Fasciculus Chemicus, or Chymical Collections

Faſciculus Chemicus: OR Chymical Collections.

EXPRESSING The Ingreſs, Progreſs, and Egreſs, of the Secret Hermetick Science, out of the choiſeſt and moſt Famous AUTHORS.

Collected and digeſted in ſuch an order, that it may prove to the advantage, not onely of the Beginners, but Proficients of this high Art, by none hitherto diſpoſed in this Method.

Whereunto is added, The Arcanum or Grand Secret of Hermetick Philoſophy.

Both made Engliſh By James Haſolle, Eſquire, Qui eſt Mercuriophilus Anglicus.

Our Magiſtry is begun and perfected, by onely one thing; namely, Mercury. Ventur. p. 26.

London, Printed by J. Fleſher for Richard Mynne, at the ſign of St. Paul in Little Britain. 1650.

TO ALL Ingeniouſly Elaborate STUDENTS, In the moſt Divine Myſteries OF Hermetick Learning.

I Here preſent you with a Summary Collection of the choiſeſt Flowers, growing in the Hermetick Gardens, ſorted and bound up in one compleat and lovely Poſie. A way whereby Painful Inquiſitors avoid the uſual diſcouragements met with in a tedious wandering through each long Walk, or winding Maze; which are the ordinary and guilful Circumſtances, wherewith envious Philoſophers have inlarged their Labors, purpoſely to puzzle or weary the moſt reſolved undertakings. 'Tis true, the manner of delivery uſed by the Ancients upon this Subject, is very far removed from the common path of Diſcourſe; yet I beleeve they were conſtrained (for the weight and majeſty of the Secret) to invent thoſe occult kinde of expreſſions in Aenigmaes, Metaphors, Parabols, and Figures.

Now amongſt the Catalogue of Authors that have treated of this ſacred Learning, I have chiefly obſerved four ſorts.

The firſt are ſuch whoſe wel-mindedneſs and honeſty, have cauſed them to lay down the whole Myſtery faithfully and plainly; giving you a Clew, as well as ſhewing you a Labyrinth; and they onely are to be ſtudied.

The ſecond are thoſe whoſe Magiſterial handling a part or branch thereof, did it rather to diſcover themſelves Maſters, then with intent to inſtruct others: Theſe may be read, but they are too ſublime for thoſe, who ſtand in need of an Introduction.

Others there are, who out of Ignorance or Miſtake, have delivered blinde and unbottomed Fictions, which have too much deluded and abuſed the credulous World: ſo that of this ſort I may ſay (not blemiſhing the honor, which ſome of them have juſtly acquired in other parts of learning,) their Works are like Pigmaleons Image, [full of exquiſite proportion, feature, delicacie, and beauty, but not animated with the life and ſoul of Truth;] and whileſt a man conſults with ſuch; he ſhall always doubt, whether what he reads be to the matter, or not: However the Judicious may ſmell their levity by the rankneſs of their impertinancies.

But the laſt and worſt ſort of all, are thoſe, who through Envy have ſcattered abroad their unfaithful recipies and falſe gloſſes; (taking for preſident the Devil that can ſow tares, and transform himſelf into an Angel of light) with intent to choak and obfuſcate the more evident light of the plain dealing Philoſophers: And to diſcern theſe Impoſtures, requires a Judgment able to divide a Hair.

From this variety of Writers it is, that many, otherwiſe ſtedy Mindes are toſt up and down, as from Racket to Racket; being forced to change their Thoughts, as oft as they change their Authors, and conceiving they have ſetled right upon a Point, (juſt like tickliſh Weather-cocks,) are neceſſitated to ſhift with the next puff, (although but of an empty windy conceit:) New diſcoveries begetting new opinions, which raiſe more untoward and turbulent Doubts, then their greateſt ſtrength of Judgment can conjure down. Thus (unhappy men!) thinking themſelves ready to Anchor, a croſs guſt blows them off the ſhore; perhaps into a rougher ſea of Debate and Perplexity then before, and with greater hazard and danger of ſplitting.

I know that the truth of the proper Argent, its Preparation, and the Fire, (the three moſt important ſteps to this bleſſed Work) with the whole proceſs, is by ſome Philoſophers ſo ſincerely laid down and unfolded, that to a knowing Artiſt it is a cauſe of much wonder, why he that reads (though but ſmatteringly acquainted with Nature) ſhould not meet with cleer ſatisfaction: But here's the reaſon, Many are called, but few are choſen: 'Tis a Haven towards which many skilful Pilots have bent their courſe, yet few have reacht it. For as amongſt the people of the Jews, there was but one that might enter into the Holy of Holies, (and that but once a yeer,) ſo there is ſeldom more in a Nation, whom God lets into this Sanctum Sanctorum of Philoſophy; yet ſome there are. But though the number of thoſe Elect are not many, and generally the fathom of moſt mens Fancies, that attempt the ſearch of this vaſt and ſubtil Myſtery, too narrow to comprehend it, and their ſtrongeſt Reaſon too weak to pierce the depth it lies obſcured in; being indeed ſo unſearchable and ambiguous, it rather exacts the ſacred and courteous Illumination of a Cherub, then the weak aſſiſtance of a Pen to reveal it. Yet let no Man deſpair: For ſurely there is a ſpirit in man, and the inſpiration of the Almighty giveth underſtanding; and though all things before us ſeem hudled up in a deformed Chaos, yet can he place them in comlineſs and order. For many Philoſophers cloſely ſhut up, or concealed divers things, which they left the ingenious Inquirer to ſift into, or finde out; preſuming to whom God intended the diſcovery of the Wonder, he would afford Eyes that ſhould pierce through the miſt of Words, and give them a ray of light which ſhould lead them through this darkneſs: To finde out that Path which no Fowl knoweth, and which the Vultures eye hath not ſeen: For, if ſeriouſly peruſed, you ſhall finde their Books are much like Drawers, that lead to ſome choiſe and ſecret Box in a Cabinet, [one opening the way to the reſt] which if heedfully revolved, the ſatisfaction you miſs of in one Author, will be met with in another, and all perhaps may at length diſcover ſuch pregnant and ſublime Secrets; as ſhall manifeſt thee to be one of thoſe choſen veſſels, ordained to be informed of this Knowledg, which ſometimes God hath hid from the wiſe and prudent, but revealed unto Babes.

Whoſoever therefore undertakes the ſearch of this abſtruſe and ſecret Learning, muſt know it requires heedful and piercing Judgments, apt and cleer Fancies, faithful and diſtinct Conceptions: For the Philoſophers writings are not onely interwoven with moſt exquiſite cunning and ingenious artifice, but the Golden Thred of the Matter is ſo warily diſpoſed, covertly concealed, and ſo broken off and diſperſt; (they being ever fearful to afford too early light or ſatisfaction to the Readers,) that unleſs the Father of Illuminations prompt, or lend an Angels hand to guide, the beſt principled Student may be loſt in tracing its ſeveral Meanders, and fall ſhort of finding out its ſcattered ends. Be wary then in the application of words (for therein the Imagination is ſubject to many miſcarriages, being apt to twiſt and bow each Sentence to the various frame of its preſent Conceptions, and the unwary diſcoveries it firſt makes:) Eſpecially thoſe words which appear to lie moſt naked; for where the Philoſophers ſeem to ſpeak plaineſt, there they have written nothing at all; or elſe in ſuch ordinary expreſſions, have wrapt up ſome ſenſe, highly myſterious: Generally fitting their diſcourſe with Words, that like the Delphian Sword will cut both ways, or reach to a larger extenſion or latitude, then ſome Conceptions can ſtretch them too; intending and ayming at things beyond, (and ſometimes below) what we ſuppoſe thoſe bare expreſſions diſcover.

In fine, they have ſet before us a task for Explanation, other then is uſed in our ordinary beaten track of Diſcourſe: which he that will well underſtand, muſt firſt be maſter of the language of Nature, having run through the diſcouragements of the tedious progreſs, and laborious difficulty of joyning her Letters, and ſpelling her Syllables.

Tis true, the dignity of this infallible Myſtery lies open to many hard Cenſures, and profane Scandals, ſo well known, I need not mention them; but that thereby I ſhall endevour to remove, and purge this pure and heroick Science (almoſt generally contemptible) from the droſs, and corruption of an Impoſture.

Commonly we ſhall finde them moſt traduce it as falſe and deceitful, who (having the repute of Schollers) pretend to have ſpent much time and induſtry in the ſearch thereof; and becauſe it is dreſt in ſuch variety of flouriſh and figurative Speeches, that their ſhallow underſtandings cannot eaſily pierce into it; (their wilde unhappy Fancies like ſo many Tailors ſhops ful of various ſhreds of Conceits, making up out of ſuch changeable colours at beſt but a Fools Coat:) They profeſs all the diſcoveries thereof to be meer Chimeraes, and it ſelf a ſtudied Fable. But the Egyptians might as well deny light in the Land of Goſhen, becauſe themſelves lived in darkneſs, or we, if either of the Luminaries ſuffer defect to our view, conclude that the Eclipſe is Ʋniverſal.

If theſe (otherwiſe well accompliſht) Men, would but conſider how many occult, ſpecifick, incomprehenſible, and inexplicable qualities there lies dormant and obſcured in Nature, of which no abſolute or true account can be rendered by themſelves: As the concatenation of Spirits, their working without the Body, the Weapon Salve, the Sympathetical Powder, the Vertues of the Loadſtone, the wonderful and never to be enough admired Secrets of Magnetick Philoſophy, and Natural Magick: As alſo what Art it ſelf is able to perform, by the power of Mathematical concluſions, in Geometry, Numbers, both myſterious and vulgar, Perſpective Opticks, &c. What famous and accurate Works, induſtrious Artiſts have furniſhed theſe latter Ages with, and by Weights, Wheels, Springs or Strings, have imitated lively Motion, as Regiomantanus his Eagle, and Fly, Drebler's perpetual Motion, the Spring in a Watch, and ſuch like Self-Movers, (Things that ſeem to carry with themſelves (like living Creatures) the principles of their own Motions, and unallied to any outward Object, except onely to ſet them going:) The Arts of Navigation, Printing, and making of Gunpowder (which for the honor of our Countryman Roger Bacon, I the rather mention, who lived above a hundred yeers before we heard of its original from the German Monk, and certainly knew its whole Compoſition; but that his pious Thoughts (finding it might prove ſo ſwift and deviliſh a deſtruction to Men, Cities, Caſtles, &c.) would not ſuffer him to reveal the way of making it, though he plainly diſcovered its Nature, force, and horrible execution; (as appears in the ſixt Chapter of his learned Epiſtles De Secretis operibus Artis & Naturae.) In a word, what marvellous concluſions, Art (making uſe of Nature for an Inſtrument) can perform, without the help of ſo low and inferior aſſiſtants as Characters, Charms, or Spells, (and yet theſe have their ſeveral powers, if judiciouſly and warily diſpoſed and handled;) inſomuch, that no man that underſtands the ſafe and honeſt power of Art and Nature, can juſtly aſperſe their Legitimate Children, as though they were the off-ſpring (or indeed had any relation) to Diabolical Arts. From which few particulars, I might infer many other wonders poſſible to be wrought, which yet to appearance or probability, are beyond the power of accompliſhment: and where the various productions of Nature, Art, or both, have given the levity and infidelity of many mens Judgments, the lie; whoſe prejudicate thoughts would never beleeve a thing could be done, till they found (beyond evaſion or denial) it was done. I ſay, if ſuch men would but ſeriouſly conſider theſe and the like miraculous effects, they might be of force ſufficient to perſwade the moſt doubtful amongſt them, that Art with the help of Nature, may arrive at ſuch perfection, to work Wonders, as far beyond theſe, as theſe would be beyond their apprehenſions, had they never heard of them before; nay to beleeve, there is nothing incredible either in divine or humane things: and yet they never become ſo happy Favorites as to be made privy to the myſteries of this Cunning.

Another Error theſe curious Brains run into, is, That they look beyond Nature, and often deſpiſe the Path for the Plainneſs thereof, ſuppoſing it too vulgar to conduct them to ſuch rare and intricate Wonders; whereas they conſider not, that Nature in all her productions, works plainly, eaſily, and without inforcement. Briefly, ſuch ought to ſuſpect as falſe, all things that appear not feaſable, without it excel in ſubtilty, or be rackt upon the Tenter: And this is the Rock, againſt which divers ſuffer ſhipwrack, apprehending they ought to place the materials of this glorious and magnificent building, in more remote and ſtrange things, then really it is.

Some again calumniate and ſcandalize this ſerious and divine work, as a fictitious thing, and they are ſuch, whoſe eaſie confidence (forgetting the cautionary Items of the Philoſophers) beleeve all true they once finde Written: And when after tedious and chargeable Chymical operations, (the expreſſions of the Philoſophers ſeeming to look that way) they finde no reality in the Experiments anſwerable to their expectations; but all prove as defective in their production, as the birth of Ericthonius was imperfect; then in a diſcontented humor (perhaps having been cheated to boot) ruine (with their good opinion of the thing) all they have before undertaken. But it is no wonder if they be at much expence, that make uſe of many things: What need is there of ſo vain a uſe of many Glaſſes, ſo much blowing of the Coals, ſuch conſumption of Fire, and other impertinent and expenſive preparations: When the Philoſophers tell us, One Glaſs, one Furnace, one Fire, (and that an immaterial one, not to be found in the Furnace of the Chymiſts,) is ſufficient to perfect the work; which whoſoever attempts, and cannot firſt fancy the Complement thereof to be gone through without charge, (at leaſt very little or inconſiderable) let them leave off, and deſiſt; leſt the conſumption of their wealth leave their hearts as cold, as the drudging in a falſe Fire hath made their faces pale.

Others there are that clamor, and cry out againſt this guiltleſs Learning, whoſe covetous deſires have made them ruſh upon the practiſe ſo far, that they are forced to retreat by weeping croſs. It is the common Fate of the Covetous to meet with a Cheat, and the ſmooth ſtories of a Quack do oftentimes ſet ſo delightful and eager edg upon their griping deſires, (which doubtleſs a Knaviſh genius may cunningly carry on) that the confiding Miſer ſhall never diſtruſt him, till he be ſet to rake among the Aſhes for his wealthy return. And as unskilful men cannot uſe too much warineſs, if they be to deal with any that pretends to teach the proceſs of this Myſtery; ſo they cannot take too much good adviſe to avoid their illuſions. By way of Caution therefore, beware of thoſe mercenary pretenders, that (boaſting much of their abilities) offer to diſcover you any of thoſe Secrets, upon condition you give them ſuch or ſuch a ſum of money; for by this tinkling ſound you ſhall judg them counterfeit metal. Never was this Holy Myſtery communicated to ſo wicked a man, as ever would or durſt make ſale of it; or indeed do ſuch men ſtand in need. They want not Money, or are neceſſitated to condition for a Trifle, that poſſeſs ſo great and unexhauſtible a treaſure; for length of days is in her right hand, and in her left hand, riches and honor. Therefore who hath this, hath all: it incircling within it ſelf, all temporal felicity, health of body, and all good fortune.

Next, truſt not thoſe that proſtitute their skill; theſe are the Waſps that creep into the Hive of Hermes: ſuch Vagrants doubtleſs are empty and unfraught, and have more uſe of what they may skrew out of you, then you can make benefit of what may be gained from them. It is a Jewel of that price and eſtimation, that they who finde themſelves once bleſt with its poſſeſſion, entertain it as Lot did his Angels; who would rather deliver up his onely daughters, [his dear and neareſt comforts] then expoſe ſuch choiſe Gueſts into the hands of wicked men; not daring to make the Secret common, leſt they become breakers of the Celeſtial Seals; much more to betray it into untruſty hands, for any gain or benefit.

But beſides theſe, the generality of the World are nurſt up in a belief, there is no ſuch thing: Firſt, becauſe they never heard of any that publikely profeſt it, or by viſible operations manifeſted its truth in any age. Secondly, in regard they as ſeldom found any Man, that (by his Condition or Converſation) made evident ſhew to the World, that he was poſſeſſor of ſuch a wealthy Science: Many of the Profeſſors commonly living miſerably poor, who though they boaſt what vaſt Treaſures they can command, yet ſcarce are ſeen to have a penny in their purſe, or a whole Rag to their backs.

To the firſt, I anſwer, That there are divers things which peculiarly grow within the bowels of the Earth, and ſeem as buried to us, becauſe they neither bud forth or grow up; and withal, there being ſo few Adepted Prieſts in the World, it is no wonder, the Ceremonies of ſo divine a Miracle, ſhould be both ſeldom and privately celebrated.

To the ſecond, That there is, that maketh himſelf rich, and hath nothing; and that maketh himſelf poor, having great riches. For on whomſoever God out of his eſpecial grace, is pleaſed to beſtow this Bleſſing, he firſt fits them for a moſt vertuous life, to make them the more capable and worthy of it; and being ſo qualified, they ſtraightway lay aſide ambitious thoughts, and take up a retiredneſs; they dwell within their Root, and never care for flouriſhing upon the Stage of the World: The conſideration of this Magiſtery being theirs, does more fill their Mindes, then all the Treaſures of the Indies, were they entailed upon them, (it being not to be valued, becauſe it is the ſummity and perfection of all Terreſtrial Sciences;) nor indeed need ſuch regard the airy and empty glory of Magnifying-Fame, that can command an abſolute Content in all things. Nay, ſome loſe their vain glory ſo far, as none ſhall ſcarce ever hear them mention it; counting nothing more advantageous, then to conceal what they enjoy. For, as it is a Secret, of the higheſt nature and concernment; ſo God will not ſuffer it to be revealed to any, but thoſe that can tell how to conceal a Secret; and if we rightly weigh this, that the poſſeſſion of the thing takes from the poſſeſſors, the root of all evil, [Covetouſneſs;] how then can any corrupt or ſiniſter thoughts grow up in them?

It is alſo worthy conſideration, how many eminent dangers, troubles, fears, and inconveniences, the very ſuſpition of having the Stone, hath intitled ſome Men to; and how many ſeveral ways their lives have been attempted, by powerful and wicked men; becauſe they concealed the Myſtery from them. But let the reward of thoſe who would forcibly ſtrip this Secret from any breſt, be like that of the Sodomites, which would have Lot deliver them his Angels, [Blindneſs in the eyes of their underſtandings,] to waſte out their time in ſeeking the Door that lets in to this knowledg, but never finde it.

Furthermore, this Learning is not revealed by any Maſter, but under the moſt weighty Ties and Obligations of an Oath; and that by long tryal and experience of a mans fidelity, vertue, judgment, diſcretion, faithfulneſs, ſecreſie, deſires, inclinations, and converſation; to ſift and try whether he be capable and deſerving; for the neereſt Relations (unleſs exactly qualified with merit) cannot obtain this knowledg from them: Every Childe cannot be an Heir, nor every boſom Friend an Executor. And this ſtrict care is taken, leſt the Learner ſhould miſapply his Talent, by ſerving the Ambition of evil men, or ſupporting wicked and unjuſt Intereſts; to domineer with violence and oppreſſion, perhaps to the trampling under foot the general Peace: For doubtleſs a ſevere account will be exacted by God at the Teachers hand, if the Learner ſhould miſgovern or abuſe this ſo great a Grace.

It is ſaid, Wiſdom which findes out Knowledg and Counſel, dwells with Prudence. A Conſcientious breſt muſt keep it moſt religiouſly inviolable, if once obtained: Stability and Conſtancy muſt be reſolved on by the undertaker, ever flying that inconſtant humor, which ſometimes leads men on, with too greedy an appetite, and a while after withdraws and cools. Such fickle and wavering Diſpoſitions ſhould leave off betimes, leſt they meet with thoſe freſh conceipts, that ſhall winde and turn their Fancies ſo many ſeveral ways, that at length like Pentheus (diſtracted with irreſolution) they can ſetle no where; and how apt ſuch inconſtant Seekers are for this Work, their imperfect productions will bear them witneſs.

Another needful Caution may be given, and that proverbially: Haſte makes waſte. This miſchievous Evil is commonly forwarded by an over-covetous deſire; and this is that grand enemy to the Work, which often proves the ruine of all. He muſt therefore perſevere in his undertakings, and patiently contemplate on Natures ſlow and leiſurely progreſs in the bringing forth of her beſt things. It is not a Matter that is throughly apprehended at firſt, upon a ſlight or ſuperficial view: The Philoſophers that raiſed this Fabrick, did it by many degrees, and it is by their ſteps we muſt make our Aſcenſion to thoſe high Wonders. Do not then preſume, (though your underſtanding be able to build a Structure) that it is ſtrongly or exactly compiled; unleſs you finde it raiſed from a ground that is ſincerely plain and natural, managed and ſquared by the ſtrict Rules of Art. And conſidering that your Errors may prove fundamental, (for whoſoever miſſes his way at the entrance, ſhall build upon ſo unſound a Foundation, as allows of no emendations, but a new beginning:) You can never uſe too much Caution in your Courſe, or be over ſedulous in the guidance of your underſtanding. It is wiſdom to anatomize and diſſect every apprehenſion clearly, and examine what the operations of the Minde have effected; and in what manner the Senſes convey them unto you: And as you walk along, heedfully to obſerve, where the principal Thred is broken off, and then ſearch about where it is likely to be met with again; for doubtleſs the ends thereof are poſſible to be found out, if heedfully [•]raced. However, if yet what you apprehend does not ſo exactly hit the mark; return to the ſtudy of Nature, there dwell, and look round to diſcover the beſt Way; caſt about again for a new Scent, and leave no path unſearched, nor no buſh unbeaten; for though you readily finde not the real Truth, yet peradventure you may meet with ſuch ſatisfaction, as will quiet your Reaſon, and make you take pleaſure in the ſearch. And he that once begins to love Wiſdom for its own ſake, ſhall ſooner be acquainted with her, then he that courts her for any ſiniſter or by reſpect: wherefore in this ſenſe may be taken that of our Saviour, He that hath much, ſhall receive more; but he that hath little, ſhall be taken away, even that which he hath. Eliſha obtained the ſight of the Horſes and Chariots of Fire, that carried Elias up into Heaven; but it was not till he had deſired, that a double portion of his ſpirit might reſt upon him, And Eliſha's ſervant ſaw the Mountains full of Horſes and Chariots of Fire; but not till his Maſter had prayed to the Lord to open his eyes: If thy Thoughts are devout, honeſt, and pure, perhaps God may at one time or other, lay open to thy Underſtanding, ſomewhat that will truly and faithfully lead thee to the Knowledg of this Myſtery. Solomons ſlothful man that fears the Lyon in the way, muſt not venture into theſe Streets of Wonders; where are Remoraes that will puzzle or abate the moſt forward and ſevere Inquiries, and quench the thirſt and deſire of fartheſt ſearch. In our progreſs, the higher we go, the more ſhall we better our proſpect; it is not a level or a flat, that can afford us the benefit of diſcovery to a Knowledg, and Learning ſo remote.

Aſtrologers well know the ſecret Chambers of the South, and that there are Stars that have influence under the depreſſion of the South Pole, though not viſible in our Hemiſphere. As therefore in Filtration, we muſt lay the drawing ſide of the Filter, as low or lower, then the ſuperficies of Water, from whence it draws, elſe it hath not power to bring up any thing; ſo we muſt ſearch as deep as the ancients Fountain, ere we ſhall be able to draw any water out of their Wells; which if once obtained, the time for operation is beſt known by a fit Election wherein the Rules of Aſtrology are to be conſulted with; in which Science, the Practiſers of this Art ought to be well read for the ſeveral uſes, that continually and neceſſarily muſt be made thereof.

I profeſs, for my ſelf, it is a ſatisfying Contentment, that I can finde ſome probable grounds for the poſſibility of ſuch an Enterpriſe; it is no more incredible to me, that from plain and ſimple principles, it may be exalted to ſuch an height, even beyond perfection, then to ſee the ſtrings of Inſtruments, (framed and compoſed of ſo baſe, and neglected things, as the Guts of Cats) ſhould be able (through degrees of refining,) to afford ſuch ſweet, mellow, and admirable Muſick. Nor is it a mean degree of happineſs, I conceive my ſelf ſeated in, that in ſo great a depth of Myſtery, I am inabled to diſcover ſome little Light, though but glimmering and imperfect: If I enjoy no more but onely to live in the Womb of ſuch Knowledg, or if with a dim reflex (from this Rock of Fleſh) I ſee no more then the back parts of this Divine Science, though the glory hath paſſed by to the Ancients before; it will contribute much to the quieting of my ſolicitous, and waking Inquiries.

We are not a little beholding to the induſtry of our Anceſtors, for collecting into Books this Elemented Water falling from Heaven, as into ſo many ſeveral Veſſels or Ciſterns; and there reſerving it for our times and uſe; which elſe would have ſoaked away, and inſenſibly loſt it ſelf in the Earth of Oblivion. But as to the freeing us from the toyl and diſcouragement of a tedious and irregular ſearch, (many Philoſophers pointing but at one part of the Myſtery, in the whole bundle of their Treatiſes;) we are eternally obliged to our Author, for ſo highly befriending us with theſe learned Collections, of the onely few and pertinent Things, from the reſt of their large and unneceſſary Diſcourſes, (and that from their writings who were unqueſtionably bleſt with the knowledg of this Divine Myſtery,) even as a skilful Chymiſt, who by Spagyrical operations, ſeparates the groſs and earthy from the more fine and pure, and out of a large Maſs, extracts onely the Spirit. And though it is not to be denied, that the Philoſophers left many Lights behinde them, yet is it as true they left them incloſed in dark lanthorns, and us to ſearch them out in corners: But here our Author hath brought them out of that obſcurity, and placed them before us in a branched Candleſtick, whereby we may view them all at once, and where like a full Conſort of Inſtruments each ſounds his part to make the harmony compleat; ſo that it will evidently appear to the Judicious and Learned, that theſe Collections were not raſhly, or with ſlight choice, ſnatcht or ſtript from the whole bluk of Authors; but with a wary and heedful Judgment, culled out and ſelectly choſen; and what the Ancients delivered ſcattered, and confuſed, is by his elaborate pains diſpoſed in ſo advantageous a Method, that we are much the neerer to finde out the right path by the order wherein he hath ranked their ſayings: yet not ſo, that the whole Proceſs lies juſt in that Methodical Chain, as ſeems linked together by each Paragraph; but that the ſame is here and there intermixt, and irregularly purſued; ſometimes the beginning being diſpoſed in the middle, the middle in the end, &c. And beſides, part of the Philoſophers ſentences may (and muſt) as well be referred to other Chapters, and under other Heads; and left for the induſtrious and painful Contemplator to ſet and joyn together. His Expoſitions in the Corollaries are very remarkable, rendering him a man of a moſt piercing Intellect and ſingular Judgment, and letting in much light to the dark phraſes of the Philoſophers; ſo that indeed they ſhew rather the effects of Experience, then Contemplation. In a word, The work is like the Sun, which though it ſeems little, yet it is all light.

For the Author himſelf, I muſt not be ſilent in what I have learned, though this Work render him ſufficiently famous, eſpecially being reported to me, to be a Gentleman, Noble, ingenious, and deſerving. He was Son to that excellent Phyſitian, Doctor John Dee, (whoſe fame ſurvives by his many learned and precious Works, but chiefly celebrated amongſt us, for that his incomparable Mathematical Preface to Euclids Elements) and chief Phyſitian to the Emperor of Ruſſia, being made choice of, and recommended by King James, to the ſaid Emperor, upon his requeſt, to ſend him over one of his Phyſitians. In this imployment, he continued fourteen yeers, being all that time Munificently entertained, as his merits and abilities well deſerved. Upon his return into England, he brought moſt ample Teſtimonies of his own worth, and Emperial Commendations to his late Majeſty; and ſince retired to Norwich, where he now lives, And may he yet live the full poſſeſſor of that honor due to his Eminent parts.

Touching the Tranſlation, I have as faithfully performed it, and given it as plain a Verſion, as the dignity of the Subject will allow; the better to fit it to their Underſtandings, who have wanted the aſſiſtance of being bred Scholars, and yet perhaps are deſigned to be informed of this wonderful Secret. Nevertheleſs, I thought fit to retain the Subtilty of the Myſtery, though the words ſpeak Engliſh; whereto the conſtant Students may but with labor reach, and that to whet their appetites, not that the lazy Vulgar ſhould pluck with eaſe, leſt they deſpiſe or abuſe. It is no deſparagement to the Subject that it appears in an Engliſh dreſs, no more then it was when habited in Greek, Latin, Arabick, &c. among the ancient Grecians, Romans, and Arabians, for to each of them it was their vulgar Tongue: And had not thoſe Nations, to whom Learning (in her progreſs through the world) came, taken the pains of Tranſlation, and ſo communicated to their own Countries the benefit of ſeveral Faculties; we had yet lived in much ignorance of Divinity, Philoſophy, Phyſick, Hiſtory, and all other Arts; for it was by the help of Tranſlation they all roſe to their ſeveral heights. I preſume to hope you will pardon the want of that Elegancy and Richneſs, which will ſtay behinde with Originals, as their proper and peculiar Ornaments and Graces; and accept of that homely Habit a Tranſlation muſt be content to wear: For ſaving the pains whereof to future times, if ſome general Forms and Characters were invented (agreeing as neer to the natural quality, and conception of the Thing they are to ſignifie, as might be;) that (to men of all Languages) ſhould univerſally expreſs, whatſoever we are to deliver by writing; it would be a welcome benefit to Mankinde, and much ſweeten the Curſe of Babels Confuſion, ſave a great expence of Time taken up in Tranſlation, and the Ʋndertakers merit extraordinary encouragement.

Nor will this unity in Character ſeem impoſſible, if we conſider there is in all men one firſt principle of Reaſon, one common interior Intelligence, and that originally there was but one Language. Nay, it will appear leſs difficult, if we look back upon thoſe ſteps already laid to our hands; for we may draw ſome helps from the Egyptian Hieroglyphick Symbols, Muſical Notes, Stenography, Algebra, &c. Beſides, we ſee there are certain Characters for the Planets, Signes, Aſpects, Metals, Minerals, Weights, &c. all which have the power of Letters, and run currant in the Ʋnderſtanding of every Language, and continue as Reliques and Remains of the more Sacred and Secret Learning of the Ancients, whoſe intentions and words, were not expreſſed by the Compoſition of Syllables or Letters; but by Forms, Figures, and Characters.

To preſent this invention as more feiſable, we may conſider that the uſeful radical words, if numbred, would not ſwell beyond our Memories fathom, ſpecially if well ordered and digeſted by the judicious direction of an able and general Linguiſt; and ſuch a one that rightly underſtands the firſt and true impreſſions; which Nature hath ſtamped upon the things they would have ſignified by the Form. Our miſery now is, we ſpend a great part of our beſt and moſt precious time in learning one Language, to underſtand a little Matter, (and in how many Tongues is it neceſſary to be perfect, before a man can be generally knowing?) whereas, if this invention were but compleated, Arts would arrive at a high perfection in a little ſpace, and we might reckon upon more time, in the ſhort account and meaſure of our days, to be imployed in a ſubſtantial ſtudy of Matter.

But I muſt retire; and confeſs I have extreamly tranſgreſt the limits of a Preface; which (if it bore exact proportion to the Matter enſuing) ſhould be more brief and compendious: And yet I intended to deliver herewith ſome ſhort account of the firſt and true Matter, with the proceſs of the whole Work; but I ſhall leave you to the Collections enſuing, for preſent ſatisfaction, and if encouraged by your acceptance of this, may one day beſtow my own Meditations upon a particular Diſcourſe: In the mean time. I charge all thoſe that ſhall reap any benefit by this Tranſlation, under the ſecret and ſevere Curſe of God, That they beſtow upon it the Auguſt reverence due to ſuch a Secret, by concealing it to themſelves, and making uſe of it onely to the Glory of our Great Creator.

That being the principal aym of this Work, and of all others ſtamped with the Signature of James Haſolle.

1. March. 1649/50.

POSTSCRIPT.

AFter I had writ this Preface, and committed it to the Preſs, I happily met with the following Arcanum, and perceiving it to ſuit ſo punctually with theſe Chymical Collections, for the ſolidity, likeneſs, and bravery of the Matter and Form, and to confirm ſome of thoſe Directions, Cautions, and Admonitions I had laid down in the Prolegomena; and withal, finding it a piece of very Eminent Learning and Regard, I adventured to tranſlate it likewiſe, and perſwaded the Printer to joyn them into one Book, which I hope will not diſlike the Reader, nor overcharge the Buyer: And though in the Tranſlation thereof, I have uſed the ſame ſolemnity and reſervation, as in the former, and ſuch as befits ſo venerable and tranſcendent a Secret: Yet I hope, that thoſe who (favored with a propitious Birth) ſearch into the Sacred Remains of Ancient Learning, admire the rare and diſguiſed effects of Nature, and through their Piety and Honeſty, become worthy of it, may finde Ariadnes thred to conduct them through the deluſive windings of this intricate Labyrinth.

1. April. 1650.

James Haſolle.

TO THE STUDENTS IN Chymiſtry.

ALthough (according to Ariſtotle) Muſick be ranked in the number of Sciences: yet we read how K. Philip taunted his Son Alexander, when he found him Harmoniouſly ſinging, in theſe words; Alexander, art not thou aſhamed to ſing ſo finely? By which words he accounts it diſhonorable for a Noble Man to uſe that Art publikely; but rather when he is at leiſure: Privately, either to refreſh his Spirits, or if there be any diſpute concerning Phyſick, that it ſhould be tempered with all Harmonical ſweetneſs, and proportion. In like manner it is (to our grief be it ſpoken) with the Art of Chymiſtry, whileſt it is ſo much defamed, diſparaged, and brought into diſgrace, by the fraudulent dealings of Impoſtors, as that whoſoever profeſſes it, ſhall ſtill be ſtigmatized with Publike Reproach.

Nevertheleſs very many, yea, too many there are to be found at this day, (profeſſing I know not what ſhadow, of this Divine Art) who ingroſs unto themſelves, as it were the whole World, to its Deſtruction, [Braſs, Iron, or other Metal,] not to convert the ſame into Gold, but are found at length to cheat with it for Gold, to the great grief of many: Orphans mourn, by reaſon of ſuch Knaves, Widows weep, Husbands lament, Wives bewail their miſery. This Man deſireth his Lands, that his Houſe, another his Rents taken from him. And amongſt theſe alſo (which is the more to be wondred at) we have known very many inſtructed in every Academical Science; becauſe of whom (being ſtruck no leſs with Admiration then Fear,) I begun to be ſomething diſcouraged, and by the example of their vain Expence, gave over any further ſcrutiny in this Golden Science.

But the remembrance of my Infancy in this Study, wherein for ſeven yeers together I had been an eye witneſs of the Truth thereof, I ſpent many laborious days, and tedious nights, until that according to the advice of Count Bernard, I had for ſome yeers read, and more accurately peruſed the moſt ſelect and approved Authors; the which (although at firſt I ſuppoſed they had differed amongſt themſelves, as if what this ſayes, another denyes, what here is raiſed, there is ruined, yet) at length I found (by Gods aſſiſtance,) that they agreed Hermetically and Harmonically, in one Way, and one Truth; by which means I diſcovered the one ſort true Philoſophers, the other falſe Chymiſts, and at length, called to minde the memorable ſaying of Daſtin the Philoſopher: That it ſufficeth not to be Learned, unleſs in the very thing from whence the Queſtion ariſeth. So I found men, (otherwiſe Learned) unlearned in this Art; amongſt which I knew a Biſhop, (whoſe fame in Chymiſtry was celebrated of many, whom I viſited, after I had ſeen a little Chymical Tract, writ with his own hand:) And when I took him laboring in our Common Gold, whence he ſtudied to Extract Vitriol, (which he held his onely Secret) I left him; for that I ſaw he had neither before him the proper Matter, nor the manner of Working, according to the Doctrine of Philoſophers; and that I knew he had many Coal-rakers, and Brokers of Receipts, as well in England, as in Germany, and Bohemia: But truly I found not one Man for Thirty yeers together, that wrought upon the proper Matter, and conſequently not any who deſerved the name of a Philoſopher. And for my own part, if more may not be granted me, then a far off to behold the Holy Land, I ſhall admire whatſoever the Great and Omnipotent God, is pleaſed out of his infinite Mercy, to grant me; yet in the interim, whilſt (for delight ſake) I was converſant (by the favor of Hortulanus) in the Philoſophical Roſary, I pickt out ſome no leſs pleaſant then wholſome Flowers, which I have made up into a Faſciculus, for the Eaſe and Benefit of Young Students, in this Art (whilſt in reading and peruſing, they were wont to conſume ſome yeers, before that they learned rightly how to handle, or in handling to compound:) The which (if not too boldly) I dedicate to you the Lovers of this Truth, and have accounted it worthy of publike view. Deign therefore (ye ingenious Men,) that this my Faſciculus, howſoever collected by my Labor, yet by your Authority and Favor, to be preſented a more Illuſtrious Work: whence (by Gods Favor and Permiſſion) they may be able to pick out what is daily ſo much deſired, and ſought for, by multitudes.

What in obſervance, Faith, and all Duty, and in memory of your Merits, may in any wiſe be performed by me, to your praiſe and honor: the ſame I moſt freely, and dutifully promiſe, and vow ſhall be performed. Farewel moſt Famous Men, and may ye not diſdain to cheriſh me with your Patronage.

Yours moſt devoted ARTHUR DEE. C. M. Archiatros Anglus.

TO THE Candid READER.

EVen as Reaſon and Experience, are juſtly called the Hands of Phyſitians; without which, neither Health [the Treaſure of Life] can be preſerved; nor Sickneſs [the Herauld of Death] expelled: And that Phyſick it ſelf remaineth Lame and Defective: So, in this Philoſophical Work, Nature and Art ought ſo lovingly to embrace each other, as that Art may not require what Nature denies, nor Nature deny what may be perfected by Art. For Nature aſſenting, ſhe demeans her ſelf obediently to every Artiſt, whileſt by their Induſtry ſhe is helped, not hindred. Of whoſe Steps, Progreſs, Motion, and Condition, whoſoever is ignorant, let him not preſume to attempt this Work, (of it ſelf Abſtruſe, and otherwiſe wonderfully ſhadowed over by Philoſophers, with infinite Clouds:) For nothing Anſwers his Expectation, who either knows not, or ſtrives to compel Nature. For that ſhe (as learnedly Raymund) will not be enforced, or ſtraitned. But he that covets after Fame, by the Honor of the Art, or to reach the Summity thereof; let him firſt obſerve, and obſequiouſly follow Nature Naturalizing, Propagating, Multiplying, and being the Miſtreſs and Guide, muſt reſemble Art in what ſhe is able: which although in divers things it be a Correctrix, and help of Nature, whilſt it cleanſeth her from all Errors and Defilements, and being hindred in Motion, is holpen by it; yet is it impoſsible ſhe ſhould be imitated in all things.

For, as in this Divine Work (not undeſervedly ſo called, inaſmuch as it is affirmed of all Philoſophers, that never any Man of himſelf, without Divine Inſpiration, could comprehend, or underſtand it, though otherwiſe he appeared a moſt Learned Philoſopher:) So, in all other Compound Bodies, in the firſt Mixture, or Compoſition of Elements (that I may conceal the Occult cauſe of Motion and Conjunction) the weight and proportion of every Element, are utterly unknown. That Secret of Secrets, beſtowed by God upon Nature in the Beginning, ſhe ſtill retains in her own Power, and ſhall ſo, until the end of the World: Perhaps, leſt Mortal Men (if it had been made known to them) elated by the inſolence and pride of Devils, ſhould preſume to Create, which is proper to God onely; who by the unſpeakable Power of his Word, hath endued Nature (as his Miniſter) with the Generation, Propagation, and Multiplication of all things. For when he inſpired in things Created, the Generation of the World (ſaying, Encreaſe and Multiply;) he gave alſo a certain Springing or Budding, [that is, Greenneſs, or Strength,] whereby all things multiply themſelves (whence ſome more profoundly contemplating, ſaid, That all things were green; whereas to be green, may be ſaid to encreaſe, and grow up together,) and that Greenneſs they called Nature. Therefore it is not without cauſe, that the prime Philoſophers do ſo ſeek after, and ſacrifice to Nature: when without her help, Art (in this knowledg) performs nothing. Nor any wonder, if the moſt Learned Engliſh Monk, [Roger Bacon,] writ of the wonderful Power of Nature, and the marvellous Secrets in Art. Nor doth Parmenides leſs admire the Power of Nature, [in theſe words, O that Heavenly Nature, overruling, and excelling the Natures of Truth, and cauſing them to rejoyce. This is that ſpecial and Spiritual Nature, to whom God gave a Power, above the violence of Fire; and therefore let us magnifie it, ſeeing that nothing is more Pretious!]

Therefore (Friendly Reader) I recommend to thee, and the Sons of Art, this Lady of Honor, without which we attain not, (or perfect any thing in) this Art; that ſo it may be your work, and chief ſtudy to obtain her Friendſhip, ſo, as when an occaſion ſerves, ye may be found Judges, not Jugglers of Nature and Art.

For which cauſe I have writ this little Tract; [viz. My Faſciculus Chemicus;] wherein I have given you the more abſtruſe Secrets of Nature, choſen, culled, compacted, and digeſted in no ordinary manner, as being a renowned Speculum, whoſe refulgent, and reflecting Beams make known, the unknown Secrets of Nature; taking original from the Chaos, proceeding to the Separation of Light from Darkneſs; and by the Degree of Perfection (Art handling it) the Foot-path is manifeſted, and chalked out; whereby Nature is at laſt brought to more Perfection. Which Book indeed, although perhaps it may be looked upon, by many, as a thing of no value, becauſe it conſiſts (for the moſt part) of the ſayings of Philoſophers, digeſted onely in order, (yet is it no eaſie buſineſs, when as David Lagneus witneſſes of himſelf, in his Epiſtle to his Harmonious Chymiſtry, whilſt he was Counſellor and Phyſitian to the moſt Chriſtian King, That he ſweat with continual Labor, for twenty two yeers, until he had compoſed (it may be) ſuch another little Tract.) As touching the Method of this Work, it contains ten ſmall Chapters, and every Chapter follows the Order of the Work: whence alſo a Myſtery is revealed, which for matter of diſſembling, or concealing things, was never before ſet forth in this manner: Other me[•] having ever put the Beginning [••] the End, and the End at the Begining, in ſuch ſort (as witneſſes Dynyſius) that it was impoſſible (th[•] Divine Counſel ſo diſpoſing it) to finde all things orderly writ. Som[•] Chapters alſo are noted, not onel[•] with Titles (ſcarce hitherto heard of [•] but rare Things, [even the Secret[•] of the Art laid open,] which ([•] very many affirm) ought not to [•] publiſhed. But in the end of ever[•] Chapter, I have briefly comprized and expounded the extracted Marrow thereof. Otherwiſe (as Senio[•] ſaith) If I did not expound ſom[•] thing out of them, my Book ſhould be the ſame, with the Book of thoſe Wiſe men, and my words theirs; and, as if I had taken their words, and uſed them for my own, which were both unworthy, and a diſgrace to him that ſhould do ſo.

But the Authors I have produced, whoſoever hath read them, will not deny, but that they are the Choiceſt, the moſt Acute, and Approved; and that the things ſelected and culled from their Writings, are ſuch onely, as muſt neceſſarily be known; That ſo Art may be made known in things requiſite, and the frivolous omitted, by which many have been ſeduced from the way of Truth, whileſt onely it behooves the Intelligent Reader, to diſtinguiſh Truth from Falſhood. For the Truth is not otherwiſe hid in their Writings, then Wheat amongſt the Chaff, the which with Labor and Toil I have found out, and here preſented, (Vnmasked and Naked) to the Studious Readers, for the Publike good; Hoping, that this my Labor will not onely be uſeful to the younger Proficients; but even grateful to the Learned themſelves; And which I deſire you may all of you, fairly, and freely accept of. Farewel.

From my Study at Muſco, the Calends of March. 1629.

ARTHUR DEE Doctor of Phyſick, His Chymicall Collections.

CHAP. I. Naturall Matter, what it is, and from whence.

IN truth the matter of ^[1] which the Stone is made, is onely one; nor can this neighbouring Faculty bee found in any other thing. And it is that which is moſt like to Gold, it is alſo that of which it is begotten; and it is Argent Vive, alone, pure, without the commixtion of any other thing, and it is obſcured with infinite names, and the manner of operating is onely one, but it is diverſly varied by the Philoſophers, therefore no wonder if the Art be difficult, and the Artiſts greatly erre. Nevertheleſſe Art begets Medicine from the ſame, or altogether the like principles, as Nature begets metalls. Petrus Bonus, page 120.

The Vive Argent is compounded ^[2] with Citrine Sulphur, ſo that they are changed and become the ſame in one maſſe Lucide Red, weighty, of which two kindes are ſufficient for the compoſition of the Elixir. He therefore that deſires to ſearch into the ſecrets of this Art, it is fit he know the firſt matter of Metalls, leſt he loſe his labour. Arnoldus lib. de Alchimia, pag. 1.

Art willing to follow Nature ^[3] inquires out her end, and findes theſe principles congealed by Nature into this middle Nature, and not impure; and endevours to digeſt and purifie ſuch a Matter with the heat of Fire, that from thence ſhe might draw the form of Gold, with which all imperfect metals are turned into Gold, in as much as they are ordained by nature to this end, Petrus Bonus p. 105.

We ſay that the whole is but ^[4] one thing, which is varied into the number of three, by its operations, and in varying by one decoction is one thing of one ſingle power, and after this paſſing by degrees to information, by another digeſtion it will be another thing, which we call Argent Vive, Earth, Water, and Ferment, Gumm and our ſecond Salſature, bitter and ſharp, which by its Compound virtue and propriety got by the ſecond digeſtion, doth looſe the whole body, and after by another digeſtion hath a greater force. And ſo thou maiſt underſtand that in our Magiſteriall there are three proper Earths, three Waters, and three proper Ferments; three proper Gumms, three Salſatures, three Argent Vives Congealing, as in our Practiſe is manifeſt. Lullii Theorica p. 109.

Such a Matter muſt be choſen ^[5] in which is Argent Vive, pure, clean, clear, white, and red, and not brought to perfection, but equally and proportionably mixt by a due meane, with ſuch a ſulphur, and congealed into a ſolid Maſſe, that by our diſcretion and prudence, and our artificiall Fire, we may attain its inmoſt purity, that after the perfection of the work it may be a Thouſand Thouſand times ſtronger then ſimple bodies digeſted by naturall heat. Tauladanus pag. 314.

If we had Sulphur and Mercury from that matter upon the Earth, ^[6] of which Gold and Silver are made under the Earth, from them we could eaſily make Gold and Silver, with the propriety of their own nature. Therefore there is nothing farther requiſite, but that we finde what is neareſt to it, of its own nature. Mercury in all Elemented ſubſtances is one and the ſame; which Mercury is indeed naturall heat, which produceth as well Vegetables as Minerals, although diverſly according to the command of Nature. And ſo our Mercury never is viſible, but intelligible only, and ſo it is manifeſt, that it is in every thing and every place, hence common to all things. Lullii Codicillus pag. 131.

In our Stone, there are the Sun, ^[7] and the Moon vive, and they can generate other Suns and other Moons; other Gold and Silver, to theſe, are dead. Flamelii Annotationes, pag. 138.

The Philoſophers Stone is found ^[8] created by nature and our Mercury, viz. the matter in which the Philoſophers Mercury is contained, is that whjch nature hath a little wrought and framed in a Metallick form, but yet left imperfect. Roſ. Philoſ. pag. 231.

I ſaw a red Toad drinking the ^[9] juyce of Grapes even till his Bowels were burſt. Riplei Somnium.

Art following Nature will not ^[10] uſe Argent vive alone, nor Sulphur alone, nor Argent vive and Sulphur together; but the ſame Matter mixt and compounded of the ſame Principles, which Natur[•] hath prepared for Art, like a carefull Mother for her Daughter. An[•] hath conjoyned them from the beginning of the generation of Metals not otherwiſe, as in Milk, Butter, Cheeſe, and Whay. But afterwards Art ſeparates and ſequeſter it, and again joyns and digeſts i[•] being purified by the addition [•] outward heat only: Nature oper[•]ting from within, untill that ou[•]ward Sulphur be divided from the Argent vive. Vogelius pag. 105.

Think with thy ſelf whereto ^[11] thou wouldſt labour to bring our Stone, then ſhalt thou know, it flows from no other then a certain Metallick Radix; from whence alſo Metalls themſelves are ordained by the Creator. Baſilius Valentinus page 15.

When I ſpeak of Mercuriall water, ^[12] doe not underſtand Crude Mercury, but the Philoſophers Mercury of a Red ſubſtance, drawn from Mineralls, having the matter in themſelves, from Sulphur and Mercury, and that Argent vive and Sulphur are one thing, and proceed from one thing, therefore whiten the Leton, viz. Braſſe with Mercury, becauſe Leton is of the Sun and Moon, a compound Citrine imperfect body, which when thou haſt whitened &c. Clangor Buccinae pag. 503. 470.

The Philoſophers Gold and ^[13] Silver, are two principall Tinctures, red and white, buried in one & the ſame body, which Tinctures can never naturally come to their perfect complement, yet they are ſeparable from accidentall droſſe, and earthly lutoſity, and afterwards by their proper qualities in their pure Earths the tinctures red and white are found commixtable, and the moſt fit Ferments for them, ſo that they may in a manner be ſaid to want no other thing. Of this very Body the matter of the Stone, three things are chiefly ſpoken, viz. The green Lion, Aſſa foetida, and white Fume; but this is inferred by the Philoſophers from the Compound, that they might anſwer the fooliſh according to their own folly, and deceive them by the divers multiplicity of names. But doe thou always underſtand one thing to be really intended, although accidentally three things may be ſo called. For the green Lyon, Aſſa foetida, and white Fume, are altogether attributed to one and the ſame ſubject, and are always coucht in one and the ſame ſubject, untill by Art made manifeſt. By the green Lyon, all Philoſophers whatſoever underſtood, green Gold, multiplicable, ſpermatick, and not yet perfected by Nature; having power to reduce Bodies into their firſt matter, and to fix volatile and ſpirituall things, and therefore not unfitly called a Lyon. By Aſſa foetida, we underſtand a certain unſavory Odor, exhaled from the unclean body in the firſt operation, which may in all things be likened to ſtinking Aſſa foetida. The reaſon why it is called white Fume is this: In the firſt diſtillation, before the Red Tincture aſcends, there ariſes a ſmoak truly white, whereby the receiver is darkned or filled with a certain milky ſhadow, whence it receives the name of Virgins milk. Therefore where ever thou findeſt a ſubſtance endowed with theſe three properties, know that it is the matter of the Philoſophers Stone. Dunſtan. pa. 3.

Therefore let us take a matter ^[14] which will be Gold, and which by the mediation of our skill is brought into a true ferment. Clangor. pag. 510.

The matter of Metalls is a certain ^[15] ſmoaky ſubſtance, and it is the firſt matter of Metalls, containing in it ſelf an unctuous or oyly moiſture, from which ſubſtance the Artiſt ſeparates the Philoſophicall humidity, which is fit for the work, which will be as clear as a water drop, in which is coucht the metallick Quinteſſence, and that is placable Metall, and therefore hath in it a meane of Joyning Tinctures together, becauſe it hath the nature of Sulphur, and Argent vive. Roſar. Phil. p. 278.

The thing whoſe head is Red, ^[16] feet White, and eyes Black, is the whole Myſtery, Daſtin. viſio. p. 2.

Know that our Leton is Red, ^[17] but not for our uſe, untill it bee made White. Morienus p. 38.

When thou wouldſt have Minerall ^[18] Elements, take not of the firſt, nor laſt, becauſe the firſt are too much ſimple, but the laſt, too groſſe. When thou art hungry, take Bread, not Meal; when thou wouldſt make Bread, take Meal, not the Ear. Lullius Theori. p. 34.

There is a pure Matter, which ^[19] is the Matter of Gold, containing in it ſelf, the heat which gives increaſe, and hath a power to increaſe and multiply in its kinde, as all other things. Eximedes, p. 45.

In our imperfect Metall, are the ^[20] Sun and Moon, in virtue and neer power, becauſe if they were not in the Compound, neither the Sun nor Moon could thence be made. Arnold. Epiſt. pag. 491.

Mercury is in all Elemented ^[21] Subſtances, one and the ſame; which Mercury is indeed the naturall heat which produces as well Minerals as Vegetables, although diverſly according to the precept of Nature; and ſo our Mercury is not viſible but intelligible; and it is manifeſt, that it is in every thing and place, and common to all. Lullii Codic. fol. 134. Repelat. 6.

THE COROLLARY.

Vogelius, Treveſanus, with divers other Philoſophers adviſe, firſt ſeriouſly to conſider in what point Authors moſt agree; for in it they affirm, the onely and ſingle truth is involved: To me therefore, meditating this from the moſt ſelect Authors, recited with their Harmony, both in the Subſtance, Form, and Colour, and in all neceſſary Circumſtances and Accidents, was diſcovered (by Divine aſsiſtance) the Subject of all wonder (as Cornelius Agrippa rightly cals it) in open and naked words. It is therefore generally agreed, and of all confeſſed, That there is one vive or volatile Argent, retaining a certain Vegetability, while it is yet in motion, not brought to maturity, or the determinate term of naturall digeſtion in the Mines. And the ſame is immaturate Argent vive (not that Mature of the vulgar) which is next to Metall in poſsibility; and therefore of ſome is called Immature Metall. According to Arnold, Riplie, Dunſtan, Morien, and Clangor Buccinae; it is cloathed with a Red colour, offered or brought to us by Nature; but if it be not by the Artiſt taken from its Radix in a due time, viz. before it come to ſuch maturity, as to contain one grain of Malleable Metall, it will be unfit for our purpoſe. Seek therefore the Philoſophick Embryon in its due place, and mature immaturity, and you ſhall know (as Roſarius ſaith) our Stone is found created of Nature; which truly is to be underſtood of the matter of the Stone compounded by Nature, and formed into a Metallick form, but given to Art imperfect, that by degrees it might be brought beyond the degree of perfection.

CHAP. II.The Preparation: or the firſt work, or work of the Winter.

THis is the Preparation, becauſe ^[22] there are blinde men, and they have erred a long time, while they were ignorant that this Stone was prepared with this preparation. Senior, p. 31.

If the firſt work proceed not, ^[23] how is the ſecond attained to? Becauſe, if no diviſion be made, there is no conjunction. Daſtini Speculum, pag. 56.

We muſt begin with the ſeparation ^[24] of the Elements, from the Red earth, as of the pure from the impure. Arnoldus in Hortulanum, pag. 9.

Thou muſt diligently conſider, ^[25] how this diſſolution may be made, and certainly know, that it is not done, but by the water of Mercury; and know, that every body is diſſolved with the ſpirit, with which it is mixt, and without doubt is made ſpirituall. Pandolphus in Turba, pag. 16.

Son of Truth, underſtand, that ^[26] we in the firſt operation of our work, doe purge and prepare matter for the creation of its Sulphur; which being prepared, by and by in the ſecond preparation, wee compound and create medicine, which how great virtue it hath, will be manifeſt. Therefore firſt thou muſt create its Sulphur, becauſe without that, thou canſt not make the compleat Elixir. And when thou haſt created Sulphur, then begin the Philoſophick work; but ever conſider, that the nature and propriety which is in the very ſpirit, may not be combuſt in its preparation by the power of the fire. Becauſe then the ſpirit cannot whiten, nor joyn it ſelf with the Earth: Therefore it often happens, that they who think to make water of life, make water of death, by reaſon of combuſtion. Lullii Apertorium, p. 2.

The Veſſels ſo diſpoſed, a moſt ^[27] ſubtill ſmoke will ariſe in the Alembick, and the ſame will be turned into a clear water, having the nature of theſe ſpecies, whereof the Stone is generated: which Water deſcends by the Noſe of the Alembick. Arnoldus in Comment. Hortulani. p. 16.

The Phlegm wherein our Sulphur, ^[28] which is called Gold, is decocted, is that in which Air is included: for our Phlegm is a middle ſubſtance; and the firſt water of Mercury, wherein the principle of the Stone is; viz. its diſſolution; nor doth it enter with it, but as it were wetting the parts of things, not generating or increaſing. Lullii Teſtam. pag. 1.

It is meet thou prepare the Matter, ^[29] till it be fit to receive our Mercury, which we call glorious Mercury; and the manner is, That thou take a proportion of the ſaid Earth, and put upon it the fourth part of the ſaid imperfect Menſtruum, wherein is ſuch a Mercury, and ſet it in a Balneo for the ſpace of ſix days, and diſtill it, and ſo continue untill the Earth be diſpoſed to imbrace a Soul; which will not be done at the firſt or ſecond time; therefore put it again and again in the Balneo for the ſpace of ſix days, in a Glaſſe very well ſealed; after that open the veſſell, and ſetting the Alembick on again, with a moſt gentle fire diſtill the humidity; and again pour on more of its Menſtruum, which hath its ſeed in it, and digeſt it as aforeſaid, and ſo continue untill the Earth be diſpoſed to entertain its ſoul. Son, it is to be obſerved, when it ſhall drink up and retain four parts more of its weight, that if thou put a little upon a heated plate of Gold or Silver, it will all flie up into ſmoke: then is the Earth pregnant and prepared, which ought to be ſublimed. Lul. Teſt. pag. 15.

Firſt, all the ſuperfluous and corrupt humidity in the eſſence of ^[30] thoſe things, and alſo the ſubtill and burning ſuperfluity muſt be elevated with a proportionable Fire, and that by Calcining. Then the totall ſubſtance remaining corrupt in the Calx of theſe Bodies of the burning ſuperfluous humidity and blackneſſe, is to be corroded with the aforeſaid Corroſives, acute or acerb, untill the Calx bee made white or red. Roſar. Philoſ. pag. 345.

Our Mercury is made of perfect ^[31] bodies, and not imperfect, that is, with the ſecond Water, after they have been duly calcin'd by the firſt. Scala, pag. 128.

It behoveth thee to extract one ^[32] living or vive incombuſtible Water, and then congeal it with the perfect body of the Sun, which even there is diſſolved into nature, and a white congealed ſubſtance, as if it were Cream, and would come all white. Nevertheleſſe, firſt this Sun in his putrefaction and reſolution in this Water in the beginning loſes his light; is obſcured and waxeth black; at length he will elevate himſelf above the Water, & by little and little, a white colour will ſwim above him, and ſo the perfect body of the Sun receives life, and in ſuch a Water is inlivened, inſpired, increaſed and multiplied in his ſpecie, as other things: Therefore our Water is a Fountain fair, pleaſant and clear, prepared onely for the King and Queen, whom it very well knows, and they it, for it attracts them to it ſelf, and they remain two or three days to waſh themſelves in that Fountain, viz. ſome moneths; and theſe it makes to grow young, and renders them very beautifull.

Theſe three things mutually follow, viz. Humidity, Putridity, and Blackneſſe; from whence the glaſſie houſe may be poſited, and ſubtilly ſited, untill the moiſt Matter included, by little and little became putrid and black, for the putrefaction begins together with the ſolution, but the putrefaction is not yet compleat, untill the whole Matter be diſſolved into water. Artephus pag. 9.

One of the contraries exceeding ^[33] deſtroies the reſt, whence the Earth is made Water, when the watry qualities overcome it, and on the contrary, this Water muſt draw forth three things, viz. a Spirit, a Body, and a Soule, whence this Water is threefold in Nature, which hath in it ſelf Water, Fire, and Earth. We divide the diſſolved Stone in the Elements, and waſh it particularly, that it it might be more ſubtilized, and the better purified, and that at pleaſure the Complexion might be more firmly compoſed, but we diſtill it very often, as the Water and Air are clean without dregs, and light without filth, pure without contraries, for then they waſh more eaſily, touch more plentifully, and work more nobly. For Art (as Ariſtotle ſaith) in like manner throws off all ſuperfluities from its work as Nature doth. For Fire extracts that which exiſts in the interiours of things, and feeds on the ſulphurity of them, ſubtilizing and rarifying at pleaſure. And therefore we diſtill them, that we might ſweetly draw out their filth. But we doe it ſweetly and with inhumation, leſt the exceſſive Fire conſume the ſought for ſubtilties. Whence in every diſtillation obſerve this ſign, that univerſally there be candour and purity in it, and whatſoever drops forth unmixt, put apart, becauſe the work is corrupt if thou doe otherwiſe. Therefore we ſo much diſtill it, untill it ſend forth no dregges, unleſſe happily white ones, and this we iterate ſeven times, that in their ſimple purity they might tranſcend the orders of the ſeven Planets. For it is meet they be moſt pure and clean, which by their purity ſhould cleanſe and perfect other things. And according to the quantity of diſtillation they will be clear, and according to the plurality of clearneſs, they will cleanſe and touch other things. Whence it ought to be diſtilled ſeven times; what is more is evil, becauſe as diminution hinders, ſo augmentation corrupts.

In the fourth diſtillation follows the Lavement, that its every Element might be rectified ſeverally, whence we diſtill the Water and Aire ſeven times by themſelves. But thou ſhalt diſtill all things with moiſture, becauſe drineſſe corrupts the work with combuſtion: And the Philoſophers adviſe that every diſtillation be always made ſeven days with inhumation, meaning that inhumation be made ſeven days between every diſtillation. Daſtini ſpec. pag. 96.

It behoveth thee to exerciſe the ^[34] ſeparation of the Elements as much as thou art able, to waſh off the Water and Air by diſtillations, and to burn up the Earth by Calcination, untill there remain not any thing of the Soul in the Body, unleſſe what may not be perceived in the operation, the ſign of which will be, when nothing ſhall be evaporated from the Body, if a little of it be put upon a heated plate. Roſar. Arnold. pag. 423.

As an Infant exhauſts all airy ^[35] vapours in nine moneths, and the menſtruum turned into a milky form: ſo in nine moneths the firſt work is performed, viz. the ſecond whiteneſſe, becauſe the whole is coagulated: Nevertheleſſe the work is finiſhed about ſix moneths according to the Experience of the Author, but according to Balgus ^[36] in Turba in an hundred and ninety days. Maſſa Solis & Lunae. pag. 275.

Let not the water be ſuffered to ſtand when it is fit for operation, becauſe it receives its Curd into the bottome, crudled or coagulated by the cold of the Aire, and congealing drieth; which hapned to one of my Companions, who for the ſpace of a year found it ſo, but it was not diſtilled. Maſſa Solis & Lunae. pag. 274.

No ſolution ought to be made ^[37] without Blood, proper or appropriate, viz. the Water of Mercury, which is called the Water of the Dragon, and that Water ought to be made by an Alembick without the addition of any other thing. Roſar. Philoſ. p. 223.

The whole courſe of the work ^[38] endures for the ſpace of two years, whence the Stone is of one year, and the Elixir of another to every new Artiſt who never made it, but to every good and expert Artiſt who is ſubtile, one year and three moneths are accounted ſufficient, For by what it is corrupted, in like manner it is generated. Lul. Theo. p. 76.

Accommodate well the Fire in ^[39] the furnace, and ſee that the whole Matter be diſſolved into Water, then rule it with a gentle Fire, untill the greater part be turned into black duſt. Becauſe when our Stone is in our veſſell, and our Matter feels our Sun, it will preſently be reſolved into Water. Ventura p. 129.

Putrefaction is made with a ^[40] moſt gentle Fire, ſo that nothing may aſcend, becauſe if any thing ſhould aſcend, there would be made a ſeparation of parts, which ought not to be, untill the Maſculine and Feminine are perfectly joyned. Roſar. Philoſ. pag. 261.

The encompaſſing frigidity of ^[41] the Aire, the binding ſolidity of the Earth, the diſſolving heat of the Fire, the impetuoſity and reſtleſſe motion of the Water, and exceeding quantity of Multitude doe hinder Putrefaction (as Ariſtotle ſaith.)

But the calidity of the Air, the ſubtility of Matter, the gentleneſſe of the Fire, the ſtability of Reſt, the equality of Compounds, the gravity of Patience, the maturity of Time, do neceſſarily induce and haſten Putrefaction; yet ſo, that the Air be tempered, what is thick ſubtilized, the Fire moderated, Reſt preſerved, Proportion adequated, Patience ſtrengthened, and the time expected until Nature proceeding naturally ſhall have compleated her owne worke. Daſtin ſpec. pag. 184.

Our Water muſt be divided into ^[42] two parts, whereof in one part the Body is congealed, viz. with ſeven Imbibitions and Congelations, but in the other part it putrefies and melts, that the fiery Water aboveſaid might be caſt forth. Scala Philoſ. pa. 151.

If the work in its managing be deduced to the finall red ſtate, by corruption before the due term of whiteneſſe (which it may not be) thou haſt erred; then for a remedy take away the redneſſe with freſh white Water, by imbibition and inhumation. Idem.

There are three Humidities, the ^[43] firſt is Water, the ſecond is Aire, (the mean between Water and Oil) the third is Oil it ſelf. The Water is diſtilled to the likeneſſe or ſign of perfect whiteneſſe, which is tranſparent ſplendour, and the ſhining clearneſſe of cryſtall; and he that attains to this Token hath the Philoſophers Mercury, diſſolving all Bodies, chiefly of the Sun and Moon, becauſe of the vicinity or nearneſſe of Nature. Lul. Codic. p. 119.

In our whole Magiſteriall there ^[44] are three principall Spirits neceſſary, which without the conſummation of their reſolution cannot be manifeſted, and they are otherwiſe called three Argent vives, and for Argent vive underſtand the Water in which the Tincture is carried. Raymund. Theor. p. 122. 24.

If you will hear me, I will truly ^[45] ſhew what is that Mercury chiefly profitable: know therefore that there are three Mercuries which are the Keys of Science whom Raymund cals his Menſtrua, without which nothing is done rightly, but two of thoſe Mercuries are ſuperficiall, the third Eſſentiall, of the Sun and Moon, perfect Bodies when we firſt Calcine them naturally, but no unclean Body is ingredienced except one, which is commonly called of the Philoſophers, The green Lion, which is the mean of joyning Tinctures. With the ſecond Mercury, which is vegetable Humidity, both the Principall, Materiall, and Formall bodies ought to be reſolved, otherwiſe they are of little moment. And with the third, which is Humidity, very permanent and incombuſtible, the unctuous Tree of Hermes is burnt into Aſhes. Ripley pa. 25.

Sons of Wiſdome, there are ^[46] three ſolutions, the firſt is of a crude Body, the ſecond is of a Philoſophicall Earth, the third we put in Augmentation. The Virgin is Mercury, becauſe it never propagated a body in the Womb of the Earth, and yet it generates the Stone for us, by reſolving the Heaven, that is, it opens the Gold, and bringeth forth a Soul. Incertus de Chemia. pa. 6.

Metals are reduced to the firſt ^[47] Matter, when they are driven back, to that firſt ſimplicity, which their Elements had in their firſt Compoſition, in which there were Spirits and Vapours by nature perfectible to the form of the Compound. Vent. pa. 12.

By Argent vive is underſtood ^[48] the humidity of that unction, which is the radicall humidity of our Stone. Ludus Puerorum pag. 174.

The Preparation of this Spirit, is its ſubtilation, which is performed ^[49] by many diſtillations, untill it hath gotten cryſtalline ſplendour and clearneſſe. Vogel. p. 148.

Keep the rectified Water apart, ^[50] becauſe that is the Mercury of the Philoſophers, the water of Life waſhing the Leton. Ariſtotle pag. 366.

The whole labour and tediouſneſſe ^[51] is in this, viz. the ſeparation of the Elements and Sulphur. Air cannot be divided from Metals, unleſſe by the twentieth, twenty ſecond, or thirtieth diſtillation. And the Fire may be divided from the Earth at the eleventh diſtillation, and as many diſtillations as there are, ſo many putrefactions and reiterations of Water and Air together, to wit, of our Menſtruall water, and every putrefaction requireth eight days, or ſix continued, ſo that the diviſion of the Elements, dures the ſpace of an year, but we have compleated it in ſeven moneths. Lull. compend. pa. 281.

The Alchymiſts have ſaid that the Stone is compounded of two Waters, viz. of one which makes the volatile Stone, and the other which fixes and hardens it. Idem.

Between every Calcination of ^[52] the Earth, pour on water moderately, to wit, not much nor little; becauſe if much, there's made a ſea of perturbation, if little, it will be burnt up into aſhes. But ſweetly, not haſtily, from eight days to eight days, by watering, decocting, and calcining the Earth, till it hath imbibed its Water; therefore when the Earth ſhall not be white, bray it together with its Water, iterate and calcine it, becauſe Aroc and Fire doe waſh the Earth, and take away its obſcurity from it; for its preparation is always with Water, and as the fitneſſe of the Water ſhall be, ſo alſo ſhall be the clearneſſe of the Earth, and by how much the more the Earth ſhall be white, &c. Avicenna pag. 420, 421.

He which knows not to extract ^[53] more things out of one, is ignorant alſo to compound one thing of more. Our ſeparation is a ſeparation of a watry or moiſt vapour or phlegme in Balneis, a levigation of rarity, a production of principles. Scala. p. 134.

Imbibe Calx or Body oftentimes, ^[54] that thence it may be ſublimed, and yet more purified then before, becauſe the Calx aſcends upwards very difficultly or not at all, unleſſe holpen by the Spirit. Geber. lib. ſummae perfectionis pag. 573.

The Veſſell being fitly placed in ^[55] the Furnace, the Fire underneath muſt be continued, then the Vapour of the Matter will aſcend upwards into the Alembick moſt ſubtilly, and the ſame will be turned into ſerene bright and cleare Water, having the form of a water drop, and the Nature of all the ſpecies of which it is generated, and it deſcends again by the Crows beak, that is, the Neck of the veſſell of the Alembick; and this Water, becauſe it is ſubtile, doth enter the Body, and extract firſt the Soule, afterwards it diſſolves all that is left, and turns it into Water. Moreover know that all things which are ſublimed are ſublimed two ways, ſome by themſelves, and ſome with others; but our Mercury ſince it is a Spirit, is ſublimed by it ſelf, but our Earth, ſince it is the Calx of the Body, is not ſublimed, unleſſe very well incorporated with Mercury. Therefore beat or pound them together, and imbibe till they become one Body, becauſe the Body aſcends not unleſſe incorporated with Mercury. Ventura p. 141.

Diſſolve the Gold and Silver in ^[56] Water of their kinde if thou know it. Vogelius p: 78.

And this is the laſt Preparation, ^[57] viz. of Spirits often reiterated by Contrition and Aſſation with their Body, untill thou ſee theſe things which thou deſireſt in it. Maſſa Solis & Lunae pag. 240.

Sons of Learning, know ye that ^[58] the whole Work, and the Government thereof is not done but by Water, with which mingle ye the body of the Magneſia, and put it in its Veſſel, and cloſe the mouth carefully, and boil it with a gentle fire, till it be made liquid, for by the heat of the Water, the whole will eaſily be made Water. Afflictes in Turba. p. 32.

THE COROLLARY.

From a certain Minerall Maſſe, coagulated, lucid, red, ponderous, being perfect Metall, in the neareſt power, containing in it ſelfe vive ſpermatick Sulphur, and vive immature Mercury, multiplicable in it ſelf, with the moſt gentle fire of a Balneum, or Bath, is drawn forth a certain inſipid, phlegmatick Water, which if it be again repoured on, with its due proportion of Earth, and in due ſeaſon digeſted, and abſtracted by diſſolving daily by little and little (but yet more and more) the Body, it diſſolves likewiſe the other Elements, and by including Aire in it ſelf, carries it up by diſtilling through an Alembick, the Water and Aire ought again to be ſo often poured on, digeſted and abſtracted till the Body be altogether reſolved by repeated diſtillations and inhumations. Then after the fourth diſtillation, the Aire is to be ſeparated from the Water, and to be rectified by it ſelf ſeven times, with which afterwards abſtract the Fire from the black Earth. Laſtly, ſeparate the Fire from the Aire. And at length impregnate the dry Earth (deprived of its humidity by imbibing) ſo often with Aire, untill light ariſe from darkneſſe, and our Infant appear before our eies, expected by more then many lucubrations, which at length is crowned with a Diadem, King of Kings, whoſe riſe the Philoſophers adore, under the Aenigma of the riſing Sun in the encreaſing Moon. But in the very point of Coagulation, which is performed by Infrigidation, all Philoſophers with one conſent affirm that the work of the Winter, and of hidden Preparation, is finiſht, then begins the ſecond work truly Philoſophicall, as in theſe words our Countreyman Norton the excellent Philoſopher hath expreſt: Our Philoſophicall work (ſaith he) takes not its beginning before all be clean within and without. And according to Attaman, The ſecond work is not made but from a clean and purified body. And this Preparation, or firſt work he calleth a Sordid labour, and adjudges it not worthy a learned man, therefore not unfitly ſaid to be the work of Women. But he deſerves not Sweets, that will not taſt of Bitters: And they who either know not, or neglect this hidden laborious Preparation, will neither attain the benefit, nor deſired end of this Art. But he that doth not clearly underſtand, from theſe, the manner of Practiſe, let him ſeek further aſsiſtance from Raymund Lullie, Ripley, Roſary, whence it plentifully may be fetched, eſpecially whilſt out of their Writings, in this little Chapter, where, here and there, they have obſcurely delivered themſelves, the Path it ſelf is evidently cleared.

CHAP. III.The Weight in Preparation.

IF thou knoweſt not the quantity ^[59] of the very Weight, thou wilt altogether want the doctrine of this Science. Forget not therefore, that whatſoever ought to diſſolve, ought to exceed in the quantity the thing to be diſſolved. But the firſt part of the Water (according to Philoſophers) ought to diſſolve the Earth, and turn it to its ſelf. Whence they ſay the Water is to be divided, that with the firſt part in forty days, it ought to be diſſolved, putrefied, and coagulated, till it be turned into a Stone, therefore it is meet that Water ſhould exceed the Earth. Daſt. ſpec. p. 208.

When thou diſſolveſt, it ſhall be fit the Spirit exceed the Body, and when thou fixeſt, the Body ought to exceed the Spirit; for therefore is the Spirit that it might diſſolve the Body, and therefore is the Body that it might fix the Spirit. Therefore thou muſt impoſe three thirds of Moiſt, and one of Dry; for in the beginning of thy operation, help the work in Diſſolution, by the Moon, and in Coagulation by the Sun. Idem pag. 96, 98.

There is another Weight ſingular ^[60] or plurall, and it is twofold; the firſt is of the firſt operation, and that is in the Compoſition of the Air, and it is divers according to divers men. Now there is anothe Weight Spirituall, of the ſecond work, and that is alſo divers according to divers men. Maſſa Solis & Lunae p. 177.

I ſay that the firſt Water is to be ^[61] divided into three thirds, whereof the firſt is to impregnate, terminate, and whiten the Earth, but the two other thirds are reſerved to rubifie the white Earth, that is to be incerated, and laſtly to be whitened: But yet no third (as Democritus upon the Magneſia ſaith) is ingredienced all at once, but every of the thirds is divided into another third, that ſo the Nine thirds returning to one Earth, might compleat a perfect Decinary. But the three firſt thirds, are the three firſt Salſatures to perform the firſt Dealbation, but the ſix other remaining thirds are ſix parts of Divine Water to conſume the ſecond Dealbation. But none of thoſe thirds doth altogether ingredience the whole, and at once, but every part of them one after another is ſeverally impoſed in their own ſeaſon, work and order. Daſtin. ſpec. pa. 177.

A ſmall Error in the principles doth cauſe great Error in things principiated; therefore that thou maiſt not erre in the firſt and ſecond work, we have taught always to impoſe Equals, for ſo equality ſhall flouriſh in both, that the Earth might ceaſe, as the Water moiſtens; as the Earth ceaſes. Idem p. 222.

It is fit to attend what belongs ^[62] to Proportion, for in this many are deceived, therefore that thou maiſt not ſpoil the work, let thy Bodies be both ſubtilly limated with Mercury, and ſubtilized with equall proportion, one of the Sun, another of the Moon, till all theſe things be reduced into Duſt, then make thy Mercury, of which join four parts to the Sun, two to the Moon, as it is meet, and in this manner it behoveth thee thou begin thy work in the figure of the Trinity. Three parts of the Body and as many of the Spirit, and for the Unity of the Spirit, one part more of Spirit then of corporeall Subſtance. According to Raymunds Repertory, this is the true proportion. This very thing my Doctor ſhewed me, but R. Bachon took three parts of the Spirit for one of the Body, for which I have watcht many nights before I perceived it, both is the right, take which thou wilt. If alſo thy Water be equall in proportion with the Earth and meaſured Heat, there will at once come forth a new Budde both White and Red. Ripley pa. 30.

Take of the whiteſt Gumme ^[63] one part, and of the Urine of a white Calf another part, and part of a Fiſhes Gall, and of the Body of Gumme one part, without which it cannot be corrected; and decoct it forty days, afterwards dry it in the warm Sun till it be congealed. Mundus pa. 88.

Take thy deareſt Son and joyn ^[64] him equally to his white Siſter, drink to them a Love-cup, becauſe the conſent of good will joins one thing to another. Pour on them ſweet Wine, till they be inebriated, and divided into ſmalleſt parts. But remember that all clean things agree moſt aptly with clean things, otherwiſe they will generate Sons unlike themſelves. Ariſt. in Tractatulo pag. 362.

Obſerve the firſt preparation, ^[65] and cogitate this, which is the extraction of all Spirits from the Body, and the cleanſing of them into their Water. Maſſa Solis & Lunae pa. 240.

Thou muſt impoſe three thirds ^[66] of moiſture, and one of dry; for in the beginning of thy operation help the work in the Solution by the Moon, and the Congelation by the Sun. Daſtin ſpec. pa. 98.

THE COROLLARY.

Count Bernard Treviſane vowed to God, that he would never in naked words, or vulgar ſpeech diſcloſe the Weight, Matter, or Fires, but onely in true Parables, without either diminution or ſuperfluity, in imitation of the Wiſe men, as in this Chapter. Amongſt others our Engliſh Ripley hath delivered things ſufficiently obſcured; But the youngling Artiſt ought to ruminate and conſider that what ever are nominated in the compoſition of the Weight, muſt always be underſtood of two things only, viz. of Water and Earth, which are ſometimes under Spirit and Body, ſometime under Mercury, the Sun and Moon, ſometimes under Air and Poiſon, nay under as many infinite other names concealed, as the very firſt Matter. But that thoſe that ſeek might be directed into the right Path, and Ripleys cloud diſperſt with the beams of the Sun, let us attend the proportions which he hath diſpoſed in theſe his own words, Let the Bodies (ſaith he) be corrected or limated with an equall proportion of Mercury: whence underſtand that the proportion of Earth and Water muſt be equall, then he proceeds further and teaches, that one Body of the Sun be joyned with two of the Moon, in which words are underſtood two parts of Water to one of Earth. He proceeds alſo farther, and joyns four parts of Mercury to the Sun▪ and two to the Moon; whence obſerve that four and two make ſix parts of Mercury, Water, or Fire, which parts are to be mixt with one part of the Sun, and another of the Moon, which ſince they conſtitute two parts of Earth, there ſhall be a like proportion to the aforeſaid ſix parts, viz. of Water, as one part of Earth to three parts of Water. As appears from his following words: viz. after this manner begin thy worke in figure of a Trinity: and with this Key his other Aenigmaes of the weight in this chapter are unlockt. Whence alſo the Parables of other Philoſophers are diſcloſed, while Book opens Book, and the truth is from them ſcarce diſciphered without a Vail. For they always deliver things that be like, and conceal the truth, that they might deſerve both to be ſaid, and be Philoſophers.

But ſince in Number, Weight, and Meaſure, all elementated Bodies of Animals, Vegetables, and Minerals, are naturally united, bound, concatenated and compounded, and by the Harmony of theſe all principiated Principles attain the perfection ordained by God, and compleated by his handmaid Nature: Not unfitly may this Trinity, viz. of Number, Weight, and Meaſure, be called the Golden chain, by which as in all Animals to every Member is granted their ſpeciall Form, ſo by this Chain every Member is joined, united, and performs his Office.

Likewiſe alſo in Vegetables (ſince Nature operates after one and the ſame manner) we may preſume in every Vegetable, its own proper weight may be particularly obſerved, alſo the prefixt number of Flowers, Leaves, and alſo a due meaſure of Longitude, Latitude, and Profunditude. Even as Minerals and Metals are alſo perfected in a fit proportion of the Weight of Elements pure or impure, in a due meaſure of Time, and certain Numbers: By which bounds rightly diſpoſed all things flouriſh, but being inordinate and confuſed, there is made a Chaos, Imperfection, and a Diſſolution of the Compound. For in their Concatenation and Connexion, is rebuilt an admirable power of Art and Nature, neither can Nature her ſelf conſiſt without theſe, nor Art perform any thing. Not enviouſly therefore did the Philoſophers wonderfully conceale the Proportion of the Elements, and the mixture of them in their operation, as if this being known they had unvailed all things. But as much as belongs to our purpoſe, viz. the weight of the Philoſophick Work, theſe things onely are principally obſerved, to wit, Equals, two to one, three to one, nine to one; which when and how they are to be diſtinguiſht, our Daſtin (a famous Philoſopher) hath in theſe words clearly opened: When thou diſſolveſt, the Spirit ought to exceed the Body, and when thou doſt fix, the Body to exceed the Spirit. Who therefore knows the due time of Putrefaction to ſolution, the time of Imbibition, Deſiccation, Fermentation, and Inceration, ſhall with eaſie pains and ſmall endevour from the forenumbred Proportions, make choice of what is convenient for every time or ſeaſon of the Work. And he that hath known the Weight, (as Petrus Bonus ſaith) hath known the whole Myſtery, and he that is ignorant of it, let him leave digging in our Books.

CHAP. IV.The Philoſophers Fire, what?

TAke Water Proportionated ^[67] in quality according to the Body which thou wouldſt diſſolve, in ſuch a manner, as the unnaturall may not exceed the naturall heat; for every complexionated thing is deſtroyed, unleſſe the Fire of Nature govern it. There are three Humidities, the firſt is Water, the chief of reſolvable things; the ſecond is Air, and it is the mean between Water and Oil; the third is Oil it ſelf, the cerative of all Elements, and our finall Secret. Lull. practica fol. 175.

Our Fire is Minerall, and vapours ^[68] not, unleſſe it be too much ſtirred up, whoſe proportion muſt be known, that-it may only ſtir up the Matter, and in a ſhort time, that Fire without the Impoſition of hands, will compleat the whole work. Ponta. pa. 40.

The Fire which we ſhew thee is ^[69] Water, and our Fire is Fire, and not Fire. Senior. pag. 29.

Argent vive is a Fire, burning, ^[70] mortifying, and breaking Bodies, more then Fire. Dardarius in Turba 113.

I ſay with Lullius that this Water, ^[71] or Vive Argent is called Fire of the Philoſophers, not becauſe inwardly it is of its own Nature, hotter then Oil, or the forementioned radicall moiſture; but becauſe in its actions it is more powerfull then Elementary Fire, diſſolving Gold without violence, which Fire cannot doe. Vogel. pa. 145.

Let the Artiſt well conſider what ^[72] are the powers of Fire naturall, unnaturall, and againſt nature; and what may be the friend, or enemy of each. Lull. Codic. p. 37.

It is fit the heat be ſo much, as ^[73] that thou maiſt by ſweating ſend forth the Water, and let it be no way hardened or congealed; becauſe Gumme, contrary to the Nature of other things, ſweats, and is coagulated with gentle decoction. Ventura pa. 113.

Philoſophers have four different ^[74] Fires, viz. Naturall, Unnaturall, againſt Nature, and Artificiall, whoſe divers operations the Artiſts ought to conſider. Ripleus pa. 38.

The Fires meeting themſelves, ^[75] devour one another. Roſin. pa. 265.

The Spirit is a ſecond Water of ^[76] which all the things forementioned are nouriſhed, every plant refreſht and quickned, every light kindled, and it makes and cauſes all Fruit. The firſt Water being the Sun is Philoſophically calcined, that the Body might be opened, and made ſpongious, that the ſecond Water might the better enter, to operate its work, which ſecond Water is the fire againſt Nature by whoſe power the complement of this Magiſtery is performed. Scala pa. 125.

We calcine perfect Bodies with ^[77] the firſt Fire naturally, but no unclean Body doth ingredience our work except one, which of the Philoſophers is called the Green Lion, which is the medium of uniting and joining Tinctures. Ripl. pa. 26.

There is a certain Soul exiſting between Heaven and Earth, ariſing from the Earth, as Aire with pure Water, the cauſe of the life of all living things, continually running down upon our fourfold Nature producing her with all its power to a better condition, which airy Soul is the ſecret Fire of our Philoſophy, otherwiſe called our Oil, and myſtically our Water. Idem pa. eadem.

Our Mercury is made of perfect ^[78] Bodies, not imperfect, that is, with the ſecond Water, after the Bodies have been duly Calcined by the firſt. Albert. pa. 19.

This Fire is called Humour, becauſe ^[79] in it, as hath been ſaid, heat or the fire of Nature is hidden, even as the heat of Animals, in the Primogenian moiſture.

Water ſince it is Heterogeneall to its Earth; if ſenſible of the leaſt heat, will evaporate, it being left and forſaken.

The Soul is no other then Oil, Oil then Water. Vogel. p. 134.

If any know to make choice of ^[80] ſuch Matter as Nature delights, and to incloſe it rightly prepared in his Veſſel and Furnace; He and I (ſaith Nature) will forthwith doe the Work: ſo he provide the requiſite Fire, Naturall, againſt Nature, not Naturall, and without ardour. Flamel. pa. 123.

We therefore call it Innaturall ^[81] or not Naturall, becauſe it is not naturated of it ſelf, nor takes away any thing from naturated Nature, nay it rather helps her, by the Mediation of a moderate Exerciſe, according to what Nature requires in her Reformations. Lullius Codic. pa. 24.

Our Fire is Minerall, is equall, is ^[82] continuall, it vapours not unleſſe it be too much ſtirred up, it participates of Sulphur, it is taken elſewhere then of Matter, it deſtroys, diſſolves, congeals, and calcines all things, and it is Artificiall to finde out, a compendium, and without coſt, or at leaſt very little; it is alſo moiſt, vaporous, digeſting, altering, penetrating, ſubtill, airy, not violent, not fuming, encompaſſing, containing, onely one, and it is the fountain of Life, or which incircles the Water of Life, and it contains the King and Queens bathing place: in the whole Work that humid Fire ſhall ſuffice thee, both in the beginning, middle, and end, becauſe in it the whole Art conſiſts, and it is a Fire Naturall, againſt Nature, and Unnaturall, and without Aduſtion; And to conclude, it is a Fire hot, dry, moiſt, cold; think on theſe things and doe rightly, without any thing of a ſtrange nature.

The third is that Naturall Fire of our Water, which is alſo called againſt Nature, becauſe it is Water, and nevertheleſſe of Gold it makes meer Spirit, which thing common Fire cannot doe: this is Minerall, Equall, & participates of Sulphur, it deſtroys, congeals, diſſolves, and calcines all things, this is penetrating, ſubtile, not burning, and it is the fountain of living Water, in which the King and Queen waſh themſelves, which we ſtand in need of, in the whole Work, in the beginning, middle, and end, but not of the other two, except ſometimes onely. Join therefore in reading the Philoſophers Books theſe three Fires, and without doubt thou wilt not be ignorant of their ſenſe and meaning concerning Fires. Artephius pa. 31.

Weigh the Fire, meaſure the ^[83] Air, mortifie the Water, raiſe up the heavy Earth. Daſtin ſpec. pa. 202.

By earneſt conſideration of ^[84] things Naturall, Innaturall, and againſt Nature, it behoveth thee to attain the Materiall and Eſſentiall knowledge of the temper, through all his parts Eſſentiall, and alſo Accidentall, that thou maiſt know how to behave thy ſelf in our ſaid Magiſtery, having ſo comprehended the ſaid principles. Lull. Theor. fo. 16.

There are four principall Fires to be obſerved, in reſpect of the Subſtance and Propriety of the four Elements. Idem pa. 174.

Although in our Books we have ^[85] handled a threefold Fire, Naturall, Innaturall, and againſt Nature, and other different Manners of our Fire; nevertheleſſe we would ſignifie one Fire, from more compound things, and it is the greateſt ſecret to come to the knowledge of this. Since it is no Humane, but Angelick and heavenly gift to reveal. Lull. Teſtament pa. 78.

Son, our Argent vive, or part of ^[86] it, is Water diſtilled from its Earth, and the Earth in like manner is our Argent vive, animated, and the Soul is Naturall heat, which ſtands bound together in the firſt Eſſence of the Elements of Argent vive. Idem.

In the Structure of the Fire ^[87] ſome differd from others, although they all aimed at the ſame ſcope, namely, that it ſhould be made after this manner, leſt the fugient ſhould firſt fly away, before the Fire could any way bring forth the perſequent thing. Bernard. Comes pa. 40.

The Fire which we ſhew to thee is ^[88] Water; and our Fire, is Fire, and not Fire. Scala. pa. 148.

Raimond ſpeaking of Fires in his ^[89] Compendium of the Soul, ſaith, It is to be noted that here lie contrary operations, becauſe as contranaturall Fire diſſolves the Spirit of a fixt Body, into the Water of a Cloud, and conſtringeth the Body of a volatile Spirit into congealed Earth: So contrariwiſe the Fire of Nature, congeals the diſſolved Spirit of a fixt Body into glorious Earth; and reſolves the Body of a Volatile Spirit, fixt by Fire againſt Nature, not into the Water of a Cloud, but the Water of the Philoſophers. Scala. pa. 126.

The Water of which the Bath ^[90] of the Bridegroom ought to be made is of two Champions; that is to be underſtood, confected of two contrary Matters wiſely and with great care, leſt that one adverſary may vanquiſh the other. Baſil. Valent. pa. 32.

What ever actions they nominate, ^[91] know that theſe things are always done by the action of the heat of certain Fire, which cauſes not Sublimation becauſe it is ſo gentle, nor may it elevate any ſmoke naturally, by reaſon of its debility, whence if it be ſuch as may in a manner elevate and not elevate, it is good. Roſin. ad Sarratant. pa. 286.

THE COROLLARY.

If any would rightly weigh the ayings of Philoſophers in this Chapter, the manner of their Equivocations would appear clearer then the Sun, for as they have deciphered the ſecond Work ſomewhere, in the name of the firſt Work, ſo in this Chapter they nominate the ſecond Water the firſt Water, and the third Water the ſecond, as it appears in Scala. pa. 123. where it is ſaid that the firſt Water the Sun calcines, that the ſecond might the better enter: And again, the ſecond Water is Fire againſt Nature. And Ripley utters like things alſo in his Preface. But let every Artiſt know that the firſt Water is Phlegm only, or unnaturall Fire, becauſe it is not natured of it ſelf, nor takes any thing from natured Nature, and that it is unfit to calcine or prepare any perfect Body, but this Work belongs to Naturall Fire, to wit, that the perfect Body be calcined and prepared in that ſecond Water, or Naturall Fire, that after it might be diſſolved in the third Water or Fire againſt Nature. But as they call their ſecond Work, the firſt, becauſe nothing enters into that Work, which hath not been purified, cleanſed, and purged in the firſt Work: So alſo they will not here recite the firſt Water for their Water, ſince it is onely Phlegme, not entring the Philoſophick Work: But call the ſecond the firſt, and the third the ſecond, which induſtriouſly they doe that they might deceive and ſeduce the Ignorant. Of the ſame ſort was Artepheus alſo, while he endevoured promiſcuouſly to confound the name of Naturall Fire, with the name of Fire againſt Nature, in theſe words, The third (ſaith he) is that Naturall Fire of our Water, which is alſo called againſt Nature, becauſe it is Water, nevertheleſſe of Gold it makes meer Spirit, which common Fire cannot doe. But with theſe Equivocations whoſo is unexpert is eaſily induced into the greater Error. But as the whole Theorick of Phyſick is comprehended in the Explanation of three things; viz. Naturall, Non-naturall, and Contranaturall. So that whole Hermetick and Divine Work is performed with Fire, Natural, not Natural, and againſt Nature, which Fires are of the Philoſophers, vailed in the name of Fire, although to us they appear in form of Water, clear, pure, cryſtalline, which tortures, calcines, exanimates, and inanimates the Phyſicall Body, and at length renders it more then perfect, which neither by the violence of common Fire, nor virulence of corroſive Waters, nor by the Spirits of any Animall, Vegetable, or Minerall can perform: And he that knows not from our onely Subject to draw out, ſeparate, rectifie, and compound theſe menſtruous Matters, theſe Fires, theſe Waters, theſe Mercuries, is ignorant of the Key of the whole Work. Therefore in theſe muſt be the toil.

CHAP. V.The Riſe or Birth of the Stone.

THE birth of the Earth is made ^[92] by the way of invented Sublimation: That the Earth hath conceived and drunk of the Water of Mercury as much as ſuffices, you may diſcern and know it by its volatility, & privation of feces and dregges from the moſt pure Subſtance, while it aſcends after the manner of moſt pure and moſt white duſt, or of the leaves of the Moon, or of ſplendid Talk. But when thou ſeeſt the Nature of the moſt pure Earth elevated upwards, and as a dead thing even adhere to the ſides of the ſubliming Veſſell, then reiterate the ſublimation upon her, without the dregs remaining below, becauſe that part fixt with the dregs adheres, and then no man, by any mean or induſtry, can ſeparate it from them. Lull. Codic. pa. 193.

Son, you may know that this ^[93] is the generall head to all Sublimation of Mercuries. Then take the pregnant Earth, and put it into a Sublimatory veſſell luted and well ſhut up, place it in Fire of the third degree for the ſpace of twenty four hours, and ſublime the pure from the impure, and ſo ſhalt thou have the Vegetable Mercury, ſublimated, clear, reſplendent, in admirable Salt, which we properly call Vegetable Sulphur, Sal almoniack, our Sulphur, the Sulphur of Nature, and many other names we impoſe on it. Lull. Teſt. p. 4.

The Water approaching, that ^[94] is Argent vive in the Earth; encreaſeth, and is augmented becauſe the Earth is whitened, and then it is called impregnation, then the Ferment is coagulated, viz. is joined with the imperfect Body. Prepare it, as hath been ſaid, till it become one in colour and aſpect, and then it is called the Birth, becauſe then is born our Stone, which of the Philoſophers is called a King. Semita Semitae. p. 441.

Son, it is a ſign when it hath imbibed, ^[95] and retained four parts more of its Weight, that if thou put a little on a heated plate of Gold or Silver, it will all as it were fly away into ſmoke, which if it doe not ſo, reiterate it untill ſuch a Sign appear. Lull. Teſt. pa. 16.

But to know this day of the ^[96] Criſis and the Birth or Riſe of the Stone, which is the term of the whole conſummation of the Work; it is meet to foreknow the Indicating day, ſince it is the very ſign it ſelf, and things indicated are as it were things ſignified, for there is the perfection, or annihilation of the Work, becauſe in that very day, nay hour, the ſimple Elements ariſe, purified from all filths, which preſently ſtand in need of Compoſition, before they fly from the Fire, and are turned into Earth, that is in their fixation, and not ſooner nor later. Petrus Bonus pa. 127.

And when thou ſhalt ſee that ^[97] thing excelling in its whiteneſſe the whiteſt ſnow, and as it were dead, adhere to the ſides of the ſubliming veſſell, then reiterate its Sublimation without dregs. Geb. in lib. Summae perfectionis pa. 169.

When this Mercury ariſes, the ^[98] Sun and Moon ariſeth together with it in its Belly. Vent. pa. 170.

The Heaven is to be reiterated ^[99] ſo often upon the Earth till the Earth become Heavenly and Spirituall, and the Heaven be made earthly, and be joined with the Earth. Scala. pa. 121.

Reſtore the vive Argent to the ^[100] Earth and decoct it, and as before ſublime, and that reiterate nine or twelve times, always augmenting the Fire in the end, untill the Earth with often ſublimation and force of the Calcining Fire become White and more Spirituall, part of it being made more ſubtill, begin ſomething to aſcend from the bottome of the Veſſell, and to adhere to its ſides. But this purging of the Earth, which is performed by Sublimation, is altogether neceſſary before the Phyſicall Work begin. Vogel. pa. 228.

The Argent vive exuberated, ^[101] that is the Body of the Earth, paſſing together with the menſtruous Matter through the Alembick, and the Sulphur of Nature, is the Spirit of Metals, ſublimated and turned into foliated Earth, which is the firſt and neereſt matter of Metals. Clang. Bucc. p. 480.

Therefore burn it with dry Fire, ^[102] that it may bring forth a Son, and keep him warily leſt he fly away into ſmoke: and this is that which the Philoſopher ſaith in his Turba, Whiten the Earth, and Sublime it quickly with Fire, untill the Spirit which thou ſhalt finde in it goe forth of it, and it is called Hermes Bird; for that which aſcends higher is efficacious purity, but that which fals to the bottome, is droſſe and corruption. This therefore is Duſt drawn from Duſt, and the begotten of the Philoſophers, the white foliated Earth, in which Gold is to be ſown. Ariſt. pa. 371.

Gather carefully what thou findeſt ^[103] in the middle ſublimated, leſt it fly away into Smoke, becauſe that is the approved ſought for Good, the better Beſt, the white foliated Earth coagulating as the Rennet of a Lamb, the Aſhes of Aſhes, the Salt of Nature, the begotten Infant, the firſt and neareſt Matter of Metals, the firſt Subject in which are its proper Elements, to wit of Natur'd Nature; the moiſt and temperate Matter ought to be reduced and fixt, till it flow with its Ferment, like Wax without Smoke, and endure all Fire. Therefore labour with it to Silver, and thou maiſt quickly begin the Magiſtery; nor let it wax old without commixtion, becauſe thou maiſt not take it, unleſſe new made after the Birth with its Blood. Lul. Codic. p. 117.

If from Subliming little ſhall ^[104] come forth and clean, the Fire will yet be little. Therefore let it bee encreaſt. But if much and unclean, the Fire is ſuperfluous, therefore let it be withdrawn. But if much and clean, then the proportion is found. Daſt. ſpec. p. 48.

The Duſt aſcending higher from ^[105] the Dregs, is Aſhes, Honoured, Sublimed, Extracted from the Aſhes, but that which remains below is Aſhes of Aſhes, inferiour, vilified, condemned Aſhes, a dreg, and like droſſe. Therefore make a difference between its clear and limpid, becauſe when it ſhall aſcend moſt white as Snow, it will be compleat, therefore gather it carefully, leſt it fly away into Smoke, becauſe that is the very ſought for good, the white foliated Earth, congealing what is to be congealed. Roſarius Arnoldi, pa. 427.

The Calx or Body muſt be often ^[106] imbibed, that thence it might be ſublimed, and more yet purged then before, becauſe the Calx doth not at all, or very difficultly climb upward, aſſiſted by the Spirit. Geber. lib. ſummae perfectionis. p. 172.

O Nature how doſt thou burn ^[107] Bodies into Spirit, which could not be done, if the Spirit were not firſt incorporated with the Bodies, and the Bodies with the Spirit made volatile, and afterwards permanent. Therefore the compound receives its cleanſing by our Fire: viz. by diſſolving the humid, and by ſubliming what is pure and white, the dregs being caſt forth, as a naturall Vomit. For in ſuch a Diſſolution and naturall Sublimation, there is made a deligation of the Elements, a cleanſing and ſeparation of the pure from impure, ſo that the pure and white aſcends upwards, and the impure and earthy remains fixt in the bottome of the Veſſel, which is to be caſt forth and removed (becauſe it is of no value) by receiving onely a a middle white ſubſtance. And in this is accompliſht our Philoſophicall and Naturall Sublimation, not in the Vulgar unfit Mercury, which hath no qualities like theſe, with which our Mercury drawn from the red ſervant is adorned. Arteph. fo. 21.

The firſt part abides not, unleſſe it be bound to the ſecond in the ſame hour. Idem.

It is fit that the end be reſtored upon its beginning, and the beginning upon the end. Idem.

When the Artiſt ſees the white Soul riſen, let him join her immediately to her Body. When the clean and candid Water ſhall be generated, it is meet we join the Earth to it in the ſame Hour.

And according to Plato, the Fierineſſe ^[108] is contraried in the hour of coagulation.

And according to Daſtin, by the acceſſe of Cold, the Water may well be turned into dry Earth. Idem.

There is one and the ſame thing ^[109] in the Subject having all theſe properties, and operations; for while it remains in liquefaction, by reaſon of Subtilty it is called Spirit, without which Spirit there can neither be made Generation, nor Conjunction of the Soul and Body. Whence in the whole Magiſtery, the Spirit actually rules, untill the Soul and Body be generated: but while it can fly from the Fire, it is called a Soul, but while it remains in the Fire, and can perſevere, it is called a Body. If therefore in the time of Generation the Soul ſhall ſtand in the Fire, and his ſtrength prevail, through the force of the Spirit, then ſhe flies from the Fire, and draws with her the Body to flight, and the Workman remains fruſtrate of his purpoſe, and expects that which hath been already come and gone, and will never come hereafter, and it ſeems wonderfull to him: But if the ſtrength of the Body prevail above the ſtrength of the Soul, then by equality of Spirit it is turned from Act into Habit, then the Body retains the Soul altogether, nor ever hath the power to fly from the Fire; and the Workman hath his purpoſe, which the Auncients had, and then the Spirit remains always with them, ſometimes in Act, and ſometimes in Habit. But a quick and double inſight is altogether neceſſary, ſpecially both in the end of Decoction, and Sublimation, that all the ſuperfluities being whitened, the Artiſt may ſee the wonderfull and terrible Candor, and may preſently obtain his joyfull and quiet reſt, after this Conſummation of Labour, for then by infrigidating the Moon, the Sun is hidden in her Bowels, and the Eaſt is joined to the Weſt, Heaven to Earth, and Spirituall to Corporall, whence is ſaid in Turba, Know ye that ye ſhall not Die the purple Colour, but in Cold. And Hermes, Whoſe Nature hath been hot, if Cold find him, it ſhal not hurt him. And Avicen, Know that he which hath evaporated all, hath wrought well, therefore make it Cold, for then is manifeſt the hidden, and the Manifeſt by infrigidating is hid. And this Infrigidation or cooling is done with reſt, in which there is no operation of the hands, ſince it is the end of operation. Margarita pretioſa. pa. 204.

That Earth ſo mingled with ^[110] Menſtruous Matter, is called Argent vive, Exuberated, which gather ſpeedily, and while it is new; after its Birth put it in Water of Metals, in digeſtion in a tripode of the Athanor. Lull. Teſt. p. 21.

This is our Mercury ſublimed, ^[111] and made fixt from the white altered Earth of Bodies, ariſing firſt wonderfully by the power and help of the Water. This is that Mercury, in ſtead of which the Fools and Idiots aſſume that compounded of common Vitrioll, and Sublimated with Salt, in which they are groſly deceived. Dunſtan. p. 18.

Sublime the Body as much as ^[112] thou canſt, and boil it with clean Mercury, and when the Body hath drunken ſome part of the Mercury, ſubtilize it with a Fire quick and ſtronger, as thou art able, until it aſcend in likeneſſe of moſt white Duſt, adhering to the ſides of the Veſſell in manner of Snow; But the Aſhes remaining in the bottome are dregs, and the vilified droſſe of Bodies, and to be caſt away, in which there is no life, becauſe it is moſt light Duſt, which with a little blaſt vaniſheth, becauſe it is nothing but bad Sulphur excluded by Nature.

Then the dregs being caſt away, iterate the Sublimation of the moſt white Duſt by it ſelf without its dregs, till it be fixt, and till it ſend out no dregs, but aſcend moſt purely, like Snow, the which is our pure Quinteſſence; And then thou ſhalt have the Soul Tincting, Coagulating, and Cleanſing, both the Sulphur, and the not burning Arſnick, which the Alchimiſts may uſe, that with it they might make Silver. Clangor Bucc. pa. 519.

When the Water ſhall neceſſarily ^[113] be generated clean and white, it is meet we join the Earth to it, even in the ſame hour, and thoſe being joined in their ſeaſon, all four will be joined, and then the Work is perfect; and if they are not joined, then the Water is reſolved into Smoke, with the Earth, and by conſequence the other Elements by the force and perſeverance of the Fire, and ſo the Work is annihilated; wherefore it is fit an Artiſt know the ſimple Elements throughly, before he begin their Compoſition, that he may know rightly how to compound them to the conſtitution of the Compound. Pet. Bonus pa. 221.

If any of the purer parts remain ^[114] in the Earth (which thou maiſt obſerve from a certain whiteneſſe, promiſcuouſly ſhining) think not much to mingle it again with the ſame Mercury, then Decoct, and at length, as hath been ſaid, Sublime till nothing of the purer eſſence be left in it. Vogelius p. 209.

In the laſt day, the World ſhall ^[115] be judged by Fire, that what before was by its Maſter made of nothing, might again by Fire be reduced into Aſhes, from which Aſhes the Phoenix might at length produce her young ones, for in ſuch Aſhes lies hid the true and genuine Tartar, which ought to be diſſolved; and after his diſſolution, the ſtrongeſt Lock of the Kings Cloſet may be opened. Baſil. Valent. pa. 23.

We have ſhewn thee our Water ^[116] after its congelation with its Ferment, which is then indeed called our Magneſia, and if thou underſtand our Waters, thou wilt alſo underſtand Argent vive. Lull. Teſt. fo. 108.

THE COROLLARY.

In this Chapter is openly explained the Fable of Phaeton, in Ovids Metamorphoſis. As alſo of Dedalus with his Son Icarus; who when they had made themſelves wings of Feathers, and had faſtned them with Wax, and when with theſe they had flown through the Aire beyond the Labyrinth, it is reported Icarus flying too high, fell into the Sea, in which he was drowned, becauſe the Sun melted the Wax. By his Father Dedalus is underſtood the Sulphur of Nature ſublimated and Philoſophically coagulated. By Icarus the ſame Sulphur ſublimated, but with undue governance of the Artiſt, and continued violence of the Fire, melted into Water, and buried in the dead Sea. In theſe alſo is explained the Fable of our Engliſh Roger Bacon the Monk, of whom it is related, That he compoſed a Brazen Head, whoſe cuſtody (after many lucubrations) he committed to his ſervant, that while he refreſht his tired ſpirit with ſleep, he would carefully obſerve the time, that as ſoon as ever it ſpake, in the very moment he ſhould wake him; but the ſervant being aſleep, the Brazen Head uttered theſe words, Time is, and again an hour after, Time is paſt, when by their negligence the Work was deprived of life and annihilated; which alſo appears in the aſſertion of that excellent Philoſopher Petrus Bonus in theſe words:

If in the time of Generation the Soul ſhall ſtand in the Fire, and her ſtrength prevail by the force of Spirit, then ſhe flies away, and draws with her the Body to flight, and the Workman remains fruſtrate of his purpoſe; and expects that which hath been already come and gone, and ſhall never come again hereafter, becauſe it is mingled with that condemned Earth, whence it is impoſſible it ſhould again be ſeparated.

But as the Condemned or rejected Earth is not found out, unleſſe the pure be ſeparated from the impure; nor is that ſaid to be pure, which in it ſelf contains feculency, of conſequence it muſt be prepared with the greateſt Induſtry, nor with leſſe vigilancy is our Phyſicall ſubject compounded firſt by Nature for us, and formed into a Metallick Form, ſo that it may be reduced into the firſt Matter, and by our skill, viz. by the Separation, Putrefaction, Imbibition, Sublimation, Conjunction of the Elements, there might ariſe at length a new Form, which is the Baſis of the Philoſophick Work as is manifeſt in the Chapter. Whence the ſaying of Artepheus is apparent. viz. That the firſt part remains not except it be bound to the ſecond, even in the ſame Hour. But that Allegation is done by Coagulation, the Coagulation by Infrigidation even in that Hour in which the Artiſt ſhall ſee, and in his Judgement perceive, the whole moſt pure ſubſtance ſublimated from its rejected Earth. Which ſecret of ſecrets obſcured of all Philoſophers in their ſundry Aenigmaes, concealed and diverſly diſperſt in their Books, I have in brief ſo clearly opened, as of none the like hitherto. And this is the Preparation in which (as Senior ſaith) men are blinded ſince they know not that the Stone is prepared with this Preparation.

CHAP. VI.The Weights of the ſecond Work.

IN the operation of our Magiſtery, ^[117] we ſhall need one onely Veſſell, or Furnace, one Diſpoſition, which is meant after the Preparation of the Stone. Roſar. Philoſoph. pa. 240.

The ſecond Work is to turn ^[118] Water and Fire into Earth, and Aire into one ſimple Subſtance compounded of Simples. Daſtin ſpecul. pa. 106.

If thou impoſe the Medicines ^[119] equally, thou wilt perceive no Error, but if thou adde or diminiſh, make haſte to correct it: whence if a Deluge proceed it drowns the Region, but if too much Siccity ſhould be, it burns up the Roots of Hearbs. Who therefore putrifies the Body in the equall part, till it be exſiccated, makes the whole, one white Body, for they are at once Inſpiſſated, Incinerated, and Exſiccated; and this is the Head of the World. Of the Work therefore (as Democritus ſaith) let part anſwer part equally. Idem pag. 122.

In the beginning take our Stones ^[120] and bury them every one in the Sepulchre of another, and join them together in equall Mariage, that they may lie together, then let them cheriſh their ſeed ſixe weeks, nouriſh their naturall Conception, and preſerve it, not ariſing all the while from the bottome of their Sepulchre. Which ſecret deceives many. Rip. pa. 44.

Alſo thus underſtand, that in ^[121] our Conjunction, the Male, our Sun, ought to have three parts of his Water, and his Wife nine; which ought to be three to him. Rip. pa. 39.

We cannot with our own proper ^[122] hands work on Mercury, but with ten ſpecies, which we call our hands in this Work, that is, nine parts of Water, and the tenth of Earth. Maſſa Solis & Lunae. pag. 257.

But ſince there are three parts ^[123] of his red Water with him, let it be ſublimed on this manner time after time, till it be fixt downward. Roſar. Arnold. pa. 449.

Put clean Bodies in this clean Mercury, poiſed in an equal ballance. Idem pa. 447.

Boil him at the warm Sun, untill ^[124] he hath dried his Water, which being exſiccated, pound him again with water to his Weight, and boil him at the Sun, till he be dried into a Stone; doe this oftentimes till he hath drunk of his Water ten times his own quantity, and become dry, hard and red. Daſtin ſpec. pa. 191. 134.

Son, it behoveth thee to mingle ^[125] the Earths of the foreſaid Sulphurs, that is, of Gold, and Silver together, and prepare them by giving them the fourth part of their Weight, of the ſaid menſtrous Matter, by digeſting and drying, as it is done in the Creation of Sulphur, untill it hath drunk four parts of the ſaid menſtruous Matter, and be diſpoſed to Sublimation; which thou ſhalt ſublime in Fire of the fourth degree. Lull. Teſt. p. 24.

Take of the ſincere Body one ^[126] part, and of the other Copper three, and mingle them together with Vinegar. Senior in Turba. It is meet the Water exceed the Earth nine times, that ſo in a Decinary number, which is a perfect number, the whole Work may be conſummate. But (as Dioſtenes ſaith) if too much of the Water be at once impoſed, it is not contained in the Earth; but if too much be ſubſtracted, it is not joined to the Earth; Whence all the Water is not to be at once impoſed on the Earth. Therefore divide it into three parts, and every of them into another third, becauſe ſo one may better fight againſt one, then againſt a number of more: Mingle the Hot with the Cold, the Humid with the Dry, and the mixt ſhall be temperate, neither Hot nor Cold, nor Moiſt nor Dry; for one tempers another, making the mixt adequate. Daſt. ſpec. pa. 177. 134.

A man may be eaſily ſtifled in ^[127] great Waters, and little Waters are eaſily exſiccated with the heat of the Sun, ſo that they may be as nothing. Therefore that the deſired Work might be obtained, a certain meaſure in the commixtion of the Philoſophick liquorous Subſtance muſt be obſerved, leſt the greater overcome and oppreſſe the leſſer Proportion, by which Generation might be hindred, and leſt the leſſer, in reſpect of the greater, ſhould be too weak to exerciſe equall Dominion, for great ſhowers of rain hurt the Fruit, and too much drought produces no true Perfection. Therefore if Neptune have fitly prepared his Bath, weigh well the permanent Water, and conſider with diligent care, that thou doe not any thing too much or too little to him. Baſil. Valent. pa. 42.

Take of the red Water and ^[128] White, as much of the one as of the other, according to weight, and put them together in a Cucurbite, made of Glaſſe, ſtrong and thick, having a Mouth like an Urinall, afterward the whole Water will be Citrine, even ſoon enough, and ſo will the true Elixer be perfected in reſpect of both, viz. perfect Impregnation, and true Coition. Arnold. in Comment. Hortulani p. 34.

Let the Queen born by nine ^[129] Virgins, decently attend the Bedchamber of ſo great a King, and ſo in progreſſe of time thou ſhalt determine unity from the denary number. Daſtini Epiſt. fo. 2.

In this Magiſtery, the Government ^[130] of the Fire ought to be obſerved, leſt the humid Liquor be too ſoon exſiccated, and the Wiſemens Earth too quickly liquified and diſſolved. Otherwiſe of wholſome Fiſhes, thou wilt generate Scorpions in thy Waters. Baſilius Valentin. pa. 10.

What ever actions they nominate, ^[131] underſtand always, that theſe things are done by the action of the heat of certain Fire, which makes not Sublimation, becauſe it is ſo gentle, nor ought it naturally to elevate any Smoke. Roſ. p. 287.

THE COROLLARY.

Leſt perhaps Ripley and Daſtin our Countrimen, and moſt excellent Philoſophers, ſhould in this Chapter ſeem to ſome, to differ among themſelves: ſince Ripley takes equall parts, and joins them in equall Wedlock; but Daſtin affirms the Water ought nine times to exceed the Earth, that ſo in a Decinary, which is a perfect Number, the whole Work might be conſummate: I thought it worth my labour to reconcile this appearing contradiction. As therefore he that well diſtinguiſhes, teaches well; ſo he that knows this diſtinction of time, ſhall forthwith have the Solution of this doubt.

For Ripley firſt ſpeaks of the firſt Compoſition in the ſecond or Philoſophick Work, where the Earth and pure Water prepared exactly before muſt be equally joined in equall Proportion. But Daſtin utters that his Opinion of Imbibitions, after the perfection of the ſecond Work; and ſo while they are diſtinguiſht, they are underſtood, and that eaſily. But what means Ripley in theſe words, viz. That they ſhould lie together ſix Weeks, not riſing all the while from the bottome of their Sepulchre? this muſt be enquired and ſearched into, ſince he affirms it a ſecret which hath deceived many. That Conjunction is done, that even as a Chicken is made of an Egge after Putrefaction, ſo after this Conjunction and due Putrefaction, we may attain the Complement of the Work.

Therefore we muſt know, if any thing may be born by Putrefaction, it is neceſſary it happen after this manner. The Earth by a certain hidden and included humidity, is reduced into a certain corruption or deſtruction, which is the beginning of Putrefaction, which ought to be nouriſht with ſuch a tempered heat, as that nothing exhale from the Compound, or be ſublimed to the top of the Veſſel; but that the Maſculine and Feminine, the Matter and the Form, Agent and Patient, remain together. The Water in the Earth, and the Earth unſeparated from the Water, are contained together, as the yolk of an Egge, included in the inner thin skin, till the time of Putrefaction looſe the reins, which will not be done ſooner then in the ſpace of forty days; for as Nature hates ſudden mutations or alterations, ſo no Putrefaction is made but in a long time, and appointed, as Daſtin elegantly ſaid, viz. The calidity of the Aire, ſubtility of the Matter, gentleneſſe of the Fire ſtability of Reſt, equality of Compounds, gravity of Patience, and the maturity of Time, doe promote and induce Putrefaction, and therefore then alſo the Air is to be tempered, the Thick ſubtilized, the Fire reſtrained, Reſt preſerved, Proportion adequated, Patience ſtrengthened, and the Time expected, till Nature proceeding naturally ſhal compleat her own Work.

But that I may return to the purpoſe, and adde Corollary to Corollary; we muſt obſerve that in Preparation, three parts of the Spirit are aſſumed to one part of the imperfect Body, and at laſt about the time of the Birth three parts of imperfect Body are aſſumed to one of Spirit, and this not once, but often. But in the ſecond Work, which of Philoſophers is called the firſt; firſt, part is joined with part, afterward three parts of Body to one of Spirit, and that the oftner for Imbibitions, and at length three of Spirit to one part of perfect Body for inceration or fermentation, by which is performed our Myſtical, Divine, and more then perfect Work numberleſly exceeding the very degree of Perfection.

CHAP. VII.Of Imbibition.

LAſtly, nouriſh ſuch an animated ^[132] thing with its own Milk, that is, with its own Water, from which is concreated the Work, or the thing begun from the beginning. Exercit. in Turbam p. 165.

Give him the fourth part of ^[133] new Water, and yet he ought to have many more Imbibitions; give him the ſecond, and afterwards the third alſo, not forgetting the ſaid Proportion: And when thou haſt made ſeven Imbibitions, then thou muſt turn the Wheel about again, and putrefie all that Matter without addition. Ripley pa. 51.

If thou wouldſt Volatiſe or Imbibe, ^[134] thy prepared Elixer, the ſecond, third, or fourth time, this muſt be done with the fourth part of the Elixir of Mercury, but doe this oft-times, untill the part of Water periſh, that is, waſte or conſume, ſo that it aſcend no further. But yet I command ye, pour not on the Water at once, leſt the Ixir be drowned, but by little and little, that is, pour it in at ſeven times, and powder it, and laſt of all exſiccate. Clangor. Bucc. pa. 505.

Moiſten and beat it together ^[135] many days, and this nine times, which are aſſigned by the nine Eagles, and in every Diſſolution and Coagulation, the effect thereof ſhall be augmented. Hermes de Chemia pa. 179.

Beat the Earth oftentimes, and ^[136] by little and little imbibe it from eight days to eight days, Decoct and after moderately Calcine it in Fire, and let it not weary thee to reiterate the Work oftentimes, for the Earth bears not fruit without often watering, whence if it be dry, it thirſtingly drinks up its humidity and wet. Avicen. p. 420.

If ye make it without weight, ^[137] Death will befall it, therefore put upon it all the reſt of its Humor, temper it neither too much, nor too little; becauſe if there be much, a Sea of perturbation will be made, but if little, it will be burnt to a brand. For the heat of the Fire (as Avicen ſaith) if it may not finde Humidity which it dries up, it burns, but if thou pour in much moiſture at once, thou wilt not deſiccate but diſſolve. Therefore the Weight is every way to be conſidered, leſt too much ſiccity or ſuperfluous Humour corrupt, that through thy whole Work thou diſſolve ſo much by Inhumation, as fals ſhort by Aſſation, and diminiſh ſo much by Aſſation, as the Inhumation diſſolves. And every diſſolution ſhall always be made by Inhumation, and Connexion. The Humour gotten by diſſolution, naturall heat onely remaining, ſhall always be deſiccated. Daſtin. Epiſt. fo. 5.

I began induſtriouſly to exhauſt ^[138] the Water, yet ſo that there might not remain in it above the tenth part in ten parts. Treviſane p. 47.

It is meet the Water exceed the ^[139] Earth nine times, that ſo in a Decinary, which number is perfect, the whole Work may be conſummate. Daſt. ſpec. pa. 134.

It behoveth thee to take one ^[140] part of our Copper, and of permanent Water, which alſo is called Copper three parts, then mingle them together with Vineger, and boil them ſo long, untill they be thickned, and there be made one Stone. Cadmon in Turba. pa. 37.

It is nouriſhed with its own ^[141] Milk, that is, with Sperm, of which it hath been from the beginning, but Argent vive is imbibed again and again, till it can imbibe two parts, or what may ſuffice. Semita p. 442.

Son, ſettle thy Spirit to underſtand ^[142] what we ſay, doe not drink unleſſe thou eat, nor eat unleſſe thou drink; we tell thee this in reſpect of uniform Imbibition, which thou muſt make of moiſt and dry ſucceſſively. Lull. pract. fo. 193.

It is meet the King reſt in a ſweet ^[143] Bath, till by little and little he hath drunk the Trinity of his Nouriſher, and let Drink be after Meat, and not Meat after Drink; therefore let him eat and drink one after another with diſcretion; deſiſt not therefore to moiſten, decoct, and deſiccate the King, till he hath devoured his Mothers Milk, the Queen with him being nine times proſtrate on the Earth. Daſtin. ſpec. fo. 4.

Let the King after forty days ^[144] moiſtning in all his own humour, be always putrefied in equal heat; till he put on his Mothers white Countenance. Pythagoras in Turba pa. 80.

Three times ſhalt thou ſo turn ^[145] about thy Wheel, keeping the aforeſaid Rule of repaſt. Ripley pa. 53.

When thy Matter hath conceived, ^[146] expect the Birth, and when it hath brought forth, thou muſt have Patience in Nouriſhing the Boy, till he can indure the Fire, and then of him thou maiſt make free Projection, becauſe the firſt Digeſtion is made. Lull. Theor. fo. 30.

At length nouriſh ſuch an animated ^[147] Body with his own Milk, that is his Water, of which is concreated the Work, or the thing begun from the beginning, but concerning the feeding it is taught, that the Proportion be ſo ordered in it ſelf, that there be three parts of Water to one of Lead. Parmenides in Turba. p. 165.

With that permanent humidity, ^[148] which likewiſe took its originall from vive Argent, imbibe our Stone, becauſe by it the parts thereof are made moſt clear, as is manifeſt, when after its perfect putrefaction, from every corruptible thing, and chiefly from the two ſuperfluous Humours, viz. the unctuous, aduſtible, phlegmatick, and evaporable parts, it is reduced into its proper incombuſtible Subſtance of Sulphur, and without that Subſtance, it is never corrected, augmented nor multiplied. Lull. Codic. pa. 46.

The Water is living which came ^[149] to water its Earth, that it might Germinate and bring forth fruit in its ſeaſon; for by watering, or bedewing, all things born of the Earth are generated: The Earth therefore doth not germinate without the watering and humidity of May dew, that doth waſh, penetrate, and whiten Bodies, like rain Water, and of two Bodies make a new one. Arteph. fo. 17.

Beat the Earth and imbibe it ^[150] with Water by little and little, from eight days to eight days, decoct it in Dung, becauſe by Inhumation, Aduſtion is taken away: and let it not weary thee to reiterate this often, becauſe the Earth bears not fruit without frequent watering. Roſar. Philoſoph. p. 355.

As often as ye moiſten the Aſhes, ^[151] deſiccate them by turns, but if it be moiſtned before it be deſiccated and made Duſt, it is drowned, inebriated, and reduced to nothing; for he that makes it without weight (as Triſmegiſtus ſaith) kills and ſtrangles it, becauſe who drinks and thirſts not, cheriſhes indigeſtion, and doth invite and induce the Dropſie. Daſt. ſpec. pa. 209.

Then muſt it be beaten, and ^[152] with the remaining Water and a half, be ſeaven times moiſtned, with permanent Water conſumed, it muſt be putrefied, till the deſired thing be obtained. Afflictes in Turba.

But ye ſhall moiſten this redneſs ^[153] ſeaven times in the remaining Water, or till it can drink all its Water, then boil it till it be deſiccated and turned to dry Earth, then let it be put in a kindled Fire forty days, untill it putrefie, and the Colours thereof appear with the Aſhes. Nicares in Tarba 102.

As the ſame thing is both an ^[154] Embryo, Infant, Boy, and Man, paſſing from an incompleat Eſſence, to a perfect Complement: So alſo our Compound, by increaſing paſſes from one thing to another better thing, and from incompleat Eſſence, with its own Milk is carried forth to his complement of the Elixir. And therefore all its Compound is of the form of the Elements. Wherefore Morienus ſaith, the diſpoſition of that work is like the creation of a Man, when as he is nouriſhed of himſelf by increaſing from day to day, and from moneth to moneth, till he hath attained his Youthfull age, and in a certain time be compleated. Daſt. ſpec. pa. 150.

The near cauſe of this fixation ^[155] is a very little mixtion of both by their leaſt parts, ſo that the height of the Volatile, may not excell the height of the fixt Body, but let the vertue of the fixt Spirit, excell the height of the unfixt, according to the intent of fixation. Son if thou underſtand this, thou maiſt have the Treaſure of Heaven and Earth. It is required when the Body is ſo naturally augmented, and nouriſht by convenient moiſture, that then near the meaſure, thou imbibe it with the more Water of its nutrition or augmentation, according to the Weights revealed by Art, to the conformity of principles, and the quality of the Body given to be augmented, and let it be decocted with a gentle Fire, exſiccating the naturall heat, and not exceeding untill it attain its perfect whiteneſſe. Lullii Codic. pa. 157.

And note that after Imbibition ^[156] they ought to be buried ſeaven days. Therefore iterate the Work many times, though it be tedious, and the Weight in this muſt be every way obſerved, leſt the too much ſiccity or ſuperfluous Humour ſpoile it in the operation, as namely decoct ſo much by Aſſation, as the Diſſolution hath added, and by Imbibition diſſolve as much as hath been waſted by Aſſation, wherefore thou ſhall ſweetly and not haſtily irrigate the Earth from eight days to eight days. Idem.

If one Imbibition, one Decoction, ^[157] one Contrition doth ſuffice, they would not ſo much have iterated their ſayings, but therefore they did this, that alwaies they might inſiſt on the Work, without divorce and tediouſneſſe. Wherefore alſo they ſay, Hope, and ſo ſhalt thou obtain. But when it is exſiccated, then by another Courſe, let it be delivered to inſatiable Comeſtion, that being by degrees between every Inceration, burnt into Aſhes, it might try the power thereof. Daſtin Epiſt. fo. 4.

THE COROLLARY.

Ariſtotle affirms in the firſt of his Phyſicks, that the whole is not known without the parts in which it conſiſts; But the whole as it reſents the nature of all its parts, ſo the whole and the perfect are altogether the ſame. Whence it follows, that it is not ſufficient for a Man to know the Subject of ſome Edifice, that thence a Houſe might be built, unleſſe he knew the particular parts, and their Conſtruction and Compoſition. So likewiſe it would little conduce to the perfection of the Stone, to have known onely the Subject and its Preparation, unleſſe after it bee prepared the Artiſt know how to bring it to Maturity, then to nouriſh it, and laſtly to feed it, even untill it attain a Degree above perfection. Then the parts teſtifie of the whole, and the whole of the parts, the beginning of the end, and the end of the beginning; for what pity were it an Heire from the Kingly Stock ſhould be born, and none found that knew how to nouriſh it? Therefore to nouriſh this our Infant we adviſe with Phyſicians, that (ſince he is of the Royall Stock, and the moſt pure conſtitution) he might not be delivered to any ſtrange Nurſe, but might ſuck the Breſts of his Mother, who as ſhe had before nouriſht him in the Womb with her own Blood; ſo being now come to Maturity, he is to be nouriſht, and in a due proportion fed with the exuberated Blood, circulated and rectified through the Mamillary veins. And the medicinall meaſure of that Milk, let it be weekly the fourth part of the weight of the Infant; But let him keep this Diet for ſeaven Weeks, till he be ſo Medicinally fed that while in a glaſſen Lodge (ordained and firmly obſerated by Phyſicians and Philoſophers) he be placed and repoſed in a Bath, and being lulled aſleep, his limbs diſſolve and melt with ſweat, which by the help of Art and Nature, and due governance, ſhall reſume their former ſhape, renued, and their ſtrength ſo multiplied, that now he deſires Kingly food, with which nouriſhment in a ſhort ſpace he will become a King, ſtronger then a King, and ſo ſtout in Battell, that he alone being a moſt powerfull Conqueror, will obtain the Victory againſt ten thouſand Enemies. Therefore ſeek this King, whom who ſo hath for his Defence, ſhall command all Sublunary things.

CHAP. VIII.Of Fermentation.

BY the Teſtimony of all Philoſophers ^[158] there are three parts of the Elixir, viz. Soul, Body, and Spirit; The Soul is onely the Ferment or Form of the Elixir, the Body is the Paſte or Matter, which two parts are to be drawn from Metals only; to wit, the Form from the Sun and Moon, the Matter from Jupiter, Saturn, Venus, and Mars, as alſo Lullius affirms. But the third part of the Stone is Spirit, which ſince it is the Seat and Chariot of the Soul, it doth pour the Soul into the Body, and compounds and joins theſe two extremes with an indiſſoluble bond of agreement, which Mediator being removed, the Soul can never enter league with the Body. For two extremes agree not well, nor tarry in one place, unleſſe they are reconciled and confederated by the help of a mean. This Spirit it nothing elſe then that liquor attenuating the Form and Matter of the Stone, and reducing it to a ſpirituall Nature, which Spirit is ſometimes called of the Philoſophers, Heaven, ſometimes ſolutive Mercury, ſometimes menſtruous Matter, ſometimes Quinteſſence, and infinite other names. Tauladan. pa. 338.

Unto thy Compound adde the ^[159] fourth part the Ferment, which Ferment is onely of the Sun and Moon. And know that there are three Ferments, two of Bodies in pure Nature which ought to be altered, as we have told thee, the third moſt ſecret, which we now meditate, is that firſt Earth with its proper green Water; wherefore while the Lion thirſts, make him drink, untill his body be broken. Ripley pa. 56.

Take the fourth part of the ^[160] Ferment, and let that Ferment be diſſolved, and made Earth like an imperfect Body, and prepared after the ſame manner and order; moreover joine and imbibe it with the aforeſaid bleſſed Water; for Ferment prepares the imperfect Body, and converts it to its own Nature, and it is not Ferment unleſſe Sun and Moon. Semita Semitae pa. 444.

Give it fermented Ferment, equally ^[161] elementated with every Element, which is Gold; give it the fourth part, but which is firſt calcined and diſſolved into Water. Ferment is twofold, white and red, of which the Ferment of the Sun, is the Sun, and of the Moon, the Moon. But let the Ferment be the fourth part of our Copper. Rachaidibus pa. 393.

Thou wilt have no perfect Ferment ^[162] till it be altered, with our Mercury, from its firſt qualities, into a new whiteneſſe, between Putrefaction and Alteration. Dunſtan. pa. 7.

They who knew not Natures ^[163] indigency, thought this Ferment ought to be prepared with new menſtrous Matter, in which is Fire againſt Nature, not perceiving the perdition of the Temperature from which the Body departs, by reaſon of the burning Fire, viz. againſt Nature. Ferment, to wit, a Body, as much as it is underſtood for Ferment, is not prepared but with naturall Fire and Water of Mercury. Lull. Codic. pa. 211.

Take one part of Ferment, and ^[164] three of imperfect Body, diſſolve the Ferment in Water of Mercury equall to it, boil it together with a moſt gentle Fire, and coagulate that Ferment, that it may be as an imperfect Body. Roſar. Philoſoph. p. 317.

Take red Earth, and form it ^[165] into thin Plates, or ſhaved Duſt, and put it in Water, as hath been taught, and it ſhall not be diſſolved in it, but onely calcined into red Duſt; which done, remove the Water warily, and put it into another Veſſell, like that in which it is, ſo that the calcined Duſt of red Earth may remain in its Veſſell without Water, and in the removed Water put white Earth, and that ſhall be diſſolved, and ſo Water ſhall profit thee, and ſhall not be ſpoiled. Arnold. in Cament. Hortulani pa. 31.

In the preparation of the Ferment, ^[166] before its laſt Fermentation we uſe vulgar Mercury, not onely ſolemnly prepared, viz. into Virgins Milk, but as it exiſts in its Nature, by the alone Sublimation to this, that it might reduce the Body of Ferment to its ſimplicity, and it may be the mean of conjoining Tinctures. Lull. Codic. pa. 215.

Let it be given to an inſatiable ^[167] Devourer, afterwards it muſt be nouriſht with groſſer meat, that compleat Digeſtion being received, it may paſſe from the Mothers into the Fathers Kingdome. Daſt. Epiſt. pa. 6.

As the Ferment of Gold is ^[168] Gold; of Silver, is Silver; ſo the Ferment of Iron, is Iron, of Copper, is Copper, and of Lead, is Lead. Therefore every Agent acts according to its form. To ſome, what we have ſpoken may ſeem new; as if the Elixir could be made of all ignoble things, which ſhall turn all other things as well noble as ignoble, either into Mars, or Jupiter, or Saturn, or Venus. Which although it now ſeem new and incredible to many learned men, and chiefly to Petrus Bonus, a man of ſingular learning; yet there is no neceſſary reaſon, which forbids it may be done. Nay if it were not done, Alchymy had been loſt, and the Art of Chymiſtry might have been worthily called a Figment and a Fable. For Nature hath eſtabliſhed this Law, viz. That as often as Actives are rigbtly joined with Paſſives Action and Paſſion doe immediately follow, and the alteration doth always reſent and ſavour of the nature of the Agent. And as often as that which before had the ſtrength and qualities of the Patient, be ſo diſpoſed that it can ſtoutly act, it is neceſſary that the alteration be anſwerable and conformable to the Nature of the Agent from which it ſuffered. Wherefore if ignoble Metals diſpoſed to ſuffer or change by the action of Gold or Silver, rightly diſpoſed to Action, it is neceſſary that noble Metals diſpoſed to ſuffer ſhould be changed by ignoble Metals, skilfully diſpoſed to Act. Tauladanus pa. 297.

Let the Ferment be prepared, ^[169] that the powder may be white and ſubtill, if thy intention proceed to white; but if to red, then let thy powder be of Gold prepared moſt Citrine; and there ſhall not be other Ferment: the reaſon is, becauſe thoſe two Bodies are ſhining, in which are tingent ſplendid Raies, excelling other Bodies naturally in whiteneſſe and redneſſe. And if thou wouldſt ferment white Earth, divide that Earth into two parts, one part thou ſhalt augment to a white Elixir, with its conſerved Water, (and ſo it never ceaſes to be of it) and the other part put into its Glaſſe, that is, the Furnace of its Digeſtion, and increaſe the Fire to it, untill by the force of the Fire, it be turned into moſt red Duſt, even as dry combuſt Saffron. And if thou wouldſt that the moſt white Elixir have the Tincture of Redneſſe, transforming and tincting Mercury, the Moon and every Body into the moſt true Sun, or Solificous Body; then ferment its three parts with another part and a half of moſt pure prepared Gold, and let the powder be moſt ſubtile with two parts of Solificous Water artificially reducing by Union by the leaſt parts into one Chaos even unto the inmoſt part of the Body, and place it in its Glaſſe in his Fire, and decoct it, that the moſt true bloody red Stone might ſhine forth. Clang. Bucc. p. 529.

There is no other Ferment but ^[170] of the Sun or Moon. And it is not Ferment untill the ſaid Bodies be turned into their firſt Matter, becauſe it is expedient, that Ferment be compounded of the Sun, and the moſt ſubtile Earth. Wherefore if thou knoweſt not how to reduce two perfect Bodies into their firſt Matter, thou canſt have no Ferment. Lull. Theor. p. 92.

For this is Minerall, that when ^[171] thou putſt Water on the Earth, the White overcomes the Citrine and Red; and whitens them into whiteneſſe of Silver. Then the Citrine overcomes the White and Red, ſo that it makes them Citrine, above the Citrinity of Gold, and then the Red overcomes the Citrine and White, and reddens them into a Tyrian redneſſe, and when thou ſeeſt theſe, rejoice. Maſſa Solis & Lunae. pa. 212.

THE COROLLARY.

As in this Chapter is clearly and plainly taught the excellent manner of Fermentation, ſo to the unexperienced Reader, this contradiction may appear, between Raimund and Ripley in theſe words, viz. whilſt Raimund affirms two Ferments onely, one of the Sun, another of the Moon; but Ripley addes a third, which is called the Green Lion, and the unclean Body, which is alſo called Laton, which Laton ſince indeed is no other thing then an imperfect compound Body of Gold and Silver according to Morienus; that third of Ripley is clearly demonſtrated to be no other thing then immature Gold and Silver; and ſo they doe not differ but agree in matter of Ferment, though for immaturities ſake it be ſignified by another name. To this our Dunſtan Archbiſhop of Canterbury ſeems to aſſent. It is certain the Earth may be the Ferment of Water, ſo it be fixt, and the Water the Ferment of the Earth, if contrariwiſe it be perfect and pure, and this altogether without all help of Vulgar Gold and Silver. Which words doe ſeem indeed to bring a new controverſie amongſt their opinions, while ſome affirm the Elixir cannot be made without Vulgar Gold and Silver. Again, others affirm that Vulgar Gold and Silver is nothing uſefull in our Work: Let therefore Dunſtans opinion intercede. We muſt note (ſaith he) that ancient Philoſophers did not uſe Vulgar Gold and Silver in this Work, and therefore they ſaid their labour needed no great Coſt, but might equally be performed as well of the Poor as of the Rich, the Countriman as Citizen; which would altogether differ from truth, if it might not be performed without Vulgar Gold and Silver. He thus taught therefore that we ſhould take heed: For although Gold and Silver may be ſubtilized and mingled with Tinctures, and be reduced to leſſer Elixirs; yet the way according to the Doctrine of the Philoſophers, is not in them; For their Gold and Silver are two chief Tinctures, Red and White buried in one and the ſame Body, which by Nature never attained their perfect Complement, yet they are ſeparable from their Earthly Lutoſity, and accidentall Droſſe, and then by their proper qualities ſo commixtible with Earths pure Red and White, and are found ſo fit Ferments for them, that they may no way be ſaid to need any other thing. In which words is deſcribed no other thing then Ripleys green Lion, or their Gold, not Gold, unleſſe in poſsibility while as yet immature. Which always and onely is ſet apart and choſen of all Philoſophers, and thoſe that underſtand, for their firſt Matter. Whence it is clearly manifeſt that neither Vulgar Gold nor Silver ought to be taken for the firſt Matter, but yet it is doubtfull. If, why, and when they are neceſſary for us, to the Compoſition of the Elixir. To which I anſwer from the authority of the Philoſophers, That they are ſo neceſſary, as without them the Elixir cannot be perfected. But yet not as they are Vulgar Gold and Silver, but being ſo altered as that they may be reduced to their firſt Matter, and while they are fixt by Nature, may be made Volatile by Art, and then at length while they are in ſuch a Condition, it ſhall be impoſsible for any Artiſt to reduce them again to Vulgar Gold and Silver, after the manner of Goldſmiths; becauſe then according to the Turba the Body becomes incorporate, as alſo Roſarius witneſſeth. He that knows ſo to deſtroy Gold, that it be no more Gold, has attained the greateſt ſecret. And when it is ſo prepared, then it ſhall be the firſt proper Diſh, of which our Infant is nouriſht, and by Philoſophers ſhall have the name of Ferment. Which, after the Stone be come to its perfect Redneſſe, and hath been nouriſht with the Mothers Milk, it ought to be joined with its red Earth for the accompliſhment of the Elixir, that it might render a more then perfect Tincture, and might communicate its fixt Nature, to the prepared Medicine, which being ſpecificated it might at length become perfect. Therefore hence it appears, That why, and when Vulgar Gold and Silver are not neceſſary to the complement of the Work. That therefore I may briefly reduce to one Harmony this appearing Controverſie (which the Philoſophers underſtanding one another mutually, deliver purpoſely in intricate terms) in theſe words of Guido Montanus, viz. Although the Philoſophers Stone may be made even to Whiteneſſe and Redneſſe without Vulgar Gold or Silver, yet the Elixir cannot be made without Vulgar Gold or Silver, altered and prepared as before. But that I may conclude this Corollary, always obſerve, that after the Work of Winter is performed, and thou ſhalt ſee the Sun exalted in Aries, and that then the Philoſophick Work be begun, That in that very houre we ought to prepare Ferments, becauſe they need long Preparation, and it would be the greateſt inconvenience, that when the King ſhould hunger, food ſhould be wanting, or that there ſhould not be a Diſh of Dainties prepared. Therefore let every Artiſt be provident.

CHAP. IX.Of Projection.

A Dry earthy Body tincts not, ^[172] unleſſe it be tincted, and becauſe it enters not, therefore it alters not. Therefore it tincts not Gold, becauſe the hidden Spirit thereof ought firſt to be extracted from its Belly by our white Water, that it might become altogether ſpirituall. Arteph. fo. 13.

Many through ignorance have ^[173] deſtroied their Work, when they have made Projection upon impure Metall; for their Tinctures by reaſon of Corruption doe not remain, but vaniſh, becauſe they removed not from the Bodies thoſe things which after Projection are brittle, dark, and black. See therefore thou firſt Project thy Medicine on Ferment, then that Ferment will be brittle as Glaſſe; then caſt that brittle Subſtance upon Bodies clean and very pure, and preſently thou ſhalt ſee them curiouſly coloured with Tincture which will abide all Trials. So make three, four, or five Projections till the Tincture of thy Medicine begin to decreaſe, then is there an end of making further Projection. Ripley pa. 62.

But the manner of Projection ^[174] is, that thou Project one part of the foreſaid Medicine upon a hundred parts of fuſed or powred Gold, and it makes it frangible, and the whole will be a Medicine of which one part Projected upon a hundred of any fuſed Metall turns it into the beſt Gold. And likewiſe if thou work with the Moon; But if the Medicine or Elixir ſhould not have ingreſſe, take of the Stone extracted in the firſt operation, and of the foreſaid Mercury a like quantity, and mingle them together, and incorporate them by grinding upon a Stone, and then diſtilling in a Bath, that they might the better be joined together, then dry them. Avicenna pa. 435.

Son, compound the Minerals, ^[175] which pertain to the Minerall Magiſtery, by multiplying their vertue thus: Take one part of the Powder or Duſt, viz. an ounce or pound, and Project it upon ten parts of Amalgama, made of one part of the Moon or Sun, and five of Mercury, and the whole ſhall be turned into Powder or Duſt according to the condition of Duſt; and Project one of thoſe ten parts, upon other ten of Amalgama or ſimple Mercury, ſo proceed by Computing and Projecting untill thou ſee the Matter turned neither into Duſt nor Metall, but into a hard frangible Maſſe, and make triall of it, viz. how many parts, one part can turn into Metall; and by this manner thou ſhalt neceſſarily finde the end of Projection, otherwiſe thou ſhalt never finde it, unleſſe it be firſt converted into a hard frangible Maſſe, as we told thee before. Lull. Teſt. pa. 64.

But this is the greateſt Secret, ^[176] that the vertue of the Medicine ſhall be alſo augmented in the Projection, not onely in extenſive Quantity, but alſo in the vertue of Perfection and Goodneſſe, viz. If the Medicine be Projected in a due Proportion upon a Body, and the whole be put into Fire, and augmented by its degrees, and be oftner diſſolved, and oftner coagulated, till it be more fluxill then Wax. Wherefore if in Projection the Medicinebe ſo much weakned that it cannot have ingreſſe any longer, ingreſſe is given to it if part of the firſt Medicine be joined to it, and it be decocted by diſſolving and coagulating till it flow. But by how much leſſe the vertue of the Medicine is, it is neceſſarily convenient to adminiſter the Fire from the beginning, and according to the degrees of Time, by ſo much the more temperature. But if there ſhall nothing remain of the firſt and moſt perfect Medicine which might be added, (which leſt it happen to him, the ingenious Artiſt muſt chiefly beware) thence it will be fit to doe otherwiſe. The third manner is (according to Roſarius) that a little part of the Medicine, whether white or red, be joined with the Stone or our Mercury, (which was never in the Work) and let it be put to digeſtion as before, and decocted by Putrefying, Subliming, and Fixing, untill the whole become a tinctured Oil, then again thou ſhalt have the perfect Stone; and this is done in a few days, and with leſſe coſt, labour, and hazard. But always keep ſome part for Ferment, as well of the White as Red; and this wiſe Conſideration ſhall excuſe thee of much trouble. Ventura pa. 195.

Let one part of Medicine be ^[177] taken, and ten parts of putrefied Mercury, ſo that Mercury be made hot even to Fumoſity, and then let the Medicine be caſt upon it, which will preſently flow, even penetrating the leaſt parts; then by a convenient Fire made ſtrong, let the flowing Mercury be gathered together, of which let a little part be taken, and let as much of his vive Mercury be put to the Fire, and let the Weight be proved; If the added Mercury ſhall notably recede, then it affects the Medicine to its fartheſt parts. But if the Body in the Body ſhall not be notably broken, but that the Matter be yet frangible, and too ſoft or hard, then again take a little of this, and as much of crude Mercury, and in all things proceed, as hath been ſaid, till thou have thy intent. Clangor. Bucc. pa. 539.

THE COROLLARY.

As the Proviſion of Citizens, if it were not ſupplied by Country men, would ſuddenly be waſted, and in like manner the great Store of the Country men themſelves quickly exhauſted, if after the Work of Winter, viz. the Preparation of the Earth, and winnowing of the laid up Corn, it were not again delivered to naturating Nature, and again laid up in her lap to putrefie, diſſolve, and multiply: In like manner alſo, in the Philoſophick Work, whoſe included Matter is not eaſily found out, whoſe myſticall manner of Preparation is not underſtood without infinite Lucubrations; laſtly, whoſe Proceſſ[•] (that it might be brought unto a degree above perfection) though long, difficult, and hazardous, before that the immenſe and infinite treaſure be perfected; No otherwiſe that being performed (unleſſe we ſhortly, and with a little coſt and trouble obtain the manner of multiplying) would all that be ſpeedily conſumed, which was gotten by long and unwearied induſtry.

Therefore take this for a Corollary, that ſince it is manifeſt from what hath been ſaid, that Me[••]cine is to be multiplied two ways. Firſt in quantity and quality, or elſe in quantity onely. In quantity and quality it is done by diſſolution and fermentation; in quantity, onely by Projection: Thou muſt with all care and providence take heed, leſt through ignorance of the right form of Projection, that Divine Work, (when it is now brought to its Complement, and degree above perfection) ſhould be deſtroied. Therefore he muſt know, that upon whatſoever Body thou ſhalt firſt project the Medicine, it will change it into Duſt anſwerable to the nature of the Body on which thou didſt Project it, which indeed is Myſticall and to be wondered at; If therefore thou deſireſt to bring thy Elixir to the Sun, let thy firſt Proportion be made upon the Sun, that in the Sun it may be ſpecificated. And ſo with the Moon to the Moon, thou muſt thence proceed as hath been manifeſted clearly enough from the authority of moſt approved Philoſophers.

CHAP. X.Multiplication.

EVery encreaſing or growing ^[178] thing, both Vegetable and Animall, is multiplied in its kinde, as Men, Trees, Grain, and the like, for of one Seed, a thouſand are generated, therefore it is poſſible that things be infinitely encreaſt. Semita Semitae pa. 438.

But thou ſhalt multiply the ^[179] Medicine thus; After thou haſt compleated it, take notice on how many it fals, which being foreſeen, again reſolve, and congeal it, and in every Reſolution the Tincture is doubled, that if before its reſolution one part fall upon a hundred, afterwards it will fall upon two hundred. Bacon fo. 19.

Medicine may be multiplied ^[180] two ways, firſt by Diſſolution and Reiteration of Congelation, and this is its virtuall Multiplication in Goodneſſe or Quality; the ſecond by Fermentation, and this is its Multiplication in Quantity. Scala 165.

The Multiplication of Medicine ^[181] is performed two ways, one by the reiterated Diſſolution and Coagulation of the Stone; the ſecond by Projection of the firſt Elixir Stone upon a Body, either White or Red, in ſuch a Quantity, that the ſame Body may alſo be turned into Medicine, and then there may be put together to diſſolve in their Water and menſtrous Matter, and ſo the firſt Elixir is the Ferment of ſuch a Tincture; and ſo doe Women that bake. Roſar. Philoſophor. pa. 347.

The Augmentation in Goodneſſe ^[182] and Quality, is to diſſolve and coagulate the very Tincture, that is, to imbibe and exſiccate it in our Mercury. Or thus, take one part of the prepared Tincture, and diſſolve it in three parts of our Mercury, then put it in a Veſſell, and ſeal the Veſſell, and cover it with hot Embers, till it be exſiccated and become Duſt, then open the Veſſel, and again imbibe and exſiccate as before, and how much the oftner thou doſt this, ſo often ſhalt thou gain ſome parts. Or elſe take of the fixt Matter which tincteth, that is, of the prepared Tincture three parts, and of the Philoſophers Mercury one part, and put it into a Veſſel, and ſeal the Veſſel, and put it among hot Embers as before, and exſiccate it, that it may be made Duſt, then open the Veſſel, imbibe, and exſiccate it as before: And the Water that is Argent vive or Mercury, addes nothing to the Weight, or to the Body, unleſſe as much as remains of the Metallick humidity.

Alſo Multiplication in Quantity is made by mixtion of the Medicine with vulgar Argent vive in a Crucible, which Argent vive indeed is turned into red Duſt by admixtion of the Stone, and again, that, of that Argent vive which ſhould be caſt upon other Argent vive, is again alſo turned into Duſt, and ſo thou ſhalt make reiterations of the Duſt of Argent vive upon other Argent vive, untill the Argent vive cannot be turned into Duſt, but remain turned into a perfect Metall. Clangor Buccinae pa. 533.

If thou wouldſt multiply it, it ^[183] is fit thou diſſolve the red again, in a new diſſolutive Water, and in an iterated decoction to whiten and redden it by the degrees of Fire, by reiterating the firſt Regiment or Work. Diſſolve, Congeale, Reiterate, by Cloſing, Opening, and Multiplying, in Quantity and Quality, as thou pleaſeſt. Becauſe by a new Corruption and Generation, is again introduced a new Motion, and ſo we cannot obtain an end, if we would always operate by Reiteration, Diſſolution and Coagulation, by the mediation of our Diſſolutive Water, that is, by diſſolving and coagulating through the firſt Regiment or Work, as hath been ſaid. And ſo the vertue of it, is augmented and multiplied in quantity, ſo that if thou haſt an hundred in the firſt Work, in the ſecond thou ſhalt have a thouſand, in the third ten thouſand, and ſo by proſecuting, thy Projection will become infinite, in truly, perfectly, and fixedly tincting or giving Tincture to every Quantity, how great ſoever, and ſo by a thing of no value is added, Colour, Weight, and Vertue. Arteph. fo. 37.

THE COROLLARY.

I knew (ſaid Count Bernard of Treviſane) a certain man of the County of Anchona, who had very well known the Stone, but was ignorant of the Multiplication, He (ſaith he) did ſolicitouſly follow me ſixteen intire years that he might learn, but from me he never knew it, for he hath the ſame Books as I.

But I cannot think any man ſo dull and ſtupid, but that he may from this Chapter eaſily underſtand the Multiplication of the Stone. Such things by how much the oftner they are diſſolved, filtrated, and coagulated, become by ſo much the more ſubtile, pure, penetrating, and much more tranſparent. It is likewiſe ſo with that Phyſicall Stone, which, although it be brought to perfection, yet by how much the oftner it is diſſolved and coagulated, by ſo much the more the ſtrength thereof is multiplied in Projection, even untill it attain an infinite number. To the practice whereof in this our laſt Chapter, it will not be requiſite that I adde a further Paraphraſe; ſince this our diſſolving Philoſophick Mercury is to every one clearly evident from what hath been ſaid in theſe our Collections. That, that is Fire which they call Naturall, by whoſe help the Solution and Reſolution of the Elixir is performed, and the Proportion thereof, and manner operating, they have truly and elegantly explicated in this Chapter without Tropes or Figures: For before this time, was enough and too much obſcured, and over ſhadowed by their parabolicall Miſts, that true Path-way by which every lover of the Art is brought through difficulties, Woods, and Mountains, to that moſt famous Tower of Philoſophy, conſecrate to Art and Nature, in which the Fire of Nature is impriſoned and locked up.

The Tri-une God, Father, Word, and Holy Spirit, Incomprehenſible height, Impartible Trinity, Immutable Eſſence, which rules all things, but not incluſively, beyond all things, but not excluſively, Immenſe, Incircumſcript, Ineffable, from his infinite and unſpeakable Mercy, vouchſafe to open, detect, and unlock it, to all that worthily importune and implore his Aid, to his eternall praiſe and honour. Amen.

Things to be obſerved.

1. THE Materiall Part being known, and had, it ought not to be kept in a Hot, and Moiſt, but in a Cold or Dry place; nor be kept long: but thou beginneſt to Work with it whilſt it is freſh, and but newly Extracted from its Mine.

2. Begin not to Work, unleſſe thou haſt ſo much of the Proper Materiall weighed out, as will ſerve for two years; that in caſe thou faileſt the firſt time, thou maiſt correct it the ſecond. Becauſe thou canſt not examine Truth without Falſhood; nor that which is Streight without conſideration had of that which is Crooked. So that if thou ſhouldſt want Matter to work upon, thou leaveſt the Work unfiniſhed, and getteſt nothing but thy Labour for thy Pains.

3. The Elements are to be ſeparated in a ſoft Bath, that the Alembick be not perceived to be hot, but that the vapour (being Elevated and Congealed in the Colder Aire) may be turned into Water, having the form of all the Species's whereof it is Generated.

4. After the Water ſhall be Diſtilled, let it not ſtand long when it is fit for Operation; Becauſe the Coagulum thereof falleth into the bottome, congealing the Coagulated (Body) by the Coldneſſe and Drineſſe of the Aire: which (ſaith Senior) happened to one of my Aſſociates, who found it ſo for a whole year, but not Diſtilled.

5. It is neceſſary the Artiſt have a great Quantity of Water, becauſe that in the Beginning, Middle, and End, there will always be a neceſsity thereof, as well in Putrefying, Waſhing, Calcining, Subliming, Imbibing, as that the Elixir may be often Reſolved. Wherefore Avicen in his Epiſtle to his Son, My Son it behoveth thee to have a great Quantity of our Sun and Moon, that thou maiſt extract their Moiſtures, ſixty Pounds at the leaſt.

6. Thou maiſt with on Pound weight of Water, reſolve the Matter into Water, even to an Infinite Quantity. But he that deſires to gather this firſt Pound let him be Patient, and proceed ſoftly and ſweetly, not haſtily: For that Work is termed of Philoſophers, An Extraction of his own Sweat.

7. But above all, thou muſt beware, that at no time thou putteſt a cold Glaſſe into the hot Water; leſt it ſhould be broke, and thou loſeſt thy Labour.

8. It is to be noted, When thou takeſt up a Veſſel, thou ſuffereſt it to coole with Water, for the ſpace of three hours, at the leaſt.

9. Take heed in Diſtillation, that the Water bubble not at the ſame time.

10. In every Digeſtion, the Glaſſe muſt be Sealed with the Seal of Hermes.

11. To Fix Inceration, a Neceſſity is obſerved amongſt Quacks, that a Fire be made thereon, whereby the Matter may the better be Fixed, which notwithſtanding is not to be ſleighted.

12. He that underſtands what is meant by the Philoſophers Magneſia, underſtands the Preparation and Perfection of the firſt Work, and what is meant by Sal naturae, Sal Armoniacus, Mercurius Exuberatus, and Sulphur naturae, which being underſtood

Dimidium facti, qui benè coepit, habet.

13. Shortly after the ſecond Work, or the Philoſophick Work is begun, forget not even at the ſame houre, to begin the Preparation of thy Ferments, becauſe they require a long time of Preparation; Let the Sun make his own Ferment: the Moon hers.

14. To the Building of a Kings Palace, theſe following Artificers are neceſſarily required, A Maſon, a Smith, a Glaſier, a Potter, (or maker of Earthen Images) a Carpenter; without which, neither the Palace can rightly be built; nor the King therein preſerved from Cold, and the Injuries of Winds.

15. Many men through Ignorance have deſtroied their Work, when at the firſt they made Projection of the Medicine, upon Imperfect Metals. For, on whatſoever Body thou firſt of all Projecteſt the Medicine, that ſame is converted into a Frangible Maſſe, and ſhall be an Elixir according to the nature of the Body upon which it is ſo Projected. So, as that if the Projection be made upon Jupiter, or Venus, it ſhall be a Medicine, which not onely converteth other Imperfect Bodies into Jupiter, or Venus, but alſo reduceth Perfect Bodies (to wit, the Sun and Moon) into Imperfect Bodies; according to the nature of the Body upon which the Medicine ſhall firſt be Projected: Which cauſed the moſt Learned Raimund (ſtruck with Admiration) to cry out in theſe words, What! is Nature Retrograde?

16. He that would underſtand the ſayings of Philoſophers, muſt not give credit ſo much to their Words, as to the things they Treat of: For, the knowledge of Words, is not to be taken from the manner of ſpeaking; becauſe that the Matter is not ſubject to the Speech, but the Speech to the Matter.

17. Note, that a ſhort and broad veſſell is requiſite for diſtilling a Heavy Body, or at leaſt Water with its Saltneſſe. Becauſe that by how much the Water is more Ponderous then the Body, by ſo much ought the Veſſell to be the broader and deeper, through which the heat paſſeth more temperate and profitable to the Work.

18. Great care is always to be had, leſt at any time from the firſt Conjunction to the Whiteneſſe, the Matter ſhould wax cold; or be at any time moved by reaſon of imminent Danger.

19. Let not a greater Quantity of the Matter be put into the Philoſophers Egge, then may fill two Thirds thereof, at the utmoſt.

20. It is to be noted, that in Ablution, or Calcination of the Earth, although the Waters Imbibition, or Exſiccation, be made in Preparation by the temperate heat of the Bath; yet its Sublimation or Riſing is perfected by a ſwift fire of Aſhes.

21. The Philoſophicall Work may be begun with an equall Proportion of Earth prepared, and pure Water ſeven times rectified; which are joined and put up in an Ovall Glaſſe Hermetically Sealed. Afterwards let them be placed in the Philoſophicall Furnace, or Athanore, and cheriſhed with a moſt ſoft Fire, whilſt the Earth drinks up her Water, and (according to Ripley) the Streams are dried up. Then laſtly, let the dry Matter be comforted with ſeven Imbibitions, and every Imbibition keep the following Proportion, that ſo the Water may be a juſt Meaſure exceed the Earth nine times according to the Doctrine of Philoſophers; which cannot otherwiſe be done, then by obſerving theſe Numbers. But this ſecret was never as yet Revealed by any Body.

For Example: If in the firſt Conjunction the Earth weigh 480 Grains, then let ſo many be added to it of its Water, which together make up 960 Grains, and for the time appointed to the firſt Imbibition 240 Grains of new Water are required, 300 to the ſecond, 375 to the third, 468 to the fourth, 585 to the fifth, 732 to the ſixth, 940 to the ſeventh, whereby the Imbibition is perfected; and then proceed to Fermentation.

THE END.

Nil adeò parvum eſt, tibi quin ſolatia praeſtet.

Saepéque Punctum unum, grande Levamen habet.

ARCANVM: OR, The grand Secret OF HERMETICK PHILOSOPHY.

WHEREIN, The Secrets of NATURE and ART, concerning the Matter and Manner of making the Philoſophers Compoſition, are orderly and methodically manifeſted.

The Work of a concealed Author.

Penes nos unda Tagi.

The third Edition amended and enlarged.

To the Students in, and well affected unto HERMETICK Philoſophy, health and proſperity.

AMongſt the heights of hidden Philoſophy, the production of the Hermetick Stone hath of a long time been ſtrongly believed to be the chiefeſt, and neareſt a Miracle, both for the Labyrinths and multitudes of operations, out of which the minde of man, unleſſe it be illuminated by a beam of Divine light, is not able to unwinde her ſelf; as alſo becauſe of its moſt noble end which promiſeth a conſtant plenty of health and fortunes, the two main pillars of an happie life. Beſides, the chief Promoters of this Science have made it moſt remote from the knowledge of the vulgar ſort by their Tropes and dark expreſſions, and have placed it on high, as a Tower impregnable for Rocks and Situation, whereunto there can be no acceſſe, unleſſe God direct the way. The ſtudy of hiding this Art hath drawn a reproach upon the Art it ſelf and its Profeſſors: for when thoſe unfortunate Plunderers of the Golden Fleece by reaſon of their unskilfulneſſe felt themſelves, beat down from their vain attempt, and far unequall unto ſuch eminent perſons; they in a furious rapture of deſperation, like mad-men, waxed hot againſt their fame and the renown of the Science, utterly denying any thing to be above their cognizance and the ſpheare of their wit, but what was fooliſh and frothy: And becauſe they ſet upon a buſineſſe of damage to themſelves, they have not ceaſed to accuſe the chief Maſters of hidden Philoſophy of falſhood, Nature of impotency, and Art of cheats, not for any other reaſon, then that they raſhly condemne what they know not: nor is this condemnation a ſufficient revenge, without the addition of madneſs to ſnarl and bite the innocent with infamous ſlaunders. I grieve (in truth) for their hard fortune, who whileſt they reprove others, give occaſion of their own conviction, although they juſtly ſuffer an helliſh fury within them. They moil and ſweat to batter the obſcure principles of the moſt hidden Philoſophy with troops of arguments, and to pull up the ſecret foundations thereof with their deviſed engines: which yet are onely manifeſt to the skilfull, and thoſe that are much verſed in ſo ſublime Philoſophy, but hid from ſtrangers: Nor doe theſe quickſighted Cenſors obſerve, that whilſt they malign anothers credit, they willingly betray their own. Let them conſider with themſelves, whether they underſtand thoſe things which they carp at; What Author of eminency hath divulged the ſecret elements of this Science, the Labyrinths and windings of operations, and laſtly, the whole proceedings therein? What Oedipus hath ſincerely and truly explained unto him the figures and intangled dark ſpeeches of Authors? With what Oracle, what Sibyll, have they been led into the Sanctuary of this holy Science? In fine, how were all things in it made ſo manifeſt, that no part remains yet unveiled? I ſuppoſe they will no otherwiſe anſwer my queſtion, then thus, that they have pierced all things by the ſubtilty of their wits; or confeſſe that they were taught (or rather ſeduced) by ſome wandring Quack or Mountebank, who hath crept into a good eſteem with them, by his feigned countenance of a Philoſopher. O wickedneſſe! who can ſilently ſuffer theſe Palmer-worms to gnaw upon the fame, labour, and glory of the wiſe? who can with patience hear blinde men, as out of a Tripode judging of the Sun? But it is greater glory to contemne the hurtleſſe darts of bablers, then to repell them. Let them onely diſdain the treaſure of Nature and Art, who cannot obtain it. Nor is it my purpoſe to plead the doubtfull cauſe of an unfortunate Science, and being condemned, to take it into tuition: Our guiltleſſe Philoſophy is no whit criminous: and ſtanding firm by the aid of eminenteſt Authors, and fortified with the manifold experience of divers ages, it remains ſafe enough from the fopperies of pratlers, and the ſnarlings of envy. However Charity hath incited me, and the multitude of wanderers induced me, taking pity on them, to preſent my light, that ſo they may eſcape the hazard of the night: by help whereof they may not onely live out, but alſo procure an enlargement both to their Life and fading Fortunes. This ſmall Treatiſe penn'd for your uſe (ye Students of Hermetick Philoſophy) I preſent unto you, that it may be dedicated to thoſe, for whoſe ſake it was writ. If any perhaps ſhall complain of me, and ſummon me to appear as guilty of breach of ſilence for divulging ſecrets in an itching ſtyle, ye have one guilty of too much reſpectfulneſſe towards you, confeſſing his fault, ſentence him if you pleaſe; ſo that my crime may ſupply the place of a reward to you: The offence will not bee diſpleaſing unto you, and the puniſhment (I doubt not) pleaſant unto mee, if I ſhall finde my ſelf to have erred in this onely, whereby you may put an end to erring for the future.

Hermetick Secrets.

CANON 1.

GODS fear is the entrance ^[184] into this Science. Its end is good will towards our Neighbour, the all-ſatisfying Crop is the rearing and endowing religious entertainment, with certainty; that whatſoever the Almighty freely beſtoweth on us, we may ſubmiſſively offer again to him. As alſo Countreys grievouſly oppreſſed, may be relieved; priſoners miſerably captivated, releaſed; and ſouls almoſt ſtarved, comforted.

2. The light of this knowledge is the gift of God, which by his freeneſſe he beſtoweth upon whom he pleaſeth: Let none therefore ſet himſelf to the ſtudy hereof, untill having cleared and purified his heart, he devote himſelf wholly unto God, and be emptied of all affection unto things impure.

3. The Science of producing Natures grand Secret, is a perfect knowledge of Nature univerſally and of Art, concerning the Realm of Metals, the practiſe whereof is converſant in finding the principles of Metals by Analyſis, and after they are made much more perfect, to conjoyn them otherwiſe then before they have been, that from thence may reſult a catholick Medicine, moſt powerfull to perfect imperfect Metals, and for reſtoring ſick and decaied Bodies, of what ſort ſoever.

4. Thoſe that are in publick Honours and Offices, or be always buſied with private and neceſſary occupations, let them not ſtrive to attain unto the top of this Philoſophy, for it requireth the whole man, and being found, poſſeſſeth him, and being poſſeſſed, challengeth him from all long and ſerious imploiments, eſteeming all other things as ſtrange unto him, and of no value.

5. Let him that is deſirous of this Knowledge, clear his minde from all evil motions, eſpecially pride, which is abomination to Heaven, and the gate of Hell: let him be frequent in prayers, and charitable; have little to do with the world; abſtain from company keeping; enjoy conſtant tranquillity; that the Minde may be able to reaſon more freely in private, and be higher lifted up; for unleſſe it be kindled with a beam of Divine Light, it will not be able to penetrate the hidden myſteries of Truth.

6. The Alchymiſts, who have given their minds to their welnigh innumerable Sublimations, Diſtillations, Solutions, Congealations; to manifold Extraction of Spirits and Tinctures, and other Operations more ſubtill then profitable, and ſo have diſtracted them by variety of errors, as ſo many tormentors; will never be bent again by their own Genius to the plain way of Nature and light of Truth, from whence their induſtrious ſubtilty hath declined them, and by twinings and turnings, as by the Lybian Quickſands, hath drowned their intangled Wits: the onely hope of ſafety for them remaineth in finding out a faithfull Guide and Teacher, that may make the clear Sun conſpicuous unto them, and vindicate their eies from darkneſſe.

7. A ſtudious Tyro of a quick wit, conſtant minde, inflamed with the ſtudy of Philoſophy, very skilfull in naturall Philoſophy, of a pure heart, compleat in manners, mightily devoted to God, though ignorant of practicall Chymiſtry, may with confidence enter into the highway of Nature, peruſe the Books of beſt Philoſophers; let him ſeek out an ingenious and ſedulous Companion for himſelf, and not deſpair of obtaining his deſire.

8. Let a Student of this ſecret, carefully beware of reading or keeping company with falſe Philoſophers; for nothing is more dangerous to a learner of any Science, then the company of an unskilfull or deceitfull wit, by which falſe principles are ſtamped for true, whereby an honeſt and too credulous a minde is ſeaſoned with bad Doctrine.

9. Let a Lover of truth make uſe of a few Authors, but of beſt note and experienced truth; let him ſuſpect things that are quickly underſtood, eſpecially in myſtical Names and ſecret Operations; for truth lies hid in obſcurity; nor doe Philoſophers ever write more deceitfully, then when plainly, nor ever more truly then when obſcurely.

10. As for the Authors of chiefeſt note, which have diſcourſed both acutely and truly of the ſecrets of Nature, and hidden Philoſophy, Hermes, and Morienus Romanus, amongſt the Ancients, in my judgement are of the higheſt eſteem: amongſt the Modern, Count Treviſanus, & Raimundus Lullius, is in greateſt reverence with me: for what that moſt acute Doctour hath omitted, none almoſt hath ſpoken: let him therefore peruſe him, yea let a Student often reade over his former Teſtament, and Codicil, and accept them as a Legacy of very great worth. To theſe two Volumes let him adde both his Practicks, out of which Works all things deſirable may be collected, eſpecially the truth of Matter, the degrees of Fire, and the ordering of the Whole, wherein the whole Work is finiſhed, and thoſe things which our Anceſtors too carefully laboured to keep ſecret. The occult cauſes of things, and the ſecret motions of nature, are demonſtrated more clearly and faithfully. Concerning the firſt and myſticall Water of Philoſophers he hath ſet down few things, yet very pithy.

11. As for that clear Water ſought for by many, found out by few, yet obvious and profitable unto all, which is the Baſe of the Philoſophers Work, a noble Polonian not more famous for his learning then ſubtilty of wit (not named, whoſe name notwithſtanding a double Anagram hath betraied) In his Novum lumen Chymicum, Parabola and Aenigma, as alſo in his Tract of Sulphur, he hath ſpoken largely and freely enough; yea he hath expreſſed all things concerning it ſo plainly, that nothing can be ſatisfactory to him that deſireth more.

12. Philoſophers do uſually expreſſe themſelves more pithily in types and aenigmaticall figures (as by a mute kind of ſpeech) then by woprs; for example, Senior's Table, the allegorical Pictures of Roſarius, the Schemes of Abraham Judaeus in Flamellus: of the later ſort, the rare Emblemes of the moſt learned Michael Maiërus, wherein the myſteries of the Ancients are ſo fully opened, that as new Perſpectives they can preſent antiquated truth, and remote from our age as near unto our eies, and perfectly to be ſeen by us.

13. Whoſoever affirmeth that the Philoſophers grand Secret is above the ſtrength of Nature and Art, he is blinde, becauſe he knows not the Sun and Moon.

14. As for the Matter of their ^[185] hidden Stone, Philoſophers have writ diverſly; ſo that very many diſagreeing in Words, do nevertheleſſe very well conſent in the Thing; nor doth their different ſpeech, argue the ſcience ambiguous or falſe, ſince the ſame thing may be expreſſed with many tongues, divers expreſſions, and a different character, and alſo one and many things may be ſpoken after a divers manner.

15. Let the ſtudious Reader have a care of the manifold ſignifications of words, for by deceitfull windings, and doubtfull, yea contrary ſpeeches, (as it ſhould ſeem) Philoſophers vent their myſteries, with a deſire of keeping in and hiding, not of ſophiſticating or deſtroying the truth: And though their writings abound with ambiguous and equivocall words; yet about none doe they more contend, then in hiding their golden branch:

—Quem tegit omnis

Lucus; & obſcuris claudunt convallibus ^[186] umbrae.

Nor yeeldeth it to any Force, but readily and willingly will follow him, who

Maternas agnoſcit aves

—& geminae cui fortè Columbae

Ipſa ſub ora viri coelo venêre volantes,

16. Whoſoever ſeeketh the Art of perfecting and multiplying imperfect Metals, beyond the nature of Metals, goes in errour, for from Metals the Metals is to be derived, even as from Man, Mankinde; and from an Oxe, that ſpecies is to be fetcht.

17. Metals (we muſt confeſſe) cannot be multiplied by the inſtinct and labour of Nature onely; yet we may affirm that the multiplying virtue is hid in their profundity, and manifeſteth it ſelf by the help of Art: In this Work, Nature ſtandeth in need of the aid of Art; and both doth perfect the whole.

18. Perfect Bodies are endued with a more perfect ſeed: and therefore under the hard bark of perfect Metals the perfect ſeed lies hid, which he that knows to take out by the Philoſophers ſolution, hath entred into the high way, for

—In auro ^[187]

Semina ſunt auri, quamvis abſtruſa recedant

Longius.

In Gold the ſeeds of Gold do lie, Though buried in Obſcurity.

19. Moſt Philoſophers have affirmed that their Kingly Work is wholly compoſed of the Sun and Moon; others have thought good to adde Mercury to the Sun: ſome have choſen Sulphur and Mercury; others have attributed no ſmall part in ſo great a Work to ſalt mingled with the other two. The very ſame men have profeſſed that this clear Stone is made of one thing onely, ſometimes of two, otherwhiles of three, at other times of four, and of five; and thus though writing ſo variouſly upon the ſame ſubject, doe nevertheleſſe agree in ſenſe and meaning.

20. Now that (abandoning all Cheats) we may deal candidly and truly, we hold that this entire Work is perfected by two Bodies onely, to wit, the Sun and Moon rightly prepared, for this is meer generation which is by nature, with the help of Art, wherein the copulation of male and female doth intercede, from whence an off ſpring far more noble then the Parents, is brought forth.

21. Now thoſe Bodies muſt be taken, which are of an unſpotted and incorrupt virginity; ſuch as have life and ſpirits in them; not extinct as thoſe that are handled of the vulgar, for who can expect life from dead things; and thoſe are called corrupt which have ſuffered copulation; thoſe dead and extinct which (by the enforcements of the chief Tyrant of the world) have poured out their ſoul with their bloud by Martyrdome, fly a fratricide from whom the greateſt imminent danger in the whole Work is threatned.

22. The Sun is Maſculine, foraſmuch as it ſendeth forth active and inforcing ſeed, the Moon is Feminine, called the matrix and veſſel of Nature, becauſe ſhe receiveth the ſeed of the male in her womb, and foſtereth it by her monthly proviſion yet doth it not altogether want its active virtue; for, firſt of all (being raviſhed with love) ſhe climbs up unto the male, untill ſhe hath wreſted from him the utmoſt delights of Venus, and fruitfull ſeed: nor doth ſhe deſiſt from her embraces, till that being great with childe, ſhe ſlip gently away.

23. By the name of the Moon Philoſophers underſtand not the vulgar Moon, which alſo is maſculine in its operation, and in copulation acts the part of a male. Let none therefore preſume to try the wicked and unnaturall conjunction of two males, neither let him conceive any hope of iſſue from ſuch copulation, but he ſhall join Gabertius to Beia, and offer the ſiſter to her own brother in firm Matrimony, that from thence he may receive Sol's noble Son.

24. They that hold Sulphur and Mercury to be the Matter of the Stone, by the name of Sulphur, they underſtand the Sun and common Moon; by Mercury the Philoſophers Moon: ſo (without diſſimulation) holy Lullius ^[188] adviſeth his friend, that he attempt not to work without Mercury and Luna for Silver, and Mercury and Sol for Gold.

25. Let none therefore be deceived by adding a third to two: for Love admitteth not a third; and wedlock is terminated in the number of two; love further extended is adultery, not matrimony.

26. Nevertheleſſe, Spirituall love polluteth not a virgin, Beia might therefore without crime (before her promiſe made to Gabritius) have contracted ſpirituall love, to the end that ſhe might thereby be made more cheerfull, more pure, and fitter for the buſineſſe of matrimony.

27. Procreation of children is the end of lawfull Wedlock. Now that the Infant may bee borne more vigorous and gallant, let both the combatants be clenſed from every ſcab and ſpot, before they both go up to their marriage bed, and let nothing unneceſſary cleave unto them; becauſe from pure ſeed comes a purifyed generation, and ſo the chaſt wedlock of Sol and Luna ſhall be finiſhed when they ſhall enter into Loves bed-chamber, and be conjoyned, and ſhe ſhall receive a ſoul from her husband by imbracing him; from this copulation a moſt potent King ſhall ariſe, whoſe father will bee Sol, and his mother Luna.

28. He that ſeeks for a phyſicall tincture without Sol and Luna, loſeth both his coſt and pains: for the Sun affordeth a moſt plentifull tincture of redneſſe, and the Moon of whiteneſſe, for theſe two are onely called perfect; becauſe they are filled with the ſubſtance of pureſt Sulphur, perfectly clarified by the skill of nature: Let thy Mercury therefore have its tincture from both of theſe Lights; for things muſt of neceſſity receive a tincture before they can give one.

29. Perfect metals containe in them two things, which they are able to communicate to the imperfect, Tincture and Fixation; for thoſe, becauſe the are dyed and fixed with pure Sulphur, to wit, both white and red, they doe therefore perfectly tinct and fix, if they be fitly prepared with their proper Sulphur and Arſenick, otherwiſe they have not ſtrength of multiplying their tincture.

30. Mercury is for imperfect metals, fit only to receive the tincture of the Sun and Moon in the work of the Philoſophers Stone, that being full of tincture, it may give forth other things in aboundance: yet ought it (before that) to be full of inviſible Suphur, that it may be the more coloured with the viſible tincture of perfect bodies, and ſo repay it with ſufficient Uſury.

31. Now the whole tribe of Philoſophers ſweat much, and are mightily troubled to extract tincture out of gold: for they beleeve that tincture can be ſeparated from the Sun, and being ſeparated encreaſe in virtue; but

Spes tandem Agricolas vanis eludit ariſtis.

For it is impoſſible that the Suns tincture can at all be ſevered from his naturall body, ſince there can be no elementary body made up by nature more perfect then gold, the perfection whereof proceedeth from the ſtrong and inſeparable union of pure colouring Sulphur with Mercury, both of them being admirably pre-diſpoſed thereunto by Nature; whoſe true ſeparation nature denieth unto Art: But if any liquor remaining be extracted (by the violence of fire or waters) by the Sun, it is to be reputed a part of the body made liquid or diſſolved by force. For the tincture followeth its body, and is never ſeparated from it. That is the deluding of Art, unknowne to Artificers themſelves.

32. Nevertheleſſe it may be granted, that tincture is ſeparable from its body, yet (we muſt confeſſe) it cannot be ſeparated without the corruption of the tincture: when as Artiſts offer violence to the gold, or Aqua fortis rather corroding then diſſolving. The body therefore ſpoiled of its tincture and golden fleece, muſt needs grow baſe, and as an unprofitable heap turne to the damage of its Artificer, and the tincture thus corrupted to have a weaker operation.

33. Let them in the next place caſt their tincture into Mercury, or into any other imperfect body, and as ſtrongly conjoyne both of them as their Art will permit; yet ſhall they fail of their hopes two wayes; Firſt, becauſe the tincture will neither penetrate nor colour beyond Natures ſtrength; and therefore no gaine will accrue from thence to recompence the expence and countervaile the loſſe of the body ſpoiled and of no value, ſo

Cum labor in damno eſt, creſcit mortalis egeſtas.

Laſtly that baniſhed Tincture applied to another body will not give a perfect fixation and permanency to endure a ſtrong tryall, and reſiſt ſearching Saturne.

34. Let them therefore that are deſirous of Chymiſtry, and have hitherto followed Impoſtors and Mountebanks, ſound a retrait, ſpare time and coſt, and give their minde to a work truly Philoſophicall, leſt the Phrygians be wiſe too late, and at length be compelled to cry out with the ^[189] Prophet, Strangers have eaten up my ſtrength.

35. In the Philoſophers work more toyle and time then coſt is expended; for he that hath convenient matter, need be at little expence: beſides, thoſe that hunt after great ſtore of mony, and place their chief end in wealth, they truſt more to their riches, then their own art. Let therefore the too credulous Freſh-man beware of theſe pilfering pick-pockets, for whilſt they promiſe golden mountains, they lay in wait for gold; they demand bright uſhering Sol, (viz. mony before hand) becauſe they walk in darkneſſe.

36. As thoſe that ſayle between ^[190] Scilla and Charybdis are in danger on both ſides: unto no leſſe hazard are they ſubject who purſuing the prey of the Golden fleece, are carried between the uncertaine Rocks of the Philoſophers Sulphur and Mercury. The more acute by their conſtant reading of grave and credible Authors, and by the irradiant Sun have attained unto the knowledge of Sulphur, but are at a ſtand in the entrance of the Philoſophers Mercury; for Writers have twiſted it with ſo many windings and Meanders, involved it with ſo many aequivocall names, that it may be ſooner met with by the force of the Seekers intellect, then be found by reaſon or toyle.

37. That Philoſophers might the deeper drown their Mercury in darkneſſe, they have made it manifold, and placed their Mercury (yet diverſly) in every part and forefront of their worke, nor will he attaine unto a perfect knowledge thereof, who ſhall be ignorant of any part of the work.

38. Philoſophers have acknowledged athreefold Mercury eſpecially, to wit, after abſolute preparation of the firſt degree, and Philoſophicall ſublimation; for then they call it their Mercury, and Mercury ſublimated.

39. Againe, in the ſecond preparation, that which by Authors is ſtiled the Firſt (becauſe they omit the Firſt) Sol being now made crude again, and reſolved into his firſt matter is Mercury, properly called of ſuch like bodies, or the Philoſophers Mercury; then the matter is called Rebis, Chaos, the whole world, wherein are all things neceſſary to the work, becauſe that onely is ſufficient to perfect the Stone.

40. Laſtly the Philoſophers do ſometimes call perfect Elixir and colouring medicine, their Mercury, though improperly; for the name of Mercury doth onely properly agree with that which is volatile; beſides that which is ſublimated in every region of the work, they call Mercury: but Elixir becauſe it is moſt fixed, cannot have the ſimple name of Mercury, and therefore they have ſtiled it their own Mercury, to difference it from that volatile. A ſtraight way is onely laid downe for them to find out and diſcerne ſo many Mercuries of the Philoſophers, for then onely

—Quos aequus amavit

Iupiter, aut ardens evexit ad aethera ^[191] virtus.

41. Elixir is called the Philoſophers Mercury for the likeneſſe and great conformity it hath with Heavenly Mercury; for this, being void of elementary qualities is beleeved moſt propenſe to receive influence from them, and that changeable Proteus puts on and encreaſeth the genius and nature of other Planets, by reaſon of oppoſition, conjunction and aſpect. The like this uncertaine Elixir worketh, for that being tyed to no proper quality, it imbraceth the quality and diſpoſition of the thing wherewith it is mixed, and wonderfully multiplyeth the virtues and qualities hereof.

42. In the Philoſophicall ſublimation ^[192] or firſt preparation of Mercury, Herculean labour muſt be undergone by the work-man; for Jaſon had in vaine attempted his expedition to Colchos without Alcides.

Alter inauratam nota de vertice pellem

Principium velut oſtendit, quod ^[193] ſumere poſsis;

Alter onus quantum ſubeas—

For the entrance is warded by horne-puſhing beaſts; which drive away thoſe that approach raſhly thereunto to their great hurt; onely the enſignes of Diana and the doves of Venus are able to aſſwage their fierceneſſe, if the fates favour.

43. The naturall quality of Philoſophicall Earth and the tillage thereof, ſeems to be touched by the Poet in this Verſe,

Pingue ſolum primis extemplo à ^[194] menſibus anni

Fortes invertant Tauri—

—Tunc Zephyro putris ſe gleba reſolvit.

44. He that calleth the Philoſophers Luna or their Mercury, the common Mercury; doth wittingly deceive, or is deceived; ſo the writings of ^[195] Geber teach us, that the Philoſophers Mercury is Argent vive, yet not of the common ſort, but extracted out of it by the Philoſophers skill.

45. That the Philoſophers Mercury is not Argent vive in its proper nature, nor in its whole ſubſtance, but the midle and pure ſubſtance thereof, which thence hath taken its originall and made by it, the grand Philoſophers opinions being founded in experience.

46. The Philoſophers Mercury hath divers names, ſometimes it is call'd Earth, ſometimes Water in a divers reſpect, becauſe it naturally ariſeth from them both. The earth is ſubtle, white, ſulphurous, in which the elements are fixed & the philoſophicall gold is ſowne: the water is water of life, burning, permanent, moſt clear, call'd the water of gold and ſilver; but this Mercury, becauſe it hath in it Sulphur of its own, which is multiplyed by art, it deſerves to be cald the Sulphur of Argent vive. Laſt of all the moſt precious ſubſtance is Venus the ancients Hermaphrodite, glorious in each ſex.

47. This Argent vive, is partly naturall, partly unnaturall, it being intrinſecall and occult hath its root in nature, which cannot be drawne forth unleſſe it be by ſome precedent clenſing, & induſtrious ſublimation, it being extrinſecall is praeternaturall and accidentall: ſeparate therefore the clean from the unclean, the ſubſtance from the accidents, and make that which is hid, manifeſt, by the courſe of nature, otherwiſe make no further progreſſe, for this is the foundation of the whole worke, and nature.

48. That dry and moſt precious liquor doth conſtitute the radicall moiſture of metals, wherefore of ſome of the ancients it is called Glaſſe; for glaſſe is extracted out of the radicall moiſture, cloſely lurking in aſhes which will not give place, unleſſe it be to the hotteſt flame; notwithſtanding our inmoſt or centrall Mercury diſcovers it ſelfe by the moſt gentle and kindly (though a little more tedious) fire of nature.

49. Some have ſought for the latent Philoſophicall earth by Calcination, others by ſublimation; many among the glaſing veſſels, and ſome few between vitrial and ſalt, even as among their naturall veſſels: others enjoyne to ſublime it out of lime and glaſſe. But we have learned of the Prophet, that in the beginning God created the Heaven and the Earth, and the Earth was without form and void, and darkneſse was upon the face of the Deep; and the ſpirit of God moved upon the Waters, and God ſaid, Let there be Light, and there was Light; and God ſaw the Light that it was good, and he divided the light from the darknes, &c. Joſephs bleſſing ſpoken of by the ſame Prophet will be ſufficient to a wiſe man (Deut 33.) Bleſſed of the Lord be his Land, for the ^[196] Apples of Heaven, for the dew, and for the Deep that lyeth beneath; for the Apples of fruit both of ſun and moon, for the top of the ancient mountains, for the Apples of the everlaſting hills, &c. pray the Lord from the ground of thy heart (my ſon) that he would beſtow upon thee a portion of this bleſſed land.

50. Argent vive is ſo defiled by originall ſin, that it floweth with a double infection; the firſt it hath contracted from the polluted Earth, which hath mixed it ſelfe therewith in its generation, and by congelation hath cleaved thereunto: the ſecond borders upon the dropſie, and is the corruption of intercutal Water, proceeding from thick and impure water; mixed with the clear, which nature is not able to ſqueeze out and ſeparate by conſtriction; and becauſe it is extrinſecall, it goes away with a gentle heat. The Mercuries leproſie infeſting the body, is not of its root and ſubſtance, but accidentall, and therfore ſeparable from it; the earthy part is wiped off by a moiſt Bath and the laver of nature: the watery part is taken away by a dry bath with the pleaſant fire of generation. And thus by a threefold waſhing and clenſing the Dragon putting off his old ſcales & ugly skin is renewed.

51. The Philoſophicall ſublimation of Mercury is compleated in two things; namely by removing things ſuperfluous from it, and by introducing things wanting: the ſuperfluities are the externall accidents, which in the dark ſpheare of Saturne doe make cloudy ruddy Jupiter. Separate therefore the blewneſſe of Saturn coming up, untill Iupiters purple ſtar ſmile upon thee. Add hereunto the ſulphur of nature, whoſe grain and leaven it hath in it ſelfe, ſo much as ſufficeth it; but ſee that it be ſufficient for other things alſo. Multiply therefore that inviſible Sulphur of the philoſophers until the Virgins milk come forth: and ſo the firſt gate is opened unto thee.

52. The entrance of the Philoſophers garden is kept by the Heſperian Dragon, which being laid open, a fountaine of the cleareſt water proceeding from a ſeaven▪fold ſpring floweth forth on every ſide the threſhold, wherein make the Dragon drink thrice the magicall number of Seven, untill being drunk he put off his hideous garment: may the divine powers of light-bringing Venus and horned Diana, be propitious unto thee.

53. Three kinds of moſt beautifull flowers are to be ſought, and may be found in the garden of the wiſe: Damask-coloured Violets, the milk-white Lilly, and the purple and immortall flower of love, Amaranthus. Not far from that fountaine at the entrance, freſh Violets do firſt ſalute thee, which being watered by ſtreams from the great golden river, put on the moſt delicate colour of the dark Saphir: the Sun will give thee ſigns. Thou ſhall not ſever ſuch precious flowers from their root, untill thou makeſt the Stone: for the freſh ones cropt off, have more juyce and tincture: and then pick them carefully with a gentle and diſcreet hand; if fates frown not, they will eaſily follow, and one flower being pluck't, the other golden one will not be wanting: let the Lilly and the Amaranthus, ſucceed with greater care and labour.

54. Philoſophers have their Sea alſo, wherein ſmall fiſhes, fat and ſhining with ſilver ſcales, are generated; which he that ſhall catch in and take out of a ſmal and fine net, ſhall be accounted a moſt expert fiſher.

55. The Philoſophers Stone is found in the oldeſt mountaines, and flowes from everlaſting brooks; thoſe mountaines are of ſilver, and the brooks of gold: from thence gold and ſilver, and all the treaſure of Kings are produced.

56. Whoſoever is minded to obtaine the Philoſophers Stone, let him reſolve to take a long peregrination, for it is neceſſary that he go to ſee both the Indies, that from thence he may bring the moſt precious gems and the pureſt gold.

57. Philoſophers extract this their Stone out of ſeven ſtones, the two chiefe whereof are of a divers nature and efficacy, the one infuſeth inviſible Sulphur, the other ſpirituall Mercury; that bringeth heat and drineſſe, and this cold and moiſture: thus by their help, the ſtrength of the elements is multiplyed in the Stone; the former is found in the Eaſterne coaſt, the latter in the Weſterne: both of them have the power of colouring and multiplying, and unleſſe the Stone ſhal take its firſt tincture from them, it will neither colour nor multiply.

58. ℞ The winged Virgin very ^[197] well waſhed and clenſed, impregnated by the ſpirituall ſeed of the firſt male, and gravidated with the permanent glory of her untoucht virginity, will be diſcovered by her checks dyed with a whitiſh red colour: joyne her to the ſecond male, without Jealouſie of adultery, by whoſe corporeall ſeed ſhe ſhall conceive againe, and ſhall in time bring forth a reverend off-ſpring of either ſex, from whence an immortall Race of moſt potent Kings ſhall gloriouſly ariſe.

59. Keep up and couple the ^[198] Eagle and Lion well clenſed in their tranſparent cloiſter, the entry door being ſhut and watched, leſt their breath go out, or the aire without do privily get in. The Eagle ſhall ſnap up and devoure the Lion in the copulation; afterwards being affected with a long ſleep, and a dropſie occaſioned by a foule ſtomack, ſhe ſhall be changed by a wonderfull metamorphoſis into a cole-black Crow, which ſhall begin to fly with wings ſtretched out, and by its flight ſhall whisk downe water from the clouds, untill being often moiſtned, he put off his wings of his owne accord, and falling downe againe it be changed into a moſt white Swan. Thoſe that are ignorant of the cauſes of things, may wonder with aſtoniſhment, when they conſider that the World is nothing but a continuall Metamorphoſis, they may marvel that the ſeeds of things perfectly digeſted ſhould end in greateſt whiteneſſe. Let the Philoſopher imitate Nature in his work.

60. Nature proceedeth thus ^[199] in making and perfecting her works, that from an inchoate generation it may bring a thing by diverſe meanes as it were by degrees, to the ultimate terme of perfection: ſhe therefore attaineth her end by little and little, not by leaps; confining and including her work between two extreams, diſtinct and ſevered as by ſpaces. The practice of Philoſophy, which is the Ape of Nature, ought not to decline from the way and example of Nature in its working and direction to finde out its happy ſtone, for whatſoever is without the bounds of Nature, is either an errour or neareſt one.

61. The extreams of the Stone are naturall Argent vive, and perfect Elixir: the middle parts which lye between, by helpe whereof the work goes on, are of three ſorts; for they either belong unto matter, or operations or demonſtrative ſignes: the whole work is perfected by theſe extreams and means.

62. The materiall means of the ^[200] Stone are of divers kinds; for ſome are extracted out of others ſucceſſively: The firſt are Mercury Philoſophically ſublimated, and perfect metals, which although they be extream in the work of nature, yet in the Philoſophicall worke they ſupply the place of meanes: of the former the ſeconds are produced; namely, the four elements, which againe are circulated and fixed: of the ſeconds the thirds are produced, to wit, either Sulphur the multiplication whereof doth terminate the firſt worke: the fourth and laſt meanes are leaven or ointments weighed with the mixtion of the things aforeſaid, ſucceſſively produced in the worke of the Elixir: By the right ordering of the things aforeſaid, the perfect Elixir is finiſhed, which is the laſt term of the whole work, wherein the Philoſophers Stone reſteth as in its centre, the multiplication whereof is nothing elſe then a ſhort repetition of the premiſed operations.

63. The operative meanes ^[201] (which are alſo called the Keys of the work) are foure: The firſt is Solution or Liquefaction; the ſecond is Ablution; the third, Reduction; the fourth, Fixation. By Liquefaction bodies returne into their ancient matter, things concocted are made raw againe, and the copulation between the male and female is effected, from whence the Crow is generated: Laſtly the Stone is divided into 4 confuſed elements, which happeneth by the retrogradation of the Luminaries. The Ablution teacheth to make the Crow white, & to create Jupiter of Saturn, which is made by the converſion of the body into Spirit. The office of Reduction is to reſtore the ſoule to the Stone examinated, and to nouriſh it with dew and ſpirituall Milk, untill it ſhall attaine unto perfect ſtrength: In both theſe latter operations the Dragon rageth againſt himſelfe, and by devouring his tayle, doth wholly exhauſt himſelfe, and at length is turned into the Stone. Laſtly, the operation of the Fixation fixeth both Sulphurs upon their fixed body, by the mediation of the ſpirits tincture; it decocteth the leavens by degrees, ripeneth things raw, and ſweetneth the bitter; In fine, by penetrating and tincturing the flowing Elixir, generateth, perfecteth; and laſtly, riſeth up to the height of ſublimity.

64. The Meanes or demonſtrative ^[202] ſigns are Colours, ſucceſſively and orderly affecting the matter and its affections and demonſtrative paſſions, whereof there are three ſpeciall ones (as critall) to be noted, to theſe ſome adde a Fourth. The firſt is black, which is called the Croweshead, becauſe of its extreame blackneſſe, whoſe crepuſculum ſheweth the beginning of the fires action of nature and ſolution, and the blackeſt night the perfection of liquefaction, and confuſion of the elements. Then the graine putrefies & is corrupted, that it may be the more apt for generation. The white colour ſucceedeth the black, wherein is given the perfection of the firſt degree, and of white Sulphur. This is called the bleſſed ſtone: this Earth is white and foliated, whererein Philoſophers doe ſow their gold. The third is Orange colour, which is produced in the paſſage of the white to the red, as the middle and mixt of both, and is as the morning with her ſafron-haire a fore-runner of the Sun. The fourth colour is ruddy and ſanguine, which is extracted from the white fire onely: Now becauſe whiteneſſe is eaſily altered by any other colour, before day it quickly faileth of its candor. But the dark redneſſe of the Sun perfecteth the worke of Sulphur, which is called the Sperme of the male, the fire of the Stone, the Kings Crown, and the ſon of Sol, wherein the firſt labour of the workman reſteth.

65. Beſides theſe decretory ſignes which firmely inhere in the matter, and ſhew its eſſentiall mutations, almoſt infinite colours appear, and ſhew themſelves in vapours, as the Rain-bow in the clouds, which quickly paſſe away and are expelled by thoſe that ſucceed, more affecting the aire then the earth: the operatour muſt have a gentle care of them, becauſe they are not permanent, and proceed not from the intrinſecall diſpoſition of the matter, but from the fire painting and faſhioning every thing after its pleaſure, or caſually by heat in ſmall moiſture.

66. Of the ſtrange colours, ſome called out of time, give an ill omen to the work, as the Blackneſſe renewed: for the Crowes young ones having once left their neſt are never to be ſuffered to returne. Too haſty Redneſſe; for this once and in the end onely gives a certaine hope of the harveſt; if before it make the matter red, it is an argument of the greateſt aridity, not without great danger, which can onely be averted by Heaven alone, forthwith beſtowing a ſhower upon it.

67. The Stone is exalted by ^[203] ſucceſſive digeſtions, as by degrees, and at length attaineth to perfection. Now foure Digeſtions agreeable to the foure aboveſaid Operations or Governments do compleat the whole worke, the author whereof is the fire, which makes their difference.

68. The firſt digeſtion operateth ^[204] the ſolution of the Body, whereby comes the firſt conjunction of male and female, the commixtion of both ſeeds, putrefaction, the reſolution of the elements into homogeneall water, the eclipſe of the Sun and Moon in the head of the Dragon, and laſtly it bringeth back the whole World into its ancient Chaos, and dark abyſſe. This firſt digeſtion is made as in the ſtomack, of a melon colour and weak, more fit for corruption then generation.

69. In the ſecond digeſtion the ^[205] ſpirit of the Lord walketh upon the waters; the light begins to appear, and a ſeparation of waters from the waters; the Sun and Moon are renewed; the elements are extracted out of the chaos, that being perfectly mixt in Spirit they may conſtitute a new world; a new Heaven and new Earth are made; and laſtly, all bodies are become ſpirituall. The Crowes young ones changing their fethers begin to paſſe into Doves, the Eagle and Lion embrace one another with an eternall League. And this generation of the World is made by the fiery Spirit deſcending in the forme of Water, and wiping away Originall ſin; for the Philoſophers Water is Fire, which is moved by the exciting heat of a Bath. But ſee that the ſeparation of Waters be done in Weight and Meaſure, leſt thoſe things that remaine under Heaven be drowned under the Earth, or thoſe things that are ſnatched up above Heaven be too much deſtitute of aridity.

Hic, ſterilem exiguus ne deſerat humor ^[206] arenam.

70. The third digeſtion of the ^[207] newly generated Earth drinketh up the dewy Milk, and all the ſpirituall virtues of the quinteſſence, and faſteneth the quickning Soul to the Body by the Spirits mediation. Then the Earth layeth up a great Treaſure in it ſelfe, and is made, like the coruſcant Moon, afterwards to ruddy Sun; the former is called the Earth of the Moon, the latter the Earth of the Sun; for both of them is begot of the copulation of them both; neither of them any longer feareth the pains of the Fire, becauſe both want all ſpots; for they have been often clenſed from ſin by fire, and have ſuffered great Martyrdome, untill all the Elements are turned downwards.

71. The Fourth digeſtion conſummateth ^[208] all the Myſteries of the World, and the Earth being turned into moſt excellent leaven, it leaveneth all imperfect bodies becauſe it hath before paſſed into the heavenly nature of quinteſſence. The vertue thereof flowing from the Spirit of the Univerſe is a preſent Panacea and univerſall medicine for all the diſeaſes of all creatures, the digeſtions of the firſt worke being repeated will open to thee the Philoſophers ſecret Furnace. Be right in thy works, that thou mayeſt finde God fovourable, otherwiſe the plowing of the Earth will be in vaine; Nor

Illa ſeges demum votis reſpondet avari ^[209]

Agricolae—

72. The whole Progreſſe of the Philoſophers work is nothing but Solution and Congelation; the Solution of the body, and Congelation of the Spirit; nevertheleſſe, there is but one operation of both: the fixed and volatile are perfectly mixed and united in the Spirit, which cannot be done, unleſſe the fixed body be firſt made ſoluble and volatile: By reduction is the volatile body fixed into a permanent body, and volatile nature doth at laſt change into a fixed one, as the fixed Nature had before paſſed into volatile. Now ſo long as the Natures were confuſed in the Spirit, that mixed Spirit keeps a middle Nature between Body and Spirit, Fixed and Volatile.

73. The generation of the Stone is made after the patterne of the Creation of the World; for it is neceſſary, that it have its Chaos and Firſt matter, wherein the confuſed Elements do fluctuate, untill they be ſeparated by the fiery Spirit; they being ſeparated, the light Elements are carried upwards, and the heavie ones downwards: the light ariſing, darkneſſe retraits: the waters are gathered into one, and the dry land appeares. At length the two great Luminaries ariſe, and minerall virtues vegetable and animal, are produced in the Philoſophers Earth.

74. God created Adam of the mud of the Earth, wherein were inherent the virtues of all the Elements, of the Earth & Water eſpecially, which doe more conſtitute the ſenſible and corporeall heap: Into this Maſſe God inſpired the breath of Life, and enlivened it with the Sunne of the Holy Spirit. He gave Eve for a Wife to Adam, and bleſſing them he gave unto them a Precept and Faculty of multiplying. The Generation of the Philoſophers Stone, is not unlike the Creation of Adam, for the Mud was made of a terreſtriall and ponderous Body diſſolved by Water, which deſerved the excellent name of Terra Adamica, wherein all the virtues and qualities of the Elements are placed. At length the heavenly Soule is infuſed thereinto by the Spirit of the quinteſſe and Solar influx, and by the Benediction and Dew of Heaven; the virtue of multiplying in infinitum by the intervening copulation of both ſexes is given it.

75. The chief ſecret of this worke conſiſteth in the manner of working, which is wholly imployed about the Elements: for the matter of the Stone paſſeth from one Nature into another, the Elements are ſucceſſively extracted, and by turnes obtaine dominion; every thing is agitated by the circles of humidum and ſiccum, untill all things be turned downwards, and there reſt.

76. In the work of the Stone the other Elements are circulated in the figure of Water, for the Earth is reſolved into Water, wherein are the reſt of the Elements; the Water is Sublimated into Vapour, Vapour retreats into Water, and ſo by an unwearied circle, is the Water moved, untill it abide fixed downwards; now that being fixed all the Elements are fixed: Thus into it they are reſolved, by it they are extracted, with it they live and dye: the Earth is the Tombe, and laſt end of them all.

77. The order of Nature requireth that every generation begin from humidum and in humidum. In the Philoſophers work, Nature is to be reduced into order, that ſo the matter of the Stone which is terreſtriall, compact and dry, in the firſt place may be diſſolved and flow into the Element of Water next unto it, and then Saturne will be generated of Sol.

78. The Aire ſucceeds the Water drawne about by ſeven circles or revolutions, which is wheel'd about with ſo many circles and reductions, untill it be fixed downwards, and Saturne being expell'd, Jupiter may receive the Scepter and Government of the Kingdome, by whoſe coming the Philoſophers Infant is formed, nouriſhed in the wombe, and at length is borne; reſembling the ſplendor of Luna in its beautifull ſerene countenance.

79. The Fire executing the courſes of the Nature of the Elements, extream Fire promoving it, of hidden is made manifeſt: the Saffron dyeth the Lilly: redneſſe poſſeſſeth the cheeks of the whitening Child now made ſtronger: A Crowne is prepared for him againſt the time of his Reigne. This is the conſummation of the firſt work, and the perfect rotation of the Elements, the ſigne whereof is, when they are all terminated in Siccum, and the body void of Spirit lyeth downe wanting pulſe and motion: And thus all the Elements do finally acquieſce in Terra.

80. Fire placed in the Stone is Natures Prince, Sol's Son and Vicar, moving and digeſting matter, and perfecting all things therein, if it ſhall attain its liberty; for it lieth weak under an hard bark, procure therefore its freedome that it may ſecure thee freely; but beware that thou urge it not above meaſure, for it being impatient of Tyranny it becomes a fugitive, no hope of returne being left unto thee; call it back therefore by courteous flattery, and keep it prudently.

81. The firſt mover of Nature is Externall Fire, the Moderator of Internall Fire, and of the whole work; Let the Philoſopher therefore very well underſtand the government thereof, and obſerve its degrees and points; for from thence the welfare or ruine of the worke dependeth. Thus Art helpeth Nature, and the Philoſopher is the Miniſter of both.

82. By theſe two Inſtruments of Art and Nature, the Stone lifteth it ſelfe up from Earth to Heaven with great ingenuity, and ſlideth from Heaven to Earth, becauſe the Earth is its Nurſe, and being carried in the wombe of the wind, it receiveth the force of the Superiours and Inferiours.

83. The Circulation of the Elements is exerciſed with a double ^[210] Wheel, by the greater or extended, and the leſſe or contracted: The Wheel extended fixeth all the Elements of the Earth, and its circle is not finiſhed unleſſe the work of Sulphur be perfected. The revolution of the minor Wheel is terminated by the extraction and preparation of every Element; Now in this Wheel there are three ^[211] Circles placed, which alwayes and variouſly move the Matter, by an Erratick and Intricate Motion, and do often (ſeven times at leaſt) drive about every Element, in order ſucceeding one another, and ſo agreeable, that if one ſhall be wanting the labour of the reſt is made void. Theſe are Natures Inſtruments, wherby the Elements are prepared. Let the Philoſopher therfore conſider the progreſſe of Nature in the Phyſicall Tract more fully deſcribed for this very end.

84. Every Circle hath its proper Motion, for all the motions of the Circles are converſant about the Subject of Humidum and Siccum, and are ſo concatenated, that they produce the onely operation, and one only concent of Nature: two of them are oppoſite, both in reſpect of the cauſes & the effects; for one moveth upwards, drying by heat; another downwards, moiſtning by cold; a third carrying the form of reſt and ſleep by digeſting, induceth the ceſſation of both in greateſt moderation.

85. Of the three Circles, the ^[212] Firſt is Evacuation, the labour of which is in ſubſtracting the ſuperfluous Humidum, and alſo in ſeparating the pure, cleane, and ſubtile, from the groſſe and terreſtriall dreggs. Now the greateſt danger is found in the motion of this Circle, becauſe it hath to doe with things Spirituall, and makes Nature plentifull.

86. Two things are chiefly to be taken heed of in moving this Circle; Firſt, that it be not moved too intenſly; the other, that it be not moved longer then is meet. Motion accelerated raiſeth confuſion in the matter, ſo that the groſſe, impure and indigeſted part may fly out together with the pure and ſubtile, and the Body undiſſolved mixed with the Spirit, together with that which is diſſolved. with this precipitated motion the Heavenly and Terreſtriall Nature are confounded, and the Spirit of the Quinteſſence corrupted by the admixtion of the Earth, is made dull and invalid. By too long a motion the Earth is too much evacuated of its Spirit, & is made ſo languiſhing dry, and deſtitute of Spirit, that it cannot eaſily be reſtored and recalled to its Temperament. Either errour burneth up the Tinctures, or turns it into flight.

87. The Second Circle is Reſtauration; ^[213] whoſe office is, to reſtore ſtrength to the gaſping and debilitated body by Potion. The former Circle was the Organ of Sweat and labour, but this of Refreſhment and Conſolation. The action of this is imployed in the grinding & mollifying the Earth, (Potter like) that it may be the better mixed.

88. The motion of this Circle muſt be lighter then that of the former, eſpecially in the beginning of its Revolution, leſt the Crow's young ones be drowned in their neſt by a large floud, and the growing world be overflowne by a deluge. This is the Weigher and Aſſayer of Meaſures, for it diſtributeth Water by Geometricall Precepts. There is uſually no greater Secret found in the whole practice of the Worke, then the firme and juſtly weighed Motion of this Circle; for it informeth the Philoſophers Infant and inſpireth Soul and Life into him.

89. The Lawes of this Circles Motions are, that it run about gently; and by little and little, and ſparingly let forth it ſelfe, leſt that by making haſt it fall from its meaſure, and the Fire inherent overwhelmed with the Waters, the Architect of the Work grow dull, or alſo be extinguiſhed: that meat and drink be adminiſtred by turnes, to the end there may be a better Digeſtion made, and the beſt temperament of Humidum and Siccum; for the indiſſoluble colligation of them both is the End and Scope of the Worke. Furthermore ſee, that you add ſo much by Watering, as ſhall be wanting in aſſation, that Reſtauration may reſtore ſo much of the loſt ſtrength by corroborating, as Evacuation hath taken away by debilitating.

90. Digeſtion the laſt Circle ^[214] acteth with ſilent and inſenſible motion; and therefore it is ſaid by Philoſophers, that it is made in a ſecret furnace; it decocteth the Nutriment received, and converteth it into the Homogeneal parts of the body Moreover, it is called Putrefaction; becauſe as meat is corrupted in the Stomack before it paſſe into Bloud and Similar parts: ſo this operation breaketh the Aliment with a concocting and Stomack heat, and in a manner makes it to putrefie, that it may be the better Fixed, and changed from a Mercuriall into a Sulphurous Nature. Again, it is called Inhumation, becauſe by it the Spirit is inhumated, and as a dead man buried in the ground. But becauſe it goes moſt ſlowly, it therefore needeth a longer time. The two former Circles do labour eſpecially in diſſolving, this in congealing, although all of them work both.

91. The Lawes of this Circle are, that it be moved by the Feaveriſh and moſt gentle heat of Dung, leſt that the things volatile fly out, and the Spirit be troubled at the time of its ſtricteſt Conjunction with the Body, for then the buſineſſe is perfected in the greateſt tranquillity and eaſe; therefore we muſt eſpecially beware leſt the Earth be moved by any Winds or Shewers: Laſtly, as this third Circle may alwayes ſucceed the ſecond ſtraight-wayes and in its order, as the ſecond the firſt: ſo by interrupted works & by courſe thoſe three erratick Circles id oe compleat one intire circulaton, which often reiterated, at length turnes all things into Earth, and makes peace between enemies.

92. Nature uſeth Fire, ſo alſo ^[215] doth Art after its example, as an Inſtrument and Mallet in cutting out its works. In both operations therefore Fire is Maſter and Perfect. Wherefore the knowledge of Fires is moſt neceſſary for a Philoſopher, without which as another Ixion (condemn'd to labour in vaine) he ſhall turne about Wheel of Nature to no purpoſe.

93. The name Fire is Equivocall amongſt Philoſophers; for ſometimes it is uſed Metonymically for heat; and ſo, as many fires as heats. In the Generation of Metals and Vegetables, Nature acknowledgeth a three-fold Fire; to wit, Celeſtiall, Terreſtriall, and Innate. The Firſt flowes from Sol as its Fountaine, into the Boſome of the Earth; it ſtirreth up Fumes or Mercuriall and Sulphurous vapours, of which Metals are created, and mixeth it ſelfe amongſt them; it ſtirreth up fire, placed and ſnorting in the ſeeds of the Vegetables, and addeth ſparkles unto it (as Spurres) for vegetation, The Second lurketh in the bowels of the Earth, by the Impulſe and action whereof the Subterraneous vapours are driven upwards through Pores and Pipes, and thruſt outwards from the Centre towards the Superficies of the Earth, both for the compoſition of Metals, where the Earth ſwelleth up, as alſo for the production of Vegetables, by putrefying their ſeeds, by ſoftning and preparing them for generation. The third of the former, viz. Solar, is generated of a vappid ſmoak of Metals, and alſo infuſed with the monthly proviſion grows together with the humid matter, & is retained as in a Priſon within the ſtrength of it; or more truely, as forme is conjoyned with the mixt body: It firmely inhereth in the ſeeds of Vegetables, untill being ſolicited by the point of its Fathers rayes it be called out, then Motion intrinſecally moveth and informeth the matter, and becomes the Plaſtes and Diſpenſator of the whole Mixture. In the generation of Animals, Celeſtiall Fire doth inſenſibly cooperate with the Animall; for it is the firſt Agent in Nature: but the heat of the Femella anſwereth Terreſtriall heat, untill it putrefie the Seed, and prepare it: The Fire implanted in the Seed, Sol's ſon, diſpoſeth the matter, and being diſpoſed in formeth it.

94. Philoſophers have obſerved ^[216] a three-fold Fire in the matter of their work, Naturall, not Naturall, againſt Nature. The Naturall they call the Fiery Celeſtiall Spirit Innate, kept in the profundity of matter, and moſt ſtrictly bound unto it, which by the ſluggiſh ſtrength of metall growes dull, untill being ſtirred up and freed by the Philoſophers diſcretion and externall heat, it ſhall have obtained a faculty of moving its body diſſolved, and ſo it informeth its humid matter, by explication, Penetration, Dilatation and congelation. In every mixt body Naturall Fire is the ^[217] Principle of Heat and Motion. Unnaturall Fire they name that ^[218] which being called and coming extrinſecally, is introduced into the matter wonderfull artificially; that it may increaſe and multiply the ſtrength of naturall heat. The Fire contrary to Nature they call ^[219] that, which putrefies the Compoſitum, & corrupteth the temperament of Nature; It is imperfect, becauſe being too weak for generation, it is not carried beyond the bounds of corruption: ſuch is the Fire or heat of the menſtruum: yet it hath the name improperly of Fire againſt Nature, becauſe in a manner it is according to Nature, for ſalving the ſpecifical form, it ſo corrupteth the matter, that it diſpoſeth it for generation.

95. It is more credible nevertheleſſe, that the corrupting Fire, called Fire againſt Nature, is not different from the Innate, but the firſt degree of it, for the order of nature requireth, that corruption precede generation: the fire therefore that is innate agreeable to the Law of Nature performeth both, by exciting both ſucceſſively in the matter: the firſt of corruption more gentle ſtirred up by feeble heat, for to mollifie and prepare the body: the other of generation more forcible, moved by a more vehement heat, for to animate and fully informe the Elementary body diſpoſed by the former. A double Motion doth therefore proceed from a double degree of heat of the ſame fire; neither is it to be accounted a double Fire. But far better may the Name of Fire contrary to Nature be given to violent and deſtructive Fire.

96. Unnaturall fire is converted into Naturall or Innate Fire by ſucceſſive degrees of Digeſtion, and increaſeth and multiplyeth it: Now the whole ſecret conſiſteth in the multiplication of Naturall Fire, which of it ſelfe is not able to Work above its proper ſtrength, nor communicate a perfect Tincture to imperfect Bodies; for it is ſufficient to it ſelfe; nor hath it any further power; but being multiplyed by the unnaturall, which moſt aboundeth with the virtue of multiplying, doth act far more powerfully, and reacheth it ſelfe beyond the bounds of Nature colouring ſtrange and imperfect bodies, and perfecting them, becauſe of its plentifull Tincture, and the abſtruſe Treaſure of multiplyed Fire.

97. Philoſophers call their ^[220] Water Fire becauſe it is moſt hot, and indued with a Fiery Spirit; againe, Water is called Fire by them, becauſe it burneth the bodies of perfect Metals more than common fire doth; for it perfectly diſſolveth them, whereas they reſiſt our Fire, and will not ſuffer themſelves to be diſſolved by it; for this cauſe it is alſo called Burning Water: Now that Fire of Tincture is hid in the belly of the Water, and manifeſts it ſelfe by a double effect, viz. of the bodies Solution and Multiplication.

98. Nature uſeth a double Fire in ^[221] the Work of generation, Intrinſecall, & extrinſecall: the former being placed in the ſeeds & mixtures of things, is hid in their Centre; & as a principle of Motion and Life, doth move and quicken the body: But the latter, Extrinſecall, whether it be poured down from Heaven or Earth, raiſeth the former, as drowned with ſleep, and compels it to action; for the vitall ſparks implanted in the ſeeds ſtand in need of an externall mover, that they may be moved and actuate.

99. It is even ſo in the Philoſophers worke; for the matter of the Stone poſſeſſeth his Interiour Fire, which partly Innate, partly alſo is added by the Philoſophers Art, for thoſe two are united and come inward together, becauſe they are homogeneous: the internall ſtandeth in need of the externall, which the Philoſopher adminiſtreth according to the Precepts of Art and Nature; this compelleth the former to move. Theſe Fires are as two Wheels, whereof the hidden one being ſmitten of the ſenſible one, it is moved ſooner or later: And thus Art helpeth Nature.

100. The Internall Fire is the middle between the mover and the matter, whence it is, that as it is moved by that, it moveth thus; if ſo be it ſhall be driven intenſly or remiſly, it will work after the ſame manner in the matter. The Information of the whole worke dependeth of the meaſure of externall Fire.

101. He that is ignorant of the degrees and points of externall Fire, let him not ſet upon the Philoſophicall Worke; for he will never pull light out of darkneſſe, unleſſe the heats paſſe through their mediums, like the Elements, whoſe extreams are not converted but onely by mediums.

102. Becauſe the whole work ^[222] conſiſteth in Separation and perfect Preparation of the foure Elements, therefore ſo many degrees of Fire are neceſſary thereunto; for every Element is extracted by the degree of Fire proper to it.

103. The foure degrees of Fire are called the Fire of the Bath, of Aſhes, of Coales, and of Flame, which is alſo called Optetick: every degree hath its points, two at leaſt, ſometimes three; for the Fire is to be moved ſlowly and by points, whether it be increaſed or decreaſed, that Matter (after Natures example may goe on by degrees and willingly unto Information and completion; for nothing is ſo ſtrange to Nature as that which is violent; Let the Philoſopher propound to his conſideration the gentle acceſſe & receſſe of the Sun, whoſe Light & Lamp indulgeth its heat to the things of the world, according to the times and Lawes of the Univerſe, and ſo beſtoweth a temperament upon them.

104. The firſt point of the ^[223] Bath of heat is called the heat of a Feaver or of Dung; the ſecond, of both ſimply. The firſt point of the ſecond degree is the ſimple heat of Aſhes, the ſecond is the heat of Sand: Now the points of Fire, of Coales and Flame, want a proper Name, but they are diſtinguiſhed by the operation of the Intellect, according to intention and remiſſion.

105. Three degrees onely of Fire are ſometimes found amongſt Philoſophers, viz. of the Bath of Aſhes and the hot Bath, which comprehendeth the Fire of Coals and Flame: the Fire of Dung is ſometimes diſtinguiſhed from the Fire of the Bath, in degree. Thus for the moſt part Authors doe involve the light in darkneſſe, by the various expreſſions of the Philoſophers Fire; for the knowledge therof is accounted amongſt their chief ſecrets.

106. In the White Work, becauſe ^[224] three Elements onely are extracted, three degrees of Fire alſo do ſuffice; the laſt, to wit the Optetick, is reſerved for the fourth Element, which finiſheth the Red Work. By the firſt degree the eclipſe of Sol and Luna is made, by the ſecond the light of Luna begins to be reſtored: by the third Luna attaineth unto the fulneſſe of her ſplendour: and by the fourth Sol is exalted into the higheſt apex of his glory: Now in every part the Fire is adminiſtred acccording to the rules of Geometry, ſo as the Agent may anſwer to the diſpoſition of the Patient, and their ſtrength be equally poiſed betwixt themſelves.

107. Philoſophers have very much ſet upon their Fire with a deſire of Secrecy, ſo as they ſcarce have been bold to touch it, but ſhew it rather by a deſcription of its qualities and proprieties, then by its name: as that it is airie Fire, vaporous, humid and dry, clear, ſtar-like, becauſe it may eaſily by degrees be intended or remitted as the Artificer pleaſeth. Hee that deſireth more of the knowledge of Fire; may be ſatisfied by the Works of Lullius, who hath opened the Secrets of Practice to candid minds candidly.

108. Of the conflict of the Eagle ^[225] and the Lion they write diverſly, becauſe the Lion is the ſtrongeſt animall of all others; and therefore it is neceſſary that more Eagles concur, (three at leaſt, or elſe more, even to ten) to conquer him: the fewer they are the greater the contention, and the ſlower the Victory; but the more Eagles, the ſhorter the Battaile, and the direption of the Lyon will more readily follow. The happyer number of ſeven Eagles may be taken out of Lullius, or of nine out of Senior.

109. The Veſſell wherein Philoſophers ^[226] decoct their worke, is twofold; the one of Nature, the other of Art; the Veſſell of Nature which is alſo called the Veſſel of Philoſophy, is the Earth of the Stone, or the Femella or Matrix, whereinto the Seed of the Male is received, it putrefies, and is prepared for generation, the Veſſell of Nature is of three ſorts: for the ſecret is decocted in a threefold Veſſell.

110. The Firſt Veſſell is made of a tranſparent Stone, or of ſtony Glaſſe, the forme thereof ſome Philoſophers have hid by a certain Enigmaticall deſcription; ſometimes affirming that it is compounded of two peeces, to wit, an Alembick, and a Bolts-head, ſometimes of three, othertimes of the two former with the addition of a Cover.

111. Many have feigned the multiplying of ſuch like Veſſels to be neceſſary to the Philoſophicall Work, calling them by divers names, with a deſire of hiding the ſecret by a diverſity of operations; for they called it Solutory of ſolution; Putrefactory for putrefaction; Diſtillatory for diſtillation; Sublimatory for ſublimation; Calcinatory for calcination, &c.

112. But that all deceit being removed we may ſpeak ſincerely, one onely Veſſell of Art ſufficeth to terminate the Worke of either Sulphur, and another for the Work of the Elixir; for the diverſity of digeſtions requireth not the change of Veſſels; yea we muſt have a care leſt the Veſſell be changed or opened before the Firſt work be ended.

113. You ſhall make choiſe of a forme of the glaſſy Veſſell round in the bottom or cucurbit, or at leaſt ovall, the neck an hand breadth long or more, large enough, with a ſtraight mouth, made like a Pitcher or Jugg, continued & uncutt and thick in every part, that it may reſiſt a long, and ſometimes an acute Fire: The cucurbit or Bolts head is called blind, becauſe its eye is blinded with the Hermetick ſeal, leſt any thing from without ſhould enter in, or the Spirit ſteal out.

114. The ſecond Veſſell of Art may be of Wood, of the trunk of an Oake, cut into two hollow Hemiſphears, wherein the Philoſophers Egge may be cheriſhed till it be hatched; of which ſee the Fountaine of Treviſanus.

115. The third Veſſell Practitioners have called their Furnace, which keeps the other Veſſels with the matter and the whole work: this alſo Philoſophers have endeavoured to hide amongſt their ſecrets.

116. The Furnace which is the ^[227] Keeper of Secrets, is called Athanor, from the immortall Fire, which it alwayes preſerveth; for although it afford unto the Work continuall Fire, yet ſometimes unequally, which reaſon requireth to be adminiſtred more or leſſe according to the quantity of matter, and the capacity of the Furnace.

117. The matter of the Furnace is made of Brick, or of fatt Earth, or of Potters clay well beaten, and prepared with horſe dung, mixed with haire, that it may ſtick the faſter, and may not be chincked by long heat; let the walls be thick, of three or foure fingers, to the end that it may be the better able to keep in the heat and withſtand it.

118. Let the form of the Furnace be round, the inward altitude of two feet or thereabouts, in the midſt whereof an Iron or Brazen plate muſt be ſet, of a round Figure, about the thickneſſe of a Penknife's back, in a manner poſſeſſing the interiour latitude of the Furnace, but a little narrower then it, leſt it touch the walls, which muſt leane upon three or foure props of Iron fixed to the walls, and let it be full of holes, that the heat may be the more eaſily carried upwards by them, and between the ſides of the Furnace and the Plate. Below the Plate let there be a little door left, and another above in the walls of the Furnace, that by the lower the Fire may be put in, and by the higher the temperament of the heat may be ſenſibly perceived; at the oppoſite part whereof let there be a little window of the Figure of a Romboides fortifyed with glaſſe, that the light overagainſt it may ſhew the colours to the eye. Upon the middle of the foreſaid plate, let the Tripode of ſecrets be placed with a double Veſſel. Laſtly let the Furnace be very well covered with a ſhell or covering agreeable unto it, and that alwayes the little doores cloſely ſhut, leſt the heat go out.

119. Thus thou haſt all things neceſſary to the firſt Work, the end whereof is the generation of two ſorts of Sulphur; the compoſition and perfection of both may be thus finiſhed.

℞. Take a Red Dragon, couragious, ^[228] warlike, to whom no Naturall ſtrength is wanting; and afterwards ſeven or nine noble Eagles [Virgins,] whoſe eyes will not wax dull by the rayes of the Sun: caſt the Birds with the Beaſt, into a clear Priſon and ſtrongly ſhut up, under which let a Bath be placed, that they may be incenſed to fight by the warm vapour: in a ſhort time they will enter into a long and harſh contention, untill at length about the 45 day or 50. the Eagles begin to prey upon and teare the beaſt to pieces; this dying it will infect the whole Priſon with its black and direfull poyſon, whereby the Eagles being wounded, they will alſo be conſtrained to give up the ghoſt. From the putrefaction of the dead Carcaſſes a Crow will be generated, which by little and little, putting forth its head, and the Bath being ſomewhat increaſed it will forthwith ſtretch forth its wings and begin to fly; but ſeeking chincks from the Winds and Clouds, it will long hover about; take heed that it find not any. At length being made white by a gentle and long Raine, and with the dew of Heaven it will be changed into a White Swan, but the new borne Crow is a ſign of the departed Dragon. In making the Crow White extract the Elements, and diſtill them according to the order preſcribed, untill they be fixed in their Earth, and end in Snow-like, and moſt ſubtile duſt, which being finiſhed thou ſhalt enjoy thy firſt deſire to the White Worke.

120. If thou intendeſt to proceed further to the Red, adde the Element of Fire, which is wanting to the White Work: the Veſſell therefore being fixed, and the Fire ſtrengthned by little and little through its points, force the matter untill the occult begin to be made manifeſt, the ſigne whereof will be the Orange colour ariſing: order the Fire of the Fourth degree by its points, untill by the helpe of Vulcan purple Roſes be generated of the Lilly, and laſtly the Amaranthus dyed with the darkiſh Redneſſe of bloud: but thou mayeſt not ceaſe to bring out Fire by Fire, untill thou ſhalt behold the matter terminated in Reddeſt aſhes, and inſenſible to the touch. This Red Stone may reare up thy minde to greater things, by the bleſſing and aſſiſtance of the holy Trinity.

121. They that thinke they have brought their worke to an end by perfect Sulphur, not knowing Nature or Art; and to have fulfilled the Precepts of the ſecret; are much deceived, and will try their Project in vaine: for the Praxis of the Stone is perfected by a double Worke; the Firſt is, in creating the Sulphur, the other in making the Elixir.

122. The Philoſophers Sulphur is moſt ſubtile Earth, moſt hot and dry, in the belly whereof the Fire of Nature abundantly multiplyed is hidden; Moreover, Fire deſerveth the name of the Stone; for it hath in it ſelfe the virtue of opening and penetrating the bodies of Metals, and of turning them into their own temperament and producing ſomething like it ſelfe, wherefore it is called a Father and Maſculine ſeed.

123. That we may leave nothing untouched, let the Students in Philoſophy know that from that firſt Sulphur, a ſecond is generated which may be multiplyed in infinitum: let the wiſe man, after he hath got the everlaſting minerall of that Heavenly Fire, keep it diligently. Now of what matter Sulphur is generated, of the ſame it is multiplyed, a ſmall portion of the firſt being added, yet as in the Ballance. The reſt may a freſhman ſee in Lullius, this may ſuffice onely to point at it.

124. The Elixir is compounded of a threefold matter, namely of Metallick Water or Mercury ſublimated as before; of Leaven White or Red, according to the intention of the Operator, and of the Second Sulphur, all in Weight.

125. There are Five proper ^[229] and neceſſary qualities in the perfect Elixir, that it be fuſile, permanent, penetrating, colouring and multiplying; it borroweth its tincture and fixation from the Leaven, its penetration from the Sulphur, its fuſion from Argent vive which is the medium of conjoyning Tinctures, to wit of the Ferment and Sulphur, and its multiplicative virtue from the Spirit infuſed into the Quinteſſence.

126. Two perfect Metalls give a perfect Tincture, becauſe they are dyed with the pure Sulphur of Nature, and therefore no Ferment of Metals may be ſought beſides theſe two bodies; dye thy Elixir White and Red with Sol and Luna, Mercury firſt of all receives their Tincture, and having received it, doth communicate it to others.

127. In compounding the Elixir take heed you change not or mixe any thing with the Ferments, for either Elixir muſt have its proper Ferment, and deſireth its proper Elements; for it is provided by Nature, that the two Luminaries have their different Sulphur and diſtinct tinctures.

128. The Second work is concocted as the Firſt, in the ſame or like Veſſell, the ſame Furnace, and by the ſame degrees of fire, but is perfected in a ſhorter time.

129. There are three humours ^[230] in the Stone, which are to be extracted ſucceſsively; namely, Watery, Airy, and Radicall; and therfore all the labour and care of the Workman is employed about the humour, neither is any other Element in the Worke of the Stone, circulated, beſides the humid one. For it is neceſſary in the firſt place, that the Earth be reſolved and melted into humour. Now the Radicall humour of all things, accounted Fire, is moſt tenacious, becauſe it is tyed to the Centre of Nature, from which it is not eaſily ſeparated; extract therefore thoſe three humours ſlowly, ſucceſsively, diſſolving and congealing them by their Wheels; for by the multiplyed alterne reiteration of Solution and congelation the Wheel is extended, and the whole work finiſhed.

130. The Elixir's perfection conſiſteth in the ſtrict Union and indiſſoluble Matrimony of Siccum and Humidum, ſo that they may not be ſeparated, but the Siccum may flow with moderate heat into the Humidum abiding every preſſure of Fire. The ſigne of perfection is, if a very little of it caſt in above the Iron or Brazen Plate being very hot, it flow forthwith without ſmoake.

131. ℞. Let three weights of Red Earth, or Red Earth, or Red Ferment, and a double weight of Water and Aire, well beaten, be mixt together: let an Amalgama be made like Butter, or Metalline Paſte, ſo as the Earth being mollifyed may be inſenſible to the touch; Add one weight and an halfe of Fire: Let theſe be ordered in their Veſſell, the Fire of the firſt degree being moſt cloſely ſealed; afterwards let the Elements be extracted out of their degrees of Fire in their order, which being turned downwards with a gentle motion they may be fixed in their Earth, ſo as nothing volatile may be raiſed up from thence, the matter at length ſhall be terminated in a Rock, Illuminated, Red and Diaphanous; a part whereof take at pleaſure, and having caſt it into a Crucible with a little Fire by drops give it to drink with its Red Oyle, and incere it, untill it be quite poured out, and goe away without ſmoake. Nor mayſt thou feare its flight, for the Earth being mollifyed with the ſweetneſſe of the Potion will ſtay it, having received it, within its bowels: then take the Elixir thus perfected into thine owne power, and keep it carefully. In God rejoyce, and be ſilent.

132. The order and method of compoſing & perfecting the white Elixir is the ſame, ſo that thou uſeſt the white Elements onely in the compoſition thereof; but the body of it brought to the terme of decoction, will end in the plate; white, ſplendid, and cryſtalllike, which incerated with its White Oyle will obtaine the help of Fuſion. Caſt one weight of either Elixir, upon ten weights of Argent vive well waſhed, and thou wilt admire its effect with aſtoniſhment.

133. Becauſe in the Elixir the ^[231] ſtrength of Naturall Fire is moſt aboundantly multiplyed by the Spirit infuſed into the Quinteſſence, and the naughty accidents of bodies, which beſet their purity and the true light of Nature with darkneſſe, are taken away by long and manifold ſublimations and digeſtions; therefore Fiery Nature freed from its Fetters, and fortifyed with the aid of Heavenly ſtrength, workes moſt powerfully being included in this our fift Element: Let it not therefore be a wonder, if it obtaine ſtrength not onely to perfect imperfect things, but alſo to multiply its force and power: Now the Fountaine of Multiplication is in the Prince of the Luminaries, who by the infinite multiplication of his beams, begetteth all things in this our Orbe, and multiplyeth things generated, by infuſing a multiplicative virtue into the ſeeds of things.

134. The way of multiplying the Elixir is threefold: By the firſt; ℞ Mingle one weight of Red Elixir, with nine weights of its Red Water, and diſſolve it into Water in a ſolutory Veſſell, curdle the matter well diſſolved, and unite by decocting it with a gentle Fire, untill it be made ſtrong into a Rubie or Red Lamell, which afterwards incere with its Red Oyle, after the manner preſcribed untill it flow; ſo ſhalt thou have a medicine ten times more powerfull then the firſt. The buſineſſe is eaſily finiſhed in a ſhort time.

135. By the Second manner ^[232] ℞ what Potion thou pleaſeſt of thy Elixlr mixed with its Water, the weights being obſerved; ſeale it very well in the Veſſell of Reduction, diſſolve it in a Bath, by inhumation, being diſſolved, diſtill it, Separating the Elements by their proper fires, and fixing them downwards, as was done in the firſt and ſecond work, untill it be a Stone; laſtly, incere it and project it. This is the longer, but yet the richer way, for the virtue of the Elixir is increaſed unto an hundred fold; for by how much the more ſubtile it is made by reiterated operations, by ſo much more both of ſuperiour and inferiour ſtrength it retaineth, & more powerfully operates.

136. Laſtly, take one Ounce of the ſaid Elixir multiplyed in virtue, and project it upon an hundred of purifyed Mercury, and in a little time Mercury made hot amongſt burning Coals, will be converted into pure Elixir; whereof if thou caſteſt every ounce upon an other hundred of the like Mercury, Sol will ſhine moſt purely to thine eyes. The multiplication of White Elixir may be made the ſame way. Take the virtues of this Medicine to cure all kinds of diſeaſes, and to preſerve good health, as alſo the uſe thereof, out of the Writings of Arnoldus de villa nova, Lullius and of other Philoſophers, may be fetched.

137. The Philoſophers Signifer will inſtruct him that ſeeketh ^[233] the times of the Stone; for the firſt Work ad Albū muſt be terminated in the Houſe of Luna; the Second, in the ſecond Houſe of Mercury; The firſt Work ad Rubeum, will end in the Second Houſe of Venus, and the laſt in the other Regall Throne of Jove, from whence our moſt Potent King ſhall receive a Crowne decked with moſt Precious Rubies:

Sic in ſe ſua per veſtigia volvitur Annus.

138. A three-headed Dragon keeps this Golden Fleece; the firſt head proceedeth from the Waters, the ſecond from the Earth, the third from the Aire; it is neceſſary that theſe three heads do end in one moſt Potent, which will devour all the other Dragons; then a way is laid open for thee to the golden Fleece. Farewell diligent Reader, in Reading theſe things invocate the Spirit of Eternal Light; Speak little, Meditate much, and Judge aright.

To the Lovers of Hermetick Philoſophy I. C. Chymieraſtes wiſheth proſperity.

SUch is the difference between the Hermeticks living Philoſophy, and the dead Philoſophy of the Ethnicks; that the former hath been Divinely inſpired into the firſt Maſters of Chymiſtry [the Queen of all Sciences,] and therefore may challenge the Holy Spirit of Truth for its onely Author; who by breathing where he liſteth, doth infuſe the true Light of Nature into their minds; by virtue whereof, all the darkneſſe of errours is ſtraight-wayes chaſed away from thence and utterly expelled: but the latter may aſcribe its Invention unto Pagans, who having left, or rather neglected the pure Fountains of Learning, have introduced falſe Principles and cauſes, (proceeding from their own brain) for true ones, to the great dammage of the Reipublique of Learning. And indeed what good were they able to do, upon whom the Day-Star of Truth, the Eternall Wiſedome of God, the Fountaine of all Knowledge and Underſtanding Chriſt Ieſus hath never riſen? We cannot wonder therefore, that they have onely propoſed old wives Fables, and fooliſh toyes, that they have introduced pure dotages, and innumerable inventions of lyes, whereby they have ſo bedawbed holy Philoſophy, that we can find nothing of Native beauty in it.

But you will object that Hermes himſelf the Prince of Vitall Philoſophy was an Heathen alſo, yea and lived before other Authors many ages, by whoſe decrees Philoſophy in every place entertained, with greateſt applauſe of almoſt all men, now flouriſheth. But granting that, what followeth? This Hermes Triſmegiſtus indeed was borne in an Heathen Country, yet by a peculiar priviledge from God he was one, who worſhipped the true God in his life, manners and Religion eſpecially; who freely confeſſed God the Father, and that he was the Creator of Man, and made no other partaker of Divinity with him: He acknowledged the Son of God the Father, by whom all things which are exiſtent, were made; whoſe name becauſe it was wonderfull and ineffable was unknowne to Men, and even to Angels themſelves, who admire with aſtoniſhment his generation. What more? He was our Hermes who by the ſingular indulgence and revelation of the moſt great and gracious God, foreknew that the ſame Son ſhould c[•]me in the Fleſh, and that in the laſt ages, to the end he might bleſſe the Godly for ever. He it was who ſo clearely taught, that the myſtery of the moſt Holy Trinity ought to be adored, as well in the Plurality of Perſons, as in the Unity of Divine Eſſence, in three Hypoſtaſes, (as any quick-ſighted and intelligent man may gather from that which followes;) as that it can ſcarcely be found any where more clearly and plainly: for thus he: There was an Intelligent Light before the Intelligent Light, and there was alwayes a cleare Mind of the Mind: and the Truth hereof, and the Spirit containing all things, was no other thing: Beſides this God is not, nor Angell, nor any other Eſſence; for he is Lord of all, both Father, and God, all things are under him, and in him. I beſeech thee O Heaven, and the wiſe worke of the great God; I beſeech thee thou voice of the Father, which he firſt ſpake, when he formed the whole world: I beſeech thee by the onely begotten Word, and Father containing all things, be propitious unto me.

Now yee ſons of Hermes, turne over and over againe, both night and day the Volumes of Heathen Philoſophers, and inquire with what diligence you poſſibly can, whether you are able to find ſuch Holy, ſuch Godly and Catholick things in them.

Our Hermes was an Heathen, I confeſſe, yet ſuch an Heathen as knew the power and greatneſſe of God, by other creatures and alſo by himſelfe, and glorified God, as God: I ſhal not ſpare to ad, that he far excelled in godlineſſe moſt Chriſtians now a dayes in name onely; and gave immortall thanks unto him as the Fountaine of all good things, with a deep ſubmiſſion of mind for his benefits received. Hear I pray, yee ſonnes of Learning, whether God was as much converſant, and wrought as equally in the Heathen Nation, as amongſt his own people, when he ſaith: From the riſing of the Sun unto the going downe thereof his name is great amongſt the Gentiles; and in every place a pure oblation is ſacrificed and offered unto my name, becauſe my name is great amongſt the Nations, ſaith the Lord of Hoſts by his Prophet.

Rub up your memory, I intreat you, and ſpeake plainly; were not the Magi Heathens, which came from the Eaſt by the guidance of a Star, that they might worſhhip Chriſt, whom nevertheleſſe the unbeleeving people hanged upon a Tree. Laſtly conſider well I beſeech you, yee faithfull favourers of true Wiſedome onely; from what Fountaine other Heathens beſides Hermes have taken the Principles of their Learning. Weare and better weare out their Volumes with diligence, that yee may diſcerne them to refer their wiſdome not unto God, but to attribute it, as gotten by their owne Induſtry. On the contrary caſt your eyes upon the beginning of the admirable Tractate having ſeven Chapters of your Father Hermes concerning the Secret of the Phyſical Stone, and obſerve how holily he thinketh of God the beſtower of this Secret Science: for Hermes ſaith: In ſo great an Age I have not ceaſed to try experiments, nor have I ſpared my Soul from labour: I had this Art and Science by the Inſpiration of the Living God only, who hath vouchſafed to open it to me his ſervant. Tis true, he hath given power of judging to rational creatures, but hath not left unto any an occaſion of ſinning. But I, unleſſe I feared the day of Doom, or the ſouls damnation for the concealing of this Science; I would make known nothing of this Science, nor prophetize to any. But I have been willing to render to the Faithfull their due, as the Author of Faith hath been pleaſed to beſtow upon me. Thus Hermes: then which nothing could have ever bin ſaid more wiſe, or more agreable to Chriſtian Religion. And hence it is, that ſo many as are or have been of a more ſublime wit and manly judgement, have imbraced the Living Holy, and Divine Philoſophy of Hermes, with all their Soul and Strength (rejecting that dead, prophane, and humane Philoſophie of the Ethnicks) and have commended and illuſtrated it in divers of their Writings and Watchings. Of all which, that I may confeſſe ingenuouſly, ſeeing that I could never read unto this day any Writer more true, neat, and clear, then the Author of this Tractate, Anonymus indeed, yet one that truly deſerves the name of an Adepted Philoſopher; I have thought it worth my pains, and have deemed hereby to confer not the leaſt favour upon the ſons of Hermes, if I ſhall againe publiſh the hidden Work of Hermetick Philoſophy, with the Philoſophers Signifer, according to the intention of this moſt wiſe Author.

Farewell.

The Signifer of Philoſophers with the Houſes of the Planets.

THE TIMES OF THE STONE.

The Figure deſcribed is the ^[234] Philoſophers Signifer. To every Planet a double Houſe is aſſigned by the Ancients, Sol and Luna excepted; whereof every one borroweth one Houſe onely, both of them adjoyning. In the ſaid Figure every Planet poſſeſſeth its proper Houſes. Philoſophers in handling their Philoſophical work, begin their yeare in Winter, to wit, the Sun being in Capricorne, which is the former Houſe of Saturne, and ſo come towards the right hand. In the Second place the other Houſe of Saturn is found in Aquarius, at which time Saturne i. e. the Blackneſſe of the Dominary work begins after the 45 or 50. day. Sol coming into Piſces the worke is black, blacker then black, ^[235] and the head of the Crow begins to appear. The third month being ended, and Sol entring into Aries, the ſublimation or ſeparation of the Elements begins. Thoſe which follow unto Cancer make the Worke White. Cancer addeth the greateſt whiteneſſe and ſplendour, and doth perfectly fill up all the dayes of the Stone [〈◊〉] white Sulphur, or the Lunar[〈…〉]rke of Sulphur, Luna ſitting and reigning gloriouſly in her Houſe. In Leo the Regal Manſion of the Sun, the Solar work begins, which in Libra is terminated into a Rubie-Stone, or perfect Sulphur. The two Signes Scorpius and Sagitarius which remaine, are indebted to the compleating of the Elixir. And thus the Philoſophers admirable young taketh its beginning in the Reigne of Saturne, and its end and perfection in the Dominion of Jupiter.

FINIS.

Marginal notes

1. Petrus Bonus. ↩
2. Arnoldus. ↩
3. Petrus Bonus. ↩
4. Lullius. ↩
5. Tauladanus. ↩
6. Lullius. ↩
7. Flamelius. ↩
8. Roſ. Philoſ. ↩
9. Ripleus. ↩
10. Vogel. ↩
11. Baſilius Val. ↩
12. Clangor Buc. ↩
13. Dunſtan. ↩
14. Clangor Buccinae. ↩
15. Roſarius Philoſ. ↩
16. Daſtin. ↩
17. Mori[•]n. ↩
18. Lullius. ↩
19. Eximedes. ↩
20. Arnold. ↩
21. Lullius. ↩
22. Senior. ↩
23. Daſtin. ↩
24. Arnold. ↩
25. Pandolph. ↩
26. Lullius. ↩
27. A[•]noldus. ↩
28. Lullius. ↩
29. Lullius. ↩
30. Roſar. Philoſoph. ↩
31. Scala. ↩
32. Artepheus. ↩
33. Daſtin. ↩
34. Roſar. Arnold. ↩
35. Maſſa Solis & Lunae. ↩
36. Pag. 1[•]9. ↩
37. Roſar. Philoſoph. ↩
38. Roymundus Lullius. ↩
39. Ventura. ↩
40. Roſarius Philoſ. ↩
41. Daſtin. ↩
42. Scala. ↩
43. Lullius. ↩
44. Lullius. ↩
45. Ripleus. ↩
46. Incertus. ↩
47. Ventura. ↩
48. Ludus Puerorum. ↩
49. Vogel. ↩
50. Ariſtotle. ↩
51. Lull. compendium. ↩
52. Avicenna. ↩
53. Scala. ↩
54. Geber. ↩
55. Ventura. ↩
56. Vogel. ↩
57. Maſſa Solis & Lunae. ↩
58. Afflictes. ↩
59. Daſtin. ↩
60. Maſſa Sol. & Lunae. ↩
61. Daſtin. ↩
62. Ripley. ↩
63. Mundus. ↩
64. Ariſtotle. ↩
65. Maſſa Solis & Lunae. ↩
66. Daſtin. ↩
67. Lullius. ↩
68. Pon[•]anus. ↩
69. Senior. ↩
70. Dardarius. ↩
71. Vogel. ↩
72. Lullius. ↩
73. Ventura. ↩
74. Ripley. ↩
75. Roſin. ↩
76. Scala. ↩
77. Ripleus. ↩
78. Albert. ↩
79. Vogel. ↩
80. Flamelius. ↩
81. Lullius. ↩
82. Artepheus. ↩
83. Daſtin. ↩
84. Lullius. ↩
85. Lullius. ↩
86. Lullius. ↩
87. Treviſane. ↩
88. Scala. ↩
89. Scala. ↩
90. Baſil. Valent. ↩
91. Roſin. ↩
92. Lullius. ↩
93. Lullius. ↩
94. Semita Semitae. ↩
95. Lullius. ↩
96. Petrus Bonus. ↩
97. Geber. ↩
98. Ventura. ↩
99. Scala. ↩
100. Vogel. ↩
101. Clangor. Bucc. ↩
102. Ariſtotle. ↩
103. Lullius. ↩
104. Daſtin. ↩
105. Roſar. ↩
106. Geber. ↩
107. Artepheus. ↩
108. Plato. ↩
109. Margarita pretioſa. ↩
110. Lullius. ↩
111. Dunſt[••]. ↩
112. Clangor Buccinae. ↩
113. Petr[••] Bonus. ↩
114. Vogel. ↩
115. Baſil. Valent. ↩
116. Lullius. ↩
117. Roſar. ↩
118. Daſtin. ↩
119. Daſtin. ↩
120. Ripleus. ↩
121. Ripleus. ↩
122. Maſſa Solis & Lunae. ↩
123. Roſar. Arnold. ↩
124. Daſtin. ↩
125. Lullius. ↩
126. Daſtin. ↩
127. Baſilius Valentinus. ↩
128. Arnold. ↩
129. Daſtin. ↩
130. Baſil. Valent. ↩
131. Roſin. ↩
132. Parmenides in Turbam. ↩
133. Ripley. ↩
134. Clangor. Bucc. ↩
135. Hermes. ↩
136. Avicenna. ↩
137. Daſtin. ↩
138. Treviſane. ↩
139. Daſtin. ↩
140. Cadmon. ↩
141. Semita. ↩
142. Lullius. ↩
143. Daſtin. ↩
144. Pythagor. ↩
145. Ripley. ↩
146. Lullius. ↩
147. Parmenides ↩
148. Lullius. ↩
149. Artepheus. ↩
150. Roſarius Philoſ. ↩
151. Daſtin. ↩
152. Afflictes. ↩
153. Nicares. ↩
154. Daſtin. ↩
155. Lullius. ↩
156. Lullius. ↩
157. Daſtin. ↩
158. Tauladanus. ↩
159. Ripley. ↩
160. Semita Semitae. ↩
161. Rachaidibus. ↩
162. Dunſtan. ↩
163. Lullius. ↩
164. Roſar. ↩
165. Arnold. ↩
166. Lullius. ↩
167. Daſtin. ↩
168. Tauladanus ↩
169. Clangor Bucc. ↩
170. Lullius. ↩
171. Maſſa Solis & Lunae. ↩
172. Artepheus. ↩
173. Ripley. ↩
174. Avicenna. ↩
175. Lullius. ↩
176. Ventura. ↩
177. Clangor. ↩
178. Semita. ↩
179. Bacon. ↩
180. Scala. ↩
181. Roſar. ↩
182. Clangor. ↩
183. Artepheus. ↩
184. Admonition. ↩
185. Of the Matter of the Stone. ↩
186. Aen. 6. ↩
187. Augar. Chryſop. lib. 1. ↩
188. Cap. 62 Prioris Teſtam. ↩
189. Oſey. 7. ↩
190. The Philo. Merc. ↩
191. Aeneid. 6. ↩
192. The Philoſophical ſublimation of Mercury. ↩
193. Aug. Cry. ſop. 2. ↩
194. Geo 1. ↩
195. Chap. 4. pari. lib. 1 perfecti. Magiſterii. ↩
196. [〈 in non-Latin alphabet 〉] à [〈 in non-Latin alphabet 〉] In re quapiam eximium & praeſtans. Sweetneſs, old tranſla. Precious things, new tran ↩
197. Practice. ↩
198. Practice. ↩
199. The middle and extreames of the Stone. ↩
200. Materiall means. ↩
201. Operative means. ↩
202. The demonſtrative meanes. ↩
203. Foure Digeſtions of the Stone. ↩
204. Firſt. ↩
205. Second. ↩
206. Georg. 1. ↩
207. Third. ↩
208. Fourth. ↩
209. Georg. a-vari ↩
210. The twofold Wheel, the great and the leſs. ↩
211. 3 Circles. ↩
212. Firſt Circle ↩
213. Second Circle. ↩
214. Third Circle. ↩
215. The Fire of Nature and Art. ↩
216. Threefold Fire of the Stone. ↩
217. Naturall. ↩
218. Ʋnnaturall ↩
219. Againſt Nature. ↩
220. The Water of the Stone is Fire. ↩
221. Fire is twofold, intrinſicall and extrinſicall. ↩
222. Foure degrees of Fire. ↩
223. The point of Fire. ↩
224. Four Elements of the Stone. ↩
225. Proportion. ↩
226. The Veſſels of Nature and Art. ↩
227. The Furnace. ↩
228. The practice of Sulphur. ↩
229. Compoſition of the Elixir. ↩
230. Three humours in the Stone. ↩
231. Multiplication of the Elixir. ↩
232. The Practice of Multiplication. ↩
233. The Times of the Stone. ↩
234. The Interpretation of the Philoſophers Scheme. ↩
235. Lullius cap. 49. Merc. ↩