The Wise-man's Crown, or The Glory of the Rosie-Cross

The Wiſe-Mans Crown: OR, THE GLORY Of the Roſie-Croſs.

SHEWING The Wonderful Power of Nature, with the full diſcovery of the true Coelum Terrae, or firſt Matter of Metals, and their Preparations into incredible Medicines or Elixirs that cure all Diſeaſes in Young or Old: With the Regio Lucis, and holy Houſhold of Roſie Crucian Philoſophers.

Communicated to the World By JOHN HEYDON, Gent. A Servant of GOD, and Secretary to Nature.

[〈 in non-Latin alphabet 〉]. (i. e.)

He that looketh upon my Books, let him learn to be religious.

LONDON: Printed for the Author; and are to be ſold by Samuel Speed at the Rainbow in Fleetſtreet. 1664.

THE LIFE OF John Heydon The Son of FRANCIS and MARY HEYDON Now of Sidmouth in Devonſhire.

IOhn Heydon is not baſely but Nobly deſcended, The Antiquaries derive them from Julius Heydon the King of Hungary and Weſtphalia, that were deſcended from that noble family of Caeſar Heydon in Rome, and ſince in this Royal Race the line run down to the Honorable Sr. Chriſtopher Heydon of Heydon near Northwich Sr. John Heydon late Lord Lieutenant of the Kings Tower of London, and the noble Chandlers in Worceſter-ſhire of the Mothers ſide which line ſpread by Marriage into Devonſhire, among the Collin's, Ducks, Drues and Bears, he had one Siſter named Anne Heydon, who dyed two years ſince, his Father and Mother being yet living: He was born at his Fathers Houſe in Green-Arbour London, and Baptized at St. Sepulchres and ſo was his Siſter, and both in the fifth and ſeventh years of the Reign of King Charles the Firſt, he was educated in Warwick-ſhire among his mothers friends, and ſo careful were they to keep him and his ſiſter from danger and to their Books, that they had one continually to wait upon them, both to the School and at home.

He was Commended by Mr. John Dennis his Tutor in Tardebick to Mr. George Linacre Prieſt of Coughton, where he learned the Latine and Greek tongues, the War at this time began to moleſt the Univerſities of this Nation, He was then Articled to Mr. Mic. Petley an Atturney of Cliffords Inne with eighty pound, that at five years end he ſhould be ſworn before Chief Juſtice Roll, now being very young he applyed his minde to Learning, and by his happy wit obtained great knowledge in all Arts and Sciences, afterwards alſo he followed the Armies of the King, and for his valour Commanded in the Troops, when he was by theſe means famous for Learning and Arms, he Travelled into Spain, Italy, Arabia, Aegypt and Perſia, and gave his minde to writing, and Compoſed about 20 years ſince The Harmony of the World in two Books, The Temple of Wiſdome in three Book, The Holy Guide in ſix Books, Elhavareuna in one Book, Hampaneah Hammeguleh in one Book, Ocia Imperialia in one Book, The Idea of the Law, The Idea of Government, The Idea of Tyranny in three parts, The Fundamental Elements of Morral Phyloſophy, Policy, Government and War, &c.

Theſe Books were written near 20 years ſince, and preſerved by the good hand of God in the Cuſtody of Mr. Thomas Heydon, Sr. John Hanmer, Sr. Ralph Freman, and Sr. Richard Temple during the Tyrants time, firſt one had the Books, then another, &c. And at laſt at the Command of theſe Honourable Learned, and valiant Knights they were Printed.

He wrote many excellent things, and performed many rare experiments in the Arts of Aſtromancy and Geomancy &c. but eſpecially eighty one, the firſt upon the Kings Death, Predicted in Arabia by him to his Friends, The ſecond upon the loſſes of the King at Worceſter Predicted at Thauris in Perſia, the third Predicted the Death of [•]liver Cromwell in Lambeth houſe to many Perſons of Honour mentioned in his Books, the fourth he wrote of the overthrow of Lambert, and of the Duke of Albymarle his bringing again of the King to his happy Countries, and gave it to Major Chriſtopher Berkenhead a Goldſmith at the Anchor by Fetter-lane end in Holborn, the fifth precaution or Prediction he gave to his Highneſs the Duke of Buckingham two Moneths before the evil was practiſed: And his Enemy Abraham Goodman lies now in the Tower for attempting the death of that Noble Prince. The ſixth for Count Gramont when he was baniſhed into England by the King of France, and he predicted by the Art of Aſtromancy and Geomancy the Kings receiving of him again into favor and of his marriage to the Lady Hamelton. The ſeventh for Duke Minulaus a Peer of Germany that the Emperour ſent to him, when the Turk had an Army againſt him, and of the death of the Pope the reſt are in his Books, And therefore by theſe Monuments the name of Heydon for his variety of Learning was famous not onely in England, but alſo in many other Nations into which his Books are Tranſlated. And it ſeems ſomething difficult to determine, whether the ſophiſtication of truth, or the fucus of errors hath of late years been the more Epidemical cheat in Print, it being ſufficiently notorious how this generation of Taylors Almanacks, the under-wits go a whoring after the Preſs, and what a noyſome ſpawn of Brats are generated of the froth of illegitemate Brains, not leſs numerous then ſpurious, that neither their male content Parents nor Religion, Law, Reaſon, nor Charity are able to maintain. And although Mr. John Heydon's works be of a more generous extraction, yet they are very far from Complementing themſelves with the leaſt v[••]n hopes of exemption from thoſe cenſures which are common to all men, It is worth an Aſterisk to obſerve how, infeazable it hath been in all ages for the moſt innocent to eſcape this Correction, Divine Plato that Prince of Phyloſophers is accuſed for being too confuſed and immethodical, Virgil by ſome is counted but a ſhallow and weak witted Poet, and by others charged as if he were wholy be holding to Homer for his works, and Homer himſelf is derided by Horace, as if he were too drowſie a Poet, Demoſthenes could not pleaſe Marcus Tullius in all things, Trogas Pompeius doth accuſe Titus Livius his Orations of fictions and falſities, Seneca was Nic-named and called Lime without Sand; Pliny is compared to a turbulent River that taſte of many things but digeſts few, Hermes is called by ſome the dark King, ſome affirme Zoroaſter had no depth of Judgement.

An Aſtrologicall Taylor accuſes Cornelius Agrippa Kt. John Heydon, Appolonius, and Tritemius of inventing new and ſtrange principles in Phyloſophy D. Brown is reproved for inconſtancy and inſtability of Judgement: And Mr. Moor and Eugenius Philalethes for their too much ſubtilty in ſome things, Mr. Hobs is thought too full of Reaſon in his Religion, and the Lord Verulam is taxed for the length of Learning, Paracelſus is envyed for hard words, Sir Kenelm Digby is cenſured by Tho. Vaughan Dr. Barlovv for his tedious diſtinctions, Des Cartes for the perplexity of his Method, and in a word theſe very learned and moſt excellent Philoſophers Phiſitions and Divines that by the profoundneſs of their Judgement and ſplendor of their Eloquence have ſo illuſtrated the three Kingdomes as that they have left the world Juſt cauſe of their Admiration, no hopes of Imitations even theſe have not eſcaped the like Miſreprehenſions for in the late years, invectives have been written againſt theſe men, yet who more learned then Sir Kenelme Digby, more eloquent then Dr Barlow, who more witty then Mr. More and Eugenius Philalethes, who more acute then Mr. Hobs who more free and flued then Lord Verulam, who more delightful and ſatisfactory then Gregory and Gafferell, who more profound in Philoſophy then Henry Agrippa Knight, who more Candid and ingenious then Roger L'Eſtrange, who more clear and tranſparent then Paracelſus, who more diſtinct then Vincent Wing, and ſuccinct then Dr. Wallis yet all theſe in their reſpective and incomperable works have met with the ſaid undue reprehenſions. If his works therefore ſhall chance to meet with ſome waſpiſh humours, let him conſider the Climate, Nor is it more then wants a preſident, or leſs then needs a Charitable Conſtruction; which is the worſt revenge can poſſibly be executed by ſuch as chuſe rather to ſuffer then offend Mr. JOHN HEYDON, For the Taylors amongſt the Almanack Makers carp at all the reſt and envie all, amongſt Philoſophers, Democretus laugheth at all things Heraclitus weepeth at all things Pyrhias is ignorant of all things, and Plato knoweth all things, Diogenes contemnes all things, This John Heydon, fears none, contemneth none, is ignorant of none, rejoyceth in none, grieves at none, laughes at none is angry with none, but being himſelf a Philoſopher he hath taught the way to happineſs the way to long life, the way to health, the way to wane young being old, and the way to reſolve all manner of Queſtions, Preſent and to Come; by the Rules of Aſtromancy and Geomancy, and how to raiſe the dead.

He is a man of Midle ſtature tending to tallneſs, a handſome ſtreight body an Ovall ruddy face mixed with a clear white, his hair of a dark flaxen brown colour ſoft and curling in rings gently at the ends of the Locks, his hands & fingers long and ſlender, his leggs and feet well proportioned, ſo that to look upon he is a very compleat Gentleman; But he never yet caſt affection on a woman, nor do I find him inclined to marry, He is very often in great Ladies chambers, and I believe his modeſt behaviour ther, makes them the more delighted in his company, The Princes and Peers not only of England, but of Spain, Italy, France and Germany, ſend dayly to him, And upon every occaſion he ſheweth ſtrong parts, and a vigorous brain, his wiſhes and aimes, and what he pointeth at, ſpeak him owner of a noble and generous heart, this Gentlemans Excellent Books are admired by the world of Lettered men, as the prodigie of theſe later times (indeed his works before mentioned (if I am able to Judge any thing) are full of the profoundeſt learning I ever met withall: And I believe; who hath well read and digeſted them, will perſwade himſelf, there is no truth ſo abſtruſe, nor hitherto conceived out of our reach, But mans wit may raiſe Engines to ſcale and conquer, I aſſure my ſelf he is owner of a ſolid head, and of a ſtrong generous heart, And if any ſhould queſtion my Judgement, they may read the Comendations of both the Univerſities, Oxford and Cambridge, beſides the learned Thomas White and Thomas Revell, Eſq; both famous in Rome and other parts beyond Sea, that have highly honoured this Gentleman in their Books; yet he hath ſuffered many Misfortunes, his Father was ſequeſtered, Impriſoned, and loſt two thouſand pounds by Cromwell, this Oliver impriſoned this ſon alſo two year & half or thereabout in Lambeth-Houſe: For he and his Fathers Family were always for the King, And endeavoured to the utmoſt his reſtoration, And indeed the Tyrant was cruel to him, but John Thurloe his Secretary was kind to him, and pittied his curious youth, And Joſhua Leadbeater the Meſſenger kept him (At his requeſt and Mr. John Bradley's) at his own houſe, And gave him often leave to go abroad, but being yet zealous and active for the King, he was again taken and clapt up in Lambeth-Houſe, in theſe misfortunes it coſt him 1000 l. and upwards, after this ſome envious villains forged Actions of debt againſt him, and put him in priſon, It ſeems at the begining of theſe misfortunes, a certain Harlot would have him to marry her, but denying her ſuit or that he ever promiſed any ſuch thing, and that he never ſpake to her in his life good or evil, She deviſed with her confederates abundance of miſchief againſt him: ſee him ſhe did in ſome Gentlemens company. Many courted him to Marry but he denyed, now there was left (amongſt a few old Almanacks, and ſcraps of other mens wit) Collected and bequeathed unto the world by Nic. Culpe (as his own admired experience) Alice Culpeper his widdow, ſhe hearing of this Gentleman that he was an Heir, to a great fortune Courts him by letters of Love, to no purpoſe, the next Saint in order was ſhe that calls her ſelf the German Princeſs. But he flies high and ſcorns ſuch fowl, great beaſts the firſt of theſe two bleſſed birds in her life time cauſed one Heath to Arreſt him, & another after him laid Actions againſt him, that he never knew nor heard of.

In this perplexity was he impriſoned two years, for they did deſire nothing but to get money, or deſtroy him, for fear if ever he got his liberty he might then puniſh them, He being of a Noble Nature forgave them all their malice and devices againſt him, and ſcorns to revenge himſelf upon ſuch pittiful things, God indeed hath done him the juſtice, for this Heath Conſumes to worſe then nothing, and indeed if I can Judge or predict any thing) his Baudy-houſes will be Pawned and he will dye a miſerable diſeaſed beggar. His Miſtris when he was very young and a Clerke deſired him to lye withher, but he like Joſeph refuſing, ſhe hated him all her life, God preſerved him from their malice, although one of theſe 3 lewd women ſwore this Gentleman practiſed the Art Magick, ſhe told Oliver Cromwell, ſhe ſaw familiar Spirits come and go to him in the ſhape of Conies, and her maid ſwore ſhe had often ſeen them in his Chamber when he was abroad, and ſometimes walking upon the houſe top in a Moon ſhine night, and ſometimes to vaniſh away into a wall or Aire, and yet ſhe never ſaw him in her life, nor could ſhe tell what manner of man he was. But theſe ſtories were not Credited, and for all theſe and many more afflictions and falſe accuſations, I never ſaw him angry, nor did he ever Arreſt or impriſon any man or woman in all his life yet no clyent of his was ever damnifyed in his ſuit.

He was falſly accuſed but lately of writing a Seditious Book and impriſoned in a Meſſengers Cuſtody. But his Noble friend the Duke of Buckingham, finding him innocent and alwaies for the King he was then diſcharged, and indeed this glorious Duke is a very good and juſt Judge: and although ſome ſpeak ſlightly of him, he ſtudies the way to preſerve his King and Countrey in peace plenty and proſperity, it is pitty the King hath no more ſuch brave men as he, a thouſand ſuch wiſe Dukes as this (like Marſhal'd Thunder, back'd with flames of fire) would make all the enemies of the King and Chriſtendome Quake; and the Turke flie before ſuch great Generals, in all ſubmiſſion we humbly pray for this Great Prince, and leave him to his pleaſure & return to our ſubject.

John Heydon is not of that vain and preſumptuous Nature as the Taylors that deſpiſe all Artiſts even Agrippa, Appolonius, More, Vaughan and Tritemius. And yet they cannot read theſe and many other Learned Authors they ſo impudently abuſe, Rob of their Learning, and convert other mens parts to their own profit, He lent one Ten pound in Gold, he in requital or return ſpeaks ill of him, and pretends to know many admirable Rules of Geomancy and impertinently addes them to Nativities, and applyes them to all manner of Queſtions in Aſtromancy, but his Books being written ſo long ſince, viz. near twenty years by himſelf, their greedineſs of great maters is diſcovered, and we now know them to be neither Scholers nor Gentlemen, theſe hang up clouts with here are Nativities Calculated, Queſtions reſolved, and all the parts of Aſtrology taught by us—For three pence, four pence, ſix pence, or higher if you pleaſe, thus are young Apprentices, old women and wenches abuſed and that they may be found, for money, they tell us the 12 Houſes of heaven in the ſign of a Coat of Arms are to be let, when they might indeed ſet bills upon their brazen foreheads, engraven thus, Here are Rooms to be let unfurniſhed, but our Author regards not theſe men, all their ſcandals forgeries & villanous devices they contrive againſt him, he ſlights and ſcorns & hath purpoſely forſaken Spittle-Fields & his lodgings there to live a private Life, free from the concourſe of multitudes of people that daily followed after him, but if any deſire to be adviſed let them by way of letter leave their buſineſs at his Book-ſellers, and they ſhall have anſwer & Counſel without reward, for he is neither envious nor enemie to any man, what I write is upon my own knowledge.

He writes now from Hermeupolis a place I was never at, It ſeems by the word to be the City of Mercury, and truly he hath been in many ſtrang places, among the Roſie Crucians And at their Caſtles, Holy-houſes Temples, Sepulchres, Sacrifices, all the world knows this Gentleman ſtudys honourable & honeſt things, and faithfully comunicates them to others, yet if any traduce him hereafter they muſt not expect his Vindication, he hath refered his quarel to the God of Nature, it is involved in the concernments of his Truths and he is ſatisfied with the peace of a good conſcience, he hath been miſinterpreted in his writing with ſtudied Calumnies they diſparage his perſon whom they never ſaw nor perhaps will ſee, he is reſolved for the future to ſuffer, for he ſays, God condemns no man, for his patience, the world indeed may think the truth overthrown, becauſe ſhe is attended with his peace for in the Judgement of moſt men, where there is no noiſe, there is no victory, this he looks upon as no diſſadvantage the eſtimate of ſuch cenſures will but lighten the ſcales, and I dare ſuppoſe them very weak brains, who conceives the truth ſinks becauſe it outweighs them, as for tempeſtious out-crys when they want their Motives they diſcover an irreligious ſpirit, one that hath more of the Hurry-eano then of Chriſt Jeſus God was not in the wind that rent the rocks in peices, nor in the Earth-quake and fire at Horeb. He was in Aura tenui, in the ſtil ſmal voice, his enemies are forc'd to praiſe his vertue and his friends are ſorry he hath not 10000 pounds a year, he doth not reſent the common ſpleen, who writes the truth of God hath the ſame Patron with the truth it ſelf, and when the world ſhall ſubmit to the general Tribunal, he will find his Advocate where they ſhall find their Judge, there is Mutual Teſtimony between God and his Servants, or nature and her Secretary, If the Baptiſt did bear witneſs of Chriſt, Chriſt did alſo as much for the Baptiſt; He was a burning and a ſhining light, when I writ this Gentlemans life God can bear me witneſs it was unknown to him and for no private ends, but I was forc'd to it by a ſtrong Admiration of the Miſtery and Majeſty of Nature written by this Servant of God and Secretary of Nature, I began his Life ſome years ſince, and do ſet it down as I do finde it, if any man oppoſe this, I ſhall anſwer, if you are for peace, peace be with you, if you are for War, I have been ſo too, (Mr. Heydon doth reſolve never to draw Sword again in England, except the King command him.) Now let not him that puts on the Armour boaſt like him that puts it off: Gaudet patientia duris is his Motto, and thus I preſent my ſelf a friend to All Artiſts, and enemy to no man.

Frederick Talbot Eſq;

March 3 1662/3,

To the Moſt Excellently Accomplished the truly honourable learned wiſe vertuous &c, Bevis Lloyd Eſq; Eternal Health be wiſhed.

I Would have you know, that I love and honor you beyond expreſſion and ſhall ſerve you in Art and Nature to my power, I have preſumed to make you one in the number of my Noble Patrons, becauſe I hear the wickedneſs of ſome Pulpit Polititians inceſſantly rageing againſt my perſon which they never ſaw, nor perhaps will ſee, theſe ſophiſtical Sicophants contend againſt me continually with bitter hatred, envy and Malice, without any provocation on my part one very proudly with a full mouth and loud voice aſperſed me with Atheiſme in St. Pauls Church in his morning Sermon the eight of May, before the Lord Mayor and others, Amonſt a promiſcuous people, Railing againſt the Roſie Crucians, who Art and Nature united, Others in Coffee diſcourſe and ſtinking ſmoak of Tobacco did fill the ears of the Ignorant with my infamy others in publique and private aſſemblies, I hear do inſtigate the Dukes Princes and Peers of England &c againſt me, But my Religion being publiſhed, I would have you know my Philoſoply is to know God himſelf, the worker of all things, & io paſs into him by a whole Image of likeneſs (as by an Eſſential Contract and bond) whereby we may be transformed and made as God, As the Lord ſpake concerning Moſes, ſaying, I have made thee the God of Pharoah, this is the true Roſie Crucian Philoſophy of wonderful works, that they understand not, the Key thereof is the intellect: for by how much higher things we understand with ſo much the ſublimer vertues are we endowed, and ſo much greater things do work, and that more eaſily and efficatiouſly But our intellect being included in the Corruptible fleſh, unleſs it ſhall exceed the way of the fleſh and obtain a proper Nature, cannot be united to theſe vertues (for like to like) And is in ſearching into the Roſie Crucian ſecrets of God and Nature altogether in efficatious; for it is no eaſie thing for us to aſcend to the Heavens, for how ſhall he that hath loſt himſelf in Morral Duſt and aſhes, find God. How ſhall he apprehend ſpiritual things that is ſwallowed up in fleſh and bloud, can man ſee God and live, what fruit ſhall a grain of Corn bear if it be not firſt dead, for we muſt dye, I ſay dye to the world, and to the fleſh, and all ſences and to the whole man Animal, who would enter into theſe cloſets of ſecrets, Not becauſe the body is ſeperated from the ſoul, but becauſe the ſoul leaves the body, of which death S. Paul wrot to the Colloſſians: ye are dead and your life is hid with Chriſt: And elſewhere he ſpeaks more clearly of himſelf, I know a Man, whether in the body or out of the body I cannot tel, God knows, caught up unto the third heaven &c. I ſay by this death pretious in the ſight of God we muſt dye which happens to few: and not always, for very few whom God loves, and are vertuous are made ſo happy. And first thoſe that are born, not of fleſh and blood, but of God? ſecondly thoſe that are dignified by the bleſſed aſſiſtance of Angels and Genii the Power of Nature Influence of Planets, and the Heavens and vertues of the figures and Ideas at their birth, now this I humbly intreat you, that you be not miſtaken concerning me as if I at any time having received ſuch divine things ſhould boaſt of them to you, or ſhould arrogate any ſuch thing to my ſelf, or could hope to have them granted to me, Although I have hitherto kept my ſelf unmarryed and free from the company of a woman, yet I have been a ſouldier following the Armies of the King, and in other Countries conſecrated with mans bloud, and expoſed to all the blaſts of inconſtant fortune, & being croſſed in my fleſh in the world and worldly afairs and therefore could not obtain the ſublime Gifts of the Immortal God. But I would be accounted a director, who always waiting at the dores ſhews to others which way they muſt go, And here I preſent my ſelf your moſt humble ſervant and honourer

May the 9th 1664 ☽ 5 h [••] A. M.

John Heydon.

An Apologue for an Epilogue

ABout the year 1648 we Studied Aſtronancy and Geomancy, and writ the Harmony of the World in two Books, the firſt Printed for Mr. Brome with the Temple of Wiſdome at his houſe in Ivy-Lane, The Holy Guide, Elhavareuna, being an Introduction to the Roſie Crucian philoſophy, and diverſly Compiled in theſe Books, in ſhort words, yet ſufficient for thoſe who are wiſe; ſome of theſe things are written Methodically, ſome without order pur poſely ſome things are delivered by fragments, ſome things are even hid and left for the ſearch of the wiſe, who more acutely contemplating theſe things which are written, and diligently ſearching (the Harmony of the World, the Temple of Wiſdome, and the Holy Guide) may obtain the Compleat rudiments of the Roſie Crucian Philoſophy and alſo infallible experiments: and if you deſire to ſtudy theſe Books, keep ſilence and Conſtantly conceal within the ſecret cloſet of your Religous breaſt, ſo holy a determination; for (as Taphthartharath ſaith) to publiſh to the knowledge of many an Art wholly filled with ſo great Majeſty of the Deity, is a ſign of an Irreligious ſpirit; and Divine Plato Commanded that holy and ſecret miſteries ſhould not be made publique to the people, Pythagoras and Prophiry conſecrated their followers to a religious Silence, The Roſie Crucians with a certain terible authority of religion, do exact an oath of ſilence from thoſe they initiate to the Arts of Aſtromancy Geomancy & Teleſmaticall Images, becauſe by them the dead are raiſed to life, by them they alter change and amend bodies, cure the deſeaſed prolong Life, preſerve Health, renew youth in old folke, make dwarfs grow great men, make fools and Madmen wiſe and vertuous, deſtroy the power of writchs, by theſe Arts they make men fortunate in play, law ſuits love, victory over enimies, in Horſe Races in Gameing, in Merchandize and at ſea, ſilencing the violent waves, by theſe Arts they know all things and reſolve all manner of queſtions preſent or to come, as ſaith Beata.

YOu that admirers are of vertue, stay

Conſider well what I to you ſhall ſay,

But you, that ſacred laws contemn, prophane

Away from hence, return no more again,

But thou O my Eugenius whoſe mind is high

Obſerve my words & read them with thine eye,

And them within thy ſacred breaſt repone

And in thy journy thinke of God alone,

The Author of all things that cannot die.

Of whom we uow ſhall Treat —

And Engenius The odidactus Proclaims

Beata Pulchra comes, hence, hence, all ye prophane

Theodidatus cryes, & from her grove refrain.

Now in celebrating the holy miſteries of Hester Heaton, and Beata Pulchra they only were admitted to be initiated, Eugenius Theodidactus proclaiming the prophane vulgar to depart, of theſe goddeſſes you may read at Large in our Temple of Wiſdome; in Eſdras we read this precept concerning the Cabaliſticall ſecret of the Hebrews declared in theſe verſes, thou ſhalt deliver thoſe Books to the wiſemen of the people, whoſe hearts thou knoweſt can comprehend them and keep thoſe ſecrets, in the Temple of Wiſdome you ſee obſcure Figures of Aſtromancy and Geomancy, whereunto is added the Alphabet of Angels or writing and Language of Haeven, affording compendious words partly by Starrs, Characters ſet in manner of a wheel thick, the reading thereby being defended from the Curioſity of the prophane, therefore my worthy Schollers in this ſcience be ſilent, and hide thoſe things which are ſecret in Religion, for the promiſe of ſilence is due to Religion as Tertullian affirms but they which do otherwiſe are in great danger, Now concerning theſe ſecrets my Ingenious diſciples, I would tell you, if it were lawfull to tell you, you ſhould know all, if it were lawfull to hear it; but both eares and tongue would contract the ſame guilt of raſh curioſity, the divine Goddeſs

Heſter Heaton ſings in thoſe verſes the power of God

The Heavens Ioves Roiall Pallace, he's King

Fountain vertue and God of every thing,

He is omnipotent, and in his breſt

Earth, water, fire, and aire do take their reſt;

Both night and day, true wiſdome with ſweet Love

Are all contein'd in this vast bulke of Iove

His neck and glorious head if you would ſee

Behold the Heavens high, and Majeſty

This goddeſs commands ſecreſie, and Theodorus the Tragick Poet, when he would have reforced ſomething of the miſteries of the Jews Scripture to the abhored actions and deeds of harlots and villains uppon the ſtage was deprived of ſight, and the Journimen Traitors or Tailors in their nativities, Almanacks, and monthly Predictions verſes and obſervations againſt their Sacred Majeſtyes King Charles the firſt and ſecond and the Duke of Buckinham are now deprived of truth, and they cannot write or predict any thing againſt this Divine government; but lies & my diſciples concurred the diſpleaſure of Beata Pulchra and Hester Heaton, Becauſe they interpreted the phaenomaena of Nature, from the Harmony of the World, The Temple of Wiſdome, and the Holy Guide & publiſhed them, they dreamed next that the goddeſſes Heſter Heatan and Beata Pulchra ſtood in (whores habits before the Brothell houſe and they wrathfully anſwered their admiration, that they were by them violently drawn from their modeſty & proſtituted every where to all common, by which they are admoniſhed that the cerimonies of the Gods ought not to be divulged, Pithagoras Socrates Plato Ariſtoxenus kept the Miſteries of God and nature inviolable, but Plotinus as Porphiry relates, broke the oath which he made to his Maſtera Ammonius, and publiſhed his Miſteries, for the puniſhment of his tranſgreſſion he was burnt with lightning, and conſumed alive to his bones with Lice, our Saviour Chriſt alſo himſelfe while he lived on Earth, ſpoke after that manner and faſhion, that only the more intimate Apoſtles ſhould underſtand the miſtery of the word of God, but the other ſhould perceive the Parables only: Commanding moreover that holy things ſhould not be given to dogs, nor pearly caſt to ſwine, I would alſo warn you Readers of the Harmony of the World, The Temple of Wiſome and the Holy Guide, that even as the Divine powers deteſt publique things and profane, and love ſecrecy: So every Roſie Cruican experiment fleeth the publique, ſeeks to be hid, is ſtrengthened by ſilence but is deſtroyed by publication, neither doth any compleat effect follow after all theſe things ſuffer loſs, when they are powred into prating, and incredulous mindes; therefore it behoveth a Phyloſopher, if he would get fruit from this Art, to be ſecret, and to manifeſt to none, neither his work nor place, nor time, neither his deſire nor will unleſs either to a Maſter or partner or Compaion, who ought alſo to be faithfull beleiving ſilent, and Digified by nature and education: Seeing that even the prating of a companion, his incredulity and unworthineſs hindreth and diſturbeth the effect of every operation, we have now delivered this Harmony of the world, The Temple of Wiſdome and the Holy Guide, in ſuch a manner, that it may not be hid from the prudent and intelligent, and yet may not admit wicked and incredulous men to the Miſteries of the Roſie Crucian Philoſophy but leave them deſtitute and aſtoniſhed, in the ſhade of ignorance and deſperation, you therefore ſons of wiſdome and Learning ſearch diligently in the Harmony of the world, The Temple of Wiſdome and the Holy Guid, gathering together our diſperſed intentions, which in divers places we have propounded and what is hid in one place, we make manifeſt in another, that it may appear to you wiſe men; For, for you only have we written, whoſe mind is not corrupted but regulated according to the right order of living, unmarryed, who in Chaſtity and honeſty, and in ſound faith fear and reverence of God: whoſe hands are free from ſin and wickedneſs, whoſe manners are gentle, ſober, and Modeſt, you only ſhall find out this knowledge conteined in the Harmony of the World, The Temple of Wiſdome and the Holy Guide, which is preſerved for you, and the ſecrets which are hid by many enigmas cannot be perceived but by wiſe men, which when you ſhall obtain the whole ſcience of the invincible Roſie Crucian diſcipline will inſinuate it ſelf unto you and theſe vertues will appear to you, which the Roſie Crucians, who wrought miracles, obtained, but yee envious Tailors or unworthy Scorpioniſts, Calumniators, ſons of baſe Ignorance, Journimen Traitors, fooliſh writers of Almanacks and other leudneſs, that deceives them that truſt him, railing down right and with ſtudied lyes diſparages our perſon, that was ſo kind to them as to lend them ten pound in Gold and bad lent them 100 l. if we had not found Them of an ungratefull ill Nature, we ſcorn to ſpeak how much our love was to the ſending and giving great gifts, Theſe in requ[••••] Provoke men to anger, and quarrell, and pick words to advantage, and if any man invite them to fight, then begargly cowardlike run to Law, and bring falſe witneſſes to juſtifie their deceitfull devices, to get money And ſo ſome of theſe Aſtrologicals live, at this Leud rate being not worthy of any regard, But ſaith a poet.

Since by thy late loſt love. I have found out,

Thy frindſhips fam'd like the Common rout;

Who priſe mens worths at an vnconſtant rate

Juſt as they ſe' them raiſed or preſ'd by fate,

When we look uppon his naturall parents, Kindred, and relations, and conſider his education, we indeed muſt give him his due title i. e. a man that by his own induſtry and a little inſtruction (of an Aſtrologer and our ſelf) hath obtained knowledge in Aſtrology and Geomancy and can make an Almanack &c. but he is ſo envious ſcandalous and malitious againſt others, that it clouds his better parts, The late years of tirany admitted ſtocking weavers Shomakes, Millers Maſons, Carpenters, Bricklaiers Gunſmiths Porters, Butlers &c. To write and teach Aſtrology and Phiſick, and what a noyſome ſpawn of brates, (as Mr. Talbot calls them) are generated of the Frothy brains of theſe illegitimate ſcriblers, that went a whoring after the preſs, and railed againſt Monarthy and all men, & cannot yet love one anothe, we forbid theſe to come nigh our writings for they are your enimies and ſtand out a precipice, that ye may ere and fall head long into miſery; if any therefore through his incredulity or dulneſs of intellect, doth not obtain his deſire let him not impute the fault of his Ignorance to us, or ſay that we have erred, or written falſely and lied, but let him accuſe himſelf, who underſtandeth not our writings for they are obſcure, and covered with divers miſteries, by the which it will eaſily happen, that many may ere and looſe their ſenſe, therefore let no man be angry with us, for we are envious againſt no man, but have folded up the truth of this ſcience with many Enigmaes, and diſperſed it in divers places, for we have not hidden it from the wiſe but from the wicked and undgodly and have delivered it in ſuch words which neceſſarily blind the fooliſh, and eaſily may admit the wiſe to the underſtanding of them thus being willing to teach any ingenuous man form our Vergin pallace in

Hermeupolis May. 3 1664.

JOHN HEYDON.

To the moſt accoplisht Philoſopher and learned Secretary of Nature, Mr. John Heydon on his Elhavareuna or Hamaguleh Hampaaneah. The Harmony of the World, The Temple of Wiſdome, The Holy Guide, G[•]ia Imperialia, The Idea of the Law, and his other Admirable works written about 17 years ſince, that are now Publiſhed.

March 25 th 1664. at 10 ♄ A.M

Sir. Kepple Drue Baronet.

To the Admirable Philoſopher and Law-yer Mr. JOHN HEYDON

Thomas Revell Eſq;

To his moſt Honour'd friend Mr. John Heydon upon his moſt Excellent Philoſophy.

Auguſt 4th at ſun ſet 1663.

Charles Potter Eſq;

To the moſt accomplisht Philoſopher and learned Secretary of Nature, Mr. John Heydon on his Elhavareuna or Hamaguleh Hampaaneah. The Harmony of the VVorld, The Temple of VViſdome, The Holy Guide. The Idea of the Law,

March 26 die ♄ [•] h 40 P. M 1664.

Thomas Tilli[•]n a Philoſopher by fire to the Duke of Buckingham.

To his Loving Ingenious friend Mr. John Heydon upon his Harmony of the World, Temple of VViſdome, and Holy Guide &c.

Colton May 13 8 h. 30. A. M. Die ♀

Frederick Talbot Eſq;

To his honour'd Friend Mr. John Heydon on his moſt excellent principles of Philoſophy, in The Harmony of the World, The Temple of Wiſdom, The Holy Guid, Hameguleh Hampaaneah, Elhavareuna, Ocia Imperialia and the Idea of the Lavv; all written near 17 years ſince, and by Gods Providence now printed.

March 26 1664. [•] h 30 A. M.

W. Smith Maſter of Arts of Clare Hall in Cambridge

A Catalogue of thoſe things contained in theſe Bookes

Firſt Book.
• • 1 The white Elixir of Quicksilver
  • 2 The white Ferment
  • 3 The red Elixir of Mercury alone
  • 4 The red Ferment
  • 5 The Accurtation of the red Elixir
  • 6 The Phiſicall and Alchimicall Tincture of thered Lion and the glue of the Eagle.

Second Book.
• • 1 The Elixir of Copper
  • 2 Of Augmentation and projection
  • 3 Of the Bleſſed ſtone or Elixir of Life and of its vertues and alſo of Malleable glaſs

Third Book.
• • 1 The Elixir of Saturne white and red and alſo of Jupiter
  • 2 The Abreviation of the work of Saturn
  • 3 The Elixir of Mars
  • 4 A ſhort work of the Phiſicall and Alchimicall Tinsture
  • 5 The Magiſtry of Pearles
  • 6 The Compoſition of Carbunkles
  • 7 Of Minerall Electrum
  • 8 The Explanation of the Philoſophers words when they ſpeak of the tenth number wherein the ſtone is perfected and alſo the wonderfull Secrets of the animiall ſtone with two other of his works

The Roſie Crucian CROWN Set with Angels, Planets and Mettals &c.

The Firſt Book.

CHAP. I.

1 Of the Gold Mercury or Argent vive. 2 Purification. 3 Sublimation. 4 Calcination. 5 Exuberation. 6 Solution. 7 Separation. 8 Conjunction. 9 Putrefaction into Sulphur. 10 Fermentation. 11 Multiplication in vertue. 12 Multiplication in quantity.

HE that can make the Stone of Argent vive or ☿ alone, is the greateſt ſearcher out of Art and Nature: becauſe there is all that in ☿ which wiſe men do ſeek, for, Quick-ſilver is the mother and ſperm of all Metals and their neareſt matter: and it is not onely a ſpirit but a body, it is alſo a middle Nature and alſo a ſulphur, it is a lingring ☿, it dieth and riſeth again and is fixed with its own proper Elements: wherefore it is firſt neceſſary that it be purged from its impurities.

The purgation or purification is on this wiſe; grind it upon a Marble with a muller or a wodden Peſtill in a wodden Morter with common ſalt and a little vinegar ſpringled thereupon till the ſalt be black, then waſh it well with vineger and dry it eaſily at the fire, or at the Sun, then ſtrain it through a double cloath or a new skin of a ſheep till it be dry and the vineger clear taken away and be of a white colour and clear.

Grind it upon a Marble with a little ☿ ſublimate and let it mortifie and in corporate with it: then grind it with its equall weight of ſalt-Peter and green Coperas till it be like a paſte; Then put all into a ſubliming glaſs and in Aſhes ſublime all the ☿ that it be white and clear as ſnow in the head of the Limbeck ſublime it again three times or oftener and i[•] will be pure ☿ and ſublimate.

Put one pound of this ☿ ſublimate into two pound of common Aqua fortis by little and little at once as by two at a time till all b[•] diſſolved like ſugar in wine then ſhut the gla[•] and ſet it in Balneo to diſſolve the ſpace of 1[•] days then diſtil away the Aqua fortis in a lenthe[•] in Balneo and the ☿ will remain in the bottom like butter of a white colour. And calcined b[•] corroſive water.

Put this calcined ☿ into an Earthen bod[•] with a Limbeck and in aſhes ſublime the whole diſſolved ſubſtance three times which will then be very white and then it is called Mercury Exuberate.

VVhen you have three or four pound of this, receive the third part and fix it by often ſublimation till it remain in a hard maſs and aſcend no more but remain fixed.

VVhich is called the Glue of the Eagle or the prepared body permanent and the volatile made fixed which is to be reſerved for the earth of the ſtone.

Diſſolve the other two parts in Balneo or in a cold Cellar or put it in a blader and hang it over ſuming hot water till it be all come to water.

Take this water thus made, and digeſt it in a Circulatory well cloſed the ſpace of nine days then put it in a body with a head and receiver well luted and in aſhes or Balneo diſtill the water of a white coulour or milkie and is called Lac Virginis, diſſolving all mettalls and ſo you have ſeperated the ſpirit of the ſtone which is alſo called the lingring ſpirit and the white Tincture of the white ſtone of Mercury.

Take the third part which before you reſerved and fixed called the glue of the Eagle, as much of it as you pleaſe and add thereto equal weight of its ſpirit or Lac Virginis and cloſe up the glaſs and ſo you have joined the Man and the woman, ☿ with his own Earth; the ſpirit with the body. See the Holy Guid.

Set your Lac Virginis thus joyned with his own, Each in Balneo to putrine 150 days and there let it ſtand unmoved; after forty days it will be black, and it is then called the head of the Crow: then it will be of a green colour after that the Peacocks tail, and many falſe colours for between this and white it will appear red but at laſt you ſhall ſee it white and then encreaſe your fire and it will ſtick to the ſides of the glaſſe like fiſhes eyes Then have you each in the nature of Sulpher, Read the Holy Guid.

Take of this Sulphur as much as you pleaſe and weigh it and add thereto two parts of the white Tincture or Lac Virginis and ſet it in Balneo to diſſolve the ſpace of ſix days then diſtill away the Lac Virginis or Tincture and the Sulphur will remain in the form of Liquor for it is the Liquor of the white ſulphur of ☿ which is to be joined with the Liquor of the ſulphur of Luna or ſiver.

The Sulphur of the white Luminary or ſilver or Luna is made as the other whereof we ſhall ſpeak more in the next Branch. This Liquor of the ſulphur is the ſoul which is joined with the ſpirit and body which quickeneth the whole ſtone. The other conjunction before was onely the union of the ſpirit and the body: but this is a threefold copulation viz. The uniting of the ſoul, ſpirit, and body.

Adde equal weight of theſe two Liquors of ſulphur that is to ſay the liquor of the ſulphur of Mercury and of ſilver and Luna, and cloſe well the glaſſe and ſet it in Aſhes till it be white, for it will be of all coulours again and at laſt white; And then is it the perfect ſtone converting all Mettalls into ſilver.

This ſtone or Elixir is thus multiplied in vertue diſſolve it in your Lac Virginis and diſtill it away and dry it and diſſolve it again &c. And let it be ſo often diſſolved and dryed till it will drie no more but remain in an incombuſtible oyl. And is then Elixer of the third Order.

Take one part of this Elixir and project it upon 100 or 1000 parts of melted ſilver (according to the goodneſs and vertue thereof) and it will turn the ſilver into a brittle Maſs or ſubſtance, which beat to powder in an Iron or braſſe Morter or upon a Marble, and project one part of this powder upon 100 parts of ☿ purged made hot, and it will be perfect medicine whereof one part turneth 100 or 1000 parts of other bodies into good ſilver. And this way is your Medicine multiplyed in quantity.

A Corollary.

IT remaineth now that we ſpeak of the Medicine or the Elixir of Life, which is called potable ſilver. But although the Liquor of ſilver may be made potable ſilver if it be corroberated before by digeſtion in Balneo 7 days with the ſpirit of wine and then diſtill away the ſaid ſpirit of wine that the oyl of the ſilver may remain in the bottome which may eaſily be given for medicine, Yet the Philoſophers would have us do otherwiſe for they teach us to bring the mettalls firſt into their quinteſſence before they be taken inwardly, and that their is no other quinteſſences but thoſe that are of a ſecond nature according to the old ſaying,

Elixir de te eſt res ſecunda

De quo ſunt facta corpora munda.

That is to ſay the 4 Elements are deſtroyed and by putrifaction a new body created and made into a ſtone, which is the quinteſſence as Ripley would have it; But I do boldly and conſtantly affirm that there is no true ſilver or potable ſilver nor Qinteſſence unleſs it be firſt Elixir and that is done in a quarter of an hour by projection of the Elixir upon ſilver or pure gold molten according as the Elixir was red or white. If therefore you deſire after the firſt compoſition of the Elixir to make the Arcanum of Argentum or Aurum potabile project the Elixir or Medicine according to his quality or property upon pure ſilver or gold molten, and then it is made brittle and frangible and grind it to powder and take thereof ſo much as you pleaſe and diſſolve it in diſtilled vinegar (or rather in ſpirit of wine) the ſpace of nine days, then diſtill away the vineger or ſpirit of wine, that which remaineth in the bottome is the true Medicine, Quinteſſence, Elixir of life, Ferment of ferments and incombuſtible oyl converting mettalls and Mans body into perfect health from all diſeaſes of mans body which proceed from Mercury and Luna. And thus is the true potable ſilver made cureing the Vertigo, Sincope, Spilepſy, Madneſs, Phrency Leproſie. &c. And this is the right way of making the ſtone of Mercury alone; but the Elixir cannot be made without the Addition of ſilver to the white, and of gold to the red.

CHAP. II.

1 Luna. 2 pure Silver. 3 Calcination. 4 Solution. 5 Putrefaction. 6 The Sulphur. 7 The Liquor of the Sulphur. 8 White Ferment.

HERMES ſaith, The Elixir is nothing elſe but Mercury Sol and Luna, by Mercury nothing is underſtood but the ſulphur of nature which is called the true ☿ of the Phyloſophers, and that ſulphur gotten by putrifaction by the conjunction of the ſpirit and of the body of imperfect bodyes or mettals.

By Sol is meant gold, by Luna ſilver, both of them are to be joyned to imperfect bodies, that is to ſay, white ſulphurs and red, whence the ſame Hermes in his treatiſe of Sol ſaith there happeneth a conjunction of two bodies and it is neceſſary in our Maiſtry; And if one of theſe bodies onely were not in our ſtone it would never by any means give any Tincture, Upon which Morienus ſaith. For the Ferment prepareth the imperfect body and converteth it to its own nature and there is no Ferment but Sol and Luna, that is, gold and ſilver. Of which Roſinus Sol and Luna prepared (that is [•]o ſay their ſulphurs) are the ferments of mettles in colour, See the Holy Guid. But this is made more evident by Raymund in his Apertory where he ſaith there is no ferment except Sol and Luna, for the Ferment of the ſtone to white is ſilver and to the red gold, as the Phyloſophers do demonſtrate becauſe without ferment there doth proceed neither gold nor ſilver nor any thing elſe that is of its kind or nature, therefore join the Ferment with its ſulphur that it may beget its like, becauſe the Ferment draweth the ſulphur to its own colour and nature alſo, and weight and ſound becauſe every like begetteth its like. Becauſe the Ferment even as Sol tingeth and changeth his ſulphur into a permanent and piercing Medicine. Therefore the Philoſopher ſaith he that knoweth how to tinge ſulphur and Mercury with Sol and Luna, ſhall attain to the greateſt ſecret. And for this reaſon it is neceſſary that Sol and Luna be the Tincture and Ferment thereof. You may read in the Holy Guide.

And ſo alſo Arnoldus in his Roſary, There is no body more noble or pure then Sol, or his ſhaddow that is to ſay ſilver without which no tingeing Mercury is generated. He that endeavoureth to give colour without this gold or ſilver goeth blindly to work like an Aſſe to a Harp, for gold giveth a golden and ſilver an argentive colour therefore he that knoweth how to tinge ☿ with Sol and Luna cometh or reacheh to the ſecret which is called white ſulphur, the beſt to ſilver which when it is made red, will be red ſulphur to gold the beſt.

Take pure Luna, that is to ſay ſilver that is beſt which is beaten into leaves and bring it into calx with ☿ And it is then called water ſilver then is the Luna well prepared for Calcination. See the Holy Guide.

When you have your ſilver thus prepared, take 4 or 6 ounces thereof, and put it in double proportions of Lac Virginis mixed with equall quantity of corraſive water to diſſolve in an egge glaſſe. After it hath diſſolved ſo much as it can in the cold, ſet in Balneo and there let it ſtand 9 dayes till the whole ſubſtance of the ſilver be diſſolved into a green water, then let the Balneo cool and take it out, and put the diſſolution into the body and ſet thereon a head and diſtill of the water from the matter remaining which is the oyl of the ſilver Calcined not into a calx but a Liquor, becauſe this Lac Virginis if it be mixed or joined with common Aqua fortis or alone without it (as it pleaſeth the Operator) is ſo ſtrong that the very Diamond cannot reſiſt it but is diſſolved: Therefore this water is called the water of Hell and is the onely miracle of miracles of the World, becauſe it containeth ſuch a fiery nature in it ſelf and propriety of burning of all bodies into Liquor whereas the Elementall fire prevaileth no further then to reduce mettalls into calx or aſhes. But to return from whence we digreſſed I now come to the third operation.

To the end therefore that this liquor or oyl of ſilver may be more perfectly diſſolved and that all the imperfection of aduſtion may be taken away, which by the Antients is called the corroberating of the leſt humidity. Put this Oyl or liquor into another egge glaſſe like the former power thereupon ſo much ſpirit of wine above it 4 fingers then cloſe well the glaſſe and ſet it in balneo to digeſt 7 or 10 dayes and you ſhall find the oyl or liquor turned into a thin or rare water oyl: put this water into a ſtill and in balneo draw away the ſpirit of wine till none of the ſpirit of wine remain with the ſilver diſſolved. And thus have you your ſilver prepared for putrifaction.

This Liquor of ſilver is potable but not the Quinteſſence put this water into a fit putrifying glaſſe and ſeal it up and ſet it to putrifie in balneo till the time of putrifaction be paſt which is about 150 days, and when you ſee the firſt ſign of putrifaction which is called the head of the Crow encreaſe your fire a little till all colours begin to appear and you ſee it begin to be white,

When you ſee it white encreaſe your fire yet more and it will riſe up and ſtick to the ſides of the glaſſe moſt tranſparent like the eyes of fiſhes which is Sulphur of Nature or ſalt, or the putrified body of the white Luminary, viz. Luna, which yet is not ſo hard as a body nor ſo ſoft as a ſpirit but of a mean hardneſs between a ſpirit, and a body, and is called the Phyloſophers Mercury and the Kay and mean of joining Tinctures.

But to come to the liquor of the white Luminary, this body being brought into Quinteſſence is prepared for diſſolution like the ſulphur of the imperfect body, but whereas that is done by the vertue of the white tincture or Lac Virginis I rather do it by vertue of the fire naturall which is the ſpirit of wine and after the drawing away thereof it remaineth in a Liquor.

Now this liquor of Luna diſſolved is the Quinteſſence which then is the liquor of the white Luminary and the ſole as Exinadius ſaith quickening the whole ſtone without which it is dead and will neither give form nor colour.

Therefore the fourth part of this liquor of the white Luminary is to be joined to three parts of the former liquor of the ſulphur of ☿ and after to be kept in a lent fire of Aſhes Well cloſed till it paſſe through all colours and at laſt come to its former colour of whiteneſs and ſo the ſtone is fermented and turned into the white Elixir.

The Reſidue of the foreſaid diſſolved ſulphur keep diligently and therewith ferment the white ſulpher of other imperfect bodies or ſtones into Elixirs, which when they are thrice diſſolved and again congealed and remain in a liquid ſubſtance then they are called incombuſtible oyles and Elixirs of the third order.

And thus the ſtone is made of ☿ alone.

A Corrollary.

HAving ſpoken of the white ſtone it now reſteth that we ſpeak of the making of the red Elixir, vvhereof there is two proceſſes the firſt whereof is from the Radix i. e. the long way: the other an accurtation that is much ſhorter and more excellent, And this way the Elixir may be made in 80 days and excells all other accurtations neither is there found therein any diminution of the vertue but is a plentifull and perfect fulneſs of power and vertue having all the properties which the Elixir ought to have. The proceſs whereof theſe three following Chapters will plainly ſhew.

CHAP. III.

1 Vivum. 2 Sublimation. 3 Calcination. 4 Precipitation. 5 Solution. 6 Fixed oyl. 7 Inceration. 8 Deſiccation. 9 Contrition. 10 Fermentation. 11 The Red Elixir. 12 The third Table

IT is not neceſſary to ſpeak in this place of the urgation of ☿ becauſe we ſpoke thereof before.

The ſublimation is to be done otherwiſe then in the former worke for that which is called ſublimation here is not done with vitrioll and ſalt peter but is only the diſtillation of the ☿ in an earthen body with a limbeck and that by it ſelf without any addilament.

When the ☿ is once ſublimed in aſhes wholly into the head of the limbeck having a retainer joined thereto take off the head and with a feather gather the ſublimed matter and you ſhall find your ☿ of a black colour having loſt his fairneſs and like a duſt or powder ſticking to his body.

Put it again into the body and ſublime it as before and reiterate this work 7 or 9 times untill you have a ſufficient quantity of this powder that is to ſay a pound or more. And this is the Calcination.

When you ſee your ☿ will aſcend no more but remain in the bottome of a black colour and that is dead and brought perfectly into calx let it cool and remove your body into ſand till it be turned into a red colour; And this is the perfect precipitation proſe without the help of any corroſive water, take a little of this powder upon a hot iron plate if it fume, dry it longer, if not it is well.

Take of this red powder as much as you will diſſolve and put thereupon at leaſt his double weight of Lac Virginis and ſet in Balneo till you ſee your Lac Virginis ſtained a yellow or red colour then filter it from its feces and keep it by it ſelf in a glaſs well ſtopped and dry the matter that remaineth in Aſhes and pour thereon new Lac Virginis and do as before till you have drawn out all the tincture. And ſo your ☿ is diſſolved.

Put theſe ſolutions into a body luting to a head and in balneo diſtill away the Lac Virginis and the red oyl precipitate will remain which is fixed and needeth no diſtillation but is the tinging oyl of red Mercury and the red tincture of the red ſtone of ☿ and the ſoul and ſpirit of the ſame ſtone joyned,

Therefore take part of the white Sulphur reſerved in the firſt Table and rubify it in aſhes till it be red then imbile it with equal weight of the oyl of the tincture of this red ☿ and ſet it to diſſolve in Balneo, and when you ſee it is diſſolved into a liquid ſubſtance take it out.

Then ſet it in aſhes or under the fire to fix till the matter being dried remain fixed and fuſible ſtanding in a mean heat not over hot which try upon a hot Iron plate and if it fume not it is well, if it do, encreaſe your fire till it be totally fixed and dry.

If this matter be imbibed again with its oyl till it drink up as much as it will and again diſſolved in Balneo and then dried in Aſhes, it will ſhew many colours and laſtly appeared. And then it is the ſtone penetrating and fuſible, apt for forme.

Join this imbiled matter (or ſtone) with the 4th part of the liquor or oyl of the red ſulphur of Gold or the red Ferment, and diſſolve it in Balneo, and drie it again, and again diſſolve it in a glaſſe hanged in the fume of hot water or Balneum and congeal it again till it ſtand like honey; Then it is the perfect red Elixir of Mercury.

The Multiplication or Augmentation of the vertue and quantity is ſhewed in the former Chapter.

CHAP. IV.

1 Gold Sol. 2 Purged Gold. 3 Calcination. 4 Solution. 5 Putrifaction. 6 Filius, ſolis Coeleſtis. 7 Filia Lunae Coeleſtis.

THe putrifaction or purgation of gold is done as the Goldſmiths uſe to do by melting it with Antimony that the gold may remain in the bottome pure and clear from other mettalls which they call Regulus.

Take 4 or 5 ounces of this refined gold, leaf or fileings and diſſolve it in Lac Virginis, mixed with equal weight of Aqua fortis wherein ſalt Armoniack ſublimed is diſſolved, and when it is diſſolved into a red Liquor or deep yellow then it is well calcined.

The ſolution and putrifaction is done as before you did with ſilver in the preparation of the white Ferment.

When you have your white ſulphur of nature (after putrifaction) ſticking to the ſides of the glaſs, let it cool, and take out your glaſs and ſet it [•]n Aſhes, and encreaſe your fire but not too much leſt your matter vitrifie, and let your aſhes be no hotter then you can hold your hand therein, and ſo let it ſtand till the ſulphur be of a perfect deep red colour, Then have you the red ſulphur of the red Luminary.

If you reſolve this red ſulphur in ſpirit of wine or diſtilled Vinegar into an oyl it is then the Liquor of the, red Luminary, And Auram potabile curing all infirmities if the ſpirit of wine or vinegar be deſtilled from it; But for this work it were better to diſſolve it in our red Lac Ʋirginis ſpoken of in the ſecond Chapter of the ſecond Book; diſtill away the Lac from the ſulphur in Aſhes, and the ſulphur remaining in an oile is the Ferment of all ſtones to the red. The augmentation of this red Elixir in vertue is with his red Tincture as before in the white Elixir with his white Tincture. The augmentation in quantity is by projection upon the body of gold molten: And that brittle matter of gold upon ☿ and if it be powdered and reſolved with ſpirit of wine inan oyl as was ſaid before of ſilver then it is the Quinteſſence of gold, and the great Elixir of life and the ſpiritual ferment for the tranſmutation of mettals and for the health of mans body.

The 5 Chapter ſheweth the abbreviation of the Red Elixir.

CHAP. V.

1 The Liquor of the red ſulphur. 2 Fermentation.

ALthough Raymund writing to King Robert was pleaſed to ſay, That every Accurtation diminiſheth the perfection: becauſe Medicines which are made by accurtation have leſs effect of tranſmutation, which I alſo aſcent to with him for a truth, if the work be begun from the firſt fountain: yet becauſe this work hath its beginning from thoſe things which before were brought to a perfect degree of perfection, therefore in this there is no diminution of the perfection as the ſame Raymund witneſſeth lib. Mecur. pag. 103. ſaying thus.

Therefore it ought to be declared unto thee, that if they be both well prepared (and that thou begin with them) thou wilt do a wonderful work without any great labour ſooner then if thou ſhould begin with one thing alone; Therefore my ſon begin thy work of two things together as [〈◊〉] ſhewed to thee in the greater ſtone, when we ſpoke of the twofold cuſtody of the actions which are cauſed by the bodies and ſpirits.

By that which is cauſed by the bodies and ſpirits he means nothing elſe but ſulphur, willing that we ſhould begin with ſulphur, to which I do ſo well agree that I begin this my accurtation with ſulphur alone and I add no other body to this Elixir but onely the ſulphur of ☿ alone created of his own body and ſpirit.

Take therefore 2 ounces of the white ſulphur that was deſcribed in the firſt Chapter and ſet it in aſhes to rubifie, in 30 days it will be turned into red ſulphur.

Which when you have done diſſolve that ſulphur in the red Tincture of Mecury when it is diſſolved draw away the Tincture, in the bottom remaineth the Liquor of the ſulphur.

To which if you add a due proportion of the liquor of the red Luminary it will be perfect Ferment, which if you diſſolve and congeal as before is ſhewed, it is then Elixir of very great vertue to the red work and no man can make a ſhorter abreviation in the world; And when the ſulphur of any body is prepared it may this way very ſpeedily be converted into Elixir by adding the liquor of the ferment.

CHAP VI.

1 The Body. 2 The Spirit. 3 The Lion. 4 The Eagle. 5 The Phyloſophers Lead. 6 Antimony. 7 Antimony Mercury. 8 The Glue of the Eagle. 9 Solution of the red Lion into Blood. 10 Solution of the Glue of the Eagle. 11 Solution of the Blood of the red Lion. 12 Conjunction. 13 Putrifaction. 14 The Stone. 15 Fermentation. 16 In the Trinity of The Phiſical and Alchimical Tincture The Soul. 17 Is the Ʋnity of the Medicine.

TAke Antimony calcined ſo much as you pleaſe, and grind it to a ſubtile powder, then take twice ſo much Lac Virginis and put your powder of Antimony therein and ſet it in balneo 7 days, then put it into a body, and ſet it in ſand or aſhes till the Lac be turned red, which draw of and pour on more and ſo let it ſtand, when that is coloured red, pour it to the other and thus do till you have drawn out all the tincture ſet all this water in balneo or lent aſhes to diſtill with a Limbeck, and diſtill it with a lent fire and firſt of all the Lac will aſcend, then you ſhall ſee a ſtupendious Miracle becauſe you ſhall ſee through the noſe of the Alimbeck is it were a thouſand veins of the liquor of this bleſſed minere to deſcend in red drops juſt like bloud, which when you have got thou haſt a thing whereto all the treaſure in the world is not equall; Now you have the blood of the Lion according to Rupeſiſſa, let us here reſt a little and ſpeak of the Glew of the Eagle, of which Paracelſus thus ſaith.

Reduce Mercury ſo far by ſublimation till it be a fixed Chriſtall; this is his preparation of Mercury and his way of reducing it into the Glew of the Eagle, but above all I require that that way be uſed which is deſcribed by me before in the firſt Chapter, or that hereafter ſet down after this.

Then ſaith the foreſaid Author, go on to reſolution and coagulation, and I again will you to obſerve the ſame manner of ſolution ſhewed in the firſt Chapter before.

Now let us come to conjunction after the ſolution of theſe two, take equal weight of them and put them in a veſſel well ſhut.

After you have thus joined them together ſet your glaſs in your furnace to putrifie and alter the ſpace of certain days. Therefore Paracelſus ſaith, then at length and preſently after your Lili is made hot in your glaſs it appeareth in wonderful manners (or demonſtrations) blacker then the Crow: after that in proceſs of time whiter then the Swan and then paſſing by yellow to be more red then bloud.

This being putrified and turned into red is to be taken for the ſtone, and then it is time it be fermented.

Of which Fermentation Paracelſus thus ſpeaketh, one part thereof is to be projected upon 1000 parts of molton gold, and then the medicine is prepared and this is the Fermentation of it. But if the half or one part of the liquor of the ſulphur of gold before deſcribed be added to it then it would be ſpirituall ferment, and would be much more penetrating in fortitude and fuſible as Paracelſus doth teſtifie in his Aurora where he would have us to join the ſtar of the ſun or the oyl of ſol to this ſtone. And thus the phiſical Alchimical tincture is performed in a ſhort time for curing all manner of Infirmities and humane diſeaſes (which is alſo the great Elixir for mettals) ſo courtly concealed by the Antients. Which Hermes Triſmagiſtus the Aegyptian, Oſus the Gretian, Haly an Arabian, and Albertus Magnus a German, with many others, have ſought and proſecuted every one after their own method, and one in one ſubject another in another, ſo much deſired by the Philoſophers onely for prolongation of life.

In this compoſition Mercury is made a fixed and diſſolved body, the blood or ſpirit of the red Lion is the ferment or ſoul, and ſo of trinity is made unity, which is called the Phiſical and Alchimicall tincture, never before that I knew of collected or writ in one work And I ſwear: I had not done this except that otherwiſe the compoſition of this bleſſed medecine had for ever been forgot.

A ſhorter way to make the glue of the Eagle.

If you deſire to make the glue of the Eagle in a breifer way. Take part of the red precipitate proſe as is taught before in the table of Mercury and diſſolve it in diſtilled vineger and the vineger will be coloured into a yelow or delightfull golden colour and after you have deſtilled away the vineger there will remain in the bottome a white ſubſtance of the Mercury fixed and fair, which is to be joyned to the oyle of the Lion; And this work is much ſhorter and leſs laborious, look more hereof in the third Book.

The Calcination of Antimony into the red Lion.

Take Antimony well ground ſo much as you pleaſe and melt it in naked fire with ſalt Armoniack, and when it is melted caſt it ſuddainly into a veſſel almoſt full of diſtilled vineger wherein ſalt Armoniack hath been diſſolved and thus melt it and caſt it in three times, then pour off the vineger from the Calx of the Antimony and drie it well and grind it ſmall and diſſolve it as before is taught, and ſo have you the Red Lion of the Philoſophers Lead or Antimony.

CHAP. VII.

1 Elixir. 2 Conjunction. 3 Seperation. 4 the Stone. 5 Fermentation. 6 The Earth. 7 Spirit oyl, Blood of the Lambe. 8 Diſtillation. 9 Reſolution. 10 Putrifaction. 11 Solution. 12 Vitrioll. 13 Calcination 14 Copper.

The firſt Chapter of the Elixir of Copper

MAny have ſought out the way of the Mineral ſtone in vitrioll or green Copperas, but they were altogether received which common vitrioll by the Philoſophers is called the green Lion of fools. But this our noble red Lion taketh its original from the Metallick body of Copper. Although I am not ignorant how to draw an oyl out of Romain vitrioll of a more ſweet ſmell and delightfull taſte then any balſome if the Tincture be taken out of the calcined vitrioll in ſpirit of wine, yet the Philoſophers will is, and command that it do conſiſt of a Metallick vertue wherewith the tranſmutaion of mettalls is to be effected. Therefore they ſay it is to be made of bodies and not of ſpirits as of vitrioll ſulphur as well and the like. Whence I find it written in the Philoſophers Turba and in the firſt Exercitation: But the Philoſophers ſtone is a metallick matter converting the ſubſtances and forms of imperfect mettalls, and it is concluded by all the Philoſophers that the converſion is not made except by its like, therefore it is neceſary that the Philoſophers ſtone be made of a metallick matter, yet if any be made of ſpirits yet it would be better and much more Philoſophical and more near to a metallick nature to be made of bodies then of ſpirits: but if by Art the body ſhould be turned into a ſpirit then the ſame body would be both body and ſpirit, and not to be doubled but the ſtone might be made of ſuch a body or ſpirit. but let us return to our purpoſe; It being granted that this our vitrioll is ſuch a body according to which Paracelſus teſtifyeth in his Aurora Philoſophorum under this Aenigura or ſecret of the Antient Philoſophers.

Viſicabis Interiora Terrae Reclificando Invenies

Occultum Lapidem Veram Medicinam.

Out of the firſt letter of every word of this Aenigura is gathered this word VITRIOLUM by which is meant that thereof the ſtone or medicine may be made.

Therefore Paracelſus ſaith, the inward parts of the Earth are to be viſited; not onely the Earth which is vitrioll, but the Inward parts of the Earth, he meaneth the ſweetneſs and redneſs, becauſe there lieth hid in the inward parts of vitrioll a ſubtill noble and fragrant juice and pure oyle.

And this is eſpecially to be noted the production of this Copper into vitrioll is not to be done neither by calcination of the fire nor diſtillation of the matter, leſt it be deprived of its greenneſſe which being loſt it wants both power and ſtrength.

Paracelſus ſpeaks not one word of the preparation of this vitriol by whoſe ſilence many have erred, therefore I determined to leave him here a little and to proſecute and follow the order of the Table wherefore: begin with the calcination of the metall. And note that this calcination of Copper is made that it may be turned into vitrioll and not the calcination of vitrioll made of copper.

Take therefore as much copper as you pleaſe and diſſolve, Calcination it in Aqua fortis to a fair green water, then ſet it 3 or 4 days to diſgeſt till the matter be clear which pour out into a limbeck and in Balneo draw away the corraſive water ſo that the matter remain dry for then it is calcined.

Then upon every 2 pound of this calcined matter pour a gallon of diſtilled Vinegar and lute it up in a glaſs, and ſet it in balneo almoſt boyling the ſpace of 7 days, when it is cold put into a limbeck to diſtill away all the vinegar in balneo, and in the bottom of the Alimbeck you ſhall have your vitrioll very well congealed far fairer then Romain vitrioll which is corporeal and metallick vitrioll.

Which Vitrioll I do not diſſolve in rainwater like the Paracelſians, but rather with Lac Virginis as before is taught in the former Chapters or in Raymunds Calcination water, and after its diſſolution and perfect digeſtion, that is to ſay 15 days I put it into a limbeck and balneo draw off the Lac virginis, which being done you ſhall find an oylie water green and clear upon which pour the ſpirit of wine and after it hath been digeſted 7 days and the ſpirit of wine diſtilled away in balneo you ſhall find your green water perfectly rectified made pure ſubtile and ſpiritual, and apt for putrifaction, for if it be not well diſſolved and rarified it will not putrifie.

But now that I may join with Paracelſus in the manner of putrifaction I return to him and ſay with him commanding to diſgeſt in a warm heat in a glaſs well cloſed the ſpace of ſome moneths, and ſo long till diverſe colours appear and be at length red which ſheweth the termination of its putrifaction.

But yet in this proceſs this redneſs is not ſufficiently fixed, but is to be more fully purged from its feces in this manner.

Reſolve it or rectifie it in diſtilled vinegar, till the vinegar be coloured then filler it from its feces. This is its true Tincture and beſt reſolution and rectification out of which a bleſſed oyl is to be drawn.

This Tincture being thus reſolved and rectified, is to be put into a body with a limbeck and in balneo diſtil the vinegar gently away.

Then in ſand or aſhes lift up the ſpirit gently and temperately, and when you ſee a fume aſcend into the glaſs and red drops begin to fall out of the noſe of the limbeck into the receiver, then the red oyl beginneth to diſtil, continue your diſtillation till all be come over, when it is done you ſhall have the oyl in the receiver lifted up and ſeparated from its Earth more delightful and ſweet then any balſom, or Aromatick without any ſharpneſs at all, which oyl is called the blood of the Lamb. In the bottome of the body you ſhall find a white ſhining Earth like ſnow, which keep well from duſt and ſo you have the clear Earth ſeperated from its oyl.

Take this white Earth and put it in a glaſs viol, and put thereto equal, weight of the oyl or ſoul and body, will receive it and embrace it in a moment.

But that it may be turned into a ſtone when you have joined theſe two together, ſet it into our furnace the ſpace of 40 days and you ſhall have an abſolute oyl of wonderful perfection wherewith Mercury and other imperfect mettals are turned into gold. As Paracelſus was pleaſed to ſay.

The ſtone being thus made, I now come to the fermentation without which it is not poſſible to give form to it neither will I adhere to the opinion of one man alone contrary to all the Philoſophers alone, that is to ſay, Paracelſus repugnant to the reſt of the Philoſophers becauſe they all of neceſſity have decreed to give form to the ſtone by ferment and union, that is to ſay, of an imperfect body, and by how much the ferment is more ſpirituall the ſtone will be of ſo much more penetration and tranſmutation.

Theſe things being promiſed I do not think it ſit that you ſhould proceed to projection upon Mercury inſtead of fermentation as Paracelſus teacheth, or that the ſtone ſhould be fermented his way with gold either corporeall or ſpiritual.

Which gold will be the foundation of the firſt projection. but what do the Philoſophers command us to do? that projection that is to ſay fermentation, be made of a perfect foundation, and that upon imperfect bodies that medicines may be made which foundation of the ſtone or Elixir is not except it be onely the white or red ferment, in reſpect of which both gold and ſilver are ſaid to be imperfect bodies, therefore this ſtone is to be fermented before it be projected upon the corporeal foundation or imperfect, that is to ſay corporeal gold.

Therefore joyn this oyle to the fourth part of the oyle of the ſulpur of gold, and this is the true fermentation or converſion unto the Elixir.

Then Augment it in vertue by ſolution and coagulation, and in quantity by projection firſt upon the corporeal foundation that is to ſay gold, then that upon purified Mercury and that medicine upon other bodies which are moſt ſit for projection, that is to ſay moſt fuſible as Lead or Tinne, which after they are purified are moſt apt by reaſon of their eaſie melting.

And thus the Inward parts of the Earth are viſited and by reflection the hiden ſtone is found, the true Medicine out of the green Lion of the Philoſophers, and not of fools, and out of Corporeal and metallick vitrioll not terreſtrial and made of mineral coperas.

The Second Chapter of Augmentation and projection of the STONE.

FIRST, Let us ſpeak of the Augmentation of the vertue or quality; of which Raymund ſaith, The Augmentation in quality and goodneſs is by ſolution and coagulation of the Tincture, that is to ſay, by imbiling it with our Mercury and drying it. But let us hear Arnoldus more attentively, take one part of your prepared Tincture, and diſſolve it in three parts of our Mercury, then put it in a glaſs and ſeal it up and ſet it in aſhes till it be dry and come to a powder, then open the glaſs and imbile it again, and dry it again And the oftener you do the thus ſo much ſha you gain and giveth more tincture.

And alſo as it is found in Clangor Buccinae, Diſſolve it in the water of Mercury of which the Medicine was made till it be clear then congeal it by light decoction and imbile it with its oyl upon the fire till it flow by vertue whereof it will be doubled in tincture, with all its perfections as you will ſee in projection becauſe the weight that was before projected upon a thouſand, is now to be projected upon ten thouſand, and there is no great labour in this multiplication.

Again the medicine is multiplyed two manner of ways.

By ſolution of calidity and ſolution of varity. By ſolution of calidity, is that you take the Medicine put in a glaſs veſſel and burie it in our moiſt fire ſeven days or more, till the medicine be diſſolved into water without any turbulency. By ſolution of rarity, is that you take your glaſs veſſel with your medicine and hang it in a new braſs pot full of water that boileth and cloſe up the mouth of the pot that the medicine may diſſolve in the vapour of the boiling water.

But note that the boiling water muſt not touch the glaſs wherein the medicine is but hang above it three fingers, and this ſolution will be above it in 2 or 3 days after your medicine is diſſolved, take it from the fire to cool fix and congeal and be hard and dry this do often and and how much the more the medicine ſhall be diſſolved it will be ſo much more perfect, and ſuch a ſolution is the ſublimation of the medicine and its virtual ſublimation, which the oftener it is reiterated ſo much more abundantly and more parts it tingeth.

Whence Raſis ſaith the goodneſs of this multiplication conſiſteth in the reiteration ſublimation and fixation of the medicine and by how much more this order is repeated it worketh ſo much more and is augmented for ſo often as you ſublime your medicine and diſſolve it you ſhall gain ſo much every time in projection one upon a thouſand and if the firſt fall upon a thouſand the third upon a hundred thouſand the fourth upon a million and ſo infinitely. For Morienus the Philoſopher ſaith; Know for certain that the oftener our ſtone is diſſolved and congealed the ſpirit and ſoul is joined more to the body and is retained by it and in every time the Tincture is multiplyed.

Whence we thus read in Scala Philoſophorum, which alſo the Philoſophers ſay. Diſſolve and congeal, ſo without doubt it is underſtood of the ſolution of the body and ſoul with the ſpirit into water and congealation makes the ſoul and ſpirit mix with the body and if with one ſolution and ſimple congealation the ſoul and ſpirit would be perfectly joined to the body the Philoſophers would not ſay diſſolve again, and congeal, and again diſſolve and congeal that the Tincture of the ſtone may grow if it could be done with one congealation only.

The Medicine is another way multiplyed by fermentation and the ferment to the white is pure ſilver and the ferment to the red is pure gold, therefore project one part of your medicine upon a of the ferment (but I ſay 3 parts of the medicine upon one of the ferment) and all will be Medicine, which put in a glaſs upon the fire and ſo cloſe it that no air go in nor out, and keep it there till it be ſubtiliated as you did with the firſt medicine and one part of the ſecond medicine will have as much vertue as one part, of the firſt medicine had (but here again Clangor Buccinae hath erred for it ſhould be write thus) one part of the ſecond medicine will have as much vertue as ten parts of the firſt medicine had. And thus by ſolution and fermentation the medicine may be multiplied infinitely.

We have ſpoken enough of this multiplication, we now come to the other way of augmentation which is called corporeal multiplication and according to Raymund is thus defined.

Augmentation is the Addition of Quantity; whence Anicen writeth, It is hard to project upon a million and to preducate it incontinently wherefore I will reveal one great ſecret unto you, one part is to be mixed with a thouſand parts of its neareſt in kind (I call that neareſt that is the body of the ſame mettal whereof the medicine was made or perfected) but to return again to Anicen, cloſe all this firmly in a fit veſſel and ſet it in a furnace of fuſion 3 days till it be wholly joined together. Whereof it is more largely and better ſet down by the ſaid Author and the manner of the work is thus projected, one part of the foreſaid medicine upon 100 parts of molten gold and it makes it brittle and will all be medicine whereof one part projected a hundred of any melted mettall converteth it into pure gold and if you project it upon ſilver in like manner it converteth all bodies into ſilver.

In Scala Philoſophorum all ſorts of projection is ſet thus down in few words. You muſt know that firſt it is ſaid project, that is to ſay one upon 100 &c. yet it is better to project nunc dimittis upon fundamenta and fundamenta upon verba mea and verba mea upon diligans te Domine and diligam te upon attendite. This breif Aenigua is thus expounded it is nothing elſe but the words and opinion of the former Author concealed under the Aenigura. Therefore let us repeat the words of this Aenigura or Oraccle.

Nunc dimittis ſuper fundamenta

Fundamenta ſuper verba mea

Verba mea ſuper diligam te

Diligamte ſuper attendite.

Theſe are trifles for the hiding and concealing the perfection of the Art if the expert Artiſt could be diverted with ſuch ſimple words which though they are hard at firſt to young Artiſts, yet they are thus explained. We therefore begin with the firſt ſentence.

Nunc dimittis ſuper fundamenta.

This is here Allegorically taken for the laſt action almoſt of the work which is called the medicine or ſtone, which medicine is to be projected upon the ferment that is to ſay upon the oyl of Sol or Luna, which are the ferments or foundations of the Art in ſpiritual augmentation (as before was ſaid) upon molten gold and ſilver. And that ſpiritual ferment converted into medicine is to be projected upon molten gold or ſilver which are corporeal ferments in corporeal Augmentation and the corporeal fundaments of the Art upon quick ſilver.

Fundamenta ſuper verbamea.

This is alſo ſpoken allegotically becauſe in the Adage it is ſaid words are wind, as if a word were nothing elſe but the motion of the lips and exhaltation of the lungs which no ſooner ariſe from motion but fly away and are turned to air ſo likewiſe Quick ſilver or Mercury goeth out of the bodies of other mettalls and is ſo volatile in the fire or hear as words in the air. And therefore Mercury is likened to words upon which the fundaments are to be projected, Verbes mea (vir Mercury) ſuper diligam te.

That is to ſay upon other mettalls which have moſt affinity with quick-ſilver, and eaſie of faſion as Saturn and Jupiter that is to ſay Lead and Tin, which by this concord and love are eaſily by the penetration and amiableneſs of the medicine converted into medicine. And one part of this medicine converteth other parts of mettalls into gold or ſilver according to the force and power of the Elixir, which other mettalls becauſe they are the ſubſtances of the former bodies whereof the medicines were made. They are the attendants of thoſe medicines wherefore the Philoſopher commandeth that.

Diligam te be projected upon attendite that the ſecond medicine or this laſt projected upon mettal eſpecially that whereof the medicine (that is to ſay the ſtone) was made, ſhould turn that mettall into gold or ſilver according to the proverty and quality of the medicine.

But to put an end to this projection, take it according to the opinion of Arnoldus gathered out of the 31 Chapter who willeth to project one part of the Elixir upon 100 of Mercury purged and all will be medicine upon other 100 parts of Mercury purged and all will be medicine, afterward project one part of this medicine laſt congealed upon 100 parts of Mercury waſhed and all will be gold or ſilver, in all tryalls according as the Elixir is white and red. Laſtly that I may briefly rehearſe the abſolute manner of projection. Firſt the medicine is to be projected upon gold or ſilver molten, then upon quickſilver purged ſo long till it turns it into medicine and laſtly upon mettals moſt near, that they may be converted into pure gold or ſilver according to the properties and qualities of the medicine.

Becauſe we have ſaid ſomething of the propinquity of mettalls that is to ſay, that the Elixir is to be projected upon that imperfect body out of which its Mercury and ſulphur was firſt extracted, therefore it will not be unneceſſary to ſet down one example that is to ſay if the medicine was made of Mercury then it is to be projected upon quick ſilver for makeing gold or ſilver becauſe quick ſilver is a near body to Mercury and ſo of the reſt. Yet it is to be noted, that all Elixirs may and ought to be projected upon quickſilver, becauſe quickſilver is the Mother and ſperm of all mettals therefore quick ſilver made and turned into medicine, is to be projected upon a body, moſt near to it; Which is Lead or Tinne; Upon which the medicine is always to be projected, whether white or red for the making and tranſmuting of mettals, but both the quickſilver and lead are firſt to be purged that they may be purified and deprived of their filth. Enough hath been ſaid before of the purgation or putrification of Mercury. We will now ſpeak of the putrification of Lead.

Melt your Lead in a Crucible and when it is melted let it ſtand in the fire a quarter of an hour and put therein a little ſalt Armoniack and let it ſtand a while in the fire and ſtir it with an Iron ſpatnla till all the ſalt Armoniack be gone away in ſume then ſcrape the skin away out of the cruſible, that is upon the lead, then let it ſtand to cool and it will be much whiter and fairer. And thus you muſt purifie your lead or tinne, before projection, becauſe no other bodies are ſo fuſible and apt to melt wherefore every Elixir ought to be projected upon quickſilver and upon Lead or Tinne for making or tranſmuting of mettals.

But to the end the manner of projection may be yet more plain I will ſet down two rules which muſt be carefully obſerved.

The firſt whereof is that the firſt medicine that is to ſay the ſtone be projected upon the ferment always three parts of the medicine upon one of the ferment and one part of this upon 10 or 100 of pure molten gold, and one part of this medicine thus made upon 100 parts of an imperfect body, that is to ſay, of Mercury for medicine. The later is that you muſt always conſider the fortitude and debility of your medicine for it is to be projected ſo often upon quickſilver as it bringeth it into a brittle medicine and when it faileth then Project one part thereof upon Lead or Tinne for making tranſmutation, according to the order and form of the Elixir.

Theſe being remembred you may eaſily conceive the order of Augmentation in vertue and quantity.

Theſe Chapters being ended the other three which follow are ſet down in the next book, becauſe we have ſpoken before of potable gold and ſilver, it is therefore neceſſary after we have made an end of projection to ſet down another table of the Elixir of life in the next place, and after ſpeak of its vertue and power as we find it among all the Antient and modern Philoſophers and ſo make an end of the firſt Book.

FINIS.

Hammeguleh Hampaaneah, OR THE Roſie Crucian CROWN SET WITH Seven Angels, 7 Planets, 7 Genii, 12 Signes, 12 Idea's, 16 Figures, and their Occult Powers, upon the 7 Mettalls and Miraculous vertues in Medicines; with the perfect full diſcovery of the Pantarva and Elixirs of Mettalls prepared to cure the Diſeaſed.

Whereunto is Added ELHAVAREƲNA Preſoria, Regio Lucis, and Pſonthon Books much deſired by the learned of the world, Now Compleated and Communicated to all manner of Perſons.

By John Heydon Gent [〈 in non-Latin alphabet 〉] A Servant of God and Secretary of Nature.

London, Printed by P. L. for Samuel Speed, and are to be ſold at the Rain-bow in Fleetſtreet. 1665. [〈1 page duplicate〉] [〈1 page duplicate〉]

To the truly honourable and excellently Accompliſhed the moſt Renowned, John Lloyd Eſq; Externall internall and eternall felicity be wiſhed.

SIR.

I Dedicate my Books to you, and your Noble brother becauſe wiſdome and vertue cannot be parted, but-being my two guards of ſafty or preſerving Patrons to defend me from [•]nvie and Malice, I preſume to call you Governour of my Regio Lucis, and him Protector of Elhavareuna, or the High Preiſt of the Roſie Croſs, and the Harmony of the world, the Temple of Wiſdome, The Holy Guide, Contain the power of Natural ſcience and the moſt abſolute Conſummation ther[•] of, and that which is the Active part [〈◊〉] Figures which by the help of the natur[••] vertues of Mettalls, from a Mutuall a[••] opportune application of them, brings for[••] opperations even to Admiration, whi[••] ſciences the Roſie Crucians taught wh[••] they came to worſhip our Saviour Chr[••] when he was born. The Princes of all plac[••] did ſtudy theſe ſciences, as Hiarthas Ki[••] of the Caldeans, Jeſpion Prince of t[••] Brackmans, Phroates The Indian Prince[•] Aſtaphon Duke of the Gimnſophiſts, Bud[••] King of Babilon, Numa Pompillius Ki[••] of the Romans Zamoxides Emperour [〈◊〉] Thrace, Abbaris Prieſt of the Hiperbore[••] Jewes, Hermes Triſmegiſt a King and La[•] giver of Egypt, Zoroaſter the ſon of [••]romaſus King of Perſia, All theſe and ma[••] more were Lovers of theſe Roſie Cruci[••] Infallible Axiomata, and both writers an[•] patrons of this Kind of Learning, [〈◊〉] Joſephus The Hebrew Hermes Eranth[••] King of Arabia &c. And Plato relates [〈◊〉] Alcibiades that the ſons of the Perſian King[•] were instructed in theſe ſciences, that th[••] might Learn to adminiſter, and diſtribu[••] their Image to the Common-wealth of t[••] world, and the Common wealth to it; and [•]icero ſaith in his Books of Divination, [••]at there was none amongſt the Perſians [•]id enjoy the Kingdome, but he that had [••]rſt Learned Philoſophy, Roſie Crucians [•]ontemplate the powers of Naturall, and [•]oeleſtial things, and ſearching curiouſly [•]nto their Simpathy doe produce incredible [•]owers in Nature into Publique veiw, ſo [•]oupling Inferiour Teleſmes, Images, Ga[••]hes and other things as Allurements to [•]he Gift of ſuperiour Angels Planets Genii, Idea's And figures and other things, [••]at by the Mutuall application of Angels [•]lanets and ſtars to Genji and figures of Geomancy upon Mattalls, ariſe wonderfull Miracles, not ſo much by Art as by [•]ature, to which Art becomes an Aſſiſtant [•]hileſt it works theſe things eelctions being [•]ade of hours when Angels and Planets [•]re ſtrong, figures and Characters rightly [•]ngraven or caſt uppon prepared Spermatick [•]ure Mettall clear and fine, free from [•]ny Mixture. and all fitted to the Angel [•]lanet ſigne Idea, figure of Geomancy [•]nd theſe muſt be applyed to the perſon of [•]he Querent or Native, ſignified by the Angel Planet ſigne Genius Idea and figure, who ſhall then find the Coeleſtiall and terreſtriall powers, unite to his deſire, and performe incredible extraordinary things, at certain, times Naturally and Roſie Crucian[•] as the moſt curious ſearchers of Nature making uſe of theſe things that are prepared by Nature only, by appling fiery active things to Earthly paſſive things, produce oftentimes effects before the time ordeined by Nature, which the envious ſcribler[•] think are Miracles and cry them down as Magicall with and in their under opinion termed Diabolicall, which ineed are Naturall works, the prevention only of the time coming betwixt, as if any one ſhould produce Roſes in the Month of March, and apple trees Blow and bear fruit in December and Ripe cherries, Grapes and Beans in January or make parſly grow into perfect plant within few hours, and cauſe greater things then theſe, as Clouds, rain, Thunders, and animalls of divers kinds and raiſe the Dead, And ſpot Horſes black and white like ſtars or any other colour, and very many tranſmutatious of things theſe Books and Arts I ſubmit (you excelling in Jugment and Candour) to your cenſure, that if I have wrote any thing which may end either to the contumely of Nature, offending God, or injury of Religion, you may condemn the errour; but the ſcandall of Malicious perſons being diſſolved, you may defend the tradition of Truth, [•]nd that you would do ſo with theſe Books, [••]d my ſelf, that nothing may be Concealed [•]hich may be profitable, and nothing approved of, which cannot but do hurt, by which [••]eans the Harmony of the World, The [•]emple of Wiſdome, The Holy Guide, [•]egio Lucis and Elhavareuna, having paſſed [•]ur examination (aſwell as my other Pa[••]ons) with approbation, may at Length be [••]ought worthy to come forth with good ſuc[••]ſs in publique as my other Books, and may [•]ot be afraid to come under cenſure of [••]ſterity, becauſe I wear the moſt Noble [••]tle of.

[•]prill the 5 th at noon 1664.

Your moſt affectionate humble Servant and true honourer. JOHN HEYDON.

The Roſie Crucian CROWN Set with Angels, Planets and Mettals &[••]

The Second Book.

CHAP. I. Of the bleſſed ſtone of the Philoſophers [〈◊〉] the Elixir of life, and alſo the way [〈◊〉] making malleable glaſſe.

1 Elixir of life. 2 Gold diſſolved. 3 Silv[••] diſſolved. 4 Gold melted. 5 melted Silver. 6 Projection of the red Medicin[•] 7 Projection of the white Medicine.

HERMES Speaking of fermentation bids us to take the ſun and [〈◊〉] ſhadow by the ſhadow he mea[•]eth the moon becauſe in reſpe[••] of dignity luſtre and power [〈◊〉] is much more weak and inferiour then the [〈◊〉] And the moon followeth the ſun as a ſhadow doth the body and is not illuminated except by the light of the ſun, we will firſt ſpeak of the body, that is to ſay of gold, and after come to the ſhadow of which gold it is written in a book of Chimicall Art in this manner. The Philoſophers ſtone is made of gold alone and onely by nature and is more ſublime then them, which the Philoſophers affirme cureth all infirmities. According to the opinion of this Philoſopher I purpoſe to begin with gold alone and the medicine which is a new and ſole nature, and antient and ſound Quinteſſence.

But to the end this gold may be better and more pure, it may be purged two manner of wayes that is to ſay, by Antimony and by diſſolution in corroſive waters with which copper plates are mixed as Goldſmiths uſe to do which is called water gold.

When you have thus prepared your gold project one part of your red medicine (or red Elixir) upon 100 parts thereof when your medicine is augmented in vertue and all that weight of molten gold will be converted into a red brittle maſſe which grind upon a marble to an impalpable powder.

Then diſſolve theſe hundred parts or ſo much thereof as you pleaſe in diſtilled vineger or in ſpirit of wine, and ſet it to diſgeſt in Balneo the ſpace of a day or two then diſtill the ſpirit of wine from it in Balneo, and in the bottome will remain the fixed and pure oyl of the gold which is then the true Aurum potabile, and ſpiritual Elixir of life, if you would give to any one of this powder preſently before it be converted to oyl, warm a little white or Rheniſh wine and diſſolve in either of them ſo much of the red powder as will tincture the ſame into a red colour and the wine ſo tinctured will be Aurum potabile, but it would be better and more penetrating if it were tinctured with the foreſaid oyl.

In like manner is the white medicine to be projected after the purification of the ſilver in a corroſive water as is before declared.

And ſo the melted ſilver will be converted into a brittle powder and white maſſe which likewiſe is to be diſſolved and turned into oy[•] and thus the white Elixir of life is made an[•] potable ſilver curing and healing ſo far as i[•] is able humane diſeaſes for it cannot be ſuppoſed that the Elixir of Luna hath ſo great vertu[•] as the Elixir of Sol hath.

Whence the Author of the book call'd correct[••] falnerum and Richard Anglicus in his correct[•]ry. ſay whereas among the vulgar and Ph[•]loſophers; God hath this report that being in his firſt diſpoſition that it cureth the Lepr[•]ſy and many other vertues, this is not exce[••] by its compleat diſgeſtion becauſe the excellenc[•] of the fire acting in it conſumeth all evil h[•]mours that are in ſick bodies as well in hot [〈◊〉] cold cauſes, But ſilver can not do this becauſe hath not ſo much ſuperfluity of fire and is [〈◊〉] ſo much diſgeſted and decocted with natural maturity, yet notwithſtanding this it hath a fierineſs occultly and vertually in it, but not ſo fully becauſe the fire cauſeth not ſuch Elemental quallities as in gold. And therefore ſil[•]er being in his firſt diſpoſition doth not cure [•]he Leproſy ſo potently unleſs it be firſt diſ[•]eſted by Art untill it have the cheif degrees of [•]old in all maturity. Wherefore other ſick [•]etallick bodies more weakly cure infirmities according as they differ more from them in [•]erfection and maturity ſome differ more ſome [••]ſs, which is by reaſon of the ſulphur infect[••] feid and burning of which they were made [〈◊〉] the beginning in their generation and coagu[••]tion and therefore they cure not whereas the [••]e in them is burning and ſo infected with [••]e Elementall feces with the mixture of other [••]ementall quallities.

Seeing therefore that gold is of ſuch vigor [••]ongſt the vulgar and that being in his firſt [••]ſpoſcion what wonder is it if it being brought [•]o medicine (as is experienced) by Art and [〈◊〉] vertue be ſubtiliated by diſgeſtion of decocti[••] and purgation of the quallities but it may [••]en cure more nay infinite or all diſeaſes.

It makes an old man young and revive, it [•] [••]ſerveth health ſtrengtheneth nature and ex[••]leth all ſickneſſes of the body it driveth poy[•] [••] away from the heart it moyſteneth the [••]teries and breifly preſerveth the whole [••]dy ſound.

In the Ludas purorum it is thus written of the uſe of this medicine the manner of uſeing it according to all the Philoſophers is thus, if you will uſe to eat of this medicine then take the weight of two florence Duccats of our Elixir and one pound of any confection, and eat of that confection the quantity of one dram in winter. And if you do thus it driveth away all bodily infirmities from what cauſe ſoever they proceed whether hot or cold, and conſerve[••] health and youth in a man, and maketh a[•] old man young, and maketh gray hairs to fall it alſo preſently cureth the Leproſy, and diſſolveth Flegm mundifieth the bloud it ſharpe[•]eth the ſight and all the ſenſes after a mo[••] wonderful manner above all the medicines [〈◊〉] the Philoſophers.

To which purpoſe we thus find in the R[•]ſary of the Philoſophers, In this (that is to [〈◊〉] in the Elixir) is compleated the pretious gi[••] of God, which is the Arcanum of all t[••] Sciences in the world, and the incomperable treaſure of treaſures (for as Plato ſaith) he th[••] hath this guift of God hath the dominion [〈◊〉] the world (that is to ſay of the Microcoſm [〈◊〉] becauſe he attaineth to the end of Riches [〈◊〉] hath broke the bonds of nature, not onely [〈◊〉] that he hath power to convert all imperf[••] mettalls into pure gold and ſilver, but rath[••] becauſe he can convert and preſerve b[••] man and every Animall in perfect health.

To this purpoſe ſpeaketh Geber, Hermes Arnoldus, Raymundus, Lullius, Ripley, Penotus, Augurellus, Aegidius, Valeſcus, Roger Bacon, Scotus, Laurentius, Ventura; and diverſe uncertain Authors.

Laſtly, I now come to the generall conſent of all the Philoſophers and repeat what is found in their writings in the Book de Aurora conſurgeat, and in Clangor Buccinae, It is to be noted that the Antient Philoſophers have found 4 principal effects or vertues in the glorious repoſitory of this treaſure.

• 1. Firſt, it is ſaid to cure mans body of all infirmities.
• 2. Secondly, to cure imperfect mettalls.
• 3. Thirdly, to tranſmute baſe ſtones into pretious gemmes.
• 4. Fourthly, to make Glaſs malleable.

Of the firſt. All Philoſophers have conſented that when the Elixir is perfectly rubified it doth not onely work miracles in ſolid bodies but alſo in mans body of which there is no doubt, for being taken inwardly it cureth all infirmities, it cureth outwardly by unction. The Philoſophers alſo ſay, if it be given to any in water or wine firſt warmed it cureth them of the Phrenſy, Dropſie, and Leproſy, and all kind of Fevers are cured by this Tincture and taketh away whatſoever is in a weak ſtomack it bindeth and conſumeth the Flux of peccant humours being taken faſting it driveth away malencholly and ſadneſs of the mind it cureth the infermities of the eyes and dryeth up their moiſteneſs and blearedneſs, it helpeth the purblind, red or bloodſhot eyes it mollifieth the primy or web the Inflamation of the eyes and all other incident diſeaſes are eaſily cured by this Philoſophical medicine.

It comforteth the heart and ſpiritual parts by taking inwardly it mittigateth the pain of the head by anointing the temples therewith maketh the deaf to hear and ſuccoreth all pains of the ears it rectifieth the contracted Nerves by unction, it reſtoreth rotten teeth by waſhing alſo all kind of impoſthumes are cured with it, by oyntments or emplaytors or injecting the dry powder therein.

It cureth Ulcers wounds Cancers Fiſtulas noli me tangere, and ſuch like diſeaſes and generateth new fleſh if it be mixed with corrupt and ſower wine it reſtores it, it expelleth poyſon being taken inwardly it alſo killeth wormes if it be given in powder it taketh away wrinkles and ſpots in the face by anointing therewith and maketh the face ſeem young, it helpeth women in travail being taken inwardly and bringeth out the dead child by emplaiſter, it provketh Vrine, and helpeth generation it preventeth drunkenneſs, helpeth the memory, and Augmenteth the radical moiſture it ſtrengtheneth nature and alſo Adminiſtreth many other good things to mans body.

2. Of the ſecond it is written that it tranſmuteth all imperfect mettals in colour ſubſtance laſting weight ductibility melting hardneſs and ſoftneſs

3. Of the third, that is to ſay of tranſmuting baſe and ignoble ſtones into pretious gems, I will not ſpeak of in this place, becauſe I have reſerved it for another place, that is to ſay the third Book.

Of the fourth it is writ that it maketh glaſſe malleable by mixture (that is to ſay of the powder of the white corporeal Elixir) when the glaſs is melted. Thus far Aurora Conſurgeus and Clangor Buccinae.

Now if you deſire to make pure and clear malleable glaſs learn this of me, and beware of what glaſs you make your mettal for you muſt not take glaſs of Flints, wherewith glaſs of windows are made but ſuch as your Venice glaſs is made of, and that is to be choſen out of the firſt mettal of the glaſs, which hath ſtud molten in the fire, in the glaſs makers furnace the ſpace of a night & then it will be without ſpots and pure therefore take as much of the ſaid glaſs out of the furnace with your Iron rod, as you have a deſire to convert, and when it is cold weigh it, and melt it by it ſelf in a pot, and when it is well molten project your white corporeal Elixir upon it and it will be converted into malleable mettal and fit and apt glaſs for all Gold Smiths operations. And thus is glaſs made malleable and prepared for any uſe but if this were done with the red Elixir it would be much more during, for there is nothing more pretious of which we will not now ſpeak.

Therefore Son or or Reader whoſoever thou art who readeſt my Books give credit to me and beleive me, becauſe all things that you ſhall find writ here are either the moſt approved writings and collections of all writers or the Authors own experiments. For I have tryed many things and found many things true. I beleive no man liveth amongſt Mortals that knoweth more ways of prepartions which are concealed by almoſt all the Philoſophers.

For that which perfecteth the great work that they have all concealed which truely is the errour of all Artiſts. And this is all I would have you to do. To calcine, diſſolve and ſeperate the Elements after join them together putrifie them or reduce them into ſulphur ferment, project, Augment in vertue and quantity. This is onely the work of the Philoſophers of which the whole Company of Philoſophers have writ in a continuate courſe.

The End of the Second Book.

Hampaaneah Hammegulleh: OR, The Roſie Crucian CROWN: In which is ſet down the Angels of the Seven Planets, and their Occult Power upon the Seven Metals, and miraculous Vertues in the Coelum Terrae, or firſt matter of all things.

Whereunto is added, A perfect full DISCOVERY OF THE Pantarva, and Elixirs of Metals.

By EUGENIUS THEODIDAGTUS. [〈 in non-Latin alphabet 〉]. A Servant of God, and Secretary to Nature.

Ʋbi eſt ſcientia, ibi eſt invidia.

LONDON: [•]rinted for the Author, and are to be ſold at the Rainbow in Fleetſtreet. 1664.

To the Worthy, Learned, Noble, and Valiant Colonel Samuel Sandys, late Governor of his Majeſties Garriſon in the Famous City of Worceſter, and now one of the Right Honorable Members of Parliament, &c.

YOur late reſpects to me have commanded my Soul to ſerve you: and knowing you are aſwell a Philoſopher and Learned, as a Souldier that can command Armies of [•]orſe and Foot into good order for War; I therefore humbly preſent this little Piece of Philoſophy to your pleaſure: As the Book is Art and [•]ature united to ſerve you, ſo the Epiſtle may [•]ake you merry, by the great power of Natural [••]ings, for you know they not onely work upon all things that are neer them by their Vertue, but [••]ſo beſides this, they infuſe into them a like [•]ower, through which by the ſame Vertue they [••]ſo work upon other things, as in the Load[••]one, which ſtone doth not onely draw Iron [•]ings, but alſo infuſeth a Vertue into the Rings themſelves, whereby they can do the ſame: Af[••]r this manner it is, that the common Harlots [•]nd Villains, grounded daily in boldneſs and im[••]dence in Stage-Plays, infect all that are neer them by this property; whereby the ſpectors are made like them, therefore they ſay that if any one ſhall put on the inward Garments of a Stage-Player, or ſhall have about him that Looking-glaſs which they daily look into, he ſhall become bold, Confident, Ignorant, Impudent and Wanton; ſo a Cloth that was about a dead Corps, makes him that carries it ſad and melancholy: And if you put a Green Lizard made blind, together with Iron or Gold Rings into a Glaſs Veſſel, putting under them ſome earth, ſhutting then the Veſſel; and when it appears that the Lizard hath received his ſight, ſhall put them out of the Glaſs, that thoſe Rings ſhall help ſore eyes; the ſame may be done with Gold Rings: and a Weeſel, whoſe eyes with any kind of prick are put out, it is certain are reſtored to ſight again; upon the ſame account Rings are put for a certain time in the Neſt of Sparrows or Swallows which afterwards are uſed to procure Love and Favor: Theſe obſervations and ten thouſand more I made to ſerve you, and they ſhall teſtifie, you ſhall know you have power to command,

Your moſt affectionate humble ſervant JOHN HEYDON.

The third Book. Of Saturne or Lead the firſt Direction.

CHAP. I.

Of the Elixar, Putrefaction into Sulphur, the Oyl of the Sulphur, of the Conjunction of the Salt and Oyl of the Spirit, or Salt of Saturne, which containeth the Oyl or ſoul of the Menſtruum of white Mercury and red water of Paradice, Reſolution, Solution, diſtillation, Hyl, Purgation, reſolution of Sericon, of the Gum of Sericon, of the ſolution of the Minium or Adrop, of Calcination of Minium into Adrop and red Lead, of Calcination of Lead with Aqua Fortis.

VEry many have writ of Saturne or Lead, but none that I know of have writ fully thereof in any particular Treatiſe; therefore I do not here onely ſet down [••]at I have gathered from them moſt briefly and [••]ely, but alſo thoſe things which I have found [〈◊〉] proved by my own experience, which I have [••]exed to them, that the work may be abſolute [〈◊〉] compleat.

Of which, as they ſay, Mary the Propheteſs, and the Siſter of Moſes in her Books of the work of Saturne is thus ſaid to write, Make your water running like the water of the two Zaibeth and fix it upon the heart of Saturne: And in another place, Marry the Gum with the true Matrimonial Gum, and you ſhall make it like running water. Of which proceſs of Mary, George Ripley our Country man hath theſe verſes.

Maria mira ſonat

Quae nobis talia donat

Gummis cum binis

Fugitivum fugit inimis

Horis in trinis

Tria vinclat fortia finis

Fila Plutonis

Conſortia jungit Amoris.

Or thus,

Maria mira ſonat, breviter qui talia donat

Gummi cum binis fugitivum fug it in imis

Horis in trinis tria vinclat fortia finis.

Maria lux roris ligam ligat in tribus horis

Filia Pluton is conſortia jungit Amoris

Gaudet inaſſala ſola per tria ſociata.

The heart of Saturne, ſaith Ripley, is his whi[••] and clear body, out of whoſe doctrine the wo[••] doth briefly thus proceed, that is to ſay, that water he made out of the body of Saturne, lik[•] the water Zaibeth, and that water fixed upon th[•] heart of Saturne, but becauſe the practice [〈◊〉] drawing out this water of Zaibeth, doth not appear out of this, nor the way of making the heart [•]f Saturne, therefore the foregoing direction in [••]e Holy Guide will ſhew them both.

Therefore I have joyned two Tables, in one [•]f which the ſhorter is the demonſtration of the deduction of the body of Saturne into his heart or [•]alt, the other longer and greater, is the extraction of the water Zabieth, and the conſummation of the work of Saturne.

Having thus deſcribed this work, I now come [•]o the explanation, and ſay, that the Calcination [•]f the Body is twofold; for the Calcination thereof in the ſhorter work, for extracting the heart of Saturne, is done on this wiſe by Aqua Fortis.

Take 8 or 10 Ounces of Lead in Filings, and diſſolve it in Aqua Fortis in double proportion, and fortified with Salt Armoniack in an Earthen Veſſel with a narrow neck, and ſet in aſhes till it be totally diſſolved; and there will remain a white matter in the bottom like Grains of white Salt, which is a figure of perfect ſolution; then pour your matter that is diſſolved in the water into a body, and ſet thereon a Limbeck, and in Balneo draw away the corroſive water, till there remain a dry ſubſtance in the bottom; and ſo you have the body converted white by Calcination with corroſive water, out of which the heart of Saturne is to be drawn.

The way to waſh away and purge the corroſive water from the body, pour warm water upon the ſubſtance in a Limbeck, and pour it often off till it have no ſharpneſs at all upon the tongue, and then your body is prepared for drawing out the Salt.

When your matter is well dried, diſſolve it [〈◊〉] it again in diſtilled Vinegar, and diſtill the Vinegar twice or thrice from it, and in the bottom you ſhall have a lucid clear and white ſhining Salt, which is then called the heart of Saturne.

Now I come to the practice of the other greater work, that the verity of the ſtone may be found, of which many have made mention i[•] their Books, as Raymundus, who calleth it the Vegetable Mineral, and Animal Stone; Geb[••] ſaith there groweth a Saturnian Herb on the top of a Hill or Mountain, whoſe blood if it be extracted, cureth all infirmities.

Ripley writ a whole Book, called his Practical Compendium, of the practice of the Vegetable Stone, teaching the manner and form of operation; but becauſe he neither ſet down the ſolution plainly nor perfectly, he hath been the cauſe of much error, and hath not onely deceived me but all thoſe that followed him, untill after a long time I found a way to diſſolve Saturne, ſo that it could never after by diſtallation be turned into Lead again, which is the chiefeſt and greateſt ſecret of the Vegetable Stone.

But let us hear the words of Mary the Propheteſs, and Ripley taken from her: The Radix of our matter is a clear and white body which putrifieth not, but congealeth Mercury or Quickſilver, with its odor makes its water like the running water of the two Zabieth (alis Zubech) and fix it upon the fixed heart of Saturne: which words do moſt aptly agree with the properties of Lead; for if any one be ſmit or wounded with a Bullet, and the Bullet remain in the body, it will never putrifie.

And alſo if Quick-ſilver be hanged in a Pot over the fume of molten Lead, ſo as the fume of the Lead touch the Quick-ſilver, it will congeal it.

Thus far of the preparation of Lead, we now come to its denomination, They bid us fix the water Zaibeth upon the fixed body of the heart of Saturne; now for the expoſition of the body, for the name of Saturne, Ripley calleth it Adrop, of which that is made which the Maſters call Sericon; the water of Sericon they call their Menſtruum, the two Zabieths joyned together in one water, are the two Mercuries, that is to ſay white and red contained in one Menſtruum, that is to ſay of the water and Oyle of the fixed body or heart of Saturne: Follow what I have written concerning the imbibition of the earth, our operation is no otherwiſe then in the Practical Compendium of Ripley.

Iſaacus alſo writ a Treatiſe of Lead, he worketh chiefly according to the doctrine of Mary the Propheteſs, and laboreth much to fix the earth of Saturne, and after to diſſolve the body in diſtilled Vinegar; that by the addition of corroding and ſharp things, his red Oyl may be diſtilled, which he calleth the water of Paradice, that he may imbibe his fixed earth therewith: which way is much ſhorter then Ripleys, but the rubification and fixation of the earth is long and uncertain; wherefore I have both forſaken Iſaacus and Ripley in making the earth, in ſtead of which I have given the fixed heart of Saturne, as you may read in the Holy Guide.

But that the body may be prepared according to this Table, and after my intention and the deſire of Ripley, we both will that the Oyl or Water of Paradice be drawn out of the Gum of Sericon (whoſe father is Adrop) Sericon is made of Red-lead; therefore it is firſt neceſſary to ſhew the way of making Minium of Lead, which Thomas Juc an Engliſhman hath deſcribed, together with the Compoſition of the Gum of Sericon, which Author I purpoſe to follow, as being the beſt.

Take ten or twelve pound of Lead, and melt it in a great Iron veſſel, as Plumbers uſe to do, and when it is molten, ſtir it ſtill with an Iron Spatula till the Lead be turned to powder, which powder will be of a green colour; when you ſee it thus, take it from the fire and let it cool, and grind that powder upon a Marble till it be impalpable, moiſtening the powder with a little common Vinegar, till it be like thick honey, which put into a broad Earthen Veſſel, and ſet it on a Trevet over a lent fire, to vapor away the Vinegar and drie the powder, and it will be of a yellow colour; grind it again and do as before, till the powder be ſo Red as Red-lead, which is called Adrop: And thus is Saturne calcined into Redlead or Minium.

Take a pound of this Read-lead and diſſolve it in a Gallon of Vinegar, and ſtir it with a ſtick three or four times in a day, and ſo let it ſtand in a cold place the ſpace of three days: then take your Earthen Veſſel and ſet it in Balneo twenty four hours, then let it cool and filter the liquor three times; and when it is clear, put it in a body with a Limbeck thereupon, and diſtill the Vinegar ſo long as it will aſcend, and in the bottom the Gum of the Sericon will remain like thick honey, which ſet apart, and diſſolve more new Lead as before for more Gum, till you have ten or twelve pound thereof.

Now give careful attention, for we now come to the point and period of Ripleys error, for if you put four pound of this Sericon to diſtill in a Limbeck, and from thence would draw a Menſtruum, as Ripley teacheth, perhaps you would have ſcarce one ounce of this Oyl, and ſome part of a black earth will remain in the bottom, and moſt part of the Gum melted again into Lead, by which you may know that the Sericon is not well diſſolved, nor as yet ſufficiently prepared, that a Chaos may be made thereof fit for diſtillation, becauſe it is not yet well diſſolved; therefore in Iſaacus there is found a way of reſolving this Gum with diſtilled Vinegar, acuated with calcined Tartar and Salt-armoniack; Wherefore, ſaith he, if thou be wiſe, reſolve thy Gum; but I like not this acuation of the Vinegar, as I may call it, I rather chooſe to reſolve the Sericon in Raymund's calcinative water, which is a compounded water of the Vegetable Mercury or fire natural, with the fire againſt nature, as Ripley teſtifieth, and it is more verified by Raymund in his Book of Mercuriis, where he teacheth how to diſſolve bodies with his calcinative water.

I will reveal unto you this water, which is almoſt unknown: Note therefore, that the Vegetable Mercury is the ſpirit of Wine (inſtead of which we may ſometimes uſe diſtilled Vinegar) and that the fire againſt Nature is a corroſive water made of Vitriol and Salt-Peter.

Therefore take which you will, either ſpirit of Wine rectified (or Aqua Vitae) or diſtilled Vinegar four pound, and two pound of corroſive water, and mix them together.

In this watet thus compounded, reſolve half a pound of Gum of Sericon in a circulatory, and ſet it in Balneo four or five days, and the Gum will be totally diſſolved into the form of water or Oyl of a duskiſh red colour.

Then diſtill away the water in Balneo, and there will remain an Oyl in the bottom, which is then the Chaos, out of which you may draw a Menſtruum containing two elements; and this is the true reſolution of the Gum of Sericon, in this water you may reſolve ſo much Gum as you pleaſe by reiteration.

Take two pound of this Chahodical ſubſtance, and prepare it for diſtillation in naked fire or ſand, and lift up the clear red Oyl, wherein both the ſpirit and ſoul doth ſecretly lie hid, which Iſaacus calleth the water of Paradiſe, which when you have you may rejoyce, for you have gone through all the groſs work, and come to the Philoſophical work.

Therefore now proceed to conjunction, and joyn the white heart of Saturne with the red Oyl, as it is found in the Roſary.

Candida ſuccincto jacet uxor nupta marito, That is to ſay, the red Mercury to the Salt, if you proceed to the red work.

Therefore take four ounces of the Salt or heart of Saturne, and as much of the red Oyl or water of Paradice, and ſeal them up in a Philoſophers Egg, and ſo ſoon as they ſhall feel the heat of the Balneum, the Salt will diſſolve and be made all one with the Oyl, ſo as you ſhall not know which was the Salt, which was the Oyl.

Set your glaſs in Balneo, and there let it ſtand in an equal degree of fire, till all your matter be turned white and ſtick to the ſides of the glaſs, and ſhine like fiſhes eyes, and then it is white Sulphure of Nature; but if you proceed to the red work, then divide your white Sulphure into equal parts, reſerving one part for the white work, and go on with the other part, and in a new glaſs well ſealed up, ſet it in Aſhes till it be turned into a red colour.

When your Sulphure is thus converted, imbibe it again with equal weight of its ſoul, diſſolving and congealing till it remain in an Oyl, and it will congeal no more, but remain fixed and flowing.

This then is to be fermented with the fourth part of the Oyl of Gold, as is often mentioned before.

We have ſet down already before of the augmentation in quantity and quality, therefore it is not neceſſary to repeat it here.

We will now return to the white Sulphure before reſerved, that we may ſet down the manner of the white work.

When you have your red Oyl or Soul, if you deſire to make the white Elixir, ſet part of the ſaid Oyle in a glaſs in Balneo to digeſt, then take it out and put it into a body, and in a lent fire diſtill away the ſpirit or white Mercury, which you muſt try, that you may know whether it ariſe pure without water or not, as you do when you try the ſpirit of Wine, for if it burn all up, it is well; if it do not, rectifie it ſo often, till it be without any waterineſs at all; then have you rectified your ſpirit, wherewith diſſolve your white Sulphure, till it remain fixed, and flowing, as you did before in the red work, then ferment it and augment it with the fourth part of the Oyl of the white Luminary or Luna, as you did the red, and it will be the white Elixir, converting imperfect bodies into perfect Silver.

A Corollary.

Ripley divided the ſcope of this work into four operations, whereof the firſt is the diſſolution of the body, the ſecond, the extraction of the Menſtruum and the ſeparation of the Elements; the third is not neceſſary in our work, becauſe we caſt away the earth after every diſtillation, inſtead of which we uſe our Salt or heart of Saturne; the fourth is, that there be a conjunction of our Salt as is before deſcribed.

Hereafter followeth the Accurtation of the work of Saturn.

The way of extracting Quick-ſilver out of Saturne is found in Iſaacus, of which I know how to make a ſpecial accurtation with his water of Paradice, which I gathered partly from the foreſaid Author and others; Ripley made his accurtation with Quick-ſilver precipitated with Gold, and the imbibition with Corroſive water, which I like not, becauſe the Elixir ſo made will be the greateſt poiſon, as himſelf confeſſeth, that it were better for a man to eat the eyes of a Baſilisk, then taſte that Elixir.

But becauſe I deſire to ſet down this accurtation of Lead alone and his Elements, that no ſtrange body may be added to our Elixir, and alſo that it may be made a Medicine for all uſes, I have found out the way of making alone with the Mercury of Saturne and his own proper Tincture; for I make a body of one thing which is a ſpirit, and make that Medicine with its own proper ſpirit. Read all the Philoſophers, and you ſhall never find a word of this proceſs, nor none of the Ancients will teach thee how to make the Mercury of Saturne, which that it may be briefly done, this following work will ſhew at large in our Holy Guide.

CHAP. II.

The Medicine, Elixir, Fermentation, Imbibition Precipitation, Quick-Silver, Saturne, Lead, The Toad.

MY great Grandfather Chriſtopher Heydon, ſaith in a certain Manuſcript of his, Levi enim Arte norunt Alchimiſtae Mercurium currentem conficere explumbo, that is to ſay, the Alchimiſts knew how by an eaſie Art to make current Mercury out of Lead; but what Art that was, neither he nor any of the ancients have ſhewed unto us, Quaerite, quaerite, ſaith the firſt Alchimiſt (ſo Paracelſus was pleaſed to ſay in imitation of him) & invenietis, pulſate & operietur vobis, that is to ſay, Seek and you ſhall find, knock and it ſhall be opened unto you; which may rather ſeem to be the words of an envious Maſter, then the precepts of a Teacher. But having learned this, I learned to ſeek, that is to ſay to read; I read, I knocked, that is, I tried many experiments, although they were repugnant to doctrine and Philoſophy, therefore although I almoſt deſpaired of that Art, yet becauſe nothing is difficult to the induſtrious, by often knocking, at laſt I found it apart, by what means I attained to the Art of ſuch a facility, that is to ſay, of making Quick-ſilver of Lead; and when the proceſs is read to the operator, it will be rather rejected then believed: but to the end this Art may be revealed as a great ſecret, I thought it neceſſary to ſpeak firſt of the Inſtruments neceſſary in this work, before I come to declare the doctrine, which are three in number, that is to ſay, a Furnace, a Crucible and a pair of Tongs, as appeareth in the Holy Guide.

CHAP. III.

The Crucible, the Furnace, the Hole in the Top of the Furnaee, the Tongues, the Coals.

LEt the Furnace be D, the place filled with Coles E, whereunto put fire and when the Coals are well burnt, ſo that they give a clear flame and fire, take your Crucible A, well anailed that it break not with the ſuddain heat, and put therein three ounces of filed Lead, having twelve ounces of Mercury ſublimate well ground, and Salt Armoniack ſix ounces mixed together, which put upon the filings of Lead into the Crucible A; and when the fire is ſtrong and glowing hot, [•]ake your Tongs C, and preſently take up your Crucible, and put it in B, the hole in the top of the Furnace till you hear a great noiſe and buz[•]ing, then ſo ſoon as you can (leaſt the Quickſilver flie away with the ſpirits) take away the Crucible with the matter therein, and ſet it in an earthen diſh filled with aſhes to cool, and when it is cold ſtrike the lower part of the Crucible, ſo that the matter of the Lead may fall into an earthen diſh, and you ſhall find your Lead con[•]erted into Quick-ſilver.

This Crucible and Furnace is at large characte[•]ed in the Holy Guide.

This work is to be reiterated with new ſpirits [•]ill you have a ſufficient quantity of Quick-ſil[•]er, with which proceed as followeth to precipitate this Quick-ſilver, that from a ſpirit it may be converted into a fixed body by fixation.

Take of this Quick-ſilver ſo much as you pleaſe, and put it to precipitate in a round glaſs well luted, and ſet it in aſhes to the top of the glaſs: yet let us ſtay here a while, that your unſtanding may be the more enlightened.

Therefore underſtand that the intention of this work is to fix the ſpirit, which may ſooner be done with the ſpirit of a fixed body, which before was Homogeneal with the body, and which of its own nature deſireth to joyn again with its body.

Therfore nature requireth that ſhe may be helped by Art in this work, to which the Artiſt conſenting, he adminſtreth thereto the pure and deſired metal, which it delighteth to adhere unto▪ which metal is Gold, which is thus prepared, tha[•] it be ſooner parted by the Quick-ſilver and ſtic[•] thereunto.

Take as much pure Gold as you pleaſe, and diſſolve it in aqua regis mixed with equal part o[•] acetum acerrimum, or Lac virginis, then ſet [〈◊〉] to digeſt the ſpace of a day, then put your diſſolution into an Alimbeck, and ſet it Balneo, t[•] diſtill away the water as dry as you can, and d[•] thus three times, and the third time diſtill it i[•] aſhes, that the Salt Armoniack may ſublime. The[•] put diſtilled Vinegar upon the matter remaining and after it hath ſtood three days in Balneo, diſti[••] the Vinegar away in aſhes, that all the ſubſtanc[•] of the Salt Armoniack may ſublime: and do th[••] three times, always putting in new Vinegar, u[•]till the Oyl of the diſſolved Gold remain in th[•] bottom; then take of your Quick-ſilver three times ſo much as your Gold, and pour it upon the ſolution of the Gold, that they may mix together and be united: then put your quick-ſilver with the ſolution in a round Glaſs ſtopped onely with a peece of Cotton, and with a ſtick put it down every day as it doth aſcend, and keep your Glaſs [•]n aſhes the ſpace of a moneth, till your quick-ſilver be turned into a red precipitate, then again diſſolve it in new diſtilled Vinegar, till the whole ſubſtance of the quick-ſilver be diſſolved, and the Vinegar be coloured in a golden colour, then di[••]ill away the Vinegar in aſhes, and again pre[•]ipitate the quick-ſilver, which is in the bottom [•]f a Gold colour, into a red and fixed body; and [〈◊〉] have you the Mercury precipitate of Sa[••]rne.

It remaineth now that the body be imbibed [•]ith its ſoul, that this being from a ſpirit redu[••]d into a body, may again imbibe its ſoul, that it [•]ay be diſſolved therewith; therefore put it into [〈◊〉] Glaſs, and add thereto equal proportion of its [•]ul or water of Paradice, and ſhut your Glaſs [•]ell the ſpace of five days, till the body be diſ[••]ved with the ſoul.

Then dry it in aſhes till it penetrate and flow; [••]d when it is dried, try it upon a hot Iron plate it be fixed and melt, if not, imbibe it again with [•]f the weight of its water, and do ſo till you [••]ke it fuſible and piercing by imbibing and [••]ying it, and when it will melt in the fire, and penetrate, it is then the ſtone, and fit for fermen[•]ion.

We have ſaid enough of the manner of fermentation in the ſecond Book, and therefore it is not neceſſary to repeat it here: and ſo after fermentation it will be the Elixir.

Then it is to be augmented and projected, as is before declared; and thus the work of Saturne is accurtated, of which George Ripley ſaith,

Adrop is the father of the ſtone, Sericon his brother, Lympha his fiſter, the earth its mother.

But if you deſire to know all the ſecret of Saturne or Lead, I will ſet you down one proceſs out of Paracelſus: when you have well prepared the heart of Saturne, ſaith he, take two or three ounces of that heart and grind it ſmall with double weight of Salt-peter, and put it in a ſubliming Glaſs, with a head well luted to ſublime, encreaſing the fire by little and little as long as any thing will aſcend or ſublime; thus far Paracelſus: now if you find this true, Ripley will tell you what you ſhall do with it, in theſe words.

When by the violence of the fire in the diſtillation of the Gum of the Sericon, a certain white matter ſhall aſcend ſticking to the head of the Limbeck, like Ice, keep this matter which hath the property of Sulphur not burning, and is a fit matter for receiving form, you ſhall give it form after this manner by rubifying it in aſhes, and when it is red Sulphur, give it of its ſoul, until it pierce and flow, then ferment it.

Here I have delivered unto you all the ways and manners of Saturne, which are found in any of the Philoſophers Books: to the end therefore that the work may be compleated with a demonſtration of this word Plumbum Philoſophorum, at appears in the Practical Compendium of Ripley, we ſay that the Philoſophers Lead is not taken for Antimony but for Adrop, being converted into the Gum of Sericon.

It remaineth now that we in order treat of the third termination of this Book: therefore after we have done with Saturne, it is neceſſary to ſpeak of Jupiter, viz. Tin: but becauſe there are many other ways of handling Saturne beſides thoſe we mentioned, therefore we refer the Reader thither, ſeeing he followeth his footſteps: for he is the off-ſpring of Saturne and naturally born from him.

CHAP. IV.

The third Table of the Elixir of Iron.

IT is not neceſſary to prefix a peculiar Table to this metal alone, becauſe it is ſet down before this book, nevertheleſs I will here reckon up its parts and operations as followeth.

• 1. Calcination.
• 2. Solution.
• 3. Seperation.
• 4. Conjunction,
• 5. Putrefaction.
• 6. Sulphur.
• 7. Fermentation.
• 8. Elixir.

Exaltation or augmentation and projection is ſpoken of ſufficiently in the former Books.

Mars being moſt earthly of all the Planets or bodies, it is not to be doubted but that it may eaſily be reduced into a body with little labor; and therefore moſt eaſily converted into Salt, which is done by Calcination: therefore we will firſt ſhew his converſion into Salt.

Underſtand therefore, that hence ariſeth a twofold conſideration, that is to ſay, that it be calcined one way into its body or Salt, the other way that the body be prepared for ſolution by calcination.

The practice differeth but a little, for whether you calcine Iron for its Salt or its Menſtruum, one onely manner of preparation ſufficeth.

That is to ſay, that you take filings of Iron or Steel, as much as you pleaſe, and mix therewith equal weight of Sulphur in an earthen body with a Limbeck will luted thereto, then ſet it in aſhes to ſublime till all the Sulphur be ſublimed from it, then diſſolve the filings which remain in the bottom in Aqua Regia, and it will be converted into Salt, which will be cleanſed from the ſaid water, if you put thereon diſtilled Vinegar and diſtill it away; do thus three times with new Vinegar, and you ſhall have a yellowiſh red Salt in the bottom, which then is a body to be joyned to the ſoul, which keep in warm aſhes till you uſe it.

Now for the practice of Iron for diſſolution take filings of Iron or Steel, ſo much as you pleaſe, and put it in an Iron diſh filled with Vinegar, and ſet it in the flaming fire the ſpace [〈◊〉] three hours, then take it out and let it cool reiterate this work four or five times, the calcine it with Sulphur as you did before.

When it is thus calcined, ſet it to diſſolve in a corroſive water, by adding equal weight of our acetum acerrimum, and let it ſtand till it have diſſolved ſo much as it can in the cold, then ſet it in hot aſhes, and let it ſtand there the ſpace of four or five days, pour off the water and dry which is not diſſolved, and again calcine it and diſſolve it, and when it is diſſolved, ſo as the water be coloured red, pour it out into a body, and keep it till you have diſſolved as much calcined Iron as you pleaſe.

Then take all your diſſolutions, and with an Alimbeck diſtill away the water in Balneo, and put diſtilled Vinegar upon the matter remaining in the bottom, and let it ſtand upon it in Balneo the ſpace of ſeven days; then take out your Glaſs and filter the diſſolution, and then again in Balneo diſtill off the Vinegar, and in the bottom will remain a thick Oyl of the Iron or Steel; but if it be not diſſolved to your mind, reiterate your ſolution in Raymunds calcinative water, but it would be better if it were edulcorated with Aqua vitae, drawing it away again in Balneo, and ſo you have your Iron diſſolved into a liquor.

Therefore proceed to diſtillation, that there may be a ſeparation, and diſtill it in an earthen Veſſel in a ſtrong fire, encreaſing the fire as much as you can, and receive the oyl, or ſoul, or red tincture of Mars ſeparated from the remaining feces by the noſe of the Limbeck, which oyl is the moſt permanent tincture for colouring Sulphures for the red work, or for exaltation of all Elixirs in colour, for it makes it tinge and colour higher.

When you have thus prepared the tincture, then proceed to conjunction, and work with the Salt before reſerved, taking three or four ounces of the Salt, and equal weight of the ſoul.

Then ſeal it up and ſet it to putrifie in Balneo, and keep it there till it paſs through all colours and be white, and then it is Sulphur of Nature.

Then take out your Glaſs and ſet it in aſhes in a greater degree of heat till it be red, then diſſolve the red Sulphur with its own ſoul, and again diſſolve and fix it; diſſolving it in Balneo, and fixing it under the fire, and ſo it is prepared for fermentation.

The fermentation is, as hath often been ſpoken of before, with the reſolved oyl of the Sulphur of Gold in a fourfold proportion to the Medicine, that by the addition of the ferment, it may be made Elixir tranſmuting all bodies.

And note that this Elixir of Iron excelleth all other Elixirs, for it rubifieth more, and tingeth higher, and is better for mans body, for it prevaileth againſt the ſpleen, conſtringeth the belly and cureth wounds, it knitteth broken bones together, and ſtoppeth the ſuperfluous Flux of the Courſes.

CHAP. V.

The fourth Table of the Phyſical and Alchymical Tincture out of the red Lyon and Glue of the Eagle, drawn out from the Authors experience.

IT is chiefly to be remembred how we firſt taught you to diſſolve Antimony with out acetum acerrimum, which may be alſo well done if you diſſolve it in our calcinative water, and after that Antimony is calcined which we ſpoke of in the end of the ſecond book; it is alſo to be remembred that in the end of the book I ſpoke of the Glue of the Eagle in the ſixth Table of the firſt book; theſe being remembred, it is to be underſtood that we attribute no other beginning to this accurtation, except that where before we took the blood of the red Lyon and the Glue of the Eagle when they were both deſtroyed; we now joyn them ſound and not hurt together, that they living may mortifie and diſſolve themſelves, which I have fitly called Corporeal Matrimony, or the Union, for in this wedlock they dye together, that they may be vivified in the Celeſtial Matrimony; therefore it is not to be wondred if this Table differ from the other, for this pertaineth to the handling of ſpirits, the other way teacheth the manner of making the Elixir of bodies; therefore we now come to demonſtrate the foregoing Table.

Therefore that I may plainly reveal all things unto you, take Antimony well ground, half a pound, and as much Mercury ſublimate, likewiſe ground, and grind them both togeth upon a marble, till you cannot know them one from another; then ſet them in a cold place, that the matter diſſolving may drop into a Glaſs ſet underneath, for when the matters are well mixed together, then ſay, that they will both ſhortly be diſſolved when the water is perfectly diſſolved, it will be of a greeniſh colour and lothſome ſmell.

Put this water with the thick part with it into a Glaſs, and let it ſtand the ſpace of three days in a fixatory under the fire, and in ſhort time you ſhall ſee your diſſolvedneſs of a browniſh black colour, and after, that is to ſay, in the foreſaid time it will be red, ſomething higher then red Lead.

Diſſolve this calcined matter in Raymunds calcinative water, and when you have diſſolved it all into a red liquor or deep yelow, then is your matter brought well into its Chaos.

Put this liquor into a fit body with an Alimbeck and receiver, and by diſtallation ſeparate the red oyl or the red Mercury from the white body which remaineth in the earth; and if any matter aſcend into the head of the Alimbeck, deſpiſe it not, but trie if it be fixed; and if it be not fixed enough, ſublime it till it be fixed.

Whereunto joyn equal weight of its ſoul, for the Celeſtial Matrimony, and always leave out the earth in the bottom if you have any ſublimate fixed, if not, take the white earth remaining in the bottom, with which proceed as before is ſaid, and joyn the white body with the ſoul; when they are thus joyned or married, ſet them to impregnate and revivifie in Bulneo, till it paſs through all colours, and at laſt be converted into red, which then is the ſtone.

The manner of Fermentation, Augmentation, both in quantity and quality, and projection, is ſpoken of before in other works.

And thus Sons, Brethren and Reader, I have delivered and opened (and alſo have amended many things) all the ſecrets of the Ancient Philoſophers, whoſe writings were rather publiſhed to conceal the Art, then to make it manifeſt or teach it; although it pleaſed Hermes Triſmegiſtus, the firſt writer of this Art, both to ſay and proteſt that he had never revealed, taught, nor propheſied any thing of this Art to any, exept fearing the day of Judgement or the damnation of his Soul, for ſhuning the danger thereof, even as he received the gift of Faith from the Author of Faith, ſo he left it to the faithful; yet when you read his writings, either in his Smaragdine Table, or in his Apocalips, or his twelve Golden Gates, and ſhall find nothing plain or manifeſt, what will you think of ſuch an Author? Believe me all the Ancients have concealed the ſecret of their preparations in the groſs work, although they writ moſt famouſly of the Philoſophical operation; therefore I have uſed my endeavour to trye, for out of their writings I found that the Elixir might be made of the Planets or Mettals, and alſo of mean Minerals, which came more neer to a metallick nature, then reading more, I found a certain method amongſt them all, as it were with one conſent or voice on this wiſe.

Firſt and principally, that bodies ſhould be made incorporeal, that is to ſay, diſcorporated, or diſcompounded, which then is called the Hyle or Chaos.

Secondly, That out of this Chaodical ſubſtance, which is one thing, three Elements, ſhould be ſeparated and purified.

Thirdly, That the ſeparated and purified elements ſhould be joyned, the man and the woman, the body and the ſoul, heaven and earth, with infinite other names ſo called, that the ignorant might think they were diverſe, which onely were nothing elſe but water and Salt, or the body and ſpirit or ſoul, that is to ſay, white Mercury and red, which they joyned together that a new and pure body might be created in putrefaction, that a Microcoſmical infant might be created in imitation of the Creation, that is to ſay, Sulphur of Nature.

Fourthly, That it ſhould be fed with Milk, that is to ſay, with its own proper Tincture, and after nouriſhed by Fermentation, that it may grow to its perfect ſtrength.

Having learned theſe, I begun to practice, and in the practice of every body and ſpirit, I found diverſe errors; but reading more and trying more, at laſt I found the manner and true way of diſſolving all bodies, ſeparating and conjoyning them; finding the compoſition of their ſecret of ſecrets, that is to ſay, Lac virginis, or Acetum acerrimum, and Raymunds calcining water, wherewith I diſſolved all bodies at pleaſure, and perfected the groſs work; wherefore I purpoſed, contrary to the cuſtome of the Philoſophers, to reveal the whole work, leſt I being envious, ſhould be the Author of error like them; therefore I have added their works to my own experiments and inventions, which are plainly and truely writ, that the Artiſt need to read no books but mine, for herein is almoſt all things contained, which are found plainly writ by the Philoſophers; and alſo thoſe things which are found true by my own experience.

Now you have all things methodically in this Art without error, with which by the help of God, you may attain to the end.

Alchymy revealeth and openeth unto us four other ſecrets.

The firſt is, the compoſition of Pearls, far greater and fairer then natural ones, which cannot be perfectly done without the help of the Elixir.

The ſecond is the manner of making precious Stones of ignoble ones, by the ſame Art which we taught before in malleable Glaſs.

The third is the manner of making artificial Carbunckles in imitation of natural ones, which few or none have ſpoken of.

The fourth is the manner of making Mineral Amber, of which Paracelſus hath onely writ in his book of vexations of Philoſophers, and in the laſt Edition of his works in the ſix of his Archidoxes: but becauſe they cannot be made without the help of the Elixirs, therefore they deſerve a place amongſt the Elixirs; of the fourth, that is to ſay, of the vertue or rather the vice of making Amber, I ſhall handle it coldly: I have reſerved the explanation of this Aenigma, till the laſt place, wherefore it is ſaid, that the Elixir is perfected in the Decimal number.

CHAP. VI.

The fifth Table, of making of Pearls.

THis Table of making Pearls, conſiſteth of theſe parts, that is to ſay,

• Lac Virginis.
• Diſſolved Pearls,
• Quick-ſilver, And
• The White Elixir.

Take Lac Virginis, or Acetum Acerrimum, ſo much as you think ſufficient for diſſolving the Pearls, as in double proportion to the Pearls; as if there be three ounces of the Pearls, let there be ſix ounces of Lac Virginis, wherein diſſolve the Pearls, and ſet the Glaſs in Balneo to diſgeſt the ſpace of a day, then pour out the ſolution, and diſtill it in Balneo, and in the bottom of the Glaſs you ſhall find the thick Oyl of the Pearls, whereunto add ſo much of your white corporeal Elixir as ſufficieth to make the matter like paſte, and put thereto equal weight of the Pearls of Quick-ſilver; if the matter be too thin, put more powder of the Elixir, if it be too thick, add more Lac Virginis or Quick-ſilver, till it be like Liver; grind this maſs upon a ſtone till it be brought to a fit thickneſs.

Then make it up in what form you pleaſe, therefore it is neceſſary that you have a pair of Braſs or Iron Moulds in readineſs (but it would be better they were of Silver) of what form you will, and fill them with this matter while it is ſoft; then peirce them through with a needle, or ſuch like thing, and put as many of theſe in a Glaſs as you will (but firſt hang them upon a thred) and cloſe well the Glaſs, and bury it with the Pearls therein two foot under the earth, and let it ſtand there the ſpace of ſix months till they be congealed with the cold into a ſhining and clear ſubſtance like natural Margarites. Theſe Pearls made and compounded in this manner, are no leſs then natural ones, but much greater and more excellent by reaſon of the white Elixir.

CHAP. VII.

The ſixth Table of the Magiſtery of Carbunckles.

WE now come to ſpeak of Carbunckles, which have their birth or original in the pits, and Golden Mines of the earth, of the ſpirit of Gold and Mineral Salt indurated and corporeal, being [•]ecocted and diſgeſted into the hardneſs of ſtone [•]y the Archeus of Nature, as well by the heat [•]f the Climate, as by the great heat of the Sun; [•]or they ariſe from the ſpirit of the Minere of Sol or Gold under the earth, by whoſe influence they ſhine, as alſo from the hard Mineral Salt, by the mixture of which they are hardned into the nature of ſtone; whence the Philoſopher intendeth and endeavoureth as near as he can to imitate nature by Art, and to make and compound artificial Carbunckles above the earth, with the ſame materials which Nature formeth them of under the earth; therefore he uſeth the ſame principles, operating with the ſpirit and ſoul of Sol undivided, and the moſt hard Salt of the earth, whereof Venice Glaſs is made, which two are the material Organs for Manuals: three things are required, that is to ſay, a Glaſs-maker, Furnace, a flaming fire, and a Crucible.

We now come to the materials, which are two, and are to be joyned together; the firſt giveth the form, the other receiveth it: that which giveth the form is the ſpirit and ſoul of Sol or Gold joyned together in the red Elixir, and is the agent, as it were the man; that which receiveth the form, is the hardeſt Salt of the earth contained in Glaſs, and is the patient, as it were the woman; the agent is the power of heaven impregnating the earth, the patient is the power of the earth, retaining the impreſſion of the heaven.

Having thus demonſtrated the Theory, w[•] now lay the foundation of the practice, which are two, whereof the firſt is the preparation o[•] the Elixir, the other of the Glaſs.

Therefore your red corporeal Elixir is to b[•] diſſolved with the oyl or tincture of Mars o[•] Iron, becauſe it hath the greateſt vertue above all other bodies, by whoſe Coeleſtial power the Earth, that is to ſay the glaſſe, is brought to the hardneſſe of ſtone, and converted into a ſtone: And ſo the Elixir is prepared for projection upon glaſſe; but for the preparation of glaſſe there is no more required but that it be made of the ſame matter that Venice-glaſſe is made of; the compoſition of which if you know not, Take as much Venice-glaſſe as you pleaſe, and weigh it exactly, upon which project your Elixir: when you have ſo done, put your glaſſe in the Crucible to melt; and when it is well molten, then take your Corporeal red Elixir diſſolved as before (or if you will, undiſſolved) as much as ſufficeth to [•]inge the molten glaſſe, and put it tied up in a paper into the Crucible upon the molten glaſſe, ſtirring it a little with a rod; and there let it ſtand the ſpace of one hour: then take out the Crucible, and pour the matter into an ingot, and it will be malleable, but as hard as glaſſe, and ſtonelike [•]o the ſight: and you may either cut it like a [••]one, or work it with a hammer. This Carbunckle-ſtone or metal hath the property of a Carbunckle in ſhining and gliſtring above all natural Carbuncles; and if it touch a Toad or Spi[•]er, they preſently die, becauſe it taketh virtue [•]rom the Elixir againſt all poyſon: And if the [••]ck carrie this Carbunckle about him, ſo that [〈◊〉] doth touch the region of his heart, it takes away the Cardiack paſſions, and diminiſheth the [••]rength of the diſeaſe.

CHAP. VIII.

The ſeventh Table denoting the compoſition of Minerall Electrum or Amber, as well naturall as Artificiall; and alſo ſpeaketh of a Bell made of Amber uſed by Tritemius.

HAving finiſhed theſe two Secrets, we now come to the Electrum: but whether it is to be reckoned amongſt ſtones, or amongſt bodies, it may be doubted, becauſe in the Weſt-Indies it is found writ in the Spaniſh Decads of the vertue thereof; it is affirmed to be the greateſt Antidote againſt all poyſon, and far more noble then Gold: but if it be a metal, it muſt neceſſarily be the chief and ſupreme of all metals; for other metals have their original from Sulphure and Mercury, but this metal conſiſteth of ſeven metals, and is the beſt of all thoſe which grow in the Archaeas of the Earth. For where Gold is taken for the moſt noble of all metals by reaſon of its perfect digeſtion and colour, this hath a greater degree of digeſtion and colour, having a higher colour, that is to ſay, clear red, approaching neerer to the true colour of the Sun. For a[•] Gold is the Sun of other metals, ſo this Electrum is to Gold as the Heaven to the Sun, wherein Nature as it were in Heaven hath created certain ſtars ſhining with clear beams of a Silveriſh colour, ſhewing plain to the eye that it conſiſte[••] of red and white metals mixt in the higheſt degree of digeſtion.

On the Contrary it may be objected,

Ob. 1. That there are onely ſix metallick bo[•]ies, amongſt which this is found to be none; therefore it is rather a Spirit then a body.

Alſo thus.

Ob. 2. The minere of every body or metal is [•]onverted into metal by fuſion, but the minere [•]f Electrum in melting always remaineth; therefore it is no metal.

Otherwiſe thus:

Ob. 3. There is nothing generated in the [••]rth but ſtones, ſpirits, metals, or mean mine[••]ls: but Electrum is none of theſe; therefore it [•]ems to be no mineral.

1. To the firſt objection it is thus anſwered. We ſay, that it is not apparent out of the books [〈◊〉] any of the antient Philoſophers, that they e[••]r dreamed of this natural and mineral Electrum. [••]t more to the purpoſe: thoſe are called Spi[•••]s, which flie from the fire; but the Electrum [••]eth not from the fire: therefore it is no Spirit, [〈◊〉] Quickſilver and the reſt, and alſo mean mine[•••]s.

2. We now come to the next. We grant [••]t the minere of every metal is converted in[••] metal by the fire, which conſiſts of Mercury [••]d Sulphure. This Axiome is evident in thoſe [••]tals which are imperfect, and flie from the fire [••]her in their minere or in themſelves, after they [〈◊〉] reduced into metall; and alſo the Gold mi[•••]e, although before melting it flie from the [〈◊〉], before the Gold be molten and converted into metal; yet becauſe Gold never flieth after it be molten, but is found fixed in all probation, therefore it is accounted the worthieſt of all metals which conſiſt of Sulphur and Mercury.

3. Now to the third, I ſay, that I think it rather is of a ſtony and metallick nature joyned together; by which mixture it differs from a ſtone, and alſo from metal: but becauſe it conſiſteth of Mercury, Earthly Salt and Sulphur mixed, therefore it gets unto it a mixt nature of them; ſo that it is half ſtone, half metal.

Wherefore it is to be judged that it conſiſteth of three natures mixed together; that is to ſay mineral, metallick, and ſtony; and is the beſt o[•] all thoſe which grow in the Archeas of the Earth for it exceeds mean minerals in fixation and conſtancy, becauſe they paſſe away in fume by long melting, and vaniſh to nothing; or elſe they me[••] eaſily in moyſture, as ſalts, &c. But this Electrum or Amber remaineth fixed and conſtant as well i[•] the fire as water.

It exceeds metals in digeſtion, colour and dignity. In digeſtion, becauſe it is endewed with the ſigne of greater and more perfect digeſtion[•] for as Gold is more yellow by reaſon of his greater heat and more perfect digeſtion; So this Electrum, becauſe it hath a higher colour then Go[•] hath, therefore it is more digeſted in colour; [〈◊〉] as Gold exceeds other metals in colour, ſo Electrum exceeds Gold; for Gold is yellow, but Electrum red, which is a higher colour then yellow. And as Silver is the Luna of white metals, [〈◊〉] Gold is the Sol of red metals: So Electrum is [〈◊〉] Gold, as the heaven is to Sol in dignity or val[••] for by how much Gold is more noble then Silver, ſo much this Electrum is more noble then Gold.

Laſtly, it excels ſtones in ſhining, and vertue. In ſhining, becauſe they ſhine by reaſon of their hardneſſe; ſo this Electrum ſheweth many ſparkes, not by reaſon of its hardneſs, but by reaſon of his compleatneſſe. And as the heaven is a[•]orned with Stars, ſo this Electrum with ſparking, becauſe it hath the clearneſs and brightneſſe of all metals. And as the Heaven containeth all [•]he Stars and Planets, ſo this Electrum, which is [•]he Heaven of metals, containeth the Sun and Moon, and the reſt of the Planets in it ſelf; Gold [•]nd Silver as it were the greater Luminaries, the other bodies or metals as the reſt of the Planets, [•]ean minerals as Stars in vertue. For although [•]any ſtones have ſingular properties and vertues, [〈◊〉] that ſome help the ſight, others the Spleen, ſome the Heart; ſome ſtop blood, ſome hinder [••]ortiveneſſe, ſome haſten childbirth, ſome reſiſt [•]oyſon: yet there is no one found which takes [•]way all infirmities, as Electrum doth, more then [••]l mean minerals, metals or ſtones, according to [•] [••]s threefold conjunction, that is to ſay, Mineral, [•]etallick, and Lapidifick.

Therefore whatſoever others pleaſe to think of [••]is Natural Electrum, this ſeemeth moſt probable [〈◊〉] me, that it is not ſimply a metal, but of a nature exceeding metal: for whereas ſtones, mean [••]nerals and metals are generated of Salt, Sulphur and Mercury, this Electrum takes his original from Stones, Minerals and Metals: from [••]nes it takes Salt, from Minerals Mercury, [••]m Metals Sulphur. Theſe three being brought [〈1 page duplicate〉] [〈1 page duplicate〉] into one by the Archeas of natute, are its Elements, from a greater vertue and power of nature; which Elements have formed a higher degree of perfection then in any other ſtone, mineral or metal, as it were by the Commandment of God Nature ſhould aſcribe a Crown of vertue and dignity above all minerals.

But however it be, it is taken two manner of ways amongſt the later Magitians and Alchymiſts, that is to ſay, that which is made naturally, and artificially; naturally is that which groweth in the natural Archeas of the Earth; the Artificial i[•] that which is made by Art above the Earth i[•] imitation of Nature.

Whence Paracelſus a worthy Maſter in M[•]gick ſeeing fully the nature of it, and the utility of Alchymy, commanding to make the Elixir thereof when as its natural body cannot be ha[•] in his booke of the Vexations of Philoſophers, and the ſixth of his Magical Archidoxes, teacheth t[•] compound an Artificial Electrum, that the Elixir muſt be made thereof, as appears more [〈◊〉] large in the ſaid Bookes; which I like not at all He teacheth how to make the Elixir out of Electrum; I contrarily, the Electrum out of the Elixir: he would make the Elixir of the vertue of the Electrum; and I the Electrum of the vertue of the Elixir. I leave his way to his own fo[•]lowers, but I deſire mine not to weary and [〈◊〉] themſelves in ſuch a weak, but a more ſtron[•] principle.

I make two kindes of Electrum one way; t[•] firſt whereof is Spiritual, the other Corpore[•] Firſt of the former: after you have made your [〈◊〉] Corporeal Elixir by projection, in the ſame Crucible melt one ounce of Lead, and likewiſe another of Tyn; and when they are hot, take the Crucible from the fire, and pour therein one ounce of Silver melted in another Crucible; and when theſe three white metals begin to be cold, take two ounces of Mercury well purged, and put thoſe two ounces of Quickſilver upon the molten metall by drops: then increaſe the fire gently, that too much of the Mercury do not fume away: then in three other ſeveral Crucibles melt Iron, Copper, and Gold, of each one ounce, which you muſt have in readineſs molten. And firſt, put your molten Gold into the Crucible, where your four white metals ſtand molten, and pour it upon them; then your Copper, and laſt of all your Iron, ſtirring the whole maſſe with a ſtick, that it may mix together; and let it ſtand in a melting heat the ſpace of an hour: then take all out that is melted in the Crucible, and conſider well the weight of it; and according to the goodneſſe of your Elixir, make projection for medicine. And thus you have created and compounded ſpiritual Electrum of the weight of ſeven ounces, conſiſting of ſeven metals; which metals ſo converted into medicine, will be the Elixir of Electrum, and an Univerſal medicine, for you need not after regard upon what body (or metall) you project it. It is alſo the chiefeſt medicine for mans body: for although three or four of all the Diſeaſes of the Microcoſm were united together, yet they may be cured with this one medicine. If you diſſolve part of this in Spirit of VVine, and diſtill away the ſame ſpirit in Balneo, and the Oyl of the medicine or Elixir remain in the bottome, as is taught in the ſecond book, you ſhall have the chiefeſt medicine of life, and moſt Noble Aurum potabile.

Note that if your Iron melt not well, then diſſolve your Electrum in the Oyl or Tincture of Mars, diſſolving and congeling until it have imbibed a ſufficient quantity.

But if you deſire to make corporeal Electrum, when your medicine beginneth to fail to convert metals any more into medicine, then in like manner project your medicine upon your melted metals or bodies, and they will be converted into corporeal Electrum metallick and malleable; of the vertue of which as I do endeavour to write nothing; ſo alſo of its vice, or rather of the viciouſneſſe of thoſe that abuſe it, I will touch a little ſparingly.

Paracelſus writeth, that Virgill Hiſpanus and Trithemius made a Diabolical Bell of this Artificiall Electrum, upon which when they would invocate Spirits (which they called by a more decent name of Intelligences) they writ the Character of what Spirit they deſired; and at the third ring of the bell the Spirits obeyed their deſires ſo long as they deſired to talk with them; and when they would talk no more, they hid the Character, and by the reverſe ringing of the bell the Spirits departed. He that will forſake God, and require knowledge, aid and aſſiſtance from the Devil, let him ſhare with Arbucell, and with him deſcend to the Infernal Lake. But we that are true Magicians, or rather Philoſophers, confiding in God the Father, and the holy Trinity, approving of Natural and lawful Magick or true Philoſophy, but accounting the ſupernatural altogether infamous and unlawful. And we require the doctrine and wiſdome of divine goodneſſe, and the holy Spirit, to whom be honour and glory for evermore. Amen.

CHAP. IX.

The eighth Table, which explaineth the meaning of the Philoſophers when they ſpeak of the tenth Number wherein the Elixir is finiſhed: And alſo ſheweth the wonderfull ſecret of the Animal ſtone, out of George Riply, with two other of his workes.

WE now come to the Laſt Chapter of this Book, wherein is declared what the Philoſophers mean when they bid us finiſh the worke in the tenth number: it is to be underſtood that as out of the Hyle or Chaos four are divided; ſo out of the Hyle or Chaos of metals. Becauſe metals or bodies when they are diſſolved into liquor, then they are contained in the firſt or one number, which is the ſolution of the body, of which by diſtillation is made two, (That is to ſay, Heaven and Earth, the Menſtruum and Salt) that which remaineth in the bottome is the Earth or Salt, that which is diſtilled over is the Menſtruum and Heaven. And ſo you have One, two.

When the Menſtruum is ſeparated, it is divided into Three, that is to ſay, into Water, Air, and Fire: Yet it is to be noted, that the Air, which is the firſt part of the water containing an aery diſpoſition, although it be in the form of water, yet it is reputed aer, by reaſon of the conſimilitude of the quality; and after its perfect rectification, it is a tinging Mercury, and the white Spirit of metals. In like manner is to be conſidered of the Oyl, which although it is not in the form of fire, but a liquor; yet by reaſon of its Ardent heat, it is called fire, and the Soul or red tinging Mercury. And ſo there is One, Two, Three.

When there is a Conjunction of theſe three, that is to ſay, the air and water with its Salt or Earth, in putrefaction, theſe three are united into one quinteſſence, and are made a new body; in which three are united in one Sulphur, which Sulphur is the true Philoſophers Mercury: and in making this white Sulphur, you have once turned the Philoſophers wheel.

But that the work may be perfected in the tenth Number, if you adde the fire which is the fourth Element, to theſe three concluded in the foreſaid unity, and rubified; then if theſe four in a new Conjunction be putrified in a lent fire of aſhes, then it is the ſtone: for in this work it changeth colours again, and is converted into a red ſtone: and by this means you have joyned four into one, that is to ſay, 1.2.3.4. make ten: And ſo the ſtone is finiſhed in the tenth number, becauſe you have turned the Philoſophers wheel twice, as Ripley witneſſeth thus.

But yet again two times turn about the wheel.

The ſtone is to be diſſolved again with the fire, or Soul, or Tincture, and dried again until it pierce and flow; then it is to be fermented into Elixir with the Oyl of the Luminary; and ſo you have turned the Philoſophers wheel again, which is then called the medicine of the third order. Of the ſolution of this, Ripley hath writ theſe verſes, teaching the reſolution of the white and red ſtone before it be tranſmuting Elixir, calling them his Baſes, ſaying,

Do as I bid thee, then diſſolve theſe foreſaid Baſes witty,

And turn them into perfect Oyls with our true water Ardent:

By Circulation that muſt be done, according to our Intent.

Theſe Oyls will fix crude Mercury, and convert bodies all

Into perfect Sol and Luna when thou ſhalt make projection:

That Oylie Subſtance pure and fixt Raymond Lully did call

His Baſilisk, of which he never made ſo plain detection.

By which verſes it plainly appeareth, his Baſes were onely two Sulphurs, or two ſtones, which in another place he called his Mineres: and theſe mineres ought to be diſſolved by his Ardent water, by circulation of the Oyl or ſoul upon the Sulphur, until it become a ſtone: for in this place he takes both the ſpirit and the ſoul for the Ardent water, willing that the ſpirit and ſoul be adminiſtred according to their tinging natures, for the reſolution of the proper Baſis. And thus have you the words of this Aenigma explained of the tenth number; which ſeeing it is the end of the Art, I have reſerved it till the end.

It now remaineth that we reveal one ſecret of Ripley, which was never ſpoken of by any Philoſopher; that is to ſay, the manner of making the Sulphur of Nature out of the Minere of the Microcoſm, which is mans blood, of which he writ the whole practice in his book of the twelve gates, but moſt chiefly in his Medulla, where he teacheth its preparation and work more plainly. And becauſe I have proved it to be true, therefore I tell it more confidently, becauſe I deſire to write nothing of my own fancy, but that which I have firſt proved. Hearken almoſt the laſt verſes which he writ in his Twelve gates:

1. I never ſaw true work truly but one,

Of which in this Treatiſe the truth I have told:

Study onely therefore how to make our ſtone,

For thereby mayſt thou win both Silver and Gold.

Ʋpon my writing therefore to ground thee be bold.

So ſhalt thou looſe nought, if God be thy guide:

Truſt to my doctrine, and thereby abide.

2. Remember that man is moſt noble Creature

Of Earthly compoſition that ever God wrought,

In whom is the four elements proportioned by nature,

A natural Mercuriality which coſteth right nought,

Out of his minere by Art it is brought:

For our metalls be nought elſe but our mineres two,

Of Sun and Moon, wiſely Raymund ſaid ſo.

The clearneſs of the Moon and of the Sun ſo bright,

In theſe two mineres deſcendeth ſecretly;

Howbeit the clearneſſe is hid from thy ſight,

By craft thou ſhalt make it appear openly.

This hid ſtone, this one thing therefore putrifie,

Waſh him in his own broth till white he become,

Then ferment him wittily. Lo here is all and ſum.

Out of theſe onely words there are two points obſerved, whereunto the Author ſteereth: The firſt is, that mans blood be put to putrefaction, that Sulphur may be made thereof. The ſecond is, that it be fermented wittily; As if he ſhould ſay, the Artiſt ſhóuld prepare it, that it may be fit for fermentation. Thus far of the Theory; Now we come to declare the practice out of Ripley's medulla.

Take Mans blood drawn out of the Veine in March, and of a Martial man the Author meaneth (as I think) of a Cholerick complexion; and when the blood is drawn out of the vein, let it cool, that the Green water may be drawn from it, which is ſaltiſh: for as long as that ſaltiſh water remaineth with the blood, it will not let it putrifie, becauſe the water preſerveth the blood from putrifaction while it is in a mans body.

When it is thus prepared, put it in an Eggeglaſſe well cloſed, and ſet it in Balneo to putrifie, in forty days or leſſe it will be black; and ſo go on till it be white. When you have your white Sulphur, divide it into two parts, and keep one for the white ſtone, and rubifie the other for the red work. And ſo you have two mineres, of which it is ſaid,

For our metals be nought elſe but our mineres two

Of Sun and Moon, wiſely Raymond ſaid ſo.

And ſo to the end of the verſes, as before. Yet here it is to be underſtood, that the Philoſophers Sulphur is not mineral or metallick Sulphur, from which metalls grow under the Earth: but it is a purified Sulphur drawn out of metalls made by Art above the Earth: out of which and the Mercury of the body the ſtone ariſeth. For believe me, I had never writ any thing of this Art, except I had ſeen the Sulphur of the Microcoſm, and the perfect ſolution of other bodies and Sulphurs.

Now have you prepared your Sulphur out of the minere of the Microcoſm: If you be a Philoſopher, proceed to the end, and conclude your work in the tenth number: If not, you are not born to our Philoſophy; therefore give the Sulphur Mercury, that the work may be compleat.

I believe there lieth not any Secret in the Chymicall Art, which thou haſt not truly declared and playnly taught. But to the end that theſe things which we have ſpoken may be more ſurely committed to memory, we will repeat the general proceſs of the parts as it is deſcribed in the beginning of this third book. And becauſe there is not one, but diverſe handling of the bodies, therefore the Table is divided into three parts; the middle whereof diſcribeth the proceſs of imperfect bodies to the ſtone; the other two teach the preparation of perfect metals for fermentation of the ſtone of imperfect bodies.

The manner of preparing imperfect bodies.

Some make twelve parts, as Ripley and others, who call them twelve gates: but becauſe three other degrees are contained in theſe, it would be ridiculous to repeat them: and becauſe the way of both ferments, whether white or red, is the ſame.

The Table of Fermentation.

• CAlcination.
• Solution.
• Putrefaction.
• Sulphur.
• Solution of the Sulphur.
• Red ferment. Aurum Potabile.
• Quinteſſence. Elixir vitae.

So likewiſe it is ſaid of Silver when it is prepared.

• White Ferment. Argentum Potabile.
• Quinteſſence. White Elixir of Life.

Now the Radiant Sun of the Philoſophers ariſeth, which will drive away the dark Chimera's, and diſperſe the black clouds. Here the Aenigma's are opened, thiſtles and thorns are cut up and burned. Now Reader mayeſt thou ſafely walke in the Philoſophers gardens, and gather moſt wholeſome fruit. Here grow moſt fragrant roſes both white and red. Here grow Vines bearing full grapes, of which is made the wholeſome Nectar. Here are found trees of health and wealth, Trees of the Sun and of the Moon. Here ſpring two cool fountaines of Sciences and Knowledge ſliding artificially through the garden upon the moſt pretious gems, and Silver and Golden Sands. Thou haſt one field of Paradice given thee from God, that during the Life of his elect they may be kept in health, free from all ſickneſs. Here the corrupt Nature puts on an incorrupt Nature. Here impure things are turned into pure things. Here are all diſeaſes loſt, and health encreaſeth. Here the perfect unity and harmony of body dwell, and here is alſo all the moſt excellent treaſures. Therefore let us always praiſe God for his gifts: let us worſhip him, obey him, love him, and beſeech him to eſtabliſh his grace upon us; and conduct us to eternity through all his ways of goodneſſe, knowledge and faith, to Life eternal. Amen.

FINIS.

Paracelſus OF The TRANSMUTATION OF METALS.

CHAP. I. Of the Scale of Tranſmutation.

TRanſmutation is an alteration or changing of the forms of natural things into other forms, as of Metals or Wood, into Stones or Glaſs; the changing of Stones into Coles, &c. It hath been [•••]nd out, That Metals that have been firſt [••]yned into Money, have been by Nature [••]anged under the Ground into a ſtony ſub[•••]nce; and yet have retained the impreſſion of [〈◊〉] Image that hath been ſtamped upon them: [••]d, That the Roots of Oaks, being ſmitten [••]h Thunder, or ſome other influence of the [〈1… pages missing〉]

Marginal notes

1. an envious Almanack Makers his deceitful enimy ♂ in ♉. ↩