A reuelation of the secret spirit Declaring the most concealed secret of alchymie. Written first in Latine by an vnknowne author, but explained in Italian, by Iohn Baptista Lambye, Venetian. Lately translated into English, by R.N.E. gentleman.

The second Chapter; In which shall bee seene, (by meanes of many sentences of di∣uers Philosophers) if it can bee iudged, what thing is this onely thing. (Book 2)

THis is the passage which aba∣seth the wings of the ignorant searchers of this glorious and diuine Science. Ignorant call I all those (to wit of this Sci∣ence) who are ignorant of the true matter, of which the Philosophers stone is made, albeit that in other Sciences they were most excellent and most learned.

But before I proceed further, two causes doe make me stand somewhat doubtfull of

the manner which I should hold in my writing: the one is two sentences, one of Aristotle, and another of Geber.

The first of Aristotle in his light of light, saith that the ancient Philosophers haue therefore so carefully hid this mystery, that few might vnderstand it; because if it were vulgarly knowne, there were no further place for prudence: seeing the foolish would be equall to the wise.

And the other of Geber, Wherefore the Science is not deliuered without interruption, because the wicked as well as the good, would vsurpe it vnworthily.

The other cause is for the difficulty of the matter, or subiect: but considering that this secret is the gift of the most high God, as all the Philosophers say, and chiefly Mo∣rien with these words, And know you that this Mastrie is no other thing but the mysterie and secret of secrets of the most high and great God.

Therefore I hope that our Lord Iesus will put such forme to my speech, that without offending his most high Maiestie, I may helpe the children of the truth. And if about the difficulty, and depth of the matter, my forces be not sufficient, the minde neuerthe∣lesse

is most ready, and most desirous, to make the vertuous spirits professours of this noble Science, participant of a part of my long trouble and study made therein, not yet as one that would perswade my selfe to be such, that I vnderstood the secret hereof, but as a louing professor of the search of it, wherein I haue wearied my selfe for the time of twenty fiue yeeres.

Now to returne to our first purpose: I say then for to beginne this second part, that in the beginning of the booke called the blast of the trumpet, it is written thus, Of the first essence, the first Philosopher Thales the Milesian saith, God is the most ancient of things vnbegotten, eternall; and therefore Py∣thagoras saith, I say that God was before all things, nothing was with him when hee was, and vnderstand that God when hee was alone in the beginning created one substance, which he called the first matter; and of that sub∣stance he created other foure, fire, aire, water, and earth; of which now being created, hee created all things, as well high as low, and so before all other things, except the first mat∣ter, hee created the foure elements; out of which he created afterward what he would, to wit, diuers natures, &c.

And Raymund Lully, in the third chapter of the Theoricke of his Testament saith, God created that nature of nothing into one pure substance, which wee call quintessence, in which whole nature is comprehended, &c.

And in many other places hee saith the like; because hee considereth, that this Sci∣ence proceedeth from God, as all the Phi∣losophers doe affirme, therefore Mireris saith, that this stone proceedeth from the most glorious high place, and of the greatest Crea∣tor, which hath put to death many wise men, which is like vnto euery thing, whose name cannot be spoken.

Where I considering the height and dif∣ficulty of this matter, as I haue aboue said; seeing that out of the Philosophers the con∣struction concerning this thing cannot be had: I purpose to see if out of the holy new or old Testament some iuyce may bee extracted, studying the which in my iudge∣ment, many most excellent sentences may be taken to the purpose of this matter, and of the whole science, the which shall bee left out, and onely I will serue my selfe with that which seemeth vnto me most to the purpose of this passage.

I finde the first thing that our Lord God

created was the light, as it appeareth in the first of Genesis: there after hee made that wonderfull separation of the elements, whereby there commeth in my minde some sentences of Vincentius in his Naturall mir∣rour, in the second booke the three and thirtieth chapter: where he saith, Therefore his Spheres, which is true light, are begun from light, and in light all things are accompli∣shed, &c. And furthermore, from the light he begun, that he might shew his workes to be the workes of light, not of darknesse, &c. And af∣ter he saith, So also by his example, hee hath taught man to worke in the light.

And in the thirty fifth he saith, Therefore the first substance is light, &c. and after fol∣lowing he saith, Euery thing therefore, how much it hath of light, so much it holdeth of diuinity: because God is light, and every thing hauing more of light than another, is called more noble than it; for in all things, nobility is remarked according to the greater neerenesse, and partaking of diuine essence. And this also is manifest by induction in the first bodies, when they are compared together, the water is nobler than the earth, because it hath more light than the earth: Likewise the aire than the water, and the fire than the aire, and

the fifth body than all other: therefore it is called amongst them the first and most noble; therefore the perfection of all these things which are in euery order of the world, is light.

And in the thirtie eight chapter he saith, Therfore worthily amongst all bodies, the light holdeth the first place. For as S. Augustine saith, Euery substance common to two substan∣ces, according to nature is before them both; but light is a substance common to fire, and starres, which precede all other bodies. Where∣fore the first of all bodies is light. After in the thirty nine chapter he saith, But light is caused in the aire, not from the aire it selfe, or the forme of the aire, but from the Sunne, &c. And he speaketh many other notable sentences, which shall be left to be studied by studious men.

Now seeing the light is the first thing which God created, I may say vnto you that the selfe nature is deriued from that light, as all Philosophers doe affirme, saying, vse venerable nature: And for confirmation hereof, I will see if wee can agree, many pretty sentences of diuers Philosophers, who speake of this Science in fauor of this opinion.

But before that wee come thus farre, I would know by what occasion, many and diuers wise Philosophers, haue entitled many of their bookes belonging to this Science, vnder the name of Light; As Ari∣stotle called one, the light of light. Rasis fiue, to wit, the light of lights, the booke of the Sunne, the booke of the Moone, the booke of cleerenesse, and the booke of Light. Iohn of Damascus, the Rosary of the Sunne. Iohn of Vien, the mirrour of the elements. Arnold de Villa noua, the new light. Roger Bacon the mirror of Alchymy. Iohn de Rupescissa, the booke of light; and many and diuers others the like, which truly I cannot thinke that they would doe it, but because this diuine Science is the worke of light.

But perhaps some may say, the Phi∣losophers vse to say, when they will declare any thing obscure, that they giue light, or illuminate. But I my selfe doe not finde that they haue entitled their bookes of o∣ther Sciences vnder the title of Light, as they haue done this. Let euery one beleeue as most pleaseth him.

Now let vs come to the foresaid sentence, and first, Aristotle in his first booke of the Secret of Secrets saith, For with thee is the

Light of Lights, and for this all darknesse shall flie from thee.

And Mireris, in his booke of docu∣ments, speaking of that secret spirit, vnder the name of water, he saith, And know that the Philosophers declare, that the permanent water is taken out of Light; but the light ma∣keth fire, and the light shining, and transpa∣rent, becommeth like one straying seeking lodg∣ing: but when light is conioyned vnto light, it reioyceth; because it came out of it, and is conuerted vnto it, &c.

And Albertus Magnus, in the preface of his right path, inuocating the Lord God, praieth and beseecheth him in this manner: Thence in the beginning of my speech, I call for his helpe, who is the fountaine aad spring of all good, that hee through his pitty and bounty, would vouchsafe to supply the smalnesse of my Science, that by the grace of the Holy Spirit, I may make manifest in my doctrine, the light, which shineth in darknesse.

And Raymund Lully in the seuenth chap∣ter, in the Theoricke of his Testament saith, Therefore sonne I say vnto thee, Take a Myne of the kinde spoken of, in which are the two starred lights, which cease not to shine vp∣on the earth, and they are the Sunne and

Moone, who by their beames darken the fire.

And in the 20. Chapter, We choose there∣fore two bodies, the lights, which doe fixe all that is not fixt.

And in the 48. Chapter, Sonne, when thou wilt worke and beginne our Mastry, beware that thou worke not but vpon natures, or mat∣ters lightsome, and not vpon others, whereof the lesser world is created.

And in the tenth Chapter of the Practise he saith, Son it behoueth thee now to dissolue the light of the world, or a part of it, by the first re∣giment, &c. And in many other places hee speaketh, which shall be omitted, that I bee not too long.

And George Ripply in the Chapter of the sixt degree of his Gates saith, Therefore our stone is that starred Sunne, budding like the flowers of the Spring, from whom proceedeth by alteration euery colour, &c.

And for shortnesse sake, I will put an end to this second Chapter, with a conclusion of an vncertaine English Author, saying, For indeed to speake without fiction, there is no o∣ther to be sought but a body of the body, and a light of the light. Which is as much worth as it were to say, Separate the shadow from the beame, that is, from the Sunne his earthlinesse.