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BY
FENELLA LAVENDER
Introduction
The Steganographick Collection is a fascinating document in itself but when examined in regard to The Hypnertomachia Poliphilia and the later Chymical Wedding it takes on a new dimension. Because of the complexity of the works discussed here and frequent references to them, I have included a section from Day Five of the Chymical Wedding (hereafter referred to as CW)
, a copy of the Steganographic Collection[2]. (hereafter referred to as SC), and a synposis of the Hypnerotomachia Poliphili[3] (hereafter referred to as HP) as appendix I - III.
Goddess of Love
At the most central and intimate turning point in the narrative of both the CW and the SC, there appear some similarities so extraordinary that they cannot be coincidence. Consider these:
1. CW: The main character is separated from his companions, and takes a tour with his page as his guide, seeking further mysteries.
SC: The main character is separated from his companions, and takes a tour alone with Nephes as his guide.
2. CW: The altar with the everburning tree fed by it’s own fruit.
SC: The everburning tree fed by it’s ripe branches.
3. CW: The sleeping Venus (never met only seen), symbol of love.
SC: The everpresent hope of Olocliree (never actually met), the loves of love and friend of Nephes, who can cause her to be seen.
4. CW : The legend on the plaque “When my tree shall be quite melted down then I shall awaken and be the mother of a King”, and what the page heard revealed to the King by Atlas “When the tree shall be quite melted down, then shall Lady Venus awake, and be the mother of a King.
SC: The words of Nephes “And although she is that which is the unique excellence, thus is she known only by the King who will be born from her, & by the fair Queen whose mother she
shall also be, if one takes the trouble thereof”. And further information. “She is truly their mother, in as much as she is their soul & perfect form in two of her terms: for as soon as she is at the commencement of her adolescence, she can be the mother of the Queen: then having reached the perfect age, & being in the truth of her greatest beauty, she will be able to give birth to the King, who is the little King of the World”.
I t is as though the authors of both works, one published in France in 1600 and the other in Germany in 1616, had a mythology in common. It is certain that both works are alchemical, and that this is a central turning point of both, yet no other alchemical work features this myth, or these particular symbols. How did the author of the CW know this particular set of motifs?
There is this one small possible clue; early on the fifth day the protagonist in the CW goes seeking wonders, his page takes him to a place he had no right to be and where he sees the sleeping Venus - later he pays the penalty for this. It is a curious difference between the SC and the CW that in the CW he is not meant to be there, but spys this secret and pays a penalty. There is no suggestion of this in SC where the protagonist is told he is Nephes sister, and may return.
Andreae’s ambivalent[4] attitude to his masterpiece may be explained if the author, like the proponent of CW was acquainted with these mysteries because he had been somewhere he had no right to be, this would also explain Andreae’s (if he did write it) obvious discomfort with his authorship of the CW. This is of course speculation. The CW was published 16 years after the SC, so unless the author read
the SC itself they must have had some other connection. Andreae claims to have written CW 10 years prior to publication, this would be around 1606 and 6 years after publication of SC, plenty of time to have read it. It is also possible that they actually met, had friends in common, or participated in a ritual/group featuring these particular motifs.
However it happened, the point is that the central mythology of the CW, considered the third Rosicrucian document, was published 16 years previously in Paris. This implies Beroalde de Verville may have had some influence in the foundation of the Rosicrucian movement, a movement Andreae knew about, but whose members he was unwilling to betray.
Which brings me to my next point. The authorship of each of these works.
The Muse and the Artist
The authorship of each of these works raises a number of questions, in particular the HP and the CW lead one to ask “How could such dry Christian men of the cloth write just a single, inspirational, albeit heretical piece, in this manner and never approach this level of literary achievement again?”.
The Steganographick Collection
Recently the identity of Beroalde de Verville himself has raised some questions, the research of Claude Gagnon[5] suggests the legendary Flamel’s “Livre des figures hieroglyphique” edited by Arnauld de Cabalerie was in fact written by Beroalde de Verville, the names being imperfect anagrams of each other. This is further supported by a curious note left by an eighteenth century librarian at Saint Genevieve library concerning a lost tract called “Adventures d’Ali el Mosclan surnomme dans ses conquetes Slomnal Calife”, Paris 1582. Translated from Arabic by Rabi el ullae de Deon, this name is a perfect anagram again of Beroalde de Verville, while Slomnal Calife is an anagram of Nicolas Flamel[6]. It is now generally accepted that “Hieroglyphic figures” is a product of the late 16th/early 17th century[7], an allegorical work rather that an historical account of a 14th century[8] Nicolas Flamel.
That Beroalde de Verville wrote not just under his own name but others too, producing works attached to the Flamel/Perenelle tradition suggests that he may have been a far more active and influential figure in the alchemical tradition than previously suspected. It is worth noting that Gagnon has associated de Verville with the Flamel tradition, notable for the fact that Flamel’s legendary assistant was his wife Perenelle, one of the few women associated with the alchemical tradition.
The Hypnertomachia Poliphilia
Only in 1999 has the full HP finally been translated into English by Dr Joscelyn Godwin. The only previous attempt was by Robert Dallington in 1592, he summarized the first few books but ended just before the illustration of Priapus. In French, Beroalde de Verville’s translation of 1600 was preceded by a translation in 1546, the apparently lavishly illustrated “Le Songe de Poliphile”.
The HP was first published anonymously by the publishing house of Aldus Manutius in 1499. The elaborate woodcut initials at the beginning of each chapter of the HP make an acrostic which translates as “Friar Fransesco Colonna loved Polia passionately” style="mso-footnote-id:ftn9" href="#_ftn9" name="_ftnref9" title>[9]. This has inspired people to ascribe the work to him, but at least seven monks living in the monastery of Santi Giovanni e Paolo, Venice, in 1499 are said to have born the name Fransesco Colonna[10]. On the other hand Grasset d’Orcet, an important source of Fulcanelli, states that Francesco Colonna is no name at all but a degree in a masonic type order[11].
There is a suggestion that the commissioner of the book, Leonardo Crasso a wealthy Veronese lawyer who supervised the building of the quattrocento fortifications of Padua and knew something of architecture could have been the author[12].
Liane Lefaivre attributes the HP to Leon Battista Alberti, considering it a “legacy of a humanist passionate about his life’s work, and a manifesto in defense of humanism by a man who had been fired by an anti-humanist pope after a thirty year career in the papal service” [13].
The erudite translator of the of the SC, Stanislas Klossowski de Rola considers the Alberti authorship theory as unsound[14]. One reason to doubt Alberti authorship is that Alberti used Latin and the Tuscan dialect[15], the HP is in Italian syntax, interlaced with Veneto dialect and novel words invented and Italianised from ancient languages, the illustrations of monuments are covered with Latin, Greek and Hebrew inscriptions[16].
While the HP does not have these same overt Sleeping Love Goddess as the CW and SC, it is a curious thing that it inspired Giorgione to create the first “languidly lolling nude woman in a landscape in western art, which he adapted from a woodcut of a fountain with a relief of Venus watched by a satyr” [17]. Hugely inspirational, people as diverse as Bellini, Lorenzo Bernini, Jean de La Fontiane and J H Mansart who conceived the layout for the gardens of Versailles were all influenced by this work[18].
The issue of the authorship of the HP and even the designer of it’s illustrative woodcuts remains unresolved today.
The Chymical Wedding
In 1616 the third[19] core Rosicrucian document was published, the Chymische Hochzeit or Chymical Wedding, is considered to draw heavily on the style and content of both the Hypnerotomachia[20] and Beroalde de Verville’s “Histoire veritable ou le voyage des princes fortunes” style="mso-footnote-id:ftn21" href="#_ftn21" name="_ftnref21" title>[21]. It is interesting to note that while the Chemical Wedding is ascribed to the Lutheran Johann Valentin Andreae, supposedly written when he was only nineteen years old and published ten years later[22], it’s authorship is by no means certain. In his commentary in Jocelyn Godwin’s translation, Adam McLean expresses his doubts thus: “…from what we know of Andreae as an orthodox and eminent Lutheran pastor and academic, it seems unlikely that he could have devised such a profoundly esoteric document, which in fact has at its basis many ideas heretical even in Protestant terms". Adam McLean goes on to speculate that Andreae may perhaps have written a version, and possibly that version was reworked into the known work. Andreae does admit, in his biography, to writing the Chemical Wedding dismissing it a ludibrium/joke of his youth[23]. This is curious in the light of the point I made earlier, that the protagonist of the CW was an interloper.
There is however a way in which Andreae could have been speaking the truth that could also explain the potency of the work. Robert Graves classic, The White Goddess is in fact an essay asserting that all true art is inspired by the muse. Robert Graves mentions something of his own experience of this while writing the book.
I propose that that these three works, the HP, the SC and the CW were all inspired by this same unattainable muse. The authors were three ordinary men inspired by the Loves of Love. These are three inspirational works. It can be no coincidence that Philosophick Phecal, who knows the business of Olocliree is also called the Prince of Imagination in the SC - and only likes to commune with those who know him.
The identity of the author of HP is still a mystery, only the work itself, of undoubted influence and inspiration, remains to speak for it’s author. The protagonist of the CW has made it clear that the secret he saw concerning Venus was not meant for him and for which he paid a penalty. Andreae claims that the the CW was a ludubrium of his youth. Perhaps this is just the way it was, a discovered secret not meant for him, and why he spent the rest of his life as a Lutheran Pastor uncomfortable in the presence of the creativity of the Muse. The protagonist of the SC on the other hand is part of the family. The scant evidence available implies that Beroalde de Verville’s reaction to Olocliree, his muse, may have been to devote his life to alchemical works.
Family Relationships
The SC contains a curious section just after the exposition of the symbols of the frontispiece where the proponent discovers that his guide Nephes, the friend of Olocliree is his sister by “alliance and by fact”. This gives us cause to examine the relationship of the characters in the SC.
1. Wise Oboel - who hides himself in the tortuous dens of the grotto of Litie “…being hard pressed by regret that malice reigns so much in the world…” and who “should he persist in his disastrous opinions as it seems he will, this fine chain of cabala would be broken, to the detriment of all good intention”.
2. Olocliree - universal object of love, the Loves of Love
3. The Great Archeus - who takes pity upon benign souls and who with his daughter restitutes that
which was going to be lost.
4. Philisophick Phecal - the prince of Imagination, instructor and inquirer into the desires of the heart, who comes by the leave of the great Archeus.
5. Nephes - daughter of the great Archeus, the very one who can converse with Olocliree and can cause her to be seen by faithful lovers of her beauties.
6. The protagonist himself, who realises he is Nephes sister by alliance and by fact
So we have three characters in a direct relationship, The great Archeus, his daughter Nephes and the protagonist. Wise Oboel who has retreated, and Philosophick Phecal who comes by leave of the Great Archeus, all concerned with the affairs of Olocliree, the Loves of Love and to which end they have redeemed a secret. Could this be a Family of Love? Did the protagonist of SC realise his relationship with Nephes as a result of his initiatory experience? There is no evidence to relate this to the movement known by this name, but this IS a document whose central character is a Goddess of Love, her friend Nephes, her father Archeus, and the proponent who also discovers himself related to this family, are all passionately concerned with the affairs of Love.
Men of Desire
Many religions, most obviously Buddhism, place human’s desire as the cause of worldly strife, the idea that an end to the desires of men would signal an end to conflict, that lack of personal desire allows a person to contemplate the spiritual and not become embroiled in the material affairs of men. Freedom from desire is their aim. The SC has a very different approach, it is full of passion and desire, for instance:-
“Now our souls impassioned by her subject…”.
“For I still can picture to myself her beautiful eyes, bright sparks of affections causing infinite desires, I consign to the equitable term of my sight this beautiful mouth that proffered so many oracles, & in going over all the meetings of such beautiful gesture.”.
“…the excellent Nephes…who can cause her to be seen by faithful lovers of her beauties.”.
“We were going ever forward, devouring with gluttonous eyes everything that had the appearance or similitude of beauty…”.
“But, oh simple one in affections, where have you learnt that the loving practice must be hazarded in a group? Do you not know that Love being unique, wants subjects who have no other intentions beside themselves?”
“…I was almost compelled to abandon you to the vain pleasure that you took in being with them, to make as if you knew full well how to be a Lover: let that never be, thus rather from this moment be true to yourself, then the secrets will flock to you, for they do not love the wind: the honours of the world are to them but profanation:”.
“That is why I advise you if you are a faithful lover of Olocliree…”
This is by no means all possible examples, but enough to get the feel. This is not remote from desire, this requires intense passion and devotion to the one thing. Founded well after the writing of this document, the Martinist movement still emphasizes the heart in it’s teaching, it’s followers are “Men of Desire”. Louis Claude de Saint Martin knew of the value of Desire and understood it’s application. This is not aloof and dispassionate. This Work is for those who are truly, passionately dedicated to it’s cause with the persistence and enthusiasm of a lover. Desire is a powerful tool.
The Southern Jasper
At the very opening of the SC, before even the exposition on the symbols, we are introduced to Olocliree and are told that a truth prophesized upon a wise oracle is engraved upon a southern Jasper which one sees in her dwelling. On it is written:
“Olocliree, universal object of love, filling the world with her name, shall have such excellences, that even after she shall have been withdrawn from mortals, still shall she be well beloved so much so that several will come into this grotto, to have at least the good luck of breathing the same air as this miracle of Nature, this Marvel of the World.”.
Steel and Singer have been quoted extensively on the Greek and Egyptian term translated as ‘emerald’, which was used for emerald, green granites and perhaps green jasper[24].
The Emerald Tablet of Hermes is not mentioned at all in the SC, yet it must bear some relationship to the Southern Jasper. Towards the end of the SC a great deal of detailed information on the matter of separation and joining is given, greatly more than in the Emerald Tablet itself. For instance:
“Hold as a constant resolution that perfection is not obtained by a constrained order, leading to some goal forced by intolerable involutions, but by the necessary & legitimate one which is equitable, thereby one must not ruin anything to establish, in any way spoil the excellent to restitute it, in as much that it is not reasonable to trouble to enlighten, to kill to vivify, to reprove to tame: it behoves to develop in order to find, to excite to incite, & at least in appearance to resolve the most in truth.”.
“…if this essence is once known to you, you will know it perfects itself without dividing anything, for never does nature in effect lay claim to it, but formally, separating the ugly to adjoin the beautiful, to diminish the unpleasant, in order to augment the
agreeable, conserving the whole & multiplying the virtue, through the effect of which nothing is disjoined, nothing is apart or separated, although erased, & in fact the accidents are not separated but erased, as they fade without diminishing in any ways the quantity , of which they would have been set apart had they been separated, in as much as to separate signifies to set apart, & like disjoining, which is to be avoided, since through disjunction one unfastens the specific and natural ties, which can never be restituted, nor others put in their place.
“That which once is cut may not be soldered again, to become as united as before……..there is no means by which they could again become what they were before their separation.”.
“Thus to speak truly, to separate when there is no need to do so is to insult love which only requires union.”.
“There is nothing so heavenly destined than the subjects of love, which are faithfully united, therefore for your own good be extremely discreet, & do not ever think of joining Apaxe with Olocliree, although it appears to be the duty. Flee, flee this thought….thereby she flees what Heaven has disunited, & that nature has made separate.”.
“That which by nature is altogether separate, and even in appearance, being by other distinction, will never be absolutely conjoined, not mixed exactly. The substances divided by nature cannot either be conjoined to their very depth, nor concentrically.”.
“Above all do not dare to undo that which is done. You would not know how to incline nor induce nature otherwise than for that which it is destined…”.
“For this reason know that what was united with the faithful tie of nature & love, should it be violated, or undone, cannot be restituted anymore: the oath broken, then mended, is no longer that initial faithfulness: it is done for, one could not reunite the disjoined parts…therefore one must not be obstinate in separating that which nature has conjoined, nor be obstinate in uniting that which nature has not destined reciprocally one for the other…”.
This is just a selection. The Emerald Tablet is particularly concerned with Fire and Earth, but the SC is focused on Fire and Water. Both are concerned with separation and joining, however the advice in the SC expands on the Emerald Tablet information, and knowledge of Olocliree appears critical to this understanding.
In the Emerald Tablet Hermes claims three parts[25] of the wisdom/philosophy of the whole world/universe. The SC implies the engraved southern Jasper of Olocliree may be the fourth part, a key. For example, engraved on green stone, if North, East and West are three parts, obviously South would be the fourth. Wildly speculative as this is, this arrangement is mentioned in the SC itself regarding the “correct prototype of the veritable chaos, upon which depends the subject of our hopes”:
“In this distinct confusion were all the Planets, the Moon toward the East, Mercury in the North, the Sun in the West, with most of the others inclined upon this strip. One saw Venus rolling in the South.”.
Coils of coincidence are everywhere in the SC. Some of them at least must be worthy of consideration.
The Lost Secret
History is replete with many tales of lost treasures and secrets. The SC is unique in that it has found the lost secret and frankly tells us what this particular secret was and how and why it was restituted.
What:
“…and none may have access to the holy limits of the great secret, but by means of the ordinary tradition which is now detained, as well as tied to the tongue of the wise Oboel…”.
“…so that by means of a new link it should still remain for the relief and consolation of faithful courages.”.
Why:
“He [Oboel] hides himself in the tortuous dens of the grotto of LITE, & it is not easy to accost him, & mainly in the mood that I know him to be in, being hard pressed by regret that malice reigns so much in the world that it has more authority that goodness…”.
“For this cause which I consider a most unsettled misfortune about to befall, & to cause untold damage, is should Oboel persist in his disastrous opinion as it seems he will, this fine chain of cabala would be broken, to the detriment of all good intention. Forecasting which the great Archeus, who takes pity upon benign souls, has remedied it…”
How:“For this reason he has allowed me to surprise him while he slept, & to steal his memory, which I have extracted from himself, and have read therein as in a picture the whole of his doctrine and remembrance, in that which concerns the affairs of the excellent Olocliree, who is as I know, oh dear ally, the unique object of your affection: I have therefore applied this memory to my intelligence, which having received the entire impression of that which is contained in this abundant memory; I set it back in its place before the decease of his sleep. Such is the means to restitute that which was going to be lost…”.
The relationship between Oboel and the Great Archeus is curiously reminiscent of that between God and the Lord in Genesis -
“5. And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
6. And it repented the LORD that he had made man on earth, and it grieved him at his heart”.
This “fine chain of cabala” and “access to the holy limits of the great secret” has been preserved for the “relief and consolation of faithful courages”. It is fair to assume then, that this secret brings relief and consolation. In restituting the secret Nephes has to read, as in a picture (symbolically?) the whole doctrine and remembrance of the affairs of Olocliree, who we have been told is the loves of Love, the Universal Object of Love, it is this that provides the “new link” now that the “ordinary tradition is detained”.
The “new link” then, replacing the “ordinary tradition” is the restituted secret, it provides relief and consolation and is to be found in the Doctrine and Remembrance of Olocliree. The SC then provides a commentary by Nephes upon the series of alchemical symbols that appear upon its frontispiece (the ones she read in the mind of the great Archeus?), then launches into the proponent’s dialogue with Nephes, providing further information of a definitely alchemical character.
Not many secrets of this nature are this particular or specific in their explanation! It is no wonder that Beroalde de Verville expresses reservations about publishing his book, and exposing it’s contents to “any profaner”. Curiously he concludes the section on his reservations with the statement: “It shall however occur according to the ordinance of the great Master”. It is also worth considering the personal risk of publication, to which the author pays no attention, Giordano Bruno was burnt at the stake in 1600, the year of publication of the SC whose contents and ideas can only be defined as heretical.
Secrets
“But all eyes are not capable of seeing that beautiful secret, which has no other defined goal but perfection.”.
While this is disappointing, it is reasonable in that all people do not share all qualitites. For instance some grasp mathematics but cannot sing and visa versa. Some, of course, are uninterested in alchemical documents.
“Then my brother, believe me, I beg thee, that what is easy is the most beautiful. Secrets wrapped in difficult return, & that are coiled in devices of apparent excellences, are in reality so secret, that they remain so eternally, & in such a way, that never does one discover them: and the knowledge that they suppose remains so secretly dead in such labyrinths that none is enlightened thereby: be advised that difficulties bring nothing but trouble, diversities corrupt the unique existence of truth, which is simple and easy for those who know it, but infinitely far from those who ignore it…”
“It is certain that God has not given the love of science to plunge the mind into trouble & perplexity, but the human spirit distrustful of the sovereign grace, iniquitously and without cause dives into subjects wherein he ought to have patience and humility, to intervene only to glorify his maker:”
This is encouraging, it implies that the secrets of the SC really are not so obscure as to be utterly unattainable and therefore useless to us.
Conclusion
There may once have been a group of people conversant with the secrets of the Lady of Loves, a group so secret that it was better to deny it’s existence than to admit to it’s membership. They could afford this denial because they understood that this secret and the Lady of Loves was powerful enough to reveal itself.
All three documents, the HP, SC and CW are both inspired by the muse and inspirational. The HP has inspired many artists and the Gardens of Versailles, the CW has inspired Rosicrucian and other Initiatic orders, the SC itself is strangely quiet in what it has inspired, but it seems that the author of this work, unlike the authors of the other two works, was directly involved in the alchemical movement and published influential works of his own and under other names.
What seems the most incredible is that a published document by a figure of the 1600’s with well established links to the alchemical movement, an earlier reference to a central theme in the CW (the third Rosicrucian manuscript) and a lost and redeemed secret should be so overlooked. In English a few have discussed the symbols of the frontispiece (actually discussed by de Verville himself in the SC) but discussion of the document as a whole is not available in print nor any comment on the myth of a sleeping Venus with an eternal self fed tree who will awaken to be mother of the King of the World.
Steganographick Collection
Containing the intelligence of the frontispiece.
It is not disagreeable to good minds to depict to them that which they know, & there is no wish that solicits the heart as much as the desire to know: & because of this we shall tell of past fortunes, & what traverses befell us, while we were transported with the delights of our affections, tending to replenish our heart with profitable science, in order that you who have provided your soul with perfection, should be joyous to see that there are some who follow your allures, leading to blessings, & that those who sigh for Philosophical encounters should have their fantasy enticed with perfect contentment .
Our Druids have left us by a happy cabala, a little ray of truth, which still remains in the order of the reminiscence practiced in a certain place. Having heard of it from the learned Hamuel, we ventured to go forth, & above all for the love of the excellent Olocliree, who is so beautiful, that Love always has triumphed through her eyes, thus is she the loves of Love, who too many times has forgotten his Psyche, to live in search of her, & not in order to commit adultery, but to recognize in an excess of perfection, how much chaste affection is excellent at the expense of lascivious cupidity. This beauty still childlike easily steals all hearts; young, she softly ravishes them; old, she possesses them chastely, & always modest she satisfies the souls exalted on her behalf; even absent she spurs them with vehement desires of seeing her; present she consumes them happily; disdainful she has always amiably consoled them; & favorable she has totally brought them to the sovereign degree of beatitude: Never has she caused jealousy between those who have sought her, but rather moving them by the impression of just & faithful thoughts of dissection, renders them united in the quest of her good graces. There is to be found a truth prophesized by the mouth of the wise oracle, & engraved in a southern Jasper which one sees in her dwelling, upon which are these words:
Olocliree, universal object of love, filling the world with her name, shall have such excellences, that even after she shall been withdrawn from mortals, still shall she be well beloved: so much so that several will come into this grotto, to have at least the good luck of breathing the same air as this miracle of Nature, this Marvel of the World.
Now our souls impassioned by her subject, enamoured by the report of that wise old man, venerable in presence, veritable in discourse, & profitable in conversation, we resolved to go and visit the place whence destinies had placed such perfect abundance. This place is precisely in the perfect temperature of that inferior globe (thus do we call the earth, although it rolls itself impetuously around the Sun, which seasons it according to its encounters with its heat) & this abode is found under the most felicitous climate in the world, at the place receiving in any given order all of heaven's precious gifts, which was established at the very time that the stellar harmonies made a part of century similar to the golden age. Having entered this holy Tabernacle, I think that it was the joy of obtaining our desires, we had our senses filled with an excellence which is not to be compared to any common delectation, & we no longer had any other care besides this meeting, so that our remembrance was ruled by the truth, that makes us judge that humans have memory, but very little in comparison with their hopes: Here is the point which must be called true, so that in order to judge of it exactly, & according to the truth of which we are votaries, which compels our innocence to declare it, I do not quite know what the instant was of this possible delectation, & to remove any diversity which might make one doubt of it, it was the hour when the delights of dreams are shaped, & that is where I lay claim to such felicity, as the least unhappy part of our life is that which is employed in necessary sleep, which is the image or perfect idea of the sweetness of sweetness itself: That if during the time of this blessed rest one enters into some difficult visions, & that the soul should be forced by unhappy apprehensions, one may easily withdraw, if by shaking loose this bad spot, one reintegrates oneself in the goodness of one's quietest respite: & if it should also
happen, (as is most common as nature inclines to all contentment) the spirit is softly wrapped in the agreeable shades of the opportune sweetness of prosperous fantasies which conveniently relieve the heart, one diverts oneself, one dives therein, & dwelling prettily therein, one remains in this ease as long as one can, in order to savor at length the delicious pleasure which is perceived in such felicity. But before going further, I must pour forth my conceptions, & give vent to that fire which makes my soul boil. If I knew that any profaner should dare to extend his detestable hand toward this book in order to handle it, or that some unworthy person should come forth to peruse it, that some arrogant superstitious being gobbling the reputation of fair souls, should draw therefrom any pleasure, or that the clever spectator of sovereign profits with envy should seek therein the good that only belongs to the loving hearts, I would break the pen that traces such revolutions of fine mysteries, I would wish in forgetting myself to withdraw the whole memory there is to picture to oneself the contentment which is practiced in veiling prettily with the drapes of fine fictions, that which is rare, & sole expedient to wit to rise above all that is virtuous, & in frustrating myself of the life of my life, I would abstain from dealing with the fruitful baits that attract to sacred voluptuousness. It shall however occur according to the ordinance of the great Master.
Having reached the sacred precinct, & casting the glances of our eyes upon the marvels of the place, there appeared before us a Nymph so beautiful, that I believe she is the archetype of beauty, & the formal idea upon which nature fashions the sovereign artifices of her works, the bafflement caused me to remain with one foot suspended as if I had been some antique figure balanced upon a pedestal, & remaining thus arrested I beheld her, because never had any object filled with such delight the capacity of my sight, beside this one. This beauty did not present herself to us in the revealed fashion which is customary with several of our ladies, who take more pleasure & esteem themselves of better grace in donning themselves with presumption, than to fashion themselves modestly with humility. In a fashion without artifice, & as devoid of any strange intention, she behaved in this encounter with the required naivete which contents the spirits with affection. If all of this is a dream, oh blessed dream, I take thee back to the most beautiful of dreams, & if thou wert some divine substance, I would hang up for thee a painting or any other desirable votive offering, in recognition of thy favors. But would it not be better still, would it not be a naively reported truth, in proportion of a quite perfectly agreeable essence ? For I still can picture to myself her beautiful eyes, bright sparks of affections causing infinite desires, I consign to the equitable term of my sight this beautiful mouth that proffered so many oracles, & in going over all the meetings of such beautiful gestures, I impress in my heart the same fashion of her who forever shall have all power upon my will. She was not the beautiful Olocliree, as she herself told us, but she was her dear friend the excellent Nephes, daughter of the great Archeus, the very one who converses with Olocliree, & who can cause her to be seen by the faithful Lovers of her beauties.
Having reached the first steps of the perron, which led to the interior conclave, she, while discoursing upon several topics continuing the thread of those with which she had kindly received us, led us into the hall telling us: It must be that your good destinies have prepared you for better than average fortunes, having met me to be received with primacy of gentle access, & familiar words, than you would have met on another occasion, because our servants rather rude & presumptuous, would not have had the regard to honor that one must
show the wise inquirers, & what is all the more, is that you must take advantage of much good fortune in having found this place almost unknown to the world. I recognize that the sovereign Archeus (my father) has led you to it, after having introduced you into the legitimate paths, that make one find the way to reach this desirable den. And to speak truly, it is not easy to find oneself therein so propitiously, no matter how much care one takes. Thus truly holding propitious the will of my father, which I consent to strictly observe, I would communicate nothing to you without your most excellent fortune. Thus know that my father alone has given me the intelligence that I wish to communicate to you, & none may have access to the holy limits of the great secret, but by means of the ordinary tradition, which is now detained, as well as tied to the tongue of the wise Oboel, who today has his dwelling far remote from the countries where are to be found, & in which land the inquirers. He hides himself in the tortuous dens of the grotto of LITIE, & it is not easy to be able to accost him, & mainly in the mood that I know him to be in, being hard pressed by regret that malice reigns so much in the world that it has more credit & authority than goodness, which yesteryear was the nurse of fine hearts, who busied themselves with legitimate occupations.
For this cause which I consider a most unsettled misfortune about to befall, & to cause untold damage, is should Oboel persist in his disastrous opinion as it seems that he will, this fine chain of cabala would be broken, to the detriment of all good intentions. Forecasting which, the great Archeus, who takes pity upon benign souls, has remedied it, so that by means of a new link it should still remain for the relief & consolation of faithful courages. For this reason he has allowed me to surprise him while he slept, & to steal his memory, which I have extracted from himself, & have read therein as in a picture the whole of his doctrine & remembrance, in that which concerns the affairs of the excellent Olocliree, who is as I know, oh dear ally, the unique object of your affection: I have therefore applied this memory to my intelligence, which having received the entire impression of that which is contained in this abundant memory; I set it back in its place before the decease of his sleep. Such is the means to restitute that which was going to be lost, for he would with life have extinguished what science he possessed, which (possibly) could never have been withdrawn from the recesses where oblivion might perchance have kept it eternally wrapped up. Having completed this salutary discourse, she led us further to the Palace of Prudence, & made us behold several symbols of the mysteries most admired by the laborious ones, who day & night sigh for philosophick sweetness: as much for the eternal memory due to the Father of the wise, than to attract the hearts capable of instruction. The figures that we saw had been preserved, according to the statute of the first Doctors.
On the left side is the effigy of the Patriarch, who first among mortals practiced the occult encounters of the science of perfection: the appearance that we shall deduce will render possible the remainder & the progress of the same true subjects that we have in mind. The seat of this great Philosopher was depicted with a beautiful marble elaborated with Mosaic, & speckled with mosaic gold, which in olden days Jupiter King of Crete invented. We shall see it according to its full design in the hermitage of the Maiden, if God grants us the grace that we may lead you to it. Therein resided peacefully the venerable figure of a fine old man, having an elongated beard in the Nazarene style, the rest followed with as many lineaments as grace, from his mouth proceeded forth a crescent, whose horns pointed Heavenwards: below between his feet we noticed the figure of the Sun. His robe was here and there spread out, according to the majesty of the draperies that serve as ornaments to his magnificence. This representation holds in his hands, upon his knees, the book of glory, sown with flames & tears, of which the whole book is written: & these Elements are the two exact intelligences, containing the two hieroglyphick designs of the fateful Bough, which naturally is the product of two substances. This mystery made us mindful to seek where the opening of the volume might be, which truly in this place was a real book, not portrayed as it is uniquely desirable. It was tied to the neck of the figure, hanging from a chain, made from the true golden blade of the foliated earth of the Wise: What incited us further in this first desire, is one of the principle Sophisms of the ancients, of which we were to learn a little, not quite enough however to be enlightened by truth, but to know that it was properly that such Sophisms, were by the good Nephtes interpreted for us, true Lies, or lying truths: & although we were mindful of those tears & flames, which we could not comprehend well, she told us this parable:
He who sometimes has seen the drop of putty change & by pressing it has caused a limpid tear to issue forth, should take care, & he will see at the time prescribed for the gentle pressure, fire proceeding from the philosophick subject, a similar substance: for as soon as its violet blackness shall be excited for the second time, it will give rise to something like a drop, or flower, or flame, or pearl, or other similitude of gem, which shall be diversified until it will flow as a whiteness most clear, which afterwards will be capable of dressing itself with the honor of beautiful rubies & ethereal stones which are the true fire of the soul & the light of the Philosophers. She still had those fine words upon her lips, when the great serpent Orthomandre darted from his water & causing a great noise compelled us to observe him, he was frolicking in his flowing waves, where we see him floating in the billows, & causing great tremors, with his flaming wings he was diversely mixing the contrary qualities, wherein we observed with pleasure the solace that he took in deducting his fiery tongue into the waters, a single object seemed to suffice, in as much as our root is unique, but accidents being in great number, & having the good luck & the convenience of seeing more, it would have been a criminal sin not to make use of such good fortune, & a testimony of wishing to wallow in ignorance, to refuse to our eyes the many delights that offered themselves in this Palace. And then as it behooved us to make a good provision of everything that might present itself, & to allow it to be garnered by the mind capable of it, we retraced all the places and spots where there were rarities. At the forefront of the hall below was the true naïve and correct prototype of the veritable Chaos, upon which depends the subject of our hopes: there were reported the lands thrown indifferently hither & thither, & without art, amidst the running waters, gold in waves, & distilling gold in drops in the air, not quite distinguished from fires borne everywhere at random in this unmixed mixture, confused with respect to its proportion without symmetry. In this distinct confusion were all the Planets, the Moon toward the East, Mercury in the North, the Sun in the West, with most of the others inclined upon this strip. One saw Venus
rolling in the South. Mars was placed between the Sun & Mercury. And below the Sun Mercury shone forth, & Jupiter had a more westerly intention: & as much in appearance as it seemed that those were the Planets, however there was nothing of them, but their sole powers or souls, which are the occult virtues which must be made manifest by the operations. In the middle of the Chaos is a little globe fortunately distinguished, which is the eminent place of the relationship of everything that is useful to this research. This little place more capable than the whole, this part comprising its whole: this accessory more abundant than its principal, opening the point of its treasures causes the two substances, which are but one single one, to appear, whose Mercurial form is a drop, or tear, & the Sulphurous as flame. From these two is mixed the unique perfection, the abundant simple, the composed without parts, the only indivisible, known to the Wise, whence proceeds the Bough of Destiny, which spreads evenly even beyond the Chaos, from which it proceeds without disorder toward his legitimate end, & this according to its fine union of unity that surpasses any equality of any other desirable work; this branch of perfection proceeding from the monuments of the Chaos is accompanied by the heat of the continuous fire, which by the vigor of its good flame quite abundant in exquisite heat, nourished by humid abundance, caused by the antiperistasis of its nourishing effect, & occult virtue, gives birth to a fine tree rising growing quite tall, & more than three times higher than the rising flames that nourish themselves within its foot, at the expense that its fires lengthen. The Demon Armostose happens by suddenly cutting the ripe branches, & making them fall into the fire to continue it & nourish it with its permanent radical substance, until the fairy torch has been lit therein that shall guide the Lovers in the obscure alley that leads to the residence of the fair Olocliree. Beyond the fire is the Duel of the two antique snakes, newly born, & so well nourished that already they are quite perfect, & so full of strength, that the sliding one not
wishing to yield to the winged one, nor he to the other, they are joined in cruel battle. Malicious were those who of yore suggested that they swallowed one another, the one seizing with his mouth the tail of the other, & that thus they mutually caused each other to die: for we have seen the real figure, & discovering what the truth is upon which quite another discourse has been cast about these snakes, & we have known that they strangle one another: & the one & the other squeezing each other so strongly by the tail, tying it to each other in a rage, that they extinguish one another, the flying one having spread his wings upon the earth to receive their bodies which will be united in them in their putrefaction, from which they must come out again, not as two, but as one, as they are born from a mother at the same time, & this rebirth will be the pure substance, that threading itself in the Bough by the blood of the dismembered Lion, shall graft the tree from which will spring the worm from which shall be made the Phoenix, which growing perfectly, will become larger than his nest, & more widespread than the tree, which lacks a complexion of soul which in the Phoenix, is informed & informing, the Phoenix extends his wings upon all felicity, & grows by the hour in his perfection, those hours are determined by the animal nourished in Memphis, which unique in nature lets its waters flow two by two of our hours, which are the happy terms, comprising those of the wise. The perfect bird having become rare, because it is of pure qualities may fly to Heaven in the Planets, & even frolic at the center of the earth, & to him belongs a fine grandeur of strength : that is in being unique, he is by himself as strong as all the birds of a species, who might each be of the same size, & because of this, he holds in his claws on the left hand a magnificent horn of plenty, from which as a symbol of happiness falls a flowering rose, which blooms in perfumed petals, of which one falls upon an old tree stump, from which through its enlivening touch, & generative faculty, a little blade is born which becomes a light branch, from which drops a tear, which transforms itself into the fountain of youth, upon which presides Janus, become child, as he appears to us having two faces of plump children, joined inseparably above the point of the fountainhead. Here is one of the perfect goals of felicity, here is the beginning of rest after the terrible labors that one has suffered. For the one who will manage to recover one flowerlet from these flowers, shall obtain therefrom abundant fruits, & will have the sacred pledge & the holy deposit that must be offered to Olocliree to partake of her good graces. Who shall taste the liquor of this fountain, will be assured to be able to withstand all the ardent hardships, wherein one must be hardened following the tracks of love, & who from the ardent humor of this drop will be able to excite the lively flame that sometimes explodes from it like lightning, will be able to light his torch, that shall lead him into the secret cabinet wherein is received the contentment of the happy enjoyment of Olocliree.
We were going ever forward, devouring with gluttonous eyes everything that had the appearance or similitude of beauty, hiding secrets, when the fair Nephes my gentle sister (by alliance & by fact as she declared when we were alone) came to interrupt us, by which she made a manifest demonstration of the truth of our kinship, which cannot lie. Thus speaking to us with a fine kind of artifice, she gave everyone some manner of occupation, thus it was easy for us to part from the group, therefore having crossed a small portico, which was not noticed at all by the others, who went seeking us here and there in this den, where infinite pleasures made them almost forget our absence, we entered into the inner courtyard, all in polished glass by a surrounding lake: I followed my intentions casting my sight everywhere, when suddenly I saw coming out of the East the apparition of a venerable man magnificent in greatness, & excellent in form, I shivered a little, although with ease, in as much as what I saw was agreeable, & the goodness of my heart made my soul gently swarm with this suspense. My good Nephes informed me about what I was seeing, this is (said she) the notable & great Philosophick PHECEL, who comes by the leave of the great Archeus, to instruct you & inquire of the desires of your heart. Had you attempted this adventure without communicating yourself to so many people, you would long ago have been enlightened. But, oh simple one in affections, where have you learnt that the loving practice must be hazarded in a group? Do you not know that Love being unique, wants subjects who have no other intentions beside themselves? Thus, one had to hold oneself apart to make the right encounter, following your trial others will be instituted, time has flown, & you have remained until this hour without a good resolution, still poor creature you could not comprehend me, you were dying to bring the others here with you, & I was almost compelled to abandon you to the vain pleasure that you took in being with them, to make as if you knew full well how to be a Lover: let that never be, thus rather from this moment be true to yourself, then the secrets will flock to you, for they do not love the wind: the honors of the world are to them but profanation, & the fruits of our loves are ashamed by the presence of commoners who are profane for the most part: do you want that which is unique to belong to any others but the single-hearted? By this several, perhaps even all the wise hearts shall understand whether they are worthy of Heaven's benefits. The terror that this unexpected specter had caused me, did not touch my
heart as much as this remonstrance, by which I was as if drawn from the depths of an idle sleep that the shame of sadness can bring about, I did not know if this discourse was a sentence to reject my claims, & I almost abandoned my courage to let it flow unbecomingly, without remembering that Love diversely exercises hearts who have assurance, & that despising the degenerate he benefits only the valiant, I turned everything to good account, assuring myself that my good Nephtes remonstrated with me to instruct me, & not to estrange me. Therefore approaching the great PHECEL, I felt a little fearful emotion from this mock scarecrow, however I resolved, remembering that I had learnt in the past that he only got along with those who knew him, & only familiarized himself with those who knew how to handle him with good grace. And to be among the latter I observed him in profile, & his face seemed to me so austere, that had I not withdrawn into myself in order to vanquish the disgrace that pressed about me with fear & defiance, I would have been so wrapped up in stupor, that I would have lost the desire to go beyond. I looked at him from a third vantage point, & I found his face to be but threats of discomfort, presence of troubles, & loss of hopes. Finally looking at him I saw him full on, & then all the fears leaving my previously astonished soul, I had the leisure & occasion to observe his grace, his proportions, his air, & everything that he had that was remarkable, & I recognized him to be possessed of a serene forehead & so gracious a gesture, that I was a lot more assured than when I had been afflicted before meeting him, which to me was an adventurous omen of prosperity, a happy assurance of consolation, & a sure certitude of constant felicity. Thus finding myself so well with the Prince of imaginations, I rendered myself attentive to notice him, & to hear the maxims that he proffered, as if in haste, all the more since he does not wish to communicate himself at length, considering it unworthy of his greatness to be prolix in discourse, & too much approaching profanation to volunteer a little more than very little; while speaking with grace he touched my hand, as if wishing to tell me that I might be welcome, & he left me with the debonair Nephes, who in an efficiency of prosperity, promised to rmake me happier than all the Lovers, servants of Olocliree, a name I cannot voice without all due reverence. It is to those who are well born, & have the state of felicity as their birth ascendant to rejoice. The great Phecel having retired in his vault, Nephes told me about several marvels of the place, of the ordinance of that which is practiced there, & of what is permitted to report thereof. I fancy that I still see this precious monument of disjointed coral whereby precious airs were
gathered in distinguished forms, & this pleasure was so naïve, that I persuade myself to be at the same instant that I heard & saw her discoursing thus. Heaven being just, returning everything to us as the price of our labor, does not wish that fine souls should be incessantly frustrated of the fruits of their works, & for that reason allowing that love should impress his forces in fine hearts, causes desirable things to have a feeling of gratitude for the passions excited upon their occasion, & therefore our beautiful Olocliree is no less desirous to be sought, than her faithful Lovers are passionate about her: if it were otherwise, she would do wrong to her beauty, which is the fairest object of the affectionate courages. She takes pleasure in being loved, & all her desires inclines her to the soft solicitude of perfect Lovers: but she will admit only the one who can judge what perfectly legitimate love is. And because of this the intellective power animating the angel presiding over her affections, has set in curious souls all the pure intentions of love, to which any heart of desires reduces itself for all subjects. By which as is it evident, all the sages have practiced the art under the shadow of the most beautiful folds of love. Love has been, & still is the gracious brush that has traced all that is rare & destined, as much between the superior powers, than with the inferior ones, & that which is of their subject. That is why the Chaos of our ordinance rests upon the stem of Myrtle, which is the symbol of love, & as love spreads happily everywhere: one sees here, Myrtle, growing in infinite branches on all sides of this place, & this stem thus dilated, demonstrates that all our diligence lays claims to nothing other than love. Know, see, & hear, & you will prudently observe that all the most precious, magnificent & good mysteries, have been hidden & retraced under the beauties of love, for love is the soul happy with everything: there is in old French an equivocalness, containing the derivation of love, written in capital letters, L'AME-HEUR (Soul Fortune), as if one meant that love was the good fortune of the soul, & as the terms have changed, as formerly one said doulour for douleur (pain), one used to say AMEUR, & now AMOUR (love), & then for a correct intelligence of what it is, the love of every one is one's prettiest & most intimate desires, & to enjoy one's loves is properly speaking to abound in the fruition of hoped for excellence, not in effects that cause sadness
by their perception, or danger by their accomplishment, or sin by their meeting; but permanent joy in finding them; accomplished security in receiving them; & durable glory with the advent of their legitimate end. The profane have set a veil upon the eyes of love, because they did not dare to cast their sight upon his divinities, whose rays they could not withstand: but the sages who live according to equity, & behave themselves according to the spirit of the sentences proposed by truth, represent him unbound, as he actually is: if some have left him with such a blindfold, it was to frustrate the unworthy: for in fact Love is brother to the light, & her true guide illuminating everything that is capable of so being: & there are but those who are in misery of ignorance to whom he is blind, not that he is, but it is they who believe they see, when they have no eyes, as opposed to the children of light, whom love guides by the paths of correct knowledge: or if by chance there should be darkness, then by the sincerity of his magnificent operations he removes all shadows, & dissipates the difficulties that would detour the intentions: & is also truly the torch of souls & the broom casting to the wind the straws of ignorance, thus ignorance in our subject is a manifest fault, & a notable sin: for this reason, so that you should not be among those who are rebellious to the order of innocence, to which all true Philosophers, & perfect Lovers belong, I shall equip you with certain maxims, which often ruminated in your heart, will render you capable of enjoying your blessed loves & of the enjoyment of your object: to attain which there is but one way in which he who finds himself therein encounters every felicity, as being the only one truly blessed: & I am often sad to hear that some whom I would like to help, ignore my advice & although they have one of my sisters as a guide, & sometimes either myself, or our great universal, they still hold this path in horror, & they disdain this way, as it seems vulgar to them, because it is quite frequented: but be advised that it is only chosen by those most in tune, & that those who are distracted thereby have troubles with their imaginations, not that they obtained them from the great Phecel, but from the trouble in their understanding, which judges without science. Then my brother, believe me, I beg thee, that what is easy is the most beautiful. Secrets wrapped in difficult returns, & that are coiled in devices of apparent excellences, are in reality so secret, that they remain so eternally, & in such a way, that never does one discover them: & the
knowledge that they suppose remains so secretly dead in such labyrinths that none is enlightened thereby: be advised that difficulties bring nothing but trouble, diversities corrupt the unique existence of the truth, which is simple & easy for those who know it, but infinitely far from those who ignore it, the smallest and most abject device practiced by the most ignorant of craftsmen, is extremely difficult for he who does not know it, even the wise admire trifles, despised by the lesser: If that is continuously seen, then how indeed will it be with our subject so much more admirable, useful & necessary? It is certain that God has not given the love of science to plunge the mind into trouble & perplexity, but the human spirit distrustful of the sovereign grace, iniquitously and without cause dives into subjects wherein he ought to have patience & humility, to intervene only to glorify his maker: that not being the case, hence thrusting himself often with impetuous desires for illegitimate causes, it so happens by the efficacy of error that one stumbles at the abyss of vanities, because one has voluntarily tripped against the obstacle of presumption. Now the Saint having given the science to render the mind quite clear by the events, communicates its principles to his own to establish their souls in perfect habit, & in order to do so he grants the organ of mundane organs, not to all, but to those who by the happy encounter of the effects of wisdom arrive at this desirable point. But all eyes are not capable of seeing that beautiful secret, which has no other defined goal but perfection. And indeed as God has not given the love of science to plunge the mind into trouble & diversity of confusions, but rather to render it clear & susceptible of all agreeable & just forms, & the effects of it that he allows therefrom to the good souls, are but to establish them in their best subsistence, in order to reach which one must proceed with righteous & perfect means. Hold as a constant resolution that perfection is not obtained by a constrained order, leading to some goal forced by intolerable involutions, but by the necessary & legitimate one which is equitable, thereby one must not ruin anything to establish, in any way spoil the excellent to restitute it, in as much that it is
not reasonable to trouble to enlighten, to kill to vivify, to reprove to tame: it behooves to develop in order to find, to excite to incite, & at least in appearance to resolve the most in truth: it is not the fruit that must be desolated but if it may be said, it is the seed that one must agitate and render corrupt, that it may rise thereafter in fruits much more desirable than it seemed capable of. If then you fancy faithfully accomplishing the desire of your effectuating affection, consider the perfect substances, & those which tend toward perfection, those unaltered by movement, & those that are alterable, even in a moment, & make election of that which is potentially alterable in this nature which requires to be moved, in order to be drawn out of its manifest privation, which it shows itself quite evidently desirous of. May this be to you a signal in the soul, in order that you should not be found defective before the eyes of Olocliree, who cares only about accomplished spirits: And since she is the sole point of your desires, as she is the elect of your heart, have that heart full enough with valor to hear & practice. Do not think of going to her to be conducted by her to her own enjoyment, comprehend where she is, & whence you will be able to find the means to go to her, & from her you shall reach the most excellent point. And although she is that which is the unique excellence, thus is she known only by the King who will be born from her, & by the fair Queen whose mother she shall also be, if one takes the trouble thereof. She is truly their mother, in as much as she is their soul & perfect form in two of her terms: for as soon as she is at the commencement of her adolescence, she can be the mother of the Queen: then having reached the perfect age, & being in the truth of her greatest beauty, she will be able to give birth to the King, who is the little King of the world.
unique equal distinction. There is nothing so heavenly destined than the subjects of love, which are faithfully united, therefore for your own good be extremely discreet, & do not ever think of joining Apaxe with Olocliree, although it appears to be the duty. Flee, flee this thought, & mind that Olocliree knows that her father & her mother are but potentially herself, united immediately: thereby she flees what Heaven has disunited, & that nature has made separate. That which by nature is altogether separate, & even in appearance, being other by its distinction, will never be absolutely conjoined, nor mixed exactly. The substances divided by nature cannot either be conjoined to their very depth, nor concentrically. There is a certain fateful moment, & a sweet condition of encounter which joins the hearts, which must belong to one to another, that already they are united before their separation is estimated: if that is not the case, there will never be peace between those who dare to assemble themselves, & contentment shall not be found, in as much that there is difficulty in constraint. Above all, do not dare to undo that which is done. You would not know how to incline nor induce nature otherwise than for that to which it is destined, nothing can happen to it otherwise than that which is proper for it, as love, father of conformity, is so just that he rejects everything that is not at all in accordance with his decrees. For this reason know that what was united with the faithful tie of Nature & love, should it be violated, or undone, cannot be restituted anymore: the oath broken, then mended, is no longer that initial
faithfulness: it is done for, one could not reunite the disjoined parts, thus no one knows the solder of nature, therefore one must not be obstinate in separating that which nature has conjoined, nor be obstinate in uniting that which Nature has not destined reciprocally one for the other, but one must conserve, maintain, augment, agitate, & substantiate that which Love, Heaven, Nature, or the Entelechy has conjoined, multiplying the good which is in the subject, one will obtain the goodness that is decreed therefrom. Such is the way & the preparation that one must adopt to please the beautiful Olocliree: whereas if one does not observe these maxims, one will never have any part of her, in as much as she holds in abomination everything that might bring trouble into loyal sympathies. I beg of you fair Friend if it should happen that what tied us should be undone, who could remake it, or again establish it in being, to unite us with the alliance which is between us? Being thus estranged, into what new reiterations of beginnings would we return, to be born from subjects that would cause us in the end to become that which we are?
What is cannot be reduced to such principle, that it could become in order to be what potentially it can by no means be. I shall tell you again, as must be done, because of the two pleasing adventures, & advise you in this vigor wherein you are, which if you persist in, possibly you will be satisfied, & to assure you further, because of the last & great secret that accidents may be erased, & others created: never is the accident separated but indeed the substance to which the subject belongs. It is true that there are substantial accidents which are separable, thereby one must be prudent, as such may subsist, & pure accidents are & can be extinguished & dissipated, & as it were transmuted, by which Love is excellent since he creates that which was not, & by the vivacity of his fire causes to become in complete excellence that which was simple & in appearance of very little value, to be in the end the excellent cause of that which is the price of everything under the Sun. And it is this beautiful Olocliree, desirable above all that is desirable for her abundant felicity. Now follow the delights of your designs, & if coming & going along this path that I am showing you between these two little rocks, you do not find the occasion to properly choose the place of the desired dwelling, to meet your intended Beauty: & if you are not instructed enough, come back to visit me in my tabernacle, & I shall show you the fine mirrors which will make the beautiful features of the Beauty known to you, after having faithfully guided you to where she resides in the patience of her perfection. To this effect awaiting our further communication, have your intelligence well circumspect, in order to precisely aim your intention toward that precious glass that cannot be annihilated, toward that fine glass which nature excites by the change caused by the principle of movement. That glass is the crystal of the wise, it is all their precious stones that transmute everything in their own perfection: it is this glass alone which is infinitely humid, & infinitely dry & of such nature that it unites with all subjects, if it is melted in molten glass it dyes it, with metal it does the same, it penetrates
everything, & even melts into human moistures, having ingress everywhere to rectify all substances. This philosophick glass has power over all natures, which it brings to its own nature, accomplishing them with all perfections: such are the loves of Olocliree, & the grace of her gentle enjoyment, wherein she takes infinite pleasure, & beholding herself in her fine mirrors, she orders infinite delectations according to the species that the great Phecel has determined therein, as befits everything that the holy Archeus has allowed her to deal with. Those mirrors shall be the eternal symbol of your fidelities, & the unique guide of your loves. These little silk filaments that seem spun by the Nymphs of love, are those fine glass threads, admirable sources of the magnificent golden boughs, that shade the entrance of the arbor where Love rests, & wherein retreats our unique Olocliree. Be firm, & remember, or learn that the heart of wisdom is in Constancy, do not go forth like a man of vanity, following the diverse detours of unchaste loves, easy to accost, & easy of fruition, but pursue that which is withdrawn little by little, & chaste may not be profaned: hold on tightly to the unique Bough of Destiny, which is the fateful & good branch, that multiplies felicities, substances, & delights without repentance. And if you should stop at some time to catch your breath, you should be attentive to the Xantisophilles upon the walls & paintings within, you will discover therein all the Steganography & delicate science, containing in itself all the most beautiful secrets of love, & the most delicious encounters that are practiced with the excellent Olocliree, with whom one finds & perceives all happiness without unpleasantness, all grace without boredom, & commodity without interval, & everything lies within a single point, a single subject, a single knowledge, & a single key, other than which none other brings profit. There is but a single means by which once informed, one may be capable of all that depends there upon, with a little intelligence one comprehends & knows almost everything. And should it happen that someone, either by adventure, or by solicitude, casts an eye upon the blessed polish of Olocliree's fine mirror, he enters into such perfect intelligence, through this faithful vision, that all obscurity withdraws from him, everything that is beholden to the human mind is imagined in the reflections of so perfect a glass, mother of the most beautiful of all sciences. That is to what must aspire all the faithful
have judgment, & wish to remain in their acquired grandeur, know how to multiply their glory to the disadvantage of our heart, & by our own fault: & however for their own part they use it with such good grace, softened with the features & gentleness of beauty, that our reputation is not at stake. To be gently abused by a wise Lady, a Knight is all the worthier, it is his honor, it is the sign that he is in the good graces of the Fair Ones. For those to whom they give the most traverses without offence, are those whom they reserve the happy fruit that legitimate loves produce with true contentment: And never do they offend, should one be offended, his indiscretion shall be the cause, because the decent ones cannot hear, nor see that which goes against the goodness of their just opinion. I go on thus losing myself to flatter myself in my misfortune which occurred through lack of consideration. I believed I was already holding this flower, & had only to extend my hand to touch the odorous leaves while Nephes (happy in her enterprises) wanting with length of time to make me purchase that which otherwise I would have had too cheaply, set me back through my error further than I ever was, from what I looked upon as almost obtained. It is usual when one finds oneself at the instant of obtaining the coveted good, that one has no other thought, & one does not recognize whence came the advantage of such great good. And because of this in order to make me think about it, she set loose the Lion of loves, it is not a furious Lion, it is engendered at the same time, & by the same parents as the Matichore of the fairy Mountain. Who would not be terrified by the sudden encounter of what one has never seen, & which resembles that which may give a real fright? The Lion came noisily, I turned around to see what it was, I beheld it, & was surprised: there was neither love nor present consolation, neither acquired assurance, nor natural value that prevented me from quaking, & to be stricken with horror: & furthermore, beholding Nephes darting from the path where we stood, as if she had been terrified, she took off on the right side, I advanced on the left, & retreated towards the hall, thinking that she had entered therein: it was her shadow which had deceived me: & although I might have been seized by an innocent fright, still is it that I was not so aghast, that I should not have known that it was fitting to oppose myself to the violence that the Lion might have caused the Beauty, therefore I hastened seeing the beast approaching: I fancied that it was by chance that it
©1999 Stanislas Klossowski de Rola
