The Hermetic Museum, Vol. II — 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.
- * placed in a dry and moderately warm spot for another period
- * of twelve hours, until it has purged itself by giving out a thick
- * steam or vapour, and becomes solid and hard within. ^ The *vir- **gin's milk' that is expressed from the better part of the
- * Stone is then preserved in a carefully closed oval-shaped distil-
- * ]ing vessel of glass, and is day by day wondrously changed by
- * the quickening fire, until all the different colours resolve them-
- * selves into a fixed gentle splendour of a white radiance, which
- * soon, under the continued genial influence of the fire, changes
- * to a glorious purple, the outward and visible sign of the final
- * perfection of your work."
SPEUB UBERST DREATISE
Of Nature, what she is, and «wat manner of men her
Disciles ought to be.
ANY Sages, Scholars, and learned men have in all ages, and (according to Hermes) even so early as the days before the Flood, written much concerning the preparation of the Philosopher's Stone; and if their books could be understood without a knowledge of the living processes of Nature, one might almost say that they are calculated to supersede the study of the real world around us. But though they never departed from the simple ways of Nature, they have something to teach us, which we, in these more sophisticated times, still need to learn, because we have applied ourselves to what are regarded as the more advanced branches of knowledge, and despise the study of so *simple" a thing as natural Generation. Hence we pay more heed to impossible things than to those objects which are broadly exhibited before our very eyes ; we excel more in subtle speculations than in a sober study of Nature, and of the meaning of the Sages. It is one of the most remarkable features of human nature that we neglect those things which seem familiar, and are eager for new and strange information. The workman who has attained the highest degree of excellence in his Art, neglects it, and applies himself to something else, or else abuses his knowledge. Our longing for an increase of knowledge urges us ever onward towards some final goal, in which we imagine that we shall find full rest and satisfaction, like the ant which is not endowed with wings till the last days of its life. In our time, the Philosophical Art has become a very subtle matter; it is the craft of the goldsmith compared with that of the humble workman who exercises his calling at the forge. We have made such mighty strides in advance that if the ancient Masters of our science, Hermes and Geber and Raymond Lullius, were to rise from the dead, they would be treated by our modern Alchemists, not as Sages, but as only humble learners. They would seem very poor scholars in our modern lore of futile distillations, circulations, calcinations, and in all the other countless operations wherewith modern research has so famously enriched our Art, though without understanding the sense of the ancient writings. In all these respects, our learning is vastly superior to theirs. Only one thing is unfortunately wanting to us which they possessed, namely, the knack they had of actually preparing the Philosopher's Stone., Perhaps, then, their simple methods were after all the best ; and it is on this supposition that I desire, in this volume, to teach you to understand Nature, so that' our vain imaginations may not misdirect us in the true and simple way. Nature, then, is one, true, simple, self-contained, created by God and informed with a certain universal spirit. Its end and origin are God. Its unity is also found in God, because God made all things. Nature is the one source of all things: nor is anything in the world outside Nature, or contrary to Nature. Nature is divided into four * places" in which she brings forth all things that appear and that are in the shade ; and according to the good or bad quality of the * place" she brings forth good or bad things. There are only four qualities which are in all things and yet do not agree among themselves, as one is always striving to obtain the mastery over the rest. Nature is not visible, though she acts visibly ; she is a volatile spirit who manifests herself in material shapes, and her existence is in the Will of God. It is most important for us to know her * places," and those which are most in harmony, and most closely allied, in order that we may join things together according to Nature, and not attempt to confound vegetables with animals, or animals with metals. Everything should be made to act on that which is like to it—and then Nature will perform her duty.