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Curious Investigation Concerning the Nature of
the Sun and Moon
Michael Scotus
Transcribed by Robert Nelson.
Curious Investigation Concerning the Nature of
the Sun and Moon
by
Michael Scotus
If we ask ourselves as a first question whether the gold of alchemy
be true gold or not, it would appear at first sight as if we must answer
in the negative; because gold is properly generated in the bowels of the
earth, and, therefore, whatever is not so generated would not seem to be
gold. Again, the substantial form can be introduced only by its own proper
active principle, which is the Sun, but no the kind of sun or fire that
alchemists use. Yet it should be remembered that the real question is whether
there can be elicited from the Sun and Moon, by an artificial process,
any seminal virtue which shall possess the power of hardening Mercury in
a moment of time into gold.
Now, in the first place, it is clear that such a seminal virtue can
be extracted from gold. Every body, says St. Augustine, contains certain
seminal possibilities of a specific character, which will always produce
certain given effects, whenever the requisite temporal, causal, and local
conditions are fulfilled. God is the only Creator, but whoever provides
bodies with certain conditions may produce, through their means, certain
well-defined effects. These seminal possibilities are called by some elementary
virtues. We call them fermented spirits, because their action is hindered
by the impurity of their bodies. But the spirit must be of a mineral kind,
and all philosophers agree that the said mineral spirit is not a universal
nature, nor yet is it Mercury in its whole substance, but in part it is
such. Gold itself is altogether mineral, as is clearly apparent from its
weight, and the ease with which it absorbs Mercury. Hence gold contains
the radical seminal virtue which we seek; it is developed by digestive
heat, and the impulse of an overruling Intelligence.
Opinions on the First Substance of Gold and Silver.
In the second place, some enquirers, who observed the ease with which
gold absorbs Mercury, were surprised to find that this mercury, though
highly purified, did not perfect the gold into the Tincture. But those
who know that there is no generation except where there is nutrition ---
the generative virtue being the residue of nutrition --- thought of implanting
this virtue by nourishing the gold, and thus stirring up its radical active
principle. In order that a grain of wheat may fructify, it must die and,
by the action of the sun, its substance, which is no more than that of
wheat than of stone, must be corrupted, and become fit to receive the form
of the wheat rather than that of stone. In the same way gold must putrefy
so as to be reduced to its first matter, that it may become capable of
germination. Many have said that this first substance of gold is sulphur
and Mercury. But sulphur and Mercury are metals distinct from gold, and
are not found where gold is found. We may rather say that an unctuous vapour,
embodying the nature of both Mercury and sulphur, is the first matter of
gold. Now, as a man is generated by his father through the medium of seed,
so gold, which is generated through this vapour, generates gold by means
of the same unctuous vapour. Hence the Sages have called gold, when decomposed
into its first matter sulphur and mercury.
Of the Reduction of Gold into its First Matter.
In this operation we must be quite sure that our methods are strictly
in accordance with Nature; or we destroy the body instead of perfecting
it. Now, gold is earthy, and generically cold and dry, though, in comparison
with other metals, it may be called hot and humid; therefore, we must look
for special difficulties in transmuting it into a humid vapour.
It must be carefully calcined in a reverberatory fire (so as to prevent
fusion) and saturated with strong fiery waters. By this operation the surface
humidity is corrupted, and there is generated a dryness, so that it is
hot and dry. Earthy dryness, however, is inconsistent with the hotness
of fire. Therefore, the first dryness is corrupted, and another more unctuous
black dryness is generated. When Hermes says that the Stone ascends to
heaven from the earth, i.e., is converted out of earth into fire, he means
that gold, by means of calcinations, acquires the virtue of fire. Earth
has dryness in common with fire; hence the conversion is all the easier,
and then it once more descends from fire to earth. This latter effect is
due to the operation whereby the calcined dry substance, through the mediation
of our aerial water, by saturation has its dry nature corrupted, and an
airy humid nature generated instead. Again the heat of fire is inconsistent
with this humidity; hence it is corrupted and becomes a temperate moist
warmth. Our vapour, then, is a substance intermediate between water and
air. Thus gold returns to its root, and becomes a vapour, which is called
the first matter of the Sun. Hence Geber, speaking to the artist, says
in Med. Tert. Ord., c. 78: You have extracted the precious earth, and so
that has come to pass which is meant by Hermes, when he says: It again
ascends from heaven, i.e., from fire to earth, i.e., to the first matter
--- and thereby acquires the strength both of things above and of things
below. He says that we must extract the four elements, i.e., stir up the
seminal virtues, or the active and passive qualities. The vapour which
results is called by a countless variety of names.
Why it is Called a Stone.
The substance has also been named after all the different varieties
of salt, and this custom has given rise to many grevious errors. We prefer
to call it a spiritual mineral virtue, as such a designation is less misleading,
and implies that the gold has received the power of germination and propagation.
But as every spirit is contained in a humid substance, the Sages have endeavored
to convert this spiritual potency, by repeated solution and calcinations,
into something humid and unctuous. Thus, elementary earth germinates through
the frequent irrigation of rain descending from heaven. Thus, also, the
heat and dryness of the earth gradually give way to fatness and moisture,
as the rain continually ascends and descends. If it be denied that by such
means gold can really be converted into vapour, Plato tells us that if
it be impossible to convert it into fire, it must then become the next
thing to it, which is air. If a figure cannot be made circular, let it
be square; in other words, the body must be reduced to its utmost limit
of simplicity. That gold receives greater virtue by this process is clear
from the fact that one ounce of prepared gold will fix one pound of spirit
in one day, or, if the gold has been prepared ten times, it will fix one
pound in an hour.
Third Part.
Our third question is how this virtue should be sown. The earth in which
it is best placed is a mineral nature, because we are fed and derive our
growth from the things by which we are generated. What we need for this
purpose is a mercurial virtue, and hence it must be sown in mercurial earth.
This earth, however, must first be cleared, i.e., it must be purified and
sublimed by means of a powerful fire, though all the time its most essential
part must be kept from combustion. The gentle fire which we need for this
purpose, is one that conserves humidity, and perfects unison. The seminal
virtue must be strong enough to fix the spirits which are enclosed with
it in the vessel; for so the virtue is multiplied and grows. But if the
fire be too strong, the spirits escape and evaporate, and fixation cannot
take place. What is fixed, fixes; what is coagulated, coagulates; our substance
impregnates itself and is the most wonderful thing on earth. Sow the gold
of the Sages, says Mary, when it has been philosophically prepared, in
the earth of leaves, there it will grow, be nourished, and increase, like
other plants. When you see that the process of fixation has begun to take
place, then rejoice, for you are about to obtain your heart’s desire. But
as the fire must not be powerful, the operations must be frequently repeated
over a gentle fire, in order to produce the same effect. When the Stone
is once perfected, it may be indefinitely multiplied in quantity; e.g.,
one part, after the first sublimation, would perfect ten parts of common
metal; if it be twice dissolved and coagulated, it perfects one hundred
parts; if three times, it perfects two hundred parts; if twelve times,
it tinges indefinitely. The solution, says Plato, takes place in the Moon,
the coagulation in Saturn: and thereby our Stone acquires the virtue of
all the planets. And again: the solution takes place in the water, the
coagulation in the fire: thereby our Stone acquires the strength of the
elements above, and of the elements below.
As to the fourth question (that of time), we say that those who wish
t bring forth the child before the proper period produce an abortion. In
order, then, that we may know when the time of perfection may be considered
near, it is necessary to observe the signs of development in our Magistery.
When the substance is in the white stage, it is more subtle than air, and
more brilliant than snow. Not long afterwards it may be expected to reach
the red stage. The addition of the orange colour, which is obtained from
Mercury, is the only difference between the red Stone and the white. As
a consequence, its air is more spiritual, its quicksilver more limpid,
its fire more condensed, and its coldness more effectual. The white stage
is brought about by constant sublimation and distillation through a filter;
the red stage by the intensity of the calcined waters. In the second place,
there must be constant solution by means of strong waters, and increasing
assation. Then the substance must be liquefied and slightly coagulated.
This must be followed by a subtle purification of the whole material. Next
you should light a violent precipitatory fire. The sixth operation includes
and that have gone before, and perfects the Stone. If you add a grain of
the Stone to a glass of sound wine, it cures leprosy, the itch, and all
fevers, and purges all corrupts humours out of the human body; it straightens
palsied limbs, and conserves youth. He who uses this medicine will always
be merry and in ruddy health. Project one ounce upon forty pounds of melted
white or red Mercury, and it will at once be fixed and changed into silver
or gold. It has also the virtue of rendering gems, diamonds, and precious
stones far more beautiful, and of giving them a more intense colouring.
The medicinal efficacy of our Stone has been variously explained by the
various Sages. Some regard it merely as an intensification of the power
of gold to comfort and strengthen the heart of man. Some have compared
it to the action of the magnet upon the steel; only both the magnet and
the steel are, of course, mineral, while man and the Elixir belong to two
different natural kingdoms. It is more reasonable, perhaps, to attribute
the medicinal efficacy of our Stone upon the human constitution to the
mystical influence which the heavenly bodies exert over both minerals and
animals, and the same are found in our Stone in a specially concentrated
form. But, however we may explain the fact, let us thank God that it is
a fact, and that it has pleased Him to bestow so great a boon upon men.
To Him be praise and glory in all eternity, world without end. Amen.
Finis.
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