This commentary is included as Chapter 14 in the section on Hermes 'The Golden Work' in
William Salmon's Medicina Practica, London 1692. It draws heavily from Hortulanus'
commentary.
I. Hermes. This is true, and far distant from a Lie; whatever is below, is like
that which is above; and that which is above, is like that which is below: By this are
acquired and perfected the Miracles of the One Thing.
Salmon. That is to say, the truth of this our Art is confirmed by Experience, we
know it to be truth by very matter of Fact; and notwithstanding all the Sophisms, and
Logomachia of the Schools, there is no Argument can stand against Experience. The Waters
of the Cataracts of Heaven above, are like to the Waters below, when the great Fountain of
the deep is broken up; and the Waters below, are like to the Waters above. There are two
parts in our Stone, a Superior part that ascends up, and an Inferior part which remains
beneath; and yet these two parts agree in One. The inferior Part or Earth, is called the
Body or Ferment. The superior part or Spirit, is called the Soul or Life, which quickens
the Stone, and raises it up: The first must be dissolved, and made Water, like the
Superior; and the Superior must be coagulated, and made Earth, like the Lower, that they
may be united, and become the Miracle of the one Thing; then it will be evidently
demonstrated, that whatsoever is below, is like that which is above, and contrarywise. Nor
do they differ one from another but by Accident, as Corruptible and Incorruptible, Pure
and Impure, Heavy and Light, Clear and Opake, Agent and Patient, Masculine and Feminine,
etc. all which are Accidents, not Substances. Heaven or that which is above is
Incorruptible, where the pure Elements are made, from a Corruptible matter elevated or
lifted up, in the Concavity of which Firmament, the Body or Substance of Luna is
Graduated. Hence it is apparent that this our Medicine must resemble Heaven itself, in
Activity, Penetrativeness, and Incorruptibility; nor must it work as the Elements in
Natural Bodies, which are as it were Dead, and destitute of any Power or Action.
II. Hermes. Also, as all things were made from One, by the help of One: So all
things are made from One thing by Conjunction.
Salmon. That is, as all things were made or come from One Confused Chaos, by the
help of One Omnipotent or Almighty God; so our Stone is born or brought fourth out of one
Confused Mass, by the help of one particular Matter or Thing, which contains in it four
Elements, Created by the determination of God. Here Hermes points forth the Universal
Medicine in imitation of the Worlds Creation; which is performed by one Universal Spirit,
and so by a Supernatural Experiment, points forth this Our Natural Work. It is the Opinion
of many Philosophers that the Spirit of Natural things, or the Spirit of Nature is the
Medium between the Soul and the Body, as being that which makes the absolute and firm
Conjunction. But the opinion of some is though the Spirit is said to be the more subtile
Subsistance; yet it can be no more separated from the Soul, than Light from the Sun.
III. Hermes. The Father thereof is the Sun, and the Mother thereof is the Moon:
the Wind carries it in its Belly, and the Nurse thereof is the Earth.
Salmon. As living Creatures beget their Like or Kind, so Gold generates Gold by the
Virtue of Our Stone: The Sun is its Father, that is, Our Philosophical or Living Gold. And
as in every natural Generation, there must be a fit and convenient receptacle, with a
certain likeness of kind to the Father; so likewise in this Our Artificial Generation, it
is requisite that the Sun, or our Living Gold, should have a fit and agreeable Receptacle
or Womb, for its Seed or Tincture; and this Our Philosophical or Living Silver, i.e.
Mercury, which is the Mother thereof. What Sol and Luna are in the Heavens above, the same
are Our Gold and Silver in Our Heavens below. The Universal Masculine Seed is the Sulphur
of Nature, the first and most Potent cause of all Generation: And if Sol does Live, it is
necessary, as Paracelsus saith, to live in some things, viz. in its own Radical Humidity,
and most pure and simple Air, which contemperates the heat thereof by its Humidity. The
Wind is the Air, and the Air is the Life, and the Life is the Soul, which quickens the
whole Stone. And therefore the Wind, Air, Life and Soul must carry the Stone, viz. bring
forth Our Magistery: which being brought forth, it must be nourished by its Nurse, which
is the Earth; for The Earth (saith Hermes) is its Nurse. The Wind Carries it in its Belly;
by which the Universal, Inferior, and Feminine Seed is dilated through the Air, and joyned
to the Universal Superior and Masculine Seed; the Air or Mercury is the Womb wherein the
two Seeds are conjoyned. The Air arises from Fire and Water, as the Heaven from Fire and
Air. Under the Appellation of Fire, is comprehended the most pure substance of the Earth,
ascending with Fire: and under the Name of Air the most pure Substance of Water; The Belly
or Womb of Nature, is a most pure Breath or Matter, raised from all the inferior Elements,
converted into a Volatility or Air, in which is conceived by the help of Luna, the
Universal Seed of the Sun, specificated also by the other Lights or Stars. Hermes will
have three Elements, two under the Names of Sol and Luna, the third under the Name of
Ventus, the Wind. The Earth is the Nurse of this Birth of the Air, by whose Breasts it is
Nourished, whence it Sucks the Mercurial Milk, (that is the more thick substance of the
Inferior Water remaining yet in the Earth) by which it grows and increases to its
Substance and Perfection, as a Child to the Stature and Strength of a Man.
IV. Hermes. This is the Mother or Fountain of all Perfection, and its Power is
Perfect and Intire, if it be changed into Earth.
Salmon. As if he should say, this Arcanum which I here shew you is the Original and
Fountain of all Arcanums and Mysteries, the secret Treasure of the whole World. But it is
not brought to its Perfection till it is changed into Earth; then indeed is its Power
perfect and intire: that is, if the Soul of the Stone (of which we have spoken before and
which may be called the Wind or Air, which is also the Life, Virtue, Power and Spirit) be
converted into Earth, viz. a fixt Substance or Matter; so that the whole Air, Spirit, Life
and Soul of the Stone may be conjoyned to its Earth, which is its Nurse, and be all turned
into Ferment. As in making of Bread, a little Leaven Ferments and Transmutes, a great deal
of Meal or Paste: so also must Our Stone be Fermented, that it may become Ferment to the
Eternal Multiplication thereof. That which the Wind does bear in its Belly must be
converted into Earth, then is the Work completed; which is done by a long and Unwearied
Decoction (not by evaporating, but retaining the Spirits) till it becomes inspissated, and
in success of time is dryed to a Pouder or Earth. But the time will be long and tedious,
therefore you must attend it with Patience, according to the Matter you work upon. Some
things are remote from Perfection, other things more remote, and others most remote,
whilst other things are near to Perfection, others neerer, and some things nearest of all.
He that knows not these things before he begins his Work, may afterwards deplore his
Error, with very great loss.
V. Hermes. Separate the Earth from the Fire, and the Subtile and Thin from the
Gross and Thick; but prudently with long Sufferance, Gentleness and Patience, and Wisdom,
and Judgement.
Salmon. Hetherto he has only discoursed the Theory, he now comes to shew you the
Practical Part, shewing first the Purification of the Matter of the Stone. You must do it
gently, by little and little, not Violently, but Prudently and Wisely, after a
Philosophick manner: By Separating he means Dissolving: for Dissolution is the Separation
of parts: Some will have it, that by the Earth here, he means the Lees or Dreggs of the
matter, which is to be Separated from the Fire, the Air, and the Water, and the whole
Substance of the Stone, that it may become Pure, and free from any Putrefaction or Defiled
Matter: and this the Spagyrick Philosophers say is the first Operation or Preparation of
the Matter or Parts of their Stone. But some understand hereby, the Separation of the four
Elements, and this doubtless is the thing if it be spoken of a Spagyric, and not Vulgar
Separation. Under the Appellation of Fire, the two other are understood, viz. Air and
Water; for the Fire cannot want or subsist without Air, nor is the Air without Water; for
Air is made of Water by the Mediation of the Fire, by which it is forced to Ascend
upwards. But as to the Earth, it partly Ascends and is made Volatile, and partly remains
fixed below. By separating the Earth from the Fire, some will have it, that he would have
the Thick to be separated from the Thin, not the Thin from the Thick, because the Earth is
thicker than the Fire. But by separating the subtil from the gross, is to be understood,
the subtilizing of the Thick Matter, and Spagyrically to reduce that subtilized Matter
into Aether or Spiritual Air. But this most prudently be done which gentleness, long
Suffering, Patience, etc. that is according to the Laws of Art, but gently, even with a
gentle Heat according to Natural Generation. The Instrument of Nature, and of the
Spagyrists Fire, without which the Work cannot be done. This Fire is either Internal or
External. The Internal is proper to the substance or Matter, and Naturally dwells within
it, which you must prudently stir up and Excite. The External is either Violent, or
Temperated in four several Degrees. The Violent is that with which some things are
Calcined, other Sublimed, others (as Metalls) Liquefied or Melted. The Temperate in its
several Degrees, imitate or resemble Nature, and are used for Putrefaction, Digestion, and
Congelation, or Circulatorily to dissolve and fix. But Various are these kinds of Fire
which are to be applied according as the Subject requires, and the prudence of the Artist
directs, being continual without interruption from beginning to the End.
VI. Hermes. It Ascends from the Earth up to Heaven, abd descends again from the
Heaven to the Earth, and receives the Powers and Efficacy of the Superiors and Inferiors.
Salmon. Here it to be observed that though Our Stone be divided in the first
Operation into four Parts, which are the four Elements, yet as we have already said there
is but two principal Parts of it, One which Ascends upwards and is Volatile, and another
which remains below, and is fixed, which is called Earth, and ferment which Nourishes and
Ferments the whole Stone. But of the unfixed or Volatile part we must have a great
quantity, that I may Nourish the purified Matter of the Stone, till it be made to Ascend,
is sublimed, and subtilized: then being thus subtilized and made Volatile, it must be
incerated with the Oyl, extracted from it in the first Operation, which is called the
Water of the Stone, and so often Boyled by Sublimation, till by Virtue of the Fermentation
of the Earth exalted with it; the whole Stone does again descend, from the Heaven to the
Earth, and remains fixed and flowing; that is, that the Corporeal be made Spiritual by
Sublimation, and the Spiritual be made Corporeal by Descension: Here is a Circulatory
Distillation admirably declared, and the Construction of a Spagyric Vessel, to the
Similitude of Nature. It Ascends from the Earth, i.e. from the inferiour part of the
vessel; to Heaven, i.e. the superiour part: The matter generated of Sol, and Luna ascends,
i.e. the thick Terrean substance thereof is converted or resolved, into Heaven, viz. into
a subtile substance like to Heaven: he demonstrates the Spagyrick solution, by what
Instrument and Artifice it is done; then he teaches the Fixation, It Descends again to the
Earth; as if he should say, after its substance is dissolved and made to Ascend under the
Obedience of the Internal Celestial Virtues or Powers, standing there the determined time
of Its Maturity, it returns again, or descends, that is to say, the Spirit is made
Corporeal, which was before a Body or made from a Body, Spiritual, which is nothing but
the Philosophick Riddle. Fac Fixum Volatile, & rursus Volatile fixum, & totum
habebis Magisterium. And by this means it will obtain the Virtues of the Superior and
Inferiour Powers, i.e. the Heavenly and Volatile Power, to penetrate, grow, increase or
multiply: and the Earthly Power to give Substance, Corporeity, and Fixity.
VII. Hermes. In this Work, you acquire to your self the Wealth and Glory of the
whole World: Drive therefore from you all Cloudiness or Obscurity, Darkness and Blindness.
Salmon. Possessing this Stone thus perfected, you possess all the Wealth and
Treasures of the World; so that you may live free from Care and Trouble, from Discontent
and Fears, from every Sickness and Disease: It is a Remedy for all Diseases both of Body
and Mind: It strikes at the root of Infirmities; and destroyes that which would destroy or
undermine the Health and Prosperity of the Humane Body. This Stone, this Wealth, this
Treasure, though it be but like to a Grain of Mustard-seed, yet it grows to be the
greatest of all Trees, in whose Branches the Birds of the Air make their Nests, and under
whose shadow the Beasts of the Field dwell.
VIII. Hermes. For the Work increasing or going on in Strength, adds Strength to
Strength, forestalling and over-topping all other Fortitudes and Powers; and is able to
Subjugate and Conquer all things, whether they be thin and Subtil, or thick and Solid
Bodies.
Salmon. There is no Comparison of the Powers of other Natural things, to the Power
of the Stone, for it is able to overcome and master all other Powers: it can convert
common Quick Silver into a Congealed substance, and Transmute it into fine Gold or Silver:
and it can Penetrate and Peirce through all other hard solid or compact Bodies, and strike
them with a never fading Tincture, so firm and fixt, which the Power and Strength of the
Strongest and most Violent Fire can never conquer or overcome. This is as much as if he
should say, it is the compleat Virtue of total Nature, the Power, Efficacy and Potency of
all things, and even (as it were) above Nature, so that it may not improperly be said to
be a Work Metaphysical, for that it seems to act above or beyond Nature. It overcomes or
conquers all things, that is, it makes all subtil and thin things (as Quicksilver) thick
and coagulates them: and on the contrary it Penetrates all thick and solid things, i.e. It
makes every hard Metal whether Perfect or Imperfect (as Sol, Luna, Saturn, Jupiter, Mars
and Venus) subtile and thin, and brings them to the greatest Perfection, expelling all the
Malign and Dark Spirits possessing them and giving to them Tincture and Fixity, by its
Subility and Spirituality.
IX. Hermes. In this manner was the World made; and hence are all the wonderful
Conjunctions or Joynings together of the Matter and Parts thereof, and the Marvellous
Effects, when in this way it is done, by which these Wonders are Effected.
Salmon. The Creation of the World he brings as a Prior Example, or Exemplification
of the Work of Our Philosophick Stone, for as the World was Created, so is Our Stone
composed. As in the beginning the whole World and all that is therein was a Choas or
confused Mass, but afterwards by the Virtue Word, Power, or Spirit of the Great Creator, a
Separation was made, the Elements were divided and rectified, and the Universal World was
produced and brought forth Beautiful and Perfect in Number, Weight and Measure. So also in
this our work, we separate the Elements, which we divide and rectifie by many
sublimations, depressions, and percipitations, whereby the perpetual and wonderful
conjunction is made, which is the product of the prime matter, and the root of the Golden
Kingdom, in which power is produced into Act.
X. Hermes. And for this Cause I am called Hermes Trismegistus, for that I have
the knowledge or understanding of the Philosophy of the three principles of the Universe.
My Doctrine or Discourse, which I have here delivered concerning this solar Work, is
compleat and perfect.
Salmon. Hermes Trismegistus signifies the Thrice greatest Hermes, for that he had
the Knowledge of the three Principals of the Universe, viz. Salt, Sulphur and Mercury,
answering to the Body, Soul, and Spirit; Mineral, Vegetable, and Animal, of which he had
the true Knowledge, he knew the way how to separate them, and conjoyn them again, to make
the fixt Volatile and the Volatile fixt, to take away Tinctures, and restore better again,
all which are contained in Our Philosophick Mercury which is the Womb in which Our
Philosophick (which is the true) Gold is Generated. It is said to be perfect, because I.
It contains all the Principles. 2. From its never fading Color. 3. Its never perishing
Body. It is resembled to a grain of Wheat, which unless it Dies, it brings forth no Fruit;
but if it Die, and is Putrefied, passing through Death and Putrefaction or Dissolution, to
Life and Heaven, there by perfecting its Nature, it is infinitely profitable. What he has
delivered concerning this Matter, viz. of the three Colors, Black, White, and Red; of the
three Principles, Salt, Sulphur, and Mercury; of the three Subsistences, Body, Soul, and
Spirit; of the three Operations, Volatilization, Tincture, and Fixation; of the three
States, Imperfection, Anihilation, and Perfection, he declared to be True and Compleat,
and that the Stone thus Generated (existing and being in one only thing, viz. the
Philosophick Mercury) by a series of Natural Operations, is Perfect and Intire, wanting
nothing.