The Hermetic Museum, Vol. I — trans. A. E. Waite (1893)
The text is shown on its own: no facing layer is held for this issue.
The translator’s English as printed (A. E. Waite). The original-language text is not held; names are romanised as the translator printed them.
Cross, if I had left out those references ; but for your sake I decided otherwise. Do not wonder that I conceal my name, and refuse to appear to you face to face. I have come forward, not for the sake of any paltry glory, or of worldly praise, but to do you good. Moreover, my teachers, even the true philosophers, advised me not thus to risk my life for the sake of obtaining a high place in the world's esteem, to expose myself to greedy robbers or to give occasion for many crimes by the prostitution of this profoundsecret. No doubt the gentle reader has learned by the works of Sendivogius that whenever he shewed himself openly to the powerful, he went in constant fear of hislife. Experience teaches that many philosophers who gave no thought to their personal safety, have been killed and deprived oftheirtinctureby greedy and powerful robbers ; and it stands to reason that any one going about with a great treasure in his hand, must fall a prey to brigands. Sendivogius concealed his name by an anagram. Thus also a short time ago another philosopher and Brother of the Golden Cross, whose real name has long been familiar to me, concealed it beneath an anagram, and made himself known to his friends by an enigmatical designation. Why then should I place myself at the mercy of this impure world ? Permit me rather, dear friend, to follow the example ofthe sages, and leave the rest to the thrice good and great God, who will make my true self known to you in good time, if it be for the glory of His name, and for your and my good. Do not be eager to enquire after my name. For even if you should get to know it, or become personally acquainted with me, you would have to rest satisfied with the contents of this tract. For I have solemnly promised two philosophers— Bernard, Count of Trevisan, and Neigens—that I will not betray to any one more than has been revealed in this book. — Neither beanxious to ask whether I actually possess this precious treasure. Ask rather whether I have seen how the world was created ; whether I am acquainted with the nature of the Egyptian darkness; what is the cause of the rainbow ; what will be the appearance of the glorified bodies at the general resurrection ; what is the most indelible colour. Of you that rightly understand this little book, I will enquire whether you have seen that great salt sea, without any corrosion, raise a sufficiency of the moisture of all nature to the summits ofthe highest mountains. Tell me
2994 Faber i where there is sulphur out of sulphur, and mercury out of mercury—or where sulphur springs from mercury, and again mercury from sulphur. When was there placed before your eyes the idea of most fervent love, the male and the female embracing each other so closely that they could no more be torn asunder, but through unsearchable love became oze? If you understand what I am alluding to, and have performed the experiment with your own hands, and seen it with your own eyes, I welcome you as fellow partakers of the mystery, and have no dearer wish than to enjoy your familiar intercourse—for which reason I have also sent forth into the world this little tract.
If any one complain of the difficulty of our Art, let him know that in itself it is perfectly simple, and can present no obstacle to those who love God, and are held worthy by Him of this knowledge. If any one blame me for setting forth the truths of this Art too plainly and clearly, so as to render it possible for any one to gain a knowledge thereof, I answer that I have indeed explained them with sufficient lucidity for those who are worthy and foreordained of God, but that the unworthy can derive no profit from them. — To some foolish and shallow persons I have several times expounded this Art in the simplest manner, and even word for word, but they despised it only, and would not believe me that there is exhibited in our work a twofold resurrection of the dead. Our Art, its theory as well as its practice, is altogether a gift of God, Who gives it when and to whom He elects : it is not of him that wills, or of him that runs, but simply through the mercy of God. "Though I had diligently studied this Art for 17 or 18 years, yet I. had, after all, to wait for God's own time, and accept it as a free gift. No one need doubt the truth orcertainty ofthis Art. It is as true and certain, and as surely ordained by God in nature, as it is that the sun shines at noontide, and the moon shews her soft splendour at night. But I must conclude this preface, and gird myself for writing the tract itself. But ye, beloved Brethren of the Golden Cross, who are about to learn how to enjoy and use this most precious gift of God in secret, do not remain unknown to me, and if ye know me not, be sure that the faithful will be approved and their faith become known through the Cross, while security and pleasure overshadow it. God be with us, Amen!
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