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fire, the thinne from the thicke, and that gently and with great discretion. Gently, that is by little, and little,
not violently, but wisely, to witte, in Philosophicall doung. Thou shalt separate, that is, dissolve: for
dissolution is the separation of partes. The earth from the fire, the thinne from the thicke: that is, the lees
and dreggs, from the fire, the ayre, the water, and the whole substance of the Stone, so that the Stone may
remaine most pure without all filth.
Chapter VIII.
That the unfixed part of the Stone should exceed the fixed, and lift it up.
The Stone thus prepared, is made fit for multiplication. And now hee setteth downe his multiplication and
easie liquefaction, with a vertue to pierce as well into hard bodies, as soft, saying: It ascendeth from the
earth into heaven, and again it descendeth into the earth. Here we must diligently note, that although our
stone bee divided in the first operation into foure partes, which are the foure Elements: notwithstanding, as
wee have alreadie saide, there are two principall parts of it. One which ascendeth upward, and is called
unfixed, and an other which remaineth below fixed, which is called earth, or firmament, which nourisheth
and firmenteth the whole stone, as we have already said. But of the unfixed part we must have a great
quantity, and give it to the stone (which is made most clean without all filth) so often by masterie that the
whole stone be caried upward, sublimating & and subtiliating. And this is it which the Philosopher saith: It
ascendeth from the earth into the heaven.
Chapter IX.
How the volatile Stone may againe be fixed.
After all these things, this stone thus exalted, must be incerated with the Oyle that was extracted from it in
the first operation, being called the water of the stone: and so often boyle it by sublimation, till by vertue of
the firmentation of the earth exalted with it, the whole stone doo againe descend from heaven into the earth,
and remaine fixed and flowing. And this is it which the Philosopher sayth: It descendeth agayne into the
earth, and so receyveth the vertue of the superiours by sublimation, and of the inferiours, by descention:
that is, that which is corporall, is made spirituall by sublimation, and that which is spirituall, is made
corporall by descension.
Chapter X.
Of the fruit of the Art, and efficacie of the Stone.
So shalt thou have the glorie of the whole worlde. That is, this stone thus compounded, that shalt possesse
the glorie of this world. Therefore all obscuritie shall flie from thee: that is, all want and sicknesse, because
the stone thus made, cureth everie disease. Here is the mightie power of all power. For there is no
comparison of other powers of this world, to the power of the stone. For it shall overcome every subtil
thing, and shall pearce through every solide thing. It shall overcome, that is, by overcomming, it shall
convert quick Mercury, that is subtile, congealing it: and it shall pearce through other hard, solide, and
compact bodies.
Chapter XI.
That this worke imitateth the Creation of the worlde.
He giveth us also an example of the composition of his Stone, saying, So was the world created. That is,
like as the world was created, so is our stone composed. For in the beginning, the whole world and all that
is therein, was a confused Masse or Chaos (as is above saide) but afterward by the workemanship of the
soveraigne Creator, this masse was divided into the foure elements, wonderfully separated and rectified,
through which separation, divers things were created: so likewise may divers things bee made by ordering
our worke, through the separation of the divers elements from divers bodies. Here shal be wonderfull
adaptations, that is, If thou shalt separate the elements, there shall be admirable compositions, fitte for our
worke in the composition of our Stone, by the elements rectified: Whereof, to wit, of which wonderfull
things fit for this: the meanes, to wit, to proceede by, is here.
Chapter XII.
An enigmaticall insinuation what the matter of the Stone shoulde be.
Therefore I am called Hermes Trismegistus. Now that he hath declared the composition of the Stone, he
teacheth us after a secret maner, whereof the Stone is made: first naming himselfe, to the ende that his
schollers (who should hereafter attaine to this science) might have his name in continuall remembrance:
and then hee toucheth the matter saying: Having three parts of the Philosophie of the whole world: because
that whatsoever is in the worlde, having matter and forme, is compounded of the foure Elements: hence is
it, that there are so infinite parts of the world, all which he divideth into three principall partes, Minerall,
Vegetable, and Animall: of which jointly, or severally, hee had the true knowledge in the worke of the
Sunne: for which cause he saith, Having three parts of the Philosophie of the whole world, which parts are
contained in one Stone, to wit, Philosophers Mercurie.
Chapter XIII.
Why the Stone is said to be perfect.
For this cause is the Stone saide to be perfect, because it hath in it the nature of Minerals, Vegetables, and
Animals: for the stone is three, and one having foure natures, to wit, the foure elements, & three colours,
black, white and red. It is also called a graine of corne, which if it die not, remaineth without fruit: but if it
doo die (as is above said) when it is ioyned in coniunction, it bringeth forth much fruite, the aforenamed
operations being accomplished. Thus curteous reader, if thou know the operation of the Stone, I have told
thee the truth: but if thou art ignorant thereof, I have said nothing. That which I have spoken of the
operation of the Sunne is finished: that is, that which hath beene spoken of the operation of the stone, of the
three colours, and foure natures, existing and being in one onely thing, namely in the Philosophers
Mercurie, is fulfilled.
Here endeth the Commentarie of Hortulanus, uppon the Smaragdine table of Hermes, the father of
Philosophers.
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