Text.Anthony.1618-01.a2r
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Source: Francis Anthony, Panacea Aurea Sive Tractatus duo de ipsius Auro Potabili, ed. [Melchior Breler], Hamburg: Georg Ludwig Frobenius, 1618, sig. (a)2r–(a)8v [BP.Anthony.1618-01]
Summary: Breler's preface introduces the publication of two treatises by Francis Anthony. The works, first released in London and now reprinted in Germany, advocate for the esteemed tradition of Adam's Wisdom and Hermeticism, which, according to Breler, migrated to their homeland alongside a purer form of religion. Breler emphasizes the historical appreciation and support for individuals like Joseph Duchesne and Francis Anthony, who faced opposition in their native lands but were celebrated for their contributions elsewhere, particularly in the context of medical and alchemical advancements.
Breler addresses the controversial nature of Anthony's work, particularly the potable gold, which has been both praised for its healing properties and criticized by skeptics. He argues against the detractors, asserting the value of Hermetic knowledge in understanding natural phenomena and medicine. By comparing the criticisms of potable gold to misguided judgements in other scientific areas, Breler defends the legitimacy of Hermetic practices and the transformative power of substances like potable gold, suggesting that true wisdom lies in recognizing the broader applications and benefits of such discoveries.
The preface also contains a letter from Francis Anthony to Melchior Breler, detailing a successful demonstration of his potable gold before the King and a panel of Dogmatists. Anthony describes the process of proving the efficacy and purity of his gold, emphasizing the royal endorsement and the failure of his critics to undermine his work. Breler concludes by praising Anthony's achievements and urging readers to embrace Hermetic philosophy for spiritual and physical betterment, hinting at the broader implications for the reconciliation of scientific exploration and divine wisdom. (generated by ChatGPT)
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Damus tibi, benevole Lector, Tractatus duos Francisci Antonii, Viri integerrimi, & in Philosophiâ Hermeticâ versatißimi, Londini primum editos, nunc autem in Germania recusos. Neque enim alibi potius Sapientiæ Adamicæ & Hermeticæ bonore iteratæ editionis litari debebat; quæ pulsa ferè aliis regionibus in nostram patriam hoc ultimo seculo cum puriore religionis formulâ immigravit. Itaque & olim Josephum Quercetanum, virum nunquam sine laude nominandum, è Galliâ (qua tantum non ejectus fuit odio publico & improbißimo S[AN]Cto collegii Medici Parisiensis, post editum Tractatum de Auro Medicinæ Universalis subjecto) evocatum maximis honoribus apud Illustriß[imum] Haßiæ Landgravium condecoravit: & nunc simillimo fato Fr[anciscum] Antonium â Londinensibus Medicis peßimis indignißimisq́ue modis habitum, qua potest, fovet atque complectitur. De cujus Auro Potabili, uti [sig. (a)2v] de ceteris rebus omnibus non idem omnes sentiunt: multi etiam mendaciis & convitiis insectantur. Quæ est sors fatalis rerum optimarum, cum impoßibile sit & bonum esse, & placere pluribus. Itaque hodie plerosque videas, cum vel nomen Medicinæ Universalis audiunt, ringi, excandescere, insanire: non secus quàm si ruina & pernicies omnibus Pharmacopoliis ab Hermeticis esset metuenda. Qui quidem veri Philosophi nunquam hac mente vel Aurum potabile, vel aliam ullam Panaceam commendarunt, ut intelligi vellent aliorum medicamentorum usum esse supervacuum. Scilicet singuli quotidie Solem Planetasq́ue comedunt (ignoscant Dogmatici cum Hermeticis loquenti) nec eâ tamen caußâ ab aliis cibis & liquoribus abstinent: quomodo etiam Sol metallicus seu Aurum potabile minime solum ægris commendatur aut adhibetur. Princeps & monarcha Planetarum est Sol æthereus; sicut aurum inter metalla: Planetæ, quædam Solis vasa sunt pro materiæ varietate aliam atque aliam vim sortita; non otiosa, non supervacua, quomodo nec aliæ Medicinæ inutiles, etsi Auro potabili suus locus & honos concedatur. Quin sicut Dogmatici, cum Cor, aurum illud microcosmicum, fontem vitæ & balsami radicalis ac soterii pro- [sig. (a)3r] nunciant, non idcirco vim naturalem Hepatis, aut rationalem Cerebri damnant: ita nec Hermetici sive Metallica sive Vegetabilia cetera corpora, cum Solem mineralem deprædicant. Nulli etiam sincero Hermetico tam facilis jactura suæ frontis visa est aliquando, ut omnes morbos, quotquot æternum duratura mortalitatis conditione miseros nos erercent, sive Auro, sive quo alio pharmaco, certa fide, successuq́ue ἀναμφισβητήτῳ pelli posse prædicaret. Id[c1] quod tamen velut Scholæ Hermeticæ scitum paßim illius adversarii jactant accusantq́ue. Scilicet tam absurdi esse possunt Verbi Naturæq́ue secretarii, ut superbiß[ima] pollicitatione credere mortales jubeant, nullo matricum, agrorum, materiarumq́ue discrimine, semina excipi, adolescere & provenire? Qui non nesciunt aliter respondere semen sparsum in arenam, aliter in glebam pinguem aut etiam saxa? Qui observaverint bigamum priore matrimonio sterilem, posteriore, mutato jam agro, matrice, materia, optatos conjugii fructus decerpere? Qui paßim videant Verbum Dei, panaceam animarum unicam, nunc spinis suffocari, nunc in saxis perire, nunc à volucribus diripi, alibi provenire? Qui experimentis didicerint, Aurum regeneratum, tincturam Physicam, Lapidem Phi- [sig. (a)3v] losophorum (Christi Jesu, lapidis divini & Theosophici, unicum ac excellentißimum typum) transmutare metalla, ligna, folia, pannos non transforme? Non depuduerunt ergo sic Hermetici, qui sciant formas sive semina non induci in materiam penitus ineptam, ut spondere velint legibus Naturæ contraria, putentq́ue ullum dari Medicamentum, quo morbi citra exceptionem aboleantur. Atqui & hoc illi credunt, singulari Divinæ providentiæ consilio morbis affligi permultos, adversus quos nulla Medicamenta opem sint allatura. Quæ res est altißimis Majestatis Divinæ tenebris involuta, & quam nulla Semeiotice indaget, nulla Pharmacia evertat. Nec pudet hic fateri Hermeticos suarum Medicinarum imbecillitatem, postquam (fide Fernelii) inductus à Diabolo morbus à Dogmaticis Parisiensibus utcunque doctißimis nullâ vi pharmacorum depelli potuit. Non est [e]n[im] consilium adversus Altißimum, qui creatis Medicinis vires adimit, sicut igni in fornace trium puerorum: & quomodo, quæ servi, negotiorum nostrorum actores, nobis invitis fecerint, nihil agunt nec obligant. Quid? an ignorabunt Hermetici, sicut vitia animi corrobarata usu, inducunt neceßitatem peccandi, fiuntq́ue omni culturâ disciplinæ & virtutis asperiora: ita morbos corporis in consuetudinem primum, deinde [sig. (a)4r] in Naturam etiam abire; vivis interim ac spirantibus hominibus, non aliter quàm arbores medullitus exesas & cariosas frondere tamen ac virere conspicamur? In quem statum postquam res est deducta, parum præstabit generosißima quæcunque Panacea: nec idcirco tamen nominis sui prærogativa excidet: certê non magis, quàm vel homo rationale animal desinit definiri, quia stultorum plena sunt omnia; vel Dei verbum regenerandi, immutandi, illuminandiq́ue potentia spoliatur, quia infiniti reprobi & maledicti inveniuntur. Itaque cum tam modestè de suis pharmacis sentiant veri Hermetici, certè Christiani hominis officium obliviscuntur penitus, qui alienum sensum affingunt innocentibus, & vapulare jubent sobriè loquentem Philosophiam. Nam si qui fortè magniloqui, gloriosi, æruscatores, scioli, in Deum & Naturam jejuni alia crepant & mentiuntur; non sunt illi de cætu nostro, nec privaa improbitate nocere debent publicæ ipsius Philosophiæ integritati. Veri Hermetici, Medicinæ Universali titulum iis rebus tribuunt, quæ potentiâ complectuntur inferiorum corporum virtutes: etsi omnes ægrotos non restituant in eum, unde exciderunt, sanitatis gradum. Quin, sicut cephalica, splenetica, cordialia, ma- [sig. (a)4v] lactica, epulotica, sarcotica, nominis sui jacturam non faciunt, licet apud Titium aut Sejum titulo suo non responderint: ita Aurum potabile verè ac Philosophicè præparatum, etiamsi aliquando effectu frustretur vitio ægrotorum, non desinit tamen esse quod audit. Boni sagittarii est scopum ferire sæpius, quia semper non potest. Ut nugas agant adversarii δύναμιν καθολικὴν, Auro potulento derogantes, quia non omnes ægros sanitati æqualiter restituat. Hoc autem solum est quod quæreitur, & quo demonstrato tipulâ leviores sunt omnes obtrectatorum disputationes: Utrum dico Aurum vim universalem restituendi balsamum, sedem & sanitatis & morborum, Naturâ & divinitus inditam habeat: deinde si Aurum potulentum, quod artifex aliquis commendat, verè & philosophicè sit præparatum. Quæ duo cum ratione & experientia comprobata munitaq́ue sunt, salva res est, vicimus: constatq́ue Medicamento sua auctoritas, & Artifici cuicunque suus bonos ac existimatio. Ac de Auri quidem viribus in Medicina piget congerere quæ ipsi Dogmatici annotarunt, suntque partim à Franc[isco] Antonio in rem præsentem adducta. Qui cum omnes uno ore fateantur, Aurum præcipuâ virtute ante omnia creata pollere Cor & balsamum [sig. (a)5r] confortandi, illudq́ue juxta constet facile in totâ arbore vitalem succum conservari, si radici benè sit; dubitari quidem non potest, quantarum virium sit Aurum ad medicos usus traductum. Ut meritò in antiquißima Adamicâ & Hermeticâ Philosophia, quæ rerum omnium creatarum consensum, similitudinem & harmoniam contemplatur, Christus, Aurum, Sol & Cor inter se comparentur: ut qui unius cognitionem habuerit, is singulorum naturas, vires & efficaciam utcunque pervideat. Quæ sunt alterius, uberiorisq́ue tractationis: & disputabuntur à nobis σὺν θεῷ amplißimis tractatibus in Opere harmonico Verbi & Naturæ, itemq́ue parvi & magni mundi. Quod si qui forte Solis illius metallici admirandas vires capere nondum possunt, iis ego auctor sum, ut auri vegetabilis sive Solis (vini inquam) divina Naturæ charismata expendant, ac tum (si magna licet componere parvis) de Sole metallico pronuncient. Quippe cujus admirabilem cum auro sympathiam & affectionem magneticam norunt veri Philosophi: vires autem tantas tamq́ue stupendas in eo agnoscunt, ut merito auctor & fons Naturæ Christus Jesus sanguinis sui typum ipsum esse jusserit, cum sacrosanctæ Cœnæ mysteria discipulis moriturus com- [sig. (a)5v] mendaret. Ergo cum catholica auri vis in curandis humani corporis morbis posita sit extra controversiam, de Artificis & Philosophi, cujus tractatum geminum publicamus, sive sapientia, sive integritate restat dispicere. Scio permagni nominis viros censuisse Aurum in formam potabilem (sic ut in metallum ullâ artis curiositate reformari amplius non poßit) nunquam, quantumvis connitantur homines, iri redactum. Qua in sententiâ fuit Julius Scaliger, quam & tanto viro libenter condonamus, & non magis miramur in talem hominem cadere potuisse, quam quod aliquando Romæ pluit lapidibus. Æqua est mortalitatis condiditio, cui omnes sunt obnoxii, errare, labi, impingere: quam quisquis dedignatur aut erubescit, is vero parum reverenter Divinæ Majestatis consortium affectat. Scilicet sicut Augustino ignoscimus, cum negat Antipodas; ita nos Scaligeri, quantumvis alias magnum & subtile judicium, at in hac Philosophiæ parte crudum & cæcum, nec moramur, nec protervè deridemus. Vanum & otiosum est rationibus dimicare, ubi sensus & experientia testes habentur omni exceptione majores. Quin sicut post detectas novas macrocosmi oras, & certa experimenta navigantium, fidem derogamus umbraticis superioris ævi Doctoribus, qui Zonam torridam inhabi- [sig. (a)6r] tari, & orbem nisi tripertitum negabant: ita nos in Hermetica Philosophia sensu & usu edocti, vanas & quidlibet adstructuras destructurasq́ue λογομαχίας negligimus. Eodem loco habemus temerarium nonnullorum judicium, quibus persuasum est Aurum nisi per corrosiva destrui ac solvi posse: qui nimis benignam materiam sui traducendi præbent hominibus, qui alienas culpas operosè student refutare: palamq́ue faciunt nec solidam nec veram corporum Naturalium notitiam se habere. Atqui in vera & antiquißima Philosophia æternum & immutabile axioma est, nullum corpus esse, quod non suum liquorem habeat, quo solvatur, non secus atque glacies in aquâ calefacta: unde, cum Aurum corrosionis expers fateantur ipsi Dogmatici, certe liquorem sive menstruum ejus proprium, diversæ naturæ esse pernegamus. Quin illud palam edicimus, Philosophicas aquas, quibus Sol metallicus dissolvitur, citra ullum incommodum, non secus atque fontana solet, bibi posse. Ut inscite facundiam suam fatigent in Auro potabili insectando, qui nil nisi corrosiva somniant & scribunt. Erat ex hoc numero nuper Hamburgi quidam Empiricus ex mercatore, qui temere & in alieno foro de Auro potulento nimis inficete pronuncians, solo risu â me multari merebatur: quod illum sua inscitia vel sic satis [sig. (a)6v] puniret. Asserebat autem abesse non posse, quin menstruum, quo Aurum tabescit ac dissolvitur, similiter viscera hominis liquefaceret. Scilicet tam stultè & barbarè loqui eos par est, qui lumine Naturæ non collustrati, audent nihilominus de illius maximis arcanis litigare: nesciuntq́ue fulmen dura comminuere & emollire, mollibus parcere; gladium pecuniamq́ue liquefacere, intactis loculis aut vaginâ. Ac mihi quidem hominis indocti insulsum judicium tunc audienti succurebat, simillimo modo delirare eos, qui negant salia in usum Medicum recipienda, quia vermes ipsa occidant: ignari acetariis deinceps pariter ipsis abstinendum, quod oleo ungantur, quod est peremptorium omnium insectorum. Sed nihil nobis nunc rei est cum manifestè insanis: quos in tanta Naturæ luce, per veros Hermeticos dudum restitutâ, cæcutire adhuc non certè miramur magis, quam quod post cœlestis Doctrinæ reparationem infinitos adhuc reperire est, qui alia quævis amplecti malint. De Franc[isci] Antonii Auro, ut sententiam nostram exponamus, id quidem potius est, & vero prorsus necessarium. Ac inprimis illius vires quod attinet, sunt illæ infinitis experimentis virorum illustrium & clarißimorum hactenus abundè comprobatæ, tot etiam tamq́ue admirabiles, ut Antonianum Aurum potabile jure [sig. (a)7r] meritoq́ue Medicinæ Universalis nomen sibi poßit vindicare. Quod si qui post illius solis metallici usum penitus non convaluerunt, eos quidem meminisse par est, neque solem astralem verno suo ad nos appulsu solere ad vitam revocare, quæ transactæ hyemis frigore penitus fuerunt enecta: nullamq́ue esse Medicinam, qua singulis certißimo eventu ac ope poßit adhiberi. Nec ægrè ferre debebunt, qui non ilicò ab assumta hac Medicinâ convalescunt: quin potius usum illius continuent, cogitentq́ue Aurum astrale sive solem æthereum non statim ubi ver appetit, sed æstate primum & autumno, fruges, poma, uvasq́ue producere. Nimirum[c2] non eadem celeritate sanant Medici & Apostoli. Etsi vero experimenta ab auctore ipso fideliter publicata satis esse poterant ad exprimendum ruborem illius adversariis, imponendamq́ue fibulam fatali quorundam pseudo-Hermeticorum & pseudo-Dogmaticorum calumniandi libidini, interest tamen publicè non ignorari, quid de Antonio Reges & Principes sentiant. Serenißimus certe Britanniæ Rex, cujus vel sola auctoritas & respectus æternum silentium imponere poterat obtrectatoribus, oblato ipsi ab Apuleis & Lucianis Londinensibus inficetiß[imo] libro contra Antonium vulgato, hanc memorabilem vocem edidit: Quid vero tandem est in isto libro, quod fa- [sig. (a)7v] ciat ad rem & contra Antonium? aut numquid ego Antonium puniam, quia Deus illi benedixit? Quibus verbis melior spongia indignißimo mendacißimoq́ue famosi libelli auctori non poterat obtingere: quem quidem homine suo loco ac tempore nos nec Medicinam nec Grammaticam didicisse palam faciemus, utcunque ipse in utraque palmam omnibus aut præripuisse, aut ambiguam saltim fecisse velit videri. Vivit etjamnum illustrißimi Principis ac D[omi]ni Domini Mauritii Hassiæ Landgravii, Herois sapientiß[imi] & doctißimi conjux, quæ singulis Nundinis Francofurtensibus non parvam Auri præparati portionem per Equitem Anglicum, virum diversis legationib[us] celebrem, cöemit ab ipso Antonio: certe non factura iterato tantos sumtus, si aut Guineus vera scripsisset, aut ipsa se deceptam comperisset. Quod si ex fructibus arbor dignoscitur, scito nostri Salvatoris, quis dubitet aurum Antonianum sine vitio malâq́ue fide præparatum? Id quod deinceps nec ipsi Londinenses adversarii poterunt negare, postquam publico Examine in Aula Regia, mensibus superioribus Auri ab Antonio coram Collegio Dogmaticorum soluti Veritas sive ars fuit explorata & comprobata. De quo præstat ipsum Antonium audire, cujus Epistolam nuper ad nos datam, integram subjiciemus.
- [sig. (a)8r] S[alutem].
- Pergratæ mihi fuerunt tuæ literae, mi M[elchiore], ante biduum ad ad me delatæ. Per eas te incolumen & optatum portum satis oportune attigisse intelligo. Tu de meis rebus, ut manifestè apparet, valde es sollicitur: ego in tuis non ero negligens. Invenies[c3] omnia parata ad tuum beneplacitum. Meministi, ni fallor, quæ fuerint hic acta anta tuum discessum in aula regia de solutione auri ad Regis nostri Mandatum. Omnia erant perducta ad finem usque cum tu mecum ibidem adesses: restabatq́ue nihil nisi examinatio fæcum. Multas fecerunt illi moras, & examen ultimum subterfugiebant, cum animadvertissent ea, quæ prius in Magisterio præcesserant; nec apparebat in fecibus ulla auri quantitas insoluta: unde veritati manifestæ contradicere non valuerunt. Tandem tamen inviti & importunitate nostra compulsi, adduxerunt illuc secum operarios duos, vocatos apud nos Goldtfiners quorum ars consistit in depuratione ac separatione auri atque argenti ab aliis metallicis corporibus, cum aquis fortibus aut per testam. Illi examinationem fæcum aggressi sufflarunt illas super testam cum plumbo, ut moris est, & in examinatione tandem novem solummodo invenerunt auri grana, quæ nostri Regi obtulerunt; Portio autem auri ad solutionem dispositi hæc fuit, Uncia una, drachmæ duæ, scrupuli duo, & grana octo; fiat jam computatio de reliquo. Hoc pro certo prædicare poteris. Quod reliquum est, mitto, ut coram tibi communicem: post paucos etenim dies ero semper in exspectatione tui reditus. Mea conjux & tota mea familia te salutant, ac bene tibi ac feliciter optant. Vale, vir dilecte, & me amare perge: ego te vicissim amabo. Datæ Kal[endis] Jul[ii] 1618.
- Tuus, aut non suus
[sig. (a)8v] Vicit ergo coram Rege serenißimo in conclavi Ducis Illustriß[imi], præsente Dogmaticorum Collegio Philosophia Hermetica; vicit Veritas: cui, quod initio diximus, hic honor iteratæ editionis, & in Germania præcipuè debebatur. Quanquam nos hoc officium etiam hospitalitati & privatis meritis Auctoris debuimus, quibus nos domi suæ superioribus Mensibus ultro affecit. Faxit Pater Domini nostri Iesu Christi[c4], ut quoquot ingenium & aptum & dignum sacris Naturæ mysteriis explorandis sunt sortiti, tam hos, quam alios tractatus legant ad Dei gloriam commodum proximi, privatumq́ue animæ, corporis & fortunarum emolumentum. Aut [e]n[im] me fallunt omnia, aut intelligent demum facile esse omnibus veris Philosophis & Virgilii ramum aureum, & Homeri Nepenthes invenire. Id[c5] quod tamen de Antonii auro Tirones nolim accipere; quippe quod necdum ad tantam perfectionem, nec gradum & sphæram tam sublimem est exaltatum. Fruere tamen hoc tantisper, mi Lector, & Auctori mihiq́ue precibus tuis ad Deum dignam gratiam repende. Hamburgi die ult[imo] Julij 1618.
Apparatus
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Modern English Raw Translation
We present to you, kind reader, two treatises by Francis Anthony, a most honorable man, deeply versed in Hermetic Philosophy, first published in London, now reprinted in Germany. For where else could the honor of a repeated edition of Adam's Wisdom and Hermeticism be more fittingly celebrated; which, having been almost expelled from other countries, migrated to our homeland in this last century with a purer form of religion. Thus, Joseph Duchesne, a man always to be mentioned with praise, was summoned from France (from where he was almost expelled due to public hatred and the vile condemnation of the Medical College of Paris, after publishing his Treatise on the Universal Medicine of Gold) and was honored with the greatest distinctions by Maurice, Landgrave of Hesse-Kassel; and now, by a similar fate, Francis Anthony, who was treated in the worst and most undeserving manner by the malicious doctors of London, is warmly embraced and supported in every possible way. Regarding his Potable Gold, as with all other matters, opinions differ; many even attack it with lies and slander. Such is the inevitable fate of the best things, since it is impossible to be good and please everyone. Thus, today, you see most people, at the mere mention of the Universal Medicine, sneering, becoming enraged, going mad: just as if ruin and destruction were to be feared for all apothecaries from the Hermetics. True philosophers never recommended potable gold or any other Panacea with the intention that it should be understood as making the use of other medicines superfluous. Indeed, everyone eats the sun and the planets daily (let the Dogmatists forgive one speaking with the Hermetics) and yet, they do not for that reason abstain from other foods and drinks: just as the metallic sun or potable gold is not only recommended or used for the sick. The ethereal sun is the prince and monarch of the planets, just as gold is among metals: the planets are certain vessels of the sun, each according to the variety of matter obtaining a different force; not idle, not superfluous, just as other medicines are not useless, even if potable gold is accorded its own place and honor. Just as Dogmatists, when they declare the heart, that microcosmic gold, the source of life and of the radical balm and salvation, do not thereby condemn the natural power of the Liver, or the rational faculty of the Brain: so neither do the Hermetics, whether concerning metals or vegetable substances, when they extol the mineral sun. Nor has any sincere Hermetic ever found it so easy to risk their reputation as to declare that all diseases, which afflict us miserably due to the eternal condition of mortality, could be driven away by gold, or any other remedy, with certain faith and unquestionable success. Yet this is what the opponents of the Hermetic School often boast and accuse it of. Can the secretaries of the Word and Nature be so absurd as to believe, with the most arrogant promise, that mortals should believe, without distinction of matrices, fields, or materials, that seeds are received, grow, and prosper? They know how differently seed scattered on sand responds, compared to rich soil or even rocks. They have observed a woman barren in her first marriage, bearing desired fruits of union in a later one, after changing the soil, the womb, the material. They see everywhere how the Word of God, the unique panacea for souls, is now choked by thorns, now perishes on rocks, now is snatched away by birds, elsewhere it thrives. They have learned through experiments that regenerated gold, the physical tincture, the Philosopher's Stone (the unique and most excellent symbol of Christ Jesus, the divine and theosophical stone) changes metals, woods, leaves, cloths not uniformly. Therefore, the Hermetics, who know that forms or seeds cannot be introduced into completely unsuitable matter, have not been ashamed to promise things contrary to the laws of Nature, thinking there could be any Medicine by which diseases are eradicated without exception. And yet they believe that, by a singular decree of Divine Providence, many are afflicted with diseases against which no medicines will bring relief. This matter is shrouded in the profound mysteries of Divine Majesty, and cannot be discerned by any diagnostics or overturned by any pharmacy. Nor are the Hermetics ashamed to admit the limitations of their medicines, especially after (according to Jean Fernel) a disease induced by the Devil, which could not be dispelled by the most learned Parisian Dogmatists with any medicinal power. For there is no counsel against the Most High, who can remove the power from medicines, just as He did with the fire in the furnace of the three youths; and just as what our servants, the agents of our affairs, do against our will, accomplishes nothing and binds not. What? Do the Hermetics not know, just as vices of the soul, strengthened by habit, bring about a necessity of sinning and become harsher with every attempt at cultivation, discipline, and virtue, so too do diseases of the body first become habitual, then even natural; while in the meantime, we see living and breathing men, no different than trees eaten away to their core and decayed, yet still able to sprout leaves and appear vibrant? Once things have reached this state, even the most noble Panacea will avail little; and yet, this does not cause it to lose its name's prerogative: certainly no more than a rational animal ceases to be defined as such because fools are everywhere; nor is the word of God stripped of its power to regenerate, change, and enlighten, because there are found to be infinite reprobates and accursed. Therefore, when true Hermetics hold such modest views of their medicines, surely it is a neglect of a Christian man's duty to completely misconstrue their sentiments, blaming innocent parties and chastising philosophy spoken soberly. For if there are those who boast loudly, glory-seekers, charlatans, and dilettantes who babble and lie about God and Nature; they are not of our circle, nor should their private dishonesty harm the integrity of the philosophy itself. True Hermetics attribute the title of Universal Medicine to those substances that encompass the powers of lower bodies: even if they do not restore all sick individuals to the state of health they fell from. Indeed, just as remedies for the head, spleen, heart, stomach, wounds, and flesh do not lose their name even if they do not meet their promise for Titius or Seius, so too does potable gold, truly and philosophically prepared, not cease to be what it is named, even if at times it fails to achieve its effect due to the condition of the patients. It is the mark of a good archer to hit the target often, because he cannot always do so. Let the opponents then waste their time arguing against the universal power of potent gold, because it does not equally restore all sick to health. But the only question that matters, and upon which all minor criticisms of the detractors are lighter than a gnat, is whether gold indeed possesses a universal power to restore, a balsam for health and disease, endowed by Nature and divinity; and then, whether the potable gold that some craftsman recommends is truly and philosophically prepared. When these two points are supported and fortified by reason and experience, the matter is secure, we have won: the Medicament retains its authority, and any Craftsman his good name and esteem. And as for the powers of gold in medicine, it is tedious to amass what even the Dogmatists have noted, some of which has been brought forth by Francis Anthony for the present matter. Since all agree with one voice that gold possesses a preeminent power above all created things to strengthen the Heart and balm, and it is agreed that the vital sap of the entire tree is easily preserved if the root is well; it cannot be doubted, the potency of gold when applied for medicinal purposes. As rightfully in the most ancient Adamic and Hermetic Philosophy, which contemplates the consensus, similarity, and harmony of all created things, Christ, Gold, the Sun, and the Heart are compared with each other: so that one who has knowledge of one may somewhat perceive the natures, powers, and efficacy of each. These are subjects of a different and more abundant discussion: and will be debated by us, God willing, in more extensive treatises in the Harmonic Work of the Word and Nature, as well as of the small and great world. If there are those who cannot yet grasp the astonishing powers of that metallic Sun, I advise them to consider the divine gifts of the vegetable gold or Sun (I mean wine), and then (if we may compare great things with small) pronounce on the metallic Sun. Indeed, true Philosophers know of its admirable sympathy and magnetic affection with gold, and recognize in it such great and astonishing powers that rightly the author and source of Nature, Christ Jesus, commanded it to be the symbol of His own blood, when He recommended the sacred mysteries of the Last Supper to His disciples before His death. Therefore, since the universal power of gold in curing the diseases of the human body is beyond dispute, it remains to examine the skill and integrity of the Craftsman and Philosopher, whose two-fold treatise we publish.
I know that men of great renown have opined that Gold can never be reduced to a potable form (so that it can no longer be reformed into metal by any artifice of craftsmanship), no matter how much men strive. Julius Scaliger was of this opinion, which we readily forgive such a great man, and no more wonder at his falling into such a belief than we do at it sometimes raining stones in Rome. The condition of mortality is such that all are subject to err, to slip, to stumble; whoever disdains or is ashamed of this, indeed, seeks too proudly the company of Divine Majesty. Just as we forgive Augustine when he denies the existence of Antipodes, so we do not dwell on or rudely mock Scaliger's judgment, however great and subtle in other respects, but crude and blind in this part of Philosophy. It is vain and idle to fight with arguments where sense and experience are witnesses of the highest authority.
Just as, after the discovery of new realms of the macrocosm and the certain experiments of navigators, we withdraw faith from the cloistered doctors of the previous age, who denied that the Torrid Zone could be inhabited and that the world was anything but tripartite; so, taught by sense and experience in Hermetic Philosophy, we neglect vain and any sort of argumentative quibbles. We consider the rash judgment of some, who are convinced that Gold can only be destroyed and dissolved by corrosives, as too easy a target for those who laboriously strive to refute the mistakes of others, revealing plainly that they do not possess a solid or true understanding of natural bodies. Indeed, in true and most ancient Philosophy, it is an eternal and unchangeable axiom that no body exists which does not have its own liquor by which it is dissolved, just as ice melts in warm water: hence, since even the Dogmatists admit that Gold is immune to corrosion, we categorically deny that its proper solvent or menstruum is of a different nature. Furthermore, we openly declare that the Philosophical waters, by which the metallic Sun is dissolved, can be drunk without any harm, just like spring water. It is therefore foolish for them to exhaust their eloquence in attacking potable gold, dreaming and writing of nothing but corrosives. Among these was recently in Hamburg a certain Empiric, formerly a merchant, who, speaking too ineptly and out of his depth about potable gold, deserved to be punished by laughter alone from me: his own ignorance sufficiently chastised him. He asserted that it could not be otherwise than that the menstruum, which causes Gold to waste away and dissolve, would likewise liquefy the insides of a human. Indeed, it is fitting that those who have not been illuminated by the light of Nature, yet dare to dispute its greatest secrets, speak so foolishly and barbarically. They are unaware that lightning can crush and soften hard materials, sparing the soft; that it can melt swords and money, leaving purses and sheaths untouched. Listening to the absurd judgment of the unlearned man, it reminded me of those who argue against the use of salts in medicine because they kill worms, ignorant that they must also abstain from greens dressed with oil, which is lethal to all insects. But we have no business with those who are clearly insane; whom we do not wonder to still find blundering in the bright light of Nature, long since restored by true Hermetics, any more than we wonder that, even after the restoration of heavenly Doctrine, there are still countless people who prefer to embrace anything else.
Regarding Francis Anthony's Gold, to express our opinion, it indeed is necessary and truly essential. First and foremost, as for its powers, they have been sufficiently proven by infinite experiments of illustrious and very famous men, so numerous and admirable that Anthony's potable gold can justly and rightfully claim the name of Universal Medicine. If there are those who did not fully recover after using this metallic sun, they should remember that neither does the astral sun, with its spring arrival, manage to bring back to life what was completely killed off by the cold of past winter: and that there is no medicine that can be applied with certain success and assistance to every individual. Those who do not immediately recover from taking this Medicine should not take it hard; rather, they should continue its use, considering that the astral gold or ethereal sun does not immediately, but only in summer and autumn, produce grains, fruits, and grapes. Indeed, healers and Apostles do not cure with the same speed.
Although the experiments faithfully published by the author himself could have been enough to bring shame to his adversaries and to silence the slanderous libel of some pseudo-Hermetics and pseudo-Dogmatists, it is still of public interest to know what Kings and Princes think of Anthony. The most serene King of Britain, whose authority and esteem alone could impose eternal silence on detractors, upon being presented with a very inept book against Anthony, published by the Apuleius and Lucians of London, made this memorable statement: "What indeed is in this book that is relevant to the matter and against Anthony? Or why should I punish Anthony, because God has blessed him?" With these words, no better rebuke could have been given to the author of the most unworthy and mendacious pamphlet: whom we will make known, in his own time and place, to have learned neither Medicine nor Grammar, as much as he himself would like to seem to have outstripped everyone in both, or at least to have made the competition uncertain.
Moreover, the consort of the most illustrious Prince and Lord, Maurice, Landgrave of Hesse-Kassel, a most wise and learned hero, still lives, who buys a not insignificant portion of prepared Gold at each Frankfurt Fair through an English Knight, a man famous for various embassies, from Anthony himself: certainly not to repeat such considerable expenses if either Guineus had written the truth, or she herself had found she was deceived. If a tree is known by its fruits, as our Savior teaches, who can doubt that Anthony's gold is prepared without fault or bad faith? This, even the London adversaries will not be able to deny, after the truth or the skill of the Gold dissolved by Anthony was explored and proven in a public Examination at the Royal Court, before the College of Dogmatists, in the previous months. It is best to hear from Anthony himself, whose letter recently sent to us, we will present in full.
- Greetings.
- Your letters, my dear Melchior, delivered to me two days ago, were most welcome. Through them, I understand that you have safely and quite timely reached your desired destination. You seem very concerned about my affairs, as it clearly appears; I shall not be negligent in yours. You will find everything prepared to your satisfaction. You remember, unless I am mistaken, what transpired here at the royal court regarding the dissolution of gold by our King's command before your departure. Everything had been brought to a conclusion while you were still with me there; nothing remained but the examination of the dregs. They caused many delays, and avoided the final examination, upon realizing what had preceded in the Mastery; nor did any amount of undissolved gold appear in the dregs: hence, they could not contradict the manifest truth. Yet, eventually, reluctant and compelled by our insistence, they brought with them two workers, called in our language Goldtfiners, whose skill lies in the purification and separation of gold and silver from other metallic bodies, with strong waters or by assay. Undertaking the examination of the dregs, they blew them over a cupel with lead, as is customary, and in the end, they found only nine grains of gold, which they presented to our King; The portion of gold prepared for dissolution was one ounce, two drachms, two scruples, and eight grains; now let the calculation of the remainder be made. This you can declare for certain. As for the rest, I send to share with you in person: for in a few days, I will always be in expectation of your return. My wife and my whole family send their greetings and wish you well and happiness. Farewell, beloved man, and continue to love me: I will love you in return. Given on the 1st of July 1618.
- Yours, or not at all,
- Francis Anthony.
