(38) "Spirits, whose assistance I require, behold the sign and the very Hallowed Names of God full of power. Obey the power of this our pentacle; go out your hidden caves and dark places; cease your hurtful occupations to those unhappy mortals whom without ceasing you torment; come into this place where the Divine Goodness has assembled us; be attentive to our orders and known to our just demands; believe not that your resistance will cause us to abandon our operations. Nothing can dispense with your obeying us. We command you by the Mysterious Names Elohe Agla Elohim Adonay Gibort. Amen.

(76) And after these [four] are the west winds: through the first portal adjoining the north come forth dew and hoar-frost, and cold and snow and frost. And from the middle portal come forth dew and rain, and prosperity and blessing; and through the last portal which adjoins the south come forth drought and desolation, and burning and destruction.

The FUMIGATION from AROMATICS. WITH holy voice I call the stars on high, Pure sacred lights and genii of the sky. Celestial stars, the progeny of Night, In whirling circles beaming far your light, Refulgent rays around the heav'ns ye throw, Eternal fires, the source of all below. With flames significant of Fate ye shine, And aptly rule for men a path divine. In seven bright zones ye run with wand'ring flames, And heaven and earth compose your lucid frames: With course unwearied, pure and fiery bright Forever shining thro' the veil of Night. Hail twinkling, joyful, ever wakeful fires! Propitious shine on all my just desires; These sacred rites regard with conscious rays, And end our works devoted to your praise.

(12) These are the ten ineffable existences, the spirit of the living God, Air, Water, Fire, Height and Depth, East and West, North and South.

(308) 487 To say: Greetings to thee, O Horus, in the regions of Horus; 487 greetings to thee, O Set, in the regions of Set; 487 greetings to thee, O 'Ir.w, in the Marshes of Reeds; 488 greetings to you, ye two harmonius (goddesses), daughters of the four gods, who dwell in the great palace (Heliopolis), 488 ye who are come forth at the voice of N., naked. 489 N. has looked to you, as Horus looked to Isis; 489 N. has looked to you, as the Nb.w-k.w (serpent) looked to r.ttw; 489 N. has looked to you, as Sebek looked to Neit; 489 N. has looked to you, as Set looked to the two harmonius (goddesses).

(43) The South wind and the North wind and the East wind and the West wind

(303) 464 To say: Gods of the West, gods of the East, gods of the South, gods of the North- 464 these four pure reed-floats, which ye placed for Osiris, 464 for his ascension to heaven, 465 that he might ferry over to b.w, while his son Horus was at hand (at his fingers), 465 (whom) he reared and whom he caused to dawn as a great god in b.w, 465 place them for N. 466 Art thou Horus, son of Osiris? Art thou, O N., the god, the eldest, son of Hathor? 466 Art thou the seed of Geb? 467 Osiris has ordained that N. dawn as a second Horus. 467 Those four souls (spirits), who are in Heliopolis, have written it 467 in the register of the two Great Gods who are in b.w.

(15) Leaf 4. At the top: "Let them believe that . everything is possible. The art is fleeting, bright and rare, and not believed by the foolish." The words between the sun and crescent read "It is hidden," and on the panel across the body "The Book of life and true Treasury of the World." The panel to the left of the figure says "Moving almost all, and the soul of its body returns to the place from which it had fled, and ripens seven months or nine, and the King crowned with his diadem appears." The right panel states: "There are three Mercuries: animal, vegetable, and mineral." The text below is of such a cryptic nature that to translate it is well nigh impossible. It declares that by putting fire beneath the feet of the symbolic figure it is possible to extract therefrom the sun and the moon which the human body is shown elevating to a position of dignity above its head.

(6) And you, east, and west, and north, and south, upper air and lower air, and all the powers and authorities, you are in creation.

(26) Now thus say the three Elements (Fire, Water, and Air,) to the Spirit; Fetch us Children of the Earth, that they may dwell in our Courts, we will eat of their Essences, and make thee strong. Here the Spirit of the Soul (like a Captive) must be obedient, and must reach with his Essences, and fetch them forth. And then comes the Fiat, and says, No: Thou tmightest [so] out-run me; and [the Fiat] created the Reaching forth, and there came forth from thence, Hands, and all other Essences and Forms, as it is before our Eyes, and the Astronomicus [Astronomer] knows it well, yet he knows not the Secrecy of it, although he can explain the Signs according to the Constellation and Elements, which qualify [and mingle] together in the Essences of the Spirit of the Soul.

(76) And the three first are those of the east, and three are of †the north, and three [after those on the left] of the south†, and three of the west.

(76) And at the ends of the earth I saw twelve portals open to all the quarters (of the heaven), from which the winds go forth and blow over the earth.

(6) Again did Jesus,--that is Aberamenthō,--make invocation, speaking the name of the father of the Treasury of the Light, and said: "Let all the mysteries of the rulers and the authorities and the angels and the archangels and all powers and all things of the invisible god Agrammachamarei and Barbēlō draw near the Leech [Bdella] on one side and withdraw to the right." And in that hour all the heavens went to the west, and all the æons and the sphere and their rulers and all their powers flew together to the west to the left of the disk of the sun and the disk of the moon.

(8) Pyruacoras saith:—I affirm that God existed before all things, and with Him was nothing, as He was at first. But know, all ye Philosophers, that I declare this in order that I may fortify your opinion concerning these four elements and arcana, as well as in the sciences thereof, at which no one can arrive save by the will of God. Understand, that when God was alone, He created four things—fre, air, water, and earth, out of which things He afterwards created all others, both the sublime and the inferior, because He predestinated from the beginning that all creatures extracted from water should multiply and increase, that they might dwell in the world and perform His judgments therein. Consequently, before all, He created the four elements, out of which He afterwards created what He willed, that is to say, diverse creatures, some of which were produced from a single element.*

The Turba saith:—Which are these, O Master?

And he:—They are the angels, whom He created out of fire. But the Turspa:—Which, then, are created out of two?

And he:—Out of the elements of fire and air are the sun, moon, and stars composed. Hence the angels are more lucid than the sun, moon, and stars, because they are created from one substance, which is less dense than two, while the sun and the stars are created from a composition of fire and air.

The Turba saith: And what concerning the creation of Heaven?

Then he:—God created the Heaven out of water and air, whence this is also composed of two, namely, the second of the rarer things, which is air, and the second of the denser things, which is water. And they:—Master, continue thy discourse concerning these three, and rejoice our hearts with thy sayings, which are life to the dead. But the

other answereth:—I notify to you that God hath further made creatures out of three and out of four; out of three are created flying things, beasts, and 4 vegetables; some of these are created out of water, air, and earth, some out of fire, air, and earth. But the Turba saith:—Distinguish these divers creatures one from another.

And he:— Beasts are created out of fire, air, and earth; flying things out of fire, air, and water, because flying things, and all among vegetables which have a spirit, are created out of water, while all brute animals are from earth, air, and fire. Yet in vegetables there is no fire, for they are created out of earth, water, and air. Whereat the Turba saith:—Let us assume that a fire, with your reverence’s pardon, does reside in vegetables.

And he:—Ye have spoken the truth, and I affirm that they contain fire. And they:—Whence is that fire?

He answereth:—Out of the heat of the air which is concealed therein; for I have signified that a thin fire is present in the air, but the elementary fire concerning which you were in doubt is not produced, except in things which have spirit and soul. But out of four elements our father Adam and his sons were created,* that is, of fire, air, water, and likewise earth. Understand, all ye that are wise, how everything which God hath created out of one essence dies not until the Day of Judgment. The definition of death is the disjunction of the composite, but there is no disjunction of that which is simple, for it is one. Death» consists in the separation of the soul from the body, because anything formed out of two, three, or four components must disintegrate, and this is death. Understand, further, that no complex substance which lacks fire eats, drinks, or sleeps, because in all things which have a spirit fire is that which eats.*

The Turba answereth:—How is it, Master, that the angels, being created of fire, do not eat, seeing thou assertest that fire is that which eats! And he: Hence ye doubt, each having his opinion, and ye are become opponents, but if ye truly knew the elements, ye would not deny these things. I agree with all whose judgment it is that simple fire eats not, but thick fire. The angels, therefore, are not created out of thick fire, but out of the thinnest of very thin fire; being created, then, of that which is most simple and exceedingly thin, they neither eat, drink, nor sleep.

And the Turba:— Master, our faculties are able to perceive, for by God’s assistance we have exhausted thy sayings, but our faculties of hearing and of sight are unable to carry such great things. May God reward thee for the sake of thy disciples, since it is with the object of instructing future generations that thou hast summoned us together from our countries, the recompense of which thou wilt not fail to receive from the Judge to come!

ArisLEeus saith:— Seeing that thou hast gathered us together for the advantage of posterity, 1 think that no explanations will be more useful than definitions of those four elements which thou hast taught us to attain.

And he:—None of you are, I suppose, ignorant that all the Wise have propounded definitions in God. The

Tureva answereth:—Should your disciples pass over anything, it becomes you, O Master, to avoid omissions for the sake of future generations.

And he:—If it please you, I will begin the disposition here, since envious men in their books have separated that, or otherwise I will put it at the end of the book.* Whereat the

Turba saith:—Place it where you think it will be clearest for future generations.

And he:—I will place it where it will not be recognised by the foolish,+ nor ignored by the Sons of the Doctrine, for it is the key, the perfection and the end.

(17) Leaf 6. This plate shows all the secrets of the great Stone. In the center stands the Paschal Virgin, in her hair the prime virtue which is described as an herb flourishing in wells. The hands hold the symbols of the spiritual and material elements. The statement at the upper left is to the effect that there are four spirits with two faces, which are called the elements. At the upper right it is written that fire lives on air, air on water, water on earth, and thus the Stone lives Peacefully on all the pure elements. Under the sun appears the word Summer; under the moon, Autumn. About the tree on the left with its attendant eyes are the words: "Turn away your eyes to [from?] the fire. There is space [?]." About the tree to the right. "Open your eyes to the fire. There is time." The lower panel opens with this sentence "I am exalted above the circles of world."

(4) And Jesus made invocation, turning himself towards the four corners of the world with his disciples, who were all clad in linen garments, and saying: " iaō iaō iaō ." This is its interpretation: iōta , because the universe hath gone forth; alpha , because it will turn itself back again; ōmega , because the completion of all the completeness will take place.

(46) And the fourfold wind, and the sevenfold wind, and the whirlwind, and the wind which had no equal

(9) Eximenus saith:—God hath created all things by his word, having said unto them: Be, and they were made, with the four other elements, earth, water, air, and fire, which He coagulated, and things contrary were commingled, for we see that fire is hostile to water, water hostile to fire, and both are hostile to earth and air. Yet God hath united them peacefully, so that they love one another. Out of these four elements, therefore, are all things created—heaven and the throne thereof; the angels; the sun, moon, and stars; earth and sea, with all things that are in the sea, which indeed are various, and not alike, for their natures have been made diverse by God, and also the creations. But the diversity is more than I have stated; each of these natures is of diverse nature, and by a legion of diversities is the nature of each diverse. Now this diversity subsists in all creatures, because they were created out of diverse elements. Had they been created out of one element, they would have been agreeing natures. But diverse elements being here mingled, they lose their own natures, because the dry being mixed with the humid and the cold combined with the hot, become neither cold nor hot; so also the humid being mixed with the dry becomes neither dry nor humid. But when the four elements are commingled, they agree, and thence proceed creatures which never attain to perfection, except they be left by night to putrefy and become visibly corrupt. God further completed his creation by means of increase, food, life, and government. Sons of the Doctrine, not without purpose have I described to you the disposition of these four elements, for in them is a secret arcanum; two of them are perceptible to the sense of touch and vision, and of these the operation and virtue are well known. These are earth and water. But there are two other elements which are neither visible nor tangible, which yield naught, whereof the place is never seen, nor are their operations and force known, save in the former elements, namely, earth and water; now when the four elements are not commingled, no desire of men is accomplished. But being mixed, departing from their own natures, they become another thing. Over these let us meditate very carefully.

And the Turba:—Master, if you speak, we will give heed to your words.

Then he:—I have now discoursed, and that well. I will speak only useful words which ye will follow as spoken. Know, all present, that no true tincture is made except from our copper.* Do not therefore, exhaust your brains and your money, lest ye fill your hearts with sorrow. I will give you a fundamental axiom, that unless you turn the aforesaid copper into white, and make visible coins* and then afterwards again turn it into redness,t until a Tincture results, verily, ye accomplish nothing. Burn therefore the copper, break it up, deprive it of its blackness by cooking, imbuing, and washing, until the same becomes white. Then rule it.

(224) 218 To say four times: An offering to him in all his dignities, in all his places. 218 May Geb give an offering in all thy dignities, in all thy places. Utterance 224. 218 To say: Awake, N. Turn around, N. 218 Thou hast come that thou mayest command in the regions of Horus; 218 thou hast come that thou mayest command in the regions of Set; 218 thou hast come that thou mayest command in the regions of Osiris. 219 May the king make an offering: "in all thy dignities". 219 Thy garment is a b-loin-cloth; thy garment is a hdd-loincloth; 219 thou goest in sandals; thou slaughterest an ox; 220 thou goest in the wd-'n-boat, in all thy dignities, in all thy places. 220 Thy nb.t-sceptre is at the head of the living, thy staff is at the head of the spirits, 220 like Anubis, First of the Westerners; like `nd.ti, First of the Eastern nomes. 221 How fortunate is thy condition! Thou art a spirit, O N., among thy brothers, the gods. 221 How changed it is! How changed it is! (So) protect thy children; beware of 221 thy border (limitation) which is in the earth. To say four times: Clothe thy body (and) come into their presence.

(76) And the first wind from those portals, called the east wind, comes forth through the first portal which is in the east, inclining towards the south: from it come forth desolation, drought, heat, and destruction.