secrecy. It is the true separation of the
elements, reversing them in this Operation, turba says
further : " Reverse the elements, the moist make dry,
and fix that which is volatile, powder it, and prepare it all
carefully." This is the Philosopher's Trituration. Wherefore
senior declares Calcination to be useless, unless the result
is as a powder. It is as well the Decoction of which all
Philosophers speak, especially albertus magnus, when he
says that among all the arts none follows nature so closely
as Alchemy, because of decoction and formation. For the
former takes place in fiery red and metallic waters, which
71
THE SIXTH TREATISE
have most from the form and but Uttle from matter. It is
as well the Philosophic assation, or roasting, for the accidental
moisture is consumed by a mild fire and very great care
is to be taken, that the spirit which dries up the body, may
not escape from the body, as otherwise the operation would
not be perfect. It is as well the Philosophers Destination,
or clarification ; this being nothing but the uniting of a thing
with its own essential moisture, and with the Coagulation
the Philosophers complete the whole work.
Thereof says Hermes : that the Earth is its foster mother,
by which he means that its power is complete when changed
into a constant earth capable of producing innumerable
effects, as we shall see hereafter. Nothing else can yet be
effected on a more natural way than this art, when followed
in truth and not in form only and appearance. This senior
confirmed saying : " There is no man living able to exercise
this art without nature. Yea and with such nature as has
been^given us by Heaven to unite with nature."
72
THE SEVENTH TREATISE
THE SEVENTH TREATISE
OF THE WHOLE WORKS' MANIFOLD EFFECTS,
AND WHY THE PHILOSOPHERS INTRODUCE SO
MANY NAMES AND ALLEGORIES IN THIS ART
OF THE PREPARATION OF THE PHILOSOPHER'S
STONE
IT is a common saying of the Philosophers, that whoever
knows how to kill the living silver, is a master of this
art, but very great attention has to be paid to their
Quicksilver, for they describe it very differently and
manyfold.
Senior says thus : " Our Fire is a Water. If you can
give a Fire to a Fire and Mercury to Mercury, then you know
enough," He further says : " The Soul is extracted by
Putrefaction, and when nothing more of the soul remains,
then have you well washed the Body, that they both again
are one." Then it is called quinta essentia, the Quint-
essence, or a Spirit, Permanent Water or Menstrum.
The TURBA says also : " Take Mercury and coagulate
it in the body of Magnesia, or in the Sulphur which does not
bum, and dissolve it in the very strongest Vinegar ; and in
73
^ THE SEVENTH TREATISE
this Vinegar it will become neither black nor white or red,
and thus it becomes a dead Quicksilver, and is of a white
colour, and before the approach of the fire it becomes red."
TuRBA speaks about it as follows : " Lay it in Gold when
it will become an elixir, that is his Tincture, and it is a beauti-
ful water extracted from many tinctures, it gives life and
colour to all whom it is given to take." Further the turba
continues : " The Tyrian colour red is the very best ; after that
comes a costly Purple colour, and this is the true Quick-
silver ; it brings a sweet savour, and is a genuine Tincture."
From this it is sufficiently to be seen, that all Philosophers,
not only ascribe the beginning of the art to Quicksilver, but
the Middle and perfect end as well.
Hermes, the father of philosophers, speaks of it thus :
" I have been observing a bird called the Philosophers'
orsan, which flies when in the Signs of ARIES, cancer,
LIBRA, or CAPRICORN, and this bird you may receive for
all eternity from true minerals and precious mountain
stones. Parts shall you part, and especially that which
remains after the separation, and is called of the Earth'o
complexion, that you see it in many colours, then will the
wise men call it " ceram sapientae " and " plumbum."
In oregard to this the Philosophers talk about roasting and
distilling through Days of Time, according to Number, and
74
THE SEVENTH TREATISE
Division of the Parts, saying : " Sublimate, rectify, fix till it
sticks to the ground, further, incinerate and imbibe till it
flows ; make it dead and alive again ; file it and break it,
till the secret becomes revealed and the revealed secret,
separate the Elements and unite them again, extract the
Soul from the Body. Further rectify Body and Spirit ;
make white venus, deprive jupiter of his bolt, harden
SATURN, and soften mars, make luna Citron-coloured and
solve all bodies in water which makes them perfect." They
also teach to roast the black Sulphur till it turns red, when
they distil it all they obtain white transparent Gum like
the thing which is so highly praised and called lac virginis.
Then they mix the water which is drawn off from the Virgin
Milk and transfer it into a red golden gum and a white trans-
parent water, which must be left to coagulate, after which
process they call it Tincture of the Wise, tinctura sapientiae,
and a fire to the colours, one Soul one Spirit drawing, back
again to home those after wandering about far away.
Further, sulphur rubeum, gummi aureum, aureum ap-
PARENS, corpus DESIDERATUM, AURUM SINGULARUM, AQUA
SAPIENTIAE, especially if it possesses great whiteness. The
Turba says also : " You should know that, unless you make
the Gold first white, you will never be able to get it red,
black and pure waters ; the Cristalline will show itself from the
75
THE SEVENTH TREATISE
Citron red." Therefore says senior : " It is a peculiar thing,
if you throw it over the other three already mixed up, so
will it help the white over the citrine and the red, it will
turn the colour of silver ; after that it helps the red over the
Citrine, and makes it white ; over the white and red and
makes it Citrine Golden coloured ; then it helps as well the
red over the Citrine, and makes it of a white colour."
Of these things morienus speaks thus : " Behold the
perfect Citrine, and that which is altered in its Citrinity ;
the perfect red and the one lessened in its rednfess, and further
the perfect black in its blackness." Hence it is clear that the
gold of the Philosophers is different to common Gold or
Silver ; though some Philosophers compare it for some reasons,
not only to common Gold or Silver, but even to all metals.
SENIOR says : "I am a dry and hard Iron, and nothing is
like me, for I am a coagulation to the Quicksilver of the
Philosophers." TuRBA says : " Copper and Lead become
a precious Stone of the Philosophers.*" The Lead which the
Philosophers call Red Lead, is a beginning of the whole
work, and nothing can be done without it ; therefore some
say : " From red lead make iron, or Crocum ; from white lead
make a white tincture, or tin, from tin make copper, from
copper make white lead, from white lead make Minium,
from Minio make a Tincture, and you have begun the
76
THE SEVENTH TREATISE
Wisdom." Although the Philosopher says that, nothing
approaches Gold so nearly as Lead, for in it is the Life and
all the occult Secret ; but this is not meant of common Lead.
Moreover marcasit, of which the stinking earth wins
golden scintillations, as morienus says, it is also compared
to ARSENIC, AURiPiGMENT and TUTiA. Others again compare
it to many things not mineral at all, as to the Four Com-
plexions, to Teriac, to the Basilisk, to blood, and such like
superfluous things, among minerals to Salt, Alum, Vitriol,
and other things, on account of its manyfold qualities.
Above all things alphidius warns us thus : " Dear Son,
beware of spirits, bodies and stones which are dead, as
mentioned, for in them is no way, nor would you find guidance
for your purpose with them, for their force does not multiply,
but comes to nothing instead, while the Salt of the Philo-
sophers is a Tincture extracted and absorbed from the bodies
of metals, Uke as other alkaline salts are absorbed from other
bodies."
Of this SENIOR says : " that at first it turns to ashes,
afterwards it becomes a Salt, and at last with a great deal
of labour, it becomes the Mercury of the Philosophers.
But the best and noblest of all is sal amoniac, as con-
firmed by ARISTOTLE in his book of the seven command-
ments, where he says : almisadir, that is sal amoniac,
7^
PERFECTION OF THE WHOLE MASTERY
shall serve you only, for it solves the bodies, and makes them
soft and spiritual." The same says turba : " Know that
the body does not tinge itself unless the Spirit which is hidden
in itg interior, be extracted, when it will become a water
and a body of a spiritual nature, because the thick earthy
substance cannot tinge, but the proper one is of a thin nature,
and colours the tingent spirit of a watery nature to an Elixir,
because there has been extracted a white and red fixation,
of a perfect colouring, and an all penetrating Tincture, which
mixed with all the metals.
THE PERFECTION OF THE WHOLE MASTERY
DEPENDS ON THESE FEW POINTS:
That the sulphur be extracted from the perfect bodies.
THEY have MARS fixed, which Sulphur is their noblest and
most subtle part, a crystalline salt, sweet and savoury and
a radical moisture, which, if it were to remain for a year
on the fire would always be like molten wax. Wherefore
a small part exalteth a large quantity of common Quick-
silver into genuine Gold.
On that account, the moisture or the water which is
extracted from the metallic bodies, is called the Soul of the
78
PERFECTION OF THE WHOLE MASTERY
Stone, or Mercury, but its forces axe named Spirit, when
affecting things of a Sulphurous nature ; while the solid
Earth is the Body, the quintessence is the ultimate
TINCTURE. All these three are a united thiag of one sole
root, but having manifold effects and innumerable names,
which, though having all the same meaning are yet like
a chain linked into one another, so that where one end?
the other begins.
In the last part is to be noticed the virtues and powers
of the noble Tincture, which is to its opponents like a strong
tower, and of which the old Sages discovered four principal
virtues. Firstly, it gives health and cures man of various
diseases ; Secondly, it makes perfect the metallic bodies ;
Thirdly, it changes all base stones into precious ones ; and
Fourthly, it softens every kind of glass.
Of the first the Philosophers say that if taken in a warm
draught of wine or water, it will immediately cure paralysis,
dropsy, leprosy, jaundice, palpitation, colic, fever, palsy,
and many other internal diseases, as well as external ones,
when used as a salve. It strengthens an unhealthy stomach,
takes away rheumatism and cures all mental diseases ; it
relieves catarrh and bad eyes, and it invigorate'^ the heart ;
it brings back the faculty of hearing, and renews the teeth,
restores the lame limbs, it heals bums and gangrene, as well
79
PERFECTION OF THE WHOLE MASTERY
as impostunies ; it can be taken or used as salve or powder,
for all external injuries, fistulas, cancers, swellings.
Senior says that it makes the man joyous, fresh, healthy,
rejuvenates inside and outside, for it is a medicine above
all other medicines of Hippocrates, galen, constantine,
ALEXANDER, AvicENNA, and Surpasses all the learned
Physicians. This medicine should as well be mixed with
other ones meeting the particular disease, or with water
About the second virtue it is written that it changes all im-
perfect metals into Gold, and this is evident ; for eyer5rthing
of silver becomes Gold in colour, substance, weight and
consistency, as well as in kind, fusion, softness and hardness.
Thirdly, according to what is written (!) this medicine
changes all stones into precious ones, as in Jasper, White
and Red Coral, Emerald, ChrysoUte, Sapphires, further
CrjTstals into Garnets, Rubies and Topazes, which are much
more powerful than the natural ones. It softens and fuses
all base and precious stones.
And FOURTHLY, in mixing this medicine with molten glass,
the latter may be cut and changed into all colours.
The rest may be learnt by experience by any skilful
artist.
80
CONCLUSION
The most noble Art and comforter of the poor, above all
natural arts, which man may ever have on earth, the noble
Alchemy, is to be esteemed as the gift of God ; for it is hidden
mostly in manifold proverbs, figurative sayings and parables
of the old Sages.
So says the Philosopher senior : "A sensible man, if
he but tries this art, will soon perceive it from the books, £ind
get a knowledge of this art, if his mind and intellect are
illuminated."
Whosoever therefore will act wisely should search for
the Wisdom of the old Philosophers, which is shown in the
wit and Artfulness of the manifold parables and roundabout
sa5dngs, thus hiding the proper operations and thus rendering
their unriddling difiicult.
To think over these things requires a very subtle mind,
and only those with suitable faculties and knowledge will
find it easy and natural. But as senior says : " For those
who have no natural understanding of these things, there is
nothing so precious in Nature as he who possesses this Art ;
he is like one " who had a flint from which he strikes fire
and gives to whosoever he likes, without the stone getting
any smaller through it. It is as good as giving superfluous
fine Gold. This Art is also better than all commerce, Gold
and Silver, and her fruits are better than the wealth of all
the world. For by means of this Art, is obtained that which
furthers long life, health, her youngest fruit being the true
AURUM, the most powerful balm and most precious gift of
God, which the old Philosophers could find in Nature with
their Art.
End of Splendor Solis
81
TRISMOSIN'S ALCHEMICAL
WANDERINGS
AND ADVENTURES IN SEARCH OF THE
PHILOSOPHER'S STONE
Translated from the AURUM VELLUS. ROHRSCHACH.
1498
WHEN I was a young fellow, I came to a Miner
named Flocker, who was also an Alchemist,
but he kept his knowledge secret, and I could
get nothing out of him. He used a Process
with commom Lead, adding to it a peculiar Sulphur, or
Brimstome, he fixed the Lead until it became hard, then
fluid, and later on soft like Wax.
Of this prepared Lead, he took 20 Loth (10 ounces), and
1 mark pure unalloyed Silver, put both materials in flux
and kept the composition in fusion for half an hour. There-
upon he parted the Silver, cast it in an ingot, when half of
it was Gold.
I was grieved at heart that I could not have this art, but
he refused to tell his secret process.
Shortly thereafter he tumbled down a mine and no one
could tell what was the artifice he had used.
82
TRISMOSIN'S ALCHEMICAL WANDERINGS
As I had seen it really done by this miner, I started in
the year 1473 on my travels to search out an artist in Alchemy,
and where I heard of one I went to him, and in these wan-
derings I passed 18 months, learning all kinds of Alchemical
Operations, of no great importance, but I saw the reality
of some of the particular processes, and I spent 200 Florins
of my own money, nevertheless I would not give up the search.
I thought of boarding with some of my friends, and took a
journey to Laibach, thence to Milan, and came to a monastery.
There I heard some excellent lectures and served as an assis-
tant, for about a year.
Then I travelled about, up and down in Italy, and came
to an Italian tradesman, and a Jew, who understood German.
These two made English Tin look like the best fine Silver,
and sold it largely. I offered to serve them. The Jew
persuaded the Trader to take me as a Servant, and I had
to attend the fire, when they operated with their art I was
diligent, and they kept nothing from me, as I pleased them
well. In this way I learnt their art, which worked with
corrosive and poisonous materials, and I stopped with them
fourteen weeks.
Then I journeyed with the Jew to Venice. There he sold
to a Turkish merchant forty pounds of this Silver. While
he was haggling with the merchant I took six Loth of the
83
TRISMOSIN'S ALCHEMICAL WANDERINGS
Silver, and brought it to a Goldsmith, who spoke Latin, and
kept two Joume5mien, and I asked him to test the Silver.
He directed me to an Agsayer on Saint Marks' Place, who
was portly and Wealthy. He had three German Assay-
assistants. They soon brought the Silver to the test with
strong acids, and refined it on the Cupel ; but it did not
stand the test, and all flew away in the fire. And they spoke
harshly to me asking where I got the Silver. I told them
I had come on purpose to have it tested, that I might know
if it was real silver.
When I saw the fraud, I returned not to the Jew, and
paid no more attention to their art, for I feared to get into
trouble together with the Jew, through the false silver.
I then went to a College in Venice, and asked there if
they could give me two meals daily while I looked for employ-
ment. The Rector told me of a Hospital where there were
other Germans, and there we got sumptuous food. It was
an Institution for destitute strangers, and people of all
nations came there.
The next day I went to Saint Marks' Place, and one of
the Assay assistants came up, and asked me where I got that
Silver ? Why I had it tested, and if I had any more of it ?
I said I had no more of that silver, and that I was glad to
have got rid of it, but I had the art and I should not mind
84
TRISOMSIN'S ALCHEMICAL WANDERINGS
telling it to him. That pleased the Assayer, and he asked
me if I could work in a Laboraotry ? I told him I was a
Laborant travelling on purpose to work in alchemical
Laboratories. That pleased him vastly, and he told me of
a nobleman who kept a laboratory, and who wanted a German
Assistant. I readily accepted, and he took me straight
to the Chief Chemist, named Tauler, a German, and he was
glad to get me. So he engaged me on the spot at a weekly
wage of two crowns and board as well. He took me about
six Italian miles out of Venice to a fine large mansion called
Ponteleone. I never saw such Laboratory work, in all
kinds of Particular Processes, and medicines, as in that
place. There everything one could think of was provided
and ready for use. Each workman had his own private
room, and there was a special cook for the whole staff of
Laboratory assistants.
The Chief Chemist gave me at once an Ore to work on,
which had been sent to the nobleman, four days previously.
It was a Cinnabar the Chief had covered with all kinds of
dirt, just to try my knowledge, and he told me to get it
done with in two days. I was kept busy, but Succeeded
with the Particular Process, arid on testing the ingot of the
fixed Mercury, the whole weighed nine Loth, the test gave
three Loth fine Gold.
85
TRISMOSIN'S ALCHEMICAL WANDERINGS
That was my first work and stroke of luck. The Chief
Chemist reported it to the nobleman, who came out un-
expectedly, spoke to me in Latin, called me his Fortunatum,
tapped me on the shoulder and gave me twenty-nine crowns.
He spoke a funny kind of Latin I could hardly understand,
but I was pleased with the money.
I was then put on oath not to reveal my Art to anyone (*).
To make a long story short, everything had to be kept secret,
as it should be. If someone boasts of his art, even if he has
got the Truth, God's Justice will not let such a one go on.
Therefore be silent, even if you have the highest Tincture,
but give charity.
I saw all kinds of operations at this Nobleman's Labora-
tory, and as the Chief Chemist favoured me, he gave me
all kinds of operations to do, and also mentioned, that our
employer spent about 30,000 Crowns on these arts, paying
cash for all manner of books in various languages, to which
he gave great attention. I myself witnessed that he paid
6,000 Crowns for the Manuscript sarlamethon. A process
for a Tincture in the Greek Language. This the nobleman
had soon translated and gave me to work. I brought that
process to a finish in fifteen weeks. Therewith I tinged
three metals into fine Gold ; and this was kept most secret.
* Mere Metallurgy. — J.K.
86
TRISMOSIN'S ALCHEMICAL WANDERINGS
This nobleman was gorgeous and powerful, and when once
a year the Signoria went out to sea, to witness the throwing
of a Gem Ring into the water at the ceremony of wedding
the Adriatic, our gentleman with many others of the Venetian
nobility went out in his grand pleasure ship, when suddenly
a hurrican arose and he with many others of the Venetian
Lords and Rulers, was drowned.
The Laboratory was then shut up by the family, the men
paid off, but they kept the Chief Chemist.
Then I went away from Venice, to a still better place
for my purpose, where Cabalistic and Magical books in
Egyptian language were entrusted to my care, these I had
carefully translated into Greek, and then again retranslated
into Latin. There I found and captured the Treasure of the
Egyptians . I also saw what was the great Subj ect they worked
with, and the ancient Heathen Kings used such Tinctures
and have themselves operated with them, namely. Kings
XOFAR, SUNSFOR, XOGAR, XOPHALAT, JULATON, XOMAN and
others. All these had the great treasures of the tincture
and it is surprising that god should have revealed such
Secrets to the Heathen, but they kept it very secret.
After a while I saw the fundamental principles of this
art, then I began working out the Best Tincture (but they
all proceed, in a most indescribable manner from the same
87
TRISMOSIN'S ALCHEMICAL WANDERINGS
root), when I came to the end of the Work I found such a
beautiful red coloiu: as no scarlet can compare with, and such
a treasure as words cannot tell, and which can be infinitely
augmented. One part tinged 1,500 parts Silver into Gold.
I will not tell how after manifold augmentation what quanti-
ties of Silver and other metal I tinged after the multiplica-
tion. I was amazed.
STUDY WHAT THOU ART,
WHEREOF THOU ART A PART,
WHAT THOU KNOWEST OF THIS ART,
THIS IS REALLY WHAT THOU ART.
ALL THAT IS WITHOUT THEE
ALSO IS WITHIN,
THUS WROTE TRISMOSIN.
88
AVINCENA'S SEVEN RULES
FOR THE
COMPOSITION OF THE PHILOSOPHER'S STONE
1. The FIRST Operation is the extraction of the most
noble and pure substance from Matter.
2. The Matter or Subject to be dissolved in Water.
3. The GENERATION has to be preceded by the putre-
faction, for the Philosophers say that the destruction of
one thing is the Generation of another.
4. Dealbation is necessary that the putrefied Matter
may be washed and purified from all corruption and im-
purity. But the Philosophers say that the longer the Water
remains on the surface of the Earth, the more thoroughly
will the latter be washed.
5 Now follows the coagulation, for through the
moderate warmth and boiling of our Sun, our Water has
to be dried into Earth, and has thus to become a powder.
6. After this it must be calcinated, as the calcined
materials are of more use in our work, than the raw ones ;
some Philosophers say that the calcination is the same as
the fixation, which is not badly told, because both have to
go through Sublimation..
7. Besides all that you must know that the whole of our
work is being perfected in one way or manner, in one vessel,
and that all goes into one, and upon one, and from one.
89
TRISMOSIN'S ALCHEMICAL
PROCESS
CALLED THE RED LION,
AND GIVEN at length in the aureum vellus, pubhshed
Rohrschach, 1598, also in the toison d'or, 1602 and 1622,
as summarized by Professor Schmieder in his History of
Alchemy, 1832, and veiled in the Pictures and Treatises
of SPLENDOR soLis is given with aU reservation and without
assuming any responsibility for its correctness or efficacy,
as comprising the gist of treatises in the aureum vellus
under the headings : " copulatur," " liber suforeton,"
" CANGENIUERON," " RED EAGLE," " ELECTRUM SORONEL-
LA," " MORATOSAN," " NEFOLON," GEROTON," SARONA DOAP
AURi," " viATOLON," " USEFUR," &c., which 3X6 to be found
in the printed books, but not in the original Manuscript
of SPLENDOR SOLIS, is as follows :
1. Take 8 Loth (4ozs.) calcined Alum, 8 Loth calcined
Salpetre, and 4 Loth calcined Table Salt, and triturate with
20 Loth Corrosive Sublimate, and sublimate in a proper
Sublimimg Vessel.
2. Carefully take out the Sublimate and resublimate
it with 20 Loth fresh Salts, During this Operation it will
90
TRISMOSIN'S ALCHEMICAL PROCESS
be wholesome, on account of the poisonous fumes, to eat
bread thickly spread with butter.
3. Put the Sublimate in a Glass Retort, and cover it
with Alcohol, and distil over in water bath until half the fluid
remains as an oil behind.
4. The Alcohol distilled over is poured back (cohobated)
on the residue in the retort, until it is covered about a finger's
breadth.
5. This Distillation repeat three times, and the whole
of the Sublimate will pass over into the Recipient. This
is the MERCURY of the Philosophers, the Mercurial Water,
as it were the " Hellish Fire in Water." This Mercurial
Water fumes always, and must be kept in a closed 'Phial,
or Glass stoppered bottle.
6. Take fine Gold, in leaf or thin beaten, put it in a glass
retort, just cover it with the Mercurial Water, and put the
retort on gentle heat, when the Water will begin to act upon
the Gold, and dissolve it, but it will not be reduced to a
liquid entirely, and only remain at the bottom like a greasy
substance, then pour oft the Mercurial Water, which can
be used again.
7. The Gold sediment divide into two parts. Take one
half and pour thereon Alcohol, and let the mixture putrefy
on gentle heat 15 days, and it will become blood red ; this
is the " Lion's Blood."
91
TRISMOSIN'S ALCHEMICAL PROCESS
8. This Lion's Blood pour into another glass retort,
or Phial, which seal hermetically, and give it the heat of the
Dog Days, and it will at firist turn black, then variegated, then
light grey when heat is increased it will turn yellow and at
last deep red. This is the first Tincture. (A) Provided
it does not explode !
9. The Red Tincture triturate (How will a fulminate
triturate ?) in a glass Mortar. Take one grain (or part)
thereof, wrap it in paper and project it on 1000 (?) Grains
(or parts) of Gold in fusion. When it has remained in fusion
for f of an hour, the gold will turn to Tincture. (B.) (?)
10. Take one part of Tincture B. project it on one
thousand parts fine Silver, and it will transmute it into
fine gold.
11. Project one part of Tincture A. wrapped in paper,
upon 1000 parts of pure Quicksilver, which has been heated
until the fumes arise, and the Quicksilver will be changed
into Tincture (C).
12. Take one part of Tincture C, wrapped in paper,
project the same on 1000 parts heated Quicksilver, and it will
become transmuted into fine Gold.
13. Take one part of Tincture B., project on 1000 parts
Tin or Lead in fusion, and it will be transmuted into Gold.
92
TRISMOSIN'S ALCHEMICAL PROCESS
14. Take one part of Tincture B, and project it on Copper
in fusion, and it will be transmuted into Gold of a very red
colour.
15. Project some Tincture B on red hot iron, inslert
the iron again into the blaze, and it will be transmuted into
brittle Gold.
16. Melt the Gold that has been transmuted of the iron,
with equal gold transmuted from Quicksilver, and it will
become good malleable Gold.
17. Dissolve some Tincture B. in strong alcoholic wine,
and take a spoonful in the morning, it will strengthen and
renew your constitution. It rejuvenates the aged and makes
women prolific.
18. Tincture C. dissolved in strong wine, and a wine-
glassful taken fasting in the morning will cure Leprosy or
any skin diseases in a few days.
Thus far the unguaranteed directions for making the
Philosophers Stone, which, if they fail to give the promised
result, will at least have that virtue left : they will make those
who believe in them, feel rich, until they are undeceived ;
while those of us who have had no personal experience in
that part of the practical Philosophy of the Ancients, un-
93
TRISMOSIN'S ALCHEMICAL PROCESS
qualified either to affirm or deny the above extraordinary
statements, we can only exclaim, with the all but forgotten
DOMINIE Sampson : " prodigious ! " and pass on, hoping,
or doubting, that we have learned some Truth.
As concerns the Process itself, no one but a practical
Chemist should attempt it, for apart from the poisonous
fumes, for which eating bread, thickly spread with butter,
would hardly be a safe and sufi&cient antidote, — Sublimation
should be done under an open chimney with a strong upward
draft — ^there is that lovely booby-trap, the Fulminating
Gold, left wide open. Some process has been omitted that
would shut that trap and render the fulminate harmless.
Here the question arises whether in depriving the Fulminate
of its FULMEN it is not also deprived of its power of
Transmutation ? Which further gives rise to the crucial
question : Is aurum fulminans the philosopher's stone ?
This question can only be answered by the careful experiments
of trained Chemists.
The Medical ef&cacy of the Tincture is afi&rmed in the book
ARUM VELLUS (xoisoN d'or) not Only in general terms, but
in particular instances of restoration to health, and of
rejuvenation, of the aged there given.
94
TRISMOSIN'S ALCHEMICAL PROCESS
The origin of the writings attributed to Trismosin is
uncertain and wrapped in mystery. The " Splendor Solis ,"
apart from its magnificent Pictures of indubitable artistic
merit, is the best of those Alchemical compositions.
I am of opinion, that if not executed by tismosin's
order, and under his immediate directions, some wealthy
Amateur Alchemist, possibly a Fugger, may have encouraged
the Artist who produced this Manuscript, by his patronage,
and all the writings attributed to that author, with the
exception of " splendor sous " and his Alchemical
" WANDERINGS " are either spurious, or have been tampered
with.
Of TRISMOSIN, whose name Schmieder believes to have
been Pfeifer, and that he was a Saxon, it is related in the
Preface to the book " elucidarius chymicus, 1617 " that
he lived by virtue of (or perhaps, despite) his medicine to
an age of one hundred and fifty years ! so mote it be I
96
EXPLANATORY NOTES
1. Splendor, according to the Dictionary is the state
or quality of being splendid, giving out or reflecting Light,
brightly shining ; lustrous, glittering — exceeding brilliancy
of emitted or reflected light ; as the splendour of the Sun.
2. In an 18th Century Cyclopedia (Zedler, vol. 39),
Splendour is called, the brightness, or brillance of light,
which a dark body incapable of giving out light has revived
from a luminous body. It differs from radiance, or rays
emanating from a luminous body. Splendour also means
Magnificence, Excellence, Glory.
3. Sol in Alchemy, simply means Sulphur of the
Philosophers, and in common Chemistry, gold.
4. The SOL or sun of the Philosophers of Mercurial Origin,
is the FIXED, while the moon is the unfixed part of Matter
of the great work. These are the two Dragons of Flamel.
They also call the innate Fire in Matter sol.
6. As the Unfixed and Fixed are drawn out of the same
Mercurial source, the Philosophers say the sun is the Father
and the moon the Mother of the Philosopher's Stone.
(PERNETY, DICTIONNAIRE MYTHO-HERMETIQUE).
96
EXPLANATORY NOTES
6. The Sun is the Mystic Symbol for the Soul, as the Sun
illumines the World with Life-giving Light and Energies,
does the soul sustain the body with Life and Thought.
Body and Mind are formed by the Soul.
7. Albertus MAGNUS (1193-1280) Dominican monk,
Theologian, Philosopher and Alchemist. His collected
Works are contained in 21 Folio Volumes, comprising the
knowledge of his time. He was author of ten works on
Alchemy.
8. Alphidius. a Latin MS. "Alphidi, philosophi,
CLAVES QUINQUE ET ALIA FRAGMENTA DE LAPIDE PHILOSOPHICO
COMPONENDO," is according to schmieder's history of
ALCHEMY preserved in the Library of the escurial.
HoEFER, histoire DE LA CHiMiE, vol. 1, p. 348, Considers
the name probably a Latinised corruption of al kindi, who
died between 861-870, c.e., whose real name would be Abu
jussuF jacub ben ishak al kenda. This author was
well versed in Mathematics, Physics, Medicine, Alchemy
and Astrology. Michael Casiri, in his bibliotheca
ARABICO-HISPANO ESCURIALENSIS, MADRID, 1760-7, vol. i,
p. 363, gives a list of his works. Al kend is not as kopp
" alchemie," vol. ii, p. 339, makes out an alchemical writer
of an unknown period nor can he be classified (id p. 363)
as of the Twelfth Century.
97
EXPLANATORY NOTES
9. Aristotle, the Alchemist, is not identical with the
Stagirite Philosopher (384-322 B.C.) but the Fourth Book,
METEOROLOGicoRUM, referred to in the Preface, is of the
ancient Greek Philosopher. The " letter to Alexander "
is, of course, spurious.
Let not the reader be discouraged by the word " spurious."
The author's name may be forged, but the contents of the
work may nevertheless be of great value. The wisest Adepts,
possibly, concealed their identity behind these ancient names.
In times when it was dangerous to be suspected of Occult
knowledge, such precautions were necessary.
10. AVICENA, or ABU ALI AL HUSSEIN BEN ABDALLA IBN
siNA, (980-1036) equally famous as Philosopher and
Physician. Some of his writings are in mangeti bibliotheca
CHEMicA cuRiosA and in the theatrum chemicum.
11. The Romantic story of Sultan calid, or kalid,
of Eygpt, blended with the Life of the Alchemist morienus,
or MARiANOS, given in lenglet du fresnoy's histoire
DE LA PHiLOSOPHiE HERMETiQUE, vol. i, ch. 21, and In
WAITE'S lives of the ALCHEMISTICAL PHILOSOPHERS, pp.
53-7. See also morienis romani de compositione
ALCHEMIAE, &C., in MANGETI BIBLIOTHECA CHEMICA CURIOSA,
vol. i, No. 28, and richebourg's bibliotheque des
PHILOSOPHES CHIMIQUE, vol. ii, No. 2.
98
EXPLANATORY NOTES
11. Galenus, a Physician of Asia Minor, in the second
Christian Century, No alchemical works are attributed
to him. He prepared drugs, later called Galenical Medicines,
for treatment of disease, axid thus became the Father of
Pharmacy. Paracel$us the Swiss Alchemist and Physician
(1493-1541) nicknamed the other " Luther " the first teacher
who ever held a chair of Physical Science, began his lectures
at Basle by lighting some sulphur in a dish and burning
the works of Galen and others, saying : " So yovt too, will
burn in hell." See " Life Understood " by F. L. Rawson,
p. 52.
12. Geber, whose true name was abu mussa jafar
AL SOFI, the most famous mediaeval alchemist, flourished
at Seville, about 800 c.e. His chief works are reproduced
in MANGETI BIBLIOTHECA CHEMICA CURIOSA, Vol.
i. No. 29 and 31. Foremost among them is his " sum of
PERFECTION," " SUMMA PERFECTIONIS MAGISTERI," also tO
be found in richebourg's bibliotheque des philosophes
CHIMIQUES," vol. i. No. 4. 'The best text, however, of the
genuine works of geber is to be found in berthelot's " la
CHIMIE AU MOYEN AGE," Paris, 1893, vol. iii , pp. 126-224.
"oeuvres de djaber." a vast improvement on the foregoing.
13. Hali, menaldus, miraldus, senior, &c., are names
occurring in an Alchemical work " turba philosophorum,"
99
EXPLANATORY NOTES
attributed to a Latin writer named sometimes arisleus,
at other times aristeus, supposed to have lived in the 12th
century. The title of the book can be translated either as
"Contention" or "Assembly" of "Philosophers." The
author's idea was to take leading Quotations from all the
writers on Alchemy he knew, and introduce them in a form
of discussion on Transmutation, held by an assembly of
Philosophers. Some names are fictitious, others are of
writers whose works are actually quoted.
The sayings foisted upon pythagoras, socrates, &c,,
though never uttered by those . ancient Greek Sages, may
nevertheless convey valuable suggestions.
14. Hermes, the Father of Alchemy and Hermetic
Philosophy, supposed to be identical with the equally
unknown Egyptian toth. No certain date can be given
when he is supposed to have lived, if ever. The emerald
TABLE OF HERMES, is as foUows : It is true, and without
falsehood ; whatever is below is like that which is above ;
and that which is above is Uke that which is below : to
accomplish one sole miracle.
As all things have come from one mind, so can all
things be improved by adaptation to that mind.
The sun is the Father, the moon the Mother, the Wind
carries it in its belly, and it is nursed by the Earth. It is
100
. EXPLANATORY NOTES
the Father of all the Power in the world. Its virtue is
complete when changed into Earth. Separate the Earth
from the Fire, the subtle from the coarse, but carefully, and
with great judgment.
" It ascends from Earth to Heaven, and descends from
Heaven to Earth, and, thereby gets the Force of Above
and Below. Thus the Glory of the World will be thine,
and all darkness shall flee from thee. This is the force
of FORCES, that overcomes all subtle things and penetrates
all solid. For thus the World is created, and only by
Adaptation can this wonderful thing be done.
" Hence I am called Thrice Great Hermes, having mastered
the three parts of the whole world's Philosophy. What
I have to say on the Solar Work is finished."
This version will be found to differ slightly from the one
that appears at the end of " The Lives of the Alchemystical
Philosophers, London, 1815. The Golden Treatise
(Tractatus Aureus) can be found in mangeti bibliotheca
CHEMICA CURIOSA, vol. i, No. 19.
16. Hippocrates, the greatest Physician of Antiquity,
bom at Cos, an island off the coast of Asia Minor, 460 B.C.
The Genuine Works of Hippocrates translated fron^ the
Greek, and published by the Sydenham Society, 1849, are
purely medical.
J 101
EXPLANATORY NOTES
16. Rhases (860-940), a famous Arabian Physician,
who lived in the reign of the Khalif Al-Mansur. According
to Abou Abaiah, he composed 226 books, most of which
are lost. Hoefer Histoire de La Chimie, vol. i, p. 341, says :
that in the book lumen luminum magnum, Rhases describes
a preparation of Sulphuric Acid from Sulphate of Iron,
in a way similar to the Nordhausen Process. '
According to Schmieder History of Alchemy, p. 95, the
" Liber Lumen Luminum " composed in Latin Rhjmies,
was written by Rhases Castrensis, or of Castres, in Languedoc,
and it is an error to attribute its authorship to the Arabian,
physician. The " Liber Lumen Lumtnmn " was therefore
a recent work when Splendor Solis appeared.
17. RosiNUS, an Arabian Alchemist, first quoted by
14th Century writers. The artis aurifera, basil, 1610,
contains three treatises by this author : (1) ad euthiciam.
(2) AD SARANTANTAM EPISCOPUM. (3) LIBER DEFINITIONUM,
giving allegorical descriptions of the Male and Female
Principles, and the General properties of the Philosopher's
Stone.
18. The scALA PHILOSOPHORUM, is attributed to guido
montanor, a French Alchemist, of whom very little is known.
He quotes Roger Bacon and Ricardus Anglus, and is quoted
102
EXPLANATORY NOTES
by Ripley and other 15th Century Artists. The book is
included in mangeti bibliotheca chemica curiosa, vol.
ii, No. 74.
19. " AuTOR TRIUM VERBORUM," the author of " The
Book of Three Words " is kalled rachaidib, an Arabian
Alchemist, who lived about 1200. His book laid the
foundation to the theory of Trimaterialism, i.e., that all
metals consisted of Salt, Mercury, and Sulphur. A Latin
translation is given in Mangeti Bibliotheca Chemica Curiosa,
vol. ii. No. 79.
20. The ideas on the origin of mountains, &c., in "the
FIRST PARABLE " are largely taken from avicena de
CONGLUTINATIONE LAPiDis, as Can be seen by a comparison
with that Treatise, in the threatrum chemicum, vol. i. No. 36.
21. Trismosin's Story of his travels also gives a reason
for the Venetian Palaces and Italian landscapes that appear
in his allegorical Pictures. The scenes in the margins probably
depict reminiscences of his " wanderings " that he may
have recounted to the artist. Assuming that he was a youth
when he started on his travels, in 1473, his age when the
MS. was produced would have been over a hundred. This
would favour the idea that he returned wealthy from Italy
and lived in retirement as an Adept. If he was not an Adept
and only a fraud, why the Manuscript with its cabn sensible
103
EXPLANATORY NOTES
writing, not intended for publication ? Why the artistic
painting^ of undoubted merit ?
22. As I have already observed in the Introductory,
the 22 Pictures of Splendor Sblis are arranged in the same
order as the 22 Keys of the Tarot and have the same
M3^tic meaning.
The End.
Printed by Fox, Jones A Co., High Street, Oxford, England.
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