All good things came to me together with her, that Wisdom of the south, who preacheth abroad, who uttereth her voice in the streets, crieth out at the head of the multitudes, and in the entrance of the gates of the city uttereth her words, saying: Come ye to me and be enlightened, and your operations shall not be confounded; all ye that desire me shall be filled with my riches. Come (therefore), children, hearken to me; I will teach you the science of God. Who is wise, and understandeth this, of which Alphidius saith, that men and children pass her by daily in the streets and public places, and she is trodden into the mire by beasts of burdern and by cattle? And Senior saith: Nought is more base in appearance than she, and nought is more precious in nature than she, and God also hath not appointed her to be bought for a price. She it is that Solomon chose to have instead of light, and above all beauty and health; in comparison of her he compared not unto her the virtue of any precious stone. For all gold in her sight shall be esteemed as a little sand, and silver shall be counted as clay; and this not without cause, for to gain her is better than the merchandise of silver and the most pure gold. And her fruit is more precious than all the riches of this world, and all the things that are desired are not to be compared with her. Length of days and health are in her right hand, and in her left hand glory and infinite riches. Her ways are beautiful operations and praiseworthy, not unsightly nor ill favoured, and her paths are measured and not hasty, but are bound up with stubborn and day-long toil. She is a tree of life to them that lay hold on her, and an unfailing light. Blessed shall they be who retain her, for the science of God shall never perish, as Alphidius beareth witness, for he saith: He who hath found this science, it shall be his rightful food for ever. And Hermes and other (philosophers) say, that if a man who hath this science should live for a thousand years, and every day must feed seven thousand men, yet should he never lack. This doth Senior confirm, saying: That such a one is as rich as he that hath a stone from which fire is struck, who can give fire to whom he will and as much as he will and when he will without loss to himself. The same is the intent of Aristotle in his second book Of the Soul, when he saith: To the size and the growth of all things in nature a limit is appointed, but fire by the addition of combustible matter waxes without end. Blessed is the man that shall find this science and into whom this prudence [of Saturn] floweth; in all thy ways think on her and she shall direct they steps. As Senior saith: But the wise man and the discerning and ingenious in judgment understandeth her, when his spirits have been enlightened by the Liber aggregationis. For then every spirit bursteth into flood and followeth its desire; blessed is he who meditateth upon my words. And Solomon: My son, put her about they neck and write in the tables of thy heart and thou shalt find. Say to Wisdom: Thou are my sister, and call Prudence thy friend: for to meditate upon her is a most natural and subtle understanding, which bringeth her to perfection. And they that constantly watch for her shall quickly be secure. For she is clear to them that have understanding, and shall never fade away nor fail; she seemeth easy to them that have knowledge of her, for she goeth about seeking such as are worthy of her and showeth herself cheerfully to them in the ways and meeteth them with all providence; for her beginning is the most true nature, whereof cometh no deceit.
If therefore now your delight be in thrones and the sceptres of kings, that you may reign for ever, love the light of the science all of you and enquite, the who are signed with the learning of nature, for the wise man (will) see out for you the wisdom of all the ancients and will be occupied in the prophets and will enter (withal) into the subtleties of parables and will serach out the hidden meaning of proverbs and will be conversant in the secrets of parables. What the science and how she cometh into being I will lay bare, and will not hide from you. For she is gift and sacrament of god and a divine matter, which deeply and in divers manners was veiled in images by the wise. Wherefore I bring the knowledge of her to light and will not pass over (the truth), neither will I have to do with consuming envy; for from the beginning of my birth have i sought her out and knew not that she was the mother of all sciences that went before me. And she bestowed on me innumerable riches, which I have learned without guile and will communicate without envy, and without hiding her worth. For she is an infinite treasure to all men, which a man having found, hideth it and for joy thereof saith: Rejoice, O Jerusalem and gather together all ye that love me; rejoice with gladness, for the Lord [God] hath been merciful unto his poor. Senior likewise saith: For there is a stone, which be that knoweth layeth upon his eyes, but he that doth not, casteth it upon the dunghill, and it is a medicine which putteth poverty to flight, and after God hath man, no better thiing.
This glorious science of God and doctrine of the saints and secret of the philosophers and medicine of the physicians fools despise, for what it is they know not. These will not have the blessing and it shall be far from them, nor doth such science befit the unskilled, for everyone who is ignorant of it is its enemy, and that not without cause. For Speculator saith: The mockery of science is the cause of ignorance, and lettuces are not to be given to asses, for (thistles) suffice them, nor is the children's bread to be set before the dogs to eat, nor are pearls to be cast before swine, and such mockers are not partakers in this (noble) science; for he would be a breaker of the heavenly seal who should make the secrets of this science known to the unworthy; nor shall the spirit of this wisdom enter into a gross body, nor can the fool perceive it on account of the perversity of his reason. For the wise have not spoken to the foolish, seeing that he that speaketh with a fool speaketh with one that is asleep. (For) Morienus saith: If I were to unriddle all things as thery are, there would nowhere by any further place for prudence, for the fool would be made equal to the wise; nor would any mortal under the sphere of the moon bewail in stepmotheraly poverty the pangs (of hunger), for in this science the number of fools in infinite.
Now the title of this book is baptized Aurora Consurgens - The Rising Dawn - and that for four reasons: Firstly, it is called Dawn as one should say the Golden Hour, for so hath this science an hour with a golden end for them that rightly perform the Work. Secondly, the dawn is midway between night and day, shining with twofold hues, namely, red and yellow; so likewise doth this science beget the colours yellow and red, which are midway between white and black. Thirdly, because at dawn they that labour under all the infirmities of the night are relieved and have rest; and so at the dawn of this science all evil odours and vapours that infect the mind of the laborant fade away and weaken, as the Psalm saith: In the evening weeping shall have place, and in the morning gladness. Fourthly and lastly, the dawn is called the end of the night and the beginning of the day, or the mother of the sun, and so our dawn at its greatest redness is the end of all darkness and the putting to flight of night, of that long-drawn-out winter wherein he who walketh, if he take not heed, shall stumble. For of this indeed it is written: And night to night showeth knowledge, day to day uttereth speech, and night shall be light as the day in its pleasures.
Doth not Wisdom cry aloud in the public places and Prudence put forth her voice in the books of the wise, saying: O ye men to you I call, and my voice is to the sons ofunderstanding? Understand ye foolish ones, and mark the parable and the interpretation, the words of the wise and their mysterious sayings; for the wise have used divers manners of speech in making comparison with everything that is upon the earth, and beneath the sphere of the moon they have multiplied parables in this science. For the wise man who hearth [the wise] will grow wiser and understand, and understanding thie Wisdom he will lay hold upon her. This is Wisdom, namely the Queen of the South, who is said to have come from the east, like unto the MORNING RISING, [desiring] to hear, to understand, yea and to see the wisdom of Solomon, and there was given into her hand power, honour, strength, and dominion, bearing upon her head the crown of the kingdom shining with the rays of twelve stars, prepared as a bride adorned for her husband, and having onher garments written in golden letters in Greek, in barbarian (Arabic) script, and in Latin: Reigning I will reign, and my kingdom shall have no end for all them that find me and subtly and ingeniously and constantly seek me out.
Beholding from afar off I saw a great cloud looming black over the whole earth, which had absorbed the earth and covered my soul, (because) the waters had come in even unto her, wherefore they were putrified and corrupted before the face of the lower hell and the shadow of death, for a tempest hath overwhelmed me; then before me shall the Ethiopians fall down and my enemies shall lick my earth. Therefore there is no health in my flesh and all my bones are troubled before the face of my iniquity. For this cause have I laboured night by night with crying, my jaws are become hoarse; who is the man that liveth, knowing and understanding, delivering my soul from the hand of hell? They that explain me shall have (eternal ) life, and to him I will give to eat of the tree of life which is in paradise, and to sit with me on the throne of my kingdom. He that shall dig for me as money and obtain me as a treasure and shall not disturb the tears of my eyes and shall not deride my garment, shall not poison my meat and my drink and shall not defile with fornication the couch of my rest, and shall not violate my whole body which is exceeding delicate and above all my soul [or dove] which without gall is wholly beateous (and) comely, in which there is not spot, who shall do no hurt to my seats and thrones, he for whose love I languish, in whose ardour I melt, in whose odour I live, by whose sweetness I regain my health, from whose milk I take nourishment, in whose embrace I am made young, from whose kiss I receive the breath of life, in whose loving embrace my whole body is lost, to him indeed I will be a father and he shall be to me a son; wise is he who rejoiceth his father, him whom I place first and highest among the kings of the earth, and I will keep my covenant faithful to him for ever. But if he shall forsake my law and walk not in my ways and keep not my commandments aforesaid, the enemy shall have [no] advantage over him and the son of iniquity shall [not] have power to hurt him; but if he shall walk in my ways, then shall he not fear in the cold of snow. And for all his household there shall be covering, fine linen and purple, and he shall laugh in that day whenI shall be satisfied and my glory shall appear, for he hath looked well to my paths and hath not eaten his bread idle. Therefore were the heavens opened above him and there thundered the voice of him who holdeth the seven stars in his hand, which are the seven spirits sent forth into all the earth to preach and to bear witness. He that believeth and is well baptized shall be saved, but he that believeth not shall be condemned. And the signs of those who believe and are well baptized are these: When the king that is in heaven judgeth over them, they shall be whited with snow in Selmon and shall be as the wings of a dove covered with silver, and the hinder parts of her back with the paleness of gold. Such shall be to me a beloved son, behold ye him, beautiful above the sons of men, at whose beauty the sun and moon wonder. For he is the privilege of love and the heir, in whom men trust and without whom they can do nothing. But he that hath ears to hear, let him hear what the spirit of the doctrine saith to the sons of the discipline concerning the seven stars, by which the divine work is wrought. And of these Senior treateth in his book in the chapter of the Sun and Moon, saying: After thou has made those seven (metals) which thou hast distributed through the seven stars (and hast appointed to the seven stars) (and) has purged them nine times until they appear as pearls (in likeness) - this is the Whitening.
When in the multitude of the sea shall be converted to me and the streams have flowed over my face and the arrows of my quiver are drunk with blood and my presses are fragrant with the best wine and my barns are filled with the corn of wheat and the bridegroom with the ten wise virgins hath entered into my chamber and thereafter my belly hath swelled from the touch of my beloved and the bolt of my door hath been opened to my beloved, and after Herod being angry hath slain many children in Bethlehem of Juda and Rachel hath bewailed all her children and a light hath risen up in darkness and the Sun of Justice hath appeared from heaven, then the fulness of the time shall come when God shall send his Son, as he hath said, whom he hath appointed heir of all things, by whom also he made the world, to whom he said of old time: Thou are my Son, today have I begotten thee: to whom the wise men from the East brought three precious gifts; in that day, which the Lord hath made, let us be glad and rejoice therein, for this day hath the Lord beheld my affliction and sent redemption, for he shall reign in Israel. That death which a woman brought into the world, this day hath a woman put to flight, and barriers of hell are broken down; for death shall have no more dominion, nor shall the gates of hell prevail against her, for the tenth groat, which was lost, is found, and the hundredth sheep is respored in the wilderness, and the number of our brethren from the fall of the angels is fully made up. It is meet therefore, my son, to make merry this day, for there shall be no more crying nor any sorrow, for the former things are passed away. He that hath ears to hear, let him hear what the spirit of the doctrine saith to the sons of the discipline concerning the woman who brought in death and put it to flight, which the philosophers declare in these words: Take away this soul and give him back his soul, for the corruption of one is the generation of another, that is: Take from him the corrupting humour and add to him the connatural humour, through which shall come to pass his perfecting and life.
He who brake in pieces my gates of brass and my bars of iron shall also move my candlestick out of its place, and shall break asunder the chains of the prison of darkness and feed my hungry soul, which hasted in thirst for his face, with the fat of wheat and with honey (out of) the rock, and shall prepare a large dining room for my pilgrimage, that I may sleep in peace, and the seven gifts of the Holy Spirit may rest upon me, [who hathhad mercy upon me]. For they shall gather me together out of all the countries, that they may pour upon me clean water, and I shall be cleansed from the greatest sin, and from the noonday devil, for from the sole of my foot into the crown [of my head] there is no soundness (found) in me. Therefore they shall cleanse me from my secret faults and from those of others, and thereafter I shall not remember all my iniquities, for God hath anointed me with the oil of gladness that there may dwell in my the virtue of penetration and of liquefaction in the day of my resurrection, when I shall be glorified (by) God. For this generation cometh and passeth away, until he come that is to be sent, who also taketh away the yoke of our captivity, wherein we sate seventy years by the rivers of Babylon; there we wetp and hung up our instruments, because the daughters of Sion were haughty and walked with stretch-out necks and winklings of their eyes and made a noise and went at a measured pace. Therefore the Lord will make bald the crown of the head of the daughters of Sion, and will discover their hair, for the law shall come forth from Sion and the word of the Lord from Jerusalem. In that day when seven women took hold of one man, saying: We eat our own bread and wear our own apparel, why dost thou not defend our blood, which is poured out as water round about Jerusalem? And they received the diine reply: Rest ye still for a little time, until the number of our brethren is filled up, which is written in this book: then every one that shall be left in Sion shall be called saved, when the Lord shall have washed away the filfth of his daughters of Sion with the spirit of wisdom and understanding; then will ten acres of vineyard yield one little measure and thirty bushels of seed yield three bushels. He that understandeth this shall not be moved for ever. He that hath ears to hear, let him hear what the spirit of the doctrine saith to the sons of the discipline concerning the Babylonish captivity, which endured seventy years, of which the philosophers tell in these words: Manifold are the alternations of the seventy precepts.
Whosoever shall do the will of my Father and shall cast out this world into the world, I will give him to sit with me upon the throne of my kingdom, and upon the throne of David and upon the seats of the tribes of Israel. This is the will of my Father, that they may know him to be the true (God) and no other, who giveth abundantly and upbraideth not, unto all people in truth, and his only begoten Son, God of God, light of light, and the Holy Spirit who proceedeth from both, who is equal in Godhead to the Father and the Son, for in the Father inhereth eternity, in the Son equality, in the Holy Spirit (is) the bond of eternity and equality; for as it is said, Like as the Father is, so is the Son, and so also is the Holy Spirit, and these three are One, [which the Philosopher would have to be] body, spirit, and soul, for all perfection consisteth in the number three, that is, in measure, number, and weight. For the Father is of none, the Son of the Father, the Holy Spirit proceedeth from both; for to the Father is attributed wisdom, by which he ruleth and sweetly disposeth all things, whose ways are unsearchable and his judgements incomprehensible. To the Son is attributed Truth, for he in his appearing took upon him that which he was not, subsisting perfect God and man of human flesh and reasonable soul, who at the behest of the Father with the co-operation of the Holy Spirit restored to the world lost by the sin [of the first parents]. To the Holy Spirit is attributed Goodness, through whom earthly things become heavenly, and this in threefold wise: by baptizing in water, in blood, and in fire; in water by quickening and cleansing, when he washeth away all defilements and driveth out murkiness from souls, as it is said: Thou does fecundate the waters to give life to souls. For water is the nourishment of all living things, whence when water cometh down from heaven it plentifully watereth the earth, and the earth by it receiveth strength which can dissolve every metal, wherefore it beseecheth him saying: Send forth thy Spirit, that is water, and they shall be created, and thou shalt renew the face of the earth for he breatheth upon the earth when eh maketh it to tremble and he toucheth the mountains and they smoke. And when he baptizeth with blood, when he nourisheth, as it is said: He gave me to drink of the saving water of wisdom, and again: His blood is drink indeed, for the seat of the soul is in the blood, as Senior saith: But the sould itself remained in water, (which [today] is like to it in warmth and humidity,) and therein constisteth all life. But when he baptizeth in flame, then he infuseth the soul and giveth perfection to life, for fire giveth form and completeth the whole, as it is said: He breathed into his face the breath of life, and man, who was aforetime dead, becaem a living soul. Of the first, second, and third the philosophers bear witness, saying: For three months water [preserveth] nourisheth the foetus in the womb, air nourisheth if for the second three, fire [also] guarteth for the third three. The infant will never come to birth until these months are expired, then it is born and quickened by the sun, for that is the quickener of all things that are dead. Wherefore the aforesaid Spirit by reason of the excellence of his sevenfold gift is said to have seven virtues in his operation on earth: Firstly, he warmeth the earth (as is to be seen in lime), which by coldness is dead and dry. Wherefore the prophet saith: My heart grew hot within me and in my operations a fire flames out. And in the Book of the Quintessence: Fire, penetrating and stabilizing by its warmth, consumeth all earthly parts which are wholly material and not formal; for as long as fire hath matter, it ceaseth not to act, seeking to imprint its form on the passive substance. And Calet the Less: Make warm the cold of the one by the heat of the other. And Senior: Set the male upon the female, that is, the warm upon the cold. In the second place he extinguisheth the intense imprinted fire by ignition, of which saith the Prophet: A fire was kindled in their congregation, and a flame burned the wicked upon th eearth; he extinguisheth this fire by its own temperament, whence it is added: Thou are coolness in the heat. And Calet the Less: Extenguish the fire of the one by the coolness of the other. And Avicenna: A thing in which there is burning, the first thing that is release from it is a fiery virtue, which is milder and more worthy than the virtues of the other elements. In the third place he maketh soft, that is, he liquefieth the hardness of the earth and dissolveth its condensed and exceedingly compact parts, of which is is written: The rain of the Holy Spirit melteth. And the Prophet: He shall send out his word and shall melt it, his wind shall blow and the waters shall run. And in the Book of the Quintessence it is written: Woman dissolveth man and he fixeth her, that is, the Spirit dissolveth the body (and softeneth it) and the body hardeneth the spirit. In the fourth place he enlighteneth, when he taketh away all darknesses from the body, of which thy hymn singeth: Purge the horrible darknesses of our mind, enkindle a light in our senses, and the Prophet: he conducted them all the night with a light of fire, and night shall be as light as the day. And Senior: And he maketh all that is black white and all that is white red, for water whiteneth and fire enlighteneth. For he shineth through the tincturing soul like a ruby in colour, which it hath acquired by virtue of the fire, wherefore fire is called the Dyer. And in the Book of the Quintessence: Thou seest a wonderous light in the darkness. And in the Turba philosophorum it is written, that if the clouds have whitened the surface, without a doubt there inner parts shall be whitened also. And Morienus saith: Already we have taken away the black and have made the white, with the salt [and] [a]natron, that is with the spirit. Fifthly, he separateth the pure from the impure when he removeth all accidents from the soul, which are vapours, that is, evil odours, as it is written: That fire separateth those things that are unlike and bringeth together those things that are like. Wherefore the Prophet: Thou hast tried me by fire, and iniquity shall not be found in me. And again: We have passed through fire and water, and thou has brought us forth into rest and refreshment. And Hermes: Thou shalt separate the dense from the subtle, the earth from the fire. Alphidius: Earth is liquefied and turned into water, water is liquefied and turned into air; air is liquefied and turned into fire, fire is liquefied and turned into glorified earth. On this saith Rasis, that a certain purification of things precedeth the work of perfect preparation, which by some is called administration or cleansing, by others rectification, and by some it is called washing or separation. For the spirit himself, who is sevefold in his operation, separateth the purer parts from the impure, that the impure parts being cast away, the work may be fulfilled with the pure. And this fifth virtue doth Hermes refer ot in his Secret, when he saith: Thou shalt separate the earth form the fire, the subtle from the dense gently (etc.). In the sixth place he exalteth the lowly, when he bringeth to the surface the soul deep and hidden in the bowels of the earth, of which saith the Prophet: Who bringeth out them that were bound in his strength. Again: Thou has delivered my soul out of the lower hell. And Isaias: The Spirit of the Lord lifted me up. And the philosophers: Whosoever shall make the hidden manifest knoweth the whole work, and he who knoweth our cambar (i.e., fire) he is (our) philosopher. Morienus: He who shall raise up (his) sould, shall see its colours. And Alphidius: If this vapour shall not ascend, thou shalt have nothing from it, because through it and with it and in it all the work is done. In the seventh and last place he inspireth, when by his breathing he maketh the earthly body spiritual, of which it is sung: Thou by thy breathing makest men to be spiritual. Solomon: The Spirit of the Lord hath filled the whole world. And the Prophet: And all the power of them by the spirit of his mouth. And Rasis in the Light of Lights: Heavy things cannot be made to ascend save by alliance with light things (nor can light things be brought down to the depths save by combination with the heavy). And [in] the Turba: Make bodies incorporeal and the fixed volatile; but all these things are brought about and fulfilled by our spirit, for he alone it is who can make clean that which is conceived of unclean seed. Doth not the Scriptire say: Wash yourselves in it and be clean. And to Naaman (the Syrian) was it said: Go and wash seven times in the Jordon and thou shalt be clean. For there is one baptism for the remission of sins, as the Creed and the prophet bear witness. He that hath ears to hear, let him hear what the (holy) spirit of the doctrine saith to the sons of the discipline concerning the virtues of the sevenfold spirit, whereby all the scripture is fulfilled, which the philosophers set forth in these words: Distil seven times and thou has set it apart form the corrupting humidity.
Wisdom hath built herself a house, which if any man enter he shall be saved and find pastures, as the prophet beareth witness: They shall be inebriated with plenty of thy house, for better is one day in thy courts above thousands. O how blessed are they that dwell in this house; for therein everyone that asketh receiveth and he that seeketh findeth and to him theat knocketh it shall be opened. For Wisdom standeth at the door and saith: Behold, I stand at the gate and knock: if any man shall hear my voice and open the door, I will come in to him and he to me, and I will be satisfied with him and he with me. O how great is the multitude of thy sweetness which thou has hidden for them that enter this house; which eye hath not seen nor ear heard, neither hath it entered into the heart of man. To them that unlock this house shall be befitting holiness and also length of days, for it is founded upon a sure rock, which cannot be split unless it be anointed with the blood of a most fine buck-goat or be smitten three times with the rod of Moses, that waters may flow forth in great abundance, that all the people both men and women drink thereof, and they shall neither hunger nor thirst any more. Whosoever by his science shall open this house shall find therein an unfailing living fount that maketh young, wherein whoever is baptized, [he] shall be saved and can no more grow old. [Yet], alas, but few open [it] who are children and are as wise as children; but if they who are children shall tell of these things and shall usurp to themselves the seats of the four and twenty elders, doubtless they shall by their dignity and rank open the house, so that face to face and eye to eye they shall look upon all the brightness of the sun and moon; but without these [elders] they shall not prevail. For they who have the keys of the kingdom of heaven, whatsoever they shall bind or loose, so shall it be. For these follow the Lamb withersoever he goeth. But the beauty of this house cannot be told; its walls and streets are of the purest gold, and its gates gleam with pearls and precious stones, and its cornerstones are fourteen, containing the principal virtues of the whole foundation. The first is health, of which the Prophet: Who healeth the broken in heart and bindeth up their bruises, and the philosophers: He who useth it (the stone) preserveth manhood in full vigour of body. The second is humility, whereof it is written: Because he hath regarded the humility of his handmaid, for behold from henceforth all generations shall call me blessed. And the Prophet: The Lord setteth up them that are cast down. And Aristotle to Alexander: With this sone it is not good to fight. Alphidius saith: If he shall be humble, his wisdom shall be perfected. The third is holiness, of which the Prophet: With the holy thou shalt be holy. And again: Holiness and magnificence are in his sanctuary. And Alphidius: Know, that thou canst not have this science, unless thou shalt purify thy mind before God, that is, wipe away all corruption from thy heart. And the Turba: I have put pleasures aside and prayed to God, that he would show me the pure water, which I know to be pure vinegar. The fourth is chastity, of which it is written: Whom when I love I am pure, (when I touch I am chaste); whose mother is a virgin and whose father has not cohabitated with her, for he is fed upon virgin's milk, etc. Wherefore Avicenna saith in his Mineralia: Certain learned ones use a water, which is called virgin's milk. The fifth is virtue, of which it is said: Virtue adorneth the soul. And Hermes: And it receiveth the virtue of the upper and lower planets and by virtue penetrateth every solid thing. And in the Book of the Qunitessence it is said: For I could not wonder enough at the great virtue of the thing, which is bestowed upon and infused into it from heaven. The sixth is victory, whereof Hermes: And it (the stone) shall be victorious over every solid thing and precious stone. And John in the Apocalypse: To him that overcometh I will give the subtle hidden manna and a new name which the mouth of the Lord hath named. And in the Book of the Quintessence: But when the stone of victory shall have been wrought, I slall teach how to make with the stone of that material emeralds, jaspers, and true chrysolites, which in colour, substance, and virtue excel and surpass the natural, etc. The seventh is faith, of which we read: Faith saveth a man, and he who hath it not, cannot be saved. Faith is to understand what thou seest not. And in the Turba: It is invisible like unto the soul in man's body. And in the same it is said: Two things are seen, namely water and earth, but two are not seen, namely air and fire. And Paul: Whosoever believeth therein shall not be confounded, for to them that believe not the stone is a stumbling stone and a rock of scandal. And the Gospel: He that believeth not is already judged. The eighth is hope, whereof it is said: Firm hope maketh the work glad, hope always promiseth a good end. And Morienus: Hope and hope, and so shalt thou attain (the goal). And the Prophet: Hope in him all ye congregation of people, in him have our fathers hoped and they were delivered. The ninth is charity, of which the Apostle: Charity beareth all things, Charity dealeth not perversely. And the Evangelist: I love them that love me. He is a friend that loveth at all times. And (king) Alphonsus: This is a true friend, who deserteth thee not when all the world faileth thee. And Gregory: The proof of love is the display of the work. And Job: All that a man hath will he give for his soul, that is for this stone. For he who soweth sparingly shall also reap sparingly; and he who is not a partaker of the sufferings shall not be of the consolation. The tenth is goodness, of which it is said: Knowest thou not that the goodness (of God) leadeth thee to penance? Good is the judge, to render to every man according to his works. For goodness returneth good for evil, much for little, but good nature returneth good for good, little for little. The eleventh is patience, of which it is said: If thou wilt conquer, learn to suffer (be patient). And the Apostle: Through patience and comfort of the Scriptures we may have hope. And Morienus: He who hath not patience, let him hold back his hand from the work. And Calet the Less: Three things are necessary, namely patience, deliberation, and skill with instruments. And the Apostle: Be you patient, for the coming of the Lord is at hand, etc. The twelfth in temperance, of which it is written that it nourisheth and cherisheth all things and keepeth them in health. For as long as the elements are in temperance, the soul delighteth in the body, but when they are in discord, the sould abhorreth to dwell in it. For temperance is a mixture of the elements one with another, such that the warm is tempered with the cold, the dry with the humid; and the philosophers have been most careful to insist that one may not exceed another, saying: Beware lest the secret escape, beware lest the vinegar be changed into smoke, beware lest ye put to flight the king and his consort with too much fire, beware of all that is beyond the mean, but place it on the fire of corruption, that is temperance, until they are joined of their own accord. The thirteenth is spiritual discipline or understanding, of which the Apostle: The letter killeth, but the spirit quickeneth. Be renewed in the spirit of your mind and put on the new man, that is, a subtle understanding. If ye understand in the spirit, ye shall also know the spirit. Let every one of you prove his own work, whether it be perfect or defective. For many undestand not the sayings of the wise; these have perished because of their foolishness, for they lacked spiritual understanding and found nothing but toil. The fourteenth stone is obedience, of which it is written: Obey your superiors, as Christ was made obedient to the Father even unto death. So obey the precepts and sayings of the wise, then all things promised by them will obey you and come to fruition, God the Lord willing. He that hath ears to hear, let him hear what the spirit of the doctrine saith to the sons of the discipline concerning the house which wisdom hath founded on fourteen cornerstones, which the four and twenty elders open with the keys of the kingdom of heaven, and of which Senior in the prologue of his book declared: Where he placed what (is) the eagle on the roof and the images of the various properties on the sides. And Alphidius in his book speaketh of the treasure house, which he teacheth can be opened by four keys, which are the four elements.
He that is of the earth, of the earth he speaketh, he that cometh from heaven is above all. Now here also is the earth represented as the principle of the elements, but the heavens stand for the three higher (principles), wherefore a little ought to be said of the earth and heaven, for earth is the principle and mother of the other elements, as the Prophet beareth witness: In the beginning, O Lord, thou didst found the earth, and the heavens are the works of thy hands, that is, water, air, and fire. For from the earth are the elements separated by dying, and to it do they return by quickening, for what a thing is composed of, into that must it be resolved, as the holy word testifieth: Man is ashes and to theri ashes shall he return. Such ashes did the philosophers ordain to be mixed with the permanent water, which is the ferment of gold, and their gold is the body, that is the earth, which Aristotle called the coagulant, since it coagulateth water. It is the earth of the Promised Land, wherein Hermes commanded his son to sow gold, that living rains might ascend form it, and water which warmeth is, as Senior hath saith: And when they desire to extract this divine water, which is fire, they warm it with their fire, which is water, which they have measured unto the end and have hidden on account of the unwisdom of fools. And of this have all the philosophers sworn, that they would nowhere set if forth clearly in writing, but they have left it to the glorious God, to reveal it to whom he will and withhold it from whom he will, for in him is great cunning and the secrecy of the wise. And when the heat of that fire reacheth the earth itself, the earth is dissolved and becometh a boiling, that is an evaporated water, and afterwards returneth to its own former earthly form. Therefore by water is the earth moved and the heavens are poured out upon it, and they flow as if with honey throughout all the world and tell its glory. For this glory is known only to whim who hath understanding, how of the earth the heavens were made, and therefore the earth remaineth for ever and the heavens are founded upon it, as the Prophet beareth witness: For thou hast found the earth upon its own bases, it shall not be moved for ever and ever. The deep is its clothing, avobe is shall stand water, air, fire, and the birds of the air shall dwell therein, watering it from the upper elements, that it may be filled with the fruit of their works, because in the centre of the earth the seven planets took root, and left their virtues there, wherefore in the earth is water germinating divers kinds of colours and fruits and producing bread and wine that cheereth the heart of man, and also bringing forth grass for cattle and herb for the service of men. This earth, I say, made the moon in its season, then the sun arose, very early in the morning the first day of the week, after the darkness, which thou has appointed therein before sunrise, and it is (night). For in it shall all the beasts of the wood go about, for thou has set them a bound which they shall not pass until the whitening, but in their order [the days] go on even until the reddening, for all things serve the earth, and the days of its years are threescore and ten years passing over it, because it upholdeth all things by the word of its godhead, as in the Turba philosophorum it is written: The earth, since it is heavy, beareth all things, for it is the foundation of the whole heaven, because it is dry at the separation of the elements. Therefore in the Red Sea there was a way without hindreance, since this great and wide sea smote the rock and the (metallic) waters flows forth. Then the rivers disappeared in dry land, which make the city of God joyful; when this mortal shall put on immortality, and the corruption of the living shall put on incorruption, then indeed shall that word come to pass which is written, Death is swallowed up in victory. O death, where is thy victory? Where thy sin abounded, there (now) grace doth more abound. For as in Adam all die, so also in Christ all [men] shall be made alive. For by a man indeed came death, and by [Jesus] himself the resurrection of the dead. For the first Adam and his sons took their beginning from the corruptible elements, and therefore it was needful that the composed should be corrupted, but the second Adam, who is called the philosophic man, from pure elements entered into eternity. Therefore what is composed of simple and pure essence, remaineth for ever. As Senior saith: There is One thing, that never dieth, for it continueth by perpetual increase, when the body shall be glorified in the final resurrection of the dead, wherefore the Creed beareth witness to the resurrection of the flesh and eternal life after death. Then saith the second Adam to the first and to his sons: Come, ye blessed of my Father, possess you the eternal kingdom prepared for you from the beginning of the Work, and eat my bread and drink the wine which I have mingled for you, for all things are made ready for you. he that hath ears to hear, let him hear what the spirit of the doctrine saith to the sons of the discipline concerning the earthly and the heavenly Adam, which the philosophers treat of in these words: When thou has water from earth, air from water, fire from air, earth from fire, then shalt though fully and perfectly posess (our) art (etc.).
"Be turned to me with all your heart and do not cast me aside because I am black and swarthy, because the sun hath changed my colour and the waters have covered my face and the earth hath been polluted and defiled in my works; for there was darkness over it, because I stick fast in the mire of the deep and my substance is not disclosed. Wherefore out of the depths have I cried, and from the abyss of the earth with my voice to all you that pass by the way. Attend and see me, if any shall find one like unto me, I will give into his hand the morning star. For behold in my bed by night I sought one to comfort me and I found none, I called and there was none to answer me." - "Therefore will I arise and go into the city, seeking in the streets and broad ways a chaste virgin to espouse, comely in face, more comely in body, most comely in her garments, that she may roll back the stone from the door of my sepulchre and give me wings like a dove, and I will fly with her into heaven and then say: I live for ever, and will rest in her, for she [the queen] stood on my right hand in gilded clothing, surrounded with variety. Hearken therefore O daughter and see and incline tine ear to my prayers, for I have desired thy beauty with all the desire of my heart. O I spoke with my tongue: Make known to me my end and what is the number of my days, that I may know what is wanting to me, for thou has made all my days measurable and my substance is as nothing before thee. For thou art she who shall enter through the ear, through my domain, and I shall be clothed witha purple garment, from thee and from me, I will come forth as a bridegroom out of his bride-chamber, for thou shal adorn me round about with shining and glittering gems and shalt clothe me with the garments of salvation and joy to overthrow the nations and all mine enemies, and shalt adorn me with a crown of gold engraved with the sign of holiness and shalt clothe me with a robe of righteousness and shalt betroth me to thee with thy ring and clothe my feet in sandals of gold. All this shall my perfect beloved to, exceeding beautiful and comely in her delights, for the daughters of Sion saw her and the queens and concubines praised her. O queen of the heights, arise, make hast, (my love), my spouse, speak [beloved] to thy lover, who and of what kind and how great thou art, for Sion's sake thou shalt not hold thy peace and for the sake of Jerusalem thou shalt not rest from speaking to me, for thy beloved heareth (thee)." - "Hear all ye nations, give ear all ye inhabitants of the world; my beloved, who is ruddy, hath spoken to me, he hath sought and besought. I am the flower of the field and the lily of the vallyes, I am the mother of fair love and [of fear and] of knowledge and of holy hope. As the fruitful vine I have brought forth a pleasant odour, and my flowers are the fruit of honour and riches. I am the bed of my beloved, which threescore of the most valiant ones surrounded, all holding swords upon their thigh because of fears in the night. I am all fair and there is no spot in me; looking through the windows, looking through the lattices of my beloved, wounding his heart with one of my eyes and with one hair of my neck. I am the sweet smell of ointments giving an odour above all aromatical spices and like unto cinnamon and balsam and chosen myrrh. I am the most prudent virgin coming forth as the Dawn, shining exceedingly, elect as the sun, fair as the moon, besides what is hid within. I am exalted as a cedar and a cypress tree on Mount Sion, I am the crown wherewith my beloved is crowned in the day of his espousals and of his joy, for my name is as ointment poured forth. I am the sling of David, the stone wherefrom (tore out) the great eye of Goliath and finally took off his head. I am the sceptre of the house of Israel, and the key of Jesse, which openeth and no man sutteth, shutteth and no man openeth. I am that chosen vineyeard into which the jouseholder sent his labourers at the first, second, third, sixth, and ninth hours, saying: Go you also into my vineyard at the twelfth hour I will give you what shall be just. I am that land of holy promise, which floweth with milk and honey and bringeth forth sweetest fruit in due season; wherefore have all the philosophers commended me and sowed in me their gold and silver and incombustible grain. And unless that grain falling into me die, itself shall remain alone, but if it die, it bringeth forth threefold fruit: for the first it shall bring forth shall be good because it was sown in good earth, namely of pearls; the second likewise good because it was sown in better earth, namely of leaves (silver); the third shall bring forth a thousandfold because it was sown in the best earth, namely of gold. For from the fruits of (this) grain is made the food of life, which cometh down from heaven. If any man shall eat of it, he shall live without hunger. For of that bread the poor shall eat and shall be filled, and they shall praise the Lord that seek him, and their hearts shall live for ever. I give and take not back, I feed and fail not, I make secure and fear not; what more shallI say to my beloved? I am the mediatrix of the elements, making one to agree with another; that which is warm I make cold, and the reverse; that which is dry I make moist, and the reverse; that which is hard I soften, and the reverse. I am the end and my beloved is the beginning. I am the wole work and all science is hidden in me, I am the law in the priest and the word in the prophet and counsel in the wise. i will kill and I will make to live and there is none that can deliver out of my hand. I stretch forth my mouth to my beloved and he presseth his to me; he and I are one; who shall separate us from love? None and no man, for our love is strong as death." - "O beloved, yea supremely beloved, thy voice hath sounded in my ears, for it is sweet, and thine odour is above all aromatical spices. O how comely is thy face, thy breasts more beautiful than wine, my sister, my spouse, thy eyes are like the fishpools in Heshbon, thy hairs are golden, thy cheeks are ivory, thy belly is as a round bowl never wanting cups, thy garments are whiter than snow, purer than milk, more ruddy than old ivory, and all thy body is delightful and desirable unto all. Come forth, daughters of Jerusalem, and see, and tell and declare what ye have seen; say, what shall we do for our sister, who is little and hath no breasts, the the day when she shall be wooed? I will set my strength upon her and will take hold of her fruits, and her breasts shall be as the clusters of the vine. Come, my beloved, and let us go into thy field, let us abide in the villages, let us go up early to the vineyard, for the night is past and the day is at hand; let us see if thy vineyard flourisheth, if thy flowers have brought forth fruits. There shalt thou give thy breasts to my mouth, and I have kept for thee all fruits new and old; let us therefore enjoy them and use the good things speedily as in youth, let us fill ourselves with costly wine and ointments, and let no flower pass by us save we crown ourselves therewith, first with lilies, then with roses, before they be withered. Let no meadow escape our riot. Let none of us go without his part in our luxury, let us leaves everywhere tokens of joy, for this is our portion, that we should live in the union of love with joy andmerriment, saying: Behold how good and pleasant it is for two to dwell together in unity. Let us make therefore three tabernacles, one for thee, a second for me, and a third for our sons, fora threefold cord is not easily broken. He that hath ears to hear, let him hear what the spirit of the doctrine saith to the sons of the discipline concerning the espousal of the lover to the beloved. For he had sowed his seed, that there might ripen thereof threefold fruit, which the author of the Three Words saith to be three precious words, wherein is hidden all the science, which is to be given to the pious, that is to the poor, from the first man even unto the last."