Five Treatises of the Philosophers Stone

FIVE TREATISES OF THE Philoſophers Stone.

Two of Alphonſo King of Portugall, as it was written with his own hand, and taken out of his Cloſſet: Tranſlated out of the Portuguez into Engliſh. One of John Sawtre a Monke, tranſlated into Engliſh. Another written by Florianus Raudorff, a German Philoſopher, and tranſlated out of the ſame Language, into Engliſh. Alſo a Treatiſe of the names of the Philoſophers Stone, by William Gratacolle, tranſlated into Engliſh.

To which is added the Smaragdine Table.

By the Paines and Care of H. P.

LONDON, Printed by Thomas Harper, and are to be ſold by John Collins, in Little Brittain, near the Church door, 1652.

To the Right Honourable, the Earle of Pembroke and Montgomery, &c.

Right Honourable:

THough in theſe laſt ages Vice hath beene eſteemed above Vertue, and men have made it their buſineſſe to advance their fortunes by wicked means; yet if we looke backe to former ages, and the time of Hermes Triſmegiſtus, who is ſaid to be Moſes, and ſo called from his being hid amongſt the Reeds in the waters; and as he was called Hermes Triſmegiſtus, he ſtiles himſelfe the thrice great Interpreter, as having three parts of the Philoſophy of the whole world (as may appeare in his Smaragdine Table following; out of which all moderne Philoſophers grounded their diſcourſes, and bookes:) thus hee might ſtile himſelfe, being allowed familiarity with his Creator. From him likewiſe we had our firſt Record for the Creation of the world, and all things therein: we ſhall finde, and be ſatisfied in judgement, that true honour proceeded, and was at firſt derived from Vertue; and what man yet ever lived, who was accounted or eſteemed ſo Virtuous, Wiſe, Good, and Rich, as thoſe who had the true knowledge of Naturall Philoſophy, and her ſecret operations, which from age to age, for many ages, was by word of mouth delivered by one to another, wherby many Shepheards, Heardſmen, Husbandmen, and others of like quality (by Gods eſpeciall favour) became great Princes, Governours, and Rulers over the people upon Earth, being thereby enabled to advance themſelves to what Riches and treaſure they pleaſed, (as will appeare by the enſuing Treatiſes,) without robbing or taxing the people of their Countries under their Government in any ſort; who alſo by their Phyſicall Medicine continued length of dayes, youth, and ſtrength; by which means thoſe old men mentioned in the Old Teſtament, with many other Philoſophers, were not only ſo long preſerved from the Grave, but alſo thereby wrought many miracles, to the wonder of the world: as well they might, having the power and diſpoſe of the greateſt Treaſure, and higheſt Secret that ever Almighty God revealed to mortall man. And being fully ſatisfied of your Honours moſt Noble and Ingenious inclination and love to the ſtudy of this moſt Divine and Myſterious Art, which can proceed from no other then a right Noble and Vertuous diſpoſition, and by a Divine inſtinct: Nor is a man of any other temper fit for the ſtudy or knowledge thereof. And conſidering of a perſon of Honour, fit for the preſentation of theſe Treatiſes, well weighing your Honours inclination, vertuous Diſpoſition, and mature Judgement, holding my ſelfe obliged to be ſerviceable to my power, to all faithfull ſtudents in this moſt ſacred Art, have fixed upon your Honour, as moſt worthy of the preſentation not only of theſe my preſent endeavours, but alſo of ſuch others as I ſhall ere long produce concerning either this or any other ſubject; not deſiring Patronage, as is uſuall, (conſidering the Perſons by whom theſe Treatiſes were firſt written) but only Your Honours Noble acceptance of ſo meane a preſent, from the hand of him that heartily wiſheth Your Honour all felicity, both corporall and ſpirituall, temporall and perpetuall; and in that wiſh, I reſt,

(My Lord) Your Honours moſt faithfull ſervant,

H. P.

To the Reader.

HErmes, the Father of Philoſophers, (moſt plainly of any that ever writ) diſcovered the matter of the Philoſophers Stone, but not the manner of compleatment thereof; and as he ſaith, he came to the knowledge thereof by the mercy and favour of the great Creator of Heaven and Earth, without the direction, inſtruction, or information of any mortall man, and writ thereof to poſterity, fearing damnation if he ſhould not have done the ſame; ſince which time many hundred Philoſophers have written of the ſame Science, (which is the higheſt and greateſt ſecret that ever Almighty God revealed to mortall man;) but ſo obſcurely, that it is impoſſible for any man to attain to this high and myſterious Art, except he be Piouſly and Religiouſly inclined, and reſolved to live a ſerious and private life, free from all other employment or buſineſſe in the world: and ſuch a man without doubt, by the mercy and favour of Almighty God, and with the help of theſe following Authours, with ſome others of the beſt of theſe latter times, and the Hieroglyphicks now cutting and comming forth in Print by the Printer hereof, living in Little-Brittaine, London, never heretofore publiſhed; which make a full and clear demonſtration to the ſons of wiſedome of the whole worke of the Philoſophers Stone, from the beginning to the ending, and giveth a clearer light to the underſtanding of the Reader, than all the books in the world; ſo that by the help of theſe, and ſuch like Books, with the Hieroglyphicks, this Art doubtleſſe may be attained unto with ten times more eaſe, and leſſe difficulty than otherwiſe. Theſe only I have given thee a taſte of, untill the others come forth, which will ſpeedily be effected. And note this, that ſcarce one of the ancient Philoſophers ever writ fully of this noble Science, but whatſoever one leaves out, may be found in another (if you read many of the beſt Authours.) I have been a Student in this Art many years, and being ſatisfied of the truth thereof, (having ſtudied many of the beſt Authours), thought fit for the good and benefit of the faithfull Students of this Art, to cauſe theſe to be publiſhed, being by ſome of my beſt friends thereunto very much urged; and becauſe the Students of this Art ſhould not be deceived by falſe Philoſophers, and worke as they do upon falſe matters; as Salts, Alomes, Vitriols, Mettals, Minerals, and the like: let them conſider the words of Geo: Ripley, an Engliſh Monke, who ſaith: yet the matter of this worke, according to all the ancient Philoſophers, is one only thing, containing in it ſelfe all neceſſaries to the accompliſhing of its own perfection.

And Henricus Cornelius Agrippa in the ſecond Book of his Occult Philoſophy, in the 4. Chap. ſaith, there is one thing by God created, the ſubject of all wonderfulneſſe, which is in earth, and in heaven; it is actually, animall, vegetable, and minerall, found every where, known by few, by none expreſſed in his proper name, but covered in numbers, figures, and riddles; without which neither Alchymy, nor naturall Magick, can attaine their perfect end.

And in the Roſary of the Philoſophers, it is written: but I adviſe that no man intrude himſelf into this Science to ſearch, except he know the beginning of true nature, and her government, which being known, he needeth not many things, but one thing; nor doth it require great charges, becauſe the Stone is one, the Medicine one, the Veſſell one, the Government one, and the diſpoſition one, &c. And let this ſuffice, from your faithfull unknowne friend,

H. P.

The Smaragdine Table of Hermes Triſmegistus, of Alchymy.

The words of the Secrets of Hermes, which were written in a Smaragdine Table, and found betweene his hands in an obſcure Vault, wherein his body lay buried.

IT is true without leaſing, certaine and moſt true, that which is beneath is like that which is above, and that which is above is like that which is beneath; to worke the Miracles of one thing, and as all things have proceeded from one, by the mediation of one; ſo all things have ſprung from this one thing by adaptation. His Father is the Sun, his Mother is the Moone, the Winde bore it in her belly, the Earth is his Nurſe, the Father of all the Teleſme of this world is heere; his force and power is perfect, if it be turned into Earth. Thou ſhalt ſeperate the Earth from the Fire, the thin from the thick, and that gently with great diſcretion: It aſcendeth from Earth into Heaven, and againe it deſcendeth into the Earth, and receiveth the power of the Superiours and Inferiours: So ſhalt thou have the Glory of the whole World, all obſcurity therefore ſhall fly away from thee. This is the mighty power of all power, for it ſhall overcome every ſubtle thing, and pierce through every ſollid thing, ſo was the World created. Heere ſhall be marvellous adaptations, whereof this is the meane; therefore am I called Hermes Triſmegistus, or the thrice great Interpreter; having three parts of the Philoſophy of the whole World: that which I have ſpoken of the operation of the Sun is finiſhed.

Here endeth the Table of Hermes.

A Treatiſe written by Alphonſo King of Portugall, concerning the Philoſophers Stone.

FAme brought to my knowledge, that in the Land of Aegypt, there lived a Learned man that foretold things to come: hee judged by the Stars, and the motions of the Heavens; thoſe things which Time was to bring forth which were by him before underſtood.

A deſire of knowledge carried my affection, my pen, my tongue: with great humility I proſtrated the height of my Majeſty, ſuch power hath paſſion upon man: With intreaty and my ſpeciall Letters unto him, I ſent for him by my Meſſengers, promiſing him with a ſound affection, great reward both in goods and money.

The wiſe man anſwered mee with much curteſie: I know you are a great King, and that neither preſents, nor the Law of ſilver nor gold, nor any thing of great value, but meerly out of affection I will ſerve you: for I doe not ſeek that which is too much for mee, and therfore I ſeeke not after yours, but you.

I ſent the beſt of my Ships, which being arrived at the port of Alexandria, the Doctor Aſtrologer came aboard, and was brought to mee, curteous with love, for having knowne his great worth by underſtanding the motions of the Sphears, I alwayes held him in that eſteeme and love which is due to a Learned man.

The Stone which is called the Philoſophers he could make, he taught it mee, and wee made it together: And afterwards I made it alone, by which meanes my Riches increaſed much; and ſeeing that I was able to doe ſuch a thing, and that divers wayes, which alwayes produced the ſame thing, I will propound unto you the moſt eaſie, and therefore the moſt excellent and principall.

I had a Library of Books of the Workes of Men of many Nations, but I in this buſineſſe did eſteeme neither the Caldeans, neither the Arabians, (though a diligent people) nor the Aegyptians, Aſſyrians, but thoſe of the Eaſt, which inhabite the Indies, and the Saracens did my worke, and ſo well, that they have honoured our Weſterne parts.

The preſent time makes mee to know a ſound and true judgement: becauſe thou ſhouldſt give credit or beliefe to it, doe not conceive that I have lied in any point. That which I look after, is not to bury in oblivion the great worth that was in him my Maſter: but I will not give ſuch an Empire to any man but to him that is Learned.

Now to unriddle this myſtery and to propoſe truthes in ciphers, though they are obſcure, yet by them you may learne, and ſhall find they are no vaine things; and if thou commeſt to underſtand this great Myſtery, have it not in thy ordinary converſation, but leave it in the ſame cipher of this impreſſion, if thou underſtandeſt how to explaine it.

This Matter by wiſe men is called by divers names: and this matter which to the unwiſe ſeemes to bee ſomething, to them is nothing, and its nature being equally moiſt and dry that it will not give one without another; which is a ſingular thing to have two ſuch different natures meet together in one. The drie is there in a ſupreame degree, the moiſt likewiſe calls for a ſupream Authority: the hot and cold fight there together, and are contayned there likewiſe in a ſupreame degree; and from that equality, comes the name of each of theſe ſeverally according to the quality: and though the moiſt be joyned with the dry, yet each of them retaines its owne name.

Our Hermes tells us that it is Heaven and Earth, but others call it Man and Wife, and out of their mariage they make other Riddles, which ſerve for a light to the infirme Globe, and from thence are called by ſome, Water or Earth, others the cold which is incloſed in heat, ſo much the wiſe may underſtand.

The ancient Chaos, according to my judgement, was knit together by the fowre Elements: This compoſition is the like, when the diviſion comes to bee made, the Heaven and the Earth comes to bee a fift Eſſence of all, for this matter is of that kinde, that it compoſeth all things. In this matter are found united the four Elements in equall parts, ſo that if one walk or move, the others doe the like, for by one the others are conducted, ſo much are they equall in their duties one to another, and where can you hope to find a better thing amongſt all Animals, then that which is ſo much approved by all wiſe men?

Take the Learned Philoſophers Mercury, and let it bee purged from its malignancy and foule quality, for it cannot be too cleane; and ſee that the weight be equall with twelve ounces of the ſayd compoſition, and then put it into a glaſſe bottle, for no mettall elſe is fit for it. And the forme of the glaſſe muſt be of the forme of the Sphere, with a long neck, and no thicker then can bee graſped with a large hand, and the length of the necke not above a ſpan, and no wider then the Aegyptian ſeale may cover its mouth. This you muſt put into an earthen pot, ſurrounded about with hot aſhes, and bee ſure with a carefull hand to ſtop up the bottle. And then you muſt have an artificiall Furnace made of Clay, ſo broad and round as that you may fadome at the thickeſt place. You muſt not put the pot in the bottome of the Furnace, but hang it or ſet it in the middle, upon two irons, which muſt lie Diameter wiſe, or acroſſe, and the earthen pot muſt ſtand upon the very centre and croſſe of the two irons, that the fire may come alike to it in all parts, and then with coales make a ſoft fire, but let not your patience bee troubled to keepe it alwayes alike. The fire muſt not come within a foot of the pot, and the ſurnace luted up cloſe about the pot, that ſo the ſoft fire may keepe it alwayes working, and bee not troubled to keepe the fire ſtill alike, for if it bee the ſame at laſt as at firſt, thou haſt done the worke of an able man.

Two changes the Moone muſt paſſe by thoſe Animals, which maketh a month, or the Sun that degree which is called Sextile, without raine, for the worke requires drought: and then you ſhall ſee a paterne of the worke, of which you muſt bee very carefull for unmarrying of it from his firſt matter which is all one. That which time works helped by the Sun and other influences, when taking leave of the Earth, and having drawne out the moiſtnes that runnes in its veins, it is ſo pleaſed with it, that it converts into ſulphur that part which was moyſt before; ſo that all is ſeene as mother Nature placed it.

This is the part of the Earth, Sulphur, Woman, hot and dry; for when it makes its firſt change or trucke, that part is wanting which encompaſſed the humidity; as Penelope made warre in the abſence of Ulyſſes in Italy, ſo this Widow ſo pale and wan, hopes for the returne of her baniſhed Husband. By equall weights, as firſt with Art mixt with Mercury, very pure, with this mixture you may worke ſecurely in a glaſſe made by the hands of a good Workman, for the firſt and the laſt muſt be one or like; but if poſſibly thou canſt, the firſt venter is the trueſt.

Doe the following Worke in ſuch maner, that you keepe the ſame fire that you did before, which will be ſufficient, and be ſure your fire gives no flame, and be ſure alſo to watch it nights and dayes: and if you take that paine, you ſhall bee ſure to finde an excellent reward. Thou ſhalt ſee the worke in its blackneſſe, and that being changed, as it was firſt borne, which is not yet the thing that mother Nature gave in her firſt degree, but ſhall turne to bee ſo liquid and pure that it ſhall be like to Inke, ſo diſtinct ſhall bee the forme of this creature from its firſt being.

Haſt thou not ſeen the Priſon which the Silkworm makes for it ſelfe, where it dies? and out of that carcaſe dead in the Net it ſelfe made, in which no corruption can come, but riſeth againe in a forme diſtinct from its firſt being, then is brought forth and paints it ſelfe, with wings in a more ugly ſhape: So our work begins to live with a new ſpirit, and new ſubſtance, from whence muſt bee continued the perſeverance of the body, that ſo bloud may bee gotten in it. Doe not you then think of making a greater fire, for by that meanes the bloud and body will bee deſtroyed. Then ſhall you ſee the moſt excellent point of this Divine worke: open the bottle and it will ſeeme to bee ruined, for there will come from it a very ſtinking ſmell. In this degree is certainly the greateſt labour of this work: for if it bee continued with the ſame heat, it wil certainly come to the higheſt degree of perfection. After this colour is paſt, you ſhall ſee many more different in their likeneſſe and appearance: the Argos, and the Iris in their ſplendor, that the following of the liquid humour will cauſe to bee of divers colours, untill it comes at laſt to a certaine whiteneſſe, then augment a little the heat.

Friend, bee not weary of your worke, and let it not trouble your patience, for this is the firſt point of getting your inheritance. When the Stone is come to the whiteneſſe, it is then fixt, and can never be diſunited, though it ſhould burne 100. yeares, for the union is perfect. Keepe, as I have told you, the fire in one degree, that it may come to ſuch a whiteneſſe, as to bee like the pureſt ſnow, which is called the ſilver Elixir. But in regard that Gold is more pretious in eſteeme, let it alone in the bottle with the ſame fire, untill the Stone is come from its white into a Citron colour: then increaſe the fire another degree, and thou ſhalt attaine to a pure red. All being rayſed up will ſhew your worke to be ſecure: the body of this being taken up, will be hard and light, and in it you may take notice of the body of Diaphano, and the colour of a Rubie, as in my owne hands my ſelfe hath ſeene it; for which the great God is by me prayſed. Then put this into an earthen veſſell, covered with a cover of the ſame, like a diſh, and this ſo well joined or luted together, of the bigneſſe to hold three begadas, according to the bigneſſe of the Stone, and put it on a hot fire of flaming wood there to boile. Heere the Stone will calcine in 10. dayes of the Sun, or Sundayes, &c. and being taken out of that pot, it will be an impalpable and Divine powder. The firſt ſubſtance which doth good to all, from whence it hath no quality in his Quinteſſence, but is applied to all, and hath power to do all, and very being of the thing that is applied to. Ente, from the beginning of Naturall cauſes: it is neither Gold, nor Silver, nor other Minerall, nor ſubject to the forme of any Vegetable, but hath a diſpoſition to doe good to all. If it be applied to Gold, from it, it takes firmneſſe, as to convert other things into that Mettall. For if to man, by famous workes, it gives him health, what can bee eſteemed more pretious? Under this impalpable Gold, it happens that there is found a bright Earth, but very blacke and gliſtering, which is not the beſt however, for that which is very red, is fixt and ſtable, though it be mixt with all compoſitions, and ſo makes no ingreſſion, but his vertues are very admirable. But with equall weight thou muſt unite it with its firſt principall matter, very pure, and joyne or mixe them together very carefully, if you would have it be brought to live: and then, as I told you before, let it come to the moderate heat as at the firſt, and in the like glaſſe as I preſcribed before, very cloſe ſhut: and as thou didſt with the fire at the firſt, ſo muſt thou doe it now, and in very ſhort time thou ſhalt ſee it become blacke, and of the other colours ſpoken of before, untill it comes to bee red, and will preſently turne into a ſtone. This have I ſeene done in a ſhort time: and hee that knowes it not, let him know that he walks blindfold.

I have told you the work in plaine words, and how I did it, and ſaw it wrought, ſo I did it, and had the reward: and it is no fallacy, ſeeing that I am a witneſſe to it, for which I prayſe and bleſſe God, which gave me ſufficient of knowledge, ſcience, riches, honour, and ſtate, which let me never forget.

If thou wouldſt have a diviſion of this into 100. parts, and ſo ad infinitum, it muſt bee done before it hath firmentation or hardneſſe, and then your worke will be certaine. Take an earthen veſſell covered, and in it put your quickſilver, and when it begins to runne over, drop in your Elixir, otherwiſe you cannot keep it for running over. Of Gold one part being purged by Aquafortis with foure of quickſilver waſht, and foure of what is ſpoken of before, joyned with great Art, with one of your Elixir, and put it apart in a crooked glaſſe or retort, and let it feele a fire of coals ten dayes together, untill they be all mixed together. And if you will make a further progreſſion, put into an earthen pot 100. graines of quickſilver, and put it over a flaming fire, and when the quickſilver begins to ſmoake and flie away in fume, caſt in one part of your Elixir, and then cover it. Then let it coole, and it ſhall prove a very ſoveraigne medicine: 100. parts of quickſilver, according to the fineneſſe of it, this ſhall convert into Gold. But if you deſire to make experience and ſee the operation upon lead, you ſhall there find it as well: neither doth it ſtay there, for its ingreſſion retains that faculty to turne all mettals into Gold: to every thing it is to be applied, and it converts every thing into a well complectioned nature, halfe a graine of this taken into the mouth makes the party ſtrong; the weak and feeble, it makes ſo luſty, that no man was ever more healthy, and time which is pretious to all, brings thoſe that take it, ſound to their Graves.

The beſt of Beſts invites from his ſupreame dwelling place, the moſt unfortunate of all, joyning together two extreames, after which we ſhall ſee him in his greateſt dignity and Majeſty, which now is moſt diſtant from it: ſay nothing till thou ſeeſt the water produce that which is afterward turned into fire; but if thou ſeeſt that play, then hide not what elſe thou knoweſt, for it is worth full eight hundred yeeres; for being come to that paſſe, then thou ſhalt know the worth of it. Then ſhall be accompliſht the fatall time to ſee my treaſure and my ſelfe, and myſelfe incloſed or containe my ſelfe: I ſhall not be obſcured, and thou ſhalt remaine with my gift that in this darknes thou ſhalt ſee ſuch a light where a World ſhall bee repreſented.

The ſecond Treatiſe of Alphonſo King of Portugal, concerning the Philoſophers Stone.

THe paſt worke of the moſt pure ſtone, is ſo infinite in multiplying, that it is never weary to give, and to give more, ſuch a likeneſſe hath it to its workmanſhip. But if you would know another way to ſeperate the foure Elements, know that this following Treatiſe underſtood, will teach you to do it with more brevity and ſecurity.

Two ounces of gold well refined with one of ſilver, very fine and pure, melted in clay, and this mixture being filed very ſmall, and with purged Mercury ground untill it be well incorporated one into another. Then put ſuch a quantity of common ſalt ſo well mixed, as that the body may be well conglutinated.

Take a glaſſe bottle, ſubtilly to mix theſe, ſo that no unclean thing may come to it (though never ſo little) and then upon a ſmall fire ſo worke it, as that the Mercury may conſume or vaniſh in its own fume. Then you may preſume the Gold will remaine being a body that will endure the fervency of the fire.

Waſh the matter of this mixture in pure fountaine water, ſo that after many waſhings, the water may remaine many times clean, and retaine its ſweetneſſe of taſte: then weigh the matter that remains, and if you find it heavier than it was at firſt, grind it againe with Salt enough, and put it to the fire againe as before.

Thus I tell you, you muſt doe your worke, and in a very ſoft fire: and when it comes to bee of its firſt weight, that which then remaines, will bee a matter ſpungeous and ſubtle, and ſo well diſpoſed and prepared, that you may uſe it in any Phyſicke.

And now you muſt make a preparation with ſublimed Mercury, Copperas, and Salt well waſht: for our Phyſick and reall conjunction gives it afterwards his life, grinding it with Salt very ſmall. Then in a glaſſe Bottle which hath his receiver, put it to make his diſtillation.

But know that within the receiving glaſſe you muſt put water, and place the bottle in a ſtrong furnace, and make a fire of coales under it, and letting it ſeeth or boyle ſoftly, and it will turn quick, or living, and be much ſubject to corruption, and with this, worke ſecurely and be not weary,

Nine of theſe with three of the firſt compoſition, joyned and well mixed, and ground together: and all theſe and the other put into a round glaſſe, that hath a neck of a ſpan or palme long, and then ſtop the mouth very cloſe, for which purpoſe the mouth muſt not be made wide but narrow.

Thus I tell you the glaſſe muſt be, and of a bigneſſe to hold the quantity of three begadas, and according to the roundneſſe of it, ſo have a place fitted to put it in the fire, that there the matter may be well joyned or maſht together, then will the tincture be made.

Forty begadas, then ſhalt thou ſee the Eaſt adorned with the beames of the ſunne, when this worke ſhall be accompliſhed according to deſire, to change the preſent glaſſe into another, which ſerves for the receiver of a Still, which being cloſe luted with lutum ſapientiae, on hot water, which it muſt not touch.

The Fire muſt not bee of any great heat but moderate, that it may worke its effect, diſtilling its water in a perfect manner, and then doe the ſame worke over againe; joine the matter with great wiſedome, with this his diſtilled Water, joine Mercury, of an equall weight with the firſt matter.

Note my words which I will tell thee, that now thou ſhalt come to putrifie it, and after forty dayes put it into the Still, keeping the ſame order as before, for the glaſſe and the fire, take this diſtilled water, and in the place where it falls, put in an equall weight of the firſt matter as aforeſayd.

Doe this worke as at the firſt, for it muſt be thrice reiterated from time to time, receiving the water that the fire will give to the very laſt. Think not the time light, and though you paſſe the forty dayes and more, yet ſtill keepe the water in a glaſſe bottle.

Change it from the receiving glaſſe into another, and put it upon hot aſhes, and then thou ſhalt have, or draw out a lighter element in weight, called Ayre, which you muſt ſubtily put into a bottle, and ſtop the mouth of it very cloſe with Hermes his ſeale, and its necke alſo; be carefull that you let not forth the aire.

Put in or to the glaſſe another receiver after, (having ſtrongly luted it) and make ſuch a fire as that by his great heat the pot may diſtill; this Element keep with carefulneſſe, for it is the Element of Fire, and then, thankes be to God, in this worke thou haſt ſeparated the foure Elements.

After the diviſion of this Chaos, thou muſt now thinke of joyning them together againe: for if thou meaneſt to joyne and make that world which was diſunited, the only matter which is in the bottome of the glaſſe muſt bee retayned or kept and ſoftned by grinding, and then the compoſition put into a glaſſe.

Let this glaſſe bee round bodied, and long neckt; which glaſſe or bottle you muſt fortifie by luting, and ſet it upon the coales, that it may have the force of the fire, in ſuch a maner that it may riſe ten degrees Titans Wife of the beloved Bed; and in this maner it wilbe converted into a hard ſubſtance.

In another like glaſſe put this with a quarter of its weight of the reſerved water, and then ſtop the mouth of it well, and put it in a braſſe furnace or veſſell, and put it upon hot aſhes, and keepe ſuch a fire to it, as the matter may become dry as it was before.

This being done, and the congealing and drying being paſt, as I have ſaid, do the like again, with its fourth or quarter part of that Royall water. The infuſion muſt be reitterated, and the fourth time ended of doing the ſame work, know that thou haſt ſatisfied the drougth, or drouth, or thirſt that this ſubſtance had after that water.

Haſt thou not ſeen the earth when it wants raine, how barren it ſhews? no fruit to be ſeen, but all looks like a fallow ground, and every thing like to periſh. But if the rain falls to refreſh it, it makes it fruitfull for generation, or increaſe, and every ſeed that is ſown in its proper time brings forth its fruit.

And continuing diſperſeth its watery power into all plants and trees, and makes the fruit appeare on every bough: even ſo goes this matter preparing; the Ayre which you kept in the bottle, you muſt give drink to five ſeverall times, the tenth part of its quantity at a time, ſo that in all it muſt have halfe its own weight, and alwayes at every time be dryed up.

Then on a Copper plate in a flaming fire try this matter, if it will conſume in ſmoake; for you muſt preſume it to be of the nature of the Ganimedes to flie up to Heaven, but if it flies not upwards, then it is not yet well done, but you muſt give it more water, and trye again whether or no it hath his true ſpirit.

Cauſe it to drink a quarter part of its weight that firſt it was of, which will be the tenth part of the Aire, and as you did it before, ſo do it again: then prove it upon the Copper Plate, to trye if it will evaporate and ſmoake: then turne againe to what you did before.

Then put the matter in ſublimation, and when you ſhall ſee it all riſe up: that which riſeth not, but remaineth in the bottome, give it drink again according as is aforeſayd: prove it again upon the plate, and ſo continually trye it till it riſeth; and then you ſhall be ſure that in the bottome will remain a black earth like a dead body in the glaſſe.

As the Ganimedes went up to Heaven, ſo thou ſhalt ſee this matter exalted. It ſhall be demanded from the God of the earth, by Jove, from whom it was ſtolen, it having been left with Demogorgon, and ſhall be reſtored, and if thou ſublimate it, oftentimes grinding it untill it come at laſt to be firme, it will all remain in the bottome of the glaſſe.

To this matter there wants ingreſſion, becauſe there wants the fourth Element, therefore make this operation in a fire neither great nor little, but when thou putteſt it in its inflammation take the pot, and be ſure that not one drop or tittle of any foule thing comes to it before thou ſeeſt infuſion.

If then thou ſeeſt it become like wax that it will rope, then thou haſt a vaſt great Treaſure, that thy eſtate ſhall be advanced to more than the riches of Midas. 100. parts of Mercury put on the fire, and when it begins to fume away, then temper it with one of this matter, and preſume thou haſt brought it to the perfect medicine.

And if another time thou doſt the ſame worke, one part of this applyed to 100 will turn likewiſe to the ſecond medicine, and one part of this is a great reward, being applied to 100 parts of Mercury hot, or any other mettal being melted, making it becom Gold moſt high and ſublime: For which the Lord be praiſed.

FINIS.

The Booke of John Sawtre a Monke, concerning the Philoſophers Stone.

ALL things conſiſting of Naturall bodies, aſwell perfect as unperfect, in the beginning of Creation were compounded and made of foure natures, and thoſe foure natures bee the foure Elements, viz. Fire, Aire, Water, and Earth, the which God omnipotent did congelate, mingle, and married together in his maſſe of Poyſe: for in theſe foure Elements is the Privity hid of Philoſophers; and when their natures be comming and reducted together into one, then they bee made another thing: whereupon it appeareth that all things univerſall and variable bee of the foure Elements, ingendred naturally and changed together: whereupon Raſis ſayth, Simple generation and naturall permutation is the operation of the Elements, but it is neceſſary that Elements be of one kinde and not divers: for otherwiſe they have not action and paſſion together: for as Ariſtotle ſayth, There is no true generation, but of ſuch as be convenient and agreeing amongſt themſelves. Therefore doe not ſearch that thing of nature, that is not of nature, or things not according to their nature; for the Elder tree doeth not bring forth Peares, nor the Thorne tree Pomegranats, for we doe never gather grapes of Thornes, or figges of Thiſtles; for they offer no things but ſuch as are like themſelves; nor doe they bring forth other fruit then their owne. Therefore it is neceſſary that our medicine bee taken chiefly of ſuch things as it conſiſteth in; but there bee many men buſying themſelves and medling greatly and diverſly therein, that now a daies goe about to get the ſame medicine of dry ſtones, and divers kinds of ſalts, as of Sal alkali, Sal. gem. vitriol, Sal-armoniack, and allome, cicory, tutty, attramentum, ſaffron, burnt braſſe, vitrioll Romane, verdegris, ſulphur, auripigmentum, arſnick, and ſuch other unfruitfull matters, whereas neither ſalts nor alloms, doe goe into, or be compounded in our worke; but the Philoſophers named it ſalts and allomes in ſtead of the Elements as Theophraſtus ſaith. But if thou deſire to make the Elixir wiſely and perfectly, then learne to know the Minerall Roots, and make of them thy worke: for as Geber ſayth, thou ſhalt not finde the terme or end of the thing in the veines of the earth; for ſulphur and mercury which be the roots minerall, and naturall principles, that Nature doth make the foundation of her operations once, as in the mineralls and chambers of the Earth, be water, viſcous, and a ſtinking ſpirit running by the veines and bowells of the Earth, and of them doth ſpring a fume, which is the mother of all mettalls, joyned by a moiſt temperate heat, aſcending and verberating againe upon his upper Earth, untill that by temperate decoction in the term of 1000. years is made a certaine naturall fixation, as more plainly it doth appeare, and ſo is made mettall, as appeareth in the bookes of Geber: Even ſo of Sol, (which is our Sulphur reduced into Mercury, by Mercury) is made a water, thicke, and mixed with his proper Earth, by temperate decoction, and from it riſeth a fume of the veins of this proper Earth, viz. of himſelfe, which afterward is changed into a water, moſt ſubtle, which is called Anima, Spiritus, & Tinctura, that is, the Soule, the Spirit, and Tincture: and when the ſame water is reduced upon the Earth from whence it came, and ſprinkled upon his owne veines, it commeth into a certaine fixation, and is made the Elixir compleat: and ſo Art doth worke in a ſhort time by the wit of man, more then Nature doth work in 1000. yeares. But yet wee doe not make mettall, but Nature doth make it: we doe not change mettals, but Nature doth change them; but we be Natures helpers or Miniſters. Whereupon Medus in Turba Philoſophorum, ſayth, That although our Stone being perfectly created in the Earth, doth naturally contayne in himſelfe tincture, yet by himſelfe, he hath no motion or moving to be Elixir, unleſſe thereto hee bee moved by Art. Therefore let us chooſe the naturall and next mineralls, according to the words of Ariſtotle, for Nature hath procreated all metalique bodies of a fume, Sulphur and Mercury: wherein thou ſhalt finde no Philoſopher diſagreeing; therfore it behoveth thee to know the principles of this Art, and the principall Roots thereof; for hee that doth not know the right beginning, ſhall never finde the right end thereof: for Geber ſayth in the beginning of his Booke, Hee that knoweth nor our beginning in himſelfe, is farre from the attayning or underſtanding of this Science: for hee hath not the true Root or ground whereon he ſhould rayſe this Art, or Science, or Worke: alſo in another place he ſayth; It behoveth that our Art be found out by a naturall wit, and a ſubtile ſoule, ſearching forth the naturall principles and true foundations. But although that a man may know his principles, yet nevertheleſſe he cannot in this follow Nature in all things, as Geber teſtifieth. Sonne, of this Art of Alchymy, we doe open to thee a great ſecret; Many Artificers in this Art doe greatly erre, which do think to follow Nature in all properties and differences.

Therefore theſe things thus ſhortly paſſed over, as is aforeſayd, let us come to that part of the worke artificiall; many men doe write of the Stone, named the Philoſophers Stone, but how, or of what it is made, no Philoſopher did plainly and openly name, for in theſe points divers men taught divers things: whereas the truth doth conſiſt in one thing onely; but without doubt and without all errour, we ſay that this Stone (which is the root of our Art and privity, or hidden ſecret of God: and whereof many wiſe men did treat, who did of it make, and did knit many knots, and ſo deceived many men in making them thereby fooles) is none other thing but man and woman, Sol & Luna, hot and cold, Sulphur and Mercury: and heere ſticke downe your ſtake, ſtaying only and leaving to ſearch further for any other ſtone, or fooliſhly to conſume thy money, and to bring to thy ſoule heavy thoughts, or ſadneſſe: for what thou ſoweſt thou ſhalt reape. And foraſmuch as this Stone is divided into two parts, we will ſpeake a little of the firſt part Sol; and note, that without it, our worke cannot be done, as I well prove by authority of learned Philoſophers. For Ariſtotle ſayth, of all things in this world, Sol is moſt: and it is the firment of white and red, without which it is not done. Alſo Hermes ſayth, There is no true tincture but of our Braſſe, that is to ſay Sol: for all Sol is braſs, but all braſſe is not Sol: ſo all Sol is Sulphur, but contrary, for in it is nothing of the corruption of Sulphur, but when it is made white in the worke, then it worketh the operation of white Sulphur, congealing and converting Mercury into Sol, of the colour named Obriſon in Latine, therefore uſe alwayes the nobler member, that is to ſay Sol; for it is the kinde of kindes, and forme of formes; for it is the firſt and laſt in mettals, and it is amongſt them in their natures, as the Sun is amongſt the Stars, but it doth concerne thee to underſtand well how to chooſe in what noble member materiam vel rem homogeneam amborum mundi Luminum: that is a thing of that kinde which is a kindred to both the lights in the world, that is to ſay Sol: for Sol is homogeneam, and the ſpirit hid and covered in that noble member, without which the work is not done. Wherefore Raſis ſayth, Doe not colour it untill his hid ſpirit be drawne out, and made all ſpirituall; and therefore worke thou nothing but that which is very light, and of the moſt pure Sol; which doth illuminate and lighten all lights, and caſteth away all darkneſſe of the night by his power, viz. the ſuperfluity of Mercury and other imperfect bodies, when that it is caſt upon them; wherefore Geber ſaith in the Chapter of the Quinteſſence and Projection of the Stone: this Sulpher, lightning and eaſting forth his beames, and ſhining abroad of his moſt cleare ſubſtance, doth irradiate and giveth light not only in the day, but alſo in the darkneſſe wherupon Pandulphus in turba Philoſophorū, ſaith, my Brethren know ye that there is no body more precious or purer than Sol: for as the Rubie hath in it ſelfe the effect of all precious ſtones, ſo Sol hath in it ſelfe the vertue of all ſtones and Mettals ductible; for it containeth in it ſelfe all mettals, and coloureth and quickeneth them, when he is moſt noble of them and of all bodies, and the head and the beſt of them: and conſider this one poynt more, that Sol is equall in the qualities and parts of it, and it is of a compleat nature of the foure Elements, without any exceſſe or defect, for by nature it hath part of heat, and part of coldneſſe; part of dryneſſe, and part of humidity; for it is not corrupted, nor corruptible, by the Ayre, nor by the Water, nor by the infection of the Earth, or by the force or violence of the Fire; yet it moyſteneth, rectifieth, and adorneth it, becauſe his complexion is temperate, and his nature direct and equall: therefore that Stone is beſt of all ſtones, that is moſt concoct and neareſt, or moſt akin to the fire.

The ſecond part of our Stone is called Mercury, the which is himſelfe, and of the Philoſophers is called a Stone, and yet is no Stone: Whereupon a certaine wiſe man, whereas he ſpeaketh of it, faith, this is a Stone, and yet no Stone, without which, nature doth never worke any thing, which both doth, and drinketh up the worke, and of it doth appeare every colour, whoſe name is Mercury or Argent vive. Whereupon Rasis ſaith of it, a worke may be created ſo, that the ſame worke may overcome all Natures; it is friendly to all Mettles, and the meane to joyne tinctures, for in it ſelfe it receiveth that which is of its nature, and doth vomit forth againe that which is ſtrange, or enemy to its nature, for it is an uniforme ſubſtance in all his part. Therefore this Stone is named of the Philoſophers, Minerall vegitable, and Animall, and alſo artificiall, it is called Minerall, becauſe it is ingendred in the Mine, and is mother of all Mettles, or elſe it is called minerall, becauſe that when there is projection made upon it, it is turned into Mettle, and it is called vegitable, for of the juice of three Hearbs mixed together in equall proportions, that they ſtand in a moiſt fire forty dayes, there will be growne forth thereof a Stone of the ſame colour and vertue of the minerall, for the Hearbs be Mercury, Purcelane, called Portulaca Marina, which yeeldeth Milke, and Celendine, it is alſo called animall or vitall, becauſe of himſelfe, without any other thing put into it, his Elements being ſeperate and mixt together in equall weight, and then ſet in a ſtrong glaſſe with a little hole to take ayre at in the aforeſayd fire, within three moneths there will engender horrible Wormes, whereof every one will ſlay one another, untill that one onely will remaine, which if the Maſter feed wiſely, it will grow and wax to the bigneſſe of a Toad, whoſe forme is terrible, and this Beaſt is by himſelfe Elixir upon Saturne and Jupiter, or it is called animall, becauſe it is made of a thing that hath life, that is to ſay man: For in old Hedges it is found of the putrifaction of mans dung, and ordinately heated with a ſubtile Veſſell of Glaſſe, and therefore the Philoſophers ſayd our Stone is found in every man, and that of the vileſt thing, and of a moſt vile price: Wherefore Pithagoras ſaith, this Stone is animall, becauſe it is apt to bring forth Children; alſo he ſaith it is caſt in Dunghils, and therefore it is vile and rejected in the eyes of the ignorant man. Alſo in the Booke which is called Speculum Alchymiae, it is ſayd, this Stone is caſt away in the ſtreet, and is found in dunghills▪ the which containeth in it ſelfe all the foure Elements, and ruleth them: and this Stone is artificiall, for by mans wit it is knit together; for certaine men make Mercury of Lead in this maner: they melt Saturne ſix or ſeven times, and every time they draw it with Sal armoniacke diſſolved; afterwards they take of that Saturne three pounds, and of Vitriol one pound, and of Borax halfe a pound, and then they do mingle altogether, and put it underneath the Philoſophers fire, by forty naturall dayes, and then it is made Mercury, and there is no difference betweene it and naturall Mercury, but that it doth not goe into our worke, as naturall Mercury doth.

Know thou the clean from the unclean, for nothing giveth that which it hath not; for the clean is of one eſſence voyd of alterations: the unclean thing is divers, and of contrary parts, and of a light or eaſie corruption, therefore put in thy worke no ſtrange thing, nor let any thing goe into our Stone (except ſuch as is ſprung from it) neyther in part nor yet in the whole; for if any ſtrange thing be put into it, it will by and by corrupt, nor will that be made thereof which is expected. Therefore purge the yellow body by the aduſtion of the fire, and then thou ſhalt finde it purged; and after that thou haſt it well purged, beat it moſt ſtrongly, and utterly, and make it into thin plates, and after beat them into leaves, the thinneſt that can bee poſſible, as Gold-beaters doe, and then ſo keep them: but the white liquor hath more ſuperfluities, which muſt of neceſſity be removed, for they bee faeculentiae of the Earth, which is the impediment of melting, and humidity fugitive, which is the impediment of fixation.

The earthineſſe feculentine is taken away thus; put it into a mortar of marble or wood, and adde to it as much common cleane dry ſalt, and a little vineger, and ſtirre them ſtrongly about, and rub it very ſtrongly with a peſtle of wood wiſely, that there doe appear nothing of the liquor, and that all the ſalt be all black, then waſh all the matter with cleane hot water, untill the ſalt bee reſolved into water, and then powre the ſame foule water away, and then put it to the liquor of ſalt and vineger, as thou didſt before; and doe this oftentimes, untill the liquor bee made as cleane and ſhining as glaſſe, or of the colour of Heaven. And laſt of all put it into a thicke linnen cloth, twice or thrice doubled, and then ſtraine it forth twice or thrice into a thicke veſſell of glaſſe, untill it bee dry; the proportion of the parts is ſuch, for there bee twenty foure houres in a naturall day, to which adde one, and then there be twenty five, this is wiſedome: for Geber ſaith in his fourth Booke, and ſixth Chapter, Study in thy worke to overcome the quick ſilver in thy commixtion. Alſo Raſis ſayth, Bodies be of a great perfection; wherefore more quick ſilver is neceſſary: and he ſaith, that wiſe men hide nothing but the weight and quantities, and this we may know becauſe none doe agree with other in weight. Therefore there is a great error; for although the medicine be well preparate and well mingled together, unleſſe that there bee quantities, thou haſt deſtroyed all, as to the verity and finall complement, and that ſhalt thou ſee in the triall, for when that the body tranſmuted, bee put into cineration, there it will be conſumed late or ſoone, according as little or much it is changed into equality of the proportions by right, according to reaſon it will never be corrupted: therefore no man can paſſe through it, unleſſe that hee bee a wiſe man, that doeth all things according to reaſon, and true ſubtilety, and naturall wit.

Euclides being a wiſe man, counſelled us that we ſhould worke but in Sol and Mercury, which joyned together doth make the Philoſophers Stone; whereupon Raſis ſaith, white and red do proceed of one Roote, no body of any other kinde comming between or meddling of the kind of Sol; yet it being matter and forme abſent, all the effect is deprived, quoniam ex materia & forma ſit generatio vera; that is to ſay, very true generation is made of forme and matter, therefore it behooveth thee to know, that no Stone, or precious ſtone, nor any other thing beſides this Stone is convenient, nor yet doth agree to this worke; but thou hadſt need to labor about the ſolution of the yellow body, reducing it to his firſt matter: wherefore Raſis ſaith, we truly do diſſolve Gold, that it may be reduced into his firſt nature, that is to ſay, Mercury: and when that they be bruſed aſunder, then they have in themſelves tincture abiding: wherefore Raſis in the flowers of Socrates ſaith, make the marriage, between the Red husband and the White wife, and thou ſhalt have the maſtery. Alſo Merlyn ſaith in his Booke:

And truly our diſſolution is no other thing, but that the body be turned againe into moiſtneſſe, and his quickſilver into his owne nature be removed againe. Therefore unleſſe our braſſe be broken and cruſhed aſunder, and ruled by himſelfe untill it be drawn from his thicknes, and that it be turned into a thin ſpirit, this labour is in vaine; whereupon it is ſayd in the Booke called Speculum Alchymiae, that the firſt worke of this worke is the body reduced into water; that is to Mercury, and that is that the Philoſophers call ſolution, which is the foundation of all the worke, and it maketh the body of more liquefaction, and of a more hid and privy ſubtiliation, which ſaid ſolution by little and little is done by contritions, and light roſting: wherfore Raſis ſaith, the diſpoſition of our Stone is, that it be put into his veſſell, and be ſod diligently, untill all do aſcend and riſe up and be diſſolved. And it is ſpoken in Specula Philoſophorum, that the Philoſophers Stone doth ariſe from a vile thing unto a more precious treaſure: that is to be underſtood, that the ſperme of Sol is to be caſt into the matrix of Mercury, by bodily copulation or conjunction, and joyning of them together. Alſo Pithagoras ſaith, that when it is put together with his like, and be mercurified, it is a young tree, bringing forth fruit for the ſoule; the ſpirit and the tincture may from thenceforth be drawn out of him by temperate heat: whereupon he ſaith, you Artificers of Alchymie, know you that their kindes cannot be truly tranſmuted unleſſe that it be reduced into his firſt matter: Alſo Geber ſaith, all the whole thing may be made only of Mercury, or Lune, for when that Sol is brought into his firſt beginning by Mercury, then nature embraceth his owne proper nature, and then there is in it an eaſineſſe of drawing forth his ſubtill ſubſtance: wherefore Alfidius ſaith, take things of their owne mindes, and exalt them to their Roots and beginnings: Alſo the Booke called Lumen Luminum ſaith, that except that a man do caſt the red with the fairneſſe away, he can by no means come to the Sulphur, Lightning and Ruddineſs. Alſo Raſis ſaith in the ſeventh Chapter, he that knoweth how to turne Sol into Luna, hee knoweth alſo how to turne Sol into Sol: wherefore Pandulphus in Turba Philoſophorum ſaith, he that hath wiſely brought forth the venome out of Sol and his ſhaddow, without which no colouring venome is ingendred, and he that goeth about by any manner of wayes to make colouring venome without this, he loſeth his labour, and enjoyeth nothing but ſorrow for all his hopes.

The Veſſell of our Stone is one wherein all the maſtery is fulfilled, and it is a Cucurbit or Gourd with a Limbeck round above and beneath, plaine, without any ſcapolis, not too high, whoſe bottome be round after the faſhion of an Egge, or of an urinall, with plaine ſides, that it being made thin it may aſcend and deſcend moſt freely and eaſily; and let the Veſſell be of ſuch quantity, that the fourth part thereof may containe all the matter: and note that it is not of any other mettle but Glaſſe, cleane, which is a body full of light and ſhining every thing through it, and lacking poores, ſhewing alſo the colours in the worke appearing, whereby the ſpirits paſſing may ſucceſſively vaniſh away; it muſt alſo be made right convenient and meet, wiſely, that nothing may enter in by it: whereupon Lucas ſaith, let the Veſſell be ſhut ſtrongly with Lutum ſapientiae, that nothing may paſſe forth, nor enter into it, for if his dew ſhould paſſe forth, or ſome other ſtrange humour ſhould enter in, all the worke ſhould thereby loſe his effect: and although it is ſayd by the Philoſophers very often, put it into his Veſſell and ſhut it ſtrongly, yet ſufficeth but once to put it in and ſhut it, and in that thou haſt fulfilled all the maſtery for that, that is more, is done of evill: Whereupon Raſis ſaith, keepe it continually, wiſely, ſhut and ſet it about with dew, ever taking heed that this dew doe not paſſe forth into a Fume: alſo in Speculum Alchymiae, it is ſayd, the Philoſophers Stone muſt remaine cloſe ſhut in his Veſſell untill it hath drunke up his humidity, and that it be nouriſhed perfectly with the heate of the fire, till it be made white: Alſo it is ſayd in the Booke called Beneloquium, even as there be in a naturall Egge three things (viz.) the Shell, the White, the Yolke; even ſo there be in the Philoſophers Stone three things, (viz.) the Veſſell, the Glaſſe, for the Egge ſhell, the white liquor for the White of the Egge, and the yellow body for the Yolke of the Egge; and there becomes a Bird of the yellow and white of the Egge, by a little heate of the Mother, the Egge-ſhell ſtill remaining whole untill the Chicken doe come forth; even ſo by every manner of wiſe in the Philoſophers Stone, is made of the yellow body, and white Liquor by mediation of a temperate heat of the mother the earthly ſubſtance Hermes bird, the veſſell ſtill remaining whole, and never opened untill his full perfection; keep therefore the veſſell diligently and wiſely cloſed with Lutum ſapientiae Philoſophorum, that the ſpirit do not paſſe forth. Alſo Raſis ſaith, keep the veſſels with his tiolls and cloſures, that thou mayeſt be able and ſtrong in the keeping of his ſpirit: alſo in another place, ſhut thy veſſell diligently, and doe not in any ſort make haſt, nor ceaſe from thy worke; alſo take heed that the humiditie do not paſs out of the veſſell, and thy worke thereby periſh; for Socrates ſaith, bruiſe them in moſt ſtrong vineger, and ſeeth it vntill that it be thick, and take heed that thy vineger do not turne into a fume and periſh or vaniſh.

Of the Fires.

THe Philoſophers in their Books have chiefly put two fires, a dry, and a moyſt; for the dry fire, they call it the common fire, of any manner of thing combuſtible that will burne: but the moiſt fire they call the hot, venter Equinus, which may be Engliſhed, the Horſe belly; but rather it is Horſe dung, wherein remaining moyſtneſs, there doth remaine heat, and the moyſtneſſe once conſumed, it ceaſeth to be hot, and this heat doth remain but in a little quantity, or but five or ſix dayes, but this heat may be kept a longer time, by ſprinkling him with urine and ſalt oftentimes; for of this fire Pithagoras ſaith, the fire of the belly of a Horſe hath property not to deſtroy Oyle, but to augment it, by reaſon of his humidity, whereas other fires doe deſtroy it for their heat. Alſo Senior ſaith, dig up a grave and lay the Wife with her husband in the paunch or belly of a Horſe, or rather in Horſe dung, untill they be freely with their good wills married and conjoyned together. Alſo Alphidanus ſaith, hide thy medicine in a moyſt horſe dung, which is the wiſe mans fire, for the fire of this dung is hot and moyſt, and obſcure, having within it humidity, and a holy light, and therefore there is none like to this in all the world, but only the naturall fire of a hot mans body; that is in health, and this is the ſecret cauſe of the ſtrife of the Sea, and not fully combuſt bloud of man, and the bloud of the red wine is our fire; the Regiment of our fires is ſuch, that the medicine to white muſt be put into the moyſt fire, untill the full compliment of whiteneſſe, and that the heat muſt be lent and continuall from the beginning, untill the colour of whiteneſſe appearing in the veſſell, for the lent fire is the conſervation of humidity; whereupon Pandolphus ſaith, Brethren, know that the body is diſſolved with the ſpirit whereunto it is mixed, by a moſt lent decoction, and ſo the body is thereby made ſpirituall with the ſpirit: Alſo Aſtavus ſaith, the lent fire doth ſend forth the ſpirits of life, the exceſſive fire doth not make equall the Elements, but rather it waſteth the humidity and deſtroyeth all things: therefore Raſis ſaith in his high worke, take heed in thy ſublimation and liquefaction, leſt that when you ſet your fire on fire, the water alſo do aſcend to the top of the veſſell, for if it be ſo, then it being cold it will ſtick there, and ſo thou canſt not make thy Sulphur, nor open thy Elements, becauſe it is neceſſary that every one of them in their ſphericall, or ſpirituall motion be very often thruſt downe and lift up, for only the temperate fire is inſpicive and perfective of mixtion: Therefore Botulphus ſaith, a lent fire which is called a cleare fire, is the greateſt cauſe of true operation in the Elements. Alſo Raſis ſaith, it is our light fire, as in an Egge that is nouriſhed, untill the body be derived, and the tincture drawne forth, for by light decoction the fire congealeth the water, and draweth forth the humidity of the corruptive part, and the combuſtion of drineſſe is prevented. Alſo all the benefit of this worke is in the temperateneſſe of the fire; therefore alwayes take heed of a greater fire, that thou come not before thy time to ſolution, for that bringeth to deſperation: wherfore Raſis ſaith, take heed of the intention of the fire, for if it be ſet on fire before the time, then it is made Red before the due time, which doth not profit, and that he may ſhew thee the time of decoction, He ſaith, the ſolution of the body, and the congelation of the ſpirit muſt needs be made with light decoction of the fire, and with moyſt putrification in forty daies. Alſo heare Hortulanus ſaying, know ye that in mingling them together, it behooveth you to mingle the crude, quick, ſincere, and right Elements together upon a ſoft fire, and to take heed of the intention of the fire, untill the Elements be joyned together. Bonellus ſaith alſo, by a temperate heat the body is made ſweet and convenient.

Be of a conſtant minde in thy work, and do not labour in or upon divers matters or things, proving ſometimes this matter, and ſometimes another; for in the multitude or diverſity of things thy Art conſiſts not, nor is finiſhed, for there is but one ſubject or medicine, one veſſell, one regiment, and one diſpoſition thereof, for all the maſtery doth begin in one manner of faſhion, and endeth in one manner of mantion; yet the Philoſophers did put many works and crafts thereof for the honour and hiding, and prolonging of this Art: as to ſeeth, to mingle together, to roſt, to ſublime, to grind, to break, or beat aſſunder, to congeale, to ad[•]quate, or make even in quality, to putrifie, to make white, to make red; of which things yet there is but one Regiment, which is but to decoct onely. Therefore cruſh it aſſunder, and ſeeth ſtill that thou be not weary: alſo Raſis ſaith, ſeeth without intermiſſion. Do not haſt or ceaſe at any time from thy worke, nor go about to practiſe or uſe the ſophiſticall bounds of thy works, but onely intend to the compliment of this worke: alſo Raſis ſaith, it is moſt ſure for thee to apply thy worke diligently, nor do thou leave off thy worke, being as it were a tree cut downe from the bowes, be thou therefore ſtedfaſt, and of a long continuall minde and will in the Regiment. Shut moſt cloſe thy veſſell, and ceaſe at no time, for there is no generation of things but by a continuall motion, excluſion of ayre, and heat temperate. Study and marke alſo, when that you are in your worke, all the ſignes that ſhall appeare in every decoction, and remember them, for they be neceſſary for the workman, to the compliment and fulfilling of this worke, for it is neceſſary to continue the worke, and moderate the fire; therefore all theſe things diſpoſed as aforeſaid, put the veſſell with the medicine in the moyſt fire ſo, that halfe the veſſell be in the fire and the other halfe without, to this intent, that every day it may be looked upon, and within forty dayes the overpart, or outſide of the medicine, ſhall appear black like Tarr, and that is a ſigne, that the yellow body is truly turned into Mercury: therefore Bonellus ſaith, where that you do ſee blackneſs appeare to that water, know ye that now the body is liquefied: and that truly is the ſame that Raſis ſaith, the diſpoſition of our Stone is one, that it be put in his veſſell, and that it be throughly ſodden, untill all do riſe and aſcend diſſolved. Alſo in another place, continue upon him a temperate heat, untill that it be diſſolved into water impalpable, and that all the tincture do go forth into blackneſs, which is a ſigne of ſolution.

Alſo Lucas ſayth, When thou ſeeſt blacknes inure to that water in all things, then know that the body is liquefied; for the Philoſophers doe call this blacknes the firſt mariage, for that the man is joyned to the woman, and it is a ſigne of a perfect medicine and mixtion, but all the tincture is not drawne forth all at once, but it goeth forth by little and little every day untill that in a long time it be compleat and finiſhed; and that, that is diſſolved doth ever goe up to the topward, although that which is remayning beneath bee the more: whereupon Avicen ſayth, that which is ſpirituall doth aſcend up into the Veſſell, and that which is thicke and groſſe, remayneth in the Veſſell beneath: but this blacknes is named by the Philoſophers with many and ſundry names; as the fire, the ſoule, the clouds, the crowes head, oyle, tincture, redneſſe, or ſhadow, Sol, braſſe, blacklead, black water, ſulphur, and by many other names: and that the blacknes doth conjoyne together the ſpirit to the body: wherefore Roſarius ſayth, by the continuance of the fire in the Regiment to the number of forty dayes, both ſhall be made a water permanent, the blackneſſe being covered; which ſayd blackneſſe, if it bee governed as it ought to be, it doth not ſtay away above forty dayes of the colour of blackneſſe. Alſo Pythagoras ſayth, as long as the obſcure blackneſſe doth appeare, the woman doth rule, which is the firſt ſtrength of our ſtone; for unleſſe that [〈◊〉] be black, it cannot be white nor red. Alſo Avicen in the Chapter of Humors ſaith, heat in moiſtneſſe doth firſt make blackneſſe, and his moiſtneſſe endureth untill the ſuperfluity thereof bee removed, and then it becommeth white. Alſo in our works, firſt they be made blacke, ſecondly white, and thirdly by a greater intention and compoſition of fire, it behoveth to be made yellow: whereupon it is written in the Booke called Multifary, in the ſixth Chapter in the firſt detection, which is called putrifaction when our Stone is made black, that is to ſay black earth, by the drawing forth of his moiſtneſſe, wherein the whiteneſſe is hid, and when the ſame whiteneſſe is reverſed upon his blackneſſe, and is fixed with his earth by eaſie roſting, then is made the white, in which whiteneſſe the redneſſe is hid, and when it is well ſodden, by augmentation of the fire the ſame earth is then turned into redneſſe, as after it ſhall be taught.

Now againe let us returne to our black Stone, being ſtrongly cloſed in his Veſſell, let it ſtand therefore continually in the moiſt fire untill that the white colour doe appeare like unto the manner of moſt white Salt, and this colour according to the Philoſophers, is called Sal Armoniack, without which nothing can be made, or is profitable in our work: And ſo the intenſive whitenes appearing, the perfect mariage & copulation indiſſoluble of the Stone is made: then is that of Hermes fully fulfilled, ſaying, That which is above, is as that which is beneath is. That which is above is to obtaine Miracles of one thing: But Pithagoras ſaith, when that you do ſee whitenes comming above, then be you ſure that redneſſe is hid in that whiteneſſe; but before that the white doe appeare, many colours ſhall appeare.

Therefore Diademes ſaith, ſeeth the man and vapour together, untill that both of them be congelate into dryneſſe; for unleſſe that it be made dry, divers colours will not appeare, for it is ever black, as long as moyſtneſſe doth rule, and then it ſendeth forth divers colours; for in divers manners, and at divers times, it will be moved from colour to colour, untill it come to a firme whiteneſſe: Alſo Zenon ſaith, all kinde of colours will appeare in it untill the black humidity be dryed up; but of ſuch colours take you no great care for they be no true colours; for it ſhall very often times be citrine, and very often times redneſſe will appeare, and often times it will be dry, and alſo liquid before whiteneſſe, but the Spirit will never be fixed with the body, but with white colour. Aſtavus ſayth, betweene the blackneſſe and the white, there ſhall appeare all colours, even as many as can be named or thought of: from diverſity of which colours, divers men gave it divers names, and almoſt innumerable names: for ſome did it on purpoſe to conceale and obſcure the Art, and ſome did it of envie: but in the Chapter of the appearing of divers colours in the medicine, there is a definition of his blacknes: for wheras the blacknes and the white be extreme colours, and all other colours be meane colours, therefore as often ſoever as any thing of the blacknes doth deſcend, ſo often another colour and another doth appeare, untill it be an extreame whiteneſſe: But for deſcending, and aſcending Hermes ſaith, it aſcends from the Earth up to Heaven, and deſcends againe from the Heaven to the Earth and receiveth the ſuperiour ſtrength, and the inferiour ſtrength. And note, that if there appeare between the black and the white any yellow colour, care not for them, for they do not continue, nor are permanent, but they are ſlippery and paſſing away; for there can be no permanent nor perfect Red, except that go before it. Roſarius ſaith, no man can come from the firſt to the third, but by the ſecond; for it appeareth that the white is to be looked for in the ſecond, when that it is the compliment of all the worke, for afterwards it will never be varied into any other true permanent colour but Red.

Now we have the white, therefore now it behooveth thee to make Red, for the white medicine and the red do not differ between themſelves in any eſſence, but onely in this poynt, that the red medicine hath need of a greater ſubtiliation, a longer digeſtion, and a hotter fire in his Regiment: And therefore foraſmuch as the end of the operation of the white is the beginning of the operation of the Red: and foraſmuch as that which is the compliment of the one, is the beginning of the other: therefore unleſs that thou do firſt make white the medicine, thou canſt never make true red. But now how it ſhall be made Red, we will tell thee ſhortly. Firſt the medicine to the Red muſt be put into our moyſt fire, untill the white colour appeare, as is aforeſaid: afterwards, let the veſſell be drawn out of the fire and put it in a pot of ſifted aſhes, and warme water halfe full, and ſet your veſſell of glaſſe with the medicine in the aſhes unto the midſt, and under the earthen pot make a dry temperate fire and continuall, but the heat of this dry fire muſt be greater by double at the leaſt, than was the heat of the moyſt fire, and by the benefit of this fire the white medicine ſhall receive Red tincture; truly thou canſt not erre if thou wilt continue the drye fire: whereupon Roſarius ſaith, with a dry ſire, and a dry calcination roſt the dry untill that it be made like Cynaber. Whereto from thenceforth put nothing, neither Oyle, or vineger, or any thing whatſoever it be, untill it be roſted to a compliment of Rednes; and of a truth, the more Redder that the medicine is made, the more ſtronger it is, and of more power▪ and that is more roſted will be more Redder, and that which is moſt roſted is moſt precious, therefore with a dry fire, burne it without feare, untill that it be cloſed moſt redly: whereupon a Philoſopher ſaith, in continuing the Red, ſeeth the white untill that it be cloathed in purple, and beauty; but ſome have it; continue the Red and the white untill it be cloathed in purple cloathing: do not ceaſe, although the Red do a little ſlack to appeare, for the fire being augmented, as I ſayd before, after white of the firſt colours appeareth a mean Red when among theſe colours ſhall appeare a yellow, but his colour is not continuing, for after that it be perfect, Red will not much tarry to appeare, which appearing, be thou certaine that thy worke is perfect: for Hermes ſaith, in Turba Philoſophorum, between white colour and Red, there appeareth only but one colour, viz. Citrine, which is yellow, but it varieth more or leſſe: alſo Maria ſaith, when thou haſt true white, thou then afterwards ſhalt have a falſe yellow, and afterwards a perfect Red: And then thou ſhalt have the glory of the cleareneſſe of all the World.

The firſt manner of Multiplication of our Medicine.

ELixir is multiplyed by two manner of wayes; that is to ſay, by ſolution of heat, and by ſolution of drying: by ſolution of heat is thus. Take the medicine and put it into the veſſell of glaſſe, and bury it in our moyſt fire ſeven dayes or more, untill that the Medicine be diſſolved into water without any troublouſneſſe appearing in it. But the ſolution of drying is that that ſhall take the veſſell of glaſſe with the medicine, and hang it in a braſs pot (having a ſtraight mouth) in boyling, and let the mouth be cloſe, that by the vapour of the boyling vapour aſcending, the medicine may be diſſolved. And note, that the ſame boyling water muſt not touch the veſſell of glaſſe with the medicine, by the ſpace of three fingers: and this ſolution is made ſtrongly in one day, or two, or three. After that the medicine is made and diſſolved, take it from the fire to coole, to fix, to congeale, to harden or dry, and ſo let it bee very often diſſolved, for the oftner it be reſolved, ſo much the more perfect it is; whereupon Bonellus ſaith, when that our braſſe is turned, and very oftentimes reitterate, it is made better then it was before, and ſuch a ſolution is a ſubtiliation of the medicine, and his vertuous ſublimation; whereupon the oftner it is ſublimate or ſubtiliated, ſo much oftner it getteth a greater Virtue, and a greater tincture, and coloureth more abundantly, and the more it ſhall make perfect and convert, and turne the more; whereupon in the fourth ſolution it ſhall get ſo much virtue and tincture, that one part ſhall be able upon 1000. of Mercury cleanſed, that it ſhall convert it into Gold or Silver, better then that which is taken out of the Mines of the Earth: Whereupon Raſis ſaith, the multiplication of this goodneſſe dependeth wholely on the often reitteration of the ſublimations and fixation of the perfect medicine, for the oftner that the order of this compliment be reitterated, ſo much more doth increaſe the nouriſhment thereof, and the vertue and ſtrength thereof is augmented: for the oftner then was wont that thou ſhalt ſublimate and diſſolve the perfect medicine, ſo much the more oftner thou ſhalt win and gaine at every time to caſt one upon 1000. as if at firſt it fall upon 1000. the ſecond time it will convert 10000. the third time it will be caſt upon, and convert 100000. and the fourth time upon 1000000. the fift time upon an infinite: For Merodus ſaith, know ye for certainty, that how much the more and oftner our Stone is diſſolved, ſo much the more is the ſpirit and body conjoyned together, and of this for every time the tincture is multiplyed.

The ſecond way of multiplication is another way; the medicine is multiplyed by fermentation, for the ferment to white is pure Silver, and the firment to red is pure Gold: therefore caſt one part of the medicine upon ten parts, or twenty of the firment, and all ſuch ſhall be medicine; and put it upon the fire in a Veſſell of Glaſſe, and ſhut it well, ſo that no ayre may enter nor paſſe forth, and let it be diſſolved or ſublimated ſo often as thou wilt; and as thou doeſt the firſt medicine, and one part of the ſecond medicine ſhall receive as much as one part of the firſt medicine. Whereupon Raſis ſaith, now have we fully made our medicine, hot and cold, dry and moiſt, equally temperate, whereof whatſoever we doe put to it ſhall be of the ſame complexion that it is put to; therefore conjoyne or marry him that he may bring forth fruit like unto himſelfe: But yet doe not conjoyne or marry it with any other thing to convert it, but with it that it was in the beginning; whereupon it is written in Speculum, this ſpirituall earth which is the Elixir, muſt be firſt in his owne body, from whence it was taken at the beginning of his ſolution, that is to marry his earth, and it being ſo rectified and purified by his ſoule to conjoyne it by conjunction of his body, from whence it had its beginning; alſo it is ſayd in the Booke called Gemma ſalutaris, the white Worke hath need of a white firmentation; whereby when he is white with his white firmentation, and when he is made red in his red firment, for then that white earth is firment of firment, for when it is joyned to Luna, all is firment to caſt upon Mercury, and upon every body being unperfect mettle to make it Luna: And with the red thereof muſt be joyned Sol; and that is medicine upon Mercury, and Luna to make it Sol. Alſo Raſis ſaith, it behooveth that he be mingled with wite and red quickſilver of his kinde, and that it be contained and kept that it fly not away; wherefore we bid that quickſilver be mingled with quickſilver, untill that one cleare water be made of two quickſilvers, and not to make three mixtures untill every one of them be diſſolved into water; but in their conjunction put a little of the Worke upon much of the body, as upon foure, and in a certaine time it will be made in the nature of powder, which is of red or white colour, and this powder is Elixir compleate. And truely the Elixir muſt be of a ſimple powder; alſo Egidius ſaith to 25 Stones of ſolution, put ſolution, and to ſolution deſiccation, and put all to the fire, and keepe the fume, and take heed that nothing flye from it, tarry and dwell nigh the Veſſell, and behold and obſerve the marvellous working, how it ſhall be removed from colour to colour in leſſe then an houre of a day, untill that it commeth to the marke or prick, or butt of whiteneſſe or redneſſe, for it will ſoone melt in the fire, and come all into the Ayre; for when the fume doth fill the fire, it will enter into the body, and the ſpirit will then be pulled together, and the body will then be fixed, cleare white or red: Then divide the fire, ſuffering it to coole, and be cold: For and if one of theſe doe fall upon 1000. or Mercury, or any other body, it turneth it into the beſt Gold or Silver, according as his firment is prepared; wherefore it doth appeare, that he who doth not congeale quickſilver that will ſuffer the fire, and joyne it to pure Silver, he deſireth no right way to the white worke; and he who doth not make a red quickſilver that can ſuſtaine all fire, and joyn it to meer gold, he taketh not the right way to the Red worke, for by ſolution and fermentation the worke or medicine may be multiplyed into an infinite: and note that the Elixir giveth a very light fuſion or melting even like wax: whereupon Roſarius ſaith, our medicine neceſſarily ought to be of a moſt ſubtile ſubſtance and pure adherence, cleaving to Mercury of his nature, and of a moſt thin, and eaſie liquefaction as water; alſo in the booke which is named Omne datum optimum, when the Elixir is well prepared, it ought to be melted upon a burning plate, or upon a burning cole, even as wax melteth, for that thou doſt in the white, doe it in the red, for the ſame is the operation of both, as well in the multiplication, as in the projection. Geber the Philoſopher doth beare witneſſe in his fift Booke, and tenth Chapter, that there be three Orders of Medicines; of the firſt Order is that which is caſt upon imperfect bodies, and doth not take away the corruption, but imperfection, for it doth give tincture, but that tincture doth go away in examination.

The medicine of the ſecond Order, is that which is caſt upon imperfect bodies, and doth give tincture to them in examination; for after the examination the tincture doth remaine, but all the corruption of the bodies is not cleare taken away for ever by that medicine.

In the third Order, the medicine is that which is caſt upon imperfect bodies, and taketh away all their imperfection and corruption, and from corrupt Mineralls it bringeth them into incorruptible. But the two firſt of theſe medicines being left off, we will ſpeake ſomething of the projection of this medicine of the third degree.

The perfect medicine truly is caſt 1000. or upon more, according as the medicine is prepared or advanced by diſſolution, ſublimation, and ſubtilliation; but becauſe ſo little, that is, ſo little is caſt upon ſo little, by reaſon of the littlenes thereof, it ſhould not be lift up before his virtue be fulfilled. Therefore the Philoſophers made their projection diverſly, wherefore this is the beſt way.

Let one part be caſt upon a hundred of Mercury, and all is medicine, and it is called the ſecond medicine; and let every one part of this ſecond medicine be caſt upon a hundred of Mercury, and all is medicine, and is called the third medicine, and is made 1000. yet againe, let every part of this third medicine be caſt upon 1000. of mercury, and it ſhall be medicine, and all ſhall be the beſt Luna or Sol. And note that the third and the ſecond may be ſo much diſſolved, and ſubtilliate, that it ſhall receive a greater vertue, and that it may be multiplyed in an infinite: after receive and make projection; firſt multiply 10. into 10. and it will make 100. and 100. by 10. multiplyed will be 1000. &c.

But how the projection ought to be made, ſhall be now taught. Put the body upon the fire in a Crucible▪ alſo if it be a ſpirit tepeſcat, let it do like luke-warme water, and caſt the Elixir into it, as is aforeſaid, moving it well, and very ſoone when the Elixir is liquefied, and hath mingled it ſelfe with the body, or with the ſpirit, remove it from the fire, and thou ſhalt have by the grace of God, gold, and ſilver, according as the Elixir is prepared.

In ſhort therefore, it appeareth by the premiſſes, that our worke doth conſiſt in the body of Magneſia finiſhed; that is, of Sulphur, the which is called Sulphur of Sulphur, and Mercury, which is called Mercury of Mercury: Therefore as it is aforeſayd, with one thing, that is our Stone, with one part, that is to ſay ſeething, and one diſpoſition, that is to ſay, firſt, making of it blacke; ſecondly, with making of it white; thirdly, with making of it red; and fourthly, with making of projection, all the whole maſtery is finiſhed.

Of the other part of the falſe Alchymiſts, and they who doe beleeve them by their diſtillations, ſublimations, calcinations, conjunctions, ſeperations, congelations, preparations, diſſolutions, manuall contritions, and other deceptions, ſaying, that it is by a ſimilitude onely called an Egge, and teaching another ſulphur from ours, and another Mercury from ours, and that it may be drawne from ſome other thing, or effected by ſome other then our light fire.

Theſe be all either deceivers, or mightily abuſed.

For by what and how many ſoever names it bee called, it is but one and the ſame thing. Alſo Lucas ſayth, Doe not thou paſſe or regard for plurality of compoſitions in nature, which the Philoſophers diverſly ſet downe in their Bookes; for certainly there is but one thing in all the World, wherein the ſpirit we ſeeke for is to be found of any profitable and comfortable uſe, with which every body is coloured: for in the Philoſophers diverſity of names, and compoſitions, they but cover and hide their Science.

FINIS.

A Treatiſe of Florianus Raudorff, of the Stone, or Mercury of the Philoſophers.

In the name of the Father, Son, and Holy Ghoſt.

A ſhort Declaration of the Great Matter.

CHAP. 1.

KNow yee, that our Medicine is made of 3. things, viz. of a body, ſoule, and ſpirit. There are 2. bodies, viz. Luna and Sol. Sol is a tincture, wherewith imperfect bodies are tinged into Sol, and Luna tingeth Luna: for Nature produceth or bringeth forth only its like: as a man a man, a horſe begets a horſe, &c.

Proved by Examples.

We told and named it with names, namely the bodies that ſerve to our worke, which of ſome are called Ferment: for as a little leaven leaveneth the whole maſſe, ſo Luna and Sol turne Mercury as their meale, into their nature and vertue.

CHAP. 2.

YOU may ſay, if Luna and Sol have a prefixed tincture, why doe they not tinge imperfect mettalls? Anſwer: A babe though borne a man, doth not mans actions: it muſt firſt bee nouriſht and bred to an age: ſo it is with mettalls alſo; they cannot ſhew their operation, unleſſe they be firſt reduced from their groſnes to a ſpiritualty, nouriſht and fed in their tinctures, through heat and moiſtneſſe. For the ſpirit is of the ſame matter and nature with our medicine; for wee ſay, our medicine is of fire, Nature, and much ſubtiler, but of themſelves they cannot bee ſubtile nor ſimple, for they muſt bee helped with ſubtile penetrating things.

Note, earth of it ſelfe may not be ſubtile, but muſt be made ſubtile, through moyſt water, which is diſſolving, and maketh an ingreſſe for Sol, that ſhee may penetrate the earth, and with her heat ſhe maketh the earth ſubtile, and in that way the earth muſt be made ſubtile, ſo long till it bee as ſubtill as a ſpirit, which then is the Mercury, more diſſolving then common water, to diſſolve the ſayd mettalls, and that through the heat of fire, to penetrate and ſubtiliate the mettalls.

CHAP. 3.

IF you aske, why is Mercury called a better ſpirit then others, as there are ſulphur, orpiment, arſenici, ſalarmenic, all theſe are called ſpirits alſo: for being ſet into the fire, they are carried away, and wee know not what is become of them; but this Mercury is much ſubtiler and clearer or penetrative, then the other; and mettalls are turned in it, but the others burn them, and deſtroy them, make mettalls more groſser then they were.

CHAP 4.

BUT Mercury is of ſuch a ſubtile nature, that he turnes mettalls into ſimples, as himſelfe is, and draweth them unto him.

Note, no mettall may be turned by any of the other foure ſpirits, for if you put any of them to our mettle, it turneth to aſhes or earth; but if you doe it to Mercury, it will bee impalpable, therefore is it called argent vive.

CHAP. 5.

VVE take nothing elſe to ſubtilize mettles, or make them penetrative, nor to tinge other mettles; ſome call it argent vive, or a water, an acetum, a poyſon, becauſe it deſtroyeth imperfect bodies, and divideth into ſeverall members and formes, as you ſhall heare, and is called by ſeverall names.

CHAP. 6.

YOU may ſay, we doe not ſpeake true, that our medicine is made of two things, of body and of ſpirit; it is right ſayd, that all mettals have one root and originall.

CHAP. 7.

VVHY can it not be made of two compounded together? Anſwer, 1. They may be made of all theſe together. 2. They muſt be reduced into a Mercury, which would fall difficult by reaſon of mans life; therefore we take the next matter, which are the two above ſayd things, viz. the body and ſpirit: Some Philoſophers ſay in their Bookes, our medicine is made out of foure things, and it is ſo, for in mettles and their ſpirits are the foure Elements; and others ſay true alſo, ſaying, mettalls muſt be turned into argent vive: Heerein many learned and wiſe men doe erre, and loſe themſelves in this path.

CHAP. 8.

HAving ſpoken of the matter, of which our medicine is made or joyned, or generated; now we will ſpeake of the forme of the Veſſells, in which it is made.

CHAP. 9.

Forme of the Veſſell.

IT is requiſite that the Veſſell be likened to the firmament, which encloſeth and encompaſſeth all. For our medicine is nothing elſe but a change of Elements one into another, which is done by the motion of the firmament; and ſo it muſt needs be round and circular.

CHAP. 10.

VVE muſt ſpeake alſo of the other or ſecond Veſſell, and that alſo muſt be round; and muſt be leſſe then the outward Veſſell; two hand-breadth high, called Cucurbite containing; on the Cucurbite you ſet an Alimbeck, through which the vapours aſcend to the noſe of the Alimbeck, which muſt be well luted: The Lute is made with meale, ſifted aſhes, white of an Egge, &c. or one part of meale, one part of calx vive, tempered with the white of Egges, which you muſt lute withall quickly; lute it well, that no ſpirits may get away; which if you loſe any of them, will prejudice your Worke mainely; therefore be cautious.

CHAP. 11.

Forme of the Oven.

THis Oven muſt be round foure hands high, and two broad, and one in thickneſſe, to keepe in the heate the better. Having ſpoken of the forme of the Veſſell and Oven: now we will declare how our medicine is generated and nouriſhed.

CHAP. 12.

How the matter is extracted, and cheriſhed.

VVEE ſay that our matter is generated through the heat of fire, and through the vapour of the water, and alſo of Mercury, and is nouriſhed in this manner: and to bring this matter into a juſt compariſon, it is requiſite to prick up your eares, and to open your reaſon and underſtanding, that we may the better underſtand the following Chapters.

CHAP. 13.

FIrſt we will ſhew the order of the worke in the following Chapters.

1. The firſt is called Diſſolution. 2. Separation. 3. Sublimation. 4. Fixation, or Congelation. 5. Calcination. 6. Ingreſſion.

CHAP. 14.

What is Diſſolution?

IS the turning of a dry thing into a wet one; and you muſt know, that diſſolution belongeth onely unto bodies, as to Sol and Luna, which ſerve for our Art: for a ſpirit needs not to be diſſolved, being a liquid thing of it ſelfe, but mettalls are groſſe and dry, and of a groſſe nature; therefore they muſt be made more ſubtile; the reaſons why they muſt be ſubtillized.

CHAP. 15.

THe firſt is, our medicine muſt needs be ſubtile, and mettalls cannot bee made ſubtile unleſſe through diſſolution, being reduced into a water, and aſcend through the Alimbeck, to be turned to water and ſpirit, as you ſhall heare. When it is come to that, that all is aſcended, and nothing ſtayd behind: and the feces are reſerved for a further uſe, as you ſhal hear hereafter.

CHAP. 16.

THe ſecond reaſon: the body and ſpirit muſt be made indiviſible, and be one; for no groſſe thing mingleth with the ſpirit, unleſſe the groſſe matter bee reduced to a ſubtility, as into Argent vive; then the one embraceth the other inſeparably. For if Argent vive perceiveth a thing like to it ſelfe, then it rejoyceth, and the diſſolved body embraceth the ſpirit, and ſuffers him not to fly away, and maketh it durable for the fire, and the ſpirit rejoyceth, becauſe he hath found his fellow: therefore the one muſt be like the other, and are of one nature.

CHAP. 17.

Of Diſſolution, how to make it.

VVEE take leave of Sol and Luna, thinly beaten, very pure, which we put into a good deale of Mercury, which is made pure alſo: then we put one after the other into Mercury, in a pot, in a heat not too hot, that the Mercury fume not; when wee ſee that no groſſe thing is in it, and is melted or ſtreameth together, then you wrought well: but if there be any feces, or ſettlement, then you muſt adde more Mercury to it, and doe as you did formerly: and this is the firſt ſigne of diſſolution, that all bee ſtreamy.

CHAP. 18.

The Proſecution of this Matter.

VVEE take all the matter thus diſſolved, and ſet in Balneo Mariae; continue the fire for a ſennight, then let it coole: take the matter, preſſe it through a cloth, or skin; if all goeth through, then it is well; if not, begin againe in the veſſell with more Mercury, ſo long till it bee diſſolved: the diſſolution in Summer is better then in Winter, yet it matters not much.

CHAP. 19.

SEparation, is a dividing of a thing into its members, and a ſeparation of the pure from the impure: we take our diſſolved matter, and put it into the ſmaller veſſell, which ſtands in the cucurbite, ſet the Alimbecke upon, well luted, and ſet it in aſhes; wee make a continued fire for a ſennight, one part of the ſpirit ſublimeth, which wee call the ſpirit or water, and is the ſubtileſt part; the other part which is not yet ſubtile, ſticketh about the cucurbite, and ſome of it is fallen to the bottome, which we call the ayre, and this part we take warme and moyſt, and the third part remayning in the inner veſſell, is yet a groſſer matter, which ſtayeth in the bottome; each of theſe parts we put into a veſſell apart, but the third matter wee put more Mercury to, and proceed as formerly, and alwayes each reſerved apart, and thus you muſt proceed: in the inner veſſell nothing remayneth but a black powder, which we call the black earth, which is the dregs of the mettalls, which are an obſtruction, why mettalls cannot bee united with the ſpirit; this powder is of no uſe.

CHAP. 20.

Allegation, or proofe.

YOU may, whereas you have ſeparated the fowre Elements, from the mettalls, or divided them, and what is the fire then, which is one of the fowre Elements alſo?

CHAP. 21.

ANſwer: We ſay, that fire and ayre is of one nature, which are come open together, and mixed together, and the one is turned to the other: but it were hard to be underſtood, if you ſhould not bee inſtructed, that the dividing of the Elements is brought to that, that they have their naturall operation, as in the whole, ſo in the parts.

CHAP. 22.

VVEE call that ayre, which remayned in the bigger veſſell, becauſe it is more hot then moiſt, cold, or dry: the ſame you muſt underſtand alſo of the other Elements: if they be not ſought in particular, they cannot properly bee underſtood, but are left thus.

Hence Plato ſaith, we turned the moyſt into a ſiccity, and the dry thing we made moyſt, and turned the body into water and aire.

CHAP. 23.

VVEE ſay, that ſublimation is ariſing from below upward, as wee ſee the vapors which fall on the ground and in the water, are exhaled againe by the heat of the ſun, and the groſſe matter lieth ſtill below, as wee have ſayd at the changing of the Elements: thus the matter muſt be ſubtiliated, which is not ſubtile enough, all which muſt bee done through heat and moiſtnes, namely through fire and water.

CHAP. 24.

Proſecution of the matter.

KNow that we muſt take the thing, which remained in the greater veſſell, and put the ſame to other freſh Mercury, that it be well diſſolved and ſubtilized; then we ſet it in Balneum Mariae for three dais, as formerly: but we mention not the quantity of Mercury, only we leave it to your diſcretion, as much as you have need, that you may make it fuſible, and it be cleare like a ſpirit: and note, that you take not too much of the Mercury, that it be not a ſea: then we ſet it againe into ſubliming, as you did formerly, doe it ſo often, till you have brought it all through the Alimbecke, then it is very ſubtile, and one thing, cleare, pure, and fuſible: then we put it againe into the inner veſſell, and let it goe once more through the Alimbeck, and ſee whether any thing be left behind, to the ſame more Mercury muſt be added, till it become all one thing, and yeelds no more ſediment, and be ſeparated from all its impurity and ſuperfluity.

CHAP. 25.

Declaration.

I Tell you, that we have made out of two, viz. of body and ſpirit, one onely thing, as a ſpirit, which is light, and the body is heavy, the ſpirit quickly and eaſily flyeth upwards; but our worke is, that the body, which was fixed is now become volatile, and riſeth upward, the which is againſt his nature: Thus wee have made a ſpirit out of the body, and a body out of the ſpirit, one onely thing.

CHAP. 26.

Of Fixation, and Congealation.

HAving made a ſpirit out of the body, which is a thing volatile: now is it requiſite to be made fix, holding in the fire: for we turned the ſpirit into a body, viz. we turned the dry into a moyſtneſs, and the moyſtneſs into a dryneſs: now we muſt make it a thing fix'd: and againe to turne the ſpirit into a body, and that which formerly roſe up, to ſtay below: and thus have we done according to the ſayings of Philoſophers, reducing each Element into its contrary, then you will finde what you ſeek after: namely, make the liquid thing dry, and the dry thing to be liquid, out of a fix a volatile, and the volatile to bee fix: and this can be done only through Congelation; therefore we will turne the ſpirit into a body.

CHAP. 27.

Coagulation, and Fixation.

HOw is it done? we take a little of the ferment, which is made of our medicince, be it either Luna or Sol: and take but a little: as if you have 100 lb. of the medicine, take but 10 lb. of the ferment, which muſt be foliated; and this ferment we amalgamize with the matter which you had before prepared, the ſame we put into a glaſſe Violl with a long neck, and ſet it in a pot of aſhes: all which being ſet in the fit place: then to the above ſaid ferment 2 or 3 fingers, of the ſpirit, which is gone through the Alimbeck, then wee put a good fire to it for three dayes, then the diſſolved body findeth its like, then they embrace one another, each keepeth to its like: then the groſſe ferment holdeth with the ſubtile ferment, attracteth the ſame, will not let it goe, and the diſſolved body, which is now ſubtile, keepeth the ſpirit, for they are of an equall ſubtilty, like one to another, are become one thing, and the fire never may ſeparate them; therfore is it requiſite through this means to make the one like the other, and thus the firment, a biding place of the ſubtile body, and the ſubtile body a ſtaying place for the ſpirit, that it may not flye away: then we make fire for a ſennight, more or leſs, yet ſo long till we ſee that our matter is congealed. The time of this congelation is either prolonged or ſhortened, according to the veſſells or Ovens condition, and of the fires either continuance, or diſcontinuing.

CHAP. 28.

A further proceeding in this matter.

VVHen you ſee that this matter is coagulated, then put of the aboveſayd matter ſo much to it, that it be two or three fingers high over it, as you know how it muſt be done, and put the fire to it as you did formerly, till it bee congealed alſo, and proceed ſo long in it till all the matter be congealed. And know that Philoſophers for the generallity have concealed the Congelation in their books, and none of them (as far as we can finde) have diſcloſed it, only Larikalix, who hath compoſed it into many Chapters, and produced it in the German tongue, without any alteration, which he revealed unto me without any reſervation or deceit.

CHAP. 29.

Calcination.

HAving treated of Congealation, and Fixation, now we come to the Calcination. We take the known matter, and put it into an Urinall, and ſet a head upon it, luting it well, ſet it in the Oven of aſhes, make a continued great fire for a ſennight, then that which is not fix riſeth into the Alimbeck, which wee call Hermes his bird, and that which remaines in the bottome of the glaſſe, is like aſhes, or ſifted earth, called the Philoſophers Earth, out of which they make their foundation, and out of it they make their increaſe or augmentation, through heat and moyſtneſs: this earth is compoſed of foure Elements, but are not contrary one to another, for their contrariety is changed or reduced to an agreement unto an uniforme nature: then we take the moyſt part, reſerve it apart to a further uſe, which afterward muſt be put to it, as you ſhall heare. We take this earth or aſhes, which is a very fixed thing, and put it into a ſtrong earthen pot, unto which we lute its lid, and ſet it in a calcining Oven, that the fire may beat on it above and below, and that fire we continue for three dayes, ſo that the pot is alwayes red hot, we make of a ſtone a white calx, and the things which are of water and earth-nature, are of fire's nature; for every calx is of a fires nature, which is hot and dry.

CHAP. 30.

Subtiliation of the foure Elements into the fifth eſſence.

VVEE have ſpoken of Calcination, in which we have brought things to the higheſt ſubtility, namely, to fire's nature: now we muſt further ſubtiliate the foure Elements: we take a little quantity of this Calx, viz. if we have 100 pounds, we keep no more than the fourth part, the other we ſet into diſſolution, with a good deale of freſh mercury, even as we had done formerly, and ſo follow from Chapter to Chapter; from time to time, as formerly hath been proceeded in.

CHAP 31.

Changing Fire into Water.

NOw my deareſt, that you may change the fix into a volatile thing, that is Fire into Water; know that that which was of ſire's nature, is now become the nature of water, and that which was fix is now become volatile, and being made very ſubtile; then we take 1. p. of this water, and put it to the reſerved Calx, and we adde as much of the water unto, that it go over it two or three fingers breadth over the Calx, then we put fire under for three dayes long, thus it congealeth ſooner than at firſt; for Calx is hot and dry, and ſucks in the humidity greedily; this Congelation muſt be continued till it be quite congealed: afterward we calcine it as formerly; being quite calcined, it is called the quinteſſence, becauſe it is of a more ſubtile nature than Fire, and becauſe of the tranſmutation formerly made.

CHAP. 32.

The Philoſophers Examples.

ALL this being done, then our medicine is finiſh'd, and nothing but the ingreſſion is wanting, that the matter may have an ingreſſe into imperfect mettalls.

Plato, and many other Philoſophers, begun this worke againe with diſſolving, ſubliming, or ſubtiliating, congealing, calcining, as at firſt, and that medicine which we call a ferment, tranſmutes Mercury into its nature, in which it is diſſolved and ſublimed; Philophers ſay, our medicine tranſmutes infinitely imperfect mettals; and ſay that he which attaineth once to the perfection of it, hath no more need of it, to make any more; but they ſpeake it myſtically in their expreſſions.

CHAP. 33.

How our medicine tranſmuteth mettalls into Sol and Luna.

KNowing that our medicine converteth imperfect mettalls into Sol and Luna, according to the nature and forme of the matter, out of which it is made; therefore know, that wee now at ſecond time ſay, that this our medicine is of that nature, that it tranſmuteth, converts, divideth aſunder like fire, and is of a more ſubtile nature than fire, for it is of a nature of the quinteſſences, as we ſayd before, therefore it converts Mercury into its nature, ſeeing our medicine is of a converting nature, as our body converts Mercury into its nature, which is an imperfect body or mettall, and the groſſeneſſe of mettall it turneth into aſhes or powder; therefore our medicine is of a dividing, ſeparating nature, as you ſee fire doth not turn all the world into its nature, but only that which is of its nature, and the reſt it turneth to aſhes.

CHAP. 34.

Reaſon why a Spirit is made of a Body.

VVEE ſhewed by reall reaſon, how a body is turned into a ſpirit, and againe a ſpirit is turned into a body, viz. out of a fixed this is made a volatile, and of a volatile a fixed thing; the earth is turned to water and aire, and the aire into fire, and the fire to an earth, the earth into a fire, and the fire is turned to aire, and the aire is turned into water, and the water is become an earth. Now the earth which was of fire's nature, is brought to the nature of quinteſſence. Thus we have ſpoken of all the wayes of tranſmuting, perform'd through heat and moyſtneſſe, and have made out of dry, a moyſt thing, and out of the moyſt a dry one; otherwiſe natures, which are of ſeverall motions, and of ſeverall manſions, could not be brought to one uniforme thing, if one ſhould bee turned in the others nature.

CHAP. 35.

Accompliſhment of Philoſophers ſayings.

WEE having brought the matter to the aboveſayd points, then have we done, and wrought according to the Philoſophers ſayings, when they ſay in their Books: Riſing from the Earth into Heaven, and comming downe from Heaven into the Earth; to that ſenſe, to make the body which is of earth, into a ſpirit, which is a ſubtile thing in his nature, and then to reduce the ſpirit into a body, which is a groſſe low thing, changing one Element into another, as earth into water, water into ayre, ayre into fire; then fire is turned into water, and water into fire, and that into a more ſubtile nature and quinteſſence. Having thus done, then are you come to the glory of the world: be dutifull to God, remember the poore.

CHAP. 36. Ingreſſion.

TAke quicke Sulphur, melt it in an earthen veſſell, well glazed, being melted, powr it forth into a Lie made of Calx vive, and willow aſhes: let all theſe boyle in a kettle gently, an oyle ſwimmeth on the top, which take and keepe, having enough of it, we mingle it with ſand; diſtill it through the Alimbeck, ſo long till it become incombuſtible: with this oyle wee imbibe our medicine, which will bee like ſoap, then wee diſtill by the Alimbeck, and receive the fumes which come over, and put it on againe three or foure times, if it hath not enough, then put more of this Oyle to it, being thus imbibed, then put fire under, that the humors may come away, and the medicine be firme and fuſible on the body of the glaſſe. Then we take Avis Hermetis, which we reſerv'd formerly, and put it to it by degrees, till all be made fix.

CHAP. 37.

Laus Deo.

ACcording to Avicen, it is impoſſible to convert mettals, unleſſe they be reduced to their firſt matter. But by Arts help they are converted into other mettall: we know, that Artiſts do like Phyſitians, purging firſt the corrupted matter, which is obſtructive to mans health, then Cordials are miniſtred, which reſtore health: ſo good Artiſts muſt proceed in like manner by converting of mettals: firſt Mercury and Sulphur in metals are purged, whereby they ſtrengthen the heavenly elementall parts in them, according to their deſired preparation of metals: then nature worketh further and not Art, but inſtrumentally helpeth, and then is ſeen that ſhe really maketh Sol and Luna. For as the heavenly elementall vertues worke in naturall veſſels, even ſo do the Artificiall, being made uniforme, and as nature worketh through the heat of fire and ſtars, the ſame Art effecteth by fire, if temperate and not exceſſive, for the moving vertue in the matter; for the heavenly vertue in it, mingled at firſt, inclinable to this or that, is furthered by Art; heavenly vertues are communicative to their ſubjects, as is ſeen in naturall created things, chiefly in things generated by putrefaction, where the aſtrall influences are apparent, according to the matters capacity. Artiſts do imitate herein, deſtroying one forme to beget another; and his proceedings are beſt, when they are according unto nature: as by purging the Sulphur by digeſting, ſubliming, and purging Mercury vive, by an exact mixture with the mettals matter, and thus out of their vertues every mettals forme is produced.

The vertue of the converting Element muſt be predominant, and the parts of it muſt appeare in the Element converted: and being thus mingled with the Elementated thing, then that Element will have that matter, which made it an Element, and hath the vertue of the other vert Element. This is that great myſtery in this Art.

Scito quod ejus principium est, ſiout finis.

FINIS.

The names of the Philoſophers Stone, Collected by WILLIAM GRATACOLLE.

GOld, Sol, Sun, Braſſe of Philoſophers, the body of Magneſia, a pure body, clean, ferment of Elixir, Maſculine, Argent vive fixt, Sulphur incombuſtible, Sulphur red, fixed, the rubine ſtone, kybrik, a man, greene vitrioll, burnt braſſe, red earth: the water that is diſtilled from theſe things, is named of the Philoſophers, the taile of the Dragon, a pure wind, ayre, life, lightning, the houſe, the afternoone light, virgins milke, ſal armoniack, ſal ni[•]e[•], the wind of the belly, white fume, red water of ſulphur, tartar, ſaffron, water, the white compound, ſtinking water, the filthineſſe of the dead bloud, Argent vive, a Cucurbite with his Alimbeck, the veſſell of the Philoſophers, a high man with a Sallet, the belly of a man in the midſt, but in the end it is called the foot, or the feet, or on the which feet, or earth is calcined, roſted, congealed, diſtilled, or made ſtill and quiet: the ſhaddow of the Sun, a dead body, a crowne overcomming a cloud, the bark of the Sea, Magneſia, black, a Dragon which eateth his tayle, the dregs of the belly, earth found on the dunghill putrified, or in horſe dung, or in ſoft fire, Sulphur, Mercury, ſecondly in number, and one in eſſence, name, in name, a ſtone, body, ſpirit, and ſoule; it is called earth, fire, aire, all things, becauſe he containes in him foure Elements; it is called a man or beaſt, that hath ſoule, life, body, and ſpirit, and yet ſome Philoſophers do not thinke the matter to have a ſoule.

But as it is a ſtone, it is called the water of Sulphur, the water of the world, the ſpittle of Lune, the ſhaddow of the Sun, a denne, Sol, Elephas, white Jayre, eyes of fiſhes, Beyia, Sulphur, vine ſharpe, water, milke, vineger of life, tears, joyning water, Urine, the light of lights, a marvelous Father, Father of Minerals, a fruitfull tree, a living ſpirit, a fugitive ſervant, certore of the earth, venome, moſt ſtrong vineger, white gumme, everlaſting water, a woman, a feminine, a thing of vile price, Azot, menſtruous, Brazill, in nature Azot, water, the firſt matter, the beginning of the world; and mark this, that Argent vive, Mercury, Azot, the full moone, Hypoſtaſis, white lead, or red, do all of them ſignifie but one thing, our ſtone, our braſſe, our water, Iron, Silver, Lime, whiteneſſe, Jupiter, Vermilion white, after divers times and degr[•]es of operation.

And note, that the Philoſophers waſhing is to bring againe the whole ſoule into his body, wherefore you may not underſtand thereby, the common white waſhing is convenient to be done with vineger, and ſalt, and ſuch like.

Alſo note, that when blackneſs doth appeare, then it is called diſpenſation of the man and woman between them, and that the body hath gotten a ſpirit, which is the tears of the vertues of the ſoule upon the body, and the body doth revive the action of the ſoule and ſpirit, and is made an Eagle and the meane of natures.

And note, that white earth, white Sulphur, white fume, Auripigmentum Magneſia, and Ethell, do ſignifie all one thing.

Alſo the ſtone is called Chaos, a Dragon, a Serpent, a Toad, the green Lion, the quinteſſence, our ſtone Lunare, Camelion, moſt vild black, blacker than black, Virgins milke, radicall humidity, unctuous moyſture, liquor, ſeminall, Salarmoniack, our Sulphur, Naptha, a ſoule, a Baſilisk, Adder, Secundine, Bloud, Spearne, Metteline, haire, urine, poyſon, water of wiſe men, minerall water, Antimony, ſtinking menſtrues, Lead of Philoſophers, Sal, Mercury, our Gold, Lune, a bird, our ghoſt, dun Salt, Alome of Spaine, attrament, dew of heavenly grace, the ſtinking ſpirit, Borax, Mercury corporall, wine, dry water, water metelline, an Egge, old water, perminent, Hermes bird, the leſſe world, Campher, water of life, Auripigment, a body cynaper, and almoſt with other infinite names of pleaſure.

The Secret of Secrets, and Stone of Philoſophers.

IF thou deſireſt to bee ſo lucky, as that thou mayeſt obtaine the bleſſing of Philoſophers, as God doth live for ever, ſo let this verity live with thee.

The Philoſophers do very properly ſay, it tarrieth in the ſhell, and containeth in himſelfe both white and red, the one is called maſculine, the other feminine, Animall, Vegetable, and Minerall; there is no ſuch other thing found in this world, that hath both power active, and paſſive in it, and alſo hath within him a ſubſtance, dead, and quick, ſpirit and ſoule, which to the ignorant, the Philoſophers do call it the moſt vile thing, it holdeth in him the foure Elements, contained in his skirts where he is found, and commonly of all men, it may be bought for a ſmall price, it doth aſcend by it ſelfe, he waxeth black, he deſcendeth and waxeth white, increaſeth and decreaſeth by himſelfe.

It is a matter which the earth bringeth forth, and deſcends from heaven, waxeth pale and red, is born, is dead, riſeth againe, and after liveth for ever: by many wayes it comes to his end, but his proper decoction is upon a fire, ſoft, meane, ſtrong, it is augmented untill they be ſure it reſteth quietly with red in the fire; this is according to the vow of all good Philoſophers, (called the Philoſophers Stone) read and read againe, and every thing more cleare thou ſhalt never find, and if hereby thou underſtandeſt not the matter, thou ſhalt never otherwiſe know it, or learne this Art.

Hermes ſaith, the Dragon is not dead, but with his Brother, and his ſiſter, not by one, but by both together: note theſe things, three heads and one body, one nature, and one Minerall; and this is ſufficient for them which have any aptneſſe of underſtanding in this Science: the Dragon is not mortified nor made fixed, but with Sol and Luna, and by none other, as ſaith Hortulanus by mountaines in bodies, in the plaine of Mercury, and in theſe looke for it, and this water is created, and by concourſe of theſe two, is called water permanent of Philoſophers.

Our ſublimation is to ſeeth the bodies with golden water, to diſſolve, to liquefie, and to ſublime them; Our calcination is to putrifie and digeſt by foure days, and to do no other wayes, wherefore many be deceived in ſublimation.

Thou mayeſt know that braſſe which is the Philoſophers Gold, is their Gold, and that is true, but thou haſt ſearched for greenneſſe, thinking that braſſe is a Leprous body, which he hath for his greenneſſe, wherefore I ſay unto thee, that all that is perfect in braſſe, is that greenneſſe only that is in him, becauſe that that greenneſſe (by our maſtry) is turned ſhortly into gold, and of this thing we have experience, and if thou wilt prove it we will give thee a rule.

Take therefore burnt braſſe, and perfectly rubified, and breake and imboyle him with drinke ſeaven times, as much as he is able to drinke in all the wayes of rubifying and roaſting him againe, afterward make him to diſcend, and his greene colour will be made red, as cleare graynes, and thou mayſt know that ſo much redneſs wil deſcend with him, that it wil tinckt, Argent vive in ſome part with the very colour of gold, and all this we approved, for it doth worke very great operations; yet thou canſt not prepare the Stone by any meanes with any drinke greene and moiſt, which is ſeene to be borne in our Minerals. O bleſſed greatneſſe! which doth ingender all things, whereby thou mayſt be informed that no vegetable or fruit in budding will appeare, except there be a greene colour; wherefore Philoſophers call it their bud, and likewiſe they call it the water of purifying or putrifaction, and they ſay the truth heerin; for with his water he is purified & waſhed from his blackneſs, and made white, and afterwards he is ſo made red, whereby thou mayſt learne to know that no true tincture is made, but of our braſſe; ſeeth him therefore with his ſoule, till the ſpirit be joyned with his body, and be made one, and thou ſhalt have thy deſire. Wife men have ſpoken of this in many names, but know thou right well, that it is but one matter which doth ſticke unto Argent vive, and to bodies, and thou ſhalt have the true ſignes; yet left thou ſhouldeſt be deceived heereby thou mayſt know what Argent vive is to ſtick unto: Argent vive doth ſtick to the bodies, which is falſe; for they think that they do underſtand that Chapter of Gebar, of Argent vive, wherein he ſaith, when in ſearching in other things, he doth not find by our invention any matter to be more agreeable unto nature then Argent vive of the bodies; for this place is to be underſtood of Argent vive Philoſophicall, for that Argent vive only ſticketh and tarrieth in, and with the bodies: and the old Philoſophers could find no other matter, nor can thoſe which be Philoſophers now invent any other matter which will abide with the bodies, but Argent vive of the Philoſophers; for common Argent vive doth not ſtick to the bodies, but the bodies do ſtick to that Argent vive, and this is certaine by experience; for if the Argent vive common be joyned with any bodies, the Argent vive abides in his proper nature, or flies away, and doth not turne the body into his proper nature, and therefore he doth not cleave unto the bodies; and for this cauſe many be deceived in working in common Argent vive, for our Stone, that is to ſay, Argent vive accidentall which doth advance himſelfe far above Gold, and doth overcome it, and he doth kill, and he doth quicken; for thou muſt know that Argent vive, father of all marvellous things of this our maſtery is congealed, and is both ſpirit and body; and this is that Argent vive which Gebar did ſpeake of, the conſideration of a very matter which doth make perfect, is the conſideration of a choſen pure ſubſtance of Argent vive, but chiefly out of whom the ſubſtance of Argent vive may be drawne out is to be inquired of: and we making anſwer do ſay, that in them in whom it is, out of them it may be drawne; therefore Sonne, conſider well, and ſee from whence that ſubſtance is, and take that and none other: if thou deſire to come to knowledge I ſay unto thee, for love of Chriſt that by no other means we can it finde; now the Philoſophers never might finde any other matter that would continue in the fire, but that only which is unctuous, perfect, and incombuſtible, and that matter, when it is prepared as it ought, will turne all bodes Minerall which it toucheth rightly unto moſt perfect Sol compleat and above all bodies Lune.

Seeth firſt with wind, and afterwards without winde, untill thou haſt drawne out of thy ſubject or matter the venome (which is called the ſoule;) that is it which thou ſeekeſt, called the everlaſting aquavitae for alldiſeaſes, the whole maſtery is in the vapor. Avicen.

Let the body be put in a fire kindled for forty dayes by elementall heat; then in that decoction of forty dayes, the body will rejoyce with the ſoule, and the ſoule will rejoyce with the body and ſpirit, and the ſpirit will rejoyce with the body and ſoule, and they are made immortall and perpetuall without ſeparation.

FINIS.