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Theorem
XVI
We must now, in view of our subject, philosophize for a short time upon
the Cross. Our Cross may be formed of two straight lines (as we have said)
which are equal one to the other -- that is to say, we cannot separate
the lines except we do it by parting them so that we get equal lengths.
But in the mystic distribution of the components of our Cross, we wish
to use parts which are both equal and unequal. These parts show that a
virtue is hidden under the power of the division of the Equilateral Cross
into two parts, because they are of equal grandeur. In general, the Cross
must be composed of equal right angles, since the nature of justice demands
the perfect equality of the lines used in the decussation. In accordance
with this justice, we propose to examine with care that which follows
concerning the Equilateral Cross (which is the twenty-first letter of
the Latin alphabet).
If, through
the common point where the opposite angles meet in our Rectilineal, Rectangular,
and Equilateral Cross, we imagine a straight line dividing it into two
parts, then on either side of the line thus traversed we find the parts
are perfectly equal and similar. And these parts are similar in shape
to that letter of the Romans which is regarded as the fifth of the vowels,
and which was frequently used by the most ancient Latin philosophers to
represent the number five.
This, I conceive, was not done by them without good reason, because it
is in fact the exact half of our Decad. Of these parts of the figure thus
duplicated by the hypothetical division of the Cross, we must conclude
it to be reasonable that each part represents the quinary, although one
is upright and the other reversed in imitation of the multiplication of
the square root which comes in here in a marvelous way as the circular
number, that is to say, the quinary, from which we find the number twenty-five
is produced (because this letter is the twentieth of the alphabet and
the fifth of the vowels).
We will now
consider another aspect of this same Equilateral Cross -- that which follows
is based upon the position shown in our Monadic Cross. Let us suppose
a similar division of the Cross into two parts be made as in the drawing.
Now we see the germinating shape of another letter of the Latin alphabet
-- the one upright, the other reversed and opposite. This letter is used
(after the ancient custom of the Latins) to represent the number fifty.
From this, it seems to me, we establish our Decad of the Cross, for this
is placed at the summit of all the mysteries, and it follows that this
Cross is the hieroglyphic sign of perfection. Therefore, enclosed within
the quinary force is the power of the Decad, out of which comes the number
fifty as its own product.
Oh, my God, how profound are these mysteries! And the name E L is given
to this letter! And for this very reason, we see that it responds to the
decadal virtue of the Cross, because, starting from the first letter of
the alphabet, L is the tenth letter, and counting backwards from the letter
X, we find that it falls into the tenth place, and since we show that
there are two parts of the Cross, and considering now their numerical
virtue, it is quite clear how the number one hundred is produced. And
if by the law of squares these two parts be multiplied together, they
give a product of 2500. This square compared with the square of the first
circular number, and applied to it, gives a difference of one hundred,
which is the Cross itself explained by the square of its Decad, and is
recognized as one hundred. Therefore, as this is contained within the
figure of the Cross, it also represents unity. By the study of these theories
of the Cross, the most dignified of all, we are thereby induced to utilize
this progression, viz. one -- ten -- one hundred, and this is the decadal
proportion of the Cross as it appears to us.
Theorem
XVII
After a due study of the sixth Theorem it is logical to proceed to a consideration
of the four right angles in our Cross, to each one of which, as we have
shown in the preceding Theorem, we attribute the significance of the quinary
according to the first position in which they are placed, and in transposing
them to a new position, the same Theorem shows that they become hieroglyphic
signs of the number fifty. It is quite evident that the Cross is vulgarly
used to indicate the number ten, and further, it is the twenty-first letter,
following the order of the Latin alphabet, and it is for this reason that
the sages amongst the Mecubales designated the number twenty-one by this
same letter. In fact, we can give a very simple consideration to this
sign to find out what other qualitative and quantitative virtues it possesses.
From all these facts we see that we may safely conclude, by the best kabbalistic
computation, that our Cross, by a marvelous metamorphosis, may signify
for the Initiates two hundred and fifty-two. Thus: four times five, four
times fifty, ten, twenty-one and one, which added together make two hundred
and fifty-two. We can extract this number by two other methods as we have
already shown: we recommend to the Kabbalists who have not yet made experiments
to produce it, not only to study it in its conciseness, but also to form
a judgment worthy of philosophers in regard to the various permutations
and ingenious productions which arise from the magistery of this number.
And I will not hide from you a further memorable mystagogy: consider that
our Cross, containing so many ideas, conceals two further letters if we
examine carefully their numerical virtues after a certain manner, so that,
by a parallel method following their verbal force with this same Cross,
we recognize with supreme admiration that it is from here that LIGHT is
derived (LUX), the final word of the magistery, by the union and conjunction
of the Ternary within the unity of the Word.
Theorem
XVIII
From our Theorems XII and XIII it may be inferred that celestial astronomy
is the source and guide of the inferior astronomy. Before we raise our
eyes to heaven, kabbalistically illuminated by the contemplation of these
mysteries, we should perceive very exactly the construction of our Monad
as it is shown to us not only in the LIGHT but also in life and nature,
for it discloses explicitly, by its inner movement, the most secret mysteries
of this physical analysis. We have contemplated the heavenly and divine
functions of this celestial Messenger, and we now apply this co-ordination
to the figure of the egg. It is well known that all astrologers teach
that the form of the orbit traversed by a planet is circular, and because
the wise should understand by a hint, it is thus that we interpret it
in the hieroglyph shown, which conforms in every detail with all that
has gone before.
Here you will note that the miserable alchemists must learn to recognize
their numerous errors and to understand what is the water of the white
of egg, what is the oil of the yoke of egg, and what we mean by calcined
egg-shells. These inexpert impostors must learn in their despair to understand
what are meant by these and many other similar expressions. Here we have
shown almost all the proportions which correspond to Nature herself. This
is the same Eagle's Egg which the scarab formerly broke because of the
injury which the cruelty and violence of this bird caused to timid and
primitive man, for this bird pursued some of them who were running to
the cavern where the scarab dwelt, to implore his aid. The scarab wondered
in what manner he alone could revenge such insolence, and, being of an
ardent character, prepared to accomplish his purpose by constancy and
determination, for he was short of neither power nor intelligence. The
scarab pursued the eagle resolutely and made use of this very subtle trick:
he let fall his ordure in the bosom of Jupiter where the egg was deposited,
with the result that the God in getting rid of it threw the egg to the
ground, where it was broken. The scarab by this method would have completely
exterminated the whole family of eagles from the Earth had not Jupiter,
in order to avoid such a calamity, resolved that, during that part of
the year when the eagles watch over their eggs, no scarab should come
flying near them. Therefore, I counsel those who are ill-treated by the
cruelty of this bird, that they learn the very useful art from these solar
insects (Heliocantharis) who live concealed and hidden for very long periods
of time. By these indications and signs, for which they should be very
thankful, they themselves will be able to take vengeance on their enemy.
And I affirm (O King!) that it is not Aesop but Oedipus who prompts me,
for he presented these things to worthy souls, and ventured for the first
time to speak of these supreme mysteries of Nature. I know perfectly well
that there have been certain men who, by the art of the scarab, have dissolved
the eagle's egg and its shell with pure albumen and have formed thereby
a mixture of all; afterwards they have reduced this mixture to a yellow
liquid, by a notable process, viz. by a ceaseless circulation just as
the scarabs roll their balls of earth.
By this means the great metamorphosis of the egg was accomplished; the
albumen was absorbed during a great many revolutions round the heliocentric
orbits, and was enveloped in this same yellow liquid. The hieroglyphic
figure shown here, of this art, will not displease those who are familiar
with Nature. We read that during the early centuries, this art was much
celebrated amongst the most serious and ancient Philosophers, as being
certain and useful. Anaxagoras performed the magistery and extracted therefrom
an excellent medicine, as you may read in his book. He who devotes himself
sincerely to these mysteries will see clearly that nothing is able to
exist without the virtue of our hieroglyphic Monad.
Theorem XIX
The Sun and the Moon shed their corporeal forces upon the bodies of the
inferior Elements, much more so than all the other planets. It is this
fact which shows, in effect, that in the pyrognomic analysis all metals
lose the aqueous humor of the Moon as well as the igneous liquor of the
Sun, by which all corporeal, terrestrial, and mortal things are sustained.
Theorem
XX
We have shown sufficiently that for very good reasons the Elements are
represented in our Hieroglyph by the straight lines, therefore we give
a very exact speculation concerning the point which we place in the center
of our Cross. This point cannot by any means be abstracted from our Ternary.
Should anyone who is ignorant of this divine learning, say that in this
position of our Binary the point can be absent, we reply, he may suppose
it to be absent, but that which remains without it will certainly not
be our Binary; for the Quaternary is immediately manifested, because by
removing the point we discontinue the unity of the lines. Now, our adversary
may suppose that by this argument we have reconstructed our Binary; that
in fact our Binary and our Quaternary are one and the same thing, according
to this consideration, which is manifestly impossible. The point must
of necessity be present, because with the Binary it constitutes our Ternary,
and there is nothing that can be substituted in its place. Meanwhile he
cannot divide the hypostatic property of our Binary without nullifying
an integral part of it. Thus it is demonstrated that it must not be divided.
All the parts of a line are lines. This is a point, and this confirms
our hypothesis. Therefore, the point does not form part of our Binary
and yet it forms part of the integral form of the Binary. It follows that
we must take notice of all that is hidden within this hypostatic form
and understand that there is nothing superfluous in the linear dimension
of our Binary. But because we see that these dimensions are common to
both lines, they are considered to receive a certain secret image from
this Binary. By this we demonstrate here that the Quaternary is concealed
within the Ternary. O God! pardon me if I have sinned against Thy Majesty
in revealing such a great mystery in my writings which all may read, but
I believe that only those who are truly worthy will understand.
We therefore
continue to expound the Quaternary of our Cross as we have indicated.
Seek diligently to discover whether the point may be removed from the
position in which we first find it. The mathematicians teach that it may
be displaced quite simply. At the moment when it is separated the Quaternary
remains, and it becomes much more clear and distinct to the eyes of all.
This is not a part of its substantial proportions, but only the confused
and superfluous point which is rejected and removed.
O Omnipotent
Divine Majesty, how we Mortals are constrained to confess what great Wisdom
and what ineffable mysteries reside in the Law which Thou hast made! Through
all these points and these letters the most sublime secrets, and terrestrial
arcane mysteries, as well as the multiple revelations of this unique point,
now placed in the Light and examined by me, can be faithfully demonstrated
and explained. This point is not superfluous within the Divine Trinity,
yet when considered, on the other hand, within the Kingdom of the four
Elements it is black, therefore corruptible and watery. O thrice and four
times happy, the man who attains this (almost copulative) point in the
Ternary, and rejects and removes that somber and superfluous part of the
Quaternary, the source of vague shadows. Thus after some effort we obtain
the white vestments brilliant as the snow.
Oh, Maximilian!
May God, through this mystagogy, make you or some other scion of the House
of Austria the most powerful of all when the time comes for me to remain
tranquil in Christ, in order that the honor of His redoubtable name may
be restored within the abominable and intolerable shadows hovering above
the Earth. And now for fear that I myself should say too much I shall
immediately return to the burden of my task, and because I have already
terminated my discourse for those whose gaze is centered within the heart,
it is now necessary to translate my words for those whose heart is centered
within their eyes. Here, therefore, we can represent in some measure in
the figure of the Cross that which we have already said. Two equal lines
are equally and unequally crossed through the point of necessity which
you see in A.
The four straight lines, as in B, produce a sort of vacuum where they
are withdrawn from the central point, which was their common condition,
in which state they were not prejudicial, the one to the other. This is
the path by which our Monad, progressing through the Binary and the Ternary
into the purified Quaternary, is reconstituted within itself, united in
equal proportions, and which now shows that the whole is equal to its
combined parts, for during the time that this takes place our Monad will
not admit of other units or numbers, because it is self-sufficient, and
exactly so, within itself; absolute in all numbers in the amplitude of
which it is diffused, not only magically but also by a somewhat vulgar
process employed by the artist, which produces great results in dignity
and power within this selfsame Monad, which is resolved into its own first
matter; whilst that which is foreign to its nature and to its natural
hereditary proportions is segregated with the greatest care and diligence
and rejected for ever amongst the imputities.
Theorem
XXI
If that which is hidden within the profundities of our Monad be brought
to light, or, on the contrary, if those primary parts which are exterior
in our Monad are enclosed in the center, you will see the extent to which
the philosophical transformation can be produced. We will now expound
to you another local commutation of our mystical Monad, using those parts
from the hieroglyphic characters of the superior planets which are immediately
offered to us. Each one of the other planets for this purpose is in turn
elevated to a position which was frequently assigned to them by Plato,
therefore, if they are conveniently taken in this position and at this
point in Aries, Saturn and Jupiter are in conjunction. By descending,
the Cross represents Venus and Mercury, followed by the Sun himself with
the Moon at the bottom. This will be refuted in other circles; meantime,
as we have no wish to hide the philosophical treasure of our Monad, we
have taken a resolution to give a reason by which the position of the
Monad is by this manner displaced. Yet see! listen to these other great
secrets which I know and will disclose to assist you as touching this
position, which I can explain in few words. We distribute our Monad, now
looked at from a different aspect, and analyzed in a different manner,
as is seen at B, D, C. In this new Ternary the figures C and D are known
to all men, but the figure designated B is not easy of comprehension.
It is necessary to give careful consideration to the known forms D and
C, which show that the essences are separated and distinct from the figure
B: also we see that the Horns of the figure C are turned downwards towards
the Earth. That part of D which illumines C is also towards the Earth,
that is to say, downwards, in the center of which the solitary visible
point alone is truly the Earth: finally these two figures D and C turned
towards the lower end give a hieroglyphic indication of the Earth. Therefore,
the Earth is made to represent, hieroglyphically, stability and fixation.
I leave you to judge from this what is meant by C and D: from which you
may take notice of a great secret. All the qualities which we have in
the first place ascribed to the Sun and the Moon can here be given a perfect
and very necessary interpretation, these two stars up to now having been
placed in the superior position with the horns of the Moon raised on high;
but we have already spoken of this.
We will now examine, according to the fundamentals of our hieroglyphic
Art, the nature of this third figure B. First, we carry to the Crown the
double crescent of the Moon which is our Aries, turned round in a mystical
manner. Then follows the hieroglyphic sign of the Elements, which is attached
to it. As to why we use the double Moon, it may be explained that it is
according to the matter, which requires a double quantity of the Moon.
We speak of those grades of which in their experiments the Philosophers
could find no more than four, amongst all created substances, that is
to say, to be, to live, to feel and to comprehend (esse, vivere, sentire
et entelligere).
In saying
that the first two of these Elements are found here, we say that they
are called argent vive (luna existens, viva), all life being subject to
movement, there being six principles of movement. The Cross which is attached
implies that in this artifice the Elements are requisite. We have told
you many times that in our theory the hieroglyph of the Moon is like a
semicircle, and on the contrary the complete circle signifies the Sun,
whereas here we have two semicircles separated, but touching at a common
point; if these are combined, as they can be by a certain art, the product
can represent the circular plenitude of the Sun. From all those things
which we have considered, the result is that we can summaries, and in
hieroglyphic form, offer the following:
Argent vive,
which must be developed by the magistery of the Elements, possesses the
power of the solar force through the unification of its two semicircles
combined by a secret art.
The circle,
of which we have spoken and which we designate in the figure by the letter
E, is thus accomplished and formed. You will recollect, we have said that
the solar degree is not delivered to us ready to our hand by Nature, but
that it is artificial and not produced by Nature, it being available to
us in its first aspect in accordance with its proper nature (as in B)
in two parts separated and dissolved, and not solidly united in the solar
body. In fact, the semi-diameter of these half-circles is not equal to
the semi-diameter of D and C, but much smaller. Everyone can see this
from the manner in which we have drawn them in the diagram, from which
it is clear that this same B has not as great an amplitude as D and C.
The proportions in the figure confirm this, being by this means transformed
into a circle from B into E. Therefore, there appears before our eyes
the sign of Venus alone. We have already demonstrated by these hieroglyphical
syllogisms that from B we cannot obtain the true D, and that the true
C is not and cannot be completely within the nature of B; therefore, this
of itself is not able to become the true "Argent Vive." You
may already doubt the subject of this life and of this movement, whether
it is possible, in fact, to possess it naturally or not.
However,
as we have already explained to the wise, all those things which are said
about B, in a similar manner will be at least analogical, and all that
which we have briefly taught concerning C and D can be very well applied,
by analogy, to this same B accompanied by its Elements. Indeed, that which
we have attached to the nature of Aries, should exactly fit the case,
because it carries this figure B, although reversed, at its summit, and
that which is attached to the figure B, is the mystical figure of the
Elements. Therefore, we see by this anatomy that from the body of our
Monad alone, separated in this manner by our Art, this new Ternary is
formed. This we cannot doubt, for the reason that the members which composed
it reassemble and form amongst themselves of their own free will a monadic
union and sympathy which is absolute. By this means we discover amongst
these members a force which is both magnetic and active.
Finally I
think it well to note here, by way of recreation, that this same B shows
very clearly the same proportions in the malformed and rustic letter in
that it carries visible points towards the top and at the front and that
these letters are three in number, otherwise they number six, summarizing
three times three: they are crude and malformed, unstable and inconstant,
made in such a manner as to appear formed of a series of half-circles.
But the method of making these letters more stable and firm is in the
hands of the literary experts. I have here placed before your eyes an
infinitude of mysteries: I introduce a game but to interrupt a theory.
Meanwhile I do not understand the efforts of certain people who rise up
against me. Our Monad being reconstituted in its first mystical position
and each one of its parts being ordered by Art, I advise and exhort them
to search with zeal for that fire of Aries in the first triplicity, which
is our equinoctial fire and which is the cause whereby our Sun may be
elevated above his vulgar quality. Many other excellent things should
also be studied in happy and wise meditations.
We now pass on to another subject; we wish to point the way, not only
in a friendly but also in a faithful manner, to those other secrets upon
which we must insist, before we lapse into silence and which, as we have
said, comprise a most remarkable infinitude of other mysteries.
Theorem XXII
It will be readily understood that the mysteries of our Monad cannot be
extracted unless one is drawn towards the pharmacy of this same Monad,
and that these mysteries must not be revealed to any but the Initiates.
I offer here for the contemplation of your Serene Highness, the vessels
of the Sacred Art which are truly and completely kabbalistic. All those
lines which unite the diverse parts of our Monad are most wisely separated;
we give to each one of them a special letter, in order to distinguish
them one from another as you will see in the diagram.
We inform
you that in "oc" [the mark in the upper right hand corner resembling
the symbol for Taurus lying on it's side] is found a certain artificial
vessel, formed of A and B with the line M. The exterior diameter is common
to both A and B, and this is not different, as we see, from this the first
letter of the Greek alphabet, except by a single transposition of the
parts. We teach the true mystical sympathy first by the line, the circle,
and the semicircle, and, as we have formerly said, this symmetry can only
be formed of the circle and the semicircle, which are always joined for
the same mystical purpose.
It follows
that the round vessel (Greek letter L) and the semi-round vessel (Greek
letter D) are in themselves the shapes of other vessels. That is to say,
the round vessel or retort is made of glass and the semi-round vessel
or bowl is of earth (earthenware or clay). In the second place, both these
together remind us of the Pestle and Mortar, which must be made of suitable
substance, in which artificial unperforated pearls, lamels of crystal
and beryl, chrysolite, precious rubies, carbuncles and other rare artificial
stones may be ground to powder.
Lastly, that
which is indicated by the Greek letter omega (W) is a small vessel containing
the mysteries, which is never far from this last letter of the Greek alphabet
now restored to its primitive mystagogy, and which is made by a single
transposition of its component parts, consisting of two half-circles of
equal size. Concerning the vulgar objects and necessities which are required
in addition to the vessels, and the materials out of which they should
be fashioned, it would be useless that we should treat of it here. Meanwhile
a must be considered as if searching for the occasion to perform its function
by a very secret and rapid spiral circulation and an incorruptible salt
by which the first principle of all things is preserved, or better, that
the substance which floats within the vitriol after its dissolution, shows
the apprentice a primordial but very transitory specimen of our work,
and if he is attentive, a very subtle and most effective way to prepare
the work will be revealed to him.
Within the
round glass vessel (Greek L) during the exercise of its particular function,
all air must be excluded or it will be extremely prejudicial. The corollary
of the small vessel (Greek letter W) is the agreeable man, ready, active,
and well disposed at all times.
Corollary
Who, then, is not now able to procure the sweet and salutary fruits of
this Science, which, I say, spring from the mystery of these two letters?
Some of those who would draw us away from our Garden of the Hesperides,
and would make us view this a little closer as in a mirror, say that it
is established that it is not formed from anything but out Monad. But
the straight line which appears in Alpha is homologous with that which,
in the separation of the final analysis of our Cross, is already designated
by the letter M. One may discover by these means from where the others
are produced. See the scheme outlined in the table:
In these
few words, I know that I give not only the principles but the demonstration
to those who can see in them how to fortify the igneous vigor and the
celestial origin, so that they may lend a willing ear to the great Democritus,
certain that it is not mythical dogma but mystic and secret, according
to which it is the medicine of the soul, the liberator from all suffering,
and is prepared for those who wish for it and as he has taught; it is
to be sought for in the Voice of the Creator of the Universe, so that
men, inspired by God, and engendered anew, learn through the perfect disquisition
of the mystical languages.
Theorem XXIII
We now present in diagrammatic form the proportions already observed by
us in the hieroglyphic construction of our Monad, which must be observed
by those who wish to engrave them upon their seals or their rings, or
to utilize them in some other manner. In the name of Jesus Christ crucified
upon the Cross, I say the Spirit writes these things rapidly through me;
I hope, and I believe, I am merely the quill which traces these characters.
The Spirit draws us now towards our Cross of the Elements, with all the
following measures which are also to be obtained by a reasoning process
according to the subject-matter which it is proposed to discuss.
Everything
which exists under the heaven of the Moon contains the principle of its
own generation within itself and is formed from the coagulation of the
four Elements, unless it be the primary substance itself, and this in
several ways not known to the vulgar, there being nothing in the created
world in which the Elements are in equal proportion or in equal force.
But by means of our Art, they can be restored to equality in certain respects,
as the wise well know; therefore, in our Cross, we make the parts equal
and unequal. Another reason is that we can proclaim either similitude,
or diversity, or unity, or plurality in affirming the secret properties
of the equilateral Cross, as we have said before. If we were to expound
all the reasons which we know, for the proportions established in this
way, or if we were to demonstrate the causes by another method which we
have not done, although we have done so sufficiently for the Sages, we
should transcend the limits of obscurity which we have prescribed, not
without reason, for our discourse.
Take any point, as A for example, draw a straight line through it in both
directions, as CAK. Divide the line CK at A by a line at right angles,
which we will call DAE. Now select a point anywhere on the line AK, let
it be B, and one obtains the primary measurement of AB, which will be
the common measure of our work. Take three times the length of AB and
mark off the central line from A to C, which will be AC. Now take twice
the distance between AB and mark it off on the line DAE at E and again
at D, in such a way that the distance between D and E is four times the
distance between A and B. Thus is formed our Cross of four Elements, that
is to say, the Quaternary formed by the lines AB, AC, AD, AE. Now on the
line BK take a distance equal to AD up the central line to I. With this
point I as a center, and IB as the radius, describe a circle which cuts
the line AK at R: from the point R towards K mark a distance equal to
AB, let it be RK. From the point K draw a line at right angles to the
central line on both sides, forming an angle on either side of AK, which
will be PFK. From the point K measure in the direction of F a distance
equal to AD, which will be KF: now with K as center and KF as radius describe
a half-circle FLP, so that FKP is the diameter. Finally, at point C draw
a line at right angles to AC sufficiently long in both directions to form
OCQ. Now on the line CO we measure from C a distance equal to AB, which
is CM, and with M as a center and MC as a radius we describe a semicircle
CHO. And in the same manner on CQ, from the point C we measure a distance
equal to AB which is CN, and from the center N, with CN as radius, we
trace a semicircle CGQ, of which CNQ is the diameter. We now affirm, from
this, that all the requisite measurements are found explained and described
in our Monad.
It would be well to notice, you who know the distances of our mechanism,
that the whole of the line CK is composed of nine parts, of which one
is our fundamental, and which in another fashion is able to contribute
towards the perfection of our work: then, again, all the diameters and
semi-diameters must be designated here by suppositional lines hidden or
obscured, as the geometricians say. It is not necessary to leave any center
visible, the exception being the solar center, which is here marked by
the letter I, to which it is unnecessary to add any letter. Meanwhile
those who are adept at our mechanism can add something to the solar periphery,
by way of ornament and not by virtue of any mystical necessity: for this
reason it has not been formerly considered by us. This something is a
boundary ring, necessarily a line parallel to the original periphery.
The distance
between these parallels may be fixed at a quarter or a fifth part of the
distance AB. One may also give to the crescent of the Moon a form which
this planet frequently assumes in the sky, after her conjunction with
the Sun -- that is to say, in the form of the Horns, which you will obtain
if from the point K in the direction of R you measure the distance just
mentioned, i.e. the fourth or fifth part of the line AB, and if from the
point thereby obtained, as a center, you trace with the original lunar
radius the second part of the lunar crescent, which joins the extremities
at both ends of the first semicircle. You may perform a similar operation
in respect of the positions M and N when erecting the perpendicular at
each one of these center points; we can use the sixth part of AB or a
little less, from which point, as the center, we describe two other semicircles,
using the radius of the two first, MC and NC.
Lastly, the
parallels may be traced at each side of the two lines of our Cross, each
side at a distance from the center line of one-eighth to one-tenth part
of the distance AB, in such a way that our Cross be in this manner formed
into four superficial lines where the width is the fourth or the fifth
part of this same line AB.
I have wished
in some way to sketch these ornaments in the figure which each one may
reproduce according to his own fancy. It is a condition, however, that
you do not commit any fault, however small, against the mystical symmetry
for fear of introducing by your negligence a new discipline into these
hieroglyphic measurements; for it is very necessary that during the succeeding
progression in time they must be neither disturbed nor destroyed. This
is much more profound than we are able to indicate, even if we wished
to do so, in this small book, for we teach Truth, the daughter of Time,
God willing.
We will now
expound methodically certain things which you may find on your way by
practicing the proportions of our Monad. Then we will show by many examples
the existence of four lines corresponding to the four lines of our Cross,
and which in this consideration we are not able simply to announce, because
of the proportions and the particular and mystical results which are produced
in another fashion, from the Quaternary of these same lines. And thirdly,
we will show that there exist within Nature certain useful functions determined
by God by means of numbers, which we have happily obtained and which are
explained either in this Theorem, or in others, contained in this little
book.
Finally,
we will insert other things in an opportune place which, if they are conveniently
understood, will produce fruits most abundantly. We now abruptly conclude:
Of
the Pythagorean Quaternary:
24 possible permutations.
The Pythagorean
sum is 10.
A complete addition of the parts yields 30.
Take the
same proportion which is shown in numbers when written in the natural
order, after the first Monad, then from the first to the last make a continuous
multiplication -- that is to say, the first by the second, the product
of these two by the third, and this product by the fourth, and so on until
the last; the final product determines all the Metatheses possible, in
respect of the proportion in space, and for the same reason in proportion
to diverse objects as you wish.
I tell thee,
O King, this operation will be useful unto thee in many circumstances,
whether in the study of Nature or in the affairs of the government of
men; for it is that which I am accustomed to use with the greatest of
pleasure in the Tziruph or Themura of the Hebrews.
Of
the artificial quaternary:
a continuous multiplication yields 12.
a simple addition yields 8. (1, 7; 4, 3)
the sum of a complete addition of the parts is -- 24, a number which is
the same in any possible transposition of the quaternary, and which designates
the physical purity and highest quality of gold, (namely that) of 24 carat
when one has it, by itself, above ground.
I know that
many other powerful numbers may be produced out of our Quaternary, by
virtue of arithmetic and the power of numbers. Yet he who does not understand
that a very great obscurity has by this method been illuminated by those
numbers which I have drawn out which have nature and distinction amongst
such a multitude, will not be able to estimate their meaning, which is
obscure and not to the point. How many will find in our numbers the authority
which we have promised for the weight of the Elements; for the statements
regarding measurements of time; and for the certainty of proportions which
may be assigned to the powers and forces of things? All this you should
study in the two preceding diagrams.
Many things
may be deduced from the diagrams which, it is preferable, should be studied
silently rather than divulged openly in words. Meantime, let us inform
you of one thing, amongst many others, disclosed now for the first time
by us, in respect of this new Art; to wit, we have here established a
rational cause by virtue of which the Quaternary with the Decad, in a
certain manner, terminate the numerical series. We affirm that this cause
is not exactly that which was described by the Masters who have preceded
us, but just as we have stated it here. This Monad has been integrally
and physically restored to itself -- that is to say, it is truly the Monad
Unitissima, the proved unity of the images; and it is not within the power
of Nature, neither can we by any art promote in it any movement or any
progression whatsoever, unless it be by four super-celestial cycles or
revolutions, and from this Monad is engendered that which we wish to note
as the manner and course of its eminence; and for this reason, that there
is not in the elemental world, nor in the celestial or super-celestial
worlds, any created power or influence which cannot be absolutely favored
and enriched by it.
It was because
of the true effect of this that four illustrious men, friends of Philosophy,
were upon an occasion together in the great work. One day they were astonished
by a great miracle in this thing, and forthwith dedicated themselves from
that day forward to sing praises to God and to preach the thrice Mighty
because He had given them so much wisdom and power and so great an Empire
over all other creatures.
Theorem XXIV
Just as we commenced the first Theorem of this little book with the point,
the straight line, and the circle, and have extended it from the Monadic
point to the extreme linear efflux of the Elements in a circle, almost
analogous to the equinoctial which makes one revolution in 24 hours, so
now at last we consummate and terminate the metamorphosis and the metathesis
of all possible contents of the Quaternary defined by the number 24 by
our present twenty-fourth Theorem, to the honor and Glory of Him, as witnessed
John the Archpraesul of the Divine Mysteries, in the fourth and last part
of the fourth chapter of the Apocalypse, who is seated on His Throne,
around and in front of which the four animals, each with six wings, chant
night and day without repose: "Holy, Holy, Holy is the Lord God Omnipotent,
who was, is and is to come," the same as the 24 ancient ones in the
24 seats placed in the circle, adore Him and prostrate themselves, having
cast their Crowns of gold to earth, saying: "Worthy art Thou, O God,
to receive Glory, Honor, and Virtue, because Thou hast created all things,
and out of Thy Will they have been created."
Amen, says
the fourth letter, D. He to whom God has given the will and the ability
to know in this way the Divine mystery through the eternal monuments of
literature and to finish with great tranquility this work on the 25th
January, having commenced it on the 13th of the same month in the year
1564 at Antwerp.
Here the
vulgar eye will see nothing but Obscurity and will despair considerably.
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