true aurific principle, even as a medium, perfect all the other seven bodies; i.e.

, to signify here, according to Hermes, the inferior spheres of vitality in which it moves. For though the virtues of the philosophers gold are manifold, when applied to external nature, restoring her energies, and converting her circumferential manifestations into their central whole conditionedly, yet these things are not so much denoted of the paragraph which refers to the spontaneous operations in the divine Law in life. (66) This is a very favorite analogy with the alchemists, and eminently suggestive; Hermes, therefore, advises us to meditate here, that we may imbibe the principle of perfecting in our understanding and observe that except the past of flour be leavened, or the liquor receive the ferment of its own advanced virtue, it will not be exalted; but die and corrupt in the inferior elements of its nature. See the Scholium and Basil Valentines Chariot of Antimony throughout, and the Stone of Fire. (67) In saying that the ferment whitens the confection, our author may be thought to contradict what has been before stated; but he only confounds the order of his instruction, retrograding at the latter end, for the fermentive light is indeed white before the multiplication of its internal form has rubified it, and the silvery spirit is made manifest before the solar ray. Take the white, clear, and dignified herb, says Maria, which grows upon the little mountains, grind it fresh when it is arrived at its determined hour, for in it is the genuine body which evaporates not, neither does it at all flee from the fire. But, after this, it is necessary to rectify Kibric and Zibeth (the soul and spirit) upon this body; i.e., the two fumes which comprise and embrace each other in the two luminaries, and to put them upon that which softens them, which is the accomplishment of the tinctures and spirits, the true weights of the wise; then, having ground the whole, put it to the fire; admirable things will then be seen. There is nothing further required but to maintain a moderate fire; after which it is wonderful to see how, in less than an hour, the composition will pass from one color to another, till it comes to the perfect red or white; when it does, then abate the fire and open the vessel, and when it is cold, there will appear in it a body clear, shining like a pearl or the color of wild poppy mingled with white. It is then incerating, melting, penetrative, and one weight of this body cast upon 12,000 of the imperfect metal, will convert it into gold. Behold, the concealed secret and these two fumes are the root of the Hermetic science; which, being of one root, are separated, dissolved, and reunited so often until their fermentive virtue survives the utmost efforts of art or nature any more to decompose. --- See the Scholium and Maria Practica and Frehers Analogy, etc. (68) An unskillful artist may doubtless make errors in this art as in any other, either in chemistry or in housewifery, without understanding the proper method and matter of fermentation. The remark of the master, therefore, needs not further illustrating. (69) The apparition of the new light to the outward qualifications of the spirit is not welcome or sweet at first, but causes a terrification of the whole circumferential life. The wrathfulness is mightily exasperated by this appearance of love, says the theosophist, and presseth violently to swallow it up in death; which actually it doth: but perceiving that no death can be therein, the love sinketh only down, yielding up itself unto those murderous properties for awhile and displaying among them its own loving essentiality. Thus is found, at last, a poison to death and a pestilence to hell; for the wrathful properties are terrified at this entering of love into them, which is contrary to their quality, and renders them weak and impotent, so that they lose at length their own will, strength and predominance. See Frehers Analogy at the end. By the Kings seal, Hermes signifies the great Law of Light or universal reason, which is finally impressed upon the regenerated vitality of nature. (70) This most precious Stone, are we at length to conclude then, is Light essentialized in its proper substance, and exalted by fermentation into an immutable magnet, able to draw and convert the radical homogeneity of nature into its own assimilative accord? Yet this is an ultimate promise only, and the reward of ardent and continual toil; the art offers many intermediate benefits by the way, alluring health, science and riches, of her mineral stores. Our stone, says the adept, drives away and cures all sorts of maladies whatever, and preserves any one in good health to the last term of his life; it tinges