(8) And it is excellently shown, that they had the Light of the Tincture in their Hands, wherein they found [their Inventions,] though it was not wholly known, for Sins were not then in such Multiplicity upon the Earth; and therefore the Mysteries were not so very hard and close hidden to them, but all was found out very easily; especially by Adam, who had the Mysteries yin his Hand, and was [but] entered out of the Wonders of Paradise into the Wonders of this World, who knew not only the Essences, and Metals; he knew also the Ground of the seven liberal Arts [arising] out of the seven Forms of Nature; yet not so altogether out of the Ground [or fundamentally.] But he was the Tree, out of which afterwards all the Roots and Branches grew.

(7) Thus Cain now built his earthly Kingdom, and began to search all Manner of Arts, not only in Agriculture, but also in Metals, and further [all Arts] according to the seven Spirits of Nature, which in the Letter is well to be seen, wherein our Schools [or Universities] will now be Masters; but they are not yet Scholars in the Ground.

(27) This Description shows sufficiently, that the dear Man Moses was not the original Author thereof; for the first Writer did not know either the true God, or the Stars, what they were. And it is very likely, that the Creation, before the Flood, was not described in Writing, but was kept as a dark Word in their Memories, and so delivered from one Generation to another, till after the Flood, until People begun to lead epicurean Lives in all Voluptuousness. [See ch. 21. v. 11. ch. 36. v. 123, 132. and 1. Apology to Iudah. Zur T.J. then Part 2. N. 11.] And

(15) And though Moses has written very rightly, that they should govern the Day and the Night, and should separate the Light from the Darkness, and make Times and Seasons, Years and Days, yet it is not plain enough to be understood by the desirous Reader. For there is found a very high Thing in the Virtue and Power of the Stars; [which is,] that every Life, Growth, Colour, and Virtue, Thickness, and Thinness, Smallness, and Greatness, Good, and Evil, is moved and stirred by their Power. For this Cause the wise Heathens relied upon them, and honoured them as Gods. Therefore I will write something of their Original, as far as is permitted to me at this Time, for their Sakes that seek and desire the Pearl. But I have written nothing for the Swine, and other bestial Men, who trample the Pearl into the Dirt, and scorn and contemn the Spirit of Knowledge; such as they may, with the first World, expect a Deluge, or Flood of Fire; and seeing they will bear no angelical Image, therefore they must bear the Images of Lions, Dragons, and other evil Beasts, and Worms, [or creeping Things.] And if they will not admit of good Counsel that God may help them, then they must look to find by Experience, Whether the Scriptures of Prophesy lie to them or no.

(4) And he was the first among men that are born on earth who learnt writing and.tcnpwleage and wicdom * and who wrote down the signs of heaven according to the order of their months in a book, that men might know the seasons of the years according to the order of their separate months.

(98) And here is seen the separating of the Christian Church from the Cainish, where God expelled Cain, that he must dwell in another Place; and the true Understanding of these high hidden Secrets sticks wholly in the Word, under the Vail [of Moses,] and was almost never known [yet,] but (in the Time of the Lily) it shall stand in the Wonders. And thou Antichristian Church on Earth shouldst know, that all (whatsoever thou inventest without the Spirit of God for thy Adorning and Pride, also for thy Strength and Power) is gone forth with Cain from Abel, out from the Church of Christ, beyond Eden, into the Land of Nod; if thou art so highly learned, and dost understand this in the Language of Nature, what it is, as thy Flatterers in their Bonnet [or Promotion] suppose [they do;] but they apprehend nothing but the four Elements in the Going forth with Cain, and not the [one] Element before God; therefore the same is the Babel of Confusion and of various Opinions, and not the Ground in the [one] Element, which stands in one alone, and not in Multiplicity.

(23) so then in a Degree it had effected somewhat from whence Earth and Stones have their Original; which I will write of when I treat concerning the Creation of the World.

(29) Diomedes saith: Thou hast spoken already, O Moses”, in an ungrudging manner, as became thee; I will also confirm thy words, passing over the hardness of the elements which the wise desire to remove, this disposition being most precious in their eyes. Know, O ye seekers after this doctrine, that man does not proceed except from aman; that only which is like unto themselves is begotten from brute animals; and so also with flying creatures.

I have treated these matters in compendious fashion, exalting you towards the truth, who yourselves omit prolixity, for Nature is truly not improved by Nature, save with her own nature, seeing that thou: thyself art not improved except in thy son, that is to say, man in man.* See, therefore, that ye do not neglect the precepts concerning her, but make use of venerable Nature, for out of her Art cometh, and out of no other. Know also that unless you seize hold of this Nature and rule it, ye will obtain nothing. Join, therefore, that male, who is son to the red slave,* in marriage with his fragrant wife, which having been done, Art is produced between them; add no foreign matter unto these things, neither powder nor anything else; that conception is sufficient for us, for it is near, yet the son is nearer still.t How exceeding precious is the nature of that red slave, without which the regimen cannot endure! Bacsen sazth: O Diomedes, thou hast publicly revealed this disposition!

He answereth: I will even shed more light upon it. Woe unto you who fear not God, for He may deprive you of this art! Why, therefore, are you envious towards your brethren? They answer: We do not flee except from fools; tell us, therefore, what is thy will? And he: Place Citrine with his wife after the conjunction into the bath; do not kindle the bath excessively, lest they be deprived of sense and motion; cause them to remain in the bath until their body, and the colour thereof, shall become a certain unity, whereupon restore unto it the sweat thereof; again suffer it to die; then give it rest, and beware lest ye evaporate them by burning them in too strong a fire. Venerate the king and his wife,* and do not burn them, since you know not when you may have need of these things, which improve the king and his wife. Cook them, therefore, until they become black, then white, afterwards red, and finally until a tingeing venom is produced. O seekers after this Science, happy are ye, if ye understand, but if not, I have still performed my duty, and that briefly, so that if ye remain ignorant, it is God who hath concealed the truth from you! Blame not, therefore, the Wise, but yourselves, for if God knew that ye possessed a faithful mind, most certainly he would reveal unto you the truth. Behold, I have established you therein, and have extricated you from error!

(44) Now when Adam and Eve went out of the Garden, they kept together, as now married People do, and now would make Trial of their bestial Condition, [to try] what Wonders might proceed from them; and the Spirit of the great World did well enough to teach them, in their Reason, what they were to do. And Adam knew his Wife Eve, and she conceived and bore a Son, and called him Cain; for she said, I have a Man from the Lord. These are sealed Words which Moses writes, that she said, / have a Man from the Lord. [For] then said the Major Mundus, I have the Lord of this World. Eve spoke no otherwise, than as the Apostles thought, that Christ was to erect a worldly Kingdom; so Eve thought that her Son (as a strong Champion) should break the Head of the Devil, and set up a glorious Kingdom; from whence instantly a twofold Understanding [or different Condition] followed, and two Sorts of Churches; the one [built or relying] upon the Mercy of God; and the other, upon their own Might, Authority or Power.] And therefore Cain could not endure his Brother, because Abel pressed hard upon the Mercy of God, and Cain [relied] upon his own Power [Might and Authority.] He thought himself to be the Lord of the whole World, as his Mother had instructed him; and therefore now he would break the Head of the Serpent in his own Might as a Warrior [or Soldier,] and began with his Brother Abel, for his Faith relied not on God, but on his own Power; and here the Serpent stung the Treader upon the Serpent in the Heel the first Time. The Gate of the Mysteries, [or the Explanation of the hidden Secrets.]

(10) Therefore all Arts and Sciences, [or Trades,] are (through the starry Spirit of this World) from God, manifested in Man, that they may appear in Wonders; and to that End God created this World, that his Wonders might be made manifest; and therefore God permitted, that Man is entered into the Spirit of this World, that he might manifest his Wonders through him. Yet he desires also that he should not misuse this World, but that he should go again out of this World into him; he desires that Man should be where he is. And therefore he instantly showed Adam and Eve their monstrous Form, by the bestial Cloathing which he put on them, per Spiritum majoris Mundi, [by the Spirit of the great World.]

(58) Barcus* saith: The whole Turba, O Acratus, has already spoken, as you have seen, but a benefactor sometimes deceives, though his intention is to do good. And they: Thou speakest truly. Proceed, therefore, according to thy opinion, and beware of envy! Then he:

You must know that the envious have described this arcanum in the shade; in physical reasoning and astronomy, and the art of images; they have also likened it to trees; they have ambiguously concealed it by the names of metals, vapours, and reptiles; as is generally perceived in all their work.

I, nevertheless, direct you, investigators of this science, to take iron and draw it into plates; finally, mix (or sprinkle) it with venom, and place it in its vessel, the mouth of which must be closed most carefully, and beware lest ye too much increase the humour, or, on the other hand, lest it be too dry, but stir it vigorously as a mass, because, if the water be in excess, it will not be contained in the chimney, while, if it be too dry, it will neither be conjoined nor cooked in the chimney; hence I direct you to confect it diligently; finally, place it in its vessel, the mouth of which must be closed internally and externally with clay, and, having kindled coals above it, after some days ye shall open it, and there shall ye find the iron plates already liquefied; while on the lid of the vessel ye shall find globules. For when the fire is kindled the vinegar* ascends, because its spiritual nature passes into the air, wherefore, I direct you to keep that part separately. Ye must also know that by multipliedt decoctions and attritions it is congealed and coloured by the fire, and its nature is changed. By a similar decoction and liquefaction Cambar is not disjoined.t I notify to you that by the said frequent decoction the weight of a third part of the water is consumed, but the residue becomes a wind in the Cambar of the second spirit.* And know ye that nothing is more precious or more excellent than the red sand of the sea, for the Sputum of Luna is united with the light of the Sun’s rays.t Luna is perfected by the coming on of night, and by the heat of the Sun the dew is congealed. Then, that being wounded, the dew of the deathdealer is joined,! and the more the days pass on the more intensely is it congealed, and is not burned. For he who cooks with the Sun is himself congealed,§’ and that signal whiteness causes it to overcome the terrene fire.

Then saith Bonites: Do you not know, O Balgus, that the Spume of Luna tinges nothing except our copper? And Bateus: Thou speakest truly, And he: Why, therefore, hast thou omitted to describe that tree, of the fruit whereof whosoever eateth shall hunger nevermore? And Barcus: A certain person,* who has followed science, has notified to me after what manner he discovered this same tree, and appropriately operating, did extract the fruit and eat of it. But when I inquired of him concerning the growth and the increment, he described that pure whiteness, thinking that the same is found without any laborious disposition. Then its perfection is the fruit thereof. But when I further asked how it is nourished with food until it fructifies, he said: Take that tree, and build a house about it, which shall wholly surround the same, which shall also be circular, dark, encircled by dew, and shall have placed on it a man of a hundred years; shut and secure the door lest dust or wind should reach them. ‘Then in the time of 180 days send them away to their homes. I say that man shall not cease to eat of the fruit of that tree to the perfection of the number [of the days] until the old man shall become young. O what marvellous natures, which have transformed the soul of that old man into a juvenile body, and the father is made into the son! Blessed be thou, O most excellent God!

(4) Then what was it that God now did with Adam? Moses says, When Adam slept, he took one of his Ribs, and [made or] built a Woman of it, (viz. of the Rib which he took from Man,) and closed up the Place with Flesh. Now Moses has wrote very right: But who is it that can understand him here? If I did not know the first Adam in his virgin-like Form in Paradise, then I had been at a Stand, and should have known no other than that Adam had been made Flesh and Blood of a Lump of Earth, and his Wife Eve of his Rib and hard Bones; which before the Time [of my Knowledge] has oft seemed very strange and wonderful to my Thoughts, when I have read the Glosses upon Moses, that so [high or] deep learned Men should write so of it: Some of them will dare to tell of a Pit in the [Orient or] East Country, out of which Adam should be taken and made as a Potter makes

Arisleus,* begotten of Pythagoras, a disciple of the disciples by the grace of thrice great Hermes, learning from the seat of knowledge, unto all who come after wisheth health and mercy. I testify that my The Turba Philosophorum.

master, Pythagoras,* the Italian, master of the wise and chief of the Prophets, had a greater gift of God and of Wisdom than was granted to any one after Hermes. Therefore he had a mind to assemble his disciples, who were now greatly increased, and had been constituted the chief persons throughout all regions for the discussion of this most precious Art, that their words might be a foundation for posterity. He then commanded Iximidrus, of highest council, to be the first speaker, who said:f—

(2) Indeed Moses writes; That God made Man of the Dust of the Earth. And that is the Opinion of very many: And I should also not have known how that was to be understood, and I should not have learned it out of Moses, nor out of the Glosses which are made upon it; and the Vail would have continued still before my Eyes, yet in great Trouble. But when I found the Pearl, then I looked Moses in the Face, and found that Moses had written very right, and that I had not rightly understood it. The high and deep Wisdom of God.

(11) The following quotation from a writer who, himself, has gathered together many bits of the ancient wisdom, may be interesting. Speaking of these ancient teachings he says: "The teaching has come down to the present age through the corridors of time, from the dim ages of past eras, races, and schools of thought. Even those highest in the ancient occult councils, however, are unable to trace the teachings, in an unbroken direct line, further back than the time of Pythagoras (about 500 B. C.), and a little later in Ancient Greece, although they find many references thereto, and extracts therefrom, in some of the older records of ancient Egypt and Chaldea, which serve to show that the schools of Pythagoras, and other ancient Grecian occultists, were founded on occult instruction still more remote, received in a direct line of succession of teachers and pupils extending over centuries. Investigators have found traces of the teachings in the records of Persia and Media, and it is believed that the inspiration for the original philosophical teachings of Gautama, the founder of Buddhism, was received from the same sources. Traces are also found in the Hebrew Esoteric Teachings." The writer continues: "The Grecian Teachings were undoubtedly obtained directly from Egyptian sources, through Pythagoras, the relation between the early Grecian teachings and philosophies, and the older school of old Egypt, being very close and intimate. Pythagoras is known to have received instruction from Egyptian and Persian hierophants. There is to be found the closest resemblance between the ancient Grecian teachings, and those of the Egyptian Esoteric Fraternities. Some of the Teachers, however, hold that the Grecian and Egyptian schools, respectively, were but two separate offshoots of an original and older Teaching which had its origin in the lost continent of Atlantis. There are many traditions connecting the Teaching with Atlantis, and it is possible that both Greece and Egypt received it from this common source, instead of Greece being indebted to Egypt for the line of transmission. But, be this as it may, it is a fact that all of the traces of teaching that the various occultists gather from the traditions, scraps of doctrine, and legends regarding Atlantis, can be reconciled with the best esoteric and occult knowledge had by the race today. The fragments of the Egyptian Esoteric Teachings, many of which are still preserved in an undoubted direct line of succession, are practically identical, in fundamental and basis points, with the Grecian Occult Teachings. And, as has been said, the Persian, Medean, and Chaldean legends .and traditions, and scraps of teachings which have been preserved, show a common source or origin with those of Egypt and ancient Greece." The writer adds: "We are speaking now of the historical view of the subject, only. The occult traditions hold that the Teaching, in some form, is as old as the race itself, and has been known to the advanced minds of every great civilization of the past, many of which disappeared thousands of years ago, all traces of them having been lost to the present sub-race. The traditions hold that the Teaching was handed down from the Elder Brethren of the race—certain advanced souls who appeared in the earlier days, in order to plant the seeds of Truth, so that they would grow, blossom, and bear fruit throughout the ages to follow. We do not ask you to accept this statement—it is not material—for the Teaching bears evidences of its own Truth within itself, without needing the force of such high authority. The ancient tradition is mentioned merely that the student may know that the same is accepted as truth by many of the highest occult authorities and teachers." "The Seven Aphorisms of Creation" In the present book, the writer has presented for the consideration of his readers "The Seven Aphorisms of Creation" of the Rosicrucians, which embody the fundamental principles of the Rosicrucian Secret Doctrine. He has also reproduced the leading Secret Symbols of the Rosicrucians which relate to the Seven Aphorisms of Creation.

(13) Pythagoras saith:—We posit another government which is not from another root, but it differs in name. And know, all ye seekers after this Science and ‘Wisdom, that whatsoever the envious may have enjoined in their books concerning the’ composition of natures which agree together,* in savour there is only one, albeit to sight they are as diverse as possible. Know, also, that the thing which they have described in so many ways follows and attains its companion without fire, even as the magnet follows the iron, to which the said thing is not vainly compared, nor to a seed, nor to a matrix, for it is also like unto these. And this same thing, which followst its companion without fire, causes many colours to appear when embracing it, for this reason, that the said one thing enters into every regimen, and is found everywhere, being a stone, and also not a stone; common ”* and precious; hidden and concealed, yet known by everyone; of one name and of many names, which is the Spume of the Moon. This stone, therefore, is not a stone, because it is more precious; without it Nature never operates anything; its name is one, yet we have called it by many names on account of the excellence of its nature.*

The Turba answereth:—O! Master! wilt thou not mention some of those names for the guidance of seekers?

And he:—It is called White Ethelia, White Copper, and that which flies from the fire and alone whitens copper. Break up, therefore, the White Stone, and afterwards coagulate it with milk.* Then pound the calx in the mortar, taking care that the humidity does not escape from the vessel; but coagulate it in the vessel until it shall become a cinder. Cook also with Spume of Luna and regulate. For ye shall find the stone broken, and already imbued with its own water.t This, therefore, is the stone which we call by all names, which assimilates the work and drinks it, and is the stone out of which also all colours appear. Take, therefore, that same gum,} which is from the scoriz, and mix with cinder of calx, which you have ruled, and with the feeces which you know, moistening with permanent water. Then look and see whether it has become a powder, but if not, roast in a fire stronger than the first fire, until it be pounded. Then imbue with permanent water, and the more the colours vary all the more suffer them to be heated. Know, moreover, that if you take white quicksilver, or the Spume of Luna, and do as ye are bidden, breaking up with a gentle fire, the same is coagulated, and becomes a stone. Out of this stone, therefore, when it is broken up, many colours will appear to you. But herein, if any ambiguity occur to you in our discourse, do as ye are bidden, ruling the same until: a white and coruscating stone shall be produced, and so ye find your purpose.

(52) But seeing the whole Deep in the third Birth or Geniture was very dark in regard of the corrupted Salitter of the Earth and Stones, therefore the Deity could not endure it to be so, but created and compacted the Earth and Stones together as in one Lump, or as on a Heap. Concerning which, Moses writes thus: Am Anfang erschuff GOTT Himmel und Erden. In the Beginning, created, GOD, Heaven and Earth. [Gen. 1. 1. as on a Heap. Concerning which, Moses writes thus:]

(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.

(3) Anaxacoras saith:—I make known that the beginning of all those things which God hath created is weight and proportion,* for weight rules all things, and the weight and spissitude of the earth is manifest in proportion; but weight is not found except in body. And know, all ye Turba, that the spissitude of the four elements reposes in the earth; for the spissitude of fire falls into air, the spissitude of air, together with the spissitude received from the fire, falls into water; the spissitude also of water, increased by the spissitude of fire and air, reposes in earth. Have you not observed how the spissitude of the four elements is conjoined in earth? The same, therefore, is more inspissated than all.

Then saith the Turba: —Thou hast well spoken. Verily the earth is more inspissated than are the rest. Which, therefore, is the most rare of the four elements and is most worthy to possess the rarity of these four?

He answereth:—Fire is the most rare among all, and thereunto cometh what is rare of these four. But air is less rare than fire, because it is warm and moist, while fire is warm and dry; now that which is warm and dry is more rare than the warm and moist. They say unto him: —Which element is of less rarity than air?

He answereth:—Water, since cold and moisture inhere therein, and every cold humid is of less rarity than a warm humid.

Then do they say unto him:—Thou hast spoken truly. What, therefore, is of less rarity than water?

He answereth:-—Earth, because it is cold and dry, and that which is cold and dry is of less rarity than that which is cold and moist.

PyTHAGoRAS saith:—Well have ye provided, O Sons of the Doctrine, the description of these four natures,* out of which God hath created all things. Blessed, therefore, is he who comprehends what ye have declared, for from the apex of the world he shall not find an intention greater than his own! Let us, therefore, make perfect our discourse.

They reply:—Direct every one to take up our speech in turn. Speak thou, O Pandolfus!

To