Conclusion.

Thus I have sincerely described the philosophical phoenix and universal matter through the analogy and mystery of rainwater, and likewise universal matter itself, explaining its being and properties. By clearly setting forth the true philosophical principles I have also brought to light a theory from which sound practice can certainly follow. I hope thereby to have advanced the study of Hermetic philosophy and the spagyric commonwealth in no small measure. At the outset it was mentioned that Hermetic philosophy consists of theory and practice; likewise the Proem to the Second Part stated that mistaken labours arise from a mistaken theory.

To be more specific: many—indeed very many—have undertaken the philosophical work without knowing its beginning or end; what the Philosophers’ Stone or its matter is; what the philosophical principles are; the origin of metals, their root and so-called seed, and where that seed is to be found; or even what nature and the principles of things are in general. It was therefore impossible for them to find the correct process and means of reaching their goal.

Consider especially the matter of the Stone. When the philosophers mention their Saturn, Jupiter, Mars, Venus, Moon, Sun, arsenic, vitriol, antimony, marcasite, and the like, ordinary alchemists interpret these as particular substances and labour now with one, now another, or several together—the true mark of ordinary alchemists and false disciples. Yet the philosophers mean solely their universal matter. Some say the philosophical work can be reached more directly through minerals and metals than through the elements. But unless one correctly understands which metals and minerals the philosophers mean, one errs at the beginning and must consequently err at the end, even with the best and clearest process.

Some also argue: sow wheat and one may expect wheat; sow barley and one may expect barley; therefore sow gold and one may expect gold. Yet unless they know what kind of gold is required, they err as grossly as those who understand neither the beginning, means, nor end of the work. For brevity I omit other examples. All this and more I have now thoroughly and faithfully disclosed and explained in this little treatise. Concerning operation, I have sufficiently noted the distinction between the dry and wet ways, together with other necessary cautions. I hope thus to have revealed what, to my knowledge, few before me—and in some respects perhaps none—have disclosed.

Several things might rightly have deterred me: first, the familiar warning of the philosophers; second, the world’s falsehood, hatred, envy, ill will, injustice, and godlessness; third, my awareness of the judgment one scoffer or another will pass; and fourth, that even those who approve of my work will be dissatisfied because I have described the operations only generally, without specifying every individual manipulation.

As regards the first and second objections, however, I remember that humankind was created in God’s image and likeness, and that this image and likeness consist, as explained above, in imitating God. Just as God Most High shares every good thing with us without distinction, so we are obliged to serve our neighbour with those gifts, and above all to advance and spread the praise, honour, and glory of his holy name. I therefore considered myself equally bound to offer back to God, my Lord and Creator, what I received from his divine goodness, and to defend the Hermetic art and truth.

For even today many revile this art, thereby diminishing and disparaging God’s honour. False disciples give them ample cause: they boast presumptuously of the art while dealing entirely in fraud. I say nothing here of those who deny that a universal medicine can exist or be prepared merely to preserve and advance their own advantage and profit.

I have also considered the sighs of many honest physicians who would gladly pursue this medicine to fulfil their calling better, if someone would help them recognize its matter. Moreover, not only nature, as explained above, but also God’s law and our Lord and Saviour Christ himself commend love of our neighbour above every virtue apart from faith, with the precious promise of recompense from his heavenly Father. Therefore, with Dr Dienheim, I would rather some unworthy people enjoy this blessing together with the worthy than that all the worthy should be deprived of it together with the unworthy.

Third, concerning the hostile judgment of scoffers, let them know that I am prepared at any time to stand by what I have written here and defend it. I may also say that merciful God—to whom I again give heartfelt thanks—has bestowed and entrusted truth to me. Had other reasons not restrained me, I would likewise have had no hesitation in giving my name, to show these scoffers that even their final objection fails: when otherwise wholly refuted, they say that no one has ever been found to accomplish anything in this art.

Yet I have boasted only of the medicine, and even in that not of myself, but solely of the grace God has given me. I would also repeat here what I said in chapter one of this Second Part, in the paragraph beginning Alwo and at the words Ist nun. Fourth, I refer those dissatisfied with what I have communicated to the bees. Let them observe how wisely bees conceal their work, so that no one can fully investigate it even through all manner of devices. From this they should gather that God the Lord, as though through nature herself, forbids us to disclose more, and should therefore excuse me.

For it has been decreed that a human being must eat bread by the sweat of his face; this art will be granted as little to the lazy and idle as to those who despise it. Besides, I have described not only a theory from which sound practice may follow, but also the art’s beginning, means, and end. I hope no one will blame me for exercising some reserve and not publishing a complete practice with every manipulation: otherwise I would have brought all the philosophers’ curse upon myself. Had I imitated their obscure writings and sayings, I would, like them, have led some readers into error. Yet on reflection I find that the blame belongs not to the philosophers but to those who fail to read their books thoughtfully and with diligent reflection.

If, despite my explaining matters as clearly and faithfully as possible, a reader cannot learn to recognize the philosophical phoenix and the subject of the Hermetic art from this account, or will neither accept the reasons showing that a universal medicine may likewise be prepared from rainwater nor believe what splendid arcana it contains, he will at least learn this much: all other materials, especially particulars, are unsuitable for the work. He will thus know to guard against the great waste of time and heavy expense into which countless people have hitherto plunged.