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formulates the stages of the work so that he or she who can read may run. Yet it must be confessed that he has well succeeded in reveiling, as well as revealing, the secret of what was meant by the Prima Materia and the real nature alike of The Sulphur, The Salt, The Mercury.

      Such a work as the Arcanum, written by one who knows, is not sent to print, to teach the public, to show a cheap and easy way to wealth and luxury, or to assist coiners of spurious moneys, but is intended as a treasure house in which those who have devoted life and love to the quest may find stored up the data and experiences of such as have trodden the Path and have borne tribulation and persecution, counting all loss to be gain in their progress to success and to the possession of that Stone of the Wise, which when obtained can indeed transmute the things of the material world, but does also equally work upon all higher planes, and enables the Adept to soar unheeding into worlds of joy, wisdom, and exultation, which are unseen, unknown, and inconceivable to ordinary mortals, who have chosen the alternative of physical contentment and material happiness.

      The original Latin title is given at the first page, together with an English translation.

      The German edition of 1685, Leipzig, was entitled: Das geheime Werck der Hermetischen Philosophie, von Joannes d’Espagnet. Anagr-e-in u. mut. Penes nos unda Tagi. This has an additional preface, and cap. 138 is numbered 137. “Joannes” must be taken as “Joannus.”

      An English translation was made by James Hasolle, Qui est Mercuriphilus Anglicus; this is the anagram and pseudonym of Elias Ashmole, famous as an antiquary. Copies of his third edition of 1650 are not uncommon. The present editor of the Hermetic Arcanum had first intended to reprint Ashmole’s version in its entirety, but a comparison with the original Latin has induced him to make a revision of Ashmole’s translation, because he discovered many important inaccuracies, and also because in some places the language was more forcible and plain than our present delicate manners would appreciate.

      S. A. is responsible for most of the Notes; a few are from Sigismund Bacstrom, Frater R.R. et A.C., and others are from the marginal references of an anonymous Adept writing in 1710.

      Sapere Aude.

      The Hermetic Arcanum

       Table of Contents

      1. The beginning of this Divine Science is the fear of the Lord and its end is charity and love toward our Neighbour; the all-satisfying Golden Crop is properly devoted to the rearing and endowing of temples and hospices; for whatsoever the Almighty freely bestoweth on us, we should properly offer again to him. So also Countries grievously oppressed may be set free; prisoners unduly held captive may be released, and souls almost starved may be relieved.

      2. The light of this knowledge is the gift of God, which by His will He bestoweth upon whom He pleaseth. Let none therefore set himself to the study hereof, until having cleared and purified his heart, he devote himself wholly unto God, and be emptied of all affection and desire unto the impure things of this world.

      3. The Science of producing Nature's grand Secret, is a perfect knowledge of universal Nature and of Art concerning the Realm of Metals; the Practice thereof is conversant with finding the principles of Metals by Analysis, and after they have been made much more perfect to conjoin them otherwise than they have been before, that from thence may result a catholic Medicine, most powerful to perfect imperfect Metals, and for restoring sick and decayed bodies, of any sort soever.

      4. Those that hold public Honours and Offices or be always busied with private and necessary occupations, let them not strive to attain unto the acme of this Philosophy; for it requireth the whole mans, and being found, it possesseth him, and he being possessed, it debarreth him from all other long and serious employments, for he will esteem other things as strange, and of no value unto him.

      5. Let him that is desirous of this Knowledge, clear his mind from all evil passions, especially pride, which is an abomination to Heaven, and is as the gate of Hell; let him be frequent in prayer and charitable; have little to do with the world: abstain from company keeping; enjoy constant tranquillity; that the Mind may be able to reason more freely in private and be highly lifted up; for unless it be kindled with a beam of Divine Light, it will not be able to penetrate these hidden mysteries of Truth.

      6. The Alchymists who have given their minds to their well-nigh innumerable Sublimations, Distillations, Solutions, Congelations, to manifold Extraction of Spirits and Tinctures, and other Operations more subtle than profitable, and so have distracted themselves by a variety of errors, as so many tormentors, will never be inclined again by their own Genius to the plain way of Nature and light of Truth; from whence their industrious subtilty hath twined them, and by twinings and turnings, as by the Lybian Quicksands, hath drowned their entangled Wits: the only hope of safety for them remaineth in finding out a faithful Guide and Master, who may make the Sun clear and conspicuous unto them and free themselves from darkness.

      7. A studious Tyro of a quick wit, constant mind, inflamed with the study of Philosophy, very skilful in natural Philosophy, of a pure heart, complete in manners, mightily devoted to God, though ignorant of practical Chymistry, may with confidence enter into the highway of Nature and peruse the Books of the best Philosophers; let him seek out an ingenious and sedulous Companion for himself, and not despair of obtaining his desire.

      8. Let a Student of these secrets carefully beware of reading or keeping company with false Philosophers; for nothing is more dangerous to a learner of any Science, than the company of an unskilled or deceitful man by whom erroneous principles are stamped as true, whereby a simple and credulous mind is seasoned with false Doctrine.

      9. Let a Lover of truth make use of few authors, but of the best note and experience truth; let him suspect things that are quickly understood, especially in Mystical Names and Secret Operations; for truth lies hid in obscurity; for Philosophers never write more deceitfully - than when plainly, nor ever more truly - than when obscurely.

      10. As for the Authors of chiefest note, who have discoursed both acutely and truly of the secrets of Nature and hidden Philosophy, Hermes and Morienus Romanus amongst the Ancients are in my judgment of the highest esteem; amongst the Moderns, Count Trevisan, and Raimundus Lullius are in greatest reverence with me; for what that most acute Doctor hath omitted, none almost hath spoken; let a student therefore peruse his works, yea let him often read over his Former Testament, and Codicil, and accept them as a Legacy of very great worth. To these two volumes let him add both his volumes of Practice, out of which works all things desirable may be collected, especially the truth of the First Matter, of the degrees of Fire, and the Regimen of the Whole, wherein the final Work is finished, and those things which our Ancestors so carefully laboured to keep secret. The occult causes of things, and the secret motions of nature are demonstrated nowhere more clearly and faithfully. Concerning the first and mystical Water of the Philosophers he hath set down few things, yet very pithily.

      11. As for that Clear Water sought for by many, found by so few, yet obvious and profitable unto all, which is the Basis of the Philosophers' Work, a noble Pole, not more famous for his learning than subtilty of wit, who wrote anonymously, but whose name notwithstanding a double Anagram hath betrayed, hath in his Novum Lumen Chymicum, Parabola and Aenigma, as also in his Tract on Sulphur, spoken largely and freely enough; yea he hath expressed all things concerning it so plainly, that nothing can be more satisfactory to him that desireth knowledge.

      12. Philosophers do usually express themselves more pithily in types and enigmatical figures (as by a mute kind of speech) than by words; see for example, Senior's Table, the Allegorical Pictures of Rosarius, the Pictures of Abraham Judaeus in Flamel, and the drawings of Flamel himself; of the later sort, the rare Emblems of the most learned Michael Maierus wherein the mysteries of the Ancients are so fully opened, and as new Perspectives they present antiquated truth, and though designed remote from our age yet are near unto our eyes, and are perfectly to be perceived by us.

      13. Whosoever affirmeth that the Philosophers' grand Secret is beyond the powers of Nature and Art, he is blind because he ignores the forces of Sol and Luna.

      14. As for the matter