Of the Chymical Transmutation, Genealogy and Generation of Metals

PARACELSƲS OF The

• Chymical Tranſmutation,
• Genealogy and Generation

of Metals & Minerals.

Alſo, Of the Urim and Thummim of the Jews.

WITH An Appendix, of the Vertues and Uſe of an excellent Water made by Dr. Trigge.

The ſecond Part of the Mumial Treatiſe.

Whereunto is added, Philoſophical and Chymical EXPERIMENTS Of that famous Philoſopher RAYMƲND LƲLLY; Containing, The right and due Compoſition of both Elixirs.

The admirable and perfect way of making the great Stone of the Philoſophers, as it was truely taught in Paris, and ſometimes practiſed in England, by the ſaid Raymund Lully, in the time of King EDW. 3.

Tranſlated into Engliſh by R. Turner [〈 in non-Latin alphabet 〉].

London, Printed for Rich: Moon at the ſeven Stars, and Hen: Fletcher at the three gilt Cups in Paul's Church-yard. 1657.

To the Worſhipful and worthy Meeaenas WILLIAM BAKEHOUSE Of Swallowfield, In the County of Berks, Eſq

Honoured Sir,

KNowing you to be a true Son of Hermes, and a delightful Student in the Courts of Vrania, it is no ſmall encouragement in this attempt of mine, in chuſing you to patronize this piece of Hermetical Philoſophy: it is but a Tranſlation, and, as I doubt not but you are well acquainted with the Authors in the original; ſo I preſume you will actum agere, peruſe them again in their new Garments; acceptably hearing them ſpeak Engliſh. Let me therefore requeſt you to take this little ſtranger into your tuition and patronage, and with your judicious eye to examine and correct my Errata's; relying upon the candor of your ingenuity and learning, that thereby I may be the better fortified, and ſecurely armed againſt the batteries of ignorance; and that your protection may quench the fiery Beacons of the envious Criticks. And thus wiſhing both you and your ſtudies a Crown of happineſs in this terrene Theatre, and eternal glory everlaſtingly, I [•]ake leave to ſubſcribe my ſelf

Your humble Servant, Robert Turner.

LONDON, 8 November, 1656.

To the Reader.

IT's my hard fate to be ſtill deprived of that ſeceſſum & otia ſcribendi, which in things of this nature are required, and the Naſonian Poet much complained for, in his not much-worſe then my preſens ſtatus: he all[•]dges the cauſe of his condition to crimen only, if it were ſo much, and not culpa; and that but crimen ingenii neither: as it ſeems then and now in this Beacon firing age, it is by ſome accounted, mens tamen non ſcelerata fuit: mine was, and ſtill is, Crimen indulgentiae minis, fidem adhibendi viris nulla fide, as dear-bought experience manifeſts; yet to revive the everlasting fame of Paracelſus, and that the Engliſh Tyroes may hereafter reap the benefit of his admired and experienced labours, I have reduced another part of his works, viz. this enſuing Treatiſe, into the Engliſh Tongue; and the rather, becauſe his ſleeping aſhes have been ignominiouſly unraked out of their ſilent grave, by one whoſe ſcribbling pen was Fuller of ſcandals then modeſty: his head ſeemed Owl-like Fuller of folly then wit, and his words Fuller of falſhood then truth; elſe certainly he would not have fallen ſo foul upon the dead whom he never knew; and if he had, was not capable of making him an anſwer: but dwarf-like, tramples on a dead Giant.

His Works, Reader, I freely offer to you, wiſhing your benefit herein: but thoſe flaſhing boaſters, of which this age affords plenty, whoſe brains are made of the Mercury (not of Philoſophers, but) of Fools, being very well gifted in the faculty of prating and nothing elſe; I ſhould deſire them, till they finde their intellect of a more ſolid capacity, to forbear the profeſſion of this or any liberal Science, which ſuffers ſo much diſhonour by them, eſpecially Aſtrology and Phyſick; and move every one in his Sphere, the Cobler to his Laſt and Aul, the Weaver to his Shuttle, and the Heel-maker to his Tools: and ſeek not to aſpire to the Turrets of Minerva, leſt their wings fail, and they fall with Icarus, Ovid Triſt. Lib. 1.

Dum petit infirmis nimium ſublimia pennis

Icarus, Icariis nomina fecit Aquis.

There is alſo added an additional Treatiſe, called, Natural Urim and Thummim, The ſecond part of the Mumial Treatiſe, or Diaſtatical Medicines of Tentzelius, called, A natural Account of the Tree of Life: with a piece of that famous Philoſopher and Chymiſt, Raymund Lully.

Theſe being all concordant in Nature, I revived them to poſterity, hoping there may yet come a thankful age, in which Learning may ſee Halcyon dayes.

I have compoſed a Treatiſe, called, The Womans Counſellor, modeſtly treating of diſeaſes incident particularly to them; whereby they may be their own helpers in ſuch private infirmities, as through too much modeſty they oft-times to their own hurt conceal, which will ſhorty be publiſhed: and alſo the Chymical Experiments of Paracelſus: with many other pieces which time will manifeſt, for the benefit (I hope) of all Sons of Minerva; which is the deſire of

Robert Turner.

November 8, 1656. Natus apud Holſhot.

To his ingenious Friend Mr. Robert Turner, on his Tranſlation of Paracelſus.

Fran. Jennings.

To his induſtrious Friend, M. Robert Turner, on this elaborate & profitable Treatiſe, and other his painful Tranſlations.

John Gadbury, [〈 in non-Latin alphabet 〉]. Paracelſus

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 found out, That Metals that have been firſt coyned into Money, have been by Nature changed under the Ground into a ſtony ſubſtance; and yet have retained the impreſſion of the Image that hath been ſtamped upon them: and, That the Roots of Oaks, being ſmitten with Thunder, or ſome other influence of the Stars, have been turned into true Stones. There do alſo ariſe Springs of Rivers in many places, that, by a certain natural poperty, do transform all things whatſoever are caſt into them, into hard Stones. Theſe, and ſuch-like works of Nature, wiſe men have contemplated, and have thereby learned likewiſe to do the fame things by Art; by obſerving the ſame Order which Nature teacheth by her Inſtruments. This we ſee frequently done in many Mountains, That Coles are generated of Stones naturally by a certain Aetnean fire, of which Carpenters have frequent uſe. So that this laſt kinde of Tranſmutation, is done by Fire in the Earth; the other before ſpoken of, by Water and Air: Theſe are the Inſtruments of Nature, and they are for the Matter, the Motion for the Form. What therefore if a natural Compoſition, may be made Earth by Fire, and that made Water by Air, and this made Fire by Fire; and that again deſcending, may be made Air by Air, and then this be made Water by Water, and at laſt that may be reduced into Earth by Fire? what Tranſmutation I pray do thou think will come thereof? if you were expert, you would know it. The vulgar and ignorant ſee not theſe things; and that for no other cauſe, but becauſe they do not conſider the ſecrets of Nature. Whoſoever therefore together with them is ignorant of, or denieth theſe things, which Nature hath ſet before the Eyes of all, how learned or wiſe ſoever he would ſeem to be, he is not worthy of the Name of a Philoſopher nor Phyſitian. Whence hath Phyſick her firſt Foundation? out of the appearance onely, or manifeſt ſuperficies of natural things? Nothing leſs: but out of the moſt occult and hidden ſecrets of Nature, compared to the moſt manifeſt effects. Wherefore as Nature her ſelf is undiſcernable by every ſence, no otherwiſe are all her Operations. Who ever ſaw a Tree to grow, or the Sun or Stars move? No body: But that the Trees have grown, and the Sun and Stars have been moved by a ſpace of time, who knoweth not?

Therefore Operations in Phyſick do more chiefly conſiſt in the Underſtanding, rather then in the Eyes or the other Sences; although they in their courſes are the Directors unto us, that we may make further progreſs: otherwiſe between the Philoſopher and the Clown there would be no further difference.

But to return to the purpoſe: The Scale or Ladder of Tranſmutation, hath ſeven Steps or principal Degrees; which are, Caſcination, Sublimation, Solution, Putrefaction, Diſtillation, Coagulation and Tincture.

Under Calcination are contained theſe his Members; Reverberation, Cimentation, and Incineration: wherewith, in all Operations, all things are turned into Chalk or into Aſhes.

Therefore in the firſt Degree of Tranſmutation, the elementative natural bodies are converted into Earth, with a middle Fire, as the Inſtrument.

And here firſt of all is to be noted the difference between material Elements, and inſtrumental, of which by the way we ſhall ſpeak; for theſe are external, but the other are internal: as when the firſt Operation is compleated, whether it be by Calcination or Reverberation, Cimentation or Incineration. Sublimation ſucceedeth out of the order of Preparations; which Earth, now being calcined, is converted either into Water or into Air, according to the Nature and property of the thing ſo to be converted: for if it be of dry things, then chiefly is to be uſed the elevation of the Volatile parts from the fixed. Wherefore Sublimation is convenient for things of that Nature.

But if there ought to be made a ſeparation of moiſt things, as of Vegetables or Animals, then it is convenient to uſe Sublimation thereof in the fifth Degree, to wit, Diſtillation.

But becauſe in this place it is chiefly intended to treat of dry things, as Metals and Minerals; the order congruent to their Natures is likewiſe to be obſerved.

Therefore the Volatile part is to be ſublimed, as in moiſt things by Cohobations; that is, by reconjoyning of the parts ſeparated, and by iterating or ſeparating them over again, until they become fixed, and remain within with the parts fixed, and aſcend no more, but remain conſiſting in the ſubſtance and form of Oyl of or a Stone: for with Solution by the Air, they are turned into Oyl; and with Coagulation by Fire, into a Stone.

Let Sal Armoniak be an example for every Metal; for that in Sublimation ſucceſſively becomes Stone.

By this Operation of Sublimations, many corroſives are dulcified, and mollified; and on the contrary, with the addition of another ſubſtance. Alſo many ſharp things are ſweetned, and many ſweet things on the contrary are ſharpened: ſomtimes by themſelves, or with other things prepared after this manner.

Afterwards happens the third Degree, to wit, Solution; and that is twofold: the one of cold, the other of heat.

Salts, Corroſives, and whatſoever things are calcined, are coagulated by Fire, and then by the coldneſs of the Air, are reſolved into Liquor, Water or Oyl, in a moiſt place, as a Cellar, or in the Air, being placed upon a Marble-ſtone or Glaſs: But fat and ſulphureous things are diſſolved by the heat of the Fire; and that which the Fire diſſolveth by heat, the ſame is coagulated by the coldneſs of the Air: On the contrary, that which is diſſolved by the coldneſs of the Air, is coagulated by the heat of the Fire.

Note here the Reaſon wherefore we call the Air cold; which ſeems to oppoſe and contradict the Opinion of ſome Philoſophers: for they will have it to be hot and moiſt: but they conſider not whereof the Air conſiſts: doth it not conſiſt of Fire and Water? for what elſe is the Air, but Water diſſolved by Fire? Wherefore from one part thereof, to wit, the Fire, it borroweth heat and drineſs; and from the other part, the Water, coldneſs and moiſture: for they are the two chief qualities thereof, and the other two are her Miniſters; for there is nothing hot by Nature, which is not alſo neceſſary and naturally dry; neither is there any thing cold, which by the ſame reaſon is not moiſt. Whatſoever is beſides contingent hereunto, is not by Nature, but by accident.

It is no otherwiſe amongſt the Elements: the Fire and Water have the chief place, and the Earth borrows her coldneſs from her Companion, the Water; and her drineſs from the Fire: for her ſelf, ſhe is never hot, moiſt, nor cold, nor dry; but ſerveth her two other Princes, as the Wax ſubmits to every Seal.

In like manner we are to judge of the Air; for ſo the Air receiveth heat and drineſs from his Father the Fire, and cold and moiſture from his Mother the Water; therefore they are generated as from their Parents, the Fire and Water; the Air Maſculine, or rather a Hermaphrodite, and the Earth a Female. And thus far of the natural Inſtruments and the Matter.

The fourth Degree is Putrefaction: This for its excellency might deſerve the firſt place, if it were not repugnant to the true order; and a ſecret in this place hidden to many, and manifeſted to few. It ought therefore to remain placed in its due Series, even as the links in a Chain; wherein, if one be wanting, the Captive detained therewith eſcapes and flies away.

The property therefore of Putrefaction is, that conſuming the old Nature of things, it introduceth a new Nature; and ſometimes produceth Fruit of another Generation: for all living things die with corruption; and being dead, they putrefie, and again acquire life by the Tranſmutation of their Generation into them.

And by it corroſive Spirits are dulcified and mollified, and all Colours are thereby turned into others, and thereby the pure is ſeparated from the unclean.

Now the Members of Putrefaction are Digeſtion and Circulation.

The fifth Degree is Diſtillation, which is nothing elſe but a Separation of the moiſt from the dry; and the thin from the thick.

The Members hereof are Aſcenſion, Lotion, Imbibition, Cohobation and Fixation.

Cohobation, which concludeth all the reſt, is an often effuſion or pouring of the diſtilled Liquor to its feſes, and often diſtilling it over. As Vitriol with Cohobations is fixed by its own proper Water, and then it is called Allumen Saccarinum; which being diſſolved into Liquor, and then putrefied by the ſpace of a Month, and diſtilled, yields a moſt ſweet and pleaſant Water, after the manner of Sugar: which is a moſt excellent Medicinal ſecret, far above others, to extinguiſh the Microcoſmical Fire, which happeneth to the Diggers of Metals; which is largely ſpoken of in the Book De Morbis Foſſorum Mineralium, Of the Diſeaſes of the Diggers in Mynes. After the ſame manner alſo may any other Minerals and Waters, as Sal Nitrum, be fixed by Cohobations.

The ſixth Degree is Coagulation; which alſo is twofold: anſwering contrary to Solution, conſiſting of heat and drineſs, that is, of Air and Fire.

Again, Coagulation is twofold, as having two parts cold, and as many of hear.

The firſt of cold is made of common Air, without Fire: and the laſt, of the ſuperior Firmament, by the Hy[••]al Stone, which congealeth all Waters into Snow and Ice.

But the firſt Coagulation of heat is made by induſtry in Art, obſerving the gradations of the Fire, and is fixed; but the other Degrees of cold in Alchymy are not fixed.

The later Coagulation of heat is made by an Aetnean Fire and Mineral under the Earth and under the Mountains, and is gradated by a natural Arch of the Earth. Not unlike to this is the Fire, which being gradated by the Art of Alchymy, is excited and brought to Coagulation.

Whatſoever is coagulated by this Aetnean Fire, remains fixed, as is manifeſt by Metals and Minerals; all which conſiſt from the beginning of certain Muſcilaginons matter coagulated by the Aetnean Fire, and the natural Arch and Artifice of the Earth under the Mountains, into Stones, Metals, Pearls, Salts, &c.

The ſeventh and laſt Degree of the Scale or Ladder of Tranſmutation, is Tincture, the moſt noble Medicine above all others that are procured by the Chymical Art; whereby all Metallick and humane bodies are dipp'd into a far more noble, better, and excellent ſubſtance then before they were naturally of, and are thereby reduced to the higheſt Degree of ſoundneſs, colour and perfection, and to a more ſtrong and excellent Nature.

Various are the kindes and ſpecies of theſe Tinctures, in this place leaſt of all intended to he treated of.

The Metallick bodies ought firſt to be removed by Fire from their Coagulation, and to be liquefied; otherwiſe, they will not receive any active Tincture, unleſs they be opened. Alſo all the Tinctures of Metals ought to be fixed ſubſtances, eaſily fuſible, and of an incombuſtible Nature; that being poured upon a fiery Lamen, they may flow forthwith like Wax, and ſoon penetrate the Metal without ſmoke, as Oyl doth Paper, or as Water enters into a Sponge; ſo they dye that into a white and red colour, remaining in the Fire, and enduring every trial.

Therefore in the firſt Degree of Calcination, to come to theſe Tinctures, the Metals being brought into Alcol, they acquire an eaſie liquefaction, in the ſecond Degree, to wit, of Solution; and then by Putrefaction and Diſtillation, their Tinctures may be fixed and made incombuſtible, and the colours unvariable.

But to reſtore, recover, conſerve, or renew the Health of humane bodies, they ought to be drawn from Gold, Pearl, Antimony, Sulphur, Vitriol, or the like.

Various alſo are the Subjects of the Fire; and they have ſeveral and divers Operations in Chymiſtry: as, one Fire made of the flame of Wood, and this they call living Fire, wherewith is calcined and reverberated the bodies of all Metals and other things: another is a continual heat of a Candle or Lamp, wherewith they fix Volatiles: there is another Fire of Coles, wherewith bodies are cemented, coloured, and purged from their Excrements: alſo, Gold and Silver are thereby brought to a higher Degree: Venus is refined, and all other Metals are renewed: the fiery Lamens of Irons have another Operation; for thereupon is made the trial of Tinctures. Another heat is raiſed by Fire, by the filings of Iron; another in Aſhes; another in Salt; another in Balneo Mariae, wherewith are made many Diſtillations, Sublimations, and coagulations: There is alſo another Operation made by Balneum Roris, which ſometimes I have elſewhere called, Balneum Vaporoſum, wherewith many Solutions of corporal things are made: Then the Venter Equinus hath another Operation, in which are made the chief Putrefactions and Digeſtions: alſo, the inviſible Fire hath an Operation far beyond all theſe, that is, of the Beams of the Sun; which plainly appeareth by his Operations, as by a Speculum or Chryſtal. And of this the Ancients have not made mention.

By this Fire, the three Principles of every thing may be ſeparated upon a Table of Wood, without any fear of flagration or aduſtion; and all Metals liquefied without any viſible Fire, and all combuſtibles conſumed into Coals and Aſhes.

But the Tranſmutation of Metals, to bring the imperfect to perfection, cannot be very well done without the Stone or Tincture, of which we will hereafter treat in their due places: And we will alſo ſay ſomething of the Tranſmutation of imperfects into imperfects, bringing them only for the probation of Tranſmutations. But we ſhall firſt treat of the Fire, whereupon hangs the hinges of all the Art: and teach ſome proceſs of the Stone of Paracelſus.

CHAP. II. Of the ſimple Chymical Fire.

HAving now ſufficiently ſpoken to the wiſe and ingenious, of the Art of Tranſmutations by the Scale and Degrees thereof; that the order before ſpoken of may be kept, it will be neceſſary in the firſt initiation, to propoſe and lay down the manner of the Inſtruments, before the matter it ſelf, leſt that the rude and unskilful ſhould firſt uſe the foot in ſtead of the hand.

Let them not therefore approach hither, whoſe underſtanding hath no eyes, and whoſe hands cannot ſerve them; for the feet and the fleſhly eye, without a ſound and uncorrupted underſtanding, is altogether ignorant.

The chiefeſt Inſtrument which ought moſt diligently to be ſought after, is the Fire, which being living of its own proper Nature, is not vivified by any other Fire.

From hence alſo it comes to paſs, that it hath power and vertue to vivifie whatſoever elſe lies hidden in other things.

As the Sun in the World is created by God, to vivifie, ſtir up and quicken the Fire reſting in all other things, as of the ☽, ☿, ♀, ♂, ♃, and ♄: and that he might heat the Spheres of all the other Stars by his Fire; which otherwiſe have no heat of their own, neither can they give forth any of themſelves; for they are dead of themſelves; but being kindled by the Solar heat, they live, and give forth their Operations according to their ſeveral proprieties.

For the Sun doth not receive the Light, Life, and Fire which he hath, from any other Star, but onely from God that created and ruleth him, ſo that he alwayes giveth Heat and Life in himſelf, illuminating every other natural Light.

Even ſo is the Fire of the Philoſophers ſecret Furnace to be accounted in the Spagyrick Art, which heateth the Furnace and Sphere of the Veſſel, and the Fire of the matter, even as the Sun is ſeen to operate in the univerſal World, without which nothing can be generated therein.

In like manner nothing can be effected or brought to paſs in this Art, without this ſimple Fire, it being the chief part and Operation of the whole Art, comprehending all the other parts thereof in it ſelf, and is comprehended of nothing; for it conſiſteth of it ſelf, not wanting any of the other: but all other Operations whatſoever, are made ſtand in need of this ſimple Fire, from which they receive Life, together with the matter it ſelf.

Paracelſus ſpeaking elſewhere of the ſimple Fire, ſaith thus:

This (ſaith he) is the Opinion of the moſt excellent Philoſophers, The Fire and Azor are ſufficient; for the Fire alone is the whole Work, and the compleat Art.

Some do build their Fire ſimply of Coals: they erre, containing the Veſſels therein or thereupon: others in vain attempt it with a Fire of Horſe-dung, with the Fire of Coals; they ſublime the matter without any medium, and diſſolve it not: others have ſtirred up Heat with Lamps; aſſerting this to be the ſecret Fire of the Philoſophers, to make their Stone: others have placed it in Balneo, and ſet this in an Emmet's Neſt: ſome have placed it in Aſhes of Juniper; and others have ſought this Fire in Calce viva, in Tartar, Vitriol, Nitre, and the like: others have thought it to be in hot burning Water, as,

Thomas Aquinas falſly ſpeaks of this Fire, ſaying, That God and his Angels cannot want it. What blaſphemy is this? is it not a manifeſt lye? cannot God want or be without the elementary Fire of hot VVater, and be without all the other Creatures when he pleaſeth? doth he ſtand in need of any of them? All thoſe Heats that are ſtirred up by the means and Fires now ſpoken of, are altogether unuſeful for this purpoſe. See alſo that you be not ſeduced by Arnold de villa nova, who writes of the Fire of Coals; for in this thing he deceives you.

Almadis ſaith, That the inviſible Sun-beams are ſufficient for our Fire. He produceth another example, That the celestial Heat by his reflexion and continual motion doth chiefly make the perfection and coagulation of Mercury. And again, he ſaith, Make a vaporous, continual, digeſting, ſeparating Fire; but not flying or boyling up, but altering and penetrating. Now I have told, and that truly, the whole way of ſtirring up the Heat of this Fire: if thou art a true Philoſopher, thou well underſtandeſt: this is it.

Salmanazer ſaith, Our Fire is a corroſive Fire, which bringeth an Airy Cloud over our Veſſel; in which Cloud, the Beams of this Fire are hid. This due Cahos and humidity of the Cloud being wanting, there is error committed.

Again, Almadir ſaith, Unleſs the Fire heat our Sun by his humour, by the excrement of the mountain, with a temporate Aſcenſion, we ſhall not be partakers, neither of the white nor red Stone.

All theſe things do ſufficiently demonſtrate unto us the occult Fire of the wiſe men.

In brief, this is the matter of our Fire, to wit, That it be kindled by the quiet Spirit of a ſenſible Fire, which again expelleth the hot Cahos, as from its oppoſite, above our Philoſophical matter: which Heat waxing above our Veſſel, temperately urgeth it forwards to the motion of perfect Generation, conſtantly, without intermiſſion.

Thus faith Paracelſus of the ſimple Fire of the Philoſophers.

CHAP. III. Of the multiplicity of the Philoſophers FIRE.

HAving ſpoken of the ſimple Fire, we hold it convenient to treat alſo of the multiplicity of Fire, and that more copious and cleerly then of the other before; for by this later we may attain to a perfect ſight, as through a Caſement.

Fire therefore is manifold, as well becauſe of the diverſity of the Subject in which it floweth, as that afterwards it is excited in divers other Subjects: it is varied and changed, as the Fire of Aſhes, Sand, Balnei, Limatures, &c. have a mediate Heat flowing from an immediate into the Subject-matter of the Inſtrument, and from hence into the matter ſubjacent to the Art.

In this manifold Fire, there is a difference of place; and this is the Reaſon, Becauſe in all things, there is nothing in the Nature of things that can be ſeen in all things, and by all things, like one to another; although they are both of the ſame Species, and their members of the ſame individuals: as one Metal produceth Gold from that which generateth Silver; another Saturn, Venus, Mars, and every one of them is varied according to the difference of the place from whence they ſpring and are created; neither are two men, or two members of one body, nor two Leaves of one and the ſame Tree found alike to one another; and ſo of other things. The diſſimilitude proceedeth not from the firſt Fire of Creatures, but from the various Rule of the Elements by the Planets, and not by the Sun.

For by this diſpoſition, the heat is changed in the Elements every moment; and alſo the form of decompounds from the compounds, and not from the ſimples.

Where there is not ſo great a mixture of the Elements, there is generated Sol; where they are a little more mix'd and impure, Luna; and where they are more imperfect, Venus: and ſo of the reſt, according to the mutation of the mixtures, the Mine of every Metal is unlike one another: neither do their Spirits agree in all things one with another; for if they were generated of ſimple Fire alone, no multiplicity intervening, there would be no difference of their properties and forms, not only in Metals, but in all other Creatures.

But why there are in uſe ſeven Metals and no more, ſix whereof are ſolid, and the ſeventh fluxible and thin; the Reaſon is given in Philoſophy, and not in Chymiſtry; which is to be reſerved to its proper place, that we digreſs not from our purpoſe. And thus much of the manifold Philoſophical Fire, deduced from Phyſical Reaſons.

CHAP. IV. Of the viſible and local Inſtruments: and first, of the Spagyrick Womb.

BEfore we come to ſpeak of the matter, it is requiſite that we proceed in order to declare what Inſtruments actual and local are neceſſary to be uſed in this Art: the firſt actual, is the Fire; the firſt local Inſtrument is the Furnace, which by the Ancients is called by this Chymical Name, Athanor: this referreth to the Womb in the Spagyrick Generation.

Hermes Triſmegiſtus, although he was not the Inventor of this Art, no leſs then Paracelſus of Spagyrick Medicines, yet he deſerveth to be called the Reſtorer thereof.

He aſſerteth, That this Spagyrick work (which is the utmoſt point of the hand of humane Philoſophy) taketh its exordium and first beginning from the meditative contemplation of the greater world: intimating, that the Spagyrick Athanor ought to be built from the imitation of the Foundation of Heaven and Earth.

But for the exerciſe of the ingenious, I ſhall not think it amiſs a little to examine this compariſon, whereby I may happily profit the Readers. There is no Phyſitian will deny, but that the Sun doth generate a Sun like to its ſelf: but every one will not confeſs, That it hath this Generation in its Centre; and eſpecially, the Diſciples of thoſe Philoſophers, that can give no other Reaſon of the Aetnean Fires, then what Ruſticks and Clowns do, according to the appearance thereof to their carnal eyes.

This Terrene or earthly Sun is kindled and bred by the Fire of the ſuperior; even ſo is kindled the Centre of our matter, from the Centre of our World or Athanor; which is Fire, bearing a ſimilitude and reſemblance with the natural Sun.

Who ſeeth not the form and frame of the univerſal created World, to bear the ſimilitude and likeneſs of a Furnace: or, that I may ſpeak more reverently, containing the Matrix of a Womb; that is to ſay, the Elements wherein the Seeds of the Sun and Moon, by their various aſtral influences are corrupted, concocted and digeſted, for the Generation of all things?

But this is plainly manifeſt to Children, I need not ſpeak it to Philoſophers: wherefore I ſhall not need to urge it any further.

Therefore we proceed to ſpeak of the manner of the conſtruction and building of our Athanor or Furnace. Firſt, let a Furnace be built ſix ſpans high, round within, and of the bredth and bigneſs of one ſpan; let it be ſomewhat larger and bigger towards the bottom, then at top; let it be made ſmooth within, that Coals or ſuch things as are put in, do not ſtick by the way, but may fall down cloſe to the Grate. To this Furnace you may make one, two or three mouths, as you ſhall think fit. To every Furnace let a Copper be fitted, with Water: the other matter is to be incloſed within: as the Egge is within the Hen; ſo is a Glaſs to be in this womb, for the induſtry of the Magiſtery. Then when you will work or operate herewith, having all things diligently prepared, break you Coals about the bigneſs of Walnuts, and fill up the Turrets to the top, and kindle them at the door beneath; [••]d let the top be kept ſhut, leſt the Coals being kindled at the top or in the middle, de[•••]oy the whole work, and they conſume and [••]rn all together. Moderate therefore your [••]re with a juſt proportion, as Nature teacheth in all things. The natural heat will excite and ſtir up the ferment and the matter lying hid in this Egge.

Wherefore even as the Sun illuminates the [•]reat World, and giveth Light and Life to all the Stars, Elements and Creatures; ſo doth this Spagyrick Fire illuſtrate and vivifie our Inſtruments, and all the matter of our Furnace, as the ſitting of a Hen over her Egges, animates the young.

CHAP. V. Of the ſecond Spagyrick Inſtrument, which is the Matrix or Philoſophers Egge.

MAny Philoſophers, raſhly preſuming upon their own Judgements, have miſ-underſtood the right and true occult and ſecret Veſſel of the Philoſophers. And worſe is that which Aristotle the Chymiſt (not the Greek Academian) ſaith, That the matter is to be decocted in a treble Veſſel. And more amiſs is that which another ſaith, That the matter in the firſt ſeparation and firſt Degree, ought to be included in a Metallick Veſſel; in the ſecond Degree of its Coagulation and Dealbation of the Earth, a Glaſs-Veſſel; and in the third Degree, which is Fixation, a Veſſel of Earth. Nevertheleſs, by all theſe they underſtand onely one Veſſel in all Operations, to the perfection of the red Stone.

Since therefore our Matter is our Radix and Foundation both of the white and red, our Veſſel neceſſarily ought to be made after this manner, that the matter therein may be ruled by the Celeſtial bodies: for the Celeſtial influences, and the inviſible impreſſions of the Stars, are chiefly neceſſary for this work; otherwiſe it is impoſſible to attain to the excellent Oriental. Perſian, Chaldean, and Egyptian Stone, by any means; by which Anaxagoras knew the vertues and power of the whole Firmament, & preſaged That the great Stone ſhould deſcend from Heave[•] upon Earth: which alſo happened after his death He did very much make known our Veſſel to the Cabaliſts, and that according to the true Geometrical meaſure and proportion; and how i[•] ought to be built of a certain Quadrature in [〈◊〉] Circle, whereby the Spirits and ſoul of our matter being ſeparated from their body, may be elevated in the altitude of their Heaven.

For if the Veſſel be more ſtraight, large[•] high or low then its due meaſure and proportion, and then the ruling and operating Spirits and Soul of the matter do deſire; the heat of our ſecret Philoſophical Fire, (which is moſt acute) will too violently excite and provoke the matter to Operation, and ſometimes the Veſſel will flie into a thouſand pieces, not without danger of the body and life of the Operator.

On the contrary, if the Veſſel be too capacious, and more large then for the heat to operate upon the matter according to its proportion, the work will alſo be fruſtrate and in vain.

Therefore our Philoſophical Veſſel is to be fabricated with greateſt induſtry and diligence.

But they onely underſtand what the matter of this our Veſſel is, who in the firſt Solution of our fixed and perfect matter, have reduced and brought the ſame into their firſt Eſſence: of which we have ſpoken enough.

Let the Operator therefore diligently note what he takes, and what he refuſes, in the Solution of the firſt matter.

The manner of deſcribing this Veſſel is difficult; yet it ought to be of ſuch a form as Nature her ſelf requires, which is to be ſought and inveſtigated from one and another. In brief, io muſt be ſuch, that from the altitude of the Philoſophical Heaven, being elevated above the Philoſophical Earth, it may operate to bring forth the Fruit of its terrene body.

It ought to have this form, That when rhe Fire forces one from the other, there may be a ſeparation and purification of the Elements; ſo that every one may occupy his own place wherein he remaineth, and that the Sun and the other Planets may exerciſe their Operations about the terrene Element, and that their courſe be not impedited in their Circuit, nor ſtirred up with too violent a motion.

According to all theſe things which have been ſaid, it ought to have a proportion of roundneſs and altitude.

Thoſe which appertain to the firſt cleanſing and mundification of Mineral bodies, are melting Veſſels, Crucibles; lementing Veſſels, Cucurbites, and Glaſſes for Aqua Fortis; which are alſo neceſſary for the projection in the laſt work: but as concerning the Veſſel uſeful for this work, it is neceſſary that you have a Glaſs rightly and duly proportioned; for if it be too capacious, or more large then its juſt and due proportion, the matter, that is, the humidity, is dilated, ſo that nothing can be produced therefrom. And if it be too narrow or little, and compreſſing the matter, the growth thereof will be ſuffocated, that it can produce no Fruit. An example thereof, may be taken from hence: If Corn, or any thing elſe, be ſown in the ſhade, or under the droppings of an Houſe, what Fruit can be expected therefrom? Wherefore our greateſt care ought to be in the adopting and fitting of the Glaſs; for an error being committed thereby, or therein, is not eaſily corrected and amended; ſo that by the impediment thereof, the work is not brought to the wiſhed end.

Wherefore to two Ounces of the matter, take two Ounces and a half of Glaſs, or the Philoſophical Egge, that is, a Glaſs of that weight; having regard to the due thickneſs of the Glaſs. This being obſerved, you ſhall avoid error in this thing.

CHAP. VI. Of the Subject or Philoſophical Matter in general.

HAving hitherto ſufficiently ſpoken of the Chymical Inſtruments, now hearken what Matter you are to chuſe to begin this Spagyrick Work: after that the Vegetables are mortified, the concurrences of the two Metals, that is, Salt and Sulphur, they are tranſmuted into a Mineral Nature; ſo that from thence at length reſults a perfect Mineral.

For in the Mineral Caverns of the Earth, ſome Vegetables are found, which by a long ſucceſſion of time, and a continual heat; have put off the vegetable Nature of Sulphur, and put on a Mineral Nature.

And this moſt eſpecially happens, where the moſt proper Nutriment of theſe kinde of Vegetables is taken away, that they may be afterwards compelled to receive their Aliment from the Sulphur and Salt of the Earth, ſo long, until that which before was Vegetable, become a perfect Mineral. And from this Mineral condition, a certain Metallick perfect Eſſence doth ſometimes ariſe, and that by the progreſs of one Degree unto another.

But that we may return to ſpeak of the Philoſophers Stone, the matter whereof is moſt difficult to finde out and underſtand:

The manner and moſt certain Rule of this Inveſtigation, and of all other things whatſoever, is a careful and diligent Examination of the Radix and Sperm thereof, whereby is found out the knowledge of the matter.

Much availing hereunto, is a due and neceſſary conſideration of the beginning and original of Metals, how and after what manner Nature firſt bringeth them from imperfection to the end of perfection.

To which conſideration it firſt of all conduceth, the perfect knowledge of the three firſt Principles whereof Nature createth all things, that is, Sal, Sulphur, and Mercury, naturally permixed into one body, yet ſo, that in ſome they are volatile, and in others fixed.

For as often as the corporal Sal is permixed with the ſpiritual Mercury, and animate Sulphur, then Nature begins to operate in thoſe Subterranean places, which ſhe hath in ſtead of her Veſſels, by the ſeparating Fire, which ſeparates the craſs and impure Sulphur from the pure, and ſegregates the Earth from the Sal, and the Nubes from the Mercury; reſerving the firſt parts, which Nature decocteth again together into one conſtant Geogamical body.

Which Operation is had from the greater mixture and conjunction, by the union of three, to wit, Body, Soul, and Spirit.

This Union being compleated, from thence reſults pure Mercury; which if it flow through the Subterranean Pores and Veins, and be made obvious to the Sulphur, it is coagulated herewith, according to the condition of the Sulphur.

Yet nevertheleſs, it is ſtill Volatile, inſomuch that it is ſcarce decocted into Metal in twenty yeers afterwards.

From thence this vulgar Opinion received its original, to wit, that Sulphur and Mercury are the Matter of the Metals, as is manifeſt by the Relation of the Diggers of Minerals.

But neither vulgar Mercury, nor common Sulphur, are the Matter of the Metals; but the Mercury and Sulphur of the Philoſophers are incorporate and innate in perfect Metals, and in the Forms thereof: ſo that they never fly from the Fire, nor are depraved by the force of the corruption of the Metals.

So that by the Diſſolution of that natural mixture, our Mercury is tamed and fixed, ſay the Spagyrick Philoſophers.

Therefore under this form of Words, our Mercury out of perfect bodies, and the vertue of the terrene Planets cometh to be extracted: which alſo Hermes aſſerts in theſe words: he ſaith, That Sol and Luna are the Roots of this Art.

The Son of Hannel ſaith, That the Philoſophers Stone is a coagulated water, to wit, in Sol and Luna.

From whence it plainly appears, That the Matter of our Stone is only Sol and Luna; which is confirmed by this, That every like naturally brings forth and generates his like.

And as we know there are two Stones, the white and the red; ſo there are alſo two Matters of the Stone, Sol and Luna, coupled together in their proper Matrimony, either natural or artificial. And as we ſee a Man and Woman cannot generate nor produce their like, without the mixture of both their Seeds; ſo in like manner, our Male Sol, and his Female Luna, cannot conceive nor bring forth any Generation, without their Seed and Sperm.

From whence our Philoſophers have gathered, That there is a third thing neceſſary, to wit, the Animate Seed both of the Male and Female of the Chymiſts, without which they judged their whole work vain and ridiculous.

The Sperm hereof, is Mercury, which by a natural Conjunction of both bodies of Sol and Luna, receiveth and uniteth their Nature into himſelf.

Then, at length, and not before, is the matter apt for the congreſſive Work and Generation, by the Maſculine and Feminine force and vertue.

This hath moved our Philoſophers to ſay, That this Mercury is compoſed of Body, Soul, and Spirit; and to aſſume unto it ſelf the nature and propriety of all Elements.

Wherefore they have aſſerted their Stone to be an Animal, which alſo they called their Adam, who beareth his occult and inviſible Eve in his own body; from which moment they are united by the power of the Great Maker of all things. For which cauſe it may worthily be ſaid, That the Mercury of the Philoſophers is nothing elſe, but an abſtruſe compoſed Mercury, and not that vulgar Mercury. Therefore they have wiſely ſaid, That there is in Mercury whatſoever the wiſe men do ſeek after.

Almadir the Philoſopher ſaith, We extract our Mercury out of one perfect Body, with two perfect natural and incorporate conditions: This extrinſecally produceth his perfection, whereby he reſiſteth the force of the fire; and by this his perfection is extrinſecally and intrinſecally defended from all imperfections.

By this place of the acute Philoſopher, the matter of the Stone is underſtood to be Adamical, the Microcoſmical Garment, the Homogeneous and united matter of the Philoſophers.

Theſe Sayings of the Philoſophers, which before we have made mention of, are meerly Golden, and to be had alwayes in great eſteem, becauſe they contain in them nothing ſuperfluous, nothing invalid.

Briefly therefore: The matter of the Philoſophers Stone is nothing elſe but a fiery and perfect Mercury extracted by Nature and Art, that is, artificially prepared; and is the true Hermaphrodite, Adam, and Microcoſme.

This the wiſeſt of Philoſophers, Mercurius Triſmegiſtus, aſſerting, calleth the Stone an Orphan.

Therefore our Mercury is he which contains in himſelf the perfections, power and vertue of Sol; and runneth through the Houſes of all the Planets: and in his Regeneration, acquireth the vertue of the ſuperiors and inferiors: and by the Matrimony thereof, he appeareth cloathed in their candor and beauty.

The Arabians, Greeks, Perſians, and Egyptians, have kept theſe Myſteries ſecret and abſtruſe, denoting them by certain occult Characters and Figures. Some have called this, The Secret of the Philoſophers: and Pythagoras, The Philoſophers Stone.

Whoſoever have attained to the knowledge hereof, have adumbrated and ſhadowed the ſame, with various enigmatical Figures, and deceitful Similitues and Compariſons, and feigned Words, that the Matter thereof might remain occult to Poſterity; ſo that little or no Knowledge thereof, might be found out.

But nevertheleſs ſome have ſufficiently detected this matter and the knowledge thereof, with its preparation, to the ingenious; but notwithſtanding in Parables, and under Enigmatical Words and Figures, that they might expel the unworthy from attaining to ſuch a myſtery of Art and Nature.

Nevertheleſs ſome few, and ſuch who are apt to apprehend this Art, have ſought out the perpetual Balſome of Nature, and the true Stone, but with exceeding great labour and intricate difficulty; which every where occurreth in the inveſtigation hereof. And hence it appears why the ſluggiſh and ſlothful mindes never attain to this work.

CHAP. VII. Of the Preparation of the Spagyrick Matter in general.

NAture firſt requireth of the Artiſt, that the Philoſophical Adam be brought into a Mercurial ſubſtance, and at length to be regenerated into the Oriental Sol, and Lunary Stone.

Moreover, its to be noted, That thoſe common Preparations of Geber, Albertus Magnus, Thomas Aquinas, Rupeciſſa, Polydor, and the like, are nothing elſe but particular Solutions, Sublimations, Calcinations, leaſt of all pertaining to our univerſal Secret, which wanteth onely the moſt ſecret Fire of the Philoſophers. The Fire therefore and Azor are ſufficient for thee.

The Philoſophers make mention of other Preparations, as Putrefaction, Diſtillation, Sublimation, Ceration, Fixation, &c. which you are to underſtand onely to be certain univerſal Operations to compleat Nature in the ſaid matter; and not onely a working in the Philoſophical Veſſel with the like Fire, and not with common Fire.

For the white and the red proceed both from one Radix, without any mean: it is diſſolved in it ſelf, and copulated by it ſelf, made white and red, black & yellow by it ſelf; it deſpouſeth it ſelf, and is conceived in it ſelf: it is decocted and infunded, aſcendeth and deſcendeth: all which Operations are made by the Fire alone.

Yet ſome Philoſophers have diſſolved the Body of Sol, by the ſtrong eſſence of Wine, and made it Volatile, that it would aſcend by an Alembick; thinking this to be the true Volatile matter of the Philoſophers; whereas it is not; although it be a ſecret not to be deſpiſed, to reduce a perfect Metallick Body into a Volatile and ſpiritual ſubſtance: yet they erre in the ſeparation of the Elements; for they thought by this way to ſeparate Gold into a ſubtil, ſpiritual and elemental vertue: and after their ſeparation, by Circulation and Rectification, again to copulate them into one; but in vain.

For although one Metal may be ſeparated from another in ſome ſort; nevertheleſs, every Metal thus ſeparated, may be ſeparated again into another; which parts afterwards by a Pellicanical Circulation or Diſtillation, can in no wiſe copulate into one, but will alwayes remain a certain Volatile Matter, and Aurum Potabile, as they call it.

The cauſe why theſe can never attain to their intentions, is this, Becauſe by this way, Nature will not be extracted nor ſeparated with humane diſ-junctions, as by terrene Glaſſes and Inſtruments.

That onely hath known its Operations and the weight of the Elements, whoſe Separations, Rectifications, and Copulations, are executed without the help of any Operator or Manual Artifice, whilſt the matter is contained in the ſecret Fire, and in the occult Veſſel.

This is the Opinion of the Philoſophers, That when they have placed this matter into their ſecret Fire, it is cheriſhed round about with this Philoſophical hear, that beginning to tranſite into corruption, it waxeth black. This Operation they call Putrefaction; And this Blackneſs, The Head of the Crow.

They call the aſcending and deſcending of this matter, their Diſtillation, Aſcenſion, and Deſcenſion: they call Exſiccation, Coagulation; and Dealbation, Calcination.

And becauſe by a continual hear, the matter is made ſoft and fluid, they make mention of Ceration. But when it ceaſeth to aſcend, and remaineth liquid in the bottom, they call it Fixation.

After this manner therefore, are the Apellations of the Philoſophical Operations to be underſtood, and no otherwiſe.

Thus having declared the Inſtruments, Matter, and Ferment, we proceed in order to the Weights; without obſervation whereof, our Work is in vain.

CHAP. VIII. Of the Proportion of the Matter and Form of the Spagyrick Stone.

THe Formal part of our birth is the Mercury of the Philoſophers, and the Spirit or Tincture of Sol; but the living part is another material.

Therefore the Compoſition of this ſacred Adamick Stone, is made after the Adamick Mercury of the wiſe men; with their Female Eve, by the Matrimony and union of the one and the other Mercury on the third part.

Therefore the onely matter of the Philoſophers, conſiſteth of ſpiritual, corporal and animal Mercury.

The corporal Mercury is the ſubject of Tinctures.

The ſpiritual and animal Mercuries, exhibit the means of conjoyning them; but in their conjunction, a due proportion is to be obſerved:

For if there be taken more of one then of the other, it will be ſuffocated as Seed ſown in the Field; ſo that it cannot live ſo long until it be united by the Mercury of the Philoſophers, and perfected in the Fire: or on the contrary, if it be too little, there can be no Solution, nor no Fruit.

Wherefore, ſee that you take as much of the one as of the other, leſt by your ignorance in the proportion, the work be deſtroyed.

Let there be taken therefore one part of the Seed to two parts of Earth, or three to four; and there will be no error, but the work will be brought to its deſired end in this behalf, ſo as the reſt be moderated accordingly.

There is a double Reaſon why the Weight ſhould be obſerved; the one natural, the other artificial.

The natural followeth the effect in the Earth by Nature and Concordancy; of which Arnaldus ſpeaks,

If there ſhall be added more or leſs Earth then Nature will ſuffer, it will ſuffocate the Soul, and no fruit nor fixation is perceived.

The like is to be judged of the Water: if there be taken too much or little thereof, it brings an inconvenient loſs: for the ſuperfluity thereof makes the matter too humid; and the defect or want thereof, renders it too dry and too hard. If the Veſſel be too little, the Tincture is too much preſſed; if too large, a pale body evades: if the Fire be made too vehement, the matter is burnt; if too remiſs, it hath not power of exſiccating, ſolving, and calefying the other Elements.

In theſe conſiſts the elemental Weight; but the artificial is moſt occult: when as the Ponderations are included in the Magick Art.

Between the Spirit, Soul and Body (ſay the Philoſophers) conſiſteth the Weight with Sulphur, as it were the Rector of the work: for the Soul deſireth the Sulphur, and neceſſarily obſerveth it, by Reaſon of the Weight. Which underſtand after this manner: Our matter is united with red mixed Sulphur, to which is committed the third part of the Regiment until the laſt Degree, that it maketh on the infinite Operation of the Stone: and perſiſteth therewith together with his Fire, and conſiſteth of an equal Weight with the matter it ſelf in all things, and by all things, without any variation of any Degree of Tranſmutation.

After therefore the matter is prepared and fitted, and mixed with its proportionate Weight, it ought to be very well concluded and ſealed up in the Philoſophers Veſſel, and committed to their ſecret Fire, in which the Philoſophical Sun will ſpring up and ariſe, and illuminate all things which expect his Light, or hope can deſire.

But becauſe this cannot rightly be underſtood without a perfect knowledge in the Metals of perfect Tinctures, we proceed now to ſpeak of them.

CHAP. IX. Of the Tinctures and Spirits of Metals: and first, of the Tincture of the Sun.

THe Tincture of the Sun obtains the ſupreme and principal place: which is derived of ſubtil, pure, and moſt perfect fire. Wherefore this ſpirit flieth not from the fire, but remains therein fixed, triumphing and rejoycing: it is not conſumed nor burnt thereby, as others; but rather thereby gains more luſtre and ſplendor: it is ſubject to no Corruption; neither heat, nor cold, nor any other quality, can bring any detriment thereunto: Whereby it comes to paſs, that the body which it once putteth on, it defends and preſerves from all accidents, Corruption, and diſeaſes, that it may alſo endure the fire with him without leſion.

His body hath not theſe virtues from himſelf, but from his ſpirit alone, the efficient cauſe thereof.

It is certaine, that the body of Sol is Mercury; which can in no wiſe indure the fire, but immediately flyes therefrom.

Since therefore being in gold, Mercury perſiſts conſtantly in the fire, and flyes not; there is no doubt but the fixing thereof by the ſpirit, will impreſſe the ſame virtue in its ſelf.

What gift and office therefore hath it in Mercury, but that when it is freed from its own body, and taken into a humane body, it ſhould work and operate its effects thereupon? who will deny, but that alſo it may preſerve and keepe it ſafe from all Corruption, diſeaſes and accidents whatſoever, and preſerve the body to a long and ſound life, as our firſt parents of old?

The virtues and propertyes of all other Metals are not otherwiſe to be known, but by certain and true experience, and not by any other reaſon of a Subtile intellect: for this wiſdom which is conceived by opinion only, is meere fooliſhneſs before God and the truth: wherefore they that hope and believe therein, do erre, and are deceived.

Thus farre of the ſpirit and Tincture of Sol: now let us ſee what Tincture the Moon hath.

The ſpirit of Luna lyeth in this white Tincture, as the Red in Sol: And it is alſo borne of a ſubtil ſpirit; but not ſo perfect as that of Sol. Nevertheleſs in purity and conſtancy it farre excelleth the Tinctures of all the other ſubſequent Metals.

For burnt lead conſumes it ſelf, and all other Metals with it in the fire, except Sol and Luna; to which it brings no detriment.

Seeing therefore the ſpirit of the Moon is of power to preſerve the body which it once putteth on, to wit, Mercury, from injury of the fire, and all other accidents, and render the ſame fixed and conſtant; it is eaſily gathered from hence, if it effect this in ſo inſtable and volatile a body as Mercury, how much more efficacious and powerful will it operate, being free from its own body, and projected into a humane body? will not that be alſo defended from many diſeaſes and Corruptions? certainly whatſoever it operates in Mercury, the ſame it will do in a humane body, and preſerve the ſame to a long and ſound life, expelling all diſeaſes which are comprehended under the power thereof; according to the degree thereunto prefixed by nature.

Certainly by how much the more ſublime, ſubtile and perfect every Medicine is, by ſo much the more perfectly it cureth in its kinde.

Wherefore ignorant are thoſe Phyſitians who found their Art chiefly upon corrupt Medicines, as Vegetables, which are not permanent; but they go about fixed Cures with unconſtant means, undertaking that which is impoſſible for them to perform. But what ſhall I ſay more unto theſe? they have never yet learned otherwiſe in their Academies.

The Spirit of Venus is derived of a permixtion of more craſs elements then the former: wherefore it is inferiour and ſubject unto them; but it is more perfect then the other Spirits and Tinctures which follow, excelling them in fixation and conſtancie, not yeelding to the fire, nor ſo ſubject to be corrupted as the others ſubſequent: and remaineth more fixed in the fire: which vertue Venus hath not in her own body, but from a Spirit.

What operation ſoever it hath in its Mercury, the ſame it doth alſo in humane bodies, according to the degree of nature: for it defendeth wounds and ulcers from accidents, and expelleth ſuch diſeaſes as are under its degree and power, and diſperſeth the root thereof.

If it be mixed with any other Metals, it breaketh their perfect bodies, that they will not be malleable any more, until they be freed from it.

The like effect it hath in humane bodies, eſpecially if it be taken for any Diſeaſe, not deſtined unto its degree by nature, it bringeth Contractures of the members.

VVherefore the Phyſitian ought perfectly to learn the Natures and Tinctures of Metals, how they agree with the Nature of Bodies, before they venture to give them, leſt they endanger their Patient.

The tincture of Mars, conſiſts of an aduſtible and craſs permixion of the Elements, having a more hard and leſs tractable ſubſtance, then the other imperfects; hardly fuſible, but corruptible both with Air and VVater, eaſily ſubject to be conſumed with ruſt: but in hardneſs and drineſs it abounds above all other Metals, as well perfect as imperfect.

It torments the body of man, if applied to any diſeaſe other then becometh its Nature; yet it wanteth not power and vertue granted to it by God and Nature in its ſpecial propriety.

The Spirit of Jupiter is created of a white pally ſubſtance of Fire, by nature intractable with the hammer, but not ſo much as Mars.

Being mixed with others, it diſcontinueth and mixeth with them, eſpecially with Luna, that it will hardly be ſeparated herefrom. The like operation it hath in all other Metals, except in Saturn: if it be taken contrary to its Nature, to operate upon mans body, it afflicts the members with cruel paſſions and pains, and gnaweth them with ſuch burning, that they cannot exerciſe their natural faculties: being outwardly applied to Fiſtula's, Cancers, Carbuncles, and ſuch-like, which exceed not the degree of its Nature, it is the beſt remedy expelling every evil.

The Spirit of Saturn is created of an obſcure, tenebroſe, and cold permixture of Elements; whereby it comes to paſs, that it leſs endures the Fire then any other.

It mundifies the bodies of Sol and Luna, and purgeth them from ſuperfluities: it afflicteth the body taken inwardly, more then Tin or Iron; but becauſe it is coagulated with more cold then the other, it operates not ſo ſharply: it hath an excellent faculty to heal Fiſtula's, Cancers and ſuch-like ulcers, and many other infirmities. But having performed its operation, unleſs it depart from the body, together with the diſeaſe, it doth more hurt then good. Wherefore let the Phyſitian, that deſires to make uſe hereof, firſt know with what diſeaſes it agrees, and how it is naturally ordained for Medicine.

Laſtly, the Spirit of Mercury hath no certain determinate form but is ſubject to all the other, as wax to the impreſſion of a ſeal; for it receiveth every Spirit whatſoever unto it ſelf; as when the Spirit of Sol is impreſſed into it, it tranſites into Sol; if Luna, into Luna; and ſo of the reſt: he putteth on their nature, and embraceth every Metal.

His body may be compared to the Spirits of other Metals, as the Female to the Male, not by a corporal mixture; but when a Spirit is educed from its Metal, and after the preparation projected into Mercury, then at length he exhibits his tranſmutation, no otherwiſe then a dead female of Metal; although it be as an untilled Field or Earth, if it be macerated or vivified with the Philoſophers Plough, (which female in this work remains fixed and uncorrupt) it is united to the ſaid corporal Spirit by the degrees of the fire, into his nature and ſubſtance; & this with the dead body of Metal, which with the craſs Spirit of Mercury cannot be done.

And although the body of Sol exiſt of Mercury or Argent vive, and is fixed; nevertheleſs, common Mercury not fixed or mortified, never cometh to its Reſurrection.

For the Reſurrection of Metals is an immortal Regeneration, and the medium whereby the tinctures are promoted to their generation.

Wherefore it cannot be united with dead bodies into fixation, but only with extracted Spirits of the corporals before ſpoken of, which are ſubject to Metals, as the common Mercury is ſubject to all Metallick Spirits.

For the craſs Spirit of Mercury doth in no wiſe generate this tincture in ſubſtance, no more then a concubine legitimate iſſue.

We are to judge in like manner of the craſs Spirit of Mercury, ſo long until the metallike and corporal Spirit is made by the medium of the natural matter: without this medium, it is impoſſible to attain to any good and perfect work in theſe kinde of tinctures: moreover, if the fire be too ſtrong, it cannot generate; if too remiſs, the ſame event happens.

CHAP. X. Of the plain Manifeſtation of this Art.

WHen thou wilt make the Heaven or Sphere of Saturn to run with life upon the Earth, impoſe thereupon all the Planets, or which you will; but let there not be too much of Luna, but add leſs thereof then of the other.

Permit them all to run until you ſee the Heaven of Saturn quite to vaniſh: by this means, all the Planets will remain of ſuch a conſiſtency, that their ancient and corruptible bodies being dead, they have put on a new, perfect and incorruptible body.

This is the Spirit of Heaven, by which the ſaid Planets are again made corporal, and living as at firſt.

Take this new body from the Life and from the Earth, and this keep; for this is Sol and Luna.

After this manner thou haſt the whole Art made manifeſt and plain, but if thereby thou doſt not know or underſtand the ſame, it is well: for ſo it ought to remain, not vulgarly and indifferently laid open to all.

Finis de Tranſmutatione Metallorum.

Of the Genealogy and Generation of Minerals.

CHAP. I.

WHen I had diligently and accurately read the writings of the Ancients concerning the Generation of Minerals; I appredended that they underſtood not the ultimate matter of them, and by conſequence, much leſs the firſt. Truly, if the beginning of any matter may rightly be written, certainly the end thereof may very fitly be declared. I have therefore in the firſt place decreed to propoſe unto you the ultimate matter of all Minerals, whereby you may eaſily underſtand the firſt, from whence they all deduct their original.

The firſt example we ſhall bring from Medicine, whereby a diſeaſe is to be known from the iſſue, and not from the beginning; in which there is no Science introduced by blindeneſs, but muſt be blinde likewiſe: but the end is viſible from the iſſue, to which it is perceived to tend, as to its end propoſed to it.

Furthermore, nothing can be better known, then by a perfect knowledge of the end for which God created it; otherwiſe, it may come to paſs, that the true uſe of the Creatures of God, may be turned into abuſe; for every thing which God hath created, he would have us enjoy, and poſſeſs it, according to the right uſe thereof.

Therefore learn the laſt and firſt matter of things from the fire; for this is the key that unlocketh the Ark of ſecrets, and maketh every occult thing manifeſt.

For example, If a Metal be diſſolved in the Fire, it preſently ſhews the firſt beginning thereof to be a Mercurial water, and not Sulpher, becauſe the reſolution thereof flameth not like Rozin. It is demonſtrated not to be Salt, becauſe the firſt beginning of its Reſolution is not Friation, beſides Liquation and Flagration, as of ſome terrene ſtones is ſeen to be.

Nevertheleſs, every Metal hath Sulphur and Sal in him, but Mercury hath the chiefeſt place therein.

But it ſeemed good to God the Creator, to create a watry Element, and from thence to produce every Metal for the uſe of man, that it ſhould be the Mother thereof; in which as in her wombe, the Mineral Fire, Sal and Mercury ſhould be decocted into Metals, Stones and every Mineral ſubſtance, although the birth be not of the ſame exiſtence with the Mother.

So that the water is unlike its Metallick iſſue, neither is the Son like the Mother; even as the Earth is not Wood, nor the VVood Earth, although it ſpring and hath its original from the Earth.

So likewiſe are VVood and Iron created by the VVater, yet they are not of the ſame exiſtence as VVater.

Earth alſo is made of that which it is not in it ſelf, and ſo likewiſe is Man.

So God is one in every thing, and the firſt and laſt matter of all things: ſo great an Artiſex in every thing, as hath none before him, neither ſhall have any after.

CHAP. II. Of the firſt and laſt matter of Minerals.

THe firſt beginning with God, was the laſt matter, which he made the firſt; as the fruit which ſhould bring forth other fruit that hath in it ſelf the ſeed: and this ſeed is in the firſt matter.

Likewiſe, in the ultimate matter of Minerals, is made the firſt matter; that is, it is made into ſperm or ſeed; which ſeed is the Element of Water, which is reſolved, ſo that it is made Water.

Therefore Nature taketh that which is in water, under her power and ſeparation; and what belongs to Metal, ſhe ſegregates into Metal, every one by himſelf ſeverally, according to his own nature, with their ſeveral genus and ſpecies congruent thereunto.

Therefore where Nature ceaſes, there the Art of man begins: for the ultimate matter of Nature, is the firſt nature of man: again, the corruption of Nature by Art, is the ultimate matter of man.

So wonderfully hath God created Water the firſt matter of Nature; which, though it be ſo tender and feeble a ſubſtance, yet from thence is created the moſt ſolid and durable fruit, as Metals and Stones, &c. as the moſt hardeſt and durable from the moſt ſoft and feeble: and that Fire ſhould be producted from Water, is beyond the reach of humane capacity; yet not beyond or above the work of Nature.

Thus having in the firſt place handled the Regeneration, and Chymical and Natural Operation of Metals, we eſteemed it moſt neceſſary to add theſe few words of the natural Generation of Minerals, whereby the Operation thereof may be the eaſier known.

This is the Opinion of all Philoſophers and Students in this Art, that he that would be an Artiſt in this Profeſſion, ought moſt exactly to imitate Nature in all her Operations: And whoſoever underſtands not this, ſhall never attain to the accompliſhment of his deſires in this thing. Therefore let him that ſearcheth a thing ſo ſecret and difficult, be a Scholar not only of Art, but of Nature; and it ſhall be done.

FINIS.

Ʋrim and Thummim ſhewed to be made by Art, and are the ſame with the Univerſal Spirit, corporate and fixed.

THe Truth ſeems buried, becauſe it brings forth little Fruit; but it is great, and prevaileth, to make all things manifeſt ſo far as is poſſible for men; for in common ſenſe and reaſon, all agree in myſteries never: ſo that we may not ſpeak of Science without Knowledge, which breaks the Gates of Braſs, and cuts aſunder the Bars of Iron, before the eyes of Underſtanding, that the treaſures of darkneſs may be opened, and the bright and fiery Sword diſcovered, which turns every way to keep Tranſgreſſors out of Paradiſe.

For if we conſider wherein the Celeſtial and Terreſtrial Bodies agree, we ſhall finde ſomething objective in the inferiour Bodies, whereby they communicate their Celeſtial Vertue and Influence; which preſident Art doth imitate, to produce a glorious ſubſtance of connexed Forms, and of Cleerneſs, Vertue, and Beauty beyond expreſſion.

The Mathematicians ſay, The Celeſtial Influences do hold and govern every natural Body, and by many unities collect a quantity ſubſiſting without ſhadow: for the real Vertues affect to be ſpecificate; and as living Fire gives life to other things: which central ſubſtance of Celeſtial Vertues or Form of Metals is the Subject of this ſhort Diſcourſe.

That Urim and Thummim, which were given in the Mount, cannot be proved that they are the potential from the Creation, may appear; for they were ſubſtances, whoſe Name and Eſſences did predicate each other, being convertible terms, the Name and Eſſence one: the words ſignifie Light and Perfection, Knowledge and Holineſs, alſo Manifeſtation and Truth, even as Science and Eſſence make one Perfection. It is likely they were before the Law given; for the Almighty God commanded Noah to make a cleer Light in the Ark, which ſome take for a Window; others, for the arching and bowing of the upper Deck, a Cubit: but ſith the Text ſaith, Day and night ſhall no more ceaſe; It ſeems, it did then ceaſe: and whether this were one or more Windows, is uncertain: but when the Windows of Heaven were opened, and the Air darkned by pouring out Rain, the Sun not giving his Light, but prohibited the generative Spirit of the Creatures in the Ark, what exterior cleerneſs could be expected?

Therefore ſome of the Rabbins ſay, The Hebrew word Zohar, which the Chaldee tranſlate Neher, is not found in the Scripture, but in this place: ſo that like the word, it ſeemed to be a rare Light, and that which is generally doubted to be, The Creator commanded Noah to make by Art. Other Hebrew Doctors ſay, It was a precious Stone hanged in the Ark, which gave light to all living Creatures therein. This the greateſt Carbuncle could not do, nor any precious Stone that is only natural.

But the Univerſal Spirit, fixed in a tranſparent Body, ſhines like the Sun in Glory, and gives ſufficient Light to all the Room to read by: therefore it is moſt probable, this was the Light that God commanded to make, to give Light to all living Creatures: for it is of perpetual durance.

And whereas Tubal-Cain is ſaid to be a perfect Maſter of every Artificer in Braſs and Iron, which ſome hold, doth contain the whole and perfect decoction of the Metallick Vertue, wherein the Central Vertue is moſt abundant, and makes the happy more admired, who walk in the midſt of the Stones of Fire;^[1] For where there are two things of one Nature, the chief is to be underſtood: Therefore in the mention of Fires, pure Fire is preferred.

The Scarlet Veil in the Temple ſeemed ever moving, and ſignified pure Fire, generative and fixed in cleer Bodies, as Ʋrim and Thummim: Although Eſſences are not without great difficulty made manifeſt in themſelves, yet the cleer Viſion thereof, makes the poſſibility unqueſtionable; as at Eliſha's Prayer, his Servant ſaw the Chariot, and Horſes of fire, about his Maſter, which before he ſaw not; ſo are they apparent when the inviſible is made viſible.

Some think,^[2] that Urim and Thummim were not Artificial, becauſe they are ſaid in the Text to be put in the breſtplate, but not to be made: but this point may be cleared by obſerving the ſeveral kindes of making, as betwixt thoſe things made with hands, and thoſe things that are only made viſible by effect: for where natural and habitual Vertue do meet together, the perfection is more abſolute by a kinde of new Generation, as the pure Sulphur of Metal, by an inward power doth purge it ſelf by ebulition; not by the firſt and remote cauſes, but by the ſecond and neerer, whereof the Philoſophers ſay, The ſecret of all ſecrets is of ſuch a diſpoſition, which cannot be perfected with hands; for it is a tranſmutation of natural things, from one thing to another. Alſo it is ſaid, The Artiſt takes impure Spirits, and by Sublimation, Nature and Art, cleanſeth them into bodies pure and fixed: ſo that the bodily Nature doth eternally predominate; and being more then perfect, doth give perfection to other things.

Now that theſe perfections have their beginnings from two Lights, both the Text and the antient Philoſophers make plain; but ignorance and the matter of the Elements are the Iron Gates, which muſt be cut in pieces, before the inviſible be made viſible.

For the natural Urim and Thummim, the Philoſophers affirm, what they have ſeen and done: and that they did nothing ſave that they did before, and knew: ſo that a perfect knowledge is eſpecially requiſite to make a perfect Art: therefore we are to conſider the means to attain to this end.

The Lord gave Bezaliel Wiſdom, Underſtanding and Knowledge:^[3] theſe are the means: for Gold is diſſolved by Wiſdom, in Contrition, Aſſation, and Fire. The end is directed to invent works in Gold, Silver and Braſs; which is not to be underſtood according to the found of words, but according to the intent of all Diſtillation, to extract the inward part, and manifeſt the central vertue: for where the perfection of the matter is glorious, the perfection of the form is more glorious.

The Sun and Moon are as the Parents of all inferior bodies and things, which come neereſt in vertue and temperature, are more excellent: The Sun's Motion and Vertue doth vivifie all inferior bodies; and thoſe things which come neereſt in vertue and temperature, are more excellent: the Sun's Motion and Vertue doth vivifie all inferior bodies, and the pure form of the terreſtrial Sun is ſaid to be all Fire; and therefore doth the celeſtial Sun communicate moſt vertue: therefore the incorrupted quality of pure Sulphur being digeſted in external heat, hath alſo regal power over all inferior bodies: for the Sun doth infuſe his influence into all things; but eſpecially into Gold: and thoſe natural bodies do never ſhew forth their virtues, till they be made ſpiritual.

One of the Rabbins ſaith, They made in the ſecond Temple Urim and Thummim; to the end, they might make up all the eight Ornaments, although they did not inquire by them, becauſe the Holy Ghoſt was not there; and every Prieſt that ſpake not by the Holy Ghoſt, & on whom the divine Majeſty reſteth not, they enquire not by him: ſo it is with Sacramental Bread, which hath no ſignification before Conſecration.

But theſe men had the ſpirit of Bezaliel, and made theſe natural, ſpiritual Bodies: which ſoveraign Tincture, ſome ſay, So purifieth, and cauſeth the radical humour ſo to abound, that the Children in the fourth Generation, (yea, as ſome ſay, in the tenth) ſhall perceive the effect of ſuch perfect health of their Anceſtors.

Others ſay, That if they have once finiſhed this Art, and ſhould live a thouſand yeers, they might give what they will, and when they will, without danger of diminution; as a man that hath Fire may give to his Neighbour without hurt to himſelf.

Marcus Vaſſo ſaid, There was much more myſteries in the Flamines Ceremonies, then they underſtood. Veſta ſignified pure Earth, and internal Fire: of which it is ſaid, Veſta is Earth and Fire. Earth undergoeth the name, and ſo doth Fire: Veſta is both.

Thus is ſhewn forth in a work done by Fire,

The mighty Veſta, and her pure Attire.

Philoſophy is nothing but the ſtudy of Wiſdom conſidered in a created Nature, as well ſubject to ſenſe, as inviſible, and conſequently material; and Wiſdomes central Body is the ſhadow of Wiſdomes central Eſſence; and the moral Interpretation can never exclude the real effects from ocular demonſtration: but where Reaſon hath experience, Faith hath no merit; and without Faith there is no knowledge of any excellent thing; for the end of Faith is Underſtanding.

The Rabbins hold every natural beginning to be either matter, or cauſe of the matter, viz. the four Elements. But here beginnings muſt be well underſtood; for there are beginnings of Preparations, and beginnings of Compoſition, and beginnings of Operation: for the Artiſt was commanded to deviſe work in Gold; that is, from the object to the poſſibility: for if the matter be glorious, the form muſt be more glorious: and though the ſpiritual Nature be more operative, yet the bodily Nature muſt predominate eternally: ſo that to make the corporal ſpiritual, and the ſpiritual corporal, is the whole ſcope of the intention; yet the ſpiritual is not firſt, but the natural: for corruption muſt put on incorruption, and mortality immortality: for that which is of greateſt durance, and moſt abundant in vertue, doth moſt excel in Glory and Beauty, and ſo fitteſt to make Ʋrim and Thummim: for power and honour are in his Sanctuary.

But becauſe the greateſt things are not done by ſtrength, or habit of fingering; as alſo becauſe the intellect doth ſo far excel the ſenſe: this is a work of a ſecond intention, and the beginning upon the vertue of Elements; that is a pure, bright and cleer Water of Putrefaction: for the perfection of every Art, (properly ſo called) requires a new birth, as that which is ſowed is not quickned except it die: but here death is taken for mutation, and not for rotting under the clods.

Now therefore we muſt take the Key of Art, and conſider the ſecret of every thing is the Life thereof: Life is a Vapor, and in Vapor is placed the wonder of Art: whatſoever hath heat, agitating and moving in it ſelf by the internal Tranſmutation, is ſaid to live: this Life the Artiſt ſeeks to deſtroy, and reſtore an eternal Life, with Glory and Beauty. This Vapor is called, The vegetable Spirit, becauſe it is of degree of heat with the hotteſt Vegetable; and being decocted till it ſhine like brighteſt Steel, you ſhall ſee great and marvelous ſecrets, not by the ſeparation of Elements by themſelves, but by predomination and victory of that pure Fire, which like the Celeſtial Sun enters not materially; but by help of Elemental Fire, ſends forth his influence and impreſſion of form.

Here we muſt obſerve difference of perfections: for although ye have now the Fountain of compleat white; yet you are not neer your chief delight, which is the Fountain of Life, and Centre of the Heart, the univerſal Spirit, which lives in the radical humidity, and doth naturally vivificate, and is the maſculine Seed of the Celeſtial Sun: here is that Rule made good, Except ye ſow in Gold, ye do nothing. Therefore we muſt take heed what we underſtand by Gold, whereof there are three ſorts, Vulgar, Chymical, and Divine; which is therefore ſo called, becauſe it is a ſpecial Gift of God. The Theoſophiſts are perſwaded, by exact diet, and by certain form of prayers at certain times, to obtain the Angel of the Sun to be their Guide and Director.

The Philoſophers adviſe to take the like matter above Earth, that Nature hath made under the Earth: Others, to ſearch the moſt precious treaſure from a vile thing: all which is eaſily agreed, if rightly underſtood: for in the lines following, the ſame Author ſaith, The vile thing is from the Sperm of Gold, caſt in the matrix of Mercury by a prime conjunction. Others affirm Azoch and Ignis to be ſufficient for this high perfection: the which Azoch among the Germans is Silver; with the Macedonians, Iron; with the Greeks, Mercury; with the Hebrews, Tin; with the Tartars, Braſs; with the Arabians, Saturn; and with the Indians, Gold. All which being diverſe in Nature, are potential in one compoſition: and by the duel of Spirits, the Celeſtial Gold obtaineth victory over all the reſt, and is made (though not with hands) a body ſhining like the Sun in glory, which is called, Ens omnis privationis expers, or Thummim. This is the Key that made the pure cleer Fountain, and of it was made himſelf; the fair Woman ſo loving the red Man, ſhe became one with him, and yielded him all glory; who by his Regal power, and ſoveraign Quality, raigneth over the fourfold Nature eternally: but if any ſhall underſtand either common or Chymical Gold to be the ſubſtance of this ſacred body, he is much miſtaken; for a glorious Spirit will not appear, ſave in a body of his own kinde.

Although pure Manchet be made of the fineſt Meal, yet Wheat is not excluded; and ſo Bread is ſaid to be of the ſecond and neerer cauſes, rather then the remote: notwithſtanding, that which is made by the effect, in a ſucceſſive courſe, is as certain as that which is made with hands.

After we fell from unity, we groan under the burden of diviſion, but three makes up the union; firſt temporary, and afterwards eternally fixed. He that knoweth a thing fully, muſt know what it was, is, and ſhall be; ſo to know the ſeveral parts of a ſucceſſive courſe, is not a ſmall thing, neither the honor little in the right uſe of the Creature.

Air turned into Water by his proper mixture, becomes Wood; and the ſame Wood, by Water, is turned into a Stone.

A Spring in Italy called Clytinus, makes Oxen white that drink it: And the River in Hungary, turns Iron into Copper. VVhat excellency things may attain by habitual vertue, or what power when Nature and Art make one perfection, who is able to expreſs?

If you deſire by Art to have a thing of admirable ſweetneſs and odor, you will take a ſubſtance of like quality, to exalt into ſuch excellency: the proper quality of Fire and Air is ſweetneſs; it is but appropriate in Earth and Water: what bodies ſhall we finde, where theſe are moſt abundant, to be wrought upon? As the Celeſtial Bodies give no Tincture, yet they are moſt abundant in Tincture. Air is cauſe of Life; Mercury is coacted Air, Ethereal, and truly Homogeneal, which doth after a ſort congeal and fix: it is called a crude Gold, and Gold affixed, and mature Mercury. And although the crude Quality be cold and dry; & ſome hold for the excellency of its temperature, That it is all Fire, or like to it, whereby it is diſſolved: however, it is at large proved, thoſe bodies are moſt abundant in pure Fire and Air, whoſe proper Quality is ſweetneſs. Therefore thoſe are the fitteſt ſubjects to make the moſt precious perfume in the world: and conſidering, cleerneſs and brightneſs is the centre of each thing, and thoſe bodies have both centre and ſuperficies cleer and bright, whenſoever they are purified by Art, and the bodies made ſpiritual, and thoſe Spirits corporated again, they muſt neceſſarily be Bodies of greateſt or cleereſt Light and Perfection: as one compareth a glorified Body to a cleer Lanthorn with a Taper in it, ſaying, The more a man excels in vertue, the greater or leſſer was the Taper. But the work cannot be manifeſt without the deſtruction of the exterior form, and the reſtitution of a better; which is the glorious ſubſtances of Urim and Thummim, which in their being, and Phyſical uſe, preſerves the Temple of Man's Body incorruptible. Some obſerve not juſt difference between Liquification and Solution: but all Corroſives or violent Operations, Nature hates, becauſe there can be no Generation but of like Natures, neither can you have the precious Sperms without Father and Mothers. And although one Veſſel is ſufficient to perfect the Infant in the Wombe; yet Nature hath provided ſeveral breaſts to nouriſh it, and different means to exalt it to the ſtrength of a man. How Gold ſhould be burnt, which the Fire cannot conſume, is queſtionable; but every exaltation of this ſoveraign Spirit, adds a tenfold vertue and power: then take one part of this Spirit, which is become as inſenſible as duſt, and upon molten Gold it turns all into powder; which being drunk in White-wine, openeth the Underſtanding, encreaſeth Wiſdom, and ſtrengtheneth the Memory: for here is the Vein of Underſtanding, Fountain of Wiſdom, and River of Knowledge.

The Truth of every thing is ſaid to be his incorrupted Nature; for nothing ſhall reſt eternally viſible at the laſt fire, but that which is of pure vertue and eſſential purity. Truth and Science is not led by chance or Fortune; but the Spirit of God guides by the Hand of Reaſon. And it ſeems the Prophets eſteem of theſe Stones of Fire: ſome meaning the Stone of Darkneſs; and as it were, Fire turned up: Others, the Stone of Tin; and Ezekiel, the Stones of Fire attained by Wiſdom: which he differeth from the natural precious Stones, as pure Fire from common Fire. Therefore let modeſty allow that poſſible, whereof he underſtands not the termination and degrees: neither refuſe the Waters of Shiloah, becauſe they go ſlowly; for they that wade in deep Waters, cannot go faſt.

To obtain the Treaſures of Nature, you muſt follow Nature onely,^[4] who gives not the like time to every Generation; but as the Mare hath ten months, the Elephant three; or, as ſome ſay, nine yeers, and fifty, before conjunction: Be patient therefore in a work of Nature; for thereunto onely is promiſed Victory; and the chief errors in Art are haſte and dulneſs.

The Regeneration of Man, and the Purification of Metals, have like degrees of Preparation and Operation, to their higheſt Perfection. The firſt beginnings of Tranſmutation or Naturation, is the ſmalleſt meaſure of pure Sulphur, with both Riches and Honor in the left-Hand, and length in the right. In natural Generations the form prepares the matter, yet there are precedent Preparations. The beginnings of Tranſmutation muſt be diſtinguiſhed: ſome are begun of Preparation, and ſome are begun of Compoſition. Beginnings of Preparation, in the well of Tears, doth qualifie the coldneſs and dulneſs of the crude diſpoſition, and tame and ſubdue the fearful quality of ſwift flying, and changeth the colour of this eternal Liquour, turning the inſide outward, and adding heat by the internal Sulphur of the Homogeneal Body, which is by means of changed Water, becauſe Water by Water, can onely be extracted; yet it is excluded in the concluſion: for, though it be a neceſſary preparation to the alteration following, yet is but the ſervile and paſſive, which hath the firſt operation, being preſerved unhurt in weight and purity.

Beginnings of Compoſition are thoſe inward Operations and Changes, that follow after that ſcalding deluge, which by mixing with fixed Sulphur doth diſſolve the ſtubbornneſs of this Urne; and by help of the external heat, the internal Sulphur is excited by Operation, and purifieth the ſubſtance but onely to a pale whiteneſs, more hurtful then profitable to the Body of Man: what theſe are, ſhall afterwards appear.

Again, Sulphur muſt be diſtinguiſhed: white Sulphur, and living or reviving Sulphur: white Sulphur is of like Operation, and is perfected by reſtraining, and healeth almoſt all diſeaſes, and tingeth to white ad infinitum.

By knowledge hereof, even meer natural men have believed the Reſurrection, become ſober, temperate and patient; not doubting: within the centre of compleat white, reſts the red Stone of moſt delight.

This hath cauſed men juſtly to condemn all Cementations, Calcinations, and Citrinations; being enlightned with the glorious object, which is as cleer as a Chriſtal Looking-Glaſs.

Reviving Sulphur is the ſecret of ſecrets, and the glory of the whole world, and onely proper to ſuch whom the Creator hath apted by way of natural diſpoſition; for they do not onely mortifie, but purifie a pure body, quickning it with the ſame eſſential form; and are ſaid to make a ſpiritual Body, becauſe there is no corruption to reſiſt the Spirit; but the bodily Nature, being wholly ſubject, is, with the Spirit, eternally fixed in a tranſparent Body ſhining as the Sun. Therefore the concluſion muſt be underſtood of the ſecond, and not of the firſt: for though a man have never ſo much white Sulphur, if he have not of this reviving Sulphur, he is as far from the precious Spirit, which hath power over all inferior bodies, as any other: for onely that which is of the Nature of the Sun, ſhall ſhine like the Sun in glory.

A Synod of Philoſophers adviſeth us, in ſeeking the treaſures of Health and Riches, we ſhould ſhew affections to Juſtice and Prudence; like Solomon, asking Wiſdom, Riches were given to him as advantage. Let us ſearch therefore celeſtial Vertue, which is the centre of all things; ſo will it be eaſie to manifeſt the ſoveraign Spirit of Health and Riches: for the vegetable Sulphur, is the firſt Mover in Nature; and onely the Mercurial Nature hath power of Metallical Life and Death.

Crude Mercury is originally a vapor from cleer Water and Air, of moſt ſtrong compoſition coacted; or Air it ſelf, with a Mercurial Spirit by Nature, flying, Etherial and Homogeneal, having the Spirits of heat and cold; and by exterior and interior heats, doth congeal and fix.

Alſo Gold is a fixed Fire, or mature Mercury, and may be made more volative then Mercury; but onely by divers Mercuries made. Of Mercury is Nature ſet on work, the fixed Body looſed, the vegetable Sulphur created, and the univerſal Spirit fixed. For the Authority of the ancient Writers, Divine and Natural Reaſons, aſſure us, this, and no other is the true courſe to manifeſt thoſe Lights, wherein the Creator hath heaped up vertue and power.

But it's objected, The Philoſophers do not agree amongst themſelves.

Anſw. Inſtruments of divers ſtrings make ſweet harmony, if they be well tuned: but their Readers do rather ſeek to over-rule them, then by painful induſtry to finde them conſent.

Object. Affirm Contraries?

Anſw. The Artiſt his intention is to agree contraries.

Object. They exclude Gold and Mercury from the creation of the Stone.

Anſw. Becauſe their crude matter is from the deſtruction of the exterior form.

Object. They ſay, The vertue of Elements is their materials.

Anſw. Right in reſpect of their beginnings upon pure bodies.

Object. All their ſecrets ſpring from one vile thing common to rich and poor.

Anſw. Precious things corrupred, are moſt vile; and Science is common to rich and poor, and hath much uſe of Calcination or Duſt.

Object. No Metal is required to the making of the Stone.

Anſw. As no part of man to the making of man.

Object. One thing, one Glaſs, one Furnace is ſufficient.

Anſw. True, when two things of one kinde are apted and conjoyned.

Object. Out of one Root proceeds white and red.

Anſw. Even as Male and Female from one Womb.

Object. The Stone is vegetable, animal, and mineral.

Anſw. Right: joynt and ſeveral it is ſaid to be vegetable, becauſe in the maturation it is multiplied in vertue and quantity: it is ſaid to be animal, becauſe it encreaſeth his own kinde; and it's ſaid to be Mineral, becauſe his original is from Metal or their Mineral. Here we may remember the Biſhop of Otrecht, who loſt his life for diſcovering his ſecret. Why ſhould we prevent the higheſt diſtribution, who hath not made knowledge hereditary, but wrapt things in ſecret, that we might difference things in being, and in being and uſe? Nature is even jealous of her ſupremacy, and abhorreth to ſee the ſenſible before the intellectual Treaſures preferred.

This ſhews the beginning and end of Art, Lux ſata est justo cum rectis animo laetitia: Mark what ye ſow, for ſuch is your harveſt. Light is ſown on pure Earth; and ſome Grain begins to put forth Ears at three joynts, ſome at four; but the Ear never buds until the joynts be grown. And what vertue this knotting or fixing gives, conſider; for by meditation you may ſee; by ſeeing, you may know; by knowing, ye delight; by delighting, ye adhere; by adhering, ye poſſeſs; by poſſeſſing, ye enjoy the Truth: that is, the incorrupted uſe made viſible. Therefore take heed how ye value: for,

Part of theſe things thy minde may prompt thee to,

And part thy better part may teach thee how to do.

The making of Urim and Thummim, and the perfection of the Elixir is aptly compared to the fourfold Creation of Mankinde: Adam from Earth, Eve from Adam, Abel from both, and Jeſus Chriſt from a Virgin: ſo man called a living ſtone, produceth that eternally ſtony and fiery conquering Spirit called the Elixir, from their proper Earth only, their Adam from their Eve, from both their Virgo, from her only the ſoveraign and univerſal Spirit, which doth vivifie and preſerve all living Creatures, and raiſeth the Artiſt from the duſt to ſit among Princes.

Life without ſin, is wiſdom manifeſt in the fleſh: a Body without ſhadow, is the univerſal Spirit corporate. Urim and Thummim were holy Signs within the breſt-plate to enquire of God in the Temple. Natural Urim and Thummim is a viſible quality in a cleer Body, which preſerveth the Temple of Man's Body incorruptible.

Is it not prophetical, that all men ſhall wiſely conſider the works of God, to the end they may know how to value them rightly, and to make juſt difference between corporal and ſpiritual things,^[5] and corporate Spirits? for although Spirits poſſeſs no place, yet they fail not to fill every part, by contact of their vertue, and in the uſe alters both quality and quantity: the perfect and diſtinct knowledge whereof, doth neceſſarily manifeſt the things ſought after by the proper and appropriate qualities; and from th cauſes to the effect, openeth the internal Beauty of a true and natural Eſſence, as plainly, as by ſeeing that ye ſee; and alſo ſheweth the terminate, privative and perfect end of every particular act: which is the richeſt of intellectual Treaſures, becauſe Science and Eſſence are one; and where the ſeveral works, and ſucceſſive are apparent, the time need not be limited (like the men of Bethulia,) for onely at Eliſha his Prayer, his Servants eyes were opened to ſee inviſible things, which all that riſe to glory ſhall do.

It was held of old, Nothing deſerves the love of an honeſt man, ſave the internal Beauty: Therefore they held Love or natural Affection to be the firſt cauſe or motion: like as the heat and vertue of the Sun, and of the whole Heavens, hath power in all things created under Heaven, and by their Influence and Radiation, all things encreaſe, grow, live and are conſerved; and by their receſs, they mourn and wither, fall and droop; yet they do not neceſſitate any, all their force being moſt in imperfect things; for a body of equal temper receives little alteration from the Conſtellations, becauſe the Earth received vertue before the Heavens were adorned with Sun, Moon and Stars: Therefore that is to be diſtinguiſhed in Reaſon: ſo is diſtant in place, and different things in being, and in being and uſe: for change of quality brought confuſion, and a better change Renovation.

Hiſtorians affirm, The River Nilus vaporeth not, by reaſon of the long decoction under the Sun, yet is the Water moſt wholeſom and Medicinable; and the Neighbor earth begins to encreaſe in weight the ſeventeenth of June, (and not before) even then when the River begins to riſe: which ſympathy of the diſtant Water and Earth, by the power of Heaven, is not againſt Nature, although beyond ordinary reach. Therefore for a leading caſt, let us obſerve the concord of Metallical Bodies; which, like the firſt Male and Female, have not ſeveral beginnings, but are all from a Sulphurous vapor, which, by help of Influence, Inſtrument, Digeſtion, and Maſculine and Feminine vertue, connexing proper and appropriate qualities, they obtain their perfection by the power of God 's Ordinance: yet as every Earth yields not like Metal, ſo every Metal yields not like central vertue: Therefore according to that creating command, every thing ſhould encreaſe in its proper kinde, (not in diverſe) and time makes the number infinite.

The Ancients reading the great Volume of the Book of Nature, finde no abridgement to aſſimilate the Majeſty of Nature, ſave Man and the Stone; both which are called, Living Stones: whoſe original Mortification, Purification, and difficult Exaltation, are of infinite vertue. Then obſerve alſo a Celeſtial and Terreſtrial Sun, which they parallel with Man, which becauſe they onely are capable of true temper, which is certainly poſſible, although ſeldom enjoyed.

But to gain this precious Treaſure of Life and Health, we muſt make ſufficient proviſion, like men that do deal with great perſons; for Gold is Lord of Stones, and nobleſt of Metals; and by his proper Regiment, doth multiply himſelf infinitely. Therefore Geber in his Book of Deundation, ſaith, In Gold are ten parts heat, ten parts humidity, ten parts ſiccity: which triple perfection makes an abſolute unity, Body, Soul, and Spirit, being eternally vivified, becauſe unity is a generical quality of all that is one, and is an effect of the Form which doth produce it: for of all kinde of Governments, ten is the moſt perfect: and for the natural ſubſtance, no compoſition is like to Gold; for it is a moſt perfect temper, and equal mixion; the miracle of Nature, a Celeſtial Star, a Terreſtrial Sun, the Fountain of Life, the Centre of the Heart, the ſecret vertue of all Celeſtial and Terreſtrial Bodies, the Maſculine and Univerſal Seed, firſt and moſt powerful of the Sulphurous Nature, the great Secret of the Almighty Creator. It hath moſt Form and Entity; ſo moſt Vertue and Operation: in it the Elements are elementized. It is called Sulphur, and Sulphur-Fire: yea, it is ſaid to be all Fire, or like to that in which it is diſſolved. And as Light is the Centre of Heaven, and Soul of the World, ſo Brightneſs is the Centre, and Celeſtial Vertue, the Form of Gold; whoſe admired mixion, nothing meerly natural can diſſolve, nor any thing artificial, except it agree with it in matter and form, and do remain with it in the recongealation. This vertual Influence, enters potentially, and dwells in the radical humidity; and no other thing, whether from Heaven or Earth, doth nouriſh the Heart: yet it is not viſible, before vertue be matched; for there is beſt concord, where it is moſt abundant: but whither ſhall we mount to match this miracle of Nature?

The Hiſtorians tell us of an eternal Liquor of moſt ſtrong Coaction, rained down from Heaven: here is like deſcent: ſhe is called Hyperiwn, or Daughter of the Sun, a Body of like weight and vertue with Gold; fair, cleer, quick, only coacted and brought from the Empire of humidity, to ſuit the perſon, which in her crude Nature ſhews ſtrong Affection, and turns the nobleſt of Metals into her own colour. Therefore the Artiſt ſtudies how to diſponſate theſe two.

And firſt denudateth the Lady of her froſty Garments, that ſhe may have the firſt activity, and liquefie her fettered Lord: then are they both in the power of Art to better.

It is objected, This Heaven-born Hermodactylus or Hydromel, is of a Nature ſo obſtinate and incorrect, ſhe will by no means receive the beſt impreſſion.

Conſider, Her names ſignifie mixt matter of contrary quality, therefore may be ſeparated: and although her original obſcure condition, becauſe it is unknown by the innate affections and ſubſiſtance; for it is an Airy Body, or Air it ſelf with Mercurial Spirit, ſubſiſting of internal heat, and external cold. Others ſay, It is compoſed of the Spirit of the World, corporate in the womb of the Earth, and apt to receive the qualities and properties of all natural things, as wax impreſſion; and being compoſed of Spirits, the weight is of greater wonder. Others ſay, It is a crude Sperm not ſufficiently decocted, (yet not to be profaned.) Others call it an immature Gold, which kills it ſelf, and the Father and the Mother, to bring forth a pure Infant: by her they overcome the Fire: ſhe is the perfection of the Univerſal Medicine: what Conformity, what Similitude, what Identity ſhe holds with the Metallical Urne, being the original matter and ſubſtance thereof, and may be coagulated to the equal temper of Gold, is as the whiteneſs in Snow. Therefore the Ancients magnifie the moſt Bleſſed, who created ſuch a ſubſtance, and gave it ſuch properties as no other thing in Nature doth poſſeſs; yet we ſee it is a vitious matter, which hath ſuperfluous Humidity, proper and appropriate Qualities, ſeparable and inſeparable Accidents. Therefore the ſeparable may be removed: to which end, ſhe is included in a Well of Tears, that the VVatrineſs may be vapored, or through long Decoction by Drineſs vanquiſhed.

Then doth it, as it were, congeal, and fix, and become more apt for durance and extenſion: for whatſoever is contrary to the natural, doth debilitate; and like by his like, is nouriſhed: but heat is contrary to cold, and the natural property of ſcalding heat, is to weaken and dry. The freſh Water adds power and heat: heat augmented becomes Fire; and Time turns Strength to Corruption.

This glutinous ſubſtance hath natural heat, from which is the Life and Death of the Elements.

Therefore as common Fire bringeth all things to his own Nature, ſo the external working upon the internal heat, it doth neceſſarily obtain victory.

Therefore if you can believe that heat and drineſs ſhall overcome cold and moiſture, that lineary and ſucceſſive courſe, hidden to all the World, is open to you.

Therefore, as Nature delights in Concord, ſo the Lovers and Searchers into Natures Work, muſt be of conſtant mindes, and Gideon-like reſolve to race the City Meroz, not refuſing to aſſiſt the publick good, and then the Marriage: for the Princeſs never unmasks her Virgin-Beauty, except to him that hath skill and power to eſpouſe her in a bed of Love; which none can do, before the deſpoliation of the exterior form: but the Obſtacles removed, and Nature ſet on work, the external Decree doth neceſſitate the effect: for being now warm, and blyth, and apt for new Generation, and pounded with her Lord, grated to Duſt, his unnatural ſoftneſs deceives the ſenſe, and they paſſionately condole each others Exile, and in their imbraces fall in a ſound, until their diſſolved Bodies ſhew corruption; and the more pure, being corrupted, are more vile.

The Artiſt finding them out of their Indian Paradiſe, corrects their central virtue; and raiſing them from the Earth, leads them the thorny path to threefold happineſs, and by fiery trial, purifieth the Quantity, and changeth the Quality, and ſo brings them to perfect reſt, whereby they have power over the bodies of Men and Metals, and are crowned in token of their dignity and boundleſs Territories.

Now conſidering the rarity of true Knowledge, the Honor and Dignity of things deſired; what Spirit is ſo ignoble to think much either of Coſt or Time, when that which is ſought is of all Terreſtrial Treaſure moſt excellent!

FINIS.

An Appendix of the Vertues and Uſe of an excellent Eſſential Water made and approved by Stephen Trigge, Student in Phyſick and Aſtrology; and by him gained and experimented at Amſterdam, and alſo in London.

IN all manner of Fevers, both Peſtilential and others; Calentures, Apoplexies, and all Epidemical Diſeaſes, it is a perfect and certain Remedy: and in Quartain and Quotidian Feavers, where the Diſeaſe ariſeth from Choler.

It perfectly remedies the Bloody Flux, and all other Fluxes, either of the Stomack or Belly, Vomiting, Scowring, and Excoriation of the Bowels: and where the Stomack is ſpoiled for want of Appetite, this is a ſure Fortification; for it wonderfully ſtrengthens the Stomack, both the vital and animal Spirit, and mightily ſuccors the Heart that is oppreſſed with heat: And, being taken in Aqua Meliſſae, it doth ſpeedily help the extream beating and panting of the Heart: Convulſion-fits and falling Sickneſs, it cureth ſafely and ſpeedily, and all manner of heat breaking out in the Face, and any other part of the Body; being either cauſed by the heat of the Sun, or by ſome noiſome Food taken into the Body, that doth cauſe putrefaction of the Blood.

The way to take it is this: in a burning Feaver, take of it in Planten-Water, if there be looſneſs in the Belly, and ſweeten it with Syrupe of Clove-Gilly-Flowers: and drink it as your conſtant Drink, till the Feaver is abated, and the Appetite recovered.

In the Calenture, Drink it in Balm-Water, being made far ſharper then white-Wine-Vinegar, and mixed with Syrupe of Cowſlip-Flowers: it muſt be drunk very often, till the ſenſes come, and the Patient remain cured: which will be in few dayes; for it penetrateth the Blood, makes it thin, quencheth the Feaver, reviveth the Heart and Brain, and quickneth all the digeſtive Faculties.

In the Apoplexy, take it in Betony-Water, and Aqua Vitae, with Syrupe of Stoechas: take the Doſe as in the Calenture; or ſtronger, if the Patient be able to bear it, and it ſhall be holpe in forty eight hours, or thereabouts.

If there be any thing in this World, that will preſerve Man, if the Glaſs of God's determination be not quite run out, this will help.

Though he be lame over all his Body, his Senſes gone, his Speech loſt; and to the judgement of many, as dead: yet this precious Liquor will in a wonderful manner reſtore them ſpeedily and ſafely.

In the Scurvy, Canker, Squinancy and Inflammation of the Uvula, this doth excel all ordinary Medicines: for it doth after a wonderful manner quench all Inflammations, and tempereth well the Blood and the Spirit: as,

In the Scurvy, if it be all over the Body, and moſt of the Teeth be putrefied, and ready to drop out, and the Gums very much ſwelled and annoyed, take a little of this Oyl once, and dip a little Lint in it upon the end of a Probe, and lightly touch the places with it, and rub the Teeth all over once: then drink the decoction often for eight or nine dayes together, being made very ſharp in Egrimony-water: and the Patient ſhall be aſſuredly holpe, although he were judged paſt cure.

In Convulſion-fits, put it either in Cowſlip-flower-water, or black Cherry-water, and mix it with Syrupe of red Poppy, and it is a ſure help.

In the Falling-ſickneſs, mix it with Aqua Epileptica, and Syrupe of Pionies, and give it often, and it is a ſure help, though the Patient hath had it many yeers.

In an evil Stomack oppreſſed with Heat and Winde, and loſs of Digeſtion, mix it with Conſerve of red Roſes, and a little Mithridate.

In all loathing of the Stomack, and debility and vomiting, give it in Mint-water, with Syrupe of Clove-Gilly-Flowers.

In all heatings and burnings above Nature, as Hectick Fevers, and the like; mix it with Barly-water, and Syrupe of Violets.

In all Lotions for the Mouth or Throat, mix it with Planten-water and Hony of Roſes.

In all manner of Purges that are fulſome, and offending the Stomack with their noyſomneſs two or three drops of this Liquor put in, doth not onely amend that, but it doth alſo correct the working; ſo that it ſhall not corrode, nor hurt the Stomack nor Bowels by his working.

Theſe and many more Vertues hath this worthy Medicine, in working internal Cures, too many to relate, unleſs I here meant to write a Volume thereof: But I ſhall here leave the reſt to the Experimenter, and ſpeak ſomewhat of external Cures done by it.

As firſt, In all manner of Ulcers, old Sores, Fiſtula's, or Gangrenes, Cancers, and Cankers, Noli me tangere, Impoſthumes, or evil Puſtula's, proceeding from Morbus Gallicus, great Carbuncles, and any other not here related; I ſhall commend this Soveraign Medicine, but yet very ſharp and biting, though ſound, pure and perfect, and doth immediately help its own biting and gnawing. The order to uſe it, is this: it doth both cleanſe, incarnate, ſiccatrize, conſolidate, and ſoder up the Wound, and drieth it, that there fall no accidents: for it doth marvellouſly defend either from the Humors flowing to the Sore, or from all Inflammations which do often happen, if it be not this way defended.

In a great and dangerous Canker in the Mouth, there where they ſeem rotten, and very much eating into great holes, either in the Root of the Tongue, or Roof of the Mouth there where it is.

Take a little Lint, and dip it in this Liquor, without any addition, and lightly do the Sore all over: then let it remain twelve hours; then do it again as you did before: the ſmart will be tedious for a time, but it will be over in an hour or leſs.

With uſing this two or three times, the Matter or Core, and all the putrefied ſubſtance will fall out: then once more touch the place, and there will no more Cankerous nor corrupted Fleſh ingender there; for it will defend it: then make a Lotion to waſh it with Planten-water, or Hony of Roſes, and make it ſharp with this Liquor, and waſh it two or three times a day: then make an Emulſion to drink with Egrimony-water and Syrupe of Violets, and drink it morning and evening; and in nine dayes the Cure will be perfected: and with this order you may cure all theſe Diſeaſes and Sores above mentioned. But you muſt underſtand, That the more dangerous the Sore is, and the fuller of corrupted and dead fleſh it is, the longer the Cure will be before it be perfected.

Alſo for Ulcers which are great, old and dangerous, in the Legs, where the humors are apt to flow, there this Oyl excelleth all other Medicines.

Take this Liquor, if it be a Gangrene that eats a hands-bredth in a day, this will aſſuredly heal, and ſeparate the bad fleſh from the good, and bring quickneſs again in the gangrenated part, and defend the good fleſh from being touched with this venemous eating Malady. Where you finde ſuch a deſperate occaſion, take the crude Liquor, and moiſten it very well with it, & ſo let it remain 12 hours: then do it again, and let it reſt as before: then do it again; & at 3 or 4 times, it will make ſeparation, & preſerv the good; & all that is gangrened will come away together.

And you need not uſe any Inſtrument to ſcale the Bone; for this will do it of it ſelf, and yet not hurt in the leaſt: as ſome may conceive, that do not know the true Operation thereof.

But when there is ſeparation made, then touch the part afflicted once more with this: then make a Lotion to waſh it; with Planten-water and Honey of Roſes, being made a little ſharp with this Water; and make a Salve of Candle-greaſe dropped in water, and Bees-wax, of equal parts, and ſpread it upon a linen-cloth, and apply it as a Plaiſter.

With this thou ſhalt perform great Cures, in a fortnights time, which otherwiſe may not be cured in a quarter of a yeers time.

Theſe, and many more are the Vertues of this excellent Liquor, experienced very well by Mrs. Jordan of Sowowlde in Suffolk, Daughter to Doctor Barnes of Amſterdam, and by me Stephon Trigge, over againſt Baynards-Caſtle.

This Medicine is now prepared, and to be had at the Houſe of Mr. Hepburne Miniſter, in the Carpenters-yard in Little-Brittain.

Where are alſo prepared excellent Pumicils, to cleanſe and whiten the Teeth, faſten looſe Teeth, and make the Breath ſweet.

Lozinges for all Coughs, Tiſſicks, Aſthma's, Conſumptions, or the like: which are alſo to be had at Mr. Moons ſhop at the ſeven Stars in Pauls Church-yard, with Diet-Drinks, Electuaries, Pills, &c. eſpecially, for all Venereal Diſtempers; by [〈 in non-Latin alphabet 〉].

[〈 in non-Latin alphabet 〉].

The SECOND PART OF The MUMIAL TREATISE OF TENTZELIƲS: Being a natural Account of The TREE of LIFE, And of The Tree of Knowledge of Good & Evil. With, A Myſtical Interpretation of that great Secret, to wit, The Cabaliſtical Concordance of the Tree of Life & Death, of Chriſt & Adam.

I Having committed to the World ſome Precepts and Examples about Mumy ſpiritual, I hold it no Solaeciſm to annect this Pleaſant, though Myſtical Treatiſe, Of the Nature of the Tree of Knowledge of Good and Evil: for they being obſcure, this is a Lamp to dilucidate them, ſcarce credible, Authority to vindicate them, and apparently falſe Teſtimony, ſufficient to verifie them.

Now whatever knowledge we have of this Scientifical Tree, we decerped it from holy Writ, which ſaith expreſly, Gen. 2 verſ 9. That the Tree of life was in the midſt of the Garden; and alſo, the Tree of knowledge of good and evil; and, That thoſe that eat of the fruit thereof, ſhall be as God, [〈 in non-Latin alphabet 〉], knowing good and evil. To which the Perſon of the Father, (ſpeaking to the reſt of the Godhead) atteſts, ſaying, Lo, Adam is as one of us, knowing good and evil. Which Elocution of the tri-une God, may not be thought ironical, as it might at the firſt glance ſeem to be; Seeing then a double and contrary meaning ſhould be implied in the words, as if God had by a mental Reſervation, hinted one thing; and by an oral Expreſſion, declared another: pronouncing that for verity, which could be taken for no other then flat falſity; but let God be true: for though on Adams part it be Metaphorical, in all other reſpects it is categorical and affirmative: as if God had ſaid, Becauſe Adam, by the enticement of the Serpent, hath eaten of the Tree of Knowledge, and thereby acquired the knowledge of Good and Evil; not that that is competible onely to the Deity, but that that is Philoſophical and Communicable; Lo, he is as one of us; that is, he emulates the Omniſcients Panſophy in his Meaſure and Degree. Yea, God the Son elſewhere uſes the like Elocution, The Children of this world are wiſer in their generation, then the children of light. And that this Interpretation is true, the following words evince irrefragably; and therefore he thruſt him out of Paradiſe, leſt knowing the Nature and Facultie of the other Trees, he ſhould put forth his hand, and take alſo of the Tree of Life, and eat, and live for ever.

If then the Faculty of the vivifical Tree was true, and ſuch a Tree truely natural exiſted, as had power to confer [〈 in non-Latin alphabet 〉], immortality to its Taſters, (as without doubt it did) the Faculty of this ſcientifical Tree muſt alſo be true, and no way feigned; and I need not urge, I think, That Adam and Eve would never have believed the Serpent to their ruine, if the light of their Nature had not alſo diſcovered the Fruit of this Tree to be ſcientifical. It is therefore true and impraegnable, That this Paradiſaical Tree was indued with this ſame Faculty of giving knowledge. So that the Queſtion will now be, Whether this Faculty was infuſed into it in the Creation, acquired by it after the Creation, or communicated to it by ſome other means and way. And to looſe this Gordian knot, Hic labor, ho[•] [•]pus eſt. And here alſo the Scripture (though ſomewhat obſcurely) points out a mean to reſolve this Quaere: the words are thus, The Serpent was more ſubtil then any beaſt of the field, which the Lord God had made. Which words are here inſerted for no end, that I can finde, unleſs they portend ſomething of moment in this matter. It is further obſervable, That the Devil came not to Eve in form of an Apple, but of a Serpent, which he knew for ſubtilty worthy to be preferred before all Beaſts, which alſo Eve judged to have ſpoken naturally. It is moreover alſo probable, That the Serpent had his Cavern under or about that Tree; whereof, God being in no wiſe ignorant, forbade man the uſe of its Fruit.

Moreover it is conſiderable, That in things obſcure and dubious, that Explication muſt be admitted, whereto Senſe, Reaſon, and Experience give ſuffrage, if it ſpeak not contradiction to the Rule of Faith. Who is he then that can conceive? or what Diver into Natures ſecrets hath met with the like Myſtery? that he can by ſome weak reſemblance evince the World, how by the eating of a ſingle Apple, her children may ſuck in more then humane Knowledge. Whereas on the other ſide, I ſhould very much derogate from mans praecellency, if I ſhould in the leaſt doubt, that the acuteneſs of his Intellect, could not finde out a way how this Faculty might be acquired: and ſo cloſe with our Sentence, That this Tree became ſcientifical by way of Tranſplantation from the Serpent; that is, this Tree and its Fruits had both the ſpiritual Eſſence, and the ſpiritual Vertues of the Serpent, communicated to them, and impreſſed in them, by vertue of the Serpents cohabitation with them. For in Nature we finde, That many Bodies do not onely by their qualities, affect their adjacents, but alſo infuſe their Vertue into them, & indue them with the ſame Faculty. Thus the Magnet doth not onely attract Iron-Rings, but communicates its Vertue to them, and makes them Magnetical; as I can upon Ocular Teſtimony aver. And thus Vegetables may tranſume and poſſeſs the Proprieties and Affections of Animals, and yet not tranſgreſs the Bounds of Nature: of which rank, not only this Treatiſe affords us many Examples; but Smollius alſo, (who was our Manuductor into this Opinion) records ſome, and aſſigns the Reaſons thereof, in his Manual of admirable things.

Of which ſame Argument, Theophrastus alſo treating in his Book of the origine of Sciences, affirms, That our hairy and white Serpents in Germany, are indued with ſuch admirable, and [〈 in non-Latin alphabet 〉], ſupernaturally excellent vertues, that they are and will be of ſpecial uſe for the attainment of Knowledge, both natural and occult. And he adds further in the ſame Book, That the ſimpler ſort think themſelves nothing bettered by this his ſervice: and therefore he judges it not Work worth the while, to caſt more Pearls before ſuch Swine, being perſwaded he hath ſatisfied the wiſer ſort.

By what Art then, this incomparable Treaſure may be effoded, the diligent Searcher of Nature ſhall finde, if he ſeriouſly perpend the forequoted words, and with unprejudiced thoughts, judiciouſly conſider that noble [〈 in non-Latin alphabet 〉], & for this purpoſe moſt truly-uſeful pair of little Books one treating of Time, the other of the origine of Sciences: neither will he have cauſe to ſay, He hath ſpent his Oyl, if he take time to confer one of them with the other, and judge, [〈 in non-Latin alphabet 〉], Purple by Purple; becauſe, as in the Book of Time, the Mumy of the Microcoſm, is diſtinctly handled: the four corporal Mumies, being firſt treated of; and afterwards, the one eſſential and ſpiritual of the Microcoſme: ſo again in the Book of the origine of Sciences, the ſpiritual Mumy of the Serpent, how it may be tranſplanted into certain Fruits, to make them ſcientifical for the good of man, takes up the former Treatiſe; and the later is deſtined to the corporal Mumies of the Serpent.

And hence any wiſe man may eaſily collect, That the extraction of Mumy ſpiritual, is in all the ſame, and differs not according to the diverſity of thoſe things whence it is extracted, as Theophraſtus ſhews in his Book of Time; where treating of the ſpiritual Mumy of the Serpent, he gives us an account, how the Ape, by means thereof, enters league and amity with its utter Enemy the Serpent: nay, I dare affirm, That he that hath the perfect knowledge of the Mumy-ſpiritual of the Microcoſm, and its Conſequents, which Theophraſtus handles in his Book of Time, ſhall eaſily attain the knowledge of all the kindes of ſerpentine Mumy, but eſpecially of that which he accurately delivers in the firſt and ſecond Chapter of his Book of the origine of Sciences.

The way then to get this ſpiritual Mumy of the Serpent, and according to this former Treatiſe to tranſplant it into ſome Fruits or Grains, and with them to confer it to ſome man, or the like, is, [〈 in non-Latin alphabet 〉], one and the ſame with the forementioned wayes: take then the ſperm, that is, the Eggs of the Serpent, which are [〈 in non-Latin alphabet 〉], the Elements and Principles both of their corporal and ſpiritual Mumy, mix them with fat Earth, and ſow ſome Seed, or plant ſome Herb fitteſt for your purpoſe, in that Earth.

But for greater efficacies ſake, in conferring knowledge, tranſplant them into ſome Fruit appropriated to the Brain: Plant therefore a Cherry-Tree in this Earth; for ſo it will magnetically attract the Mumial Spirit of the Serpent into its Nutriment, whoſe Vertue and Quality will appear in the Cherries; out of which, by Vulcan's Hammer, that is, Fire, you may elicite the Spirits, and therewith roborate and acuate the Brain, and no little advance Knowledge.

This [〈 in non-Latin alphabet 〉], or ſeminal part of the Serpent, may, with like ſucceſs, be tranſplanted into a Vine, out of whoſe Grapes you may afterwards extract their Spirits; and after the ſame manner, the Theriack, and all its Faculties, may, by way of Tranſplantation, be inſerted into the ſame Fruit, which will be thereby made Theriacal.

There is yet another way of tranplanting ſerpentine Mumy into an Herb, thus:

Take Serpents, and include them in ſome Glaſs-Veſſel, till they be ſuffocated and putrefied into ſome viſcid matter, which either tranſplant into ſome Tree, or unite with ſome Earth fit for the reception of Herbs for your purpoſe.

You may alſo by like proceſſion, extract Mumy from Serpents and Snakes, indued not onely with other admirable Vertues, but with that alſo that is proper to the Univerſal Medicine, which they depoſe with their gliſcent Skins; I mean, that incomparable Remedy for the Morphew, Leproſie, &c. whoſe Cure can ſcarce be hoped for from any other Antidote, (ſcarce, I ſay, becauſe I verily think, the Eſſence of ſulphureous Vitriol, will conduce no little hereunto.)

Take Serpents then, and detracting their Sweat and Collunies from them, cut off their Heads and Tails, (which are elſe of much uſe to other effects, as well as the other parts) and caſt thoſe away; but put their fleſh under the ſtock, amongſt the Roots of a Juniper-Tree, and occlude the hole with a knot of a wilde Plum-Tree: for thus in Winter-time, the Fleſh will by the natural heat of the Juniper, which is temperate, be redacted to its firſt entity; and in the Spring, the vegetable Spirit of the Juniper, will attract the Balſam thereof to its Nutriment; inſomuch, that its Fruits or Berries, will be indued with moſt eximious Faculties, and enrich their Poſſeſſor with a moſt admirable and excellent remedy againſt the Leproſie: for which end,

Take the Berries of the aforeſaid Juniper, pour warm Water, with a convenient quantity of Leaven upon them: and thus let them macerate for eight dayes, till they be reduced into one mixed Maſs: for which purpoſe, agitate them once or twice a day: then diſtil the Maſs through a Veſica; at firſt with a ſlower, but gradually with a hotter Fire, till all the Spirit be diſtilled. And now becauſe this Spirit is mixed with Phlegme, it muſt be rectified in B. M. through a Cucurbite, and then again through a Phiola; and ſo you ſhall have the true Spirit of Juniper.

Then calcinate the dead Head into Lees, and make Salt thereof by Evaporation; whereof take one pound, and reſolving it in the former Phlegme, mix it with a ſufficient quantity of good and well-dried Argil, till you may make it into Paſtils; which take, and diſtil in a cloſe Furnace, through a well-beaked Retorta; putting a handful or two of the Berries into the Reptacle. Let your Fire be firſt ſlow, for the Phlegme; afterwards, hotter; and at laſt, ſo hot, that the Retorta may be made red therewith: for ſo you may extract all the Spirits. Make Salt again of the dead Head, which mix with Argil, and the fore-extracted Spirit; and then diſtil it again into Spirit: then ſo draw this Spirit through a Glaſs Retorta in a dry Bath, that the Phlegme may be collected apart; and then the great ſecret may proceed in flave drops, which you muſt ſhut up in a Glaſs with the Seal of Hermes, and then inſolate and repoſe it.

And thus you have that altogether praiſe-worthy Remedy: for the Berries of Juniper being of themſelves ſo conducible to the Cure of the Leproſie, that they will not onely preſerve from it, but alſo in its initiation, profligate it; they are now by this myſtical Art, and the participation of the ſerpentine Faculty, ſo much advanced, that they will eaſily overcome it in its height and ſtrength.

But thus much [〈 in non-Latin alphabet 〉], and by the way: now to our purpoſe.

As therefore the Knowledge of Good and Evil, was, by the mediation of the Mumy-ſpiritual of the Serpent, tranſplanted into the forbidden Tree; ſo alſo by the preſidy of ſome other ſpiritual Mumy, eternal ſanity, or immortality, was from God granted to the Tree of Life, That he that taſted thereof, ſhould live for ever: for which we have God's Teſtimony, Gen. 3. who therefore caſt the Protoplaſt out of Paradiſe, leſt he ſhould put forth his hand, and taſte of the Tree of Life, and live for ever.

And now we cannot expect, [〈 in non-Latin alphabet 〉], a written Teſtimony, to prove that this Tree received its [〈 in non-Latin alphabet 〉], its power to give immortality, from ſome ſpiritual Mumy: for it is obſervable, that Scripture in things natural gives rather a hint then a deſcription: for what community hath Athens with Hieruſalem? yet Philoſophers, thoſe Merchants in Natures Commonwealth, after much toſſing to and fro, on theſe rugged Seas, arrived at a twofold Port of Verity.

For, ſay they, this Tree of Life either received this vivifical faculty, [〈 in non-Latin alphabet 〉], immediately from Gods fiat, or [〈 in non-Latin alphabet 〉], by the mediation of ſomething natural. And further ſeeking into Natures Store-houſe, they conclude with Triſmegistus,

That it is Gold by whoſe Vertue Life was implanted into this Tree; and this is not [〈 in non-Latin alphabet 〉], impoſſible: for (unleſs the Almighty ordain the contrary) Gold is of vertue ſufficient to give immortality to man; or at leaſt to prohibit infirmity, till the predeſtinated term of his Life be come: and the uſe of this Tree for this purpoſe, was in no wiſe prohibited.

And it is moreover probable, That the firſt entity or Sperm of Gold, may, as other Mumies, be tranſplanted into ſome Vegetable and its Fruit; by whoſe Energy, they may attain the vertue and efficacy of the Tree of Life: which conſideration is founded in Nature; for we ſee Metals by the mediation of ſome Vegetables, ſuffer various Tranſmutations, as this ſtory may evince. A certain Metal-melter accidentally plucked a flower out of a Field, which, through neglect, he let fall into his Caldron, where it turned all the melted Braſs into pure Gold without any Droſs; wherewith the Copper-ſmith being amazed, he inveighed grievouſly againſt the Melter, as though he had dealt Magically with the Metal. And here, though we cannot diſcern how in the common courſe of Nature, Metals ſhould be thus changed by the mediation of a Vegetable, yet if [〈 in non-Latin alphabet 〉], with the ſtrength of our Intellects we ſeriouſly and accurately weigh the way and vertue of Tranſmutation, the ſcales of ignorance will fall from our eyes: for as Grapes which participate not of any propriety of the Theriack, or of a Viper, are by means of Tranſplantation, eximiouſly Theriacal, even ſo it is in this caſe.

The flower indeed in its own Nature, was not of power to work this ſubſtantial Tranſmutation; but when the ſpermatical vertue of the Metal, was tranſplanted into this Flower, and united with the vegetable Nature, (for Minerals and Vegetables are not ſo different from each other, but they may conſpire in ſome potential relation, and ſymbolical, though occult, affection) then might the Flower communicate its received vertue unto, and work a real change in other Metals; and that not by vertue of the Vegetables Nature barely, but of its Metallical Tranſplantation: And by this means, we may not onely tranſplant the Eſſences of other Metals and Minerals, Luna, Mars, Jupiter, Venus, Saturn, Sol, into ſome Tree, Flower, or Plant; but alſo with their Faculties, by the mediation of ſuch Vegetables, profligate moſt Diſeaſes incident to man.

But it doth not a little reflect upon theſe myſterious Arts and Acts of Prudence, truely Philoſophical, that thoſe ſluggiſh Drones, cut out of the dung of this Age, as Bacchus of Joves thigh, who think our Myſteries main vanities, will not be brought to believe, that the Flower of Salendine, that Swallow-wort, and Gamandraea, wherein the Sperm of Metals is either naturally or artificially impreſſed, participate of any eximious faculty, or can profligate any great Diſeaſe: but let ſuch obſerve Nature, how ſhe is one in divers things, and various in one thing; how ſhe is vegetative in Metals, and metallical in Vegetables and Animals; and ſo on the contrary: which we having ſufficiently evinced in our Treatiſe of the Plague, we ſhall not further enlarge upon it; remembring that we do not now declaim, but Philoſophize.

Let ſuch again attend to thoſe things that cure the Plague, which is a Mineral diſeaſe, ariſing from the reſolution of the Arſnical Yliad: how ſhould any Vegetable conduce to the cure of this Diſeaſe, ſeeing the Cure muſt be Analogical to the Cauſe, unleſs ſome Magnetical or Mumial Impreſſion, or ſome Aſtronomical Tranſplantation, be naturally or artificially conferred on them by the mediation of Celeſtial Seeds, or by the co-operation of this Mumy ſympathetical and truly ſpiritual? without which influence, thoſe things they call Characters, were of no efficacy, which yet we ſee by Art and Influence, very efficacious; nay, he that denies this conjunction, muſt needs confeſs, that the Queen of the world intercedes, working ſtrong imagination and credit, both in the minde of the Giver and the Receiver, that theſe are influenced from above. This kinde of Tranſplantation is natural to Gamandraea, for the cure of the Plague; which is moſt eximious therein, eſpecially in the Climate where it grows: the like Celeſtial Tranſplantation appears alſo in Arſmart, which doth not onely by a natural attractive faculty, but by influence alſo, cure all wounds and ulcers, teeth-aches, and the like affections proceeding from the ſubtil fluxions of Salt; of which Herb, Theophrastus hath a whole Book. The ſanative vertue of the Roots of Succory, is, I think, artificial, by ſome Mumial ſympathetical vertue; becauſe, if they be digged up in the hour and day of Venus, when the Sun is in Leo, they will, if eaten, cure any wound that 's infeſted with no ſymptome. The like whereof was of late experienced by the Magnetians, as I was in a Letter informed by a Friend of mine there: thus: A Boy of nine yeers of age, was to take the Wood of an Aſh, and looking towards the Eaſt, cut it into ſplinters; which done, they uſe it with a form of words to the cure of all joynt-dolors, as Podagry, Chiragry, Gonagry, Tooth-ach alſo; and all kind of wounds. They rub the teeth with it, and imbue it only in the blood of the wound, and it cures them all.

And who doubts of the ſoveraign vertue of the Sambucus or Elder growing on a Willow, gathered in October, a little before new Moon, and cut into nine ſplinters, but it will cure the falling ſickneſs? (Abbas indeed would have the Root thereof evelled on the Forenoon of St. John Baptiſts day, and uſed for an Amulet) the reaſon whereof, we take to be this: Some Magpy having before denounced the ſeeds of an Elder-tree, left them mixt with its dung, (which is of efficacy againſt the falling-ſickneſs) on a willow, where the Sambucus growing up, becomes, by mediation of the Mumy of the dung, a Remedy for this diſeaſe.

And now, that this ſpiritual ſympathetical Mumy may be helped by artifice, is plain in Paracelſus's Zenechdo againſt the Plague; for though that ſame conſiſting chiefly of Arſnick, hath ſome reſemblance of peſtiferous poyſon; yet as the Load-ſtone, which hath in it the Spirit of Iron, ſtrongly attracts Iron; ſo this Diazenech, having in it the active Spirit of the Plague, is by ſydereous compoſition, and formation into certain Figures under the Dragons head or Scorpion, (when either the Sun or Moon poſſeſs either of theſe Signs) made a moſt excellent deletery againſt the Plague; as many by experience can demonſtrate, who have been cured by its praeſidy, and know its true manner of formation. Thus the Bezor-ſtone received power againſt Poyſon from Jupiter at firſt; but yet not ſo valid, as that it could communicate that faculty to others, till by the influence of Scorpio, under whoſe power it muſt be formed into the reſemblance of a Scorpions upper parts: it is not able to communicate its faculty to Maſtick or Frankincenſe. Paeony, which is alſo called Phoebea, is very good, but not ſo efficacious unleſs it be uſed when the Sun is predominant.

And how famous is that Martial Ring, which, carried in ſome fit place, or rubbed on ſome ſuch part, will allay & cure the pains of the Teeth and Head, the Cramp, Quartain-ague, falling-ſickneſs, Vertigo, Apoplexy, Plague, & other Diſeaſes? inſomuch, that the great capt. of Hetruria commanded the Inventer thereof, (a Brother of S. Auguſtines order) To ſell none to any but himſelf for ſome yeers. Whereas, if this ſame were formed of ſome long Horſe-ſhooe-nail, pulled out of a Horſes hoof on purpoſe, in the hour Mars reigns, it would be ready to contract it ſelf to fit the leaſt, and amplifie it ſelf for the greateſt finger as you would.

But the common Theriack alſo, and all things ſublunary, are fydereal; yea, it is Solar, and therefore efficacious againſt Poyſons, & all epidemical fluxes: yea, it would be more efficacious, if from the obſervations of the heavens, ſome opportune ſeaſon were choſen for its compoſition, wherein it might receive the ſympathical faculty of the ſuperior Bodies, as Ptolomy, Theophraſtus, Albertus, Marſilius, Fixinus, Rogerius, Bacho, Thurnhenſerus, Crollius, and the reſt of thoſe dexterous Searchers of Natures ſecrets, do all along obſerve.

Though ſome are of Opinion, That Medicks ſhould not trouble themſelves herein, and therefore they adore the Goddeſs Sloth, inſtead of the Eliſian fields, reſting themſelves in their Fools Paradiſe, till ſome Patient rouze them out of their ſleep: but that we may not ſeem too tedious, we ſhall leave this natural, and aſcend to a more myſtical Tranſplantation, whereby the Almighty tranſplanted the natural Tree of Life, ſtanding in the Garden of Paradiſe, into the Maſs of Adam, and afterwards into Chriſt, the true and myſtical Tree of Life; who was ſuſpended on the very wood of the natural Tree of Life; and ſo reſuſcitates both Adam, and all Mankinde, dead in ſin, to newneſs of life. God is indeed wonderful in all his works, as we may learn from the ſtate of corruption, and reparation of Adam; for as Adam by tranſgreſſion, upon the perſwaſion and enticement of the Devil and Serpent, attracted to himſelf, death, eternal damnation, and all kindes of torments, by taſting of the forbidden Tree; ſo is he redeemed from death eternal, and received into life eternal, by the Tree of Life, and Life it ſelf, Chriſt Jeſus.

It is more then probable, That Sibylla propheſied of Chriſt, when ſhe ſaid, That Adam, being now ready to die, deſired earneſtly a Branch of the Bough of Life, in Paradiſe; and therefore ſent one of his Sons thither to fetch one, that he might eſcape this eminent death: his Son received a Bough from the Angel; but in the mean time, Adam had changed life with death: and therefore his Son implanted the Bough on his Fathers Sepulchre; where, getting ſap, it grew into a great Tree, and ſo attracted the whole Nature of Adam to its nutriment.

Now alſo an ancient Doctor in the Eaſtern Country, and a Biſhop of the Church, a little after Chriſt, amongſt many others, detected this venerable myſtery alſo: Noah (ſaith he) was commanded by God, to carry Adam's bones and the Tree on his Sepulchre into his Ark, and preſerve the original of Mankinde: which Noah did with all obſervance: and when Noah ſent his three Sons forth into three parts of the world, he divided Adam's bones amongſt them; giving his Legs and Feet to his youngeſt Son, his Breſt and Arms to his middle Son, and his Head and Skul to his eldeſt, as ſuch ſacred relicks of the Father of Mankinde, as deſerved to be kept, [〈 in non-Latin alphabet 〉]. Now his Firſt-born betook himſelf into the parts neer Jeruſalem, where he buried Adam's Skull in a little Mountain, which was therefore called Mount Calvary, becauſe Adam's Calvaria or Skull was there interred; which the Evangeliſt therefore calls Golgatha, or, the place of a Skull, in the ſingular number.

Moreover, he ſaith, That the Tree of the Tranſplantion of Adam, was by remarkable and admirable Providence preſerved, and made into a Croſs for Chriſts crucifixion, and erected directly in that place where Adam's Skull was buried. So that he who perpends the matter well, ſhall fnde, that whole Adam, as it were, is recollected in and under the Croſs; and ſo with an admirable tie, conjoyned to the vivifical Nature it ſelf: which, how pleaſant, efficacious, and full of conſolation, let each one conſider: for he that deſerved death, is preſent in and under the Croſs; and he that repaired Life, yea, that is Life it ſelf, is affixed to the Croſs; the true Concordance of life and death, of a ſinleſs Saviour, and ſinful man; whereby Life is united to Death, and Chriſt to Adam, not without the ſuperinfuſion of Blood, like Celeſtial dew, for better and more faecundity; that ſo Adam and his Poſterity eating of the Fruit of this tranſplanted Tree, might be really tranſplanted into Chriſt, and by a certain celeſtial magnetiſm and ſympathy, attracted to Heaven, tranſlated to Life, and made Heirs of Happineſs.

For which ineffable Grace and Mercy of the Deity, be rendered to the Tri-une God, all Praiſe, Honor and Benediction, Amen.

FINIS.

Philoſophical and Chymical EXPERIMENTS OF The Famous PHILOSOPHER Raymund Lully.

Wherein is contained, The right and true Compoſition OF Both Elixirs and Univerſal Medicine: The admirable and perfect way of making the great Stone of the Philoſophers, as it was truely taught in Paris, and ſometimes practiſed in England by Raymund Lully in the time of K. Edward the third.

Now for the the Benefit of all Lovers of Art and Knowledge, carefully tranſlated into Engliſh, out of High-German and Latine, by W. W. Student in the Celeſtial Sciences, and Robert Turner, [〈 in non-Latin alphabet 〉].

LONDON, Printed by JAMES COTTREL, 1657.

The Preface to the Reader or Worker.

Gentle Reader,

LEt not thy heart be turned from this excellent Science of Alchymy, although it be contemned and made of no account among the rich men of the world, that no man hath ever come to the perfect end and knowledge of it, with a number of untrue reports, to hinder, as much as in them lieth, this moſt excellent and godly Science, the which hath been finiſhed by many perſons, and by this John Fauvere in Paris, the which he left for a teſtament to his Son, as he had wrote it with his own hand: but true it is, That divers men, for want of the true knowledge of this Science, have brought themſelves into great poverty, miſery and contempt of this world. To the which I anſwer, That there be many things that do let and hinder men to finde the end of any Science, not onely in this, but divers others, as Aſtronomy, Phyſick, the profit of the uſe of the Medicine, with infinite others: And firſt, this is the chiefeſt cauſe many men be of ſo groſs underſtanding, that they cannot perceive and finde out the dark writing of the Philoſophers, which is the cauſe that many times they miſs the great benefit, that they made juſt account of; and moreover, divers envious perſons have written Books filled with a number of lyes and painted gloſſes, to draw the most painful men which have labored in this Science, unto divers errors, to the utter undoing of them, and loſs of their goods; the which they have done only of meer malice, becauſe they did not underſtand the dark Writings of the moſt ancient and learned Fathers; which is the cauſe that they would never attain unto the depth of this moſt learned Science. Alſo there be many men that will begin things, without attending the end of any one of them; and ſo have left off confuſedly, and ſo have not only loſt their time, but alſo conſumed all that they had: which if they would have begun one thing, and have ended it, they needed not ſo to have done: and then they cry out, and blame this Science, which is their own fault. Laſtly, there be many men that work daily upon receits that they gather here and there, without ſeeing or making that which they do work, whether it be agreeing with the Nature of the Science, or from whence the receits do come or ſpring, or who have written them; whereby they alſo conſume their ſubſtance; which is their own fault, and not the Science. And alſo, God will not have the Science wrought by ſome men, and yet they will work it: and thus they loſe their goods. And therefore, gentle Reader, if you will keep your ſelf from damage or loſs, ſo read this Treatiſe over, not once but many times; ſo ſhalt thou finde the ſweet Kernel or Marrow of the Philoſophers, and right Science of Tranſmutation of Metals that be baſe, into moſt pure Metals of Gold and Silver. And therefore think not the reading and ſtudying of this Science or Treatiſe to be tedious unto thee, conſidering the great profit thou ſhalt reap by it. The Lord grant, that thou maiſt finde it, and uſe it to the honour of God, and profit of Chriſt and his poor afflicted Church.

Raymund Lully

The Contents of the firſt Part.

• Chap. 1. TO prepare the Salt for the red and white Elixir.
• Chap. 2. To make the Elixir to the white work.
• Chap. 3. Of the Key of Sciences, and Properties of Salt.
• Chap. 4. The Compoſition of the red Elixir.
• Chap. 5. The projection with the red Elixir.
• Chap. 6. The Compoſition of the Cement for Gold.
• Chap. 7. To make Silver heavy as Gold.
• Chap. 8. The difference between the Elixirs and Philoſophers Stone.
• Chap. 9. The living and dead Sol and Luna.

The Contents of the ſecond Part.

• Chap. 1. THe Compoſition of the Philoſophers Stone.
• Chap. 2. The Elixir of Life.
• Chap. 3. To ſublime Mercury to the red Elixir.
• Chap. 4. To ſublime Mercury to the white Elixir.
• Chap. 5. To prepare the white Stone upon all Bodies.
• Chap. 6. To make the Lutement to all works.
• Chap. 7. To underſtand moral and natural Philoſophy.
• To draw Spirits out of a ponderous Body or Earth by Diſtillation.

Tract. ult.

• Upon Saturn, the Tincture of Gold, the Quinteſſence and Aurum Potabile, and the matter of the Univerſal Medicine.

Philoſophical and Chymical EXPERIMENTS OF The Famous Philoſopher RAYMƲND LƲLLY.

CHAP. I. Teacheth, how to prepare the Salt for the white and red Elixir.

TAke, in the Name of God, great Bay-Salt as it is made out of the Sea; take a good quantity and ſtamp very ſmall into a ſtone-Morter: then take Cucurbites of Glaſs, and pour your Salt therein: then take fair Well-water, and let your Salt reſolve into cleer water; being all diſſolved, then diſtil it by Filter; that is to ſay, hang a jag Felt or Woolen-cloath, in the Cucurbite; and let the other and hang in another Glaſs beſide it, ſet as it were under it, that the Water may drop into it, that the Felt or Cloath will draw out, and that ſhall be cleer as Silver: and when that all the water is dopped over, look to it if that it be very cleer; if it be not, filter it again into another Glaſs, till it be cleer or Chriſtalline: and when it is ſo, put it into a Glaſen Pan, ſet it upon a Sand-Oven, and let the Water vapour away, till that it do come above like unto white-Salt: then take ſtone-piſs-Pots, or Pots made of Cullen-Earth, ſuch as the drinking Pots be made of, and put the Water and the Salt that remains, therein, and ſet upon the ſaid Oven, and let it vapour away; and while that it doth dry, ſtir it with a ſtick, till that it be very dry, otherwayes, it will come into a lump or maſs: and this being well dried, beat it in a ſtone-Morter very fine, as you did before, and then put it into a melting Cruce, and ſet them into a glowing Oven, or Say-Oven, which is an Oven that the Gold-ſmiths do enamel their Rings in: the Oven being very hot, take the Cruſes that be filled with Salt, and ſet them into the Oven, and let them ſtand until they be glowing hot; and ſee that they be no hotter behinde then before; if they be, then turn them round with a pair of Gold-ſmiths Tongs: put but one Pot in the Oven at a time, that you may do them the better; and when that Pot is red glowing hot, take it out, and put in another to be calcined.

And then, when cold, put it again into your Morter, and break it as ſmall as you can, the third time, and then ſet it in the Fire of the Oven to glow as aforeſaid, Two or three times glowing, and breaking of it every time in a ſtone-Morter until ſeven times, and then put it into Well-water to diſſolve, till it be all diſſolved into cleer water.

Then diſtil it by Filter, until it be as cleer as Chriſtal, then ſet it again upon your Oven to dry, and the Water to vapour until that it be Salt, and ſtir it with a ſtick as before-ſaid.

And when that it is dry, ſet it to calcine again, as beforeſaid, in the Sand-Oven; and when that all the Pots that have the Salt, be all glowing hot, then take them out, and beat them to Powder, as before; and again diſſolve into Water.

Then diſtil it again by Filter, as before: this ſhalt thou do ſo many times, to ſay, diſſolve into Water, and then diſtil by Filter, and then congeal it into dry Salt, glowing it by Fire: this do without reſting until it come to be fat, and that it will melt upon a hot glowing Plate of Luna: and if it will not melt like Wax, you muſt diſſolve, diſtil, congeal, until that it will come to that point or perfection: and you muſt be careful, leſt that it ſhould melt in the Calcination; for then all your labour is loſt. Keep this for a great ſecret: and ſuch a preparation doth appertain to the Salt, that which is the Riches of this world.

For otherwiſe thou ſhalt never come to the perfect end of any Elixir, without ſuch Salt prepared, as aforeſaid, to ſay, to the white Elixir, nor yet to the red.

Therefore, my beloved Son, he that doth know the Secrets of this Salt, (to ſay) his Solution, his Congealation, Diſtillation and Calcination, and can well underſtand, knoweth the whole Secrets of Natural Philoſophy, and wiſe men alſo; that is to ſay, how and in what manner he ought to diſſolve, diſtil, congeal, and calcine. Therefore let not the labour in preparing of this Salt be grievous unto thee; for without great coſt you may learn herein, to diſtil by Filter, diſſolve, congeal, and calcine; and to form all the works that be needful unto thee in this Science.

So that you come to the principal work, you ſhall not be to ſeek or to learn: Therefore be patient, and leave not off to work, until thou haſt brought thy Salt to that paſs as I have taught thee before, until it melt upon a hot glowing Plate of Silver, as Wax in the fire: for without this Salt thy labor is in vain; for it is the Key of this Science.

CHAP. II. Teacheth with this prepared Salt to make the Elixir to the white work.

TAke of Salt-Peter two parts, and one part of Allome, and diſtil thereof a ſtrong Water.

Then take of your prepared Salt ſo much as you will ſet to work, and take as much fine Capel Luna as you have of your Salt.

Beat your Luna into thin Plates, and diſſolve into the ſtrong Water a part, in a Glaſs by it ſelf.

Likewiſe your Salt you muſt diſſolve in the ſaid ſtrong Water by it ſelf.

And when your Luna and Salt is diſſolved in both Glaſſes, put the two cleer Waters together, and note that you put no more Water to the diſſolution of theſe two matters, then will diſſolve them, and you ſhall ſee your Luna fall to the bottom of the Glaſs, white, like Milk: take the Glaſs properly, and ſhake it in your hand, and let it ſtand, and you ſhall ſee your Luna as a green Water to riſe; above the which you ſhall pour properly off into another Viol of Glaſs: then pour upon it more ſtrong Water, that hath not occupied, and do as aforeſaid; putting the green Water off in the firſt green Water, ſhaking it, as aforeſaid.

This do until all your Luna be diſſolved into green Water, that no Feces remains; otherwiſe, your work will not be perfected: and when you have all into cleer Water without Feces, put the ſame into a Cucurbite of Glaſs with a Helm and a Recipient, and Lute it ſtrongly: and when your Lutement is dry, then ſet your Cucurbite in Balneo, and make faſt to the bottom of your Glaſs a round Certel of Lead, like a Fol; and as your Lutement doth dry, ſo increaſe your fire a little to diſtil of the flame, that there ſhall remain no more ſtrength in it then common water: and to know this, put a clout in the mouth of the Alimbeck: and when the clout doth begin to look yellow, pull all the fire out of the Oven; for then the Spirits of the ſtrong Water do begin to come.

Therefore look well to your work, leſt your fire be too hot, that no Spirits come out of your Water; otherwiſe you ſhall fail in your work. Then let your Glaſs and Oven ſtand and cool two hours long: then take off the Helm of your Cucurbite, and have a Cover of Glaſs that may paſs juſt in the mouth of your Cucurbite, wherein your Medicine is in, faſt luted to with Lutement, or with white Wax: then ſet it in your Sand-Oven, or warm Aſhes, not very hot.

Then take fair Capel Luna beaten very thin into Plates and cut into ſmall pieces, and put in a little at a time till it be diſſolved; and when that is diſſolved, put in more till it be diſſolved alſo. And thus let your Glaſs ſtand in warm Aſhes, and look that no Air go out of your Glaſs nor Cement.

This nouriſhing ſhall continue until it will diſſolve no more, but lie in the Glaſs undiſſolved two or three days long: and then is your Medicine nouriſhed like a Child in the Mothers Womb.

Then may you let your Glaſs wax cold, and you ſhall underſtand, without this nouriſhing the Medicine cannot ingender; and therefore it is needful that it be nouriſhed, that it may get ſtrength of Generation: and when your Glaſs is cold, lute your Glaſs well with good Lutement, that may indure againſt Water, the which I will learn thee in a Chapter apart, and let the Lutement dry by it ſelf; then ſet the Glaſs in Balneo Mariae, to putrefie fourty days long to hold it in ſuch a heat, as the Sun in Summer: for great fire may deſtroy your Medicine. Therefore let your fire be alwayes of one heat: for in that there doth remain a great ſecret of the Medicine.

And within the forty dayes your Medicine ſhall be diſſolved; and if it be not diſſolved in forty dayes, let it ſtand longer until it be diſſolved: for this is the primeſt of all the work: for the diſſolution is done by heat and moiſture, and congealed by heat and drowth.

This Point being obtained, you have the Key of the Chamber, and he is bleſſed of God that hath this point.

For this is a token of goodneſs, for in every Diſſolution and Congealation, you do augment your Medicine and Degree: for the firſt time it will do projection one ounce upon ſeven, and diſſolve and congeal again; one ounce will project upon fourteen ounces, and the third time upon twenty eight ounces.

And ſo it goeth forth double in projection every Diſſolution and Congealation.

But you ſhall underſtand that the Congealation that cometh of warmth, is no perfect Congealation; but it ought to congeal in the Glaſs or in the Ampule with heat, (to ſay) ſtanding in warm Aſhes: and therefore, whenas your Medicine is diſſolved in your Glaſs, let it cool; then take it out of your Balneo, and dry your Glaſs.

And look well to your Lutements that they be cloſe, without any clefts to let out the Spirits; then ſet it in your Sand-Oven in Aſhes: then put fire in your Oven, and let your fire be no greater, then that you may hold your finger in the Aſhes: and ſo let it ſtand twenty four hours to congeal; if not congealed in that time, you may let it ſtand longer; and when you ſee that it is congealed, give God thanks, and rejoyce; for it is ready to do projection in this manner.

Take to project on,

Fair red Copper the beſt that you can get, and take from him his redneſs, which ſerveth not in the work: the which you ſhall do after this manner.

Beat your Venus into thin Plates, and cut it in ſmall pieces, and anoint them with this paſte or pap.

Take white Arſnick and grinde it on a Marble-ſtone with Oyl of Tartar, that it be thick like Pap; and with this matter anoint your (Copper) Venus pieces: then take great Bay-ſalt, and put ſome part of it into a melting-Pot bottom, and lay your (Copper) Venus pieces upon that: and then Salt upon them, and (Copper) Venus pieces upon that, Stratum ſuper Stratum, till all your Pot is full: and uppermoſt in your Pot, let there be a good quantity of Salt: take a tile-ſtone, and make a round Covet for the Pot, and lute it well too; and when the Lutement is dry, ſet it in an Oven in fire of Calcination for twenty four hours long.

Then let it cool; and then break your Pot open, and caſt the matter that is in your Pot in warm Water, and ſtir them with your Hand, until the pieces be clean, and that the Water comes freſh from them. Then dry them, and beat them in an Iron Morter, ſo ſmall as you can. Then put your Venus, ſo beaten, into a Canvas Bag that is ſowed cloſe up, and round like a Ball. Then take fat Clay that is mixed with hair, and therewithal ſtreak over your Bag, thinly, that it may dry; and when that it is dry, ſtreak it over and over again, as it drieth, until your Clay be as thick as a Pot. Then, when your Clay is luted faſt about your Canvas, take a ſmall wooden Pin, and put through your Lutement into the Bag, that the ſmall end may remain within the (Copper) Venus.

Then put the round Ball of (Copper) Venus into another melting-Pot, the wooden Pin downwards; but you muſt remember to put among your beaten Venus, Sandever, Verne, Salt-peter, (Ana.)

Then ſet this Pot in a wide Furnace to melt, and the Venus will melt and run out into the Pot, wherein it doth lie: and then the Venus ſhall be fair and white like Luna, and ſhall be profitable in this work: the which, without this work of Preparation, would not be as you ſhould do your projection.

Take ſeven ounces of this prepared Venus, and put it into a melting-Pot, and ſlow it in the higheſt degree of fire that you can, in a wide Furnace: then put to it one ounce of fine Capel Luna; and when it is melten, as aforeſaid, put to it one ounce of your Medicine or Elixir, and nimbly ſtir it with a wooden ſtick; but let no Iron come unto it: and when it is well corporated, then take it out, and caſt it into an Ingot; ſo you have the beſt Luna in the World, to abide all Proofs and Examinations; and it is far more fine then that that comes out of the Earth. When you have finiſhed this Work, give God thanks, and remember the poor.

CHAP. III. Of the Properties of the Salt, how it is the Key of this Science.

MY beloved Son, although our Salt be the principal Key of this Science, yet can he not do any good, although he were made melting as Butter, without joyning with his Sol or Luna; otherwiſe, there is no Generation: therefore he muſt be prepared by himſelf, and then joyn unto him Sol or Luna, before you do any projection upon any imperfect Metal, to make them perfect.

But when you have prepared him by himſelf, and after joyned fine Capel Luna with him, as afore written in the other Chapter; then muſt the Body that you will project upon, be made clean as aforeſaid, and then made living with Luna joyned thereto.

For all unperfect Bodies be called dead, ſaving Sol and Luna: they be called living, and full made; and the ſame living Body that we caſt on him, or projection withal, we call Featen or Ferment, and that doth make our imperfect Body perfect; and therefore they muſt be all three joyned together, or elſe there will be no Tranſmutation. Thus I do ſhut up the Compoſition of the white Elixir, and now will begin with the red Elixir.

CHAP. IV. Teacheth, The Compoſition of the red Elixir.

TAke, in the Name of God, as much of our prepared Salt as you think good, and diſſolve it in this ſtrong Water.

Take two parts of good Vitriol, and one part of fine Saltpeter; and put ſo much Salt into your Water as your Water will diſſolve, that there be no Feces remaining, but that it be diſſolved and turned into clear Water: then fine Sol, that is paſſed ſeven times through the Cement, which I will learn thee in the ſixth Chapter: take one part of the Sol that is ſo paſſed through the Cement, and two parts of your prepared infuſible Salt; but let your Salt be firſt diſſolved in the ſaid Water, as foreſaid: then put in your Sol, the which ſhall diſſolve well in the ſaid Water: and when your Sol is diſſolved, then ſet your Glaſs upon warm Aſhes; ſo ſhall it diſſolve it the better into cleer Water.

Then put of the cleer Water in another Glaſs apart, and put other of that ſtrong Water upon your Sol: This do untill you have put it all over into clear Water in the other Glaſs apart; and that there doth not remain any ſubſtance in the bottom undiſſolved.

Then work therewith as you have done in the white work, and draw the Phlegmate out with Balneo in ſuch a heat that there go none of the Spirits out, or any ſtrength or ſharpneſs, and do it in all manner, as in the white work; and you muſt nouriſh the Medicine in his own matter, that is, with fine Sol, that you have paſſed ſeven times through the Cement, making it as thin as you can in Plates; and feed your Medicine therewith, as much as it will eat; and then ſet it on warm Aſhes to congeal.

Then ſet it to putrefie fifteen days in Balneo, not making your fire too great; for in the fifteen dayes it ought to be diſſolved: then congeal it on warm Aſhes; the which will be done in twenty four hours.

Do in all things as in the white Elixir aforeſaid; for his firſt Diſſolution and Congealation doth fall upon one ounce for twenty eight: and ſo for the doubling.

This Elixir ought not to be projected but upon fine Luna prepared, as heareafter ſhall be learned; to ſay, That he have weight of Sol, and deafneſs of ſound, like Saturn; ſo that he ſhall lack nothing but Colour and Fixation, the which our Elixir ſhall give him, through the Grace of God.

CHAP. V. Teacheth thee to do projection with the red Elixir.

MY beloved Son, if thou wilt tranſmute Luna into Sol, take fine Capel Luna that is prepared, in the Chapter hereafter written, being made without ſounding or ringing, and heavy in weight: the which I ſhall learn thee.

Take ſeven ounces of this Luna, and melt it in a melting pot; and being well melten, put unto it one ounce of fine Sol that is paſſed ſeven times through the Cement, as I will learn thee hereafter: for there is no Sol in the World finer then this, to ſerve this Science.

Were it augmented in Colour by our Cement, and when it is well melten together with the Luna, ſtir it together with a wooden ſtick; but no Iron, for that will hurt the projection. Theſe two being well mingled together, put into it one ounce of your red Elixir well ſtirred and mingled together, as aforeſaid, with a wooden ſtick: then take it out, and caſt it into an Ingot, and you ſhall finde it to be fine Sol of twenty four Charracts, to paſs all proofs, more finer and better then any that comes from the Mines. Give praiſe to God for his wonderful works.

CHAP. VI. Doth teach the Compoſition of the Cement for the Sol.

TAke, in the name of God, of the fineſt Gold that you can get, one ounce; and melt with it the reddeſt Venus and faireſt that you can get, one ounce: and when theſe two be well molten together, caſt them into an Ingot; and when it is cold, beat it into thin Plates, no thicker then a Crown, and with a pair of Goldſmiths ſheers cut them in pieces of the bigneſs of a Royal of Plate, and put them into ſtrong red Wine-vinegar, twenty four hours long: then take old Tiles that have lain a long time in the Sun, and make them into ſubtil Powder, and ſift them through a hairen ſieve: then take common Salt that is once diſſolved, diſtilled by Filter, and once well-glowed in the fire, and beaten into a Powder, and paſſed through a ſieve: then take Romane Vitriol, and rubefie it as I ſhall ſhew thee hereafter: then take good red-wine-vinegar, diſtilled in a ſtillatory of Glaſs: and in that Vinegar, you ſhall diſſolve your Vitriol: then diſtil it by Filter, very cleer: then ſet it on warm Aſhes to congeal or dry, that the Water may vapor away, and you ſhall finde your Vitriol to reſt very fair in the bottom: then take a new earthen Pot or Pan, and put your Vitriol therein, and ſet it on a cool fire, and ſtir it well with a ſtick, and ſo it ſhall rubefie, and wax red as blood; then let it cool, and make it into Powder, and paſs it through a Sieve: and in the ſame Water, you ſhall take Spaniſh Green, or Verdigreece, and diſſolve it in diſtilled Vinegar: then vapor it, and dry it: then glow it in the fire, doing all things as the Vitriol aforeſaid: then take as much Salt Armoniack, and diſſolve it in red-wine-vinegar that is not diſtilled: then take of all theſe ſubſtances of Powder alike much, and ſprinkle lightly over with the Vinegar, wherein the Salt Armoniack is diſſolved; and let there be as much of the Salt Armoniack diſſolved, as there is of any of the other parts: then take a melting-Pot, and lay in the bottom of your Pot a good Ground of your Cement, and of your Sol-Venus Plates upon the Cement; ſo that the Plates do not touch one another: then put more of your Cement-powder upon it, and ſo Stratum ſuper Stratum, till that the Pot be full: let the uppermoſt lain be Cement.

Then take a Tile-ſtone, and make a Cover juſt for the mouth of the Pot, making a little hole in the Cover, or elſe the Salt Armoniack will break your Pot, or blow up the Cover: and when you have made this vent-hole, lute it faſt together: and when your Lutement is dry, ſet it into your winde-Oven, and firſt give it a ſmall fire two hours long, the next two hours more ſtronger; and thus ſtill augment your fire, till that you ſee the Pot be glowing red; and ſo let it ſtand in the heat twenty four hours long: then let your Oven cool; and take it out, and open your Pot, and you ſhall finde your Plates augmented in colour.

The firſt, my Son, if you will make this work in the Reverber Oven, ſo make your fire: the firſt half hour, ſmall fire of coals; and the other time, of dry wood, that may be without ſmoke; and work in the high Ovens a yard from the ground: and in this manner you muſt cement your Gold ſeven times, every time new Pots, and new freſh Powder or Cement, every time melting your Sol with new Venus, and beating in Plates as aforeſaid; for in every Cement your Venus ſhall be conſumed, and in the Sol no more ſhall remain of the Venus, but the Tincture and Colour; and your Sol ſhall keep alwayes his firſt weight, but his colour ſhall be ſo high, that none ſhall judge it to be Sol; and you ſhall underſtand, that if there were ſo much Luna, being made without ſound, and augmented in weight, melted with the ſaid Sol, it would ſeem to be fine Sol. But I counſel thee not to do it; for in divers meltings, it will loſe its colour, and come white as afore, becauſe your fixed Elixir, or medium, is not put to it: therefore I counſel thee not to do it; for in the end it will ſhame his Maſter; and peradventure bring him in perill of his life, if he ſhould ſell it for fine Sol. Therefore look well to thy ſelf, and ſee that thou uſe no falſhood.

CHAP. VII. Teacheth thee to make thy Luna deaf of ſound, and heavy of weight, as Sol aforeſaid.

MY beloved Son, Take Vitriol, and diſtil thereof a ſtrong Water, and diſſolve therein Salt Armoniack, as much as it can diſſolve; then ſet it upon warm Aſhes, and put into it as much living Sulphur, as there is Salt Armoniack; and then ſhake it together with your hands, ſtopping your Glaſs well, that no Spirits go out, and ſet it upon Aſhes, and lute a Helm upon it with a recipient, and make a proper fire under it, till the Water be diſtilled forth of the Glaſs: then let it cool, and take away the Water, and ſtop the pipe of the Helm faſt, that no vent come forth, and make ſtronger fire: then ſhall the Sulphur and Salt Armoniack ſublime up into the Helm; keep it well: then take fine Capel Luna, and melt it in a melting-Pot, and caſt of that ſublime upon your Luna three times, ſtirring it well together in the Pot with a wooden ſtick, but no Iron; and this ſhall make your Luna heavy of weight, and deaf of clank, like Sol: and you ſhall underſtand, that if you have ten Ounces of Luna, you ſhall caſt one Ounce of this ſame Powder upon it, ſtirring it as aforeſaid; and if your Luna be black, (as it will be) that is a good token: then caſt it out in an Ingot, and quench it in Water; and it ſhall come blue: then ſeeth it in Goldſmiths-water (that is made with Tartar and Salt-common) one hour long, and it ſhall come white as at firſt: and thus is your Luna prepared to receive your red Elixir.

CHAP. VIII. Teacheth thee the difference between the Elixir and the great Stone of the Philoſophers.

MY beloved Son, Our Elixir white and red be called Stones and no Stones; for in manner to ſpeak, there is no Stone ſo full made, as is our great Stone of the Philoſophers, that is called Major: for the great Stone is full made, and a perfect work ſerving to all unperfect Metals: for to tranſmute them into true fine Sol and Luna after the preparation hereof; for if he be prepared into Luna, ſo ſhall he ever ſet them into Luna: for every one of them doth engender his like: the which great Stone I will learn thee how thou ſhalt make it, in his place hereafter, if it pleaſe the Almighty God. The great Stone that doth ſerve for the red work, or to Sol, is called, Lapis Philoſophorum major; and to the white, it is called Lunary; but the Elixirs be called, Stones and no Stones; but we call them, Elixirs de Sale, that is, Elixirs of Salt, becauſe they be compounded of Salt, to ſay, of great Bay-Sea-Salt, that is clarified by diſſolving and congealing, as is before learned; and alſo with another Salt that is called Saltpeter, the which doth conjoyn himſelf to the Salt that is in the depth of the Body of Sol, when the Tincture is given him by the Cement. And if the people in times paſt, had well underſtood the meaning of this Salt, they had come to the end of their work: but for lack of underſtanding, they have changed the words of the Philoſophers, that ſay, Our Stone is Stone and no Stone; for they have meant the Elixirs, the which the unlearned have not underſtood; and they have named it their ſalt, that is our Salt of Nature that we have ſpoken of before: our Salt of Wiſdom, that is, when it is prepared: our Menſtruum; for with the ſame our Medicine is nouriſhed, as the Child is in the Mothers wombe. They call it alſo, A King, and that noble Salt, and that living Water, or Oyl of Grace, and the moſt precious Water of the moſt ſecrets, and the moſt coming, the which diſſolveth Mercury; the ſame is the Mercury of the Philoſophers: and he diſſolveth all Bodies of Metals, and it is a Medicine, and the firſt beginning of the Stone; and it is living Water and living Sulphur; he is the Lord and Maſter of all Salts, and without him the other have no full power to make perfect any thing; he doth binde and unbinde; he doth joyn the Man with the Wife; he doth change one kinde with another, and makes of Bodies, Spirits; and of Spirits, Bodies: and this muſt all be compounded, and make perfect the Philoſophers ſtone.

CHAP. IX. Teacheth, That our Sol and Luna is living, and the Sol and Luna of the Mines be dead.

MY Son, you ſhall underſtand, That our Sol and Luna be living, and theſe that are of the Mines are dead; and therefore the Sol of the Earth is not ſo good as our Sol that is made by this Science; for our Sol hath in him three things, (to ſay) a Soul, a Body, and a Spirit: without the which three things, there can no Tranſmutation be made, the which one alone cannot do; therefore they muſt be all three together, if any good ſhould be done. And underſtand, That no man can do any Tranſmutation with the corruption of the perfect Bodies, that is Sol and Luna: for we take the Spirit of the perfect Bodies, through our Sperm, or our ſtrong Water, and this ſame Spirits is holden in our Water, that is, our diſſolved Salt, which is our menſtruum: for where the Mother hath received the Seed, that is, the Sperm of the unperfect Bodies with her menſtruum into her Body; ſo ſhall it receive no life before the Soul come into it: ſo do we as Nature doth ask, we conjoyn this together, till he come to cleer Water without Feces, and then we draw out the ſimple Phlegmate in Balneo or Aſhes; and after, that we put in the Soul, or nouriſh it with Sol or Luna, according to the making of your Medicine, then be they ready to ingender her like; and then we do put them in putrefaction the time aforewritten: then is the Spirit and the Soul perfectly made, and the copulation is done; and then, when that we ſhall do projection upon any unperfect Body or Metal ſo called, then this Spirit or Medicine doth take to him a Body: and then it is called a Spirit, a Soul, and a Body, which is then living.

And this Inſtruction (my beloved Son) I give to thee, that thou maiſt know, that our Sol and Luna is living, and thoſe in the Earth or Mines be dead: and alſo, that thou maiſt know, that our Elixir white or red, are not other then ſpiritual, or a Spirit: the which, when it is caſt upon a dead body with the Soul, it is made living; that ſame then is multiplied and augmented in goodneſs and perfections; and in him is fulfilled that through accident, which in the Earth it did lack; (to ſay) that ſickneſs which is got in the earth, is taken away through our Medicine or Elixir red or white: the which we do in this manner; We take, in the Name of God, our Earth or Metal, that is, an unperfect Body, and melt it with a perfect Body or Corpus, the which is our Leaven, with the which we do prepare our paſte or dough; and then we caſt upon it our Elixir, the which is our Spirit; the which then doth make it perfect, and a living Body or Metal: but the great Stone of the Philoſophers, the which I will learn thee hereafter to compound it, and perfectly to make it; the which is of ſo great ſtrength and power, that be he a dead Body or Metal, doth not onely make living and perfect, but alſo maketh of the ſame Metal Medicine, to tranſmute any other unperfect Metal into a perfect; and it doth the ſame in the twinckling of an eye: ſo that he may be called, and is, The Riches of the whole World. Herewithall do we conclude the firſt Part of this Book, to ſay, The Compoſition of the Elixirs white and red.

The true COMPOSITION OF The Great Stone OF THE PHILOSOPHERS. PART II.

CHAP. I.

MY beloved Son, I here before opened unto thee the Truth, without leaving any thing needful to be known of the Compoſition of the Elixirs, the which is the beginning and entrance into the Great Stone of the Philoſophers; and this Stone doth convert all Metals unperfect, into perfect Metals of Sol, of twenty four Caracks fine; the Metal being melted that you will transform: and then caſt upon him his Leaven, that is, Gold, when that your Stone is made in the red work, and that Gold muſt be cemented as aforeſaid in the other Book, and augmented in colour; that is, if you will melt a hundred ounces of unperfect Metal, then caſt upon it Ferment or Leaven, which is Gold; ſtir it well together, and put no more but one ounce of Gold to the Maſs of Metal; and then being well molten, and incorporated together, caſt no more but the quantity of a Peaſe or Fitch of the red Stone upon it: ſo ſhall you ſee, that this Stone ſhall turn this Maſs of Metal, or hundred ounces, into the fineſt Gold that may be in the World, of twenty four caracts fine, and ſhall paſs all the proofs that men can do upon it, for better then that that doth come out of the Mines. And you ſhall underſtand that our Elixirs that we have before mentioned, are not come to their full perfection, but it is the beginning of the white and red ſtone of the Philoſophers: but if you will make it perfect, as hereafter I ſhall learn you, the white ſhall transform all Metals into Silver, like as of the red is declared; that is to ſay, when you have melten the Metal that you will transform, then you muſt caſt into it one ounce of fine Capel Luna, that you have made deaf of ſound, and heavy of weight, as it is before declared in the other Book; and when you have well mingled them together with a ſtick, then caſt in to the greatneſs of a Peaſe of your white Stone, and you ſhall finde it transformed into very fine Luna, better then any that comes out of the Earth: and if in caſe you did caſt one ounce of your white Stone or of your red upon a hundred ounces of unperfect Metals; ſo ſhall that be transformed into the Elixir or Medicine, wherewith you may tran[•]form all unperfect Metals into perfect Luna or Sol, after the beginning of your work: for your white doth engender nothing but Luna, andyour red nothing but Sol, and his projection one upon a thouſand: that is to ſay, if you will melt a thouſand ounces of unperfect Metals, you need put to it no more then one ounce of this ſame laſt Medicine, and it ſhall ſet it over into perfect Luna or Sol, better then any that comes out of the Earth, to paſs all proofs and examinations that may be done upon it. And herein now following, I will learn thee the compoſition of both theſe Stones to the red and white: and I will firſt begin with the red, and then with the white, which is called Lunaris.

CHAP. II. The Elixir of life.

THou ſhalt take (my beloved Son) the red Elixir here before written, and ſet it in putrefaction the time of forty dayes; ſo that your fire be alwayes of one heat, and not hotter one time then another, night and day: and the ſame muſt be done in Balneo Mariae: this time being ended, you ſhall finde your Elixir to be diſſolved into cleer Water, if that you have kept the fire all the time of one heat: and your Elixir being diſſolved into cleer Water, then ſhall you diſſolve therein Mercury that is ſublimed, as I will learn thee hereafter; and diſſolve therein as much of the ſublimed Mercury, as the Elixir doth weigh: and ſee well hereto, that the Spirits fly not out as neer as you can: then ſhake it ſoftly between your hands, without opening the Glaſs; and take heed that your Glaſs break not through the force of the Spirits; and lute the mouth of the Glaſs faſt with Lutement that is ſtrong, that it may endure the warmth of Balneum, without opening: the which I will learn thee hereafter in a Chapter a part; and when the Lutement is very dry, then ſet the Glaſs in Balneo, to putrefie the time of forty dayes, as aforeſaid, holding the fire of one heat continually the time of forty dayes and nights as aforeſaid. The forty dayes being ended, look if all be diſſolved; if it be not, let it ſtand longer till it be diſſolved; and being all diſſolved, let the Balneum cool: and in any caſe, ſee you take it not out hot, leſt your Glaſs break: then take it our, and dry your Glaſs, and ſet it upon Aſhes to congeal, and make your Aſhes no hotter then you can ſuffer your finger to thruſt it down to the bottom; and let it ſo ſtand the time of twelve dayes, without taking any thing out of it; but let it remain alwayes in that Glaſs wherein it was putrefied: and ſee well to it, that the Lutement be not broken in any place; if it be, lure it well again, that the Spirits flie not out: and the twelve hours being ended, it ought to be congealed, if your fire be well governed; if it be not, let it ſtand longer, till it be congealed: and when it is congealed, then is the Stone fully made, and perfectly ended, and it is the riches of the whole world. God grant that you may obtain it, and give unto Almighty God a good reckning of the health of thy Soul, &c.

My Son, thou ſhalt underſtand that Mercury is called a Fountain, and the firſt matter of all Metals, as in Truth it is, and therefore cannot be done any great Tranſmutation, without Mercury be joyned therewith: there may be made ſmall Augmentations and Tranſmutations, like as we have ſpoken before in our Elixir; but they cannot do any high projection, for they do but one upon ſeven: but when Mercury is put thereto, and ſo perfectly made, it doth projection in infinitum, as here before is written: whereby it doth appear, that the Mercury is, as aforeſaid, the beginning & off-ſpring of all Metals. And therefore, my Son, we take the Elixir, and mingle therewith our purified Mercury, and conjoyn theſe together with our purified Salt, which is our Sperm: ſo be they ſo faſt bound together, that now, nor never, can they be parted aſunder, for they do claſpe and incloſe together, ſo friendly as doth the Body and the Soul, if ſo be ye do it as we have written it. And when theſe three, to ſay, Sol, that is, Ferment, with the Salt and the Mercury, be joyned together, then do they make perfect all things they be caſt upon, not onely it doth take away the ſickneſs of the Metal and doth heal it; but it heals all Inconveniencies of mens Bodies; as one grain of this Stone, being drunk with Wine, being made hot, and then the party to go to a warm bed, and to ſweat, which ſhall be incontinent, like as though he did lie in Water, and in three dayes he ſhall be made whole of what ſickneſs ſoever be have. Therefore, he may think himſelf happy in this world, that hath gotten him this Treaſure, and well can keep it ſecret, and uſe it godly to the help of the poor; for they be not all Maſters, that do advance themſelves in this Science to do many things: for many are called, but few are choſen.

There be many that buſie themſelves in this Science, but very few that do bring it to a right end: for it may be that it is not God's will: but thou, my Son, have thou no doubt, ſo long as thou followeſt theſe Precepts that I have left thee written in this Treatiſe, and continue thy ſelf alwayes in labour and exerciſe, and thou ſhalt ſoon come to a perfect end of it, if it pleaſe Almighty God: for I have written thee in this Science, the right Treatiſe and Truth, as I have wrought it with my own hands, and brought it to a perfect end, as many people do know it in this City of Paris, although I have alwayes kept it from thee till now: that have I done for certain cauſes that I will not open. Therefore comfort thy ſelf, and be patient, and think not thy labour long; for by diligent labour thou ſhalt come to the end ſooner: with ſtudying and reading there can come none of the knowledge of this Science; but onely by labour: the ſtudy doth give a man how to work, and how he ſhall follow Nature in his working: for the end and profit of this Science, is the handy-work: for a Cobler cannot ſet a piece on his ſhooe with reading, but he muſt put his hands to it, and labour to bring it to a perfect end.

CHAP. III. Teacheth, to ſublime Mercury to the red Elixir.

MY beloved Son, take one pound of Mercury, one pond of Roman Vitriol, and break the Vitriol to powder; and then take one pound of common Salt that is two times diſſolved and diſtilled by Filter, and vapoured and calcined as aforeſaid is learned; and then break them to powder in a ſtone-Morter: occupy no Iron or Metal in this work; for if you ſhall, it will mar it: and when that your Mercury is mingled with the other water, with continual ſtirring, that you ſee the Mercury no more, but that he is wholly loſt in the other ſubſtance, then ſhall you make moiſt with red-wine-vinegar, but not too much; and dry it then by the fire, or by the Sun; then put the ſame in a Glaſs to ſublime, that is well luted beneath, and ſet it on warm aſhes, and ſo long let your Glaſs remain open: and when you ſee the mouth of your Glaſs to look white in the ſublimation, or that your Mercury begin to flie up, then take a linen cloath filled with Cotten-wool, and therewith you ſhall ſtop the hole above, as ſurely as you can; but your Glaſs muſt be ſomewhat high, that the clout with the Cotten that is in the mouth of the Glaſs do not burn, for then you ſhall conſume your ſtopple: and then the Glaſs is well ſtopped: ſo augment your fire a little two hours long: and then four hours greater; and at the laſt ſo great as your Glaſs will bear without melting; and ſo hold your fire in that degree four hours long: then let it cool; and when your Oven and Glaſs is cooled, then take it out, and break it open, and you ſhall finde your Mercury above in the Helm as white as Snow; and ſome part ſhall lie below upon the Feces, very fair and white: then take it up as clean as you can, both that which is flown up, and that that lies in the bottom on the Feces.

Now to know whether that you have done right or no, take the Mercury ſo ſublimed, and weigh it, and ſee what is diminiſhed of the firſt weight: for if it be truely done, it will lack but one ounce in the pound weight; if it want more, it is not well done: for you have made your fire at the firſt too great, or at the laſt too ſmall.

And if at the firſt your fire were too ſtrong, then is there of your Mercury flown away with the moiſture, ſo that the weight comes ſhort: and if at the later end your fire were too great, it may be that your Glaſs is molten or crackt with the force of the fire, and then is your ſublimation loſt: and if at the laſt your fire were too ſmall, then is there of your Mercury on the Feces, and thereby is your weight diminiſhed.

Thus ſhall you underſtand, that I have found it, that there is but one ounce lacking in a pound weight, being rightly ſublimed.

Then take freſh powder of Vitriol, &c. and mingle your ſublimated Mercury herewith, as you have done before, and ſublime it again: and this muſt you do ſeven times in all points, as before, or at the firſt; and in every ſublimation after the firſt, it ſhall diminiſh one quarter of an ounce, if you have done it right as aforeſaid, and no more: and when it is ſublimed in this manner as aforeſaid, then it is ready to put into the red Elixir, to make the Philoſophers ſtone therewith.

CHAP. IV. Teacheth thee to ſublime Mercury to the white Elixir.

MY beloved Son, you ſhall underſtand, that the Sublimation of Mercury, ſerving to the white Stone, is done as the other before in the third Chapter: for the red Stone, there is no other difference, but that you muſt put in the place of Vitriol, Roch-Allom, Saltpeter, and prepared Salt, as aforeſaid and written; and do in all points as in the third Chapter, unto ſeven times: and then is your Mercury ready and perfect to put to your Elixir, to make the white Stone of the Philoſophers.

CHAP. V. Teacheth thee to prepare the white Stone upon all bodies.

MY beloved Son, you ſhall take, in the Name of God, your white Elixir, and ſet it in Balneo to putrefie, the ſpace of fourteen dayes and nights; and in that ſpace, your Elixir ſhall be diſſolved into cleer Water, if that you have governed your fire all the while in like warmth, or elſe it muſt ſtand longer until it be diſſolved without Feces: then put of your ſublimated Mercury thereto, ſo much as your Elixir doth weigh.

Then take it, and ſhake it properly between your hands, that your Glaſs breaks not by the force of the Spirit; and look well to your Glaſs before you do ſhake it, that it be well luted or ſtopped, that the Spirits by no means fly out; for if they do, it will mar your work.

This done, you ſhall ſet it well luted with the Lutement I have ſpoken of in the red Elixir, and ſet it to putrefie in Balneo forty days, as you have done in the third Elixir or Stone, and in that time it will be diſſolved, if that your fire be all that time well governed; for it lieth much in the government of the fire: and when it is well diſſolved, ſet it to congeal as you had in the red Stone, & it ſhall be congealed in twelve days into the white Stone of the Philoſophers: the which will tranſmute all imperfect bodies into perfect Luna, to paſs all proofs and examinations; and it ſhall be better and more finer Luna, then any that comes out of the Mines.

CHAP. VI. Teacheth thee to make the Lutement ſerving to theſe works.

NOw to make the Lutement, ſo often ſpoken of before, that ſhall not untemper in the moiſture and warmth of Water, and alſo another Lutement that ſhall keep your Glaſſes from breaking in the fire; for it muſt hold againſt the heat of the fire; and in the firſt place you ſhall take the white of Eggs ſo much as you ſhall need, and beat them till they be all thin as water; then let it through a ſpunge with your hand, till that it be cleer as Fountain-water: of this ſame take as much as ſhall be needful to temper the powders hereafter; take the Flower or the Meal that hangeth or ſticketh about the walls of the Mill or Backhouſe, commonly called in places beyond the Seas, Stuff-Meal, eleven ounces, Bol-Armoniack one quarter of an ounce, Sanguis Dragonis an half quarter of an ounce, white hard Cheeſe, the parings being done off, one ounce; break all theſe into powder, and ſearſe them finely through a Sieve of Hair, & temper them with the whites of Eggs, and therewithal lute your Glaſſes with Linen-clouts dipped in this Lutement, in form of a plaiſter, & ſo bound about the helm and mouth of your Glaſſes, & let it dry by it ſelf. This Lutement doth ſerve to lute the Helms upon the diſtilling-Pots; and alſo to lute the Glaſſes that you do putrefie in, and diſſolve; & alſo to congeal.

And now to the other Lutement ſpoken of before, that doth ſerve to lute your Glaſſes, to defend them from great heat of fire, that they ſhall not break nor melt; for then were your work loſt: you ſhall take to this Lutement good fat Pot-earth, whereof the Potter doth make his Pots, and mix with it a little Sanguis Dragonis, Bol-Armoniack, as much as the half of the Earth of the Potter doth come unto; and unſleked Lime as much as half the Potters Earth; make all theſe into fine powder apart by themſelves, and then temper them all together with whites of Eggs well beaten; & the blood of Oxen alike much, or if you cannot get Ox-blood, you may take Sheeps-blood; then take Linen-clouts, and ſcrape off the Lint, till you have as much as the Bol-Armoniack doth weigh, and then mingle them, and temper them all together, and beat them with a piece of board, till that it be as ſoft as fine Paſte or dough; and with this Lutement, you ſhall lute your ſublimations under that part that ſtandeth in the fire; and alſo your Glaſſes wherein you diſtil your ſtrong Waters; for it will defend them from melting and breaking; and uſe it to all things that you do occupy in great fire: for you cannot have a better then this, to defend you Glaſſes againſt the force of the fire. Now I have written you enough of the Lutements: and in this Chapter I will write in brief a part of Philoſophy as well moral as natural.

CHAP. VII. Teacheth thee underſtand Philoſophy, as well moral as natural.

MY Son, I have given thee to underſtand in this Book, and declared all the Philoſophy, as well to the red as to the white, ſo right and ſimple as poſſibly I may: for if I could have left to thee any briefer, I would not: for if that I ſhould, thou couldſt never have underſtood it: and therefore I have thought it good to ſhew it thee in plain Words and Reaſons, to declare the ſame, to make thee perfectly to underſtand to make this work, that thou ſhouldſt impute no fault to me, if that thou ſhouldſt not come to the right knowledge of this Science; but the fault ſhould be in thy ſelf, and in no man elſe: for I have written it in right and plain Words and Reaſons: but take heed that thou be not as many men be, that do think themſelves Maſters of all Sciences, when that they never ſaw the Door wherein the Science was learned: but I would have thee uſe thy ſelf to reading and ſtudying of this Book, and print all theſe Reaſons in thy heart, and then thou maiſt go to work with a good and glad courage, and God will bleſs thy proceeding, if thou wilt ſerve him and pray to him, as it is thy duty to do; and alſo thou muſt have a diligent care to keep God's Commandments: for as I have often ſaid, with bodily pains taking, and diligent labour, both of thy body and minde, thou ſhalt bring this Stone to a perfect end: for the Philoſophers have hidden this Science, and have written it very darkly, and have coloured it over with many parables & dark ſentences, that it is almoſt impoſſible to come to the underſtanding of them, without great inſtructions of others, Maſters of this Science, or elſe through the great gift of God. Therefore I have written this Book, that thou maiſt learn the Words and Reaſons that I do leave after me, to the end, that thou ſhalt not fall into any error, but to come to the right end of this Science.

My Son, thou ſhalt underſtand, that there be many Books (written by the Philoſophers) remaining after their deaths; of the which they have written the Truth, but in a very dark ſenſe; here in one word, there in another: the which have brought divers men unto great errors, thinking they did underſtand the meaning very well, when they were furtheſt from it. Therefore, my beloved Son, through the great love I have to thee, I have thought it good to open this Science unto thee, that thou mayſt take heed of the dark ſayings of the Philoſophers, & that thou do exerciſe thy ſelf in this Book: for if thou do obſerve theſe my precepts, you ſhall not come to any error. But I deſire thee upon the ſalvation of thy Soul, that thou do not forget the poor; and in any caſe to look well to thy ſelf, that thou do not diſcloſe the ſecrets of this Science to any covetous worldly man; for if thou do, it will turn to thy hurt: for I have declared to thee, as I truſt to be ſaved, upon my Salvation, the thing that my eyes have ſeen, and my hands have wrought, and my fingers have pulled forth:

and I have written this Book with my own hand, and ſet to my name, as I did lie on my death in the yeer 1432. May 7th.

Johannes Strangunere.

To draw the Spirits out of the ponderous Body or Earth by Diſtillation.

MAke a great many plates of new Lead of the quantity of Groats, as thin as a peny; and hang them on a thred, or ſmall Wyre, and fill a Body of Glaſs full of them, and faſten the Thred above the mouth of the Veſſel: ſet thereon a Head, and lute it faſt and ſurely, and put thereto a Receptory, and put it in a Furnace with as eaſie a heat, that you may alwayes ſuffer your hand under the bottom thereof, and water ſhall diſtil every day from it, fait and cleer as Roſewater: and at the laſt, the ſaid Plates will wax ſoft, as they were mire, and fall down to the bottom: and then take the Glaſs, ſet it in Balneo or Fimo Equino, until the mire be diſſolved into black Pitch Liquor: then put it into your Philoſophers Veſſel, and mix it, and continue it in eaſie fire, that it may by Circulation become a dry earth as black as a Raven, which afterwards ſhall wax as white as Snow; the which is the white Elixir; the which you ſhall take from the Feces that lie there-under: for as Philoſophers ſay, Totum quod ſubtile eſt aſcendit ſurſum in vaſe, quod ſpiſſum manet in fundo.

Then put the white in a Fixatory luted up, and continue it with more Fire or heat, till it be firſt gray, and after that citrine as a yellow Flower; and finally, purple-red, the which is the great Elixir that fixeth all Amalgems into Medicine, which altereth all Bodies into Sol and Luna.

In the Name of God, Amen. Upon Saturn, Philoſopher of Holland.

UNderſtand, That out of Lead comes the Stone called Lapis Philoſophorum: and therefore, when he is throughly made, he doth projection as well in a mans body as without, of all diſeaſes that come to man, as upon Metals; and in many vegetable Books, is no greater ſecret then this is: for we finde not in Gold a like perfection as we finde in Lead: for Lead is in his inner part Sol; and therefore do all Philoſophers agree: for he lacketh nothing elſe, but that his ſuperfluity be taken away from him, and that is his uncleanneſs: therefore make him clean, and turn his inward part out, and that is his crudeneſs; and then is he Sol: for vulgar Sol cannot be ſo lightly as Lead; for Lead will quickly be diſſolved and congealed, and he ſuffers his Mercury quickly to be drawn from him; & that Mercury which is drawn from him, if it be well clarified and ſublimed, as the uſe is to ſublime Mercury; I tell you, That that Mercury is as good as the Mercury drawn from the Sun in all manner of works, and it is better in our work then the Mercury of Sol. Alſo, if you ſhould take Mercury out of Sol, you ſhould be conſtrained to open the body of Sol for the ſpace of one whole yeer, before the ſaid Mercury of a body could be drawn or come out of Le[•]d: you may draw out this Mercury in fourteen dayes, and it is as good as the other: and if you ſhould come to make a work of Sol, alwayes you muſt be two yeers about it, to do it well; but of Lead you may perfect it in thirty or two and thirty weeks at the moſt, and then be fully ended; the one is as good as the other, and Lead coſts little or nothing, and is a ſhorter work, and is leſs labor, and of one goodneſs, and is truth: therefore print this in thy heart, and ſerve God. The ſame Lead is called of the Philoſophers Sol, whereof they had the name until this day, and have kept it ſecret: for if the thing were known, many would work it, and the thing would be common: for the work is ſhort, and eaſie, and little of value; and therefore was it kept ſecret, that the name might be known, leſt it might have come to the hands of wicked men, and ſo much harm might have come thereby, and this holy Science which God hath given to thoſe that love and ſerve him, ſhould to wicked perſons be a means of greater wickedneſs. As concerning the Lead of Sol and Luna, they have ſet three Glaſſes, and all is Lead, but there is no need to joyne any ſtrange thing, but that onely which cometh from him; neither is there any man ſo poor, but that he may be able to compaſs this work: for you make of the Salt of Lead with little labour Luna, and with a little longer time Sol, and then they may proceed to make the Philoſophers Lead. And this is altogether concluded in Lead, as much as is neceſſary for us; for in him is the perfect Mercury, and in him are all the colours in the world, which ſhall ſhew it ſelf openly; for in him is the true blackneſs, whiteneſs and redneſs: he is ponderous, and in him is the perfect red and white bodies: look and take example, of all imperfect things the eye of man cannot abide or bear, how little ſoever, though ſmaller then a mote, yet it will trouble a mans eye terribly: but if you take Lead clean ſcraped, and made the bigneſs of a Bean, and put it in your eye, it will neither pain you, or harm you at all; and that is, becauſe its uttermoſt is not perfect like Sol or other pretious Stones, that come out of Paradiſe, running in the ſtream: and in like manner Sol, that in him is, you may well perceive by the ſimilitude and many other more, That Lead is our Philoſophers Mercury, our Laton: for out of it is drawn in ſhort time, our Mercury, and our Philoſophers Mercury, that is, our golden Mercury, with little labor, little cunning, and little charge. And therefore I charge you, and all of you, that know his name, to keep his name ſecret: for if men knew it, much miſchief and trouble would be done. And therefore you ſhall know our Lead by its hidden name, and you ſhall know that the water wherein our Lead ſhall be waſhed vinegar. This is the Philoſophers Stone whereof all the Philoſophers have written many dark Books, but there are divers and many works in the Mineral Lead.

An Abſtract our of Doctor Homodlus M S. De Elixir ſolis Medicina univerſali. Of the Tincture of Gold, ſeparated from its body, and turned to a Celeſtial and Spiritual Nature, called a Quinteſſence within the Aurum Potabile.

CHAP. I. Of the Matter of the Univerſal Medicine.

SInce God hath created all things for mans uſe, and that in all vegetable, animal and mineral creatures, there is ſome vertue to be helpful to humane diſeaſes; I thought there might be ſomething among theſe of incorruptible Nature, which by it ſelf might cure all Diſeaſes, and prolong the life of man to a long age, keeping his humours in a moſt equal temperament: and by conſequence, this thing muſt be of it ſelf moſt equally tempered of the four Elements.

Now ſeeking this thing in the Vegetables of Animals, I found it not, becauſe that in all of them, there is ſome one humour predominant over the reſt actively or paſſively: Therefore I turned to Minerals or Metal; but I found the Calx and Calcanth, and other things, being reduced to Aſhes, could not be brought back again to their former bodies: And ſo I conclude, There was no perfect natural compoſition in them. And finding the perfect Metals thus reducible again to their own bodies, I perceived that in them was ſome firmer compoſition then in other things: yet are in all alike; for all the reſt of the Metals, except Gold, by a ſtrong Combuſtion, will be converted into droſs and ſmoke; but Gold is no whit the worſe after all Trials: then I concluded, That it was among all the reſt incorruptible; and by conſequence, of a moſt equal temperament and compoſition of Elements.

And when I underſtood by Marſillis joyning with Metals, could generate, I concluded, That in Gold there was a generative and regenerative vertue: but becauſe I found the matter of Metals to be very groſs and earthy, and that thereby this vertue was oppreſſed and kept, inſomuch that it could not work, until it was delivered from the hands of its bodily Impriſonment, I judged, That is was needful to open, rarifie, and diſſolve the body, that the vertue might actuate. Whence I concluded at laſt thus: That Gold was the remote matter whereof the univerſal Medicine was to be made up, and that the Spirit of Gold and Lune, which is alſo called Lune Quinteſſence, is the matter whereof it is made up.

CHAP. II. How to make the Menſtruum, and how to circulate it.

SInce I have declared heretofore the matter of the Univerſal Medicine, conſequently I will open the way how to make the vegetable Menstruum, and how to circulate it, that it may be reduced into Quinteſſence: by that means of this Menstruum, the true preparation is made, that is alſo a Phyſical preparation, to wit, Subution, Putrefaction, Overflowing, Exuberation, Multiplication and Rectification; and that with the Conſervative of the former Vegetable, and with the Multiplication of the force: for this is the Menstruum or Vegetable Water, which Raymundus ſpeaketh of in this Codicil.

Therefore Silver and Gold are diſſolved in radical things of their own kinde, and in the compound of the Soul of the Art: for this is the matter by which all incurable Diſeaſes are cured under the conſervation of their own Nature.

Therefore this is the way to prepare it:

Gather the Vegetable Lunary of the Philoſophers, in the time when the height of Goffer doth rule, which is the ſeventh and the firſt day of the Reign of Corrocay, the Miniſterial Spirit of the ſame height, in the ſixth rank, and laſt three hours before noon, and as many afternoon: when the day is fair, and the sky is cleer, then take the Lunary it ſelf, pure and uncorrupted, with its grains, and bray it, and put it in earthen Veſſels which are new and well glaſſed, and which are moſt carefully covered to be ſet in a moſt cold place, and there to be left a whole month, or thereabouts.

After which time, opening your Veſſels, you ſhall finde in the bottom of each of them, the ſap of Lunary, which will ſend forth a moſt ſweet ſavour: take it and put it in another moſt clean Veſſel from the Feces: and then again you muſt pour it upon its Feces, and ſet it again, as before, for the ſpace of eight dayes in a cold place. After which time, it muſt be poured out again into another Veſſel: and from thence again it muſt be joyned to its Feces: which third time it will be done juſt the ſame manner as the ſecond. And ſo you ſhall have the ſap of Lunary prepared in the beſt faſhion.

But becauſe Lunary is not found everywhere; therefore, if when your ſhall have need of it, and it cannot be found, you ſhall take the ſap of it, prepared in the common faſhion, and called by Raymund, Black baker, then black; but take of the beſt: then pour it either way prepared into a Glaſs-Cucurbite, which is a Great, or into a Pellican-Veſſel, with handles on both ſides, which is called Circulatory, and put the Veſſel; moſt carefully ſhut in a Phyſical Vaporary, and let it there be circulated a whole Month: which time paſt, take away the blind Head, put on at Lembeck, and joyn a Recipient to it; and the Joynts being well ſhut up, diſtil in Balneo Mariae, a moſt ſubtil Spirit from it; which being firſt lifted up on high, is turned into the ſimilitude of ſweat, which maketh no veins: but when the Phlegm ſhall begin to diſtil like rain, take away the Cucurbite with the Recipient, and let it cool.

This being done, transfuſe the Spirit from the Recipient into the Cucurbite of Glaſs: Looſe then the firſt, and putting on the Limbecks Head, diſtil it in Balneo Mariae, with a moſt eaſie fire, till the Spirit be gone out, the Phlegm remaining in the Cucurbite.

Now when the whole Spirit is purified from the Phlegm, and rectified, and diſtilled in a Recipient; The Veſſel being cooled, pour out the Phlegm from the Cucurbite, how little ſoever it be: then pour in again into the ſame Cucurbite, the Spirit; and then diſtil again in Balneo with a moſt eaſie Fire, as of the ſame, as is beforeſaid, ſo oft till the Spirit be wholly purified from the Phlegm, and perfectly rectified: which Spirit ſo prepared, if it be fired, will not leave any work of moiſture behinde it; nay, it will burn a cloth, being made well, and put into it.

And hitherto have I imparted unto thee the beſt manner of drawing out the Spirit from the Lunary: which Spirit being ſhut up moſt carefully in a Glaſs, muſt be ſet in a cold place: through the Glaſs ſhut, it will vaniſh away: it is ſubtil and heavenly, though the other part of the Menſtruum or Earth of the ſame thing be prepared: which then being copulated with its own Spirit, maketh the vegetable Menstruum, which is the Baſis and chief Foundation of Spagyrical preparations.

Therefore the way to prepare the Earth is thus:

After that the Spirit is drawn out by Diſtillation, and ſeparated from the Lunary, you muſt take the Cucurbite, wherein the ſap of the ſame thing was beſt, and put it into the Balneo Mariae, and diſtil it with a gentle fire, till all the Phlegm be gone out; which you ſhall know by this, that in the degree of heat, there ſhall nothing more fall in the Recipient, and the matter in the bottom of the Veſſel, ſhall be ſunk down, like Honey, or melted Pitch.

Then having the Recipient, pour ſo much of the Phlegm of the ſame thing upon the Mercurial part, that it ſwim above at leaſt four fingers breadth; and with a wooden ſpattle moving the Phlegm with the thick matter, wherein is the potential Mercury, and alſo the Sulphur vegetable of Nature; mix them, and when the Phlegm ſhall have drawn its Tincture out into its ſelf, ſuffer it to reſt a little. Then afterward pour out the colourated Phlegm, but warily, leſt that the Mercurial part be poured out with it, which doth not ſerve to our uſe, but only to the Tincture of the Mereuries, as Raymund ſaith in the Book of Mercury.

Here muſt be noted, We have called the thick Water in the bottom of the Glaſs, like unto molten Pitch, Mercurial; and alſo Sulphurial, becauſe that the Sulphur of Nature is potentially hidden in it; which, when any will draw out of it, it is altogether neceſſary, that it, or rather the pureſt of it, be ſeparated from the impure, and be brought to the firſt Mercury of the Philoſophers: and then converted into the Sulphur of Nature, as ſhall be conſequently taught: moreover, in the thick Water in the bottom, pour on again ſo much of the Phlegm, that it be covered the bredth of four fingers; and, as before, mix them together by Agitation, and then evacute the colourated Phlegm by Inclination.

And this work muſt be ſo oft repeated, till the Phlegm hath drawn out the whole Tincture, and the Earth remaineth in the bottom of the Veſſel white as Criſtal, tranſparent; which ſet out to be dried by the fire, or by a heat elemental of fire, not violent.

Then when it is dried, and made up into a Powder moſt ſubtil, put it into a Glaſs-Veſſel, fit and clean: and pour ſo much of the Spirit that I have heretofore raught you, and prepare upon it, that it may ſtand four fingers breadth above it.

Then ſhut the Veſſel with a blinde Head, and ſet it in Balneo to be digeſted the ſpace of three dayes; which being done, take away the blinde Head, and put to the Cucurbite an Alimbeck, and joyn a Recipient unto it: and having well ſhut all the Joynts, put the Veſſel into a Furnace; and giving it a gentle fire of the ſecond degree, ſeparate from hence the Spirit it ſelf by Diſtillation; which incloſed carefully in a Glaſs, ſhall be kept in a cold place: for it is an animated Spirit.

Afterwards having encreaſed the fire with a continual courſe or order till all the Phlegmatick moiſture, how little ſoever it be in the Earth, be exhaled; which Phlegm is to be caſt away: for it ſerveth to no uſe at all, but unto the earth it ſelf.

After it be well dried, and again calcined, pour again ſo much of the new Spirit, that it ſtand three fingers breath: and having glewed the blind Head upon it, put it three dayes into the Phyſical Vaporary; which time paſt, take away the blind Head, and put on a Limbeck: and from thence diſtil an animated Spirit, which joys to the firſt, and keep.

Then afterwards proceed to diſtil, till all the Phlegm be gone out, and caſt; and thoſe operations muſt be ſo often renewed, till the Earth appear white and flowing like Wax upon a glowing Plate of Iron: give no ſmoak at all. The Earth thus prepared, muſt of neceſſity be returned into a Calx, giving not a diſſolving but a digeſting heat of the fire. When this Truth is calcined, you ſhall put it in a fit Veſſel of Glaſs, which muſt be ſet it temperate heat of the fire, the firſt degree: and in it unto the Earth muſt be poured one ounce of the animated Spirit: As for example, To one ounce of the Earth, you muſt put one of the Spirit: which animated Spirit I taught you heretofore to draw out of the Earth it ſelf by Diſtillation.

Then ſhut the Veſſel with a blind Head, and ſuffer it to be digeſted three dayes, or ſo long, till the Earth hath drawn up his Spirit: then taking away the blind Head; and putting on a Limbeck, by Diſtillation draw out the Phlegmatick and unſavory moiſture, how little ſoever be in it.

Then again the ſecond time, give to the ſame Earth of its own Spirit the ſeventh part; and putting the blind Head upon it, ſet the Veſſel on the firſt degree of heat, to be digeſted three dayes ſpace: then taking a way the blue Head, and putting on the Alimbeck, diſtil all the inſipid moiſture.

Thirdly, Add to the ſame Earth, the fixth part of its own animated Water; and putting on the blue Head, ſet in digeſtion for three days: and after that time, removing of the blind Head, and putting on the Alimbeck, diſtil the ſuperfluous humidities.

Fourthly, Add again the fifth part of the animated Spirit to his own Earth, digeſt it, and by Diſtillation, evacuate the humidity.

Fifthly, Render the fourth part of the Soul of the Body, and digeſt it, and draw out the moiſture, as I have ſhewn before: and ſo with the fourth part of it upon the ſame Earth, proſecute the operation by Unviviſtives, Digeſtion, and Diſtillations, till the Earth have drunk up all his animated Spirit, and both be reduced to an Homogeneal Body: then take the Earth which is withheld, and white, and put it in a Veſſel of Glaſs, divided into three parts, which being luted, and carefully ſhut, muſt be put in a Furnace to the fire of the third degree, the ſpace or a natural day: and ſo the pure part of it will be ſeparated from the impure, and will be lifted up on high, and the impure part of the Body be left in the bottom as unprofitable, to be caſt away, and the pure to be gathered: and this is called by Raymund and other Philoſophers, Mercury ſublimate, vegetable, Sal Armoniack, and ſet of Lunary vegetable, wherein are ſo many and ſo great vertues, that the humane tongue of man cannot expreſs them.

Furthermore, All things being ſeverally prepared, to wit, the Spirit and the Earth, it remaineth here to ſhew the way to copulate the Spirit of Lunary, with the Earth of the ſame prepared, that is, with the Salt or Sulphur of Nature vegetable: but out of the conjunction of theſe two, one organical Body, to wit, the vegetable menſtruum, may be made up: and the way to make it is this:

Take one pound of the Salt or vegetable Sulphur new prepared, bray it very ſmall, and put it in a Cucurbite of Glaſs, which is ſtrong and thick, and upon it of the foreſaid Spirit of Philoſophical Lunary: then ſhutting the Glaſs moſt carefully with a blue Head, ſo that it hath no Air at all, put it in the Balneo, and let it purifie for the ſpace two dayes: then taking off the blind Head, and putting on a Limbeck, and joyning a great Recipient to it; After you have ſtopped well all the Joynts, you ſhall diſtil it in the Aſhes with a gentle heat, and all will go out by the Limbeck. Nevertheleſs, if any of the Salt ſhould remain in the bottom, you ſhall again pour of Spirit newly diſtilled upon it; and diſtil it again from hence. And this ſhall you do ſo oft, till the whole Earth as a cleer Water be brought over the Limbeck; being done, take yet one pound of Salt, put it into the Cucurbite, and pour upon it the ſame Spirit laſtly diſtilled: cover the Veſſel with a blind Head, and ſet it to purifie; and being purified, till all the Sulphur paſs over the Limbeck with the Spirit; and that being diſtilled, take again, as before, of new Salt vegetable one pound; and adding the ſame Spirit, purifie; and then diſtil all. Fourthly, Take likewiſe freſh Salt one pound, and pour upon it the Spirit lately diſtilled, till all paſs by the Limbeck, and nothing remain in the Cucurbite; and ſo the vegetable menſtruum ſhall be made, and perfectly ended, having power to diſſolve both the lights, and all other Metals, with the conſervation of the vegetable form: but now it is reſting to ſhew how the menſtruum muſt be converted unto a celeſtial Nature or Quinteſſence: and the way is thus:

Take the ſimple menſtruum, and pour it into a great and ſtrong Glaſs-Veſſel, that the fifth part of it onely be full, or at the moſt the fourth, and the reſt be void: then ſhut the Veſſel with a blind Head; ſhutting diligently all the Joynts, leſt the power of the menſtruum vaniſh: being ſhut, put it in the Phyſical Bath, or in the Horſe-Belly, and let it circulate a whole Month: which time expired, put on your menſtruum into another clean Veſſel: and do this warily, leſt the ſetling in the bottom by the Circulation be poured out together with the menſtruum, but it muſt be left in the Circulation: ſo ſhall you have the menſtruum purified, circulated, and celeſtial, which the Philoſophers call, The Heaven, The Crown of Heaven, and, The Quinteſſence; whoſe brightneſs and tranſparencie doth exceed the brightneſs of all Lunary things, and the ſweet ſmell of it exceedeth all other ſweet ſavours prepared by Nature.

This Quinteſſence is the ground-work of all Spagyrical and Phyſical Preparation: for by the vertue of it, all ſolid Bodies are corrupted from their own Natures, and are brought to Liquors, Oyls, Spirits, Elixirs, Magiſteries, Stones and Tinctures. Whence it cometh, That the Spagyrick can give to the Phiſitians the beſt Medicines.

Of the manner of diſſolving Gold, and of ſeparating the Tincture of it from the Body, or the form from the matter; and alſo of exuberating or multiplying the ſame.

THe manner of compoſing the vegetable being delivered; and alſo, of making it celeſtial: it remaineth that you ſhould be ſhewed how the matter of the Univerſal Medicine, to wit, Gold, ſhould be prepared with the heavenly menſtrual, that it may exerciſe its vertue upon the Body of Man: the manner to prepare it is this:

Let Gold be cemented with Antimony, that every Heterogeneal thing be ſeparated from it: then being well purged, reduce it to very ſmall Leaves: then of the foliated or Leaf-Gold take an ounce, and put it into a little Cucurbite of Glaſs, and pour upon it two ounces of the heavenly menſtruum, or of the vegetable Quinteſſence. This being done, put the Cucurbite cloſed Hermetically into a Fire of the firſt degree, and then of the ſecond; ſo ſhall the Gold be diſſolved, and the menſtruum ſhall draw into it ſelf the Tincture of it, or the colour; and it will become citrine, bright, reſplendent, ſhining, and moſt acceptable to the ſight: then by little and little inclining the Veſſel, transfuſe the menstruum into another clean Veſſel of Glaſs: but do this warily, leſt the Earth or Feces of Gold be not poured out together with the menſtruum and Cucurbite: then to the golden Earth, which is ſetled, pour again two ounces of the menſtruum, and ſhut the Glaſs with Hermes his Seal, and ſet it firſt in a fire of the firſt degree, and then of a ſecond: and when the menſtruum ſhall have the colour of Gold, ejaculate it into another Veſſel of Glaſs; yet ſo, that the Earth be not mixed with the menſtruum, but may remain in the bottom; and leaving the Feces of the Gold in the Veſſel, pour again two ounces of the menſtruum upon it; and ſhutting the Glaſs Hermetically, ſet it in the heat of the firſt, then of the ſecond degree.

Then empty the golden menſtruum into another Veſſel, taking heed leſt the Feces go out with it together: reiterate theſe operations ſo oft as before, till you ſee the menſtruum draws no more of the Tincture of Sol, and that the body of it remain in the bottom white, which will be done in ſeven times, if you do all theſe things well.

Now when all the Tincture of Gold is prepared from his Body, it is requiſite that all the diſſolutions be joyned together, and be put in a fit Veſſel: then purifie.

And then laſtly, having put on a blind Head: and having ſhut carefully all the Joynts, ſet it in a Furnace, and give it a heat in the ſecond degree, and exuberate from thence the moſt precious Liquor of Gold: then you ſhall have the Tincture of Gold ſeparated from the Body of it, and made volatile, joyned with the Heaven or vegetable Quinteſſence, from which it muſt be ſeparated, by the way which I will ſhew you in the following Chapter.

The manner how to ſeparate the Tincture of Gold from the Quinteſſence vegetable, and the way to circulate the ſame, that it may be converted into Quinteſſence, or Celeſtial Nature and Spiritual, and almoſt Incorruptible.

HItherto we have ſhewed you how to draw the Tincture from the Body of the Sun, and how they exuberate it, in a cleer and open ſpeech. Now we intend to ſhew how the ſame Tincture may be ſeparated from the menſtruum, which is Celeſtial, and by Circulation is converted into a Quinteſſence moſt fragrant, and in ſtrength moſt eminent, and incorruptible as the Heavens. To do this, proceed thus:

Take a Stillatory of Glaſs, and infuſe into it the vegetable Menstruum, which is circulated; in which is the Soul of the Gold: then add to it of the Element of Water in the ſame thing, to wit, of the Lunary of the Philoſophers, ſo much as is of the menſtruum it ſelf: then put your Veſſel in a Phyſical Furnace; and putting an eaſie fire of the firſt degree to it, diſtil from it the vegetable Quinteſſence, and the Element of Water admixed to it: ſo the Tincture of Gold ſhall remain in the bottom like Wax melted, or like the fluid gum, and in colour moſt like unto a Ruby.

To purifie this Tincture from the ſuperfluity of the Elements, and to make it to a Quinteſſence by Circulation, proceed thus:

Take a fit Veſſel of Glaſs, and put in it the Tincture of the Sun, moſt red, exulerated and ſeparated from the vegetable Water, and pour upon it a convenient quantity of the vegetable Quinteſſence: and having ſhut the Glaſs Hermetically, put the Veſſel in a Phyſical Vaporary, and with continual heat, as of the Sun, ſuffer it to be circulated a ſufficient ſpace; which done, you ſhall ſee in the bottom of the Glaſs an Earth like unto Slime, which muſt moſt be ſeparated from the Tincture, mixed with the vegetable, as a ſuperfluous thing; which is done by the Diſtillation of the menſtruum with the Tincture in the fire of the ſecond degree: which being done, put the Veſſel, containing the Quinteſſence vegetable, mixed with the Tincture in the Phyſical Bath; and putting to it the fire of the firſt degree by Diſtillation, extract the vegetable Quinteſſence: and ſo the Tincture of Gold moſt beautiful, being purified from the Dregs of the Elements, and Slime of the Earth, and made ſpiritual and volatile, ſhall be ſetled in the bottom of the Circulit, converted into a Quinteſſence, and into a Celeſtial and Incorruptible Nature, to which no earthly thing may be compared in ſmell or ſweet favour, nor in vertue and excellent operations. Keep the Quinteſſence moſt carefully, as a moſt precious Treaſure: for it is the true potable and mutable Gold, The true Elixir of the Sun, Power, The true Diaphoretical and Univerſal Medicine, The true Mercury of the Philoſophers, without which there is no Tranſmutation of Metals.

The way to reduce the liquid and volatile Quinteſſence of Gold into a fixed Stone, and tranſparent like to a Rubie, with the multiplication of Celeſtial Vertues.

ALthough I have hitherto delivered the true and perfect way to prepare Sol, and to convert it into a Quinteſſence; ſo that it ſerveth for all Medicinal effects univerſally, and needeth no further preparation: Nevertheleſs, becauſe the vertues of it may be further augmented, I will now reveal how it may be fixed into a Stone; which by a manifold Solution, Coagulation by heavenly Influences, doth attain unto the higheſt degree, Perfection and efficacy to all effects both within and without the body of man.

The way to make it is thus:

Prepare a Fixatory Veſſel of equal bigneſs with their heads, having heads equally proportionable, whoſe heads muſt be diſpoſed, that the head of each one may enter into the belly of each other mutually, and that the mouth of the one Veſſel may enter into its own head; but that the mouth of the other may receive within it ſelf the mouth of its own head: then put in each Veſſel one part of the Quinteſſence of Gold; and to each part ſeverally, pour thirteen parts of the Quinteſſence vegetable; which being done, put the heads upon the Cucurbites, and joyn the Veſſels together as they ought to be; and ſhutting the Joynts moſt carefully that there an Anchanor; and having given a moſt temperate heat of the other or ſecond degree, let the Quinteſſence be ſo long moved, till the vegetable Water hath laid off the Tincture or Colour of Gold, and ſhall have aſcended and deſcended no more citrine in colour, but white like a diſtilled Water, which will be done in three or four weeks at the moſt: which time being paſt, and when you have ſeen the aforeſaid ſign, then ſuffer the Furnace to wax cool of it ſelf, then taking the Veſſel from the Furnace, open them, and in the bottom of each Glaſs you ſhall finde a Stone, like unto a Rubie or Carbuncle, which is the potable Gold, congeal'd through the vegetable vertue; and the pureſt of the vegetable Sulphur working upon the Quinteſſence of Gold: from which Stone, by the Inclination of the Veſſels, you ſhall ſeparate the vegetable Waters: then take out both the Stones out of both the Veſſels without any moiſture, and you ſhall put it into a fit Veſſel very carefully, that it ſuffer no harm by the Air: and when you would have this Stone to become more pregnant and powerful in operation by Celeſtial Vertues, proceed thus:

Bray it in a Marble or Glaſs-Morter with a Glaſs-Peſtel; and being brayed, put it into a ſmall Glaſs-Veſſel, [〈◊〉] to that effect; and being Hermetically ſhut, put it into the Phyſical Bath, and leave it there three dayes, in which time it will turn into a Water or Liquor very red: which Liquor, put into the Achanor, and ſuffer it to be digeſted five dayes in a temperate heat: and then again it will be conduced, and become a ſtony ſubſtance red, and tranſparent: from thence take out again the Stone, and bray it to a powder; and then again, put it into a Phyſical Bath the ſpace of one natural day, and then again it will be diſſolved into a moſt red Liquor; which again put into the Achanor to be digeſted, the ſpace of two dayes; which time paſt, you ſhall finde again a Stone moſt tranſparent and like to a Ruby, which may be melted upon a red hot Plate of Iron, and will ſend forth no ſmoak at all. Now this ſame ſo prepared, hath ſo many Vertues, that no tongue of man is able to expreſs them.

FINIS.

Marginal notes

1. Ezek. 28.16. ↩
2. Exod. 18.30. ↩
3. Exod. 31.3, 4. ↩
4. Iſaiah 8.6. ↩
5. Pſal. 64.9. Pſal. 111.8. ↩