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exteriourly administring a Warmth or Heat proportioned to its need, The second Thing is, that the Knowledge of the
four Seasons of the Work, ought to be a Rule, which the Wise should follow in the different Regiments of the Fire,
in Proportioning it to catch, according as Nature shows it, who has need of less Heat to put the Trees in Blossom,
and to Form the Fruit, than to make them perfectly Ripe. Thirdly, That though the Work has its four Seasons, so as
Nature has, it does not follow, that the Seasons of Art, and of Nature, must precisely Answer to each other, the
Summer of the Work may happen without Inconvenience in Nature's Autumn, and its Autumn in her Winter. It
suffices, that the Regiment of the Fire, be proportion'd to the Season of the Work, it is in that only, that the great
Secret of the Regiment consists, for which I cannot give you a more certain Rule.
PYROPHILUS
By this Reasoning, and by this Similitude, you give me an open View upon a Point, of which the Philosophers have
made one of their greatest Mysteries; for the Doctrine of the Regiments is not to be learn'd by their Writings, but I
see with an extream Satisfaction, that in imitating nature and Beginning the order of Seasons of the Work by the
Winter, it cannot be hard to the Wise to judge, how by the divers Degrees of Heat, which answer to those Seasons,
he can assist Nature, and bring the Fruit of the philosophical Plant to a perfect Maturity.
My Author in the second Place advises the Sons of Art, to have Uprightness of Heart; and to propose to themselves
an honest End in this Work, declaring positively to them, that without these good Dispositions, they must not expect
a Blessing from Heaven upon their Labour, upon which all good Success depends. He assures, That {40} God does
not communicate so great a Gift, but to those that will make a good use of it; and that he deprives those of it, who
design to use if for Commission of Evil. This seems to be no other than a manner of usual speaking with the
Philosophers; pray tell me what Reflections ought to be made upon this last Point?
You are sufficiently instructed in our Philosophy, to comprehend, that the Possession of the universal Medicine, and
to the great Elixir, is of all worldly Treasures the greatest, the most real, and the most valuable that Man can enjoy.
Indeed, immense Riches, supream Dignities, and all the Greatness of the Earth, are not comparable to this precious
Treasure, which is the sole temporal Good, able to satisfy the Heart of Man. It gives to him that possesses it, a long
Life, exempt from all sorts of Infirmities, and puts into his Power more Gold and Silver, than is possessed by all the
most mighty Monarchs together. This Treasure hath moreover this particular Advantage, above all other Blessings
of this Life, that he who enjoys it, finds himself perfectly satisfied, even with its only Contemplation, and that he can
never be troubled with the fear of losing it.
You are likewise fully convinced, that God governs the World; that his Divine Providence causes, that there reigns
an Order, which his infinite Wisdom has established in it from the beginning of all Ages, and that this Providence is
not that blind Fatality of the Antients, nor that pretended Chain of Causes, or that necessary Order of Things, that
must make them follow without any Distinction: But on the contrary, you are well persuaded, that the Wisdom of
God presides over all the Events that happen or appear in the World.
Upon the double Foundation, which these two Reflections establish, you cannot doubt but that God who disposes
Sovereignly of all the Possessions in the World, never permits that those who apply themselves to the Search of this
precious Treasure, with design to make a bad use of it, should by their Endeavours come to its Possession; really
what Mischiefs might not be caused in the World by a perverse Spirit, who would have no other Aim but to gratify
his Ambition, and to indulge his Lusts, if he had in his Power and Possession this certain Means of executing his
most criminal Enterpizes. Wherefore the Philosophers, who perfectly know what Mischiefs and Disorders might
accrue to civil Society, it the Knowledge to the impious, do not treat it, but with fear, nor speak of it, but
enigmatically, to the end, that is may not be comprehended, but by those whose Study and Endeavours God will
bless.
PYROPHILUS
There can be non that are of good Sense, and who fear God, but must agree in these Sentiments, and must be fully
persuaded, that to succeed in so great and so important an Enterprize, the Divine Goodness is to be incessantly
supplicated to illuminate our Minds, and to give his Blessing to our Endeavours. It only remains, that I return you
most humble Thanks, that you have been pleased to treat me as a Son of the Science, to discourse with me sincerely,
and to instruct me in so great Mysteries, as clearly, and a intelligible, as is lawful to do, and as I would reasonably
desire. I protest to you, that my Acknowledgment shall last as long as my life.
Hermetic Triumph
Ancient War of the Knights - Revised version
To the Reader
It has been thought proper (as mentioned in the Preface) to join with this Treatise a Translation of THE ANCIENT
WAR OF THE KNIGHTS, done from the Original German; that so the Lovers of this Science might be able to
compare it with that done from the French; which, by Reason of its passing first into Latin, and from thence into
French, has lost of its pristine Sense, as will be found upon the perusal of the Same. And, to make the Work still
more compleat, some Annotations have been added (from a German Edition) upon the most material Points, where
the said FrenchTranslation differs from the German Original.
The Antient
War of the Knights
Being a short Alchymistical
D I A L O G U E
Betwixt our
STONE, GOLD and MERCURY,
Of the true Matter, of which those who
have traced Nature, do prepare the Philosopher's Stone, [ Pobierz całość w formacie PDF ]

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