A New Light of Alchymie

OF THE NATURE OF THINGS, NINE BOOKS: Written by Philipp Theophraſtus of Hohenheim, CALLED PARACELSƲS:

The Titles of the Nine Bookes. of the

• Generations
• Growths
• Conſervations
• Life
• Death
• Renewing
• Tranſmutations
• Separations
• Signatures

of Naturall things.

London, Printed by Richard Cotes, for Thomas Williams, at the Bible in Little-Britain, 1650.

NINE BOOKS OF THE NATVRE Of Thing: Written by Philipp Theophraſtus, of Hohenheim, called PARACELSUS.

To the honeſt and wiſe man, John Winck Iſteiner of Friburge, his moſt intimate friend, and dear brother, Theophraſtus Paracelſus wiſheth all health.

IT is moſt fit that I ſhould (moſt intimate Friend, and dear brother) ſatisfie your friendly, and daily requeſts, expreſſed in your frequent Letters to me: and ſeeing that in your laſt Letters you do earneſtly, and courteouſly invite me to you, if it were convenient (I cannot diſſemble with you) yet by reaſon of many hinderances I cannot: but as for your other requeſt, viz. that I ſhould give you ſome clear Inſtructions, I cannot deny you, but am conſtrained to gratifie you therein. I know the honeſty of your mind, and that you do willingly hear or ſee any thing that is new or wonderfull in this art. I know alſo that you have ſpent good part of your eſtate and life in it. Becauſe therefore you have expreſſed much good will, and brotherly fidelity towards mee, I cannot forget either, but am conſtrained to be thankfull, and, if I never ſee you more, to leave a brotherly legacy to you, and yours, as a remembrance of of mee. For I will not here only anſwer, and cleerly inſtruct you concerning thoſe points only of which you have asked me; but wil alſo dedicate a Book to you, which I will call, Of the Nature of things, and will divide it into nine little books. In this book I will ſatisfie all your requeſts, and further then you demanded: although haply you will much wonder, and perhaps doubt whether all theſe things are true that I ſhal write. But doe not ſo, yea beleeve them not to be ſpeculations, and theories, but practicall, and proceeding from experience. And although I have not tryed all of them my ſelfe, yet I have them from, and have approved them by others, and know them by that kind of experience, as alſo by the light of nature. If in ſome places you cannot underſtand mee what I ſhall ſay, and in ſome proceſſes require of me further explication, write to mee privately, and I will declare the matter more cleerly, and give you ſufficient inſtruction, and intelligence. Although I beleeve you cannot well miſunderſtand what I ſhall write, ſeeing I know you are ſo well qualified and gifted by God with arts, and a good underſtanding, Moreover, you have known my mind and meaning, and therefore will quickly, and eaſily underſtand me. Now I hope, and do not doubt, that you will reſpect this preſent worke, commended to you, and eſteem of it according to its worth, and not at all divulge it, but keep it in great ſecreſie for your ſelfe, and yours, as indeed it is a hid, and great treaſure an excellent gem, and pretious thing, which is not to be caſt to ſwine, i.e. Sophiſters, and contemners of all good naturall arts, and ſecrets, who are worthy neither to read them, much leſſe to have, know, or underſtand them. And although this book bee very little, conſiſting of few words, yet it is full of many, and great ſecrets. For I do not here write out of ſpeculation, and theorie, but practically out of the light of nature, and experience, leſt I ſhould burden you, and make you weary with many words, &c. Wherefore moſt deare friend, and loving brother, ſeeing I have wrote this book out of love to you alone, and to no body elſe, I beſeech you that you will keep it as a thing of value, and a a great ſecret, and not let it goe out of your hands as long as you live, and at your death, bequeath it in like manner to your children, & heirs, that they alſo may keep this book ſecretly, which alſo I ſhal particularly deſire of them, that they wil not let it goe out of your family at any time, and be made publique, ſo as to come to the hands of Sophiſters, & ſcoffers, who contemn all things, which are not agreeable to them, and indeed detract from them: Theſe are pleaſed onely with what is their own, as indeed all fools are wont to bee, whom their owne toyes onely pleaſe, not anything which is anothers, hating all kind of wiſdome. Wherefore they account wiſdom as folly: bec. nothing doth thē any good they know the uſe of nothing. As one workman cannot uſe the inſtruments of another, ſo a foole can uſe no weapons better then his owne ſticke, or boughes; and there is no ſound pleaſanter to him then the ringing of his own bell. Wherefore moſt dear brother be you faithfully admoniſhed, as I have entreated you, and do what I have enjoined you, which I hope you will, and you ſhall doe what is right and well. Farewell with the protection of God.

Dated at Villacum in the year, 1537.

OF THE NATVRE Of Things.

THE FIRST BOOKE. Of the generations of Naturall things.

^[1] THe generation of all natural things is twofold: Naturall, and without Art; and Artificiall, viz. by Alchymie. Although in generall it may bee ſaid that all things are naturally generated of the Earth by means of putrefaction. For Putrefaction is the chiefe degree,^[2] and firſt ſtep to Generation. Now Putrefaction is occaſioned by a moiſt heat.^[3] For a continuall moiſt heat cauſeth putrefaction and changeth all naturall things from their firſt form, and eſſence, as alſo their vertues,^[4] and efficacy, into another thing. For as putrefaction in the ſtomach changeth, and reduceth all meats into dung; ſo alſo putrefaction out of the ſtomach in a glaſſe, changeth all things from one form into another, from one eſſence into another, from one colour into another, from one ſmell into another, from one vertue into another, from one power into another, from one property into another, and generally from one quality into another. For it is evident, and proved by daily experience, that many good things, which are wholſome, and medicinable, become after putrefaction naught, unwholſome, and meer poiſon. So on the contrary, there are many bad, unwholſome, poiſonous, and hurtfull things, which after their putrefaction become good, loſe all their unwholſomneſſe, and become wonderfull medicinable: becauſe putrefaction produceth great matters, as of this wee have a moſt famous example in the holy Goſpel, where Chriſt ſaith: Unleſſe a grain of Wheat bee caſt into the Earth, and be putrefied, it cannot bring forth fruit in a hundred fold. Hence alſo we muſt know, that many things are multiplyed in putrefaction ſo as to bring forth excellent fruit. For putrefaction is the change,^[5] and death of all things, and deſtruction of the firſt eſſence of all Naturall things; whence there ariſeth a regeneration, and new generation a thouſand times better, &c.

Seeing therefore putrefaction is the firſt degree, and ſtep to generation; it is very neceſſary that wee know putrefaction well.^[6] Now there are many kinds of putrefactions, and one produceth its generation in another manner, then doth another. One alſo ſooner then another. Wee ſaid alſo that moiſture,^[7] and heat were the firſt degree, and ſtep to putrefaction, which produceth all things, as a Hen doth her egs. Wherefore through, and in putrefaction, all mucilaginous flegme, and matter is made living, whatſoever it prove to be at laſt.

^[8]An example of this you have in egs, in which there is a mucilaginous humour, which by any kind of moderate continuall heat is putrefied, and turned into a living Chicke, not only by the heat of the Hen, but any ſuch kind of heat. For in ſuch a degree of Fire egs may be brought to maturity in a glaſſe, and aſhes, and become living birds: yea any man may ripen an egge in his arm-hole, and hatch a Chicke, as well as the Hen.

^[9]And here wee muſt take notice of ſomething that is greater, and more then this: viz. if that living Chicke be in a veſſell of glaſſe like a gourd, and ſealed up, burnt to powder, or aſhes in the third degree of Fire, and afterward ſo cloſed in, be putrefied with the exacteſt putrefaction of Horſe-dung, into a mucilaginous flegm, then that flegm may be brought to maturity, and become a renewed, and new made Chicke: to wit, if that flegm bee againe incloſed in its former ſhell, or receptacle. This is to revive the dead by regeneration, and clarification, which indeed is a great, and profound miracle of Nature. According to this proceſſe may all Birds bee killed, and made alive againe, and made new: and this is the higheſt, and greateſt miracle, and myſtery of God, which hee ever diſcovered to mortall man.

^[10]Wee muſt alſo know that after this manner men may bee generated without naturall Father, or Mother, i.e. not of a Woman in a naturall way: but by the Art, and induſtry of a skilfull Alchymiſt may a Man bee borne, and grow, as afterwards ſhall bee ſhewed.

^[11]It is poſſible alſo that men may be born of beaſts, according to naturall cauſes, but yet this cannot bee done without much impiety, and hereſie; to wit, if a man ſhould couple with a beaſt, and that beaſt ſhould, as a woman doth, receive the Sperm of the man, with deſire and luſt into her matrix, and conceive: then the ſperm doth of neceſſity putrefie, and by the continual heat of the body, a man, and not a beaſt is thence produced.^[12] For alwaies as the ſeed is that is ſown, ſo alſo is the fruit that is brought forth; and unleſſe it ſhould be ſo, it would be contrary to the light of Nature, and to Philoſophy. Wherefore as is the ſeed, ſuch is the hearb that ſprings from thence. So of the Seed of an Onyon is brought forth an Onyon, not a Roſe, nor a Nut, not a Lettuce. So of Corne, Corn is brought forth; of Barley, Barley; of Oats, Oats: and ſo it is with all other fruits, which have ſeed, and are ſown, &c.

^[13]In like manner alſo it is poſſible, and not contrary to Nature, that an irrationall bruit ſhould bee produced by a woman, and a man. Neither are wee to judge of, or cenſure the woman, as the man, (as in the former caſe) ſhee therefore is not to bee accounted impious, or hereticall, as if ſhee acted contrary to Nature, but is to be imputed to her imagination. For her imagination is alwaies the cauſe of it. And the imagination of a breeding woman is ſo powerful, that in conceiving the ſeed into her body, ſhee may change her infant divers wayes: becauſe her inward ſtarres are ſo ſtrongly bent upon the infant, that they beget an impreſſion, and influence upon it. Wherefore the infant in the Mothers wombe in its forming is put into the hand, and will of its Mother, as clay in the hand of the Potter, who thence frames, and makes what his will, and pleaſure is: ſo the Woman that is breeding, forms the fruit in her body, according to her imagination, and her ſtarres. Therefore it often falls out, that of the ſeed of a man, Cattle, and other horrid Monſters are begot, according as the imagination of the Mother is ſtrongly directed upon the Embryo, &c.

Now as you have heard, that by putrefaction, many, and various things are generated, and made alive, ſo alſo you muſt know, that of many hearbs, by putrefaction divers living creatures are bred, which they that are skilled in theſe things know.

^[14]Here alſo wee muſt know, that all ſuch Animalls, which are bred, and made of putrefaction, containe ſome poiſon, and are poiſonous, yet one far more ſtrong then another, and one after another manner then another: as you ſee in Serpents, Vipers, Toads, Frogs, Scorpions, Baſiliskes, Spiders, Wood-bees, Piſmires, and many ſorts of Wormes, as Cankers, Maggots, Locuſts, &c. All which are bred in, and through putrefaction. Alſo amongſt Animalls there are bred divers Monſters; And there are Monſters alſo which are not bred of putrefaction of themſelves, but are made by Art in a glaſſe, as hath been ſaid; becauſe they oftentimes appear in a very wonderfull ſhape, and form, fearful to behold, as oftentimes with many feet, many tailes, many colours, oftentimes many heads, worms with the tailes of Fiſhes, or feathers, and other unuſuall forms, that the like have not been ſeen.

^[15]Wherefore not only all Animalls, which have not proper Parents, and are not borne of things like to themſelves are Monſters, but alſo thoſe which are bred of other things.

^[16]So you ſee it is concerning a Baſiliske, which alſo is a Monſter, and indeed a Monſter above all Monſters, and then which none is to bee more dreaded, becauſe hee can kill any man with his meer looks, and ſight: and becauſe his poiſon is above all poiſons, to which nothing in the world is to bee compared. Hee carries his poiſon in a moſt ſecret manner in his eyes, and it is a conceived poiſon, not much unlike a menſtruous woman, who alſo carrieth a ſecret poiſon in her eyes, ſo that only by her looks a Looking-glaſſe is fouled, and tainted. So alſo if ſhee looke upon a wound, or an ulcer, ſhee infects that in the like manner, and hinders the cure thereof: ſo alſo with her breath, as well as ſight, ſhee infects divers things, corrupts, and weakens them; and ſo alſo with her touch. For you ſee if ſhee medle with wine in time of her menſtrues, that it is ſuddainly changed and made thick; The Vineger alſo that ſhe medles withall, becomes dead, and uſeleſſe: ſo alſo Hot-waters loſe their ſtrength: In like manner Civet, Amber, Gryſe, Musk, and ſuch like perfumes, loſe their odour by ſuch a womans carrying, or handling of them So alſo Gold, and Coralls loſe their colour, alſo many Gemmes, and Looking-glaſſes are ſoiled therewith, &c. But to return to what I propoſed concerning the Baſiliske, by what reaſon, and in what manner hee carries poiſon in his looks, and eyes; you muſt know that hee hath that property, and poiſon from menſtruous women, as is aforeſaid. For the Baſiliske is bred of, and proceeds from the greateſt impurity of a Woman, viz. her Menſtrues, and from the blood of the Sperm, if it bee put into a gourd glaſſe, and putrefied in Horſe-dung, in which putrefaction a Baſiliske is brought forth. But who is ſo couragious, and bold to make, take him out, and kill him again, unleſſe hee cover, and fortifie himſelfe well firſt with glaſſes: I ſhould perſwade none to doe it, nay, I would adviſe them to take heed of it.

^[17]But that I may proceed in treating of Monſters, Know that Monſters amongſt brutes, which are brought forth of other things, and not of their like, ſeldome live long, eſpecially if they ſhall live neer, or amongſt other brutes, becauſe of an imbred diſpoſition, and Gods diſpoſing, all Monſters are odious unto brutes that are genuinely brought forth, and ſo alſo Monſters of men, which are generated by man, ſeldome live long. And by how much the more wonderfull, and remarkable they are, ſo much the ſooner they dye, ſo that none exceed the third day amongſt men unleſſe they bee preſently carryed into ſome ſecret place, and kept apart from all men. Moreover you muſt know that God abhors theſe kind of Monſters, and that they are diſpleaſing to him, and that none of them can be ſaved, ſeeing they bear not the image of God: whence wee can conjecture nothing elſe, but that they are ſo formed by the Devil,^[18] and are made for the Devills ſervice, rather then Gods, becauſe no good work was ever done by any Monſter, but rather all manner of evill, wickedneſſe, and devilliſh deceits. For as an Executioner marketh his ſons in cutting off their ears, putting out their eyes, burning their cheeks, fingers, hands, and cutting off their heads: ſo doth the Devil mark his ſons through the imagination of their Mothers, which in their conceiving they drew from evill deſire, luſts, and cogitations.

^[19]Alſo all men are to be ſhunned, which abound with, or want any member, or have a double member. For that is a preſage of the Devills, and a moſt certaine ſigne of ſome occult wickedneſſe, and deceit, which follows upon it. Wherefore they ſeldome dye without the Executioner, or at leaſt from ſome marke made by him.

^[20]But wee muſt by no means forget the generation of Artificall men. For there is ſome truth in this thing, although it hath been a long time concealed, and there have been no ſmall Doubts, and Queſtions, raiſed by ſome of the ancient Philoſophers, Whether it were poſſible for Nature, or Art to beget a Man out of the body of a Woman, and naturall matrix? To this I anſwer, that it is no way repugnant to the Art of Alchymie, and Nature; yea it is very poſſible: But to effect it, we muſt proceed thus.

Let the Sperm of a man by it ſelfe be putrefied in a gourd glaſſe, ſealed up, with the higheſt degree of putrefaction in Horſe dung, for the ſpace of forty days, or ſo long untill it begin to bee alive, move, and ſtir, which may eaſily be ſeen. After this time it will bee ſomething like a Man, yet tranſparent, and without a body. Now after this, if it bee every day warily, and prudently nouriſhed and fed with the Arcanum of Mans blood, and bee for the ſpace of forty weeks kept in a conſtant, equall heat of Horſe-dung, it will become a true, and living infant, having all the members of an infant, which is born of a woman, but it will bee far leſſe. This wee call. Homunculus, or Artificiall. And this is afterwards to be brought up with as great care, and diligence as any other infant, until it come to riper years of underſtanding. Now this is one of the greateſt ſecrets, that God ever made known to mortall, ſinfull man. For this is a miracle, and one of the great wonders of God, and ſecret above all ſecrets, and deſervedly it ought to bee kept amongſt the ſecrets until the laſt times, when nothing ſhall be hid, but all things be made manifeſt.

And although hitherto it hath not been known to men, yet it hath been known to Fairies of the Woods,^[21] Nymphs, and Gyants many ages ſince, becauſe they come from them. For of ſuch Artificiall men, when they come to Mans age, are made Pygmies, Gyants, and other great and monſtrous men, who are inſtruments of great matters, who obtaine great victories againſt their Enemies, and know all ſecrets, and myſteries: becauſe by Art they receive their lives, by Art they, receive their bodies, fleſh, bones, and blood: by Art they are borne; wherefore Art is now incorporated with, and imbred in them, and they need not learn of any, but others are conſtrained to learn of them, for by Art they have their originall and preſent exiſteney, as a roſe, or flower in a garden, and they are called the children of Fairies, and Nymphs, by reaſon that in power, and vertue they are like not to Men, but Spirits, &c.

Here it is neceſſary that wee ſpeak ſomething of the generation of Metalls; but becauſe we have wrote ſufficiently of that in our book of the generation of Metals, wee ſhall very briefly treat of it here, only briefly adding what was omitted in that book. Know that all the ſeven Metalls are brought forth after this manner,^[22] out of a threefold matter, viz. Mercury, Sulphur, & Salt, yet in diſtinct, and peculiar colours. For this reaſon Hermes did not ſpeak amiſſe, when he ſaid, that of three ſubſtances are all the ſeven Metalls produced, and compounded, as alſo the Tinctures, and Philoſophers Stone. Thoſe 3 ſubſtances he calls the Spirit, Soul, and Body: but hee did not ſhew how this is to bee underſtood, or what hee did mean by this, although haply hee might know the three Principles, but did not make mention of them. Wherefore we do not ſay, that he was here in an error, but only was ſilent now, that thoſe 3 diſtinct ſubſtances may be rightly underſtood, viz. Spirit, Soul, and Body, we muſt know, that they ſignifie nothing; elſe but the three Principles,.i.e. Mercury, Sulphur, Salt, of which all the ſeven Metalls are generated. For Mercury is the Spirit, Sulphur the Soule, and Salt the Body, but a Metall is the Soul betwixt the Spirit, and the Body (as Hermes ſaith) which Soule indeed is Sulphur; and unites theſe two contraries, the Body, and Spirit, and changeth them into one eſſence, &c.

Now this is not to bee underſtood ſo as that of every Mercury,^[23] every Sulphur, or of every Salt, the ſeven Metalls may be generated, or the Tincture, or Philoſophers Stone by the Art of Alchymie, or induſtry, with the help of Fire; but all the ſeven Metalls muſt be generated in the mountains by the Archeius of the Earth. For the Alchymiſt ſhall ſooner tranſmute Metalls, then generate, or make them.

^[24]Yet nevertheleſſe living Mercury is the Mother of all the ſeven Metalls, and deſervedly it may be called the Mother of the Metalls. For it is an open Metall, and as it contains all colours, which it manifeſts in the Fire, ſo alſo occultly it contains all Metalls in it ſelfe, but without Fire it cannot ſhew them, &c.

But generation, and renovation of Metalls is made thus: As a man may return into the womb of his Mother,.i.e. into the Earth, out of which hee was firſt made a man, and ſhall again bee raiſed at the laſt day:^[25] ſo alſo all Metalls may returne into living ☿ againe, and become ☿, and by Fire bee regenerated, and purified, if for the ſpace of forty weeks, they bee kept in a continuall heat, as an infant is in his Mothers wombe. So that now there are brought forth not common Metalls, but Tinging Metalls. For if Silver bee regenerated (after the manner as wee have ſpoken) it will afterward tinge all other Metalls into Silver, ſo will Gold into Gold, and the like is to bee underſtood of all the other Metalls.

Now foraſmuch as Hemes ſaid, that the ſoule alone is that medium which joines the ſpirit to the body, it was not without cauſe hee ſaid ſo.^[26] For ſeeing Sulphur is that ſoule, and doth like Fire ripen, and digeſt all things; it can alſo bind the ſoule with the body, incorporating, and uniting them together, ſo that from thence may bee produced a moſt excellent body. Now the common combuſtible Sulphur is not to bee taken for the ſoule of metalls, for the ſoule is another manner of thing then a combuſtible, and corruptible body.

^[27]Wherefore it can bee deſtroyed by no Fire, ſeeing indeed it is all Fire it ſelfe: and indeed it is nothing elſe but the quinteſſence of Sulphur, which is extracted out of reverberated Sulphur by the ſpirit of wine, being of a red colour, and as tranſparent as a Rubie: and which indeed is a great, and excellent Arcanum, for the tranſmuting of white metalls, and to coagulate living ☿ into fixt, and true Gold. Eſteeme this as an enriching treaſure, and thou maiſt bee well contented with this, onely ſecret in the Tranſmutation of Metalls.

Concerning the generation of mineralls, and halfe metalls nothing elſe need bee known then what was at firſt ſaid concerning metalls,^[28] viz. that they are in like manner produced of the three Principles, viz. Mercury, Sulphur, and Salt, although not as metalls of perfect, but of the more imperfect, and baſer Mercury, Sulphur, and Salt, and yet with their diſtinct colours.

^[29]The generation of Gemmes is from the ſubtilty of the Earth, of tranſparent and cryſtalline Mercury, Sulphur, and Salt, even according to their diſtinct colours.

^[30]But the generation of common Stones is of the ſubtilty of Water, of mucilaginous Mercury, Sulphur, and Salt. For of the mucilaginouſneſſe of Water are produced all ſtones, as alſo ſand, and gravell are thence coagulated into Stones, as wee often ſee.

For any ſtone pat in the Water, doth ſuddenly contract mucilaginouſneſſe to to itſelf.^[31] Now if that mucilaginous matter bee taken from this Stone, and coagulated in a glaſſe, it becomes ſuch a Stone, as was in that Water, but it would require a long time before it would be coagulated of it ſelfe.

OF THE NATVRE Of Things.

THE SECOND BOOK. Of the growth, and increaſe of Naturall things.

^[32] IT is ſufficiently manifeſt, and knowne to every one, that all naturall things grow, and are ripned through heat, and moiſture, which is ſufficiently demonſtrated by rain, and the heat of the ſun. For no man can deny that rain doth make the Earth fruitfully, and it is granted by all, that all fruits are ripened by the ſun.

^[33]Seeing therefore this is by divine ordination naturally poſſible, who can gain-ſay, or not beleeve that a man is able, through the wiſe, and skilfull Art of Alchymie, to make that which is barren, fruitfull, and that which is crude, to ripen, and all things to grow, and to be increaſed. For the Scripture ſaith,^[34] that God ſubjected all creatures to man, and put them into his hands as being his own, that hee might uſe them for his neceſſity; and rule over the fiſh of the ſea, fowles of the aire, and all things upon the Earth, nothing excepted. Wherefore man might well rejoice that God ſhould ſo endow him with the excellency of Nature, that all the creatures of God ſhould be forced to obey, and be ſubject to him, eſpecially the whole Earth, and all things which are bred, live, and move in, and upon it. Since therefore wee ſee with our eyes, and are taught by daily experience, that by how much the oftner, & more abundantly therain doth moiſten the earth, and the ſun doth again with its heat and warmth dry it, ſo much the ſooner doe the fruits of the Earth come forth and are ripened, yea all fruits doe cleerly grow, and increaſe, what time of the yeer ſoever it be; Let no man henceforth wonder,^[35] that the Alchymiſt alſo by a manifold imbibition, and diſtillation ſhould not doe the ſame. For what elſe is rain but the imbibition of the Earth? and the heat of the Sun, but the diſtillation of the un, which drawes up thoſe humidities again? Wherefore I ſay it is poſſible by ſuch a kind of Art, even in the midle of Winter to bring forth green Herbs, Flowers, and other fruit, through Earth, and Water, out of the ſeed, and root: If then this can bee done in all Herbs, and flowers, it may alſo bee done in many other like things, as in all mineralls, whoſe imperfect metalls by vertue of a minerall water may bee brought to maturity through the induſtry, and Art of a skilfull Alchymiſt.

^[36]In like manner may all Marcaſites, Granati, Zineta, Arſenica, Talka, Cachymie, Biſemuta, Antimonies, &c. (all which carry with them crude Gold, and Silver,) bee ſo ripened, that they may bee equalized to the moſt rich veins of Gold, and Silver, only by this Art. So alſo the Elixir, and tinctures of metals arc brought to maturity, and perfected.

^[37]Seeing therefore, as it hath been ſaid, moiſture, and heat doe ripen all things, and make them grow, Let none wonder, that the beard, haire, or nailes of a malefactor hanging on a Gibbet, or Wheel do for a long time grow, neither let it be accounted for a ſign of his innocency, as the ignorant beleeve; for this is naturall, and from naturall cauſes. For whileſt that any moiſture remains in him, his beard, haire, and nailes grow, even till the ſecond year, or till hee bee wholly putrefied, &c.

Wee muſt alſo know, that there are many things that grow for ever, and are increaſed in big neſſe, weight, and vertue, in the Water, and Earth, in which they continue good, and efficacious, as are Metalls, Marcaſites, Cachymie, Talka, Granuty, Antimony, Biſemuta,^[38] Gemmes, Pearles, Corals, all Stones, and Clay. So alſo it may be ordered, that Gold may grow, and bee increaſed in weight, and body, if only it bee buryed in the Earth looking towards the Eaſt, and bee alwaies ſoiled with the freſh urine of a man, and pigeons dung.^[39]

It is poſſible alſo that Gold, through induſtry, and skill of an expert Alchymiſt may bee ſo far exalted, that it may grow in a glaſſe like a tree, with many wonderfull boughs, and leaves, which indeed is pleaſant to behold, and moſt wonderful.

^[40]The proceſſe is this. Let Gold bee calcined with Aqua Regis, till it becomes a kind of chalke, which put into a gourd glaſſe, and poure upon it good new Aqua Regis, ſo that it may cover it foure fingers breadth, then again draw it off, with the third degree of fire, untill no more aſcend. The water that is diſtilled off, poure on againe, then diſtill off againe. This doe ſo long untill thou ſeeſt the Gold to riſe in the glaſſe, and grow after the manner of a tree, having many boughes, and leaves: and ſo there is made of Gold a wonderful, and pleaſant ſhrub, which the Alchymiſts call their Golden hearb, and the Philoſophers Tree. In like manner you may proceed with Silver, and other Metalls, yet ſo that their calcination bee made after another manner, by another Aqua fortis, which I leave to thine experience. If thou art skilled in Alchymie, thou ſhalt not erre in theſe things.

^[41]Know alſo that any flint taken out of River water, (and put into a gourd glaſſe, having River water poured upon it, that the glaſſe may bee filled, which Water is againe to bee diſtilled off as long as a drop will ariſe, and the Stone dryed, and the Glaſſe againe filled with this Water, and againe diſtilled off, and this done ſo long till the Glaſſe bee filled with this Stone) may in a few dayes by the Art of Alchymie bee made very great, which the Archeius of the Waters could ſcarce doe in many yeers.

If then thou breake the Glaſſe, thou ſhalt have a Flint in the forme of the Glaſſe, as if it had been put into the Glaſſe, and although this bee not for profit, yet it is a thing that is ſtrange, and wonderfull.

OF THE NATVRE Of Things.

THE THIRD BOOK. Of the preſervations of Naturall things.

THat things may bee preſerved, and kept from harm, it is neceſſary in the firſt place to know what is an enemie to them,^[42] that ſo they may be preſerved from that, & not be hurt, or corrupted by it either in ſubſtance, vertue, power, or any way whatſoever. Much therefore in this caſe depends upon the knowing of the Enemie of all Naturall things. For who can take heed of danger when hee dotn not know what can hurt him? Truly no body; Wherefore it is neceſſary to know ones Enemie, For there are many ſorts of Enemies. Wherefore it is as neceſſary to know evill things, as good things: for who can know what is good, without the knowing of what is evill? Truly no body. So no man can know what a bleſſing health is, that was never ſick. Who knows what joy is, that was never heavy, or ſad? and who can rightly underſtand what God is, who knew nothing of the Devil? Wherefore when God made known to us the Enemie of our Soul, viz. the Devill, he alſo ſignified to us the Enemie of our life,^[43] viz. Death, which is the Enemie of our body, of our health, and the Enemie of Medicinall, and all naturall things: alſo he made known tous how, and by which means it may be ſhunned. For as there is no diſeaſe againſt which there is not created, and found ſome remedy, which ſhould cure, and expell it: ſo alſo there is alwaies one thing ordained againſt another,^[44] one Water againſt another, one Stone againſt another, one Minerall againſt another: one Poiſon againſt another, one Metall againſt another: and ſo in many more things, all which it is not requiſite here to reciter.

Now how, and by what means every thing is to bee preſerved, and kept from hurt, wee muſt know, that many things are to bee preſerved in the Earth, and eſpecially all rootes doe for a long time remaine in the Earth without loſing their vertue, or being corrupted: in like manner herbs, flowers, and all fruites continue in the water incorrupted, and green: there are alſo many fruits and apples that may be preſerved in water from all manner of putrefaction, untill new fruit come againe.

^[45]So alſo fleſh, and blood, which indeed are putrefied, and grow unſavoury quickly, are preſerved in cold fountain-water, and not only ſo, but by the addition of new and freſh fountaine-water, may he turned into a quinteſſence, and bee for ever preſerved from putrefaction, and an ill ſavour, without any balſome. And this doth not only preſerve the fleſh, and blood of dead things, but alſo of the living, wherefore Mans body may bee preſerved from all manner of putrefaction, and divers diſeaſes that proceed from putrefaction, better then common Mummie. Mow that blood may be preſerved of it ſelf from putrefaction, and ſtinking, and not as a quinteſſence, & ſo as it may preſerve the blood of the living (as we now ſaid) thou muſt follow this proceſſe.

^[46]Let the blood bee ſeparated from its flegm, which is ſeparated of its ſelfe, and is driven to the upper part. This water poure gently out of the veſſell, and in ſtead of it put as much of the water of the ſalt of blood, which water wee teach to make in our Chirurgerie: That water doth preſently mixe with the blood, and preſerves it ſo, that it will never bee putrefied, or grow unſavory, but continue many years as freſh, and very red as it was the firſt day: and this indeed is a great wonder. But if thou doſt not know how to make this water, or haſt it notin readineſs, then poure upon it ſo much of the beſt, and moſt excellent balſome, and this will doe the ſame. Now this blood is the balſome of balſomes, and is called the Arcanum of blood, and it is ſo wonderful, and of ſuch great vertue, that it is incredible to be ſpoken; wherefore thou ſhalt conceale it as a great ſecret in Phyſick.

^[47]In preſerving of Metalls, their Enemies are firſt to bee known, that ſo much the better they may bee preſerrved from harme. The chiefeſt Enemies of Metalls are all ſharp corroding Waters, all Corroſive things, all Salts, crude Sulphur, Antimony, and Mercury. But that you may know particularly how the ſhew their enmity, it is thus. Sharp Waters, and ſuch things as are Corroſive, and Salts ſhew their enmity, in that they mortifie, diſſolve, calcine, corrupt Metalls, and reduce them to nothing.

^[48] Crude Sulphur ſhews its enmity in the fume thereof: for by its fume it takes away from Copper its colour, and redneſſe, and makes it white. From white Metalls, as Silver, Tinne, Lead, and Iron it takes away the whiteneſſe, and makes them red, and yellowiſh. From Gold it takes away that faire amiable yellowneſſe, and golden colour, and makes it black, and ſo foule, that nothing can bee more foule.

^[49]Antimony ſhews its enmity in this, in that all Metalls with which it is melted, or mixed, it ſpoiles, carryeth away, and preys upon, and alſo not unlike to Sulphur, by its fume it takes away from Metalls their true, and naturall colour, and brings in another.

^[50]Quick-ſilver doth deſtroy Metalls upon this accompt, in that it enters into Metalls, with which it is joined, and diſſolves them, ſo as that it makes an Amalgama of them: Wherefore the fume thereof, which wee common Mercury, makes all Metalls brittle, that they cannot be malleated, and calcines them, alſo it makes all red Metalls of a golden colour, to bee white: but it is the greateſt enemie of all to Iron, and Steel; for if common Mercury doe but touch a barre of Iron, or Steel, or that be but ſmeared over with Mercuriall oile, that bar will afterward be broken like glaſſe, and be bowed; which indeed is a great ſecret, and deſerves to be kept exceeding cloſe. In like manner muſt the Loadſtone be kept from Mercury, for the like enmity it ſhews to that as to Iron. For any Loadſtone that Mercury hath but touched,^[51] or which hath been ſmeered with Mercuriall oyle, or only put into Mercury, will never draw Iron more. Let no man wonder at this, for there is a naturall cauſe for it, and it is this, viz. becauſe Mercury extracts the ſpirit of Iron, which was hid in the Loadſtone, which ſpirit draws the ſpirit of Iron to it: and this is not only in the Loadſtone, but in all naturall things elſe, ſo that alwaies a ſtrange ſpirit in a body which is not of the ſame Nature with it ſelfe, drawes to it ſelf a body which is of the ſame Nature: and this wee muſt know to bee ſo, not only in the Load-ſtone, but alſo in all other naturall things, as Minerals, Stones, Hearbs, Roots, Men, and Brutes.

^[52]That Metalls have an enmity, and hate one the other naturally, as you ſee in Lead, which is naturally a very great enemy to Gold. For it breaks aſunder all parts of Gold, it makes it foule, weak, ſpoiles, and deſtroyes it even to death, more then any other Metall.

Tin alſo hates, and is an enemy to all Metalls: for in makes them baſe, immalleable, hard, unprofitable, if it bee mixed with them in the fire, or in melting.

Since therefore you have now heard of the Enemies of Metalls, you muſt next know their preſervatives, which keep them from all manner of hurt, or corruption, alſo ſtrengthen them in their Nature, and vertue, and exalt their colour.

^[53]Firſt therefore concerning Gold, you muſt know, that it cannot bee preſerved better, and fairer then in boyes urine, in which Salt Armoniack is diſſolved, or in water alone of Salt Armoniack. In them in time the colour is ſo highly exalted that it can bee exalted no higher.

^[54]Silver cannot be better preſerved then if it be boiled in common Water, or Vineger, in which Tartar or Salt have been diſſolved. So any old Silver, that is made black, and fouled, is renewed by being boiled in theſe waters:^[55] The beſt preſervative for Iron and Steels is the lard of a Barrow-hog not ſalted, which indeed preſerves Iron, and Steel from ruſt, if once every moneth they be ſmeered over with it. Alſo if Iron bee melted with fixt Arſenicke, it will be ſo renewed and fixt,^[56] that it will like Silver never contract ruſt. Copper may be preſerved, if it bee only mixed with ſublimed Mercury, or bee ſmeered over with the oyle of Salt; and ſo it will never any more be grown over with verdegreaſe.

^[57]Lead can no wayes bee better preſerved then in cold Earth, and in a moiſt place, according to the Nature thereof.^[58] The Load-ſtone is preſerved beſt of all with the filings of Iron, and Steel, for by this meanes it is never weakened, but daily ſtrengthened.

^[59]Now concerning the preſervation of Salts, and all things, that are of a ſaltiſh Nature, and may be comprehended under the name of Salt (of which there are more then an hundred ſorts) you muſt know that they are to bee preſerved in a hot dry place, and in woodden veſſells, not in Glaſſe, Stone, or Metalls: for in thoſe they are diſſolved and become a Water, and an Amalgama which cannot be in Wood.

Moreover you muſt know how ſome kind of Waters, and Liquors preſſed out of hearbs, roots,^[60] and all other fruits, and Vegetables, which doe eaſily contract filth, and ſlime as if a skin were ſpread over them, may be preſerved. Theſe Waters therefore, and Liquors muſt bee put up into glaſſes that are narrow towards the top, and wide below, and the glaſſes be filled to the top, then adde a few drops of oyl Olive, that all the Water, or Liquor may bee covered: ſo the Oyl will ſwim on the top, and preſerve the Liquor, or Water along time from filth or flime. For there is no Water, or liquor if it bee covered with oyl, that will bee muſty, or of an ill ſavour.

By this means alſo may two ſorts of Water, of Liquors of Wine bee kept apart in one veſſell, that they may not bee mixed: and not only two ſorts, but three, four, five, and more, if only the oyle bee put betwixt: For they are ſevered by the Oyle, as by a wall, which wil not ſuffer them to be joined together, and united, for oyl and water are two contraries, and neither can be mixed with the other: For as the Oyle will not ſuffer the Waters to be united, ſo on the contrary, the Water will not ſuffer the Oyls to be mixed.

^[61]Now to preſerve Cloath, and Garments from moths, there is no better way then with Maſtick, Camphire, Amber Gryfe, and Muske, and Civet, which indeed is the beſt of all, which doth not only preſerve them from moths, but alſo drives away moths, and all other vermine, as Fleas, Lice, &c.

^[62]Alſo all manner of Woods, as in Houſes, Bridges, Ships, or whereſoever they be, may bee preſerved ſo that they will never bee putrefied, either in waters, or under waters, or out of water in the earth, under the earth or above the earth, whether they be ſet in the rain, or wind, aire, ſnow, or ice, in winter, or ſummer; alſo that they be not worm-eaten, nor that any worms may breed in them whenſoever they bee cut. Now this preſervative is a great Arcanum againſt all kinds of putrefactions, yea ſo excellent a ſecret that none may bee compared to it. And it is nothing elſe but Oyle of Sulphur,^[63] the proceſſe whereof is this. Let common yellow Sulphur bee powdered, and put into a Gourd glaſſe, upon which let there be poured ſo much of the ſtrongeſt Aqua fortis, that may cover it three fingers breadth: then draw it oft by diſtillation, three, or four times; and laſt of all, till it be dry. Let the Sulphur that remaines in the bottome being of a black, ſad red colour, be put upon marble, or in a glaſſe, and it will eaſily bee diſſolved into Oyle, which is a great ſecret in preſerving of Wood from putrefaction, and wormes. For this Oyle doth ſo tinge the wood that is nointed with it, that it can never bee waſhed out of it againe. Many more things may bee preſerved with this Oil of Sulphur, from putrefaction, as ropes, cords in ſhips, and maſts of ſhips, in carts, fiſhing-nets, and gins which Fowlers, and Hunters uſe, and ſuch like, which are oftentimes uſed in waters, or raine, and are otherwiſe eaſily rotted, and broken, ſo alſo linnen clothes, and many other ſuch like things.

^[64]Alſo you muſt know how potable things are to be preſerved, by which wee underſtand Wine, Beer, Meade, Vineger, and Milke. Now if we would preſerve theſe from harm, and in their full vertue, it is very neceſſary that you know well what is an Enemie to them, and that is menſtruous women:^[65] for if they doe handle the foreſaid things, or have any thing to doe about them, or looke, or breath upon them, they corrupt them. For Wine is thereby changed, and become thick, Beer, and Mead grow ſowre, Vineger grows dead, and loſeth its ſharpneſſe: and Milke grows ſowre, and curded.

This therefore you muſt well know, before you come to preſerve each of theſe in particular.

^[66]Wine is preſerved chiefly by Sulphur, and the Oyle of Sulphur, by which all Wine may bee preſerved a long time, ſo that it be neither thick, nor any other way changed.

^[67]Beere is preſerved with Oyle of Cloves, if ſome drops thereof bee put into it, to every Gallon two or three drops, or, which is better, with the Oyl of the root of Avens, which doth preſerve Beer from ſowring.

^[68]Meade is preſerved with Oyl of Sugar, which muſt bee uſed as the Oyle of Cloves aboveſaid.

Vineger is preſerved with Oyle of Ginger, which muſt be uſed as the Oyle of Cloves aboveſaid.

^[69]Milke is preſerved with Oyle of Almonds made by expreſſion, which muſt bee uſed as the Oyle of Cloves aboveſaid.

^[70]Cheeſe is preſerved with St. Iohns wort from worms, for if it doth but touch it, no worme will breed in it: and if there bee any m before, it will kill them, and make them fall out of the Cheeſe.

^[71]Honey hath no peculiar preſervative, onely that it may bee kept from its Enemie. Now its chief Enemie is bread: for if a little bread made of Corne bee but put, or faln in into it, all the Honey is turned into Emmots, and ſpoiled.

OF THE NATVRE Of Things.

THE FOƲRTH BOOK. Of the life of Naturall things.

^[72] NO man can deny that Aire gives life to all things, bodies, and ſubſtances, that are produced, and generated of the Earth. Now you muſt know what, and what manner of thing the life of every thing in particular is; and it is nothing elſe then a ſpirituall eſſence,^[73] a thing that is inviſible, impalpable, a ſpirit, and ſpirituall. Wherefore there is no corporeall thing,^[74] which hath not a ſpirit lying hid in it, as alſo a life, which, as I ſaid before, is nothing but a ſpirituall thing. For not only that hath life which moves, and ſtirres, as Men, Animalls, Vermine of the earth, Birds in the Aire, Fiſh in the ſea, but alſo all corporeall, and ſubſtantiall things. For here wee muſt know that God in the beginning of the Creation of all things, created no body at all without its ſpirit, which it ſecretly contains in it.

^[75]For what is the body without a ſpirit? Nothing at all. Wherefore the ſpirit contains in it ſecretly the vertue, and power of the thing, and not the body. For in the body there is death, and the body is the ſubject of death, neither is any elſe to be ſought for in the body, but death.

^[76]For that may ſeverall wayes bee deſtroyed, and corrupted, but the ſpirit cannot. For the living ſpirit remains for ever, and alſo is the ſubject of life: and preſerves the body alive; but in the ruine of the body it is ſeparated from it, and leaves behind it a dead body, and returnes to its place, from whence it came, viz. into the Chaos, and the Aire of the upper and lower Firmament. Hence it appears that there are divers ſpirits, as well as divers bodies.

^[77]For there are ſpirits Celeſtiall, Infernall, Humane, Metalline, Minerall, of Salts, of Gemmes, of Marcaſites, of Arſenicks, of Potable things, of Rootes, of Juices, of, Fleſh, of Blood, of Bones, &c. Wherefore alſo know that the ſpirit is moſt truly the life,^[78] and balſome of all Corporeall things. But now wee will proceed to the ſpecies, and brieſly deſcribe to you in this place the life of every naturall thing in particular.

^[79]The life therefore of all men is nothing elfe but an Aſtrall balſome, a Balſamick impreſſion, and and a celeſtiall inviſible Fire, an included Aire, and a tinging ſpirit of Salt. I cannot name it more plainly, although it bee ſet out by many names. And ſeeing wee have declared the beſt, and chiefeſt, wee ſhall bee ſilent in theſe which are leſſe materiall.

^[80]The life of Metalls is a ſecret fatneſſe, which they have received from Sulphur, which is manifeſt by their flowing, for every thing that flowes in the fire, flowes by reaſon of that ſecret fatneſſe that is in it: unleſſe that were in it, no Metall could flow, as wee ſee in Iron, and Steel, which have leſſe Sulphur, and fatneſſe then all the other Metalls, wherefore they are of a dryer Nature then all the reſt.

^[81]The life of Mercury is nothing elſe but the internall heat, and externall coldneſſe, i.e. it makes the internall part of its body hot, and the outward part cold, and therefore might well bee compared to a garment made of skins, which doth even as Mercury make hot, and cold. For if a man wears ſuch a garment it makes him warme, and keeps him from the cold: but if the ſmooth pare of thoſe skins bee put upon his naked body, it makes him cold, and is good againſt too much heat; wherefore it was a cuſtome in ancient time and ſtill is in ſome places, to weare skins as well in Summer, as in Winter, as againſt cold in the one, ſo againſt heat in the other. in Summer they turn the ſmooth ſide inward, and the hairy ſide outward; and in Winter the hairy ſide inward, and the ſmooth ſide outward. As therefore you have heard of the garment of skins, ſo alſo it may bee ſaid of Mercury.

^[82]The life of Sulphur is a combuſtible, ſtinking fatneſſe, for whilſt it burns, and ſtinks, it may be ſaid to be alive.

^[83]Now the life of all Salts is nothing elſe but the ſpirit of Aquae fortis: for that water being drawne from them, that which remains in the bottome, is called Dead earth.

^[84]The life of Gemmes, and Coralls is only their colour, which with ſpirit of Wine may be taken from them.

^[85]The life of Pearls is nothing elſe but their ſplendor, which they loſe in calcination.

^[86]The life of the Loadſtone is the ſpirit of Iron, which may bee extracted, and taken away with ſpirit of Wine.

^[87]The life of Flintes is a mucilaginous matter.

^[88]The life of Marcaſites, Cachymia, Talcum, Cobaltum, Zimri, Granata, Wiſmat, and of Antimony is a tinging Metalline ſpirit.

^[89]The life of Arſenickes, Auripigment, Operment, Realgar, and ſuch like matters, is a Minerall, and coagulated poiſon.

^[90]The life of Excrements, i.e. of mans dung, or beaſts dung is their ſtinking ſmell, for this being loſt they are dead.

^[91]The life of Aromaticall things, viz. of Muske, Amber Gryſe, Civet, and whatſoever yeelds a ſtrong, good, and ſweet ſmell, is nothing elſe but that gratefull odour: for if they loſe this they are dead and of no uſe.

^[92]The life of ſweet things, as of Sugar, Honey, Manna, Caſſia, and ſuch like is in their tinging, and ſubtile ſweetneſſe, for if that ſweetneſſe bee taken from them by diſtilling, or ſubliming they are dead, unprofitable, and nothing worth.

^[93]The life of all Rozzens, as Amber, Turpentine, Gumme, is the muciliginous ſhining fatneſſe, which gives that excellent verniſh to them all: for when they will yeeld no more verniſh, and loſe their ſhining, they are dead.

^[94]The life of Hearbs, Roots, Apples, and other ſuch like fruit, is nothing elſe but the liquor of the Earth, which they loſe of their own accord, if they do but want water, and Earth.

^[95]The life of Wood is a certaine Rozzen, for any wood if it want Rozzen can live no longer.

^[96]The life of Bones is the liquor of Mummie.

^[97]The life of fleſh, and blood is nothing elſe but the ſpirit of Salt, which preſerves them from ſtinking, and putrefaction, and is of it ſelfe as water ſeparated from them.

^[98]Now concerning the life of Elements, you muſt know that the life of Water is its running. For when by the coldneſſe of the Firmament is is congealed into ice, it is dead, and its miſchievouſneſſe is taken from it, that no body can bee drowned in it.

^[99]The life of Fire is Aire, for Aire makes fire burne with greater vehemency, and heate: Alſo there cometh forth from all Fire a kind of Aire, which will blow out a candle, and drives up a feather, as you may dayly ſee before your eyes. Wherefore the flame of Fire is choaked if it bee ſo ſtopt up, that it can neither receive in Aire, and let out its own Aire.

^[100]The Aire lives by, and of it ſelfe, and gives life to all other things.

^[101]The earth of it ſelfe is dead, but the Element of it is an inviſible, and ſecret life.

OF THE NATVRE Of Things.

THE FIFTH BOOK. Of the Death, or ruine of all things.

^[102] THe death of all naturall things is nothing elſe but an alteration and deſtruction of their powers, and vertues, a predominancy of that which is evill, and an overcoming of what is good, an aboliſhing of the former nature, and generation of a new, and another nature. For you muſt know that there are many things that, whilſt they are alive, have in them ſeverall vertues, but when they are dead retaine little or nothing of their vertue, but become unſavory, and unprofitable. So on the contrary many things, whileſt they live, are bad, but after they are dead, and corrupted, manifeſt a manifold power, and vertue, and are very uſefull. Wee could bring many examples to confirme this, but that doth not belong to our purpoſe. But that I may not ſeem to write according to mine own opinion only, but out of my experience, it will bee neceſſary that I produce one example, with which I ſhall ſilence thoſe Sophiſters, who ſay, that wee can receive nothing from dead things, neither muſt we ſeek, or expect to find any thing in them. The reaſon is, becauſe they do eſteem nothing of the preparations of Alchymiſts, by which many ſuch like great ſecrets are found out. For looke upon Mercury, crude Sulphur, and crude Antimony, as they are taken out of their Mines, i.e. whileſt they are living, and ſee what little vertue there is in them, how ſlowly they put forth their vertues, yea they do more hurt, then good, and are rather poiſon, then a Medicine. But if through the induſtry of a skilfull Alchymiſt, they bee corrupted in their firſt ſubſtance, and wiſely prepared (viz. if Mercury be coagulated,^[103] precipitated, ſublimed, diſſolved, and turned into an oyle; if Sulphur bee ſublimed, calcined, reverberated, and turned into an oyle; alſo if Antimony bee ſublimed, calcined, and reverberated, and turned into an oyle; alſo if Antimony bee ſublimed, calcined, and reverberated and turned into oyle) you ſhall ſee how uſefull they are, how much ſtrength, and vertue they have, and how quickly they put forth, and ſhew their efficacy, which no man is able to ſpeak enough in the commendation of, or to deſcribe. For many are their vertues, yea more then will ever bee found out by any man. Wherefore let every faithfull Alchymiſt, and Phyſitian ſpend their whole lives in ſearching into theſe three: For they will abundantly recompenſe him for all his labour, ſtudy, and coſts.

But to come to particulars, and to write particularly of the death, and deſtruction of every naturall thing, and what the death of every thing is, and after what manner every thing is deſtroyed; you muſt know therefore in the firſt place,^[104] that the death of man is without doubt nothing elſe, but an end of his daily work, the taking away of the Aire, the decaying of the Naturall balſome, the extinguiſhing of the naturall light, and the great ſeparation of the three ſubſtances, viz. the body, ſoule, and ſpirit, and their return from whence they came. For becauſe a naturall man is of the earth, the Earth alſo is his Mother, into which hee muſt return, and there muſt loſe his natural earthly fleſh, and ſo be regenerated at the laſt day in a new celeſtiall, and purified fleſh, as Chriſt ſaid to Nicodemus when hee came to him by night. For thus muſt theſe words bee underſtood of regeneration.

^[105]The death, and deſtruction of Metalls is the diſjoining of their bodies, and ſulphureous fatneſſe, which may bee done ſeverall ways, as by calcination, reverberation, diſſolution, cementation, and ſublimation.

^[106]But the calcination of Metalls is not of one ſort: for one is made with Salt, another with Sulphur, another with Aqua fortis, and another with common Sublimate, and another with Quickſilver.

^[107]Calcination with Salt is that the Metall be made into very thin plates, and ſtrowed with Salt, and cemented.

^[108]Calcination with Sulphur is, that the Metall bee made into thin plates, and ſtrowed with Sulphur, and reverberated.

^[109]Calcinaion with Aqua fortis, is that the Metall bee made very ſmall, and diſſolved in Aqua fortis, and precipitated in it.

^[110]Calcination with ſublimed Mercury is this, that the Metall bee made into thin plates, and that the Mercury bee put into an earthen veſſell narrow towards the top, and wide at the bottome; and then let it be ſet into a gentle fire made with coales, which muſt bee blowed a little untill the Mercury begin to fume, and a white cloud goe forth of the mouth of the veſſel, then let the Plate of the Metall bee put into the top of the veſſel, and ſo the ſublimed Mercury wil penetrate the Metall, and make it as brittle as a ſtone of coal.

^[111]Calcination with Quick-ſilver, is that the Metall bee made very ſmall, and thin, and be amalgamated with Quick-ſilver, and afterward the Quick-ſilver bee ſtrained through Leather, and the Metall remain in the Leather like chalke, or ſand.

^[112]Now beſides theſe mortifications of Metalls, and deſtructions of their lives, know alſo that there are yet more. For ruſt is the death of all Iron, and Steel, and all vitriall, burnt braſſe is mortified Copper: all precipitated, ſublimated, calcined Cinnabar is mortified Mercury, all Ceruſe, and Minium of Lead is mortified Lead; all Lazure is mortified Silver: alſo all Gold from which its tincture, Quinteſſence, Rozzen, Crocus, Vitriall, or Sulphur is extracted, is dead, becauſe it hath no more the form of Gold, but is a white Metall like fixed Silver.

But let us proceed to ſhew how Metalls may bee yet further mortified. Firſt therefore of Iron,^[113] know that that is mortified, and reduced into Crocus this way. Make Steel into very thin plates: Make theſe plates red hot, and quench them in the beſt Wine-Vineger, doe this ſo often til the Vineger hath contracted a conſiderable redneſſe, then diſtil of the Vineger, til there bee nothing but a dry powder remaining. This is a moſt excellent Crocus Martis.

There is alſo another way of making Crocus Martis, which doth partly exceed the former, and is made with farre leſſe coſts, and pains, and it is this.

Strow upon the plates of Steel, Sulphur, and Tartar, being both in a like quantity; then reverberate them, and this wil produce a moſt excellent Crocus, which muſt bee taken off from the plates.

Alſo you muſt know, that every plate of Iron, or Steel, if it bee melted with Aqua fortis; will alſo make a very fair Crocus; ſo alſo it is made with oyle of Vitriall, ſpirit of Salt, Allum water, the water of Salt Armoniacke, and of Salt Nitre; as alſo with ſublimated Mercury, all which mortifie Iron, and bring it into a Crocus; but none of theſe latter wayes is to bee compared to the two former, for they are only uſed in Alchymie, and not at all in Phyſicke; wherefore in this, uſe only the two former, and let alone the reſt.

^[114]The mortification of Copper, viz. that it may be reduced into Vitriall, Verdegreaſe, may bee done many wayes, and there are more proceſſes in it, yet one far better then another,^[115] and one more profitable then another. Wherefore it is moſt convenient here to ſet down the beſt, and moſt profitable, and to bee ſilent in the reſt. The beſt therefore, the moſt eaſy, and exacteſt way of reducing Copper into Vitriall is this.

Let plates of Copper bee dipt in ſpirit of Salt, or Salt-Petre, and let them bee hanged in the Aire until they begin to be green, which indeed wil quickty be, waſh off this greenneſſe with cleer fountainewater, dry the plates with ſome cloath, and wet them again with the ſpirit of Salt, and Salt Nitre, and do again as before, ſo long until the water bee apparently green, or much Vitriall ſwim on the top: then poure away the water, or evaporate it, and thou haſt a moſt excellent Vitriall for medicine. In Alchymie there is not a fairer, more excellent, and better Vitriall then what is made by Aqua fortis, or Aqua regis, or ſpirit of Salt Armoniacke. And the proceſſe is this.

Let plates of Copper be melted with one of the aforeſaid waters, & as ſoon as the greeneſs is extracted, and the plates dryed, let the greeneſs be taken off with the foot of a Hare, or ſome other way as you pleaſe, as Ceruſe taken off from the plates of Lead: let them bee again wetted as before, until the plates bee wholly conſumed, thereby is made a moſt glorious Vitriall, that thou canſt not chooſe but wonder at it.

^[116]The water of Salt Petre is made thus. Purifie, and powder it; afterwards diſſolve it of it ſelfe in a bladder, put in boyling water. So thou ſhalt have the water of Salt Petre.

The water of Salt Armoniacke is made thus: Calcine Salt Armoniack, and diſſolve it in a Cellar upon a Marble, and this is water of Salt Armoniack.

^[117]But to make Verdegreaſe out of Copper, there are divers wayes which it is not needful here to recite. Wee ſhall deſcribe only two, but with a double preparation, viz. The one for Phyſicke, the other for Alchymie. The proceſſe therefore of Verdegreaſe to be uſed in Phyſick is this,

^[118]Take plates of Copper, which wet over with the following matter. Take Honey, and Vineger, of each a like quantity, of Salt as much as wil ſerve to make them up into a thick paſt. Mixe them well together, then put them into a reverberatory, or Potters furnace ſo long as the Potter is burning his pots, and thou ſhalt ſee the matter that ſtickes to the plates to bee very black, but let not that trouble thee. For if thou ſetteſt thoſe plates in the Aire, all the black matter wil in a few days become green, and become a moſt excellent Verdegreaſe, which may bee called the Balſome of Copper,^[119] and is commended by all Phyſitians. But nevertheleſſe do not thou wonder that this Verdegreaſe becomes green in the Aire, and that the Aire can change the black colour into ſo fair a green.

^[120]For here thou muſt know that daily experience in Alchymie doth ſhew, that any dead earth, or Caput Mortuum, as ſoon as it comes out of the Fire into the Aire, doth quickly get another colour, and leaves its own colour which it got in the fire. For the changes of thoſe colours are various. For as the matter is, ſo are the colours that are made, although for the moſt part they flow from the blackneſſe of the dead earth. For you that are skilful in Alchymie ſee that the dead earth of Aquafortis comes black from the Fire, and by how many more ingredients there bee in it, by ſo much the more variouſly doe the colours ſhew themſelves in the Aire: ſometimes they ſeem red, as Vitriall makes them: ſometimes yellow, white, green, blew: ſometimes mixt, as in the Rainbow, or Peacocks taile. All thoſe cololours ſhew themſelves after the death, and by the death of the matter. For in the death of all naturall things here are ſeen other colours, which are changed from the firſt colour into other colours, every one according to its nature, and property.

^[121]Now we wil ſpeak of that Verdegreaſe which is to bee uſed in Alchymie. The preparation, and proceſſe of that is this,

Make very thin plates of Copper, ſtrow upon them Salt, Sulphur, and Tartar ground, and mixed together, of each a like quantity in a great calcining pot. Then reverberate them twenty foure houres with a ſtrong Fire, but ſo that the plates of Copper do not melt, then take them out, and break the pot, and ſet the plates with the matter that ſticks to them into the Aire for a few dayes, and the matter upon the plates wil bee turned into a faire Verdegreaſe, which in all ſharp Corroding waters, waters of Exaltation, and in Cements, and in colouring of Gold, doth tinge Gold,^[122] and Silver with a moſt deep colour.

Now to turne Copper into Aes uſtum, which is called the Crocus of Copper, the proceſſe is this,

Let Copper be made into thin plates, and be ſmeered over with Salt made into a paſt with the beſt Vineger, then let it be put into a great Crucible, and ſet in a wind furnace, and be burnt in a ſtrong Fire for a quarter of an houre; but ſo that the plates melt not: let theſe plates being red hot bee quenched in Vineger, in which Salt Armoniack is diſſolved, alwaies half an ounce in a pint of Vineger; let the plates bee made red hot again, and quenched in Vineger as before, alwaies ſcraping, or knocking off the ſcales which ſtick to the plates after quenching, into the Vineger. Do this ſo long, until the plates of Copper bee in good part conſumed by this means: then diſtil off the Vineger, or let it vapour away in an open veſſel, and bee coagulated into a moſt hard ſtone. So thou haſt the beſt Crocus of Copper, the uſe whereof is in Alchymie. Many make Crocus of Copper by extracting of it with the ſpirit of Wine, or Vineger, as they do Crocus Martis: But I commend this way far above it.

^[123]Now the mortification of Quickſilver that it may bee ſublimed, is made with Vitriall, and Salt, with which it is mixed, and then ſublimed, ſo it becomes as hard as Cryſtall, and as white as ſnow: but to bring it to a Precipitate, the proceſſe is this:

^[124]Let it firſt be calcined with the beſt Aqua fortis, then diſtil off the Aqua fortis, and do this about five times, until the Precipitate become to bee of a faire red colour: Dulcifie this precipitate as much as thou canſt: And laſtly poure upon it the beſt rectified ſpirit of Wine you can get, diſtil it off from it eight, or nine times, or ſo often until it be red hot in the fire, and doe not fly: then thou haſt a Diaphoretical precipitated Mercury.

^[125]Moreover, you muſt take notice of a great ſecret concerning precipitated Mercury, viz. if after it is coloured, it bee dulcified with water of ſalt of Tartar, pouring it upon it, and diſtilling of it off ſo often, until the water riſeth no more ſharp from the Precipitate, but bee manifeſtly ſweet; then thou haſt a precipitate as ſweet as ſugar,^[126] or honey, which in all wounds, Ulcers, and Venereal Diſeaſe is ſo excellent a ſecret, that no Phyſitian need deſire a better.

Beſides it is a great comfort to deſpairing Alchymiſts. For it doth augment Gold, and hath ingreſſe into Gold, and with it Gold remaines ſtable, and good. Although there is much pains, and ſweat required to this Precipitate, yet it wil ſufficiently recompenſe thee for thy pains, and coſts; and wil yeeld thee more gain, then can bee got by any Art or Trade whatſoever: Thou maiſt wel therefore rejoice in this, and give God, and mee thanks for it.

^[127]Now that Quickſilver may bee coagulated, I ſaid that that muſt bee done in ſharp Aqua fortis, which muſt bee drawn off by Diſtillation, and then the Precipitate is made.^[128] But that Quickſilver may bee brought into a Cinnabar; you muſt firſt mortifie, and melt it with Salt, and yellow Sulphur, and bring it into a white powder, then put it in a gourd, and put upon it Aludel, or head, and ſublime it in the greateſt flux you can, as the manner is, ſo the Cinnabar will aſcend into the Aludel, and ſtick as hard as the ſtone Haematites.

^[129]The mortification of Lead to bring it to a Ceruſe, is twofold; the one for Medicine, the other for Alchymie. The preparation of Ceruſe for Medicine is this:

Hang plates of Lead in a glazed pot over ſtrong Wine-vineger, the pot being well ſtopt that the ſpirits doe not exhale: put this pot into warm aſhes, or in the Winter into a furnace, then alwaies after ten or fourteen dayes, thou ſhalt find very good Ceruſe ſticking to the plates, which ſtrike off with the foot of a Hare: then put the plates over the Vineger again, untill thou haſt enough Ceruſe.

Now the other preparation of Ceruſe for Alchymie is like the former, only that in the Vineger muſt bee diſſolved a good quantity of the beſt, and faireſt Salt Armoniack, for by this means thou ſhalt purchaſe a moſt faire, and beautifull Ceruſe, for the purging of Tinne, and Lead, and the whitening of Copper

^[130]But if wee would make Minium of Lead, we muſt firſt calcine it with Salt into Calx, and then burn it in a glazed veſſel, alwaies ſtirring it with an Iron rod, till it be red. This is the beſt, and chiefeſt Minium, and it is to be uſed as wel in Phyſick as Alchymie: but the other which Mercers ſell in their ſhops is nothing worth. It is made only of the aſhes, which remains of the Lead in the melting of it, which alſo Potters uſe to glaze their veſſells, and ſuch Minium is uſed for Painting, but not for Phyſicke, or Alchymie.

^[131]Now that Lead may bee brought into yellowneſſe, the preparation of it is not unlike to the preparation of Minium. For Lead muſt here be calcined with Salt, and brought to a Calx, and afterwards be ſtirred with an Iron rod in a Broad baſon, ſuch as tryers of Mineralls uſe, in a gentle Fire of Coales, diligently taking heed, that there be not too much heat, nor a neglect in ſtirring, for elſe it will flow, and become a yellow glaſſe. And ſo thou haſt a fair, yellow Crocus of Lead.

^[132]The mortification of Silver, that of it may be made the Azure colour, or ſomething like to it, is thus:

Take plates of Silver, and mix them with Quickſilver, and hang them in a glazed pot over the beſt Vineger, in which Gilt-heads have been firſt boiled, and afterward Salt Armoniack, and calcined Tartar have been diſſolved; in all the reſt doe as hath been ſaid of Ceruſe, then alwaies after fourteen days thou ſhalt have a moſt excellent, and faire Azure colour ſticking to the plates of Silver, which muſt be wiped off with a Hares foot.

^[133]The Mortification of Gold that it may he brought into its Arcana, as into a Tincture, Quinteſſence, Reſine, Crocus, Vitriall, and Sulphur, and many other excellent Arcana, which preparations indeed are many. But becauſe for the moſt part wee have ſufficiently treated of ſuch Arcana in other bookes, as the extraction of the Tincture of Gold, the Quinteſſence of Gold, the Mercury of Gold, the Oile of Gold, Potable Gold, the Reſine of Gold, the Crocus of Gold, and in the Archidoxis, and elſewhere, wee conceive it needleſſe here to repeat them. But what Arcana were there omitted, wee ſhall here ſet down, As the Vitriall of Gold, Sulphur of Gold, which indeed are not the leaſt, and ought very much to cheer up every Phyſitian.

But to extract Vitriall out of Gold, the proceſſe is this,

^[134]Take of pure Gold two, or three pound, which beat into thin plates, and hanging them over Boyes urine, mixt with the ſtones of grapes, in a large gourd glaſſe, well cloſed, which bury in a hot heap of ſtones of Grapes, as they come from the preſſe; when it hath ſtood fourteen dayes, or three weeks, then open it, and thou ſhalt find a moſt ſubtil colour, which is the Vitriall of Gold ſticking to the plates of Gold, which take off with the foot of a Hare, as thou haſt heard concerning other Metalls; as of the plates of Iron, Crocus Martis, of the plates of Copper, the Vitriall of Copper and Verdegreaſe, of the plates of Lead, Ceruſe, of the plates of Silver the Azure colour, &c. comprehended under one proceſſe, but not with one manner of preparation. When thou haſt enough of the Vitriall of Gold; boyle it well in Rain-water diſtilled, alwaies ſtirring it with a ſpatle, then the ſulphur of the gold is driven up to the ſuperficies of the water, as fat, which take off with a ſpoon: Thus alſo doe with more Vitriall. Now after all the Sulphur is taken off, evaporate that raine water til it bee all dry, and there will remain the Vitriall of Gold in the bottome, which thou maiſt eaſily diſſolve of it ſelfe upon a marble in a moiſt place. In theſe two Arcana's, viz. the Vitriall of Gold, and the Sulphur of Gold lies the Diaphoreticall vertue▪ I ſhal not here ſet down their vertues; for in the book of Metallick Diſeaſes, and alſo in other bookes wee have ſet them down at large.

The mortification of Sulphur, that the combuſtible and ſtinking fatneſſe may bee taken away, and it brought into a fixed ſubſtance, is thus:

^[135]Take common yellow Sulphur finely powdered, and draw from it by diſtillation Aqua fortis, that is very ſharp, and this doe three times, then the Sulphur which is in the bottome of a black colour dulcifie with diſtilled water, until the water come from it ſweet, and it retains no more the ſtink of Sulphur. Then reverberate this Sulphur in a cloſe reverberatory as you doe Antimony, then it will firſt be white, then yellow, and laſtly as red as Cinnabar. And when it is ſo, then thou maiſt rejoice: For it is the beginning of thy riches: This reverberated Sulphur tingeth Silver moſt deeply into moſt excellent Gold, and the body of Man into moſt perfect health. This reverberated, and fixed Sulphur is of more vertue then it is lawfull to ſpeak.

^[136]The mortification of all Salts, and whatſoever is ſaltiſh, is the taking away, and diſtilling off the aquoſity, and oylineſſe, and of the ſpirit of them. For if theſe be taken away, they are afterwards called the dead Earth, or Caput Mortuum.

^[137]The mortification of Gemmes, and Coralls, is to calcine, ſublime, and diſſolve them into a liquor, as Cryſtall. The mortification of Pearls is to calcine them, and diſſolve them in ſharp Vineger into the form of Milke.

^[138]The mortification of the Loadſtone, is to anoint it with the oyle of Mercury, or to put it into Quickſilver, for afterward it will not draw Iron at all to it.

^[139]The mortification of Flints, and Stones, is to calcine them.

^[140]The mortification of Marcaſites, Cachyma's, Talke, Cobaltus, Zinri, Granuti, Zunitter, Uniſmut, and of Antimony is their Sublimation, i. e. that they bee ſublimed with Salt, and Vitriall, then their life which is a Metallick ſpirit, together with the ſpirit of Salt, aſcends. And let whatſoever remains in the bottome of the Sublimatory, bee waſhed, that the Salt may bee diſſolved from it, and then thou haſt a dead Earth, in which there is no vertue.

^[141]The mortification of Arſenickes, Auripigment, Operment, Realgar, &c. is, that they flow with Salt Nitre, and bee turned into an Oyl, or Liquor upon a Marble, and be fixed.

^[142]The mortification of Excrements, is the coagulation of Aire.

^[143]The mortification of Aromaticall things is the taking away of their good ſmell.

^[144]The mortification of ſweet things, is to ſublime and diſtill them with corroſive things.

^[145]The mortification of Ambers, Reſines, Turpentine, Gumme, and ſuch like, is to turn them into Oyle, and Verniſh.

^[146]The mortification of Hearbs, Roots, and ſuch like, is to diſtil off from them their oyle, and water, and preſſe out their liquor with a preſſe, and alſo to make their Alcali.

^[147]The mortification of Wood, is to turne it into Coales, and Aſhes.

^[148]The mortification of Bones, is their Calcination.

^[149]The mortification of Fleſh, and Blood, is the taking away of the ſpirit of Salt.

^[150]The mortification of Water is by Fire, for all heat dries up, and conſumes water.

^[151]The mortification of Fire is by Water, for all Water, quencheth Fire, and takes from it its power, and force.

So now you are ſufficiently inſtructed in few words how death lyes hid in all naturall things, and how they may be mortified, and bee brought into another form, and nature, and what vertues flow from them. Whatſoever ſhould have been ſaid further, we put in the following book, of the Reſurrection of Naturall things.

OF THE NATVRE Of Things.

THE SIXTH BOOK. Of the Reſurrection of Naturall things.

^[152] THE Reſurrection, and renewing of Naturall things, is not the leaſt, but a profound, and great ſecret in the Nature of things, and rather Divine, and Angelicall, then Humane, and Naturall.

I deſire to bee here underſtood with great diſtinction, and no otherwiſe then my opinion is, and Nature doth daily, and manifeſtly ſhew, and experience make good, leſt I ſhould bee expoſed to the lies, and ſlanders of Mountebankes, my enemies (which doe conſtrue all that I doe in the worſt ſenſe) as if I would uſurp the Divine power, and attribute this to Nature, which ſhee was never able to performe▪ Wherefore wee muſt cautiouſly conſider that there is a twofold Death,^[153] viz. violent, and voluntary. The one can raiſe a thing again, the other not. Wherefore, doe not beleeve thoſe Sophiſters that ſay, that a thing that is once dead, or mortified, can never bee raiſed again, and that make no account of reſuſcitation, and reſtauration of things, which error indeed of theirs is not the leaſt. And indeed it is true, that whatſoever dyeth, or periſheth with a naturall death, and what Nature mortifies▪ by reaſon of her predeſtination, God alone can raiſe again, or muſt of neceſſity bee done by his command: ſo whatſoever Nature deſtroyes, Man cannot reſtore ore again.^[154] But whatſoever Man deſtroyes hee can reſtore again, and being reſtored ſpoil again, and Man hath no further power of himſelfe, and if hee ſhould attempt to doe any thing more, hee would arrogate the power of God to himſelfe, and yet hee would labour in vain, and be confounded, unleſſe God did aſſiſt him, or hee had ſo much faith as to remove mountains: Even to ſuch a man, this is poſſible, and greater things then this. Becauſe the Scripture ſaith, and Chriſt himſelfe ſpake it. If thou haſt faith as a grain of Mustard-ſeed, and faift unto this Mountaine, Goe and bee removed thither, and it ſhall bee removed, and all thing bee poſſible to thee, and nothing impoſſible.

But to return to our purpoſe, what difference then there is betwixt dying, and being mortified, and which of theſe may be raiſed again, ſo theſe are to bee underſtood. Whatſoever naturally dies hath its end by predeſtination, and ſo the will and ordination of God permits.^[155] Yet it happens that this is alſo done by divers diſeaſes, various caſualties, and this can never be raiſed again, neither is there any preſervative to bee uſed againſt predeſtination, and the naturall term of life. But that which is mortified, may bee both raiſed again, and revived, which may bee proved by divers arguments, which wee ſhall ſet down in the end of this book.

Wherefore there is a great difference betwixt dying, and being mortified,^[156] neither muſt they bee taken for one, and the ſame things, under the ſame name. For in the very example they are far different. For look upon a man that dies a naturall, and predeſtinated death, what further good, or profit is there in him? Nothing, hee is only caſt into the earth to worms. For hee is a ſtinking carkaſſe, and due to the earth.

But the ſame is not to be underſtood of a man that is ſlain with a ſword, or dies by ſome ſuch like violent death. For his whole body is profitable, and good, and may bee prepared into a moſt pretious Mummie. For although the ſpirit of life went out of ſuch a body, yet the balſome in which lies the life remains, which indeed doth as balſome preſerve other mens bodies.

So you may fee in Metalls, when a Metall is about to die, it begins to bee overcome with ruſt, and as much as is thus overcome, is dead: and when all the Metall is devoured with ruſt, it is all dead, and ſuch a ruſt can never bee reduced into true Metall againe, but it becomes only droſſe, and nor a Metall. For it it is dead, and death is in it, neither hath it any more balſome of life, but is quite deſtroyed in it ſelfe.

^[157]Now the Calx of Metalls, and their aſhes are two things: And there is a great difference betwixt theſe two, for one may be revived, and brought back again into a Metall, but the other not: the one is volatile, the other fixed, the one died, the other mortified.

^[158]The Aſhes is volatile, and cannot be brought back into of Metall, only into glaſſe, and droſſe: but the Calx of Metals is fixed, and may be be brought back into its own Metall.

^[159]But to understand the difference, and the cauſe, know, that in the Aſhes there is leſſe fatneſſe, and more dryneſſe then in the Calx, which indecd makes it fluxil: but the Calx is fatter, and moiſter, then the Aſhes, and doth ſtill retain its refine, and fluxibleneſs, and eſpecially the Salt, which naturally is fluxil, and makes Metalls flow, and reduceth them. Hence now it follows, that the Salt muſt bee extracted out of the Aſhes of Metals, that they may not be brought back into a Metal, then they are perfectly volatile; and this difference, and this clauſe is chiefly to bee taken notice of, for much depends upon it.

^[160]For amongſt Mountebankes this is no ſmall error, who in ſtead of Potable Gold, the Quinteſſence of Gold, Tincture of Gold, &c. have given to men an impure Calx of Gold, not conſidering the difference, and evill that follows upon it. For there are two remarkable, and neceſſary things to be taken notice of here, viz.

Firſt, that Gold calcined, or powdered, if it be given to Men, is gathered into one heap m the ſtomach, or goeth forth again with the dung, and ſo it is taken in vain, without doing any good: or that which is reduced by the great inward heat in mans body, it gilds over, and makes hard in a cruſt, both the bowells, and ſtomach, by reaſon of which the concoction of the ſtomach is hindred, whence many, and various ſickneſſes follow, and at length death it ſelfe.

^[161]As you have heard of Gold, ſo alſo muſt it bee underſtood of all the other Metalls, viz. that you take not any Metallick Arcanum, or Medicine into your body, unleſſe it bee firſt made volatile, and it be reduced into no Metall.

^[162]Wherefore the firſt degree, and beginning to prepare Potable Gold is this: ſo may ſuch a Volatile bee afterwards diſſolved in ſpirit of Wine, than both may aſcend together, bee made volatil, inſeparable. And as you prepare Gold, ſo may you alſo prepare potable. ☽ ♀ ♂ ♃ ♄ and ☿.

^[163]But to return to our purpoſe, let us prove by examples, and ſufficient reaſons, that things mortified are not dead, and forced to abide in death, but may bee reduced, raiſed again, and revived, and this truly by man, and according to the courſe of Nature. You ſee Lions how all of them are brought forth dead, and firſt of all are made alive by the horrible roaring of their Parents, as one that is aſleep is raiſed with a noiſe, ſo alſo are Lions raiſed,^[164] not that they are thus aſleep. (for they which ſleep a naturall ſleep muſt of neceſſity riſe again, which the Lions of themſelves doe not.) For if they were not raiſed by this roaring, they would remain dead, and life would never bee perceived in them. Wheerefore it is apparent, that by this roaring they receive their life.

^[165]So alſo you ſee in all Animals which are not ingendered, but proceed from putrefaction, as Flies, which if they bee drowned in water, that no life at all is perceived in them, and if they were ſo left, they would continue dead, and never return to life of themſelves any more. But if you caſt ſalt upon them, and put them in the warme Sunne, or behind a warme furnace, they will recover their former life, and this truly is a raiſing of them up againe. For if this were not done, they would continue dead for ever.

^[166]So alſo you ſee in a Serpent, if hee be cut into pieces, and theſe pieces put into a gourd glaſſe, and bee putrefied in Horſe-dung, the whole Serpent will become living againe in the glaſſe, in the form either of Worms, or ſpawn of Fiſhes. And if thoſe Wormes bee in a fitting manner brought out of putrefaction, and nouriſhed, many hundred Serpents will be bred out of one Serpent, whereof every one will be as big as the firſt, which is done only by putrefaction. And as it is ſaid of the Serpent, ſo alſo many other Animalls may be raiſed, and reſtored again.

^[167]According to this proceſſe Hermes, and Virgil have attempted (by the aſſiſtance of Negromancy) to renew, and raiſe themſelves after death, and to bee born again as infants, but it ſucceeded not according to their purpoſe.

^[168]But to omit examples, and fall upon the Praxis of Reſurrection, and Reſtauration, it is neceſſary, and moſt convenient to begin with Metalls, foraſmuch as Metalline bodies do oftentimes reſemble Mens bodies.

^[169]Wee muſt, know therefore, that the Reſurrection, and Reſtauration of Metalls is twofold. The one which doth reduce calcined Metalls into their firſt Metallick body: the other which doth reduce Metalls into their firſt matter, i. e. into Quickſilver.

The proceſſe of the latter is this: Calcine a Metall with common Quickſilver, put this Calx, and as much Quickſilver into a Sublimatory, and let them ſtand ſo long till both be coagulated into an Amalgama; then ſublime the Mercury from the Calx, then grind it again with the Metallick Calx, and ſublime it as before, this do ſo often, till the Metallick Calx ſhal over a candle melt like wax, or ice, and then it is well done. Put this Metall in digeſtion for a time, and it wil all be turned into Quickſilver, i. e. into its firſt matter, which Mercury of Metalls is indeed called the Mercury of Philoſophers, which many Alchymiſts have ſought after, but few have found. Now after this manner may Quickſilver bee prepared out of all Metall, viz. ☿ auri, ☽ ♀ ♂ ♃ ♄.

^[170]Now the raiſing again, or reſtoring of coagulated Mercury is done by diſtillation in a retort: for Quickſilver alone aſcends into cold water, the Aſhes of ♄ ♀ or Sulphur being left behind.

Now the raiſing again, or reſtauration of Mercury ſublimed is done in ſeething hot water: but it muſt firſt be ground very ſmall, ſo the hot water wil ſeperates it from it the ſpirit of Salt, and Vitriall, which it carries up with it, the quickſilver running in the bottome of the water. Now if this Quickſilver ſhall be again ſublimed with Salt, and Vitriall, and revived againe in Hot water, and this done ſeven, or eight times, it can never bee better purged, and renewed.

And this may bee kept for a great ſecret in Alchymie, and Phyſick, and be much rejoiced in. For by this means all the impurity, blackneſſe, and poiſonouſneſſe▪ is taken away.

^[171]Mercury calcined can never bee reſtored againe without ſublimation; for unleſſe it be ſublimed after calcination, it will never bee revived, wherefore thou ſhalt firſt ſublime it, and then reduce it as other Sublimate.

The reſuſcitation of Azure Cinnabar, Aurum vitae, alſo of Precipitate, that they may bee reduced into Quickſilver is thus:

Take either of theſe, grind it ſmall upon a marble, make it up into a paſt with the white of an egge, and ſope, then make pills of the bigneſs of Filbeards, which put into a ſtrong earthen gourd, upon the month of it put a plate of Iron, with many little holes in it, and lute it on, and diſtill it per deſcenſum with a ſtrong fire, ſo that it may fall into cold water, and thou ſhalt have the Quickſilver again.

^[172]Now the reſuſcitation, and reſtoring of Wood is hard, and difficult, yet poſſible to Nature, but without much skilfulneſs, and induſtry it can never bee done: But to revive it, the proceſſe is this:

Take Wood which muſt, firſt bee a Coale, then Aſhes, which put into a gourd together with die Reſine, Liquor, and Oyle of that tree, of each a like weight, mingle them, and melt them with a ſoft heat, and there will bee a mucilaginous matter, and ſo thou haſt the three Principles, of which all things are produced, and generated, viz. flegm, fatneſſe, and Aſhes.

^[173]The Flegm is Mercury, the Fat is Sulphur, the Aſhes is Salt. For whatſoever fumes, and evaporates in the Fire is Mercury: whatſoever flames, and is burnt is Sulphur, and all Aſhes is Salt.

Now ſeeing thou haſt theſe three Principles together, put them in Horſe-dung, and putrefie them for a time. If afterward that matter bee put in, and buried in fat ground, thou ſhalt ſee it live again, and a little tree ſpring from thence, which truly in vertue is farre more excellent then the former. This Tree or Wood is, and is called Regenerated Wood, renewed, and reſtored, which from the beginning was Wood, but mortified, deſtroyed, and brought into coales, aſhes, and almoſt to nothing, and yet out of that nothing is made, and renewed. This truly in the light of Nature is a great myſtery, viz. that a thing, which had utterly loſt its form, and was reduced to nothing, ſhould recover its form, and of nothing bee made ſomething, which afterward becomes much more excellent in vertue, and efficacy then it was at firſt.

^[174]But to ſpeake generally of the Reſurrection, and Reſtauration of Naturall things, you muſt know, that the chiefeſt foundation here, is, that that bee reſtored to every thing, and made to agree with it, which was taken from it in mortification, and ſeparated from it, which is hard to bee here ſpecifically explained. Wherefore wee ſhall conclude this book, and ſhall ſpeak of theſe things more at large in the next book, Concerning the tranſmutations of naturall things.

OF THE NATVRE Of Things.

THE SEVENTH BOOK. Of the Tranſmutation of Naturall things.

IF wee write of the Tranſmutation of all Naturall things, it is fit, and neceſſary that in the firſt place wee ſhew what Tranſmutation is. Secondly, what bee the degrees to it. Thirdly, by what Medium's, and how it is done.

^[175]Tranſmutation therefore is, when a thing loſeth its form, and is ſo altered, that it is altogether unlike to its former ſubſtance, and form, but aſſumes another form, another eſſence, another colour, another vertue, another nature, or property, as if a Metal I bee made glaſſe, or ſtone: if a ſtone bee made a coale: if wood be made a coal: clay be made a ſtone, or a brick: a skin bee made glew: cloth bee made paper, and many ſuch like things. All theſe are Tranſmutations of Naturall things.

^[176]After this, it is very neceſſary alſo to know the degrees to Tranſmutation, and how many they be. And they are no more then ſeven. For although many doe reckon more, yet there are no more but ſeven, which are principall, and the reſt may bee reckoned betwixt the degrees, being comprehended under thoſe ſeven: And they are theſe,

• Calcination,
• Sublimation,
• Solution,
• Putrefaction,
• Diſtillation,
• Coagulation,
• Tincture.

If any one will climbe that Ladder, he ſhall come into a moſt wonderful place, that hee ſhall ſee, and have experience of many ſecrets in the Tranſmutation of Naturall things.

The firſt degree therefore is Calcination, under which alſo are comprehended Reverberation, and Cementation.^[177] For betwixt theſe there is but little difference as for matter of Calcination: Wherefore it is here the chiefeſt degree. For by Reverberation, and Cementation, many corporeall things are calcined, and brought into Aſhes, and eſpecially Metalls. Now what is calcined is not any further reverberated, or cemented.

By Calcination therefore all Metalls, Mineralls, Stones, Glaſſe, &c. and all corporeall things are made a Coal, and Aſhes, and this is done by a naked ſtrong Fire with blowing, by which all tenacious, ſoft, and fat earth is hardened into a ſtone, Alſo all ſtones are brought into a Calx, as wee ſee in a Potters furnace of lime, and brickes.

Sublimation is the ſecond degree, and one of the moſt principall for the Tranſmutation of many Naturall things:^[178] under which is contained Exaltation, Elevation, and Fixation; and it is not much unlike Diſtillation. For as in Diſtillation the water aſcends from all flegmatick, and watery things, and is ſeparated from its body; ſo in Sublimation, that which is ſpirituall is raiſed from what is corporeall, and is ſubtilized, volatile from fixed, and that in dry things, as are all Mineralls, and the pure is ſeparated from the impure.

Beſides Sublimation, many good vertues, and wonderfull things are found out in Mineralls, and many things are made fixed, and become conſtant, ſo as to abide in the Fire, and that in this manner.

Let that which is ſublimed be ground, and mixed with its feces, and bee againe ſublimed as before, which muſt bee done ſo long, till it will no longer ſublime, but all will remaine together in the bottom, and bee fixed.

So there will bee afterward a ſtone, and oyle when and as oft as thou pleaſeſt, viz. if thou putteſt it a-into a cold place, or in the aire in a Glaſs.^[179] For there it will preſently bee diſſolved into an Oyle. And if thou putteſt is againe into the fire, it will againe bee coagulated into a Stone of wonderfull, and great vertue. Keep this as a great ſecret, and myſtery of Nature, neither diſcover it to Sophiſters. Morevover, as in Sublimation many Corroſive things are made ſweet in the conjunction of two matters, ſo on the contrary, many ſweet things are made Corroſive: many ſweet things are made ſowre, harſh, or bitter; and on the contrary, many bitter things, as ſweet as Sugar.

^[180]Here alſo wee muſt take notice, that every Metal which is brought into Sublimation by Salt Armoniack, may afterward in the cold, or in the aire bee brought into an oyle, and againe bee coagulated into a ſtone in the Fire, which indeed is one of the chiefeſt, and greateſt tranſmutations in all naturall things, viz. to tranſmute Metall into a Stone.

^[181]The third degree is Solution, under which are to to bee underſtood Diſſolution, and Reſolution, and this degree doth moſt commonly follow Sublimation, and Diſtillation, viz. that the matter be reſolved which remaines in the bottome.

Now Solution is twofold: the one of Cold, the other of Heat; the one without Fire, the other in Fire.

A cold diſſolution diſſolves all Salts, all Corroſive things, & all calcined things. Whatſoever is of a Salt, and Corroſive quality, is by it diſſolved into Oyle, Liquor, or Water. And this is in a moiſt, cold cellar, or elſe in the Aire on a marble, or in a glaſſe. For whatſoever is diſſolved in the cold, contains an Airy ſpirit Salt, which oftentimes it gets, and aſſumes in Sublimation, or Diſtillation. And whatſoever is diſſolved in the cold, or in the Aire, may again by the heat of the Fire bee coagulated into powder, or a ſtone.

^[182]But a hot Solution diſſolves all fat, and ſulphureous things. And whatſoever the heat of the Fire diſſolves, the ſame doth coldneſſe congeal into a Maſſe.

^[183]And whatſoever heat coagulates, is again diſſolved by cold, or in the Aire. Here alſo we muſt know that whatſoever Aire, or the Cellar doth reſolve, is of a very great dryneſſe, and hath a ſecret corroſive Fire hid in it: ſo whatſoever is diſſolved in Fire, or in the heat thereof, hath a ſweetiſh frigidity put of the Fire. Thus, and no otherwiſe is Solution to be underſtood.

^[184]Putrefaction is the fourth degree, under which is comprehended Digeſtion, and Circulation.

Now then Putrefaction is one of the principall degrees, which indeed might deſervedly have been the firſt of all, but that it would be againſt the true order, and myſtery, which is here hid, and known to few: For thoſe degrees muſt, as hath been already ſaid, ſo follow one the other, as links in a chain, or ſteps in a ladder.

^[185]For if one of the linkes ſhould bee taken away, the chain is diſcontinued, and broken, and the priſoners would bee at liberty, and runne away. So in a ladder, if one ſtep bee taken away in the middle, and bee put in the upper, or lower part, the ladder would be broken, and many would fall down headlong by it with the hazard of their bodies, and lives.

So you muſt underſtand the matter here, that thoſe degrees follow one the other in a juſt order, or elſe the whole work of our myſtery would be mar'd, and our labour, and pains would bee in vain, and fruitleſſe.

^[186]Now putrefaction is of ſuch efficacy, that it aboliſheth the old Nature, and brings in a new one. All living things are killed in it, all dead things putrefied in it, and all dead things recover life in it.

Putrefaction takes from all Corroſive ſpirit, the ſharpneſſe of of the Salt, and makes them mild, and ſweet, changeth the colours, and ſeparates the pure from the impure, it places the pure above, and the impure beneath.

^[187] Diſtillation is the firſt degree to the Tranſmutation of all naturall things. Under it are underſtood Aſcenſion, Lavation, and Fixation.

By Diſtillation all Waters, Liquors, and Oyles are ſubtilized out of all fat things Oyle is extracted, out of all Liquors, Water, and out of all Flegmaticke things Water, and Oyle are ſeparated.

^[188]Beſides there are many things in Diſtillation fixed by Cohobation, and eſpecially if the things to bee fixed containe in them Water, as Vitriall doth, which if it bee fixed is called Colcothar.

Allum, if it bee fixed with its proper Water, is called the Sugar of Allum, which alſo is reſolved into a Liquor, which Liquor if it bee putrefied a moneth, produceth a Water of the ſweetneſſe of Sugar, which is of great vertue, and an excellent ſecret in Phyſicke, to extinguiſh any Metalline heate in Man, as wee have wrote more at large in our Booke of Metalline Diſeaſes.

And as you have heard of Vitriall, and Allum, ſo alſo Salt nitre, and other Watery Mineralls may bee fixed by Cohobation.

^[189]Now Cohobation is, that the dead head be oftentimes imbibed with its own water, and that again bee drawn off by Diſtillation.

^[190]Moreover, in Diſtillation many bitter, harſh, and ſharp things become as ſweet as Honey, Sugar, or Manna; and on the contrary, many ſweet things, as Sugar, Honey, or Manna, may bee made as harſh as Oyle of Vitriall, or Vineger, or as bitter as Gall, or Gentian, as Eager, as a Corroſive.

Many Excrementitious things loſe their great ſtink in Diſtillation, Which indeed goeth forth in the water.

Many Aromaticall things loſe their good ſavour.

And as Sublimation alters things in their Quality, and Nature, ſo alſo doth Diſtillation.

^[191]Coagulation is the fixt degree: Now there is a twofold Coagulation, the one by Cold▪ the other by Heat, i. e. one of the Aire, the other of the Fire: and each of theſe again is twofold, ſo that there are foure ſorts of Coagulations, two of Cold, and two of Fire.

The Coagulations of Fire are fixed, the other of Cold are not.

The one is done only by common Aire, without Fire. The other by the ſuperiour Firmament of Winter ſtarres, all which coagulate Waters into ſnow, and ice.

But the Coagulation of Fire, which alone is here to bee taken notice of, is made by an Artificiall, and Graduall Fire of the Alchymiſts, and it is fixed, and permanent. For whatſoever ſuch a Fire doth coagulate, the ſame abides ſo.

The other Coagulation is done by the Aetnean▪ and Minerall Fire in in Mountains, which indeed the Archeius of the Earth governs, and graduates not unlike to the Alchymiſts, and whatſoever is coagulated by ſuch a Fire, is alſo fixed, and conſtant; as you ſee in Mineralls, and Metalls, which indeed at the beginning are a mucilaginous matter, and are coagulated into Metalls, Stones, Flints, Salts, and other bodies, by the Aetnean fire in Mountaines, through the Archeius of Earth, and operator of Nature.

^[192]Alſo wee muſt know that Fire can coagulate no water, or moiſture, but only the Liquors, and Juices of all Naturall things.

Beſides alſo there can no flegm bee coagulated, unleſſe in the beginning it was a corporeall matter, into which by the induſtry of a skilfull Alchymiſt it may return.

So alſo any mucilaginous, matter, or ſpermaticke ſlimyneſſe may by the heat of Fire be coagulated into a body and corporeall matter, but never bee reſolved into water again.

And as you have heard of Coagulation, ſo alſo know concerning Solution, viz. that no corporeall matter can bee diſſolved into Water, unleſſe at the beginning it was water: and ſo it is in all Mineralls.

^[193]Tincture is the ſeventh; and laſt degree; which concludes the whole worke of our myſtery for Tranſmutation, making all imperfect things perfect, and tranſmuting them into a moſt excellent eſſence, and into a moſt perfect ſoundneſſe, and alters them into another colour.

Tincture therefore is a moſt excellent matter, wherewithall Minerall, and Humane bodies are tinged, and are changed into a better, and more noble eſſence, and into the higheſt perfection, and purity.

For Tincture colours all things according to its own nature, and colour.

^[194]Now there are many Tinctures, and not only for Metalline, but Humane bodies, becauſe every thing which penetrates another matter, or tingeth it with another colour, or eſſence, ſo that it bee no more like the former, may bee called a Tincture.

Wherefore there are many, and various ſorts of Tinctures, viz. of Metalls, Mineralls, Mens bodies, Waters, Liquors, Oyls, Salts, all fat things, and indeed of all things which may bee brought to flux, out of the Fire, or in the Fire.

For if a Tincture muſt tinge, it is neceſſary that the body, or matter which is to bee tinged, bee opened, and continue in flux, and unleſs this ſhould bee ſo, the Tincture could not operate. But it would bee, as if any one ſhould caſt ſaffron, or any colour upon coagulated Water, or Ice: for ſo it would hot ſo ſuddenly tinge the Ice with its colour, as if it were caſt into other water. And although it ſhould tinge, yet it would at the ſame time reſolve the Ice into Water. Wherefore thoſe Metalls that wee would tinge, muſt firſt bee melted in the Fire, and bee freed from Coagulation.

And here wee muſt know, that by how much the ſtronger fire is requiſite for their melting, ſo much the ſooner the Tincture runs through them, as Leaven penetrates, and infects the whole maſſe with ſowreness; and by how much better the maſſe is covered, and kept warm, ſo much the better is it fermented, and makes the better bread: for ferment is the Tincture of Dowe, and Bread.

^[195]Wee muſt alſo note, that all feces are of a more fixed ſubſtance then the liquor of it is, alſo of a ſharper, and more penetrating nature: as you ſee in the ſpirit of Wine which is made of the feces of Wine, and of Aqua vitae, which is diſtilled out of the grounds of Beer, and burns like ſpirit of Wine, and is inflamed as Sulphur.

^[196]Alſo if of the feces of Vineger another Vineger bee diſtilled, as commonly ſpirit of Wine is diſtilled, there will bee thereby made a Vineger of ſo fiery, and ſharp a nature, that it conſumes all Metalls, Stones, and other things, as Aqua fortis.

^[197]Moreover, it is neceſſary, that Tinctures be of a fixt, fluxil, and incombuſtible nature, ſo that if a little of a place of any Metall red hot bee caſt into them, they will preſently flow like wax[•], without any manner of fume at all, and they penetrate the Metalls, as oyle doth paper, or water a ſponge, and tinge all Metalls into white, and red, that is, into Silver or Gold.

Now theſe are the Tinctures of Metalls, which it is neceſsary muſt bee turned into an Alcool, by the firſt degree of Calcination, then by the ſecond degree of Sublimation, muſt get an eaſy, and light flux. And laſtly, by the degree of Putrefaction, and Diſtillation are made a fixt, and incombuſtible Tincture, and of an unchangeable colour.

^[198]Now the Tinctures of Mens bodies are, that they bee tinged into the higheſt perfection of health, and all Diſeaſes bee expelled from them, that their loſt ſtrength, and colour bee reſtored, and renewed, and they are theſe, viz. Gold, Pearles, Antimony, Sulphur, Vitriall, and ſuch like, whoſe preparation wee have diverfly taught in other books; wherefore it doth not ſeem to us neceſsary here to repeat them.

^[199]Wee ſhall write no more of Tinctures, ſeeing every extracted colour may bee called a Tincture, which doth indeed tinge things with a permanent colour, which doe not go into the Fire, or preſerve colours fixed in the Fire.

All theſe are in the hand, and power of the Dyer, and Painter, who prepares them according to his pleaſure.

^[200]It is very neceſſary in this book to know the degrees of Fire, which many wayes may bee graduated, and intended, and every degree hath a peculiar operation, and one produceth the ſame effect, as another, as every expert Alchymiſt, by the daily experience, and exerciſe of the Art knows.

For one is as living, and flaming Fire, which reverberates, and Calcines all bodies: Another is the Fire of a Candle or Lamp, which fixeth all volatile bodies: Another is a Fire of coals, which cements, colours, and purgeth Metalls from their droſs, exalts Gold and Silver to a higher purity, whitens Copper, and in brief renews all Metalls.

Another Fire is of an Iron plate made red hot, in which the Tinctures of Metalls are proved, which alſo is profitable for other things.

The Filings of Iron, heat after one faſhion. Sand after another, Aſhes after another, a Balneum Maria after another, in which manifold Diſtillations, Sublimations, and Coagulations are done.

Balneumroris after another, in which there are made many Solutions of corporeall things.

Horſe-dung after another, in which the chiefeſt putrefactions, and digeſtions are made.

^[201]And after another faſhion works the inviſible Fire by which wee underſtand the rayes of the Sun, and that which is manifeſted by a glaſs, or Cryſtall, and ſhews it operations and effects, of which Fire the Ancients wrote nothing at all; and by this fire the three Principles of every corporeall thing may be ſeparated.

This Fire is of ſuch wonderfull force, that by it Metalls may bee melted, and all fat, and fluxible things, may upon the table without any Fire bee together with all combuſtible things, reduced into coales, and aſhes.

Therefore after I have propoſed, and opened to you the degrees of the Art of Alchymie, and the degrees of the Alchmyiſts Fire: I will yet further ſhew, and declare to you in generall, various Tranſmutations of naturall things: of Metalls firſt, ſecondly of Stones, and thirdly of divers things in generall. The tranſmutation of Metalls therefore is a great ſecret in Nature, and it can hardly bee done by reaſon of many impediments, and repugnancies. Yet it is not againſt Nature, nor Gods ordination, as many falſly affirm.

^[202]But that the five leſſer, and impurer Metalls, viz. ♀ ♃ ♄ ♂ and ☿ may be tranſmuted into the greater, pureſt, and moſt perfect Metalls, viz. into ☉ and ☽, it cannot be done without the Tincture, or philoſophers ſtone.

Now ſeeing we have before ſufficiently opened the ſecrets of Tinctures in the ſeven degres, and deſcribed them there, it is not neceſſary that wee ſpend any further labour in this, but rather bee ſatisfied with thoſe things, which we have wrote in other books concerning the Tranſmutations of Metalls.

^[203]Now there are other Tranſmutations of imperfect, and impure Metals, as the tranſmutation of ♂ into ♀, which may bee done divers wayes.

If plates of Iron bee boiled in water of Vitriall, or bee cemented with calcined Vitriall, or being red hot be quenched in oyl of Vitriall.

Theſe three ways Iron may be tranſmuted into very good, and ponderous Copper, which indeed flows well and hath its weight as well as any naturall Copper.

^[204]Plates of Iron may bee as it were reduced, and tranſmuted into Lead, ſo that it bee as ſoft as naturall Lead but doth not flow ſo eaſily and the proceſſe is this:

Take Filings of ♂, and ſo much of the powder of Borax, mingle them well together, put them in a crucible, and into a wind furnace, let there bee made a ſtrong Fire, but ſo that the ♂ doe not flow, but ſtand as it were in a Cement for a whole houre, then encreaſe the Fire, that it may bee red hot, and flow: then let the crucible cool of it ſelfe, and thou ſhalt find the regulus of Lead in the bottome of the crucible, ſoft, and malleable, as naturall Lead can be.

^[205]But to tranſmute ♀ into ♄ the proceſſe is this:

Firſt of all bring Copper with ☿ ſublimate, and fixt Arſenick to bee white, yea as white as ☽, then beat it ſmall. Take this, and the powder of Borax, of each a like quantity, and firſt cement it, then let it bee melted into a regulus, and thou haſt a true regulus of Lead.

^[206]Now on the contrary, it is eaſy to tranſmute Lead into Copper, neither doth it require much pains, and it is done thus.

Take plates of Lead, ſtrow them over with calcined Vitriall, or Crocus of Venus, cement them, and then melt them, and thou ſhalt ſee naturall Lead, tranſmuted into good, ponderous, and malleable Copper.

^[207]Now if this Copper or any other Copper be beaten into plates, and ſtrowed Over with Tutia, or Capri Celaminaris, and be cemented, and laſtly melted, it will bee tranſmuted into an excellent reddiſh Electrum like, to Gold.

^[208]If thou wilt turne ♄ into ♃ make plates of ♄, ſtrow them with Salt Armoniack, cement, and melt them, as aboveſaid ſo will all the blackneſſe, and darkneſſe bee taken away from the Lead, and it will be in whiteneſſe like fair Engliſh Tin.

Now as you have in briefe heard of ſome Mutations of Metalls, ſo alſo know that there, are Tranſmutations of Gemmes, which indeed are various, and in no wiſe like.

^[209]For, you ſee how great Tranſmutations of Gemmes there lies in oyle of Sulphur. For any Cryſtall may bee tinged, and Tranſmuted in it, and in time bee exalted with divers colours, as to bee made like to the Hyacinth, Granat, or Rubie.

^[210]Know alſo that the Load ſtone may be tranſmuted into a tenfold greater power, and vertue, and it is done thus:

Take the Loadſtone, and heat it very hot in coales, but ſo that it bee not fired, which preſently quench in the Oyle of Crocus Martis, made of the beſt Carinthian Steel, that it may imbibe as much as it can.

Thou ſhalt by this meanes make the Loadſtone ſo powerfull, that thou maiſt pull out Nailes out of a wall with it, and doe ſuch like wonderfull things with it, that the common Loadſtone can never doe.

Moreover, in Tranſmutation of Gemmes you muſt know that the world is placed in two degrees of Tincture, and Coagulation.

^[211]For as the white of an Egge may bee tinged with Saffron, and then bee coagulated into a faire yellow Amber: with the; ſmoke of a Pinetree into blacke Amber: with Verdegreaſe into green, like Lapis Armenius: with green juice into Amber, like the Emerald: and with the Azure ſtone, into blew Amber, like a Saphir: with the Wood called red Wood, into red, like a Granat, or Rubie: with a purple colour, like to an Amethyſt: with Ceruſe, like to Alablaſter.

So all Liquors, eſpecially Metalls, and Mineralls, may bee tinged with fixed colours, and afterwards bee coagulated, and tranſmuted into Gemmes.

^[212]So alſo may Pearles be made like true Pearles in form, ſo that for ſplendor, and beauty they can hardly bee diſcerned from the true: And they are made thus:

Cleanſe the white of Egges through a ſpunge, as purely as may bee, then mingle with it, the faireſt white Talke, or Mother of Pearle, or Mercury coagulated with Tinne, and brought into an Alcool, then grinde them all together on a Marble, ſo that they become a thick Amalgama, which muſt bee dryed in the Sunne, or behind a furnace ſo long, untill it bee like Cheeſe, or a Liver.

Then of this maſſe make Pearles as big as thou wilt, which hang upon the briſtles of a Hog, and being thus boared through, dry them as Amber, and then thou haſt finiſhed them.

If they are not beautifull enough, anoint them over with the white of an Egge, and dry them again, and they will bee moſt goodly pearls, in form like the naturall, but not in vertue.

In the like manner are Coralls made, with which men endeavour to deceive one the other as with Pearle. The proceſſe is this:

^[213]Take Cinnabar, grinde it on a Marble, with the white of an Egge, for the ſpace of an houre, then dry it, as Potters doe their Earth, then make it into what forme thou pleafeſt: Afterwards dry them as much as may bee, and noint them over with the white of an Egge, as thou didſt Pearle, and dry them by themſelves again.

So thou ſhalt have Corall like to the naturall in form, but not in vertue.

^[214]Thou muſt alſo know, That the white of an Egge may bee of it ſelfe coagulated into moſt cleer Verniſh, in the coagulation of which Silver, or Gold may bee ſtrewed.

There, are alſo many other, and various Tranſmutations of Naturall things: Whereof thoſe which I know, and have had experience of, I will by the way ſet down, and briefly declare to you.

^[215]And firſt of all know, That any Wood, if it bee put for a certaine time into the water of Salt Gemme, is turned with much admiration into a Stone.

^[216]Alſo Stones in the Aetnean fire are tranſmuted into Coales, which are called ſtony Coals.

^[217]Alſo Glew is boiled out of Skinnes.

^[218]Of Linnen cloth is made Paper.

^[219]Of Flax boiled in ſharp Lie made of the Aſhes of Wood is Silke made.

^[220]Alſo the feathery parts pulled off from quills, and boiled in that Lie, may bee ſpun, and weaved like Cotton.

Any Oyle or Spermatick mucilage may bee coagulated into Verniſh.

Any Liquor into Gumme, &c.

All theſe are Tranſmutations of Naturall things, of which Science wee have ſpoken enough, and there-wee ſhall here make an end.

OF THE NATVRE Of Things.

THE EIGHTH BOOK. Of the Separation of Naturall things.

^[221]IN the Creation of the world, the firſt ſeparation began from the foure Elements, ſeeing the firſt matter of the world was one Chaos.

Of this Chaos God made the greater world, being divided into four diſtinct Elements, viz. Fire, Aire, Water, and Earth. Fire is the hot part, Aire the moiſt, Water the cold, and Earth the dry part of the greater world.

^[222]But that you may in brief underſtand the reaſon of our purpoſe in this 8th. book, you muſt know, that we doe not purpoſe to treat here of the Elements of all Naturall things, ſeeing we have ſufficiently diſcourſed of thoſe Arcana in the Archidoxis of the ſeparation of Naturall things: whereby every one of them is apart, and diſtinctly ſeparated, and divided materially, and ſubſtantially, viz. ſeeing that two, three, or foure, or more things are mixed into one body, and yet there is ſeen but one matter. Where it often falls out, that the corporeall matter of that thing cannot bee known by any, or ſignified by any expreſſe name, until there bee a ſeparation made. Then ſometimes two, three, four, five or more things come forth out of one matter: as is manifeſt by daily experience, in the art of Alchymie.

^[223]As for example, you have an Electrum, which of it ſelfe is no Metall, but yet it hides all Metalls in one Metall. That if it be anatomized by the induſtry of Alchymie, and Teparated: all the ſeven Metalls, viz. Gold, Silver, Copper, Tinne, Lead, Iron, and Quickſilver come out of it, and that pure, and perfect.

^[224]But that you may underſtand what Separation is, note, that it is nothing elſe then the ſevering of one thing from another, whether of two, three, four, or more things mixed together: I ſay a ſeparation of the three Principles, as of Mercury, Sulphur, and Salt, and the extraction of pure out of the impure, or the pure, excellent ſpirit, and quinteſſence, from a groſſe, and elementary body; and the preparation of two, three, four, or more out of one: or the diſſolution, and ſetting at liberty things that are bound, and compact, which are of a contrary nature, acting one againſt the other, untill they deſtroy one the other.

^[225]Now there are many kinds of ſeparation, many of which are unknown to us; thoſe, which wee have experienced out of elementary, diſſoluble naturall things, ſhall in this place, according to their kinds, be deſcribed.

^[226]The firſt ſeparation of which wee ſpeake, muſt begin from man, becauſe hee is the Microcoſme, or little world, for whoſe ſake the Microcoſme, or greater world was made, viz. that hee might be the ſeparator of it.

^[227]Now the ſeparation of the Microcoſme begins at his death. For in death the two bodies of Man are ſeparated the one from the other, viz. his Celeſtial, and Terreſtial body; i. e. Sacramental, and Elementary: one of which aſcends on high like an Eagle; the other falls downward to the earth like lead.

^[228]The Elementary is putrefied, conſumed, and becomes a putrid ſtinking carkaſe, which being buryed in the earth, never comes forth, or appeares more.

^[229]But the Sacramentall, i. e. Syderiall, or Celeſtiall, all, is never putrefied, or buried, neither doth it poſſeſſe any place. This body appears to Men, and alſo after death is ſeen.

Hence Ghoſts, Viſions, and Supernaturall Apparitions.

^[230]Hence by the ancient Magicians, the Cabaliſticall Art took it's beginning, of which we ſhall treat more at large in the books of Cabalie.

After this ſeparation is made, then after the death of the Man three ſubſtances, viz. Body, Soule, and Spirit are divided the one from the other, every one going to its own place, viz. its own fountaine, from whence it had its originall,viz. the body to the Earth, to the firſt matter of the Elements: the ſoul into the firſt matter of Sacraments, and laſtly the ſpirit into the firſt matter of the Airy Chaos.

^[231]What now hath been ſpoken of the ſeparation of the Macrocoſme, the ſame alſo may bee underſtood in the greater world which the great Ocean hath divided into three parts, ſo that the univerſall world is ſevered into three parts, viz. Europe, Aſia, and Africa, which ſeparation is a certain repreſentation of three Principles,^[232] which can be ſeparated from any Terrene, or Elementary thing. Theſe three Principles are Mercury, Sulphur, and Salt, of which three the world was made, and compoſed.

^[233]The next thing to bee known is the ſeparation of Metalls from their Mountains, i. e. the ſeparation of Metalls, and Mineralls.

By vertue of this ſeparation many things come forth out of one matter, as you ſee out of Mineralls come forth, The droſſe of Metalls, Glaſſe, Sand, Piipitis, Marcaſite, Granatus, Cobaltum, Talke, Cachinna, Zinetum, Biſemutum, Antimony, Litharge, Sulphur, Vitriall, Verdegreaſe, Chryſocolla, the Azure Stone, Auripigmentum, Arſenicke, Realgar, Cinnabar, Clay of Iron, Spathus, Gyphus, Ocree, and many more like to theſe, as alſo the Waters, Oyles, Reſines, Calxes, Mercury, Sulphur, and Salt, &c.

^[234]Vegetables in their ſeparation yeeld, Waters, Oyles, Iuices, Reſines, Gums, Electuaries, Powders, Aſhes, Mercury, Sulphur, and Salt.

^[235]Animalls in their ſeparation yeeld, Water, Bloud, Fleſh, Fat, Bones, Skin, Body, Hairs, Mercury, Sulphur, and Salt.

^[236]Hee therefore that boaſts himſelfe to ſeparate all naturall things after this manner, muſt of neceſſity have long experience, and perfect knowledge of all naturall things.

Moreover, hee muſt bee a skilfull, and well practiſed Alchymiſt, that hee may know what is combuſtible, and what not; what is fixt, and what not; what wil flow, and what not; and what things are more ponderous one then another: alſo he muſt be experienced in the naturall colour, ſmell, acidity, harſhneſſe, ſowreneſſe, bitterneſſe, ſweetneſſe, the degree, complexion, and quality of every thing.

^[237]Alſo hee muſt know the degrees of Separation, as of Diſtillation, Reſolution, Putrefaction, Extraction, Calcination, Reverberation, Sublimation, Reduction, Coagulation, Powdering, and Waſhing.

^[238]By diſtillation is ſeparated Water, Oyle from all corporeall things.

^[239]By Reſolution are ſeparated Metals from Minerals, and one Metall from another, and Salt from the other Principles, and fat, and that which is light, from that which is heavy.

By Putrefaction is ſeparated fat from lean,^[240] pure from impure, putrid from not putrid.

By Extraction is ſeparated pure from impure,^[241] and ſpirit, and quinteſſence from body, and thinne from thick.

By Calcination is ſeparated watery moiſture,^[242] fat, naturall heat, odour, and whatſoever elſe is combuſtible.

By Reverberation is ſeparated colour,^[243] odour, what is combuſtible, all humidity, aquoſity, fat, and whatſoever is inconſtant, or fluxil, in any thing, &c.

By Sublimation is ſeparated the fixed from the volatile,^[244] ſpirituall from the corporeall, pure from impure, Sulphur from Salt, Mercury from Salt, &c.

By Reduction is ſeparated what is fluxil,^[245] from what is ſolid, a Metall from its Minerall, and one Metall from another, a Metall from its droſſe, fat from what is not fat.

By Coagulation is ſeparated wateriſhnes from humidity,^[246] water from Earth.

By Powdering are ſeparated powder,^[247] and ſand, aſhes, and Calx, Minerall, Vegetable, and Animall one from the other, and all powders, which are of an unequall weight are ſeparated, and by winnowing, as chaffe from corne.

By waſhing are ſeparated aſhes,^[248] and ſand, a Minerall from its Metall, that which is heavy from what is light, a Vegetable, and Animall from what is Minerall, Sulphur from Mercury, and Salt, Salt from Mercury.

^[249]But paſſing by the Theorie, we will now fall upon the practiſe, and come to particulars.

You muſt therefore note, that the Separation of Metalls is the firſt by right, and wee ſhall therefore treat of it after this method, and manner.

Of the Separation of Metalls from their Mines.

^[250]THe ſeparation of Metalls from their Mines is done divers ways, viz. by boiling, and melting with fluxing powders, ſuch as are ſait Alcali, Litharge, ſait fluxile, the droſſe of Glaſſe, Salt Gemme, Salt Petre, &c. Let them bee put in a Crucible, and melted in a furnace; ſo will the Metall, or regulus fall to the bottome of the Crucible; but the other matter will ſwim above, and become droſſe. Thou ſhall boil this Metalline regulus in a reverberating furnace ſo long, till all the Metall become pure, and freed from all its droſſe by this means the metall is well digeſted, and as I may ſay refined from all its droſſe.

Many tinges one mine contains more then one Metall, as Copper and Silver, Copper and Gold, Lead and Silver, Tinne and Silver, you ſhall know it by this, if the Metalline Regulus after Reverberation in a melting pot bee ſufficiently, after the, true manner diſſolved. For in it are all imperfect Metalls ſeparated, as are Iron, Copper, Tin, and Lead, and ſo with a double quantity of Lead to the Regulus being put to it, they all goe into a fume, and only fine Silver, or Gold are left behind in the pot.

^[251]Alſo two or three Metalls mixed together may bee ſeparated in Aquafortis, and extracted the one, from the other. If two Metalls or one bee reſolved, the other will fall to the bottome like ſand, and be precipitated: and be after this manner ſeparated. Alſo Metalls may be ſeparated by flowing after. this proceſs: Make metals flow, and when they are in flux, caſt into them the beſt flower of Sulphur as you can get,^[252] viz. an ounce to every pound of the metall, and let it burn, and by that means it wil draw up the lighteſt metall to the top, the heavy falling to the bottome. Then let them ſtand together till they be cold. And ſo in one Regulus two metalls are found, not as before mutually mixed,^[253] but one ſeparated from the other by the Sulphur, as by a partition, as Oyle divides two Waters, that they cannot bee joined together or mixed: Sulphur therefore is a ſingular Arcanum worthy of great commendations.

Fixt metalls, as Gold and Silver, becauſe they cannot wel bee extracted with Fire or Aquafortis, muſt bee amalgamated with Quickſilver, and ſo ſeparated and extracted, the Quickſilver being afterwards extracted and ſeparated by a certaine degree of Diſtillation from the Calx of the metals, viz. Gold, & Silver.

After this manner alſo may other metalls, not only Gold, and Silver, but Copper, Iron, Tin, Lead, &c. as alſo whatſoever are prepared out of them, as red Electrum, the white Magneſia, Aurichalcum, calcined Lead, Laton, Braſſe of Cauldrons, and whatſoever metalls of this kind are tranſmuted, bee with Quickſilver, but firſt being powdered, abſtracted, and ſeparated from what is heterogeneous. For the nature, and condition of Quickſilver is this, that it wil bee united, and amalgamed with metalls, but yet with one ſooner then with another, according as the metall is of greater or leſſe affinity to it.

In this conſideration fine Gold is the chiefeſt, then fine Silver, then Lead, then Tinne, then Copper, and laſtly Iron.

So amongſt tranſmuted metalls, the firſt is part with part, then Aſh coloured Lead, then Laton, then Braſſe of Caldrons then red, and the neweſt white. Although for the firſt courſe Mercury may take no more then one metall, with which it is amalgamated: yet that Amalgama is to be ſtrained hard through Leather, or Cotton cloath. For by this, means nothing but the Quickſilver will paſſe through the Leather, or Cloath: and that metall which it did attract remains in the leather, or cloth like Calx, which afterwards thou maiſt with ſalt Alcali, or ſome other ſalt reduce into a metalline body by melting.

Now by this Art Quickſilver is much ſooner ſeparated from all manner of metalls, then by Diſtillation, &c.

By this proceſſe with Mercury all metalls may after calcination, and powdering be by a skilfull, and induſtrious Alchymiſt extracted, and ſeparated one from the other.

In the ſame manner, and that eaſily, may Tinne, and Lead bee ſeparated from Copper, or Copper veſſels, from Iron, and Steel overlaid with Tin without out any fire, or water, by the Amalgama of Quickſilver alone.

Alſo Beaten Gold, or Leafe Gold, or Silver, as alſo any other metall beaten, or ground, being written, or laid over with a pencill, or quill upon cloth, parchment, paper, leather, wood, ſtones, or anything elſe, may bee reſolved by Quickſilver, and ſo, that the Quickſilver may bee afterwards ſeparated again from thoſe metalls.

^[254]Now the ſeparation of metalls in Aqua fortis, Aqua Regis, and like corroſive waters, is after this manner.

Let a metall that is mixed, and joined with another, be taken, and beaten intto thin plates, or brought into powder. Put it into a ſeparating veſſel, and poure upon it common Aquafortis as much as is ſufficient, let them ſtand and bee macerated, until all the metall bee reſolved into a clear water. If it be Silver, and contain any Gold in it, all the Silver wil bee reſolved into water, and the Gold wil alſo bee calcined, and ſettle in the bottome like black ſand. And after this manner Gold, and Silver are ſeparated. If now thou wilt ſeparate the Silver from the Aqua fortis without Diſtillation, put a plate of Copper into the water, and the Silver will preſently ſettle in the bottome of the water like ſnow, and the Copper plate will begin to be conſumed by little, and little.

The ſeperation of Silver, and Copper by common Aquafortis is done after this manner. Let the Copper which contains Silver, or the Silver which contains Copper be brought to thin plates or powder, and put into a glaſs veſſel, upon which pour as much common Aquafortis as is ſufficient: and by this means the ſilver will bee calcined, and ſettle to the bottome like white chalk: but the copper wil be diſſolved, and turned into a clear water. If this water, together with the diſſolved copper be by a Glaſſe funnel ſeparated from the ſilver calx into another Glaſſe: then the Copper that is diſſolved in the water, may bee ſo precipiated with common water, or rain water, or any other water, that it wil ſettle to the bottom of the Glaſs like ſand.

Now the ſeparation of hid Gold, from any metall, is by the degree of Extraction in Aqua Regis. For this kind of water will attempt to diſſolve no metall, but only pure, fine Gold, &c.

The ſame Aqua Regis doth ſeparate alſo fine gold from gilded plate. For if that be waſhed over with it, the Gold will be ſeparated from it, &c.

^[255]Moreover alſo with cement by the degree of Reverberation two Metalls mixed together may be ſeparated the one from the other, but eſpecially if they are not in the like degree of Fixation, as Iron and Copper. For that Metall, which is but little fixed, as Tin, and Lead, is all of it conſumed by the degree of Reverberation in cement. For by how much the more a Metall is fixed, ſo much the leſſe is it conſumed by cement.

You muſt know therefore that fine Gold is the moſt fixt, and perfect Metall, which can bee deſtroyed, or conſumed by no cement Next to this is fine Silver. If then Gold, and Silver be mixed together in one body, which is wont to bee called part with part, or if Silver contain Gold, or Gold Silver: I ſay theſe being thus mixt if they bee reverberated into cement, then the Gold remains entire, and not at all injured, but the Silver is conſumed by the cement, and ſo is extracted from fine Gold: ſo alſo is Copper from Silver, and Iron, and Tinne from Copper, and Iron, or Lead from Tinne, and ſo forth.

Of the Separation of Mineralls.

AFter that wee have explained (as hitherto wee have done the ſeparation of Metalls from their Earth, and matter, as alſo of one Metall from another, and how it is done having paſſed through it with as much brevity as might be: it will in the next place bee neceſſary that wee treat alſo of thoſe things out of which Metalls grow, and are generated, as are the three Principles. Mercury, Sulphur, and Salt, as alſo all Mineralls, in which the firſt being of Metalls, i. e. the ſpirit of Metalls is found, as is manifeſt in Marcaſites, Granats, Cachymies, red Talke, the Azure ſtone, and the like, in which the firſt being of Gold is found by the degree of Sublimation. So in white Marcaſite, white Talke, Auripigmentum, Arſenick, Litharge, &c. the firſt being of Silver is found: In Cobaltus, Zinetus, &c. the firſt being of Iron: In Zinetus, Vitriall, Verdegreaſe, &c. the firſt being of Copper: In Zinetus, Biſemutus, &c. the firſt being of Tin: In Antimony, Minium, &c. the firſt being of Lead: In Cinnabar, the firſt being of Quickſilver is found.

Concerning this firſt beginning you muſt know, that it is a volatile ſpirit, as yet conſiſting in volatility, as an infant lies in the wombe of its Mother, which ſometimes is made like to Liquor, ſometimes to Alcool.

Whoſoever therefore deſires to buſie himſelfe about the getting of the firſt being of any ſuch body, or to ſeparate it, muſt of neceſſity have much experience, and knowledge in the Art of Alchymie.

For if hee ſhall not diligently and skilfully work in Alchymie, hee ſhal attempt many things in vain, and accompliſh nothing.

But after what manner the firſt being is to be ſeparated out of any Minerall, is ſufficiently explained in the booke called Archidoxis, and need not here tediouſly bee repeated.

But as concerning the ſeparation of Mineralls, you muſt note, that many of them are to bee ſeparated by the degree of Sublimation as fixed from thoſe which are not fixed, ſpirituall and volatile bodies from fixt bodies, and ſo accordingly of all the members, as is declared concerning Metalls. For of all Mineralls there is one, and the like proceſſe through all degrees, as the Art of Alchymie teacheth, &c.

Of the Separation of Vegetables.

^[256]THe ſeparation of thoſe things, which grow out of the Earth, and are combuſtible, as fruits, hearbs, flowers, leaves, graſſe, roots, woods, &c. is made many wayes.

For firſt by Diſtillation the Flegm is ſeparated from them, then the Mercury, then the Oyle, then the Refine, then the Sulphur, and laſtly the Salt.

All theſe Separations being made according to the Spagiricall Art many notable, and excellent medicines, come from thence, which are to be uſed as well within, as without the body.

But now ſeeing idleneſſe is ſo much in requeſt amongſt Phyſitians, and all labour and ſtudy is turned only to inſolency; truly I do not wonder, that all ſuch preparations are every where neglected, and coales ſold at ſo low a price, that if Smiths could be o eaſily without coales in forging, and working their Metalls, as Phyſitians are in preparing their Medicines, certainly Colliers would long ſince have been brought to extream want.

^[257]In the mean time I will give to Spagiricall Phyſitians their due praiſe. For they are not given to idleneſſe, and ſloth, nor goe in a proud habit, or pluſh and velvet garments, often ſhewing their rings upon their fingers, or wearing ſwords with ſilver hilts by their ſides, or fine and gay gloves upon their hands, but diligently follow their labours, ſweating whole nights, and dayes by their furnaces.

^[258]Theſe doe not ſpend their time abroad for recreation, but take delight in their laboratory. They wear Leather garments with a pouch, and Apron wherewith they wipe their hands. They put their fingers amongſt coales, into clay, and dung, not into gold rings. They are ſooty, and black, like Smithes, or Colliers, and doe not pride themſelves with cleane, and beautifull faces. They are not talkative when they come to the ſick, neither doe they extoll their Medicines: ſeeing they well know that the Artificer muſt not commend his work, but the work the Artificer, and that the ſick cannot be cured with fine words.

^[259]Therefore laying aſide all theſe kinds of vanities, they delight to bee buſied about the fire, and to learn the degrees of the ſcience of Alchymie: Of this order are Diſtillation, Reſolution, Putrefaction, Extraction, Calcination, Reverberation, Sublimation, Fixation, Separation, Reduction, Coagulation, Tincture, &c.

But how theſe ſeparations may bee done by the help of diſtinct degrees according to the Art of Alchymie, hath been in generall ſpoken of already. Wherefore it is needleſſe here to make repetition.

But to proceed to particulars, and briefly to explaine the practiſe, you muſt know that Water, Spirit, Liquor, Oyle, &c. cannot bee ſeparated after one and the ſame proceſſe, out of Flowers; Hearbes, Seeds, Leaves, Roots, Trees, Fruits, Woods, by the degree of Diſtillation.

For Hearbs require one proceſſe, Flowers another, Seeds another, Leaves another, Roots another, Trees another, the Stalkes another, the Fruite another, Woods another.

^[260]And in this degree of Diſtillation, there are alſo foure diſtinct degrees of Fire to bee conſidered.

The firſt degree of Fire in Diſtillation is Balneum Mariae, this Diſtillation is made in Water.

Another degree of Fire is Diſtillation made in Aſhes.

The third in Sand.

The fourth in a naked Fire: as alſo Diſtillation may bee made by Aqua fortis, and other ſharp Waters.

^[261]To the firſt degree of Fire belong, Hearbs, Flowers, Seeds, and ſuch like.

To the ſecond, Leaves, Fruits, &c.

To the third, Roots, and Boughes of trees, &c.

To the fourth Woods, and ſuch like.

Note, that every one of theſe muſt bee beaten ſmall, and bruiſed before they bee put into the Still.

And thus much bee ſpoken concerning the Diſtillation of Waters out of the Vegetable ſubſtances.

As concerning the Seperation and Diſtillation of Oyls, the proceſſe is the ſame as that of Water, only ſome of them are to bee diſtilled per deſcenſum, and cannot aſcend as Waters, the proceſſe of theſe in this caſe is to bee changed.

But Liquors are not ſeparated in Diſtillation as Waters, or Oyles, but are expreſſed from their corporeall ſubſtances with a preſſe.

And here wee muſt know, that there are ſome Oyles that are preſſed out, and ſeparated after the ſame manner, by a Preſſe as liquors are, and that for this reaſon, becauſe they ſhould not contract an ill odour from the Fire, as otherwiſe they would doe.

Of this Order is the Oyle of Almonds, Nuts, hard egges, and the like.

Alſo wee muſt note, that all Oyles, if they be prepared, and coagulated according to the Spagiricall Art, yeeld a kind of Verniſh, Gumme, Amber, or Refine, which may bee alſo called Sulphur, and that which remaines in the bottome of the Still may bee calcined, and brought to aſhes, and from it may bee with warme water alone, the Alcali extracted, and ſeparated from it.

The Aſhes which is left behind is called the Dead Earth, out of which never any elſe can bee extracted.

Of the Separation of Animalls.

IT is neceſſary, that Anatomie goe before the ſeparation of Animalls, that the bloud may bee apart, the fleſh apart, the bones apart, the skinne apart, the bowels apart, the tendons apart, &c. and after this muſt every one of theſe bee ſeparated by it ſelfe by the help of the Spagiricall Art.

Therefore the ſeparations in this place are chiefly 4.

^[262]The firſt draws forth a waterie, and flegmatick humidity from the bloud. For from the bloud being after this manner, according to the proceſſe ſhewed in the book of Conſervations, prepared, there comes forth a moſt excellent Mummie,^[263] and ſo excellent a Specificum, that any freſh wound may bee cured, and conſolidated in the ſpace of twenty four hours, only with one binding up.

^[264]The ſecond is the ſeparation of fat from fleſh; for that being ſeparated from Mans fleſh is a moſt excellent balſome allaying the pains of the Gout, and Cramp, and ſuch like pains, if any part affected bee anointed with it warm. It helps alſo the tendons of the hands, or feet, being drawn together, if they bee daily anointed with it. It cures alſo the ſcab, and all kinds of Leproſy.

Therefore it is the chiefeſt Chirurgical ſpecificum, and in all caſes, as in wounds and the like moſt profitable, &c.

The third is the ſeparation of waterie, and flegmatick moiſture, together with the fat extracted out of bones. For if theſe two bee carefully by the Art of Alchymie ſeparated from Mens bones by the degree of Diſtillation, and the bones bee reduced, or burnt into moſt white aſhes by the degree of Calcination; and then theſe three bee again after a right manner joined together, ſo that they reſemble butter, they become a moſt wonderfull ſpecificall Arcanum, with which thou maiſt ſoundly cure any fracture of bones without any pain at three bindings up, ſo that thou doſt handle, and ſet the fracture according to the rules of Chirurgery, and then apply that ſpecificum by way of plaiſter, &c.

This alſo doth moſt ſpeedily cure the wounds of the skull, and any other contuſion of bones whatſoever.

The fourth, and the laſt is the ſeparation of Refines, and Gummes from the Skin, Bowels, and tendons. For this Refine being extracted, and ſeparated out of them by the degree of Extraction, according to the Spagiricall Art, and congulated by the beams of the Sun, become a cleer tranſparent Glew. Out of this glew being prepared, extracted, and ſeparated out of Mans body, as is preſcribed, a moſt excellent Arcanum, and ſpecificall ſtiptick comes forth, wherewith Wounds, and Ulcers may ſpeedily bee conſolidated, and their lips bee brought together: (even as two boards are glewed together with glew put betwixt them) ſo that you put two or three drops of it being reſolved into the wound. This alſo is a ſingular Arcanum for Burns, Falling of the nails, Scabs, &c. if the place affected bee nointed with it. For the skin will preſently bee brought over the raw fleſh.

There might many other ſeparations of theſe and other things bee reckoned up. But ſeeing wee have mentioned them in other places, it would bee but loſt labour here to repeat them. It wil bee neceſſary that wee ſpeak of thoſe things here, of which wee have made no mention elſewhere.

^[265]And laſtly in the end of all things ſhall bee the laſt ſeparation, in the third generation, the great day when the Son of God ſhal come in majeſty, and glory, before whom ſhal be carried not ſwords, garlands, diadems, ſcepters, &c. and Kingly jewels,^[266] with which Princes, Kings, Ceſars, &c. doe pompouſly ſet forth themſelves, but his Croſſe, his crown of thorns, and nails thruſt through his hands, and feet, and ſpear with which his ſide was pierced, and the reed, and ſpunge in which they gave him vineger to drinke, and the whips wherewith hee was ſcourged, and beaten. He comes not accompanyed with troopes of Horſe, and beating of Drums, but foure Trumpets ſhall bee ſounded by the Angells towards the foure parts of the world, killing all that are then alive with their horrible noiſe, in one moment, and then preſently raiſing theſe again, together with them that are dead, and buryed.

^[267]For the voice ſhall bee heard: Ariſe yee dead, and come to judgment. Then ſhal the twelve Apoſtles ſit down, their ſeats being prepared in the clouds, and ſhal judge the twelve Tribes of Iſrael. In that place the holy Angels ſhall ſeparate the bad from the good, the curſed from the bleſſed, the goats from the ſheep. Then the curſed ſhall like ſtones, and lead be thrown downward: but the bleſſed ſhall like eagles fly on high. Then from the tribunall of God ſhal go forth this voice to them that ſtand on his left hand: Goe yee Curſed into everlaſting fire prepared for the Devill, and his Angells from all eternity: For I was an hungry, and yee fed me not; thirſty, and you gave no drink; ſick, in priſon, and naked, and you viſited me not, freed mee not, cloathed me not, and you ſhewed no pity towards me, therefore ſhalt you expect no pity from me. On the contrary, hee ſhal ſpeak to them on his right hand: Come yee bleſſed, and choſen into my Fathers Kingdome, which hath been prepared for you, and his Angells from the foundation of the world. For I was hungry, and you gave me meat; thirſty, and you gave me drink; I was a ſtranger, and you took me in; naked, and you covered me; ſick, and you viſited me; in priſon, and you came unto me. Therefore I will receive you into my Fathers Kingdom, where are provided many manſions for the Saints. You took pity on me, therefore will I take pity on you.

All theſe being finiſhed, and diſpatched, all Elementary things wil returne to the firſt matter of the Elements, and bee tormented to eternity, and never bee conſumed, &c. and on the contrary, all holy things ſhall return to the firſt matter of Sacraments: i. e. ſhall be purified, and in eternall joy glorifie God their Creator, and worſhip him from age to age, from eternity, to eternity, Amen.

OF THE NATVRE Of Things.

THE NINTH BOOK. Of the Signature of Naturall things.

IN this Booke it is convenient for us ſpeaking of the Signature of things in the firſt place, to declare by whom things are ſigned, and who the Signator is, and how many things there be that are ſigned. You muſt therefore know, that things that are ſigned are of 3 ſorts. The firſt ſort of them Man ſigns: the ſecond, the Archeius: the third, the ſtars of ſupernaturall things. Therefore upon this account there are three Signators: Man, the Archeius, and Stars.

Moreover, you muſt note, that impreſſions ſigned by men do bring with them a perfect knowledge, and judgement of hid things, and impart the knowledg of their hid vertues, and faculties.

The markes of the Stars cauſe Prophecies, and Preſages, and declare the ſupernaturall vertues of things, and take out the true judgements, and ſignes, in Geomancy, Chiromancy, Phyſiognomy, Hydromancy, Pyromancy, Necromancy, Aſtronomy, the Berilliſticall art, and other Aſtrall ſciences.

But that wee may explain briefly, and truly all the ſignes, or markes, it wil be neceſſary in the firſt place, that wee ſpeak of thoſe ſignes of which Man is the Signer. Thoſe being underſtood; you may the more rightly underſtand the reſt, whether naturall, or ſupernaturall. It is therefore known, that the Iews carry about them, upon their cloak, or coat a yellow ſign. And this is nothing elſe but that mark, by which they would have you, when you meet them, to know that they are Iews. So a Serjeant is known by his divers coloured coat, or ſleeve. So every Magigrate apparells his ſervants with his own colours, and liveries.

Every Mechanick marks his work with a certaine ſigne, that every one may know whoſe work it is.

For which end Carriers wear the liverie of their maſter, or city, that it may be known whom they ſerve and from whence they travell, that thereby they may goe the ſafer.

So every Souldier wears a marke, or badge, as colours, black, white, yellow, green, blew, or red, &c. that he may be diſtinguiſhed from the enemie. Hence it may bee known that this is Ceſars ſouldier, that the Kings, this an Italian, this a French ſouldier, &c.

Theſe are ſignes which belong to order, or office, of which many more may bee reckoned up. But yet becauſe wee have intended to deſcribe the ſignes of naturall, and ſupernaturall things, wee ſhal not fill up this booke with other ſignes.

As concerning thoſe ſignes, which Man makes, which doe not only reſpect order, office, or name, but conduce to the knowing of his knowledge, age, dignity, degree, &c. You muſt know concerning Money, that every kind thereof hath its peculiar triall, and marke, by which it is known how much it is valued at, who is the Maſter of it, and in what place it is uſually currant. Hence is that German Proverb, Money is no where more in requeſt then where it was coined.

The ſame alſo is to bee underſtood of things that are looked upon and examined by men ſworn and appointed for that purpoſe, before they bee ſigned: as Cloth which is marked with peculiar marks, by which it may be known, that in examining they were found good, and proved. Why is a ſeal put upon Letters, but that there is a certain bond, which it is lawfull for no man to violate? For a ſeal is a confirmation of Letters, whence they are of all men accounted ratified. Without a ſeale an Acquitance is void, and of no force.

After the ſame manner many things are marked with few letters, names, or words, as books, which being writ upon the outſide but with one word, doe preſently ſhew what is contained within.

The ſame rule alſo there is for glaſſes and boxes in Apothecaries ſhops, all which are diſcerned by peculiar names, or papers put upon them. Unleſſe that were done, who could diſcern ſo many Waters, Liquors, Syrups, Oyles, Powders, Seeds, Unguents, &c. and all ſimples? After the ſame manner doth the Alchymiſt in his Elabatorie mark with names, and papers all Waters, Liquors, Spirits, Oyles, Flegms, Crocus, Alcali, and all ſpecies, that thereby hee may when there is occaſion make uſe of any of them, and know them: without the help of which his memory could never bear them.

So alſo may all houſes and buildings bee marked with numbers or figures, that the age of every one of them by the firſt ſight of the number may preſently be known.

Theſe and other things that are marked I was willing to ſhew to you, that theſe being comprehended, I might bee the better underſtood by you in the reſt, and ſo the ſignification of every thing might bee the more plain, and clear.

Of the Monſtrous Signes of Men.

MAny men are brought forth deformed with monſtrous marks,^[268] or ſignes: ſo one abounds with one finger, or Toe, another wants one. The fingers of ſome grow all together in the mothers womb. Another hath a wry foot, arm, or neck, &c. and brings it with him out of the womb. Another hath a bunch in his back: ſo alſo are Hermaphrodites born, i. e. they which are both Male, and Female, and have the members both of Man, and Woman, or elſe want both. I have obſerved many of theſe monſtrous ſigns, as well in Males, as in Females, all which are to bee accounted for monſtrous ſignes of ſecret evil aſcendents. Whence that proverb is made good; The more crooked,^[269] the more wicked: Lame members, lame deeds. For they are ſignes of vices, ſeldome ſignifying any good.

As the Executioner marks his ſons with infamous markes: ſo the evil Aſcendents impreſſe upon their yong, ſupernatural miſchievous marks, that they may bee the better taken heed of, which ſhew ſome marks in their forehead, cheeks, ears, fingers, hands, eyes, tongues, &c. being ſhort, or cutted. Every one of theſe infamous ſignes denotes a peculiar vice. So a mark burnt upon the face of a Woman, or the cutting off her ears, for the moſt part ſignifies theft: the cutting off the fingers, cheating Dicers: the cutting off the hand, breakers of the peace: the cutting off two of the fingers perjured: the pulling out of the eye, cunning, and ſubtile villains: the cutting out of the tongue, blaſphemers, ſlanderers, &c. So alſo you may know them that deny the Chriſtian Religion by a croſſe burnt in the ſoles of their feet, becauſe viz. they have denyed their Redeemer.

But that paſſing by theſe we may proceed to the monſtrous ſigns of Malignants aſcending, you muſt know, that all monſtrous ſignes do not ariſe from an Aſcendent only, but offtentimes alſo from the ſtars of Mens minds, which continually and every moment aſcend, and deſcend with the fancy, eſtimation, or imagination, no otherwiſe then in the ſuperiour firmament. Hence either from fear, or terrour of breeding. Women, many monſters, or children marked with monſtrous ſignes in the womb, are borne. The primary cauſe of theſe is fear, terror, appetite from which is raiſed the imagination. If a women with child begin to imagine, then her heaven by its motion is carryed round, no otherwiſe then the ſuperiour firmament every moment, with Aſcendents, or riſings, or Settings. For according to the example of the greater firmament, the ſtars of the Microcoſme alſo are moved by Imagination, untill there be an aſſault, whereby the ſtars of the Imagination convey an influence, and impreſſion upon the Woman that is breeding, juſt as if any one ſhould impreſſe a ſeale, or ſtamp money. Whence theſe ſignes, and geniall marks are called Impreſſions of inferiour ſtars, of which many Philoſophers have wrote many things, and men have endeavoured much to give a full, and rationall account of, which could never yet bee done. Yet they doe adhere, and are impreſſed on the infants, as the ſtars of the Mother, whether frequent or violent, doe reſt upon the Infants, or the Mothers longing is not ſatisfied: For if the Mother long for this, or that meat, and cannot have it, the ſtarres are ſuffocated as it were in themſelves, and dye: And that longing doth follow the infant all its life time, that it can never bee well ſatisfied. The like reaſon is there of other things, of which we ſhall not hear Diſcourſe any further.

Of the Aſtrall Signes of Phyſiognomy in Man.

THe ſignes of Phyſiognomy receive their original from the ſuperior ſtars;^[270] this art of Phyſiognomy was greatly eſteemed of by our Anceſtors, and eſpecially by Heathens, Tartars, and Turks, &c. and other people, amongſt whom it was the cuſtome to ſel men for ſlaves, and it is not yet altogether laid aſide amongſt Chriſtians. Yet together with it many errors crept in, not yet taken notice of by any, whileſt every blockiſh ignorant fellow would take upon him without any manner of judgement to judge of any one. Where it is worthy of admiration that thoſe erours ſhould never bee taken notice of from the workes, deeds, and abilities of the men.

Now if any one ſhall in this place argue againſt us, ſaying, that the ſignes of Phyſiognomy are from the ſtars, and that the ſtars have no power to compell any one or ſtir him up; he indeed doth not ſpeake amiſſe: but yet there is ſome difference in it which muſt be taken notice of, becauſe the ſtars compell ſome, and others they doe not compell.

For here we muſt know, who can rule or conſtrain the ſtars, and who can be governed by them. Therefore for this you muſt note, that a wiſe man can rule the ſtars, and not be ſubject to them. The ſtars are ſubject to a wiſe man, and are forced to obey him, and not he the ſtars. But the ſtars compell an Animall man, that whither they lead him hee muſt follow, juſt as a thief doth the gallows, and a highway robber the wheel, the fiſher the fiſhes, the fowler the birds, the hunter the wild beaſts. And what here is the cauſe of this, but that ſuch a kind of man doth neither know himſelf, nor his own ſtrength, never conſiders, or thinks that he is the leſſer world, and that he hath the univerſall Firmament with the powers thereof hid in him? Wherefore he is called an Animall, an ignorant man, and a ſlave to any baſe ſervice, and all earthly matters; yet whereas he received that priviledge from God in Paradiſe, that hee ſhould rule, and reign over all other creatures of the Univerſe, and ſhould not bee obedient to them;^[271] therefore God created him laſt of all, all the reſt being made before him. This priviledg man afterwards loſt by his fall: but yet the wiſdome of man was not made ſervile, nor did hee let that liberty goe out of his hands. Whence it is requiſite that the ſtarres ſhould follow him, and obey him, and not he the ſtars. And although hee indeed be the ſon of Saturne, and Saturn his Aſcendent; yet hee can remove himſelfe from him, and ſo overcome him, that he can be the off-ſpring of the Sun;^[272] and bring himſelf under any other planet, and make himſelfe its Son. And it is the ſame caſe here as with a Digger, who for a time hath ſpent his pains with the Maſter of the Mines, and with the hazard of his life hath performed his ſervice fathfully, at length reaſons, and diſcourſeth with himſelfe thus.

What will become of thee at laſt, if thou ſpendeſt all thy life under the earth, and by thy continuall labours doſt alſo bring thy body, and life into danger? I will get a releaſe from my Maſter, and I will ſerve another Maſter, where my life may be made ſweeter, where I may have plenty of meat, and drink, where I may wear better clothes, have little work and much wages, where there ſhall bee no danger of the mountain hanging over mee, and ready to fall upon me, &c. After this manner hee would bee at liberty, when as otherwiſe hee muſt remaine a Mercenary ſervant, and ſlave, pining away with much labour, and low feeding, &c.

Now you ſee how a wiſe man commands the ſtars, and can remove himſelfe from any malignant planet, and bring himſelfe under another better, how he can bring himſelfe out of ſlavery into liberty, and can free himſelfe out of the priſon of an ill planet.

So alſo an Animall man, who is the ſon of the Sun, of Iupiter, Venus, and Mercury, may remove himſelf from a benigne planet, and ſubject himſelf to Saturne, or Mars: ſuch a man is like to a man, who runs from a religious Colledge, and being impatient of an eaſy life becomes a Souldier, or elſe a man of no repute, who afterwards ſpends all his life in ſorrow, and miſery.

Such an one alſo is a rich man, who being given to levity, ſpends, and waſts all his goods, in Dicing, Feaſting, Whoring, &c. which hee gives himſelfe to ſo long untill all bee ſpent, then hee comes to want, and being miſerably afflicted with infamous want, becomes deſervedly a laughter and ſcorn to all men, yea even to the very boyes in the ſtreets, whom you may hear ſaying: Behold a beggerly man worth nothing, who when hee was a Maſter diſdained his Maſterſhip, and had rather be a ſlave, a begger, a ſlave to ſervants, ſeeing he can never come to his priviledg again.

And hither doth a Malignant ſtar, or Aſcendent drive him. Unleſſe he had been a foole, and diſhoneſt, he had not left ſo certain a Dominion, which hee had over the ſtars, but had ſtrove againſt it: And although of himſelfe hee knew not how to reſiſt the ſtars; yet hee might have bent his mind to the examples of others; thinking thus with himſelfe: See how rich that man was, but fooliſhly, and ſhamefully hath brought himſelf to poverty. Alſo he lived gallantly, without much labour, had ſo much meat, ſuch wages, that he could not live better. Now he lives ſparingly, and ſordidly, and in ſtead of Wine hee muſt drinke Water, his labours daily increaſe, his wages decreaſe.

Now how often doth ſuch a kind of Man talke after this manner with himſelfe. What have I done? Whither am I running headlong, ſo baſely ſpending my goods that I got, who will repaire my eſtate? If ever I ſhall receive what hath been thus ſpent, I will take a far other courſe of life, and will by my harms learne to bee wiſe, and will make amends for my evill deeds.

^[273]But it is convenient to know, that no man can bee wiſe by his owne harme. For it is a fooliſh, and ſenſeleſſe thing to bee wiſe by ones owne harme. Let him that will be wiſe, be wiſe by another mans example, not by his owne. For hee that hath once ſpent his eſtate, would ſpend it againe if hee ſhould have it, and he that once periſheth, periſheth for ever. Hee which once hath caſt a Dice, caſts it again. Hee which once ſtole, and eſcaped the gallowes, will endeavour to ſteal the ſecond time alſo. For hee thinkes thus with himſelfe. My enterprizes have ſucceeded once, and again, and why not the third, or fourth time? If God ſhould once reſtore what I have loſt, hee would reſtore it the ſecond, and third time, &c. If hee did not forſake mee in my firſt miſery, hee will not in the ſecond, or third, &c.

All theſe doth an Animall man doe, the ſervant, and ſlave of the ſtars, who is turned every where, and moved by the ſtarres, as a Reed in water.

And this is the reaſon why his life is ſpent in miſery, and he dies in infamy.

Who therefore will ſuſtain ſuch ſervitude, and not deliver himſelfe from ſuch a naſty priſon? For any one may by his owne wiſdome, together with the help of his ſtar, deliver, and free himſelfe from thence. Conſider the matter thus:

A Fowler by his prudence, and help of his ſtar, overcoming another ſtarre, needs not goe after birds, for they will come after him flying to unuſuall places, contrary to their nature.

So a Fiſherman can by making uſe of the wiſdome which God hath given him make fiſhes ſwim to him of their own accord, ſo that he may take them up with his hands.

A Hunter improving his wiſdome, doth by his ſtar ſo compell the wild beaſts, that hee need not follow them, but they will follow him without any impulſe of nature. So alſo of the reſt of living creatures.

^[274]Now for the better underſtanding of theſe things, you muſt know, that Stars are twofold, terreſtriall, and celeſtiall, theſe of wiſdome, the other of folly.

And as there are two worlds, the greater, and the leſſer, and the greater governs the leſſer: ſo alſo the ſtarres of the Microcoſme doe rule, and overcome the celeſtiall.

^[275]Neither did God create the planets, and other ſtars of the heaven, that they ſhould rule over man, but that they, as all other creatures, ſhould obey, and ſerve him. And although the ſuperiour ſtars doe incline men, and ſigne them as alſo all other terreſtiall bodies, with naturall ſignes, according to the manner of their generation; yet that is no power, or ſoveraignty, but only a predeſtinated command, and office, whereby nothing may remaine hid, or concealed, but the inward force, and power may bee brought forth by exteriour ſignes.

^[276]But to return to our purpoſe of the Phyſiognomicall ſignes of Men, you muſt know, that they are twofold, in externall ſhape indeed alike, but in power, and effect unlike.

Some are from ſupernaturall ſtars of the heaven, the other, from the inferiour ſtarres, viz. of the Microcoſme.

Whatſoever the ſuperiour ſtar ſignes according to generation, even to the midle age, that thing ſigned is predeſtinated, not wanting peculiar powers. For it doth teſtifie of the nature, and condition of Man. Whatſoever therefore the inferiour ſtar of the Microcoſme doth ſign in generation, hath its originall from the Father, and Mother, viz. as oft as the Mother by her imagination, or appetite, feare, or terror hath by contact affected her infant in her womb with ſupernaturall ſignes, which are called the Mothers marks, or the Womb marks, of which ſince wee have ſpoke already, wee ſhall now ſave the labour of iteration; ſeeing our purpoſe is only to treat of Phyſiognomicall ſignes, where wee ſhall ſpeak only of the predeſtinated ſignes of the ſtars,^[277] under which wee underſtand thoſe ſignes of Men, which neither their Father, or Mother had any likeneſſe of in their body.

Of this ſort are black, gray, little, or great eyes, long, crooked, ſharp, noſe, pits in their cheeks, the cheek bone being raiſed up, a flat, or broad noſe, ſmall, or great ears, long neck, long face, wide, or little mouth, thick or ſmall, many or few, black, yellow, and red haires, &c.

If one, or more of theſe ſignes appear in Man, you muſt know, that they doe not want their ſignification.

But it is neceſſary that you conſider them according to the Phyſiognomicall art, and that you have certain knowledge of the Art of Signatures, whereby you may know through the externall ſignes the internall man.

^[278]But to proceed to the practiſe of what we intended, and to reckon up ſome of the ſignes of Men, and their ſignification in part.

You muſt know, that black eyes beſides a healthful conſtitution, alſo many times ſignifie a conſtant mind, not wavering, or fearfull, but luſty, hearty, true and loving vertue.

^[279]Gray eyes are a ſigne of a deceitfull, and changeable man.

^[280]Weak eyes ſignifie good judgement, witty, and profound deliberation.

Purblind eyes, and ſuch as turne upward,^[281] and downward, and to both ſides, ſignifie a falſe man, and crafty, that cannot eaſily be deceived, treacherous, hating labour, ſlothfull, getting his living ſlothfully, by Dice, Uſury, Whoring, Robbery, &c.

^[282]Small and deep eyes doe for the moſt part ſignifie weak, and feeble eyes, and blindneſſe enſuing in old age, as alſo ſtrong men, warlike, bold, deceitfull, nimble, factious, patiently undergoing their condition, yet the end of whoſe life is for the moſt part tragicall, &c.

Great eyes, a covetous, ravenous man,^[283] eſpecially if they hang out of the head.

^[284]Eyes that are alwaies winking, declare a weak ſight, and a man to be fearefull, and ſolicitous.

Rolling Eyes ſhew an amorous affection,^[285] and a prudent man, and a man of quicke intention.

Eyes continually dejected ſhew a baſhfull, modeſt man,^[286] &c.

Eyes that are red, ſignifie a bold, and ſtrong man,^[287] &c.

Clear eyes, and not eaſily moveable, ſhew an heroick,^[288] magnanimous, ſtrong, chearfull, and a man formidable to his enemies, &c.

Great eares ſhew a good hearing, a good memory,^[289] attention, diligence, a ſound brain, and head, &c.

Low eares are an ill omen. For, for the moſt part they ſignifie a man to be malitious, fraudulent, unjuſt, and a bad hearing, a bad memory, a bold man, and eaſily expoſing himſelfe to dangers.

A long noſe, and crooked downwards is a good ſign,^[290] it ſignifies a man to bee valiant, prudent, cloſe, rigorous, and yet juſt, &c.

A flat noſe ſignifies a man to be malicious, luſtfull, given to lying,^[291] inconſtant, &c.

A ſharp noſe, a man to bee a turne-coate, a mocker,^[292] &c.

A long noſe a man to be ſlow in all his actions, and to be of a very quick ſmell.^[293]

The checkes with pits in them ſignifie a man to bee talkative,^[294] a Scorner, contentious, &c.

A long chin, with a long face, ſignifie a man to be given to anger,^[295] and ſlow to labour, &c.

^[296]A divided chin ſignifies a man to bee faithfull, officious, ſubtile, and various in his words, ſpeaking one thing, and meaning another, angry, yet ſorry for his anger, ingenious, and given to inventions.

^[297]A great and large mouth ſignifies a man to bee a great devourer, ſilly, fooliſh, imprudent, dareing, &c. A little mouth ſignifies the contrary.

^[298]Lips drawne to, where the upper is greater then the lower, ſignifie a man to bee angry, warlike, couragious, yet for the moſt part of rude, and uncivill behaviour, and manners like to a ſwine.

^[299]Lips great beneath, ſignifie a man to be dull, fooliſh, and blockiſh, &c.

^[300]Judgement by the haires either of the head, or beard, is not very certain, becauſe uſe teacheth that they can be divers wayes varyed, as to bee made black, or yellow, or red, or white, and hoary, or curled, ſoft, or hard, as any one deſires to have them.

Hence it will come to paſſe, that many who are otherwiſe skilfull enough in the Art of Phyſiogmony, would be moſt ſhamefully deceived, whilſt they ſhould raſhly judge by the hairs, imputing that to the ſtars, which ſhould rather be aſcribed to men themſelves.

Yet it cannot bee denyed, but that haires firmly faſtened on the head, doe ſignifie a good health of the head, as alſo of the whole body.

And this is the reaſon, why they that buy Horſes pull their tails, that by this means they may judge of their ſoundneſſe.

So Hogges are tryed by their briſtles, Fiſh by their ſhells, and ſcales, a Bird by his feathers, &c.

The necke, if it be too long, ſignifies a man to bee ſollicitous,^[301] prudent, and attent, &c.

^[302]Broad ſhoulders, and backe, ſignifie a man to bee ſtrong, and able for carrying or removing, &c.

^[303]Armes that are muſculous, ſignifie a man to be ſtrong and able for any exerciſe, as beating, pounding, ſhooting, &c.

Hands that bee hard ſignifie a man to bee laborious,^[304] and a hireling, &c. Soft hands, the contrary.

^[305]A ſhort body, and long legs ſignifie a man to be a good runner, to bee eaſily ſatisfied with meat, and drinke, and for the moſt part to bee of a ſhort life.

Great and clear veines under the middle age of man ſignifie a man to be full of bloud and juice, but above the midle of his age to be commonly ſick, yet long lived.

^[306]As much as concerns the manners, geſtures of men, nothing can be ſo eaſily known, and judged by them.

For experience teacheth that theſe can every moment bee changed, as to deceive the Signator, and make him erroneous in his judgement: And becauſe it hath not been obſerved hitherto ſo accurately by all Aſtronomers; It is therefore the Signators part not alwayes to look to the manners and actions of men, but rather to other ſigns of the body, which are fixed, and can by no Art be counterfeited or changed.

For if red hairs, moving the forehead, and eyelids, a cheerfull, raiſed, and unmoveahle countenance, a frequent agitation of the mouth, a ſtout muſed walking, and a light mind, ſhould neceſſarily declare a man to be a gallant ſouldier and ſtout, every one could by his induſtry and art make himſelfe ſeem to be ſuch an one; that hee might by his lookes bee the better approved of, and obtaine greater pay.

The like alſo may be judged of other kinds of behaviour, which pretend to wiſdom, folly, truth, lying, fortune, victory, &c.

Of the Aſtrall Signes of Chiromancy.

COncerning the Signes of Chiromancy, we muſt hold that they doe ariſe from the ſuperiour ſtars of the ſeven planets; and that wee muſt know and judge of them by the ſeven planets.

^[307]Now Chiromancy is an Art, which doth not only look into the hands of men, and make judgement by their lines and wrinkles, but alſo conſiders all hearbs, woods, hard ſtones, earthes, and rivers, and whatſoever hath lines, veins, or wrinkles.

Neither doth this Art want its errours, which thoſe Aſtronomers were guilty of.

For they aſſigned the fingers of both hands to the planets, and chiefeſt ſtars, whereas there are but five fingers in one hand, and in both ten, yet the planets are reckoned but ſeven.

How then can theſe things agree amongſt themſelves?

Now if there were ſeven fingers on each hand, it then might bee granted, that every finger might bee aſcribed to ſeverall planets.

^[308]But yet it falls out many times, that ſome men may have but ſeven fingers on both hands, the reſt being caſually cut off: but ſeing that they were cut off, and juſt ſeven were not at their birth, this matter cannot be related hither.

And if it ſhould be ſo, that a man ſhould bee borne with ſeven fingers, whether on one hand, or on both: yet that were monſtrous, and beſide the uſuall order of Nature, and not ſubject to the ſtars. Therefore this alſo cannot belong to this place.

But if there muſt be but five fingers on each hand, and ſeven planets, and theſe mutually bee compared amongſt themſelves, it would then be convenient that the lots of the planets ſhould be put into a box, to know which two planets muſt give place, and bee left out.

Yet becauſe this cannot bee, and the planets have neither dice, nor lots in the Firmament; It would be worth wondering at, if any one ſhould uſurp this power to himſelf, as to allot by the name of the planet, and ſigne, the thumb to Venus, the fore-finger to Iupiter, the midle-finger to Saturne, the ring-finger to the Sun, and the little-finger to Mercury, in the meane time caſting out Mars, and the Moon, as it were out of their tribe and liberty.

Which things being ſo; who can wonder that Mars doth ſtir up his ſons with juſt indignation to kill that caſter of lots, or to beare a perpetuall hatred againſt him? Who can wonder why the Moon ſhould enfeeble the brain of that player, or take away his reaſon?

And this is their firſt errour, which, as wee have ſaid, they have committed in Chiromancy.

The ſecond errour in it is this:

It oftentimes happens that the originall, and naturall lines of the hands are changed by hurts, and caſualties, or are made greater, or leſſer, or doe appear in other places.

For as if there be a high-way obſtructed by any thing or be ſtopt up by the fall of a mountain, or be ſpoiled by the overflowing of waters, men go about in another way neer to it: ſo it happens in the old lines of the hands, that ſometimes after the curing of wounds, or ulcers, together with new fleſh, alſo new lines doe grow out, and the old are quite aboliſhed.

In the ſame manner alſo by reaſon of hard labours the lines are defaced, or they which were originall grow great; as it is in trees: For if a young tree ſend forth many branches on all ſides, theſe being cut off, the tree it ſelfe becomes bigger.

But that wee may at length proceed to the practiſe of the Art of Chiromancy, and briefly declare our opinion; I would have you know, that I will indeed change nothing of what concerns the hands, but acquieſce, and be ſatisfied with the obſervations, and deſcriptions of the Ancients. Yet I purpoſe in this practiſe of Chiromancy to write of thoſe things, of which the Ancients have made no mention of, as of the Chiromancy of Hearbs, Woods, Stones, and the like.

^[309]And it muſt firſt be noted, that all Hearbs, which are of one kind muſt be of one, and the ſame Chiromancy.

But if their lines bee unlike, and appeare greater, or leſſer in ſome of them: that is, by reaſon of their age. Wee doe therefore clearly profeſſe,^[310] that the Chiromancy of Hearbs, conduceth to nothing elſe but to know, and underſtand the age of any Hearb, or Root.

But by way of arguing any may here object, that there is no hearb as long as it growes is older then another, four or five monthes at the moſt, if the ſupputation begins from May till Autumne, at which time hearbs die, and fall from their root.

^[311]To this I anſwer, that from God there is but one vertue in a root, which is the firſt being and ſpirit of the hearb, by reaſon of which the hearb grows, and is ſupported untill the predeſtinated time, and untill it bee exalted to the production of ſeed. And this is a ſign, and a mark, that the vertue returns back to the root, and ſo the hearb is dryed. As long as that ſpirit which is the chiefeſt vertue of the hearb remaines in the root, the hearb every yeer is renewed: unleſſe it be, that that ſpirit together with the hearb be taken way, and decayes. Then the hearb is not renewed. For the root is dead, and hath no more life remaining in it.

But after what manner that ſpirit together with the hearb is taken from the root, or with the root from the earth, that the vertue thereof cannot goe backe into the root, or from the root into the earth, is not to be conſidered in this place. For that is a ſublime myſtery of Nature, and not to be openly diſcovered by reaſon of ignorant Phyſitians, who doe not only ſcoffe at but contemne ſuch ſecrets. Therefore what here wee have omitted, wee ſhall ſet downe in our Herball.

Moreover, by how much the younger hearbs are, ſo much the more doe they excell in power and vertue.

As by age a man is weakned, and fails in ſtrength, ſo alſo doe hearbs.

But to know what the Chiromancy, and age of hearbs, and ſuch like things, is, daily experience is required, ſeeing the number of their years is not written upon them, but it muſt be divined, as I have ſaid, by Chiromancy only.

Now Chiromancy doth not conſider numbers, letters, or characters, but lines, veins, and wrinkles only, &c. according to the age of any thing. For by how much the older a thing is, ſo much the greater, and eaſier to be ſeen are the lines, and the vertue, and operation of the thing ſo much the duller.

For as a diſeaſe of one moneth or yeare, is more eaſily cured then that which is of two, three, four, or five moneths,^[312] and years: So an hearb doth ſooner cure a diſeaſe of one moneth, or year, then that which is of two, three, or four moneths, or years. And for this cauſe young hearbs muſt bee applyed to old griefs; and old hearbs or medicines to young or new diſeaſes. For if an old hearb ſhould be applyed to an old diſeaſe, the blind would lead the blind, and both would fall into the ditch.

This is the reaſon why many medicines doe not work, but are taken into the body, and poſſeſſe the members, as dirt ſticks to the ſhooes, whence diſeaſes are afterward doubled, &c.

Now ignorant Phyſitians never conſidered this, but by their ignorance have deſtroyed more then ever they cured.

In the firſt place therefore, you that are Phyſitians muſt know, that the medicine muſt be younger then the diſeaſe, that it may bee ſtronger to expell it. For if the medicine be more powerfull then the diſeaſe, the diſeaſe will be overcome as fire is quenched with water. But if the diſeaſe bee ſtronger then the medicine, it turnes the medicine into poiſon, whence diſeaſes are afterward doubled, and increaſed.

So if a diſeaſe bee like Iron, it muſt be cured with a Chalybeat medicine. For Steel cannot be overcome by Iron. The more powerful doth alwaies overcome, and the weaker is overcome.

Although therefore it was not our purpoſe in the beginning to write in this place of Phyſick, yet for the ſake or true, and genuine Phyſitians, I could not paſs over theſe things in ſilence.

Of Minerall Signes.

^[313]MIneralls alſo, and Metalls before they come to the fire have their true ſignes, and ſignifications, which they have received from the Archeius, and the ſuperiour ſtars, every one of them reſembling ſome kind of them by diſtinct colours, and differences of the earth. For the Minerall of Gold, is diſtinct from the Minerall of Silver: ſo alſo is the Minerall of Silver from that of Copper: and the Minerall of Copper from that of Iron: ſo the Minerall of Iron from that of Tinne; and Lead; and ſo of the reſt.

No man can deny, but that the Minerall, and all Metallick bodies of Mines, which lie hid in the earth, may be known by art of Chiromancy by their exteriour ſignes. That is, the Chiromancy of Mines, Veines, and Conduits, &c. by which not only thoſe things, which being hid within them, are brought forth, but alſo a certaine depth, and richneſſe of the Mine, and plenty of Metall is manifeſted. And in this Chiromancy three things are neceſſary to be known, viz. the age, depth, and breadth of the veins, as hath been ſaid a little before of hearbs. For by how much the older the veins are, by ſo much the richer, and more augmented are the Mines.

Concerning this we muſt know thus much, that all Metalls, which as yet lie hid in their matrix doe conſtantly grow.

Whence alſo it is manifeſt, that every thing that growes, although it be placed out of its matrix cannot be made leſſe, but forthwith grows, (i. e.) is multiplyed, and according to its ſubſtance, meaſure, and weight, grows untill the predeſtinated time. Now this predeſtinated time is the third part, of the appointed age of all Mineralls,^[314] Vegetables, and Animalls, which are the three chief heads of all earthly things.

Now whatſoever doth yet remaine in its matrix, doth grow ſo long untill the matrix dies. For the matrix hath its appointed time to live, and die, eſpecially if it be ſubject to externall Elements.

^[315]That which is not ſubject to them, hath no other time, or term then the Elements themſelves have, with which it alſo ſhall die and periſh in the day of Renovation (which is their term.)

Hence it follows, that all things which are within the earth, are not ſubjected to the externall Elements, neither are they ſenſible of cold, or moiſture, or dryneſſe, or wind, or aire, by which they may bee deſtroyed. Such kind of bodies therefore cannot bee putrefied, or contract any filthineſſe, or ſtink, or die, as long as they continue within the earth, in their Chaos.

So much be ſpoken of Metalls, and as of them, ſo alſo it may bee ſaid of many men, who in the caves of mountaines live ſome hundreds of years, as if they were gyants, or pygmies, of which we have wrote a particular book.

But to deſcend to the practiſe of the Chiromancy of Mines, which wee ſhall give you to underſtand in few words; you muſt know that the veines by how much the deeper, and broader they are, ſo much the older. For where the courſe of the veins is a great way extended, and at length decay, and are not hidden, it is a bad ſigne. For as the courſes of the veins doe decay, ſo alſo doe the Mines themſelves decay, which they ſignifie by their depth. Although ſometimes there are good Mines found, yet by how much the deeper they goe, they doe more, and more decay, ſo that it is not worth while to worke in them. But when the veins are enlarged with other additions, or oftentimes cut off, it is a good ſigne, ſhewing that the Mines are good not only in the top, but that the ſame alſo are increaſed, and multiplyed in depth, and length for the moſt part, the Mines being made more rich, afford pure gold, and ſo a moſt large treaſure.

It is without ground, that many Miners commend thoſe veins only which go directly downward, and incline from the Eaſt to the Weſt. For the nature of the Mines and experience teacheth, that veins oft entimes which bend from the Weſt to the Eaſt, or from the South to the North, and ſo contrarily from the North to the South, are not leſſe rich then others are. Therefore there is no vein to be eſteemed before another. But we think it convenient to diſcourſe of this no longer.

^[316]Now concerning the other ſignes of the internall earth, as alſo the colours of Mineralls, we ſhall briefly diſcourſe of them thus.

As oft as Miners fall upon a fat earth, which doth ſignifie a vein of a pure, and new metall, that is a very good ſigne aſſuring that, that Metall, of which it is a vein, is not far off.

So alſo if the earth that is digged have no Metall in it, but be fat, of a white colour, or black, or like clay or green, or blue, &c. then that alſo is a good ſigne of ſome good Metall that is hid under it. Therefore you muſt continue digging, and not give over.

Miners in the firſt place have reſpect to the excellent, beautiful, and chiefeſt colours, as are green earth, or Chryſocoll, Verdegreaſe, Azure, Cinnabar, Sandaracha, Auripigmentum, Litharge of Gold, and Silver, &c. every one of theſe almoſt doe for the moſt part ſignifie a peculiar Metall, or Minerall.

So Verdegreaſe, Chryſocolla, green earth, for moſt part ſignifie Copper.

So Azure, or white Arſenick, or Litharge of Silver ſignifie the Metall of Copper.

So Cinnabar, and Sandaracha do ſometimes ſignifie Gold, ſometimes Silver, and ſometimes a mixture of both.

So Anripigmentum, red Sulphur, and Litharge of Gold, for the moſt part ſignifie Gold.

So when Chryſocoll is found mixt with the Azure, or the Azure with Chryſocoll, and Anripigment, for the moſt part they ſignifie an excellent and rich Minerall.

Where ſtones, or earth are found of an Iron colour, they doe certainly betoken an Iron Mine.

You muſt note, that ſometimes it comes to paſſe, that the Archeius of the earth doth by ſome ſecret paſſage caſt up ſome Metall from the more inward part of the earth. And that is a good ſigne.

Miners therefore muſt not bee diſcouraged when they ſee ſuch certaine ſignes, and hope of ſome excellent Mine lying under. And if thin leaves of Metalls, like Talke, do adhere to rocks, or ſtones, that is a moſt ſure ſign.

^[317]Now concerning Coruſcations they muſt bee diligently, gently, and ſtudiouſly obſerved, for they are moſt certain ſignes of Metalls lying hid under them, as alſo of the ſame extent, and ſame kind. Where yet wee muſt note, that thoſe Metalls are not yet come to perfection, but are as yet in their firſt being. And whither ſoever the Coruſcation reacheth, ſo far alſo reacheth the courſe of Metalls, &c.

^[318]Moreover you muſt know, that Coruſcation is of a threefold colour, as White, Yellow, and Red, whereby all Metalls are diſcovered to us. For a white Coruſcation ſignifies white Metalls, as Tinne, Lead, Silver, &c. a red Coruſcation ſignifies red Metalls, as Copper, and Iron, &c. a yellow Coruſcation ſignifies golden Metalls.

Add moreover, that a thin, and ſubtil Coruſcation is the beſt ſigne.

For as you ſee it is in trees, that by how much the fewer flowers there are, ſo much the better, greater, and more ſavory are the fruit: ſo alſo ſmall and ſubtile Coruſcations ſignifie ſubtile and excellent Metalls, as the contrary doe the contrary.

Moreover you muſt know, that as long as thoſe Coruſcations appear, whether they be great, or ſmall, or of this or that colour, the Metalls in thoſe Mines have not yet attained to perfection, but are yet in their firſt being as the ſperm of a man in the matrix of a woman.

^[319]But now what Coruſcation is, wee muſt conſider in this place: and we muſt know that it appears in the Mines by night like a ſparkling fire, no otherwiſe then gunpowder that is laid in a long train, and being kindled at one end makes a long flaſhing.

After the ſame manner is Coruſcation carried along, from the Eaſt to the Weſt, or from the Weſt to the Eaſt, from the South to the North, or contrarily.

All theſe Coruſcations, how ever they appear, are a certain ſigne of Courſes of Metalls, that by them they may be known, and Metalls as certain gifts of God may be brought forth out of the earth. For what God created for mans uſe, hee put that nature into it that it ſhould not be hid: and although it were hid, yet he made peculiar externall ſignes which conduce to the finding of it out, by which the wonderful predeſtination of it may be known.

In the ſame manner if men hide treaſures they marke the place with ſome certain marks, and bury them by ſome bound, ſtatue, or fountaine, or any other thing, that when there is occaſion they may find, and dig them up again.

^[320]The ancient Chaldeans and Grecians, if in times of war fearing to be driven away, or baniſhed, they would hide their treaſure, would marke the place no otherwiſe, then propoſe to themſelves a certain day, hour, and minute of the year, and did obſerve in what place the Sun, or Moon ſhould caſt their ſhadow, and there did bury, and hide their treaſure.

^[321]This Art they call Sciomancy, i. e. the Art of Shadowing. By theſe ſhadowings many Arts have had their ground, and many hid things have been revealed, and all Spirits, and Aſtrall bodies are known.

Theſe are Cabaliſticall ſignes, that cannot deceive, and therefore diligently to bee taken notice of.

^[322]You muſt therefore take heed, that you ſuffer not your ſelves to be ſeduced by the divinations of uncertain Arts; for they are vain, and fruitleſſe, eſpecially Divining rods, which have deceived many Miners. For if they ſhew a thing truly once, they faile ten times.

Alſo wee muſt not truſt other fraudulent ſignes of the devill, which are made, and appeare in the night, and at ſome inconvenient times preternaturally, ſuch as are ghoſts, & viſions. For I would have you know, that the devill can ſhew, and cauſe ſignes, but out of meer fraud, and deceit.

So there is no Church built, but the devill hath his Chappell there. There is no Chappell built, but hee ſets up his Altar. There is no good ſeed, but hee ſows amongſt it his tares. The ſame is the nature of Viſiſions, and ſupernaturall Apparitions, in Cryſtalls, Berills, Looking-glaſſes, and Waters; as they are by Ceremoniall Negromancers contrary to Gods command, and the power of the light of Nature baſely abuſed.

Viſions indeed are not abſolutely to be rejected; for they have their place, but then they muſt bee done after another proceſſe: For now wee are not any longer in the firſt generation, but the ſecond. Ceremonies therefore, and Conjurations are not any longer to be uſed by us Chriſtians in the regeneration, as the Ancients in the old Teſtament; who lived in the firſt generation uſed them. For thoſe prefigurations were for us who were to live in the New Teſtament.

Whatſoever things therefore the Ancients that were under the Old Teſtament, and in the firſt Generation did doe by Ceremonies; Conjurations, &c. wee Chriſtians of the ſecond Generation, and in the New Teſtament muſt doe by prayer, knocking, and ſeeking, and procure by faith.

^[323]In theſe 3 chief points conſiſts all the foundation of the Magicall, and Cabaliſticall Art, by which wee may obtain whatſoeve we deſire, ſo that to us Chriſtians nothing is impoſſible.

But wee ſhall deſiſt to treat here of more things concerning theſe and other monuments of Cabalie, ſpoken of ſufficiently in the book of Viſions. I refer you thither, that you may ſee how wonderfully Chriſt the Son of God works by his Angells in us Chriſtians, and the faithfull, and how brotherly he is converſant with us. Whence we are the true Angels, and members of Chriſt, as hee is our head, as hee is in us, ſo we live in him, as is taught in the booke of the Lords Supper.

But to returne to our purpoſe concerning Minerall ſignes, and eſpecially concerning the. Coruſcation of Metalline veins, we muſt know, that as Metalls, which are yet in their firſt being, ſend forth their Coruſcation, i. e. Signes, ſo alſo the Tincture of Philoſophers, ^[324] which changeth all imperfect Motalls into Silver, and Gold (or White Metalls into Silver, and Red into Gold) puts forth its proper ſigns like unto Coruſcation, if it be Aſtrally perfected, and prepared. For as ſoon as a ſmall quantity of it is caſt upon a fluxil metall, ſo that they mixe together in the fire; there ariſeth a naturall Coruſcation, and brigthneſſe, like to that of fine Gold, or Silver in a teſt, which then is a ſigne that that Gold, or Silver, is freed and purged without all manner of addition of other Metalls.

^[325]But how the Tincture of Philoſophers is made Aſtrall, you muſt conceive it after this manner:

Firſt of all you muſt know, that every Metall, as long as it lies hid in its firſt being, hath its certaine peculiar ſtars.

So Gold hath the ſtars of the Sun, Silver the ſtars of the Moon, Copper the ſtars of Venus, Iron the ſtars of Mars, Tinne the ſtars of Jupiter, Lead the ſtars of Saturne, Quickſilver the ſtarres of Mercury.

But as ſoon as they come to their perfection, and are coagulated into a fixt Metalline body, their ſtars fall off from them, and leave them, as a dead body.

Hence it follows, that all ſuch bodies are afterwards dead, and inefficacious, and that the unconquered ſtar of Metalls doth overcome them all, and converts them into its nature, and makes them all Aſtrall.

^[326]For which cauſe alſo our Gold, and Silver, which is tinged, and prepared with our tincture, is much more excellent, and better for the preparation of Medicinall ſecrets, then that which is naturall, which Nature generates in the Mines, and afterwards is ſeparated from other Metalls.

So alſo the Mercury of a body, is made Aſtrally of another body, and is much more noble, and fixt then common Mercury. And ſo of the other Metalls.

I ſay therefore, that every Alchymiſt, which hath that ſtar of Gold, can turne all Red Metalls into Gold by tinging of them.

So by the ſtar of Silver all White Metalls are changed into Silver: by the ſtar of Copper into Copper: by the ſtar of Quickſilver into Mercury of the body; and ſo of the reſt.

But now how all theſe ſtars are prepared according to the Spagiricall Art, it is not our purpoſe at this time to declare: but the explication of them belongs to our bookes of the Tranſmutation of Metalls.

^[327]But as for that which concerns their ſignes, I would have you know, that our Red tincture, which contains the ſtars of Gold to bee of a moſt fixt ſubſtance, of moſt quick penetration, and of a moſt intenſe redneſs, in powder reſembling the colour of Saffron, but in its whole body the colour of a Rubie; I ſay it is a Tincture as fluxil as Wax, as tranſparent as Cryſtall, as brittle as Glaſſe, and for weight moſt heavy.

^[328]The white tincture, which containes the ſtar of the Moon is after the ſame manner of a fixt ſubſtance, of an unchangeable quantity, of wonderfull whiteneſſe, as fluid as Reſine, as tranſparent as Cryſtall, as brittle as Glaſſe, and for weight like to a Diamond.

^[329]The ſtar of Copper is of a wonderfull citrine colour, like to an Emrald, as fluxill as Reſine, much heavier then its Metall.

^[330]The ſtarre of white Tinne is as fluid as Reſine, of a darke colour with ſome mixture of yellow.

^[331]The ſtar Iron is very red, as tranſparent as a Granate, as fluxil as Reſine, as brittle as Glaſſe, of a fixt ſubſtance, much heavier then its Metall.

^[332]The ſtar of Lead is like Cobaltum, black, yet tranſparent, as fluxile as Reſine, as brittle as Glaſſe, equall to Gold for weight, heavier then other Lead.

^[333]The ſtar of Quickſilver is of a wonderfull white, ſparkling colour, like to ſnow, in the extreameſt cold weather, very ſubtile, of a penetrating, corroſive acrimony, as tranſparent as Cryſtall, flowing as eaſily as Reſine, very cold to the taſt, but very hot within, as if it were fire, but of a very volatil ſubſtance in the fire.

By this deſcription the ſtars of the Metalls are to be known, and underſtood.

Alſo you muſt underſtand, that for the preparation of both tinctures, viz. of the Red and White, you muſt not in the beginning take of your work the body of Gold, or Silver, but the firſt being of Gold, and Silver. For it in the beginning there be an errour committed all your pains, and labour will be in vain.

So alſo you muſt underſtand of Metalls, that every one of them receives a peculiar ſigne in the fire, by which it is known.

Of this kind are ſparks, flames, gliſterings, the colour, ſmell, taſte of fire, &c.

So the true ſigne of Gold, or Silver in the teſt is gliſtering.

That appearing, it is certain that Lead, and other Metalls that were mixed are fumed away, and that the Gold, and Silver is fully purged.

The ſignes of Iron being red hot in the furnace, are cleer tranſparent ſparks flying upward. Thoſe appearing, the Iron unleſſe it be taken from the fire is burnt like ſtraw, &c.

^[334]After the ſame manner any earthly body ſhews its peculiar, and diſtinct ſignes in the fire, whether it have more of Mercury, Sulphur, or Salt, and which of the three principles it hath moſt of. For if it fume before in flame, it is a ſigne that it containes more Mercury then Sulphur.

But if it preſenlly burn with a flame, and without any fume, it is a ſigne that it contains much Sulphur, and little or no Mercury.

This you ſee in at ſubſtances, as Tallow, Oyle, Reſine, and the like: but if without any flame it goes all into fume, it is a ſigne that there is in it much Mercury, and little or no Sulphur.

This you ſee happens in hearbs, and flowers, &c. and other Vegetable ſubſtances, and volatile bodies, as are Mineralls, and Metalls, remaining yet in their firſt being, and are not mixed with any ſulphureous body, which ſend forth a fume, and no flame.

Mineralls, and Metalls, which ſend forth neither fume nor flame, doe ſhew an equall mixtion of Mercury, and Sulphur, and a perfect fixation.

Of ſome peculiar Signes of Naturall and Supernaturall things.

VVEE muſt yet further ſpeak of ſome peculiar ſignes, of which hitherto we have ſaid nothing.

In which Treatiſe it will be very neceſſary for you, that boaſt your ſelves to have skill in the Art of Signatures, and deſire to be called Signators, that you rightly underſtand mee. For wee ſhall not in this place write theoretically, but practically, and ſhall declare our opinion in few words.

^[335]And firſt know, that the Art of ſigning doth teach how true, and ſutable names are to bee put upon all things, all which Adam truly knew. For preſently after the Creation hee gave to every thing its proper name, as to Animalls, ſo Trees, Hearbs, Rootes, Stones, Mineralls, Metalls, Waters, &c. And to all the fruits of the earth, Water, Air, Fire, &c. And what names he put upon them all, were ratified, and approved of by God: For from the true, and intrinſecall foundation he tooke them all; not from opinion, or from a predeſtinated ſcience, viz. the Art of Signing.

^[336] Adam therefore was the firſt Signator. And it cannot be denyed, that alſo from the Hebrew tongue true and proper names doe flow, and are put upon every thing according to its nature, and condition.

^[337]For what names are put upon them from the Hebrew tongue, doe with the ſame labour ſignifie their vertue, power, and property.

So when wee ſay, this is a Hog, a Horſe, a Cow, a Beare, a Dog, a Fox, a Sheep.

^[338]The name of a Hog ſignifies together with it a filthy and unclean Animall: ſo a Horſe ſignifies a ſtrong and patient Animall: a Cow, a devouring, and inſatiable beaſt: a Bear, a ſtrong, victorious, and an untamed brute: a Fox, a ſhifting, and crafty beaſt: a Dog, an animall falſe to thoſe of his own kind: a Sheep, a mild and profitable beaſt, and hurtful to none.

Hence it is that a man is called a Hog, for his ſordid and ſwiniſh life.

And a Horſe for his bearing, for which hee is eminent.

And a Cow, becauſe ſhee is unſatiable with meat, and drink, and knows no meaſure of her belly.

And a Bear, becauſe he is miſhapen, and ſtronger then other men.

A Fox, becauſe he is a turn-coat, and deceitfull, accommodating himſelfe to all, and offending none.

A Dog, becauſe he is faithfull to none, but his own mouth, is falſe, and inofficious to all.

And a Sheep, becauſe hee hurts no body but himſelfe, and is uſefull to all, rather then to himſelf, &c.

^[339]After this manner alſo many Hearbs, and Rootes have got their name.

So Eye-bright is ſo called, becauſe it cures weak, and ſore eyes.

So the Root Bloudwort is ſo called, becauſe it ſtops bloud better then any other.

So the Hearb Pile-wort is ſo called, becauſe it cures the piles better then other hearbs.

The ſame alſo may be ſaid of divers other hearbs, of which ſort I could reckon a great number, all which were ſo called from their vertue, and faculty, as ſhall more largely be declared in our Herball.

Moreover, there bee many Hearbs, and Rootes, which are denominated not only from their imbred vertue, and faculty, but alſo from their figure, forme, and repreſentation: As, Devills-bit, Five-leaved graſſe, or Cinquefoile, Hounds-tongue, Adders-tongue, Horſe-taile, Liver-wort, Ox-tongue, Lung-wort, the hearb Chameleon, St. Johns-wort, or the hearb boared through, the hearb Dog-ſtone, Tongue-laurell, Thorow-leafe, Turne-ſole, and many others which ſhall not here, but in the Herball bee ſeverally conſidered.

^[340]The ſame alſo holds concerning the ſignes of Animalls; for by the bloud, and its circle, and by the urine and its circle and diſeaſes that lie hid in Man may be known.

By the liver of a ſlain beaſt the fleſh is known whether it be wholſome to be eaten or no. For unleſſe the liver be clear, and of a red colour, but blew, or yellow, or rough, or full of holes, the beaſt is diſeaſed, and therefore his fleſh unwholſome.

^[341]And it is no wonder that the liver can ſhew that by naturall ſignes. For the originall of the bloud is in the liver, and hence through the veins it is diffuſed into the whole body, and is coagulated into fleſh.

Therefore from a diſeaſed, and ill affected liver, no ſound or freſh bloud can be produced, as of bad bloud no wholſome fleſh can be coagulated.

Alſo without inſpection into the liver, fleſh and bloud may be known. For if both be ſound, they have their true, and naturall colour, which is red, and clear, mixed with no other ſtrange colour, as yellow, or blew. For thoſe ſtrange colours do ſignifie diſeaſes, and ſickneſſes.

^[342]Alſo there are other ſignes worthy of admiration, viz. when the Archeius is the Signator, and ſignes the navell in the infant with little knots, by which it may bee conjectured, what the Mother of the infant did bring forth or ſhall bring forth.

^[343]The ſame Signator ſigns the horns of a Hart with branches as the horn hath, ſo many years old is the Hart. And ſeeing he hath every year a new born, the age of the Hart may be known to twenty, or thirty years.

^[344]So the Signator of a Cow markes her bornes with circles, by which it may he known how many Calves ſhee hath brought forth. For every Circle ſignifies a Calfe.

^[345]The ſame Signator puts forth the firſt teeth of a Horſe, that the firſt ſeven yeers his age may be known by his teeth. For at firſt a Horſe is brought froth, with fourteen teeth of which every yeer her loſeth two, and ſo in the ſpace of ſeven yeares hee loſeth all. So that after ſeven yeares his age can hardly be known, unleſſe by one that is very skillfull.

^[346]The ſame Signator doth ſigne the bills and claws of Birds with peculiar ſignes, that the skilfull Fowler may know their age by them.

^[347]The ſame Signator doth marke the tongues of diſeaſed Hogs with little puſhes, by which their impurity is known, and as their tongue is impure, ſo is their whole body.

^[348]The ſame Signator doth ſigne clouds with divers colours, by which the ſeaſons of the heaven may bee foreknown.

^[349]So alſo he ſigns the circle of the moon with diſtinct colours, of which every one is of peculiar interpretation. So redneſs ſignifies that there wil be wind greenneſſe, and blackneſſe, raine, theſe two mixed together wind and rain, the ſame in the ſea is a ſigne of great ſtorms, and tempeſts; clearneſſe, and a bright whiteneſſe is a good ſign, eſpecially in the ocean. For, for the moſt part it ſignifies a quiet, faire ſeaſon.

Whatſoever the Moon portends by her ſigns, ſhall come to paſſe the next day.

And ſo much for Naturall ſignes. Now for Supernaturall ſignes, they are things of a particular ſcience, as of Magical Aſtronomy, &c. and the like. It is therefore neceſſary that you be skilled in them.

^[350]Hence alſo many other Arts proceed, as Geomancy, Pyromancy, Hydromancy, Chaomancy, and Necromancy, whereof every one hath its peculiar ſtars, which ſtars doe ſo ſigne them after a ſupernaturall manner. And you muſt know, that the ſtarres of Geomancy impreſſe their ſigns upon the earthy bodies of the whole Univerſe, and that divers wayes. For they change the earth, and cauſe earthquakes, and gapings, they produce hills, and valleys, and bring many new Vegetables, they produce alſo Gamaheaus with naked figures, and images, having wonderfull vertues, and powers, which indeed they receive from the ſeven planets, as the But or mark receives the arrow from the Archer.

But how thoſe ſigns, and images of Gamaheaus may be known apart, and what they ſignifie magically; there is required a great experience, and knowledg of the nature of things, which can by no meanes bee here perfectly taught.

Here you muſt well note, that the ſtone, or every Gamaheaus, cannot excell in the prperty, and vertue but of one ſtar, and ſo be qualified but by one planet.

And although there bee two or more planets in earthly bodies, as they are joined together in the ſuperiour firmament: yet one is repreſſed by the other. For as one houſe cannot bear two Maſters, but the one thruſts out the other: ſo alſo it is here; the one rules, the other ſerves: Or as one that overcomes him that keeps any houſe, caſts him out by force; and and ſets himſelf, as maſter of the houſe, diſpoſing of all things according to his pleaſure, and making the other his ſervant.

So alſo one ſtarre expells another, one planet another, one Aſcendant another, one influence another, one impreſſion another, one Element another; For as water quencheth the fire, ſo one planet deſtroyes the property of another, and brings in its owne.

The ſame is after the ſame manner to be underſtood ſtood of their ſignes, which are manifold, and not only characters, as many conceive, but all thoſe, which are ſound in the whole map of the planets, i. e. whatſoever are of affinity with, or ſubject to the planets.

^[351]But that you may the better underſtand mee by adding an example: I would have you know, that unto the planet of the Sun are ſubjected a crowne, a ſcepter, a throne, and all kingly power, majeſty, and rule, and all riches, treaſures, ornaments, and furniture of this world.

^[352]Unto the planet of the Moon are ſubjected all husbandry, navigation, travelling, and travellers, and ſuch things as belong to theſe.

^[353]Unto the planet of Mars are ſubjected all fortifications, armour, coats for defence, Ordnance of War, ſpears, and all weapons, and whatſoever belongs to war.

^[354]Unto the planet of Mercury are ſubjected all Artiſts, all Mechanick inſtruments, and whatſoever is required to Arts.

^[355]Unto the planet of Jupiter are ſubjected all judgments, and rights, the whole Leviticall order, all Miniſters of Churches, ornaments of Temples, all jewells, and ſuch like.

^[356]Unto the planet of Venus are ſubjected whatſoever things belong to Muſick, as Muſicall inſtruments, venereall exerciſes, loves, whorings, &c.

^[357]Unto Saturne are ſubjected whoſoever work in and beneath the earth, as Miners, Pioners, Bearers of the dead, Diggers of Wells, as alſo all inſtruments ſerving to either of theſe, &c.

^[358]Pyromancy draws forth its ſignes by the ſtars of the fire, in common fire by particular ſparkes, flames, or noiſe, &c. in the mines by Coruſcations: in the Firmament by ſtars, comets, flaſhing, and lightning, and Noſtock and the like in Viſions by Salamandrine, and fiery ſpirits.

^[359]Hydromancy gives its ſignes by the ſtars of the Water, by their overflowings, their ſcarcity, diſcolourings, commotions , new ſtreames, the waſhings away of earthy things: in Magick, and Necromancy by Nymphs, viſions and ſupernaturall Monſters in the waters, and ſea.

^[360]Chaomancy ſhews its ſignes by the ſtars of the Aire, and Wind, by the diſcolouring, deſtroying of all tender, and ſubtill things, to which the Wind is an enemie, by bearing off the flowers, leaves, boughes, and branches. If the ſtars of Chaomancy are moved, ſpirits fall from the ſuperiour Aire, and voices, and anſwers are often heard: Alſo Trees are pulled up by the rootes, and Houſes are thrown down. There are ſeen Hobgoblins, Houſhold Gods, airy ſpirits, and Woodmen, &c. alſo a heavenly dew, and manna falls upon Trees, and Hearbs.

^[361]Necromancy draws forth its ſigns by the ſtars of Death, which we call Eveſtra, which are prophetical ſpirits, ſigning the body of the ſick, and dying man with red, blue, and purple ſpots, which are certaine ſigns of death, in the third day of their riſing. They ſign alſo the hands, and ſingers of men with a clay colour, which are certain ſigns of change, either good or bad. When therfore the ſtars of Necromancy are moved, then the dead ſhew ſome wonderful ſign, as Bleeding, and voices are heard out of the graves tumults, & tremblings ariſe in the places where bones are laid, and dead men appear in the form, and habit of living men, and are ſeen in Viſions, in Looking-glaſſes, in Berills, in Stones, and Waters, and divers ſhapes. Eveſtra, i.e. ſpirits give their ſigns by beating, ſtriking, knocking, falling, caſting, &c. where there is a great hurly burly and noiſe only heard, but nothing ſeen, all which are certain ſignes of death, preſaging it to him, in whoſe habit they appear, or to ſome in what place they are heard.

Beſides, theſe ſignatures many more may be reckoned up. But ſeeing they bring with them, evill, hurtfull and dangerous fancies, and imaginations, and ſuperſtitions, which may be an occaſion not onely of ſome misfortune, but alſo death; I ſhall paſſe them over in ſilence. They are prohibited from being revealed to us, ſeeing they belong to the ſchoole of ſecrets, and divine power. Therefore now I ſhall put an end to this book.

FINIS.

Marginal notes

1. The generation of naturall things is twofold. ↩
2. All things proceed from putrefaction. ↩
3. The cauſe of putrefaction is a moiſt heart. ↩
4. The power and nature of putrefaction. ↩
5. What putrefaction is. ↩
6. Putrefaction is the firſt degree to generation ↩
7. Putrefaction is manifold. ↩
8. An artificiall hatching of Chickens. ↩
9. The raiſing of a dead bird to life. ↩
10. The Atificiall generation of Man. ↩
11. The generation of men by brutes. ↩
12. As the ſeed is, ſo is the fruit. ↩
13. The force of womens imagination. ↩
14. All animals that are bred meerly of putrefaction are poiſonous. ↩
15. VVhat Monſters are. ↩
16. The ſecret poiſon of the Baſilisk. ↩
17. Monſters doe not live long. ↩
18. Monſters come from the Devill. ↩
19. Monſters are to be ſhunned. ↩
20. The artificiall generation of Men: ↩
21. Fairies, Nymphs, Gyants, &c. are made of arificiall men. ↩
22. Of 3 principles Mercury the Spirit, ſulphur is the ſoul, Salt the body. ↩
23. Whether metalls can be made artificially by fire. ↩
24. Living ☿ is the mother of metalls. ↩
25. The regeneration of metalls into tinctures. ↩
26. The Soul is that medium wherewith the ſoule is united to the body. ↩
27. What the ſoule of metalls is. ↩
28. Where is the generation of metalls and mineralls. ↩
29. Whence the generation of Gemmes. ↩
30. Alſo of Common Stones. ↩
31. An artificiall generation of Stones. ↩
32. Heat and Moiſture the cauſe of the growth of things. ↩
33. An artificiall ripening of things. ↩
34. God hath ſubjected all things to man, ↩
35. The artificiall generation of fruit. ↩
36. The ripening of mineralls. ↩
37. What the growing of the beard of a dead man ſignifies. ↩
38. The augmentation of ☉. ↩
39. How Gold may be generated in a glaſſe. ↩
40. How the Philoſophicall Tree is made. ↩
41. To make an artificiall ſtone of any forme. ↩
42. The enemies of things are be knowne. ↩
43. Death is the enemie of things. ↩
44. There is a Contrariety found in all things. ↩
45. How to preſerve fleſh and blood. ↩
46. How the Arcanum of mans blood is to be prepared. ↩
47. How metalls may be preſerved. What are the enemies of metalls, ↩
48. How the fume of Sulphur doth diſcolour metallis. ↩
49. How Antimony ſpoiles and diſcolours metalls. ↩
50. Quick-ſilver diſtroyes metalls, and how. ↩
51. How the loadſtone may be ſpoyled. ↩
52. What antipathy there is betwixt metalls themſelves. ↩
53. Gold is preſerved in boyes urine. ↩
54. How ſilver is preſerved. ↩
55. How Iron and Steel may be ſerved. ↩
56. How Copper is preſerved. ↩
57. How Lead is preſerved. ↩
58. How the Load-ſtone is preſerved. ↩
59. The preſervation of Salts. ↩
60. The preſervation of liquors with oils. ↩
61. How clothes are preſerved. ↩
62. How all of ſorts of Wood may be preſerved. ↩
63. Fixed oyle of ſulphur. ↩
64. Which arepotable things, and how they are preſerved. ↩
65. Which is an enemie to them. ↩
66. How Wine is preſerved by Sulphur. ↩
67. Beere is preſerved with oyle of Cloves. ↩
68. Meade is preſerved with oyl of Sugar. How Vineger is preſerved. ↩
69. How Milke is preſerved. ↩
70. Cheeſe is preſerved with St. Johns wort. ↩
71. How Honey is to be preſerved. What its chief enemie is. ↩
72. What uſe the Aire is for, as to the life of things. ↩
73. What the life of things is. ↩
74. What things have life. ↩
75. What is the difference betwixt the Spirit and the Body. ↩
76. The Spirit never dyes. ↩
77. The diviſion of the Spirit according to the variety of bodies. ↩
78. The Spirit is the life of all Corporeall things. ↩
79. What the life of man is. ↩
80. What the life of Metalls is. ↩
81. What the life of Mercury is. Mercury is like to a garment of skins. ↩
82. What the life of Sulphur is. ↩
83. What the life of Salts is. ↩
84. What the life of Gemmes and Coralls is. ↩
85. What the life of Pearls is. ↩
86. What the life of the Loadſtone is. ↩
87. The life of Flints what. ↩
88. The life of Marcaſites what. ↩
89. The life of Arſenicks. ↩
90. The life of Excrements. ↩
91. The life of aromaticall things. ↩
92. The life of ſweet things. ↩
93. The life of Rozzen. ↩
94. The life of Plants. ↩
95. The life of Wood. ↩
96. The life of Bones. ↩
97. The life of fleſh. ↩
98. The life of every Element. ↩
99. What the life of Fire is. ↩
100. What the life of Aire is. ↩
101. What the life of Earth is. ↩
102. What Death is. ↩
103. The preparation of Mercury Sulphur and Antimony. ↩
104. What the Death of man is. ↩
105. What the deſtruction of Metalls is. ↩
106. Calcination of Metalls is manifold. ↩
107. What Calcination with Salt is. ↩
108. Calcination with Sulphur. ↩
109. Calcination with Aqua fortis. ↩
110. Calcination with Sublimate. ↩
111. Calcination with Quickſilver. ↩
112. Divers other ſorts of mortification of metalls. ↩
113. A two fold preparation of Crocus Martis. ↩
114. The mortification of Coppet. ↩
115. The Vitriall of Copper is made two wayes. ↩
116. How water of Salt-petre and Salt-armoniack is made. ↩
117. Verdegreaſe may be made two wayes. ↩
118. How verdegreaſe to be uſed in phyſick is to be prepared. ↩
119. The Balſom of Copper. ↩
120. Aire changeth the Colours of things burnt. ↩
121. The preparation of Verdegreaſe to be uſed in Alchyme. ↩
122. How Aes vſtum, or Crocus of Copper is to be made. ↩
123. The ſublimation of Quickſilver. ↩
124. How to make a fixt Precipitat Diaphoreticall. ↩
125. How to make a ſweet Precipitate. ↩
126. And the uſe of it ↩
127. How Quickſilver may be Coagulated. ↩
128. How Quickſilver may be turned to Cinnabar. ↩
129. There are two kinds of Ceruſe. The preparation of them. ↩
130. The preparation of Minium out of Lead. ↩
131. The Crocus of Lead. ↩
132. How the Azure Colour is made of ſilver. ↩
133. The Mortification of Gold. ↩
134. How the ſulphur, and the Vitriall of Gold are made. ↩
135. The mortificaon and fixation of Sulphur. ↩
136. The Mortification of Salts. ↩
137. The Mortification of Gemmes. ↩
138. The Mortification of the Load-ſtone. ↩
139. The Mortification of flints and ſtones. ↩
140. The Mortification of Marcaſites. ↩
141. The Mortification of Realgar. ↩
142. The Mortification of excrements. ↩
143. The Mortification of Aromatical things. ↩
144. Of Sweet things. ↩
145. Of Reſines. ↩
146. Of Hearbs and Roots. ↩
147. Of Wood. ↩
148. Of Bones. ↩
149. Of Fleſh. ↩
150. Of Water. ↩
151. Of Fire. ↩
152. The raiſing again of Naturall things. ↩
153. Death is twofold. ↩
154. What things may be raiſed againe. ↩
155. What things can not be raiſed againe. ↩
156. It is one thing to Dye, and other thing to be Mortified. ↩
157. The difference betwixt the Calx of Metalls, and their aſhes. ↩
158. What the Aſhes of Metalls is. ↩
159. What the Calx of Metalls is. ↩
160. The errours of Mountebankes concerning Gold. ↩
161. When Metallike Arcana are to be taken inwardly. ↩
162. How to make Metalls Potable and Irreducible. ↩
163. The raiſing againe of things is proved by the Whelpes of a Lyon. ↩
164. How Lyons are made alive againe. ↩
165. The reviving of dead Flies. ↩
166. The generation of many Serpents of one. ↩
167. Hermes, and Ʋirgils endeavour to raiſe themſelves after Death. ↩
168. The Reſuſecitation of Metalls is twofold. ↩
169. The reducing of Metalls into Quickeſilver. ↩
170. The reduction of Sublimate, and the higheſt purging of it. ↩
171. The reduction of calcined and Precipitated Mercury. ↩
172. The renewing of Wood that is burn. ↩
173. The flegme of of Wood is its Mercury, the fat its ſulphur, the aſhes its ſalt. ↩
174. Algenerall rule for raiſing of things againe. ↩
175. What Tranſmutation is. ↩
176. There are ſeven principal degrees of tranſmutation. ↩
177. What Calcination is, and its kinds are. ↩
178. What Sublimation is and its kinds. ↩
179. The fixation of Mineralls into a ſtone. ↩
180. Rules concerning Salt Armoniack. ↩
181. What Solution is, and its kinds. ↩
182. What things hot Solution diſſolves. ↩
183. A double Solution viz. of Heat and Cold. ↩
184. Putrefaction what it is, and its kind. ↩
185. The aforeſaid order of Degrees is to be obſerved in making tinctures. ↩
186. The force of putrefaction. ↩
187. What Diſtillation is, and its kinds are. ↩
188. Cohobation. Fixation by Deſtillation. ↩
189. What Cohobation is. ↩
190. The force of Diſtillation in things to be Tranſmuted. ↩
191. What Coagulation is, and its kinds. ↩
192. What things cannot be Coagulated. ↩
193. What Tincture is, and its kinds. ↩
194. All things that are to be tinged muſt be fluid. ↩
195. Feces are of a more fixt nature then their Flegme. ↩
196. The preparation, and Nature of diſtilled Vineger. ↩
197. How the Tinctures of Metalls muſt be made. ↩
198. The Tinctures of Men. ↩
199. Of Dying and Painting. ↩
200. How many degrees of the Alchymiſts fire there be. ↩
201. The Celeſtiall fire. ↩
202. The Tranſmutation of Metalls into Silver and Gold. ↩
203. The Tranſmutation of Iron into Copper. ↩
204. The Tranſmutation of Iron into Lead. ↩
205. The Tranſmutation of Copper into Lead. ↩
206. The Tranſmutation of Lead into Copper. ↩
207. A Metalline mixture like Gold. ↩
208. To make Engliſh Tin out of Lead. ↩
209. Oyl of Sulphur tranſmutes Gemmes. ↩
210. To Tranſmute the Loadſtone into great ſtrength. ↩
211. To tranſmute the white of an Egge into Amber of any Colour. ↩
212. How counterfeit Pearls are made. ↩
213. How Counterfeit Coralls may be made. ↩
214. A Golden or Silver verniſh▪ ↩
215. How wood is made a ſtone. ↩
216. Coales of▪ ſtones. ↩
217. Glew of skins. ↩
218. Paper of Linnen-cloath. ↩
219. Silke of Flax. ↩
220. Feathers may be Spun. ↩
221. The Chaos the Matter of the World. ↩
222. What ſeparation ſhall be here ſpoken of. ↩
223. What Electrum is. ↩
224. What separation is. ↩
225. How many kinds of Separation. ↩
226. The ſeparation of the Microcoſ me. ↩
227. The body of man after death it twofold. ↩
228. What the Elementary Body is. ↩
229. What a Sacramentall Body is. ↩
230. Whence the Cabaliſticall art. ↩
231. The ſeparation of the Macrocoſme. ↩
232. Three parts of the World. ↩
233. The ſeparation of Metalls. ↩
234. Of Vegetables. ↩
235. Of Animalls. ↩
236. What a good ſeparator ought to be. ↩
237. The degrees of Separation. What and how many there be ↩
238. What diſtillation ſeparates. ↩
239. What reſolution. ↩
240. Putrefaction. ↩
241. Extraction. ↩
242. Calcination. ↩
243. Reverberation. ↩
244. Sublimation. ↩
245. Reduction. ↩
246. Coagulation. ↩
247. Powdering. ↩
248. Waſhing. ↩
249. The Preparation of Metall is manifold. ↩
250. By fluxing powders. ↩
251. By Aquafortis. ↩
252. By Sulphur. ↩
253. A wonderful power of Sulphur in ſeparation. By Quickſilver. ↩
254. By Corroſive waters. ↩
255. By the degree of Reverberation. ↩
256. How Vegetables are ſeparated. ↩
257. A reprehenſion of Phyſitians, ↩
258. The commendation of Chymiſts, and how they differ from other Phyſitians▪ ↩
259. How many degrees of Alchymie there be. ↩
260. The degrees of fire in Diſtillation. ↩
261. With what degrees of fire every Vegetable is to be Diſtilled. ↩
262. Foure degrees of the ſeparation of Aninalls. ↩
263. Mummie, &c. ↩
264. Balſome, &c. ↩
265. The laſt Separation is the laſt Iudgment. ↩
266. The Manner of the laſt Iudgement. ↩
267. Matth. 25. ↩
268. Divers monſtrous ſignes or Markes. ↩
269. What monſtrous ſignes ſhew. ↩
270. The Originall of Phyſiognomie. ↩
271. Man is the Lord of all other Creatures, ↩
272. How a man may withdrawe him ſelfe from one ſtar, and bring him ſelfe under another. ↩
273. No man is wiſe by his own harmes, but by anothers. ↩
274. Stars are twofold. ↩
275. The end of the Starrs is to ſerve, not command man. ↩
276. Signes are twofold. ↩
277. What are Phyſignomicall ſignes. ↩
278. What Black Eyes ſignifie. ↩
279. What Gray. ↩
280. Weake Eyes. ↩
281. Purblind. ↩
282. Small and deep. ↩
283. Great. ↩
284. Allwayes Winking. ↩
285. Roling. ↩
286. Continually dejected. ↩
287. Red. ↩
288. Cleare. ↩
289. Eares great. ↩
290. A long Noſe. ↩
291. A flat Noſe. ↩
292. Sharp. ↩
293. Long. ↩
294. Hollow checks ↩
295. A long Chin. ↩
296. A divided Chin. ↩
297. A great Mouth. ↩
298. Lips drawn to ↩
299. Lips great beneath. ↩
300. Haire ſignifies nothing by Art. ↩
301. Long Necks. ↩
302. Broad Sholders and backs. ↩
303. Muſculous Armes. ↩
304. Hard hands. ↩
305. A ſhort Body. ↩
306. Nothing can be judged by by the manners, and behaviour of Men. ↩
307. What Chiromancy is. ↩
308. Whether the fingers be aſſigned to the Planets. ↩
309. The Chiromancy of Hearbs and Woods. ↩
310. What uſe is of them. ↩
311. The condition of the ſpirit of the Hearb. ↩
312. Young hearbs muſt be applyed to old diſeaſes, and ſo on the contrary. ↩
313. How Mineralls differ. ↩
314. There are Three chiefe heads of all things. ↩
315. What is the tearme of Elements. ↩
316. By what ſignes Mines are diſcovered. ↩
317. What Coruſcations ſignifie in Mines. ↩
318. Coruſcations are of three colours. ↩
319. What Coruſcation is. ↩
320. How Chaldeans and Grecians hide their treaſure. ↩
321. What Sciomancy is. ↩
322. Divining Rods uncertaine. ↩
323. In what chiefe points the foundations of Magick and Cabalie conſiſts. ↩
324. What is the vertue of the Tincture of Philoſophers. ↩
325. How the Tincture of Philoſophers is made aſtrall. ↩
326. Gold that is made by the Tincture is better then natural. ↩
327. The nature of the red Tincture. ↩
328. The nature of the white. ↩
329. The ſtar of Copper. ↩
330. The ſtar of white Tin. ↩
331. The ſtar of Iron. ↩
332. The ſtar of Lead. ↩
333. The ſtar of Quickſilver. ↩
334. To know how Metalls have more or leſſ of the three principles. ↩
335. What the art of ſigning is. ↩
336. Adam the firſt ſignator. ↩
337. The nature of the Hebrew tongue. ↩
338. The ſignification of a Hog, Horſe, Cow, Beare, Fox, Dog, ſheep, in the Hebrew tongue. ↩
339. In what hearb s there is a ſignature. ↩
340. What ſignature there is in Animalls. ↩
341. The Liver the originall of Bloud. ↩
342. What the knots in the Navell of the Infant ſignifie. ↩
343. The branches of a Harts horn ſignifie his age. ↩
344. The circles of the hornes of a Cow what. ↩
345. The teeth of a Horſe. ↩
346. The bills and claws of Birds ↩
347. The tongues of Hogs. ↩
348. Colours of Clouds. ↩
349. Colours of the circle of the Moon. ↩
350. The kinds of Magicall Aſtronomie. ↩
351. What things are ſubject to the Sun. ↩
352. What to the Moone. ↩
353. What to Mars. ↩
354. What to Mercury. ↩
355. What to Impiter. ↩
356. What to Venus. ↩
357. What to Saturn. ↩
358. What be the ſignes of Pyromancy. ↩
359. What the ſignes of Hydromancy are. ↩
360. What are the ſignes of Chaomancy. ↩
361. The ſignes of Necromancy. ↩