The Almighty, Alone-Wise, and Omniscient God and Lord has given understanding to Man above all other creatures, so we may know his works and not leave them unexplored. Now, since this Man whom the All-wise God has inspired toward that, has this high and profound secret Work and the great secret of the ancient Water-Stone of the Wise, he now needs to prove himself right for the job. If ever there is a natural thing on earth, it is the Preparation and the Magisterium (teaching) of the Philosopher's Stone. Natural, and not of man's making, but wholly the work of Nature, for the Artist adds nothing there.
Nature alone directs the growing, as does every tiller of the soil with his fruits and plants; only he must be subtle in mind and have the grace of God, so that he may direct the same, as the work becomes evident in the boiling and through successive time, namely, in the beginning there is the Subjectum (the Subject), which one receives from Nature directly into the hand. Therein lies hidden the Universal Tincture of all metals, animals, and plants.
It is a rough Corpus (body), having neither the figure or form of an animal or plant, but is in the beginning a rough earthy heavy viscous tough and nebulous substance, on which Nature has stopped. But when the enlightened man opens these matters, investigates them in the Digestion, and with its thick foggy shadows with which it is surrounded, he purifies and permits the hidden to emerge. And through further Sublimation, its innermost soul, which is hidden in there, is also separated from it and brought into a bodily form.
Then one will find what Nature has hidden in such a once shapeless substance, and what power and Magnalia (the wonderful) the Supreme Creator has given to and implanted in this Creato (Created). For God has this Created for all other creatures, as in the beginning, He still gives it daily, so that it would otherwise not only be impossible for a man to bring such natural work to the desired end, much less create herein anything useful. But the good and gracious God does not begrudge man the treasures and goods which He has implanted in Nature, or else He would not have granted such things to His creatures, no, He has created everything good for man and has made him to be Lord over His creation.
Therefore, it is fitting for man to understand and to undertake such a natural philosophical work, because otherwise, such a highly gifted and wonderful creation would have been in vain, and we would view Nature like the dumb animals that run about, and we would go vainly after God's counsel and we would not fit into the ends of Nature. Deus autem et Natura, nihil faciant frustra. (God and Nature do nothing in vain) [But God and Nature do nothing in vain]. But God Almighty rules in all such things. He orders and provides oats and fodder to be placed before the donkey and the horse, but that the rational human being be served with more costly and more delicious food. Therefore, those who try to investigate and who long for such a deeply hidden Arcanum (Arcane) and great treasure, in the proper way, do not have to depend on the harvest of the ignorant who have no understanding under the Light of our Sun.
The Philosophers and wise men, as well as Neoterici and Veteres (old), have had many disputations about this secret art, and have tried to point out with many different names, allegories, and wondrously strange sophistical words what that Subjectum (Subject) and its Essentia (Essence) are, and what kind of a Materia (Matter), what kind of a Corpus (body), what kind of a Subjectum (Subject), and what a wonderful thing and secret a Creatura (Creature) it is, which has embodied such mighty, strange, and heavenly powers, and with which, after Digestion and purification, one can help human beings, animals, plants, and metals, and one can bring their health and perfection up to the highest degree, and one can also do many other marvellous things with it. Nevertheless, all those who were, and still are, true Philosophi (Philosophers), have unanimously pointed out one single Scopum (Target) and only one Materiam (Matter), the Filii Sapientiat (Children Sapientiat), writing various and manifold speeches and scripts about it. Concerning the essential thing however, there is only silence, and that silence has fast-locked their mouths and placed a solid Sigil upon them, for, if it should become as common knowledge as brewing and baking, the world would soon perish.
There are many who have searched for that only Res (Things), which solvit se ipsum, coagulat se ipsum, se ipsum impraegnat, mortificat et vivicat (frees itself from it, coagulates it himself, he would impregnate, kill it, and make it alive), [dissolveth itself, coagulateth itself, impregnateth itself, killeth and bringeth to life again], but most of these searchers, who have lost themselves while searching, failed. Then it is such a thing as is nearest gold, and it is such a thing as the poor as well as the rich can gain, be it whatever it may be. But it threatens the Philosophi execrationem divinam (Philosophers divine curse), and invokes the curse of god upon him who with his own mouth might expressly speak on this Subject.
When the Philosophers pronounced an Execration (something detested), Almighty God respected and granted their appeal and gave to them, what He had until then kept in His own hands for several thousand years. Now, the Subject is of such a nature that it, our Magnesia, does not contain a small proportioned quantity of the universal Spiritus Vitalis (Spirit of Life) in itself, but also has some of the heavenly power condensed and compressed within it. Many who found it were so intoxicated by its fumes that they remained in their place and could no longer raise themselves.
Only a wise man, and one who knows these things, can take a measure of this same fluid and carry it home, from whatever place he may have found it, be it from the depths, of the mountains, or any other place where it may be met. The poor and rich are quite free by the singular and abounding grace of God, to take this so that he goes homeward with it to his house, and places it behind the furnace or in any other room where it pleases him, and where it is convenient for him, and he may begin to work and experiment with it, for he can leave off so quickly that even his own servants do not notice it.
Because it doesn't go so slovenly with this natural work as it does with the common alchemists with their bungling work, their charcoal-burning, smelting and refining, and whatever more they may do. But it is a work which one can keep in a closed (environment) casket, in whatever 'room' he wishes it to be alone, that not even a cat can come upon it (hahaha), and should it be necessary, he can nicely carry on his craft, only taking care that the furnace have a threefold testing, and that he keep it at the right heat, and let Nature take its own course.
When finally the Solution is taken out of the Terrestriaet, and is strengthened by long Digestion, it is set free from the Crudae Materiae (Raw Materials), and is prepared and reborn in the most subtle form. Subsequently, of course, this sharp and potent Spiritus (Spirit) is at certain times given a well-measured quantity, after the fashion of drinking and nourishing, per modum inbibitionis et nutritionis (drinking and eating, i.e. "taking in"). And its potency is thus condensed and daily becomes as new supports for its brethren, and active therein. Do you indeed think one can bring forth such work and potency in unmeasured hidden intensity, a Spirit of Life? The raw materials or Subject comes from the Astris (Stars) and Constellation of the heavens, into its earthly kingdom, from which it is then of Philosophers "The Spirit of the universe Secret," the Mercurius (Mercury) of the Wise, and it is the beginning, the end, in which the Aurum Physicum (Physical Gold) is determined and hidden, which the common alchemist thinks to extract out of common gold, but in vain.
Meanwhile (back at the ranch), the Philosophers deal much in their writings with Sol and Luna (Sun and Moon), which, of all metals, are the most durable in the fire. But this is not to be understood literally, for their Sol and Luna, when they are brought to their inner puritaet (purity) through true, natural, seemly, and philosophical preparation, they may well be compared to the celestial bodies such as the Sun and Moon, with their brightness illuminating day and night the upper and lower Firmament. Therefore, these two noble metals, like the Sol and Luna of the Philosophers, resembles by nature, the human body. And to him who knows how to prepare them wisely, they give much, except what else is there to be prepared, but the one three-fold point of the Universalis (Universal), for the Spiritus (Spirit) to be found in these two things, produces consistency, strength, and virtue, amongst other things.
Now, the man pardoned by God, can prepare and make ready an object or substance of the above mentioned, red or white, of Sol and Luna, which is called the Lapidem Philosophorum (Philosopher's Stone), or the very ancient Water-Stone of the Wise, from the substance in which God placed such potency at the creation, or genesis of the world, or the often mentioned materials of Subjectum (The Subject) which God, out of love and grace, implanted in the highly endowed divine man. But I think therefore, the divine substance which was left to him in the first Creation of the world, of the Spiritu Vitali (Vital Spirit), of the Inspiration, has survived in all kinds of creatures. All received the same Spirit in the aforesaid Massam (dough), and firmly secluded (sheltered and private) in the lowest depths of the earth, it was indicated (pointed out) and left to the Wise Men to disinter (discover) it, to extract it, to use it, and to perform the same Miracula (Alegria) with it, through the holy wisdom which is still implanted in it, and with which it is supplied daily.
Both substances mentioned above as Sun and Moon or red and white, or rather the Preparation is (this is where that sign goes with the circle on top of a little cross), and Mercury, are the ingredients in the Composition of our Philosopher's Stone. Now then, the Materia (Matter), are in the beginning, through sufficient and often repeated Sublimentiones, purified and cleansed, and then weighed carefully, and then soon composed. Also you must not be ignorant of what the potency and occasion is of both those ingredients, but you must know how to arrange both Pondera, secundum proportionem Physicam (Weight, the proportion of physics) [according to the analogy of Physics], because a good portion of the Mercury is encumbered with a small portion of animae Solis vel Sulphuris (the soul of the sun or Sulphur), and then, unite both with a delicate hand, so that finally, the Preparation and the most difficult work is completed.
But you will have to know that you must first tinge your Mercurium with the red Tinctur, yet it will not become red in continenti (mainland), but remains white, because the Mercurius has the privilege of wanting to be tinged first, before all others. The Philosophers also tell what to do in addition with the Anima solis (the soul of the sun) of this Tincture of the Mercurii (Mercury), and from where it will be taken. The Ferment of gold is gold, just as the Ferment of dough is dough. Moreover, it is the Ferment of gold out of its own nature, and then its potency is perfect, when it is transformed back into earth. And then, this is first, the beginning of the Philosophers, the right and true Prima Materia Philosophorum metallorum (Prima Materia Philosopher's metals) [the first Materia of the metals of the Philosophers]. From then on, the true Masters, experienced in the Art, begin to stimulate their Ingeniam (Ingenio) and attain to the Great Work.
And then the Artifex (Artist) continues further with such work, and through God's blessing, brings it to the end, to which it tends to it and where it is embodied by God, namely, to the highly blessed Philosopher's Stone. So that, from nothing else but the Spiritum universali Secretum (Secret of the Universal Spirit), the true materia prima Philosophorum (the first matter of the Philosophers) is prepared and made ready.
Now, those who understand well this Spiritum Secretum (Private Spirit), understand also, without doubt, the secrets and wonders of Nature, and have the perception of the light of Nature. For he is motus harmonicus Sympaticus (movement harmonious Sympathetic) and magneticus (magnetic), from which originates the Harmonia and Concordantia (Harmony and Concordance), the magnetic and sympathetic power or effect of the uppermost and of the lowermost. But note that, the natures of both ingredients are unlike each other in the beginning, because of their opposed qualities. For one is warm and dry, the other cold and moist, and they must of course be united. But when this is about to occur, then their opposed qualities must slowly be changed and equalized, so that neither nature, through intense fire, divest the other of its potency. For you can never collect them, because both natures must arise simultaneously in the fire's power. Then the Discrasia (Dyscrasia: abnormal or disordered state of the body) will be taken from the Corpori (body) and an Aequalitas (Equality) and good Temperature is established, which occurs through a moderate and constant boiling.
For, when both the natures of Sulphur and Mercurius are enclosed in a very narrow space, and are maintained with moderate heat, they begin to abate from their opposed character, and to unite, until finally, they have all the qualities. They become one Constipation (restricted, lack of ease) and rise at the same time, and certainly at the top of the glass stands numero one. They are ready to wed. And then the bridegroom places a golden ring on his bride, say the Philosophers. And when thus Mercurius with its Sulphur, like water and earth with each other, become duly boiled (and the longer the more), they cast away all their superfluities, and the pure parts join each other and dispose of their corlicibi: otherwise, the impure parts prevent unification and the Ingress.
For, the Mercurius, as the first Corpus (body), is entirely crude, and can per anima (from the soul) be neither mixed nor perpetuated (preserved), for neither Corpus (body) enters the other nor will be united with it either vere (really) or in radice (root). But, should these things be so helped, that a true Tinctur will be formed, there must be prepared out of this, a new spiritual Corpus (body) which comes forth out of both, for after the purification, one takes the virtues of the other, and out of several, become one, numero et virtute (number and strength) [in number and power]. But if the fire should be much too intense, and should not be controlled according to the requirements of Nature, these two above-mentioned, would be either suffocated or separated. If they did not have their right mode of preparation, they would become either nothing, or a spoiled work and a Monstrum (Monster). But, when one proceeds prudently, and with a duly tempered heat, then both substances will rise in the Sublimation uppermost in the glass or cupola. Then, when you pluck these lovely flowers, you can enjoy them already particularia (particular).
But you can observe the motum occultum naturae (movement of the secret nature) as little as you can either hear or see grass growing. For, one can neither observe nor notice the increase and development of these two ingredients, Mercurii and Sulphuris (yea, Sulfurious would be the right word), because of their so subtle, hidden, and slow Progressus (Progress) from hour to hour. Only by marks set from week to week can it be observed and a conclusion drawn, for, the inner fire is very delicate and subtle. But, however slow it may be, it does not stand until it comes to the end, where its intent is to be seen, as in all plants, unless it then be that such subtle and expert boiling is hindered through the all too strong heat of the sun and is burnt out, or hindered through suddenly appearing cold; ergo qui scit occultum motum naturae, scit perfectum decoctionem (therefore, he who knows the secret nature of the motion, knows the perfect decoction) [therefore he who knoweth the hidden movement of Nature, knoweth also the perfect boiling or preparation]. This motum (motion) should now take its natural and self-determined course, although one can neither hear nor see it, so also one cannot comprehend the Centra et ignem invisibilem seminum inuisibilium (Centers and fire invisible, invisible seeds) [the Center and invisible fire of the invisible seed]. Therefore, you must commit such a matter to Nature alone, and observe it, and not once try to oppose Nature, but have all confidence in it until it brings forth its fruit.
When one treats Nature with a gentle agreeable heat, it does and effects everything out of itself, which, for the furnishing of a Creati (Created) or the introduction of a new form, is a matter of necessity: for the Divine Word Fiat still abides in all creatures and in all plants, and has its mighty power in these times as well as it had in the beginning. There are, however, four chief Virtutes (Virtues) and potentias (powers) of which noble Nature makes use in every boiling; thereby it completes its work and brings it to an end.
The First Virtus (Virtue): Is and is called appellativa et attractiva (appellativa and attractive), because it is possible for it to attract to itself from far or near, food of which it is desirous, out of results and places agreeable to its nature, and it can grow and increase. And here, it has a magnetic power, like that of a man for a woman, the Mercurius for the Sulphur, the dry for the moist, the Materia (Matter) for the form. Therefore, the axiom of the Philosophers is: natura naturam amat, amplectitur prosequitur. Omnia namquam crescentia, dum radices agunt et vivant, succum ex Terra attrahunt, atque avide arripiant illud, quo vivere et augmentari sentiunt (the nature of the nature of love, and to embrace, he continues. All things that are their growth, and the roots of things, and as long as they live, that the sap out of the earth to attract, and eagerly lay hold of it, in which to live and to develop in the feel) - i.e., [Nature loveth nature, surroundeth it, and followeth it. For all plants, when they strike root and begin to live, suck sap out of the earth, and draw to themselves avidly that whereby they sense they can live and multiply themselves. For where there is hunger and thirst, food and drink will be received with avidity (extreme eagerness or enthusiasm), and this Virtus and potentia will be aroused, and it cometh from the heat and average dryness.]
The Second Virtus and Potentia (Virtue and Power): Is and is called natura retentiva et coagulativa (retentive nature and coagulative). For Nature not only alone is useful to it and serves it for its continuation and is advantageous when it lacks that which it eagerly produces from itself, but has also with it the bond with which it draws and brings and holds it to itself. Yea, Nature even changes it into itself, for as it has chosen of these two, the purest parts, it separates the rest and brings to the mouth and makes it grow, and is in no need of any other calcination or fixation; nature naturam continet (nature contains nature) [Nature retaineth nature], and such skill comes from its dryness, because the cold constricts the gained and evenly formed parts, and dries them in the Terrae (land).
The Third Virtus and Potentia (Virtue and Power), Naturae in rebus generandis et augmentandis (Nature in generating and increasing). : Est Virtus digestiva, quae fit per putrefactionem seu in putrefactione (Is the power of the digestive function, that is, in putrefaction, which is given by way of putrefaction) [is the digestive power, which occurs through the putrefaction or in the putrefaction], in moderate and temperate heat and moisture. For Nature directs, changes, and introduces one kind and quality, the crudeness is done away with, the bitter is made sweet, the harsh is made mild, the rough is made smooth, the immature and wild is made tame. That which was formerly incapable, is now made skillful and efficient, and leads to the final intended execution and perfection of the Work, and represents the Ingredientia (Ingredients) to the Composition.
The Fourth Potentia naturae (Power of nature): Est virtus expulsiva mundificativa, segregativa (the power drives mundificativa, segregativa) [the expelling, purifying, separating power] which separates and divides, which purifies and cleanses, which washes during the Sublimation or Decoction. It sets apart from the Sordibus (filth) and darkness, and brings forth a pure, transparent, powerful or illuminated Corpus (body) or substance; it collects the Partes homogeneis (homgeneous teams), and is gradually set free from the heterogeneis (heterogenous)-(originating outside the organism), repulses the Vitia (defects) and everything alien, inspects the crude, and gives every part a special place. This is caused by, and comes from, the agreeable constant heat in appropriate moisture, and that is the Sublimation and mature fruit, which will now fall out of the husk.
Therefore, it is in the beginning, designed by Nature and artisans, namely the Patiens (Patient) is set free from the Agente (Agent), and will be perfected. Nam liberatio illa a partibus heterogeneis est vita et perfectio omnis Rei (For everything there is a liberation of the part of the heterogeneous is the life and the perfection of the) - [i.e., for the liberation of these unequal and opposed parts is the life and perfection of all things]. For the Agens (Agents) and Patiens (Patients) which until now have been contending with each other, so that each affects and renders resistance according to its opponent's resistance -- i.e., as much as possible it would like to break its opponent's resistance and they must not unite during the time of their Decoction, but the best part must gain the victory and expel the impure, and subjugate it.
Now, when all Naturalis potentia (Natural power) have done their officium (office), then comes forth the new birth. And, as the mature fruit presents itself in all other plants, so also now, in our Subjecto (Subject) and natural work, which when perfected, is quite surprisingly not at all resembling any more its first beginning, and has no more quality neither cold nor dry, moist nor warm, masculus nor foemina (neither male nor female). For, cold is there itself turned into heat, and the dry into moist, the heavy into the light; for it is a new Quinta Essentia, a Corpus Spirituale (Spiritual Body) and has become a Spiritus corporalis (Spirit of the body). Such a Corpus (body) as is clear and pure, transparent and crystal like; one which Nature itself could never have produced as long as the world had stood. The Artifex (Artist) and the enlightened man however, auxiliante Deo et natura (with the help of God and Nature) [by the aid of God and Nature], produces through his intellect and art, and places it there by itself. So that subsequently, he encounters a Miracula (Alegria), and that is called: Unguenturn anima, aurum Philosophorum, flos auri (Unguenturn soul, Philosopher's gold, rose gold) [the unguent, the soul, the Philosophers' gold, the flower of gold]. Theophrastus and others call it Gluten aquilae (Gluten eagle).
Now, what is shown about the four potentiis naturae (forces of nature), the same had been effected by means of the fire, which must be incombustible, pleasing to Nature, and according to Nature, must continue steadily and must also be advantageous to the Work. But in this Work, two kinds of fires are to be particularly well attended to, namely: the outer elementary fire, which the Artifex (Artist) constructs, and which he applies to the Work, and after that, the inner, innate and natural fire of the substances. Though, in all three primary things or genera, there is to be found a natural fire as in the Animalibus, Vegetabilibus, and Mineralibus (Animal, Vegetable and Mineral), through which it started and moved, maintained life, was strengthened and increased; and can continue its innate power of bringing forth and of implanted virtue according to the character of each.
But the fire which is in our Subjecto (Subject) is in itself not least among creatures and minerals. It has hidden within itself the most wonderful, the most potent fire, against which the outer fire seems like water, for no common elementary fire can consume and destroy the pure gold which is the most durable substance amongst all metals, however intense the fire may be, but the essential fire and water of the Philosophers alone does it.
If we had today that fire with which Moses burned the golden calf and ground it to powder then strewed it upon the water, and which he gave to and made the Children of Israel drink of, let such be a piece of alchemical work of Moses, the man of God. For he was instructed in the Egyptian art and skilled therein. Or the fire which the prophet Jeremias hid beneath the foot of the mountain, from which Moses saw the Promised Land and whereon he died, the fire which was recovered seventy years later by the Wise Men, the descendants of the old priests after the return from the Babylonian Captivity. But in the meantime the fire was changed in the mountain and became dense water. What think you? should we not warm ourselves at it and keep from us the frost of winter?
Such fire slumbers in our Subject, quietly and peacefully, and has no movement of itself. Should now this secret and hidden fire help its own Body, so that it may rise and have its effect and manifest its might and power, so the Artist may reach the desired and predestined end. It must be aroused through the elementary fire, be kindled, and brought into its course. This fire may be in lamps or of whatever kind you like or contrive, because it alone is sufficiently capable of executing the activity with ease, and such fire and outer heat must be tended and maintained all the time until the end of the Sublimation, so that the inner and essential fire be kept alive, in order that the two indicated fires may help each other, and the outer fire let the inner fire be worthy, until in its appointed time it becomes so strong and intense a fire that it will soon burn to ashes, pulverize, turn into itself, and make equal to itself all that is put into it, but which is nevertheless of its own kind and nature.
Nevertheless, it is necessary for every Artist at the cost of his desired end, to know that between these two mentioned fires, he maintains certain proportions between the outermost and innermost, and he kindle his fire rightly. For if he makes it too weak, the Work comes to a standstill, and the outermost fire is not able to raise the inner one, and so far as he stirs it up moderately several times, it yields a slow effect and a very long process, and when he has waited with such patience and has his data, he then finally reaches his intended goal. But if one makes a stronger fire than befits this process, and it is sped up, then the inner fire suffers, it is entirely incapable, the Work will surely be destroyed and the hasty one will never attain his end.
If after lasting Decoction and Sublimation, the noble and pure parts of the Subject are gradually, with the advantage of a calculated time, separated and set free from the crude earthly and useless substance, the impulse in such activity must be according to Nature and must be adjusted with such moderation that it will be agreeable, pleasing, and advantageous to the inner fire, in order that the inner essential fire not be destroyed through all too intense heat, or even extinguished and made useless. No, rather, it will be maintained in its natural degree, be strengthened while the pure and subtle parts come together and convene, the crude being separated, so that they combine, and the best will achieve the aforesaid end in view.
Therefore, you must learn from Nature that degree of fire which Nature uses in its operations until it brings forth its fruit to maturity, and from this learn Reason and make calculation. For, the inner essential fire is really that which brings the Mercurium Philosophorum (Philosopher's Mercury) to aequalitaet; but the outer fire stretches forth to it a hand so the inner fire will not be hindered in its operation, therefore, the outer must have concordance (agreement) with the inner, and must adjust itself according to the same, vice versa.
Then, in such use of the universal elementary fire, it must be led toward the inner natural heat, and the outer heat has to be adjusted to it so that it doesn't surpass in the Created the power of the moist and warm Spirit, which is wholly subtle. If otherwise, the warm nature of the Spirit would soon be dissolved and it could not hold itself together any more and would have no potency. It follows therefrom that a fire more intense than is necessary for reviving and maintaining the inner natural fire implanted in our Materiae (Mechanics), can only be for hindrance and deterioration. In natura et illius Creatis et generationibus sit tua Imaginatio (In nature, it is your imagination, and his Creator and from generations) - [i.e., upon Nature and what hath been created or brought forth by her, meditate thou].
Therefore, bring the moist Spirit into the earth, make it dry, agglutinirs and figurs, with an agreeable fire. Thus will you also bring the Animam (Chariot) into the dead Corpus (Body) and restore what you have taken away, and you restore the soulless and dead to life and to rise again and be equipped, but whatever has driven it will not stand the heat because it will not become constant as if it were to be received spontaneously from itself with good will, with joy and with desire, and be deeply impressed.
And that is sicci cum hurnido naturalis unio et ligamen tum optimum (upon the dry ground, and the union of the binding of the natural as well as with the best hurnido) [the natural unification of the dry with the moist and also the best tie]. Yea, if one really desires to discuss this matter, the Wise Men mention three kinds of fire, each of which takes charge of the operis magni (great work), so that each best form in particular must in wisdom and good readiness have governed this also. And so he will not work as one blind, but in an understanding and prudent manner, as befits an intelligent Philosopher.
The first is the outer fire, which the Artist or watchman makes, which the Wise Men call ignem frontem (fire front), upon which Regimen depends, the safety or the ruin of the entire Work, and this in two ways: nemium sumiget cave [take heed that it doth not smoke too much], but it is also said: combure igne fortissimo (burn fire gallant) [burn it with the strongest fire].
The second fire is the nest where the Phoenix of the Philosophers has its abode, and hatches itself therein ad regenerationem (the regeneration). This is nothing else than the Vas Philosophorum (Philosophers Vessel). The Wise Men call it ignem corticum (barks fire), for it is written that the Phoenix bird collected all fragrant wood whereon it cremated itself. If this were not so, the Phoenix would freeze to death and it could not attain to its Perfection. Sulphura Sulphuribus continentur (Sulfur, Sulfur contained) [Sulphurs are maintained by sulphurs]. For the nest should protect, assist, cherish, and keep the brood of the bird unto the final end.
The third however, is the true innate fire of the noble Sulphuris (brimstone), itself to be found in radice subjecti (stock subject), and is an Ingredient, and it quiets the Mercurium (Mercury) and fashions it: that is the real Master, yea, the true Sigillum Hermetis (Hermetic Seal). Concerning this fire Crebrerus writes: In profundo mercurii est Sulphur, quod tandem vincit frigiditatem et humiditatem in Mercurio. Hoc nihil aliud est, quam parvus ignis occultus in mercurio, quod in mineris nostris exitatur et longo temporis successe digerit frigiditatem et humiditatem in mercurio (In the deep of Mercury are the brimstone, that in the end conquers the cold and the humidity of the Mercury. This is nothing else, than a small fire hidden in the mercury, and that in the long course of time, they are a remedy for the cold and the humidity of the minerals in our mercury exitant) [-i.e., In the essence of the Mercurii is a sulphur which finally conquereth the coldness and the moisture in the Mercurio. This is nothing else than a small fire hidden in the Mercurio, which is aroused in our Mineris, and in the fulness of time it absorbeth the coldness and moisture in the Mercurio or removeth them, and that is also said about the fire.]