Theatrum chemicum Britannicum· Containing severall poeticall pieces of our famous English philosophers, who have written the hermetique mysteries in their owne ancient language. / Faithfully collected into one volume, with annotations thereon, by Elias Ashmole, Esq. Qui est Mercuriophilus Anglicus. The first part. London, Printed by J. Grismond for Nath: Brooke, at the Angel in Cornhill, 1652.
THEATRƲM CHEMICƲM BRITANNICUM.
CONTAINING Severall Poeticall Pieces of our Famous Engliſh Philoſophers, who have written the Hermetique Myſteries in their owne Ancient Language.
Faithfully Collected into one Volume, with Annotations thereon, By ELIAS ASHMOLE, Eſq.Qui eſt Mercuriophilus Anglicus.
THE FIRST PART.
Serpens et Bufo gradiens suꝑ terrā Aquila volans, est nostrū Magistoriū.
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LONDON Printed by J. Griſmond for NATH: BROOKE, at the Angel in Cornhill. MDCLII.
TO All Ingeniouſly Elaborate Students, In the moſt Divine Myſteries of Hermetique Learning.
THe Subject of this enſuing Worke, is a Philoſophicall account of that Eminent Secret treaſur'd up in the boſome of Nature; which hath been ſought for of Many, but found by a Few, notwithſtanding Experienc'd Antiquity hath afforded faithfull (though not frequent) Diſcoveries thereof. Paſt Ages have like Rivers conveied downe to us, (upon the floate,) the more light, and Sophiſticall pieces of Learning; but what were Profound and Miſterious, the weight and ſolidity thereof, ſunke to the Bottome; Whence every one who attempts to dive[•] cannot eaſily fetch them up: So, that what our Saviour ſaid to his Diſciples, may (I hope without offence) be ſpoken to the Elected Sons of Art; Unto you it is given to know the Myſteries of the Kingdome of God; but to others in Parables, that ſeeing they might not ſee, and hearing they might not underſtand.
Our Engliſh Philoſophers Generally, (like Prophets) have received little honour (unleſſe what hath beene privately paid them) in their owne Countrey; nor have they done any mighty Workes amongſt us, except in covertly adminiſtring their Medicine to a few Sick, and healing them. (For greater Experiments then what it performes in Phyſick, they never publikely made ſhew of.) Thus did I▪ O. (one of the firſt foure Fellowes of the Fratres R. C.) in curing the young Earle of Norfolke, of the Leproſie; and Doctor B. in carrying off the virulency of the Small-pox, twice, from Queen Elizabeth; inſomuch that they never appeared. But in Parts abroad they have found more noble Reception, and the world greedy of obteyning their Workes; nay, (rather then want the ſight thereof) contented to view them through a Tranſlation, though never ſo imperfect. Witneſſe what Maierus, Hermannus, Combachius, Faber, and many others have done; the firſt of which came out of Germanie, to live in England; purpoſely that he might ſo underſtand our Engliſh Tongue, as to Tranſlate Norton's Ordinall into Latin verſe, which moſt judiciouſly and learnedly he did: Yet (to our ſhame be it spoken) his Entertainement was too too courſe for ſo deſerving a Scholler.
How great a blemiſh is it then to us, that refuſe to reade ſo Famous Authors in our Naturall Language, whilſt Strangers are neceſſitated, to Reade them in Ours, to underſtand them in their Own, Yet think the dignity of the Subject, much more deſerving, then their Paines.
If this we do but ingeniouſly Conſider, we ſhall judge it more of Reaſon that we looke back upon, then neglect ſuch pieces of Learning as are Natives of our owne Countrey, and by this Inquiſition, finde no Nation hath written more, or better, although at preſent (as well through our owne Supineneſſe, as the Decrees of Fate,) few of their Workes can be found. John Leland tooke very much paines, even at the yeilding up of the Ghoſt, of our Engliſh Learning, to preſerve its lateſt (but weakeſt, 'cauſe almoſt ſpent) Breath; and from him John Bale, with John Pitts (who indeed is but Bale's Plagiary) hath left us a Catalogue of the Writers of this Nation, and that's neere all. Yet Poſterity for this is deeply obliged. What puniſhment then did their peſtilent Malice deſerve, who rob'd us of their whole Workes?
A Juditious Author ſpeaking of the Diſſolution of our Monaſteries, ſaith thus: Many Manuſcripts, guilty of no other ſuperſtition then Red letters in the Front, were condemned to the Fire; and here a principall Key of Antiquity was loſt to the great prejudice of Poſterity. Indeed (ſuch was Learnings misfortune, at that great Devaſtation of our Engliſh Libraries, that) where a Red letter or a Mathematicall Diagram appeared, they were ſufficient to intitle the Booke to be Popiſh or Diabolicall.
Our Engliſh Nation hath ever beene happy for Learning and Learned men, and to illuſtrate this, I hope it will not prove diſtaſtfull.
As firſt, the Druydae (the famous and myſterious Druydae) that were Prieſts, D[•]viners, and Wiſe men: and took their Originall and Name from Druys Sarronyus the fourth King of the Celts, (ſtyled Sapientum & Augurum Doctor,) who dyed Anno Mundi. 2069.
Next the Bardi, who celebrated the Illuſtrious Deeds of Famous Men, which they ingenio[•]ſly dispos'd in Heroique Verſe, and ſung them to the ſweete Melody of the Harpe: Amongst other Teſtimonies hereof receive Chaucer's;
The old gentle Brittons in her dayes
Of divers aventures maden Layes,
Rymed firſt in her Mother Tongue,
Whych Layes, with her Inſtruments they ſonge.
Theſe Philoſophers had their Name from Bardus Druydus (the 5 King of the Celts,) who was the firſt Inventor of Verſes, as Beroſius tells us; and dyed An. Mundi 2138. Neither of theſe Sects of Philoſophers uſed any writing (indeed it was not lawfull; for,) ſuch was the Policy and Curioſity of Elder Ages (to defend their Learning and Myſteries from the Injury of Ignorant Interpretations) that they delivered them to Poſterity, by Tradition only.
Caeſar teſtifies, (and tis a noble Teſtimony) That the Learning of the Druydi, was firſt invented in Britaine, and thence transf[•]rr'd into France; and that, in all his time, thoſe of France came over hither to be Inſtructed. Agricola (in Tacitus) preferrs the Britaines before the Students of France (notwithſtanding that they were of a docible Wit, and apt to Learne) in that they were curious in attaining the Eloquence of the Latin Tongue.
As for Magick, Pliny tells us, It flouriſhed in Britaine, and that the People there were ſo devoted to it (yea, with all Complements of Ceremony) a man would think that even the Perſian learned his Magick thence.
A Germane Poet, ſayes, that when the World was troubled with Pannonick Invaſions, England flouriſhed in the knowledge of all good Arts; and was able to ſend of her Learned Men into other Countries, to propogate Learning; and inſtances Winifrid (alias Boniface the Devonſhire Man) and Willebroad (the Northerne Man) that were ſent into Germany.
Nay more, England was twice Schoole-Miſtris to France (for ſo ſaith Peter Ramus) viz. Firſt by the Druydae (who taught them their Diſcipline) and afterwards by Alcunius, in Charles the Great's time, through whoſe perſwaſions the Emperour founded the Univerſity of Paris.
For the Saxons, it is not to be denied but that many of them, after their converſion to Chriſtianity, were exceedingly Learned, and before that, much addicted to Southſaying, Augury, Divination by the Neighing of Horſes, &c. And tis worth the Enquiry (there being more in it then we ordinarily apprehend) why they in Generall worſhiped Herthas [i. e. Dame Earth] for a Goddeſſe, and honoured Mercury above all the Gods of the Germanes, whom they called Wooden, (hence Wodenſday now our Wedneſday?) For, they believed that this Dame Herthus Intermediated in Humane Affaires and Relieved the Poore; whoſe Image was made Armed, ſtanding among Flowers, having in its right hand a Staffe, and in it a Banner, wherein was painted a Roſe; In the other Hand a Ballance, and upon the Head thereof a Cock; on the Breſt a carved Beare, and before the Midle, a fixed Scutchion; in Chiefe whereof was alſo a Ballance; in Face, a Lyon; and in Point, a Roſe. And for their God Wooden they eſteemed him as their God of Battaile, repreſenting him by an Armed Man. Inſomuch that wee to this very day retaine the Word Wood among us, to Signifie Fierce, Furious, Raging, [as when one is in a great Rage, we uſually ſay he is Wood:] So the Mercury of the Philoſophers is ſhaddowed under the fierce and terrible Names of Lyon, Dragon, Poyſon, &c. But this is not All, although it be Something.
And now to come yet neerer to our Selves; we muſt needs ſay that of Later Times (ſince the Conqueſt) our Nation hath produced ſuch Famous and eminently learned Men, as have equall'd (if not ſurpaſt) the greateſt Schollers of other Nations, and happy were we if now we could but partake of thoſe Legacies they left, and which Envy and Ignorance has defrauded us of: (Howſoever the ſmall remainder which is left, we have good reaſon to prize,
For out of olde Fields as Men ſaythe,
Cometh alle this new Corne fro yeare to yeare;
And out of olde Bokes in good faythe
Cometh alle this Scyence, that Meuleare.)
That England hath beene ſucceſſively enrich'd with ſuch Men, our Country men John Leland (and I never heard he was Partiall) abundantly Teſtifies: who avers, That Generally wee have had a great number of excellent Wits and Writers, learned with the beſt as Times ſerved, who beſides their knowledge in the foure Tongues, in which part of them excelled, there was no Liberall Science or any Feate concerning Learning, in which they have not ſhewed certainte Arguments of great Felicity and Wit. And thus much for the Generality of Learning.
Now for a Particular account of the Hermetique Science, vouchſafe (Ingenious Reader) to accept the enſuing Collections, yet not ſo, as if therein were contained all the Workes of our Engliſh Hermetique Philoſophers, (for more are deſign'd in a Second Part to follow and compleate this a full Theatrum; the which GOD allowing me further Time and Tranquility to run through it, as I have already this, I intend ſhortly to make ready for the Preſſe.) Whereby yet more to manifest what Men we have had, no leſſe famous for this kinde of Philoſophy, then for all other Commendable Arts and Sciences.
To adde any thing to the praiſe thereof, were but to hold a Candle before the Sunne; or ſhould I here deliver a full Account of the Marvellous Operations and Effects thereof, it would be as far beyond the limits of a Preface, as remote from the Beliefe of the generality of the World. Nor doe I expect that all my Readers ſhould come with an Engagement, to believe what I here write, or that there was ever any ſuch thing in rerum natura as what we call A Philoſophers Stone, nor will I perſwade them to it, (though I muſt tell them I have not the vanity to publiſh theſe Sacred and Serious Myſteries and Arcana, as Romances) tis enough that I know Incredulity is given to the world as a puniſhment. Yet Ile tell them what one of our Ancient Poeticall Philoſophers ſayes,
If yow wyl lyſten to my Lay,
Something thereby yow maie finde,
That may content your minde:
I will not ſweare to make yow give credence,
For a Philoſopher will finde, here in Evidence
Of the Truth; and to Men that be Lay,
I ſkill not greatly what they ſay.
I muſt profeſſe I know enough to hold my Tongue, but not enough to Speake; and the no leſſe Reall then Miraculous Fruits I have found in my diligent enquiry into theſe Arcana, lead me on to ſuch degrees of Admiration, they command Silence, and force me to loſe my Tongue. Yet, as one greatly affecting my Native Countrey, and the ſatisfaction of all Ingenious Artiſts, I have publiſhed (for their uſe) theſe enſuing Collected Antiquities; and ſhall here ſay ſomething more then they ſpeak of.
He who ſhall have the happineſſe to meet with S. Dunſtans Work[•]De Occulta Philoſophia, (a Booke which E. G. A. I. made much uſe of, and which ſhall chiefly back what here I am about to ſay) may therein reade ſuch Stories as will make him amaz'd to think what ſtupendious and Immenſe things are to bee performed by vertue of the Philoſophers Mercury, of which a Taſte onely and no more.
And first, of the Minerall Stone, the which is wrought up to the degree onely that hath the power of Tranſmuting any Imperfect Earthy Matter into its utmoſt degree of Perfection; that is, to convert the baſeſt of Metalls into perfect Gold and Silver; Flints into all manner of Precious Stones; [as Rubies, Saphirs, Emeralds, and Diamonds, &c.] and many more Experiments of the like nature. But as this is but a part, ſo it is the leaſt ſhare of that Bleſſing which may be acquired by the Philoſophers Materi[•] if the full vertue thereof were knowne. Gold I confeſſe is a delicious Object, a goodly Light, which we admire and gaze upon ut Pueri in Junonis avem; but, us to make Gold (ſaith an incomparable Authour) is the cheifeſt intent of the Alchimiſts, ſo was it ſcarce any intent of the ancient Philoſophers, and the loweſt uſe the Adepti made of this Materia.
For they being lovers of Wiſdome more then Worldly Wealth, drove at higher and more Excellent Operations: And certainly He to whom the whole Courſe of Nature lyes open, rejoyceth not ſo much that he can make Gold and Silver, or the Divell[•] to become Subject to him, as that he ſees the Heavens open, the Angells of God Aſcending and Deſcending, and that his own Name is fairely written in the Book of life.
Next, to come to the Vegitable, Magicall, and Ang[•]licall Stones; the which have in them no part of the Minerall Stone (Quatenus a Stone, Fermented with Metalline and Earthy Nature) for they are marvelouſly Subtile, and each of them difforing in Operation and Nature, becauſe Fitted and Formented ſo ſeverall [〈◊〉] and Purpoſes. Doubtleſſe Adam (with the Fathers before the [•]lood, and ſince) Abraham, Moſes, and Solomon, wrought many Wonders by them, yet the utmoſt of their Vertues they never fully underſtood; nor indeed any but GOD the Maker of All things in Heaven and Earth, bleſſed for evermore.
For, by the Vegitable may be perfectly known the Nature of Man, Beaſts, Foules, Fiſhes, together with all kinds of Trees, Plants, Flowers, &c. and how to produce and make them Grow, Flouriſh & beare Fruit; how to encreaſe them in Colour and Smell, and when and where we pleaſe, and all this not onely at an inſtant, Experimenti gratia, but Daily, Monethly, Yearly, at any Time, at any Seaſon; yea, in the depth of Winter. And therefore not unlike, but the Wallnut-Tree which anciently grew in Glaſtenbury Church-yard, and never put forth Leaves before S. Barnabies Day, yet then was fully loaded with them, as alſo the Hawthorne there, ſo greatly fam'd for ſhooting forth Leaves and Flowers at Chriſtmas, together with the Oake in New-Forreſt in Hampſhire that bore greene Leaves at the ſame Seaſon; may be ſome Experiments made of the Vegitable Stone.
Beſides the Maſculine part of it which is wrought up to a Solar Quality, and through its exceeding Heat will burne up and deſtroy any Creature, Plant, &c. That which is Lunar & Feminine (if immediately applyed) will mitigate it with its extreme Cold: and in like manner the Lunar Quality benums and congeals any Animall, &c. unleſſe it be preſently helped and reſolved by that of the Sun; For though they both are made out of one Natural Subſtance; yet in working they have contrary Qualities: nevertheleſſe there is ſuch a naturall Aſſiſtance between them, that what the one cannot doe, the other both can, and will perform.
Nor are their inward Vertues more then their outward Beauties; for the Solar part is of ſo reſplendent, tranſparent Luſtre, that the Eye of Man is ſcarce able to indure it; and if the Lunar part be expos'd abroad in a dark Night, Birds will repaire to (and circulate about) it, as a Fly round a Candle, and ſubmit themſelves to the Captivity of the Hand: And this invites mee to believe, that the Stone which the ancient Hermet (being then 140 Years old) tooke out of the Wall in his Cell, and ſhewed Cornelius Gallus, Ann. 1602. was of the Nature of this Vegitable Stone: For, (upon the opening his Golden Box wherein it was incloſed) it dilated its Beames all over the Roome, and that with ſo great Splendor, that it overcame the Light that was kindled therein; Beſides the Hermet refuſed to project it upon Metall (as being unworthy of it) but made his Experiment upon Veronica and Rue.
By the Magicall or Proſpective Stone it is poſſible to diſcover any Perſon in what part of the World ſoever, although never ſo ſecretly concealed or hid; in Chambers, Cloſets, or Cavernes of the Earth: For there it makes a ſtrict Inquiſition. In a Word, it fairely preſents to your view even the whole World, wherein to behold, heare, or ſee your Deſire. Nay more, It enables Man to underſtand the Language of the Creatures, as the Chirping of Birds, Lowing of Beaſts, &c. To Convey a Spirit into an Image, which by obſerving the Influence of Heavenly Bodies, ſhall become a true Oracle; And yet this as E. A. aſſures you, is not any wayes Necromanticall, or Deviliſh; but eaſy, wonderous eaſy, Naturall and Honeſt.
Laſtly, as touching the Angelicall Stone, it is ſo ſubtill, ſaith the aforeſaid Author, that it can neither be ſeene, felt, or weighed; but Taſted only. The voyce of Man (which bears ſome proportion to theſe ſubtill properties,) comes ſhort in compariſon; Nay the Air it ſelfe is not ſo penetrable, and yet (Oh myſterious wonder!) A Stone, that will lodge in the Fire to Eternity without being prejudiced. It hath a Divine Power, Celeſtiall, and Inviſible, above the reſt; and endowes the poſſeſſor with Divine Gifts. It affords the Apparition of Angells, and gives a power of converſing with them, by Dreames and Revelations: nor dare any Evill Spirit approach the Place where it lodgeth. Becauſe it is a Quinteſſence wherein there is no corruptible Thing: and where the Elements are not corrupt, no Devill can ſtay or abide.
S. Dunſton calls it the Food of Angels, and by others it is tearmed The Heavenly Viaticum; The Tree of Life; and is undoubtedly (next under GOD) the true Alchochodon, or Giver of Years; for by it Mans Body is preſerved from Corruption, being thereby inabled to live a long time without Foode: nay 'tis made a queſtion whether any Man can Dye that uſes it. Which I dot not ſo much admire, as to think why the Poſſeſſors of it ſhould deſire to live, that have thoſe Manifeſtations of Glory and Eternity, preſented unto their Fleſhly Eyes; but rather deſire to be Diſſolved, and to enjoy the full Fruition, then live where they muſt be contem with the bar [•]Speculation.
After Hermes had once obtained the Knowledge of this Stone, he gave ever the uſe of all other Stones, and therein only delighted: Moſes, and Solomon, (together with Hermes were the only three, that) excelled in the Knowledge thereof, and who therewith wrought Wonders.
That there is a Gift of Propheſie hid in the Red-ſtone, Racis will tell you; for thereby (ſaith he) Philoſophers have foretold things to come: And Petrus Bonus avers, that they did Propheſie, not only Generally but Specially; having a Fore-knowledge of the Reſurrection, Incarnation of Chriſt, day of Judgement, and that the World ſhould be conſumed with Fire: and this not otherwiſe, then from the Inſight of their Operations.
In Briefe, by the true and various uſe of the Philoſophers Prima materia (for there are diverſities of Gifts, but the ſame ſpirit) the perfection of Liberall Sciences are made known, the whole Wiſdome of Nature may be graſped: And (Notwithſtanding what has been ſaid, I muſt further adde) There are yet hid greater things then theſe, for we have ſeen but few of his Workes.
Howbeit, there are but a few Stocks that are fitted to Inoculate the Grafts of this Science on: They are Myſteries Incommunicable to any but the Adepti, and thoſe that have beene Devoted even from their Cradles to ſerve and waite at this Altar: And how rarely ſuch have been heard of, may appear by Norton:
For few (ſaith he) or ſcarcely Due
In Fifteene Kingdomes hadour Red Stone.
And they perhaps were (with S. Paul) Caught up into Paradice, and as he, heard unſpeakeable Words, ſo they, wrought unoperable Workes; ſuch as it is not lawfull for to utter.
Of ſuch as theſe therefore will I glory, yet of my ſelfe I will not glory, but of mine Infirmities. And truly whether ſuch were in the Body or out of the Body I cannot tell, GOD knoweth, doubtleſſe they were not far from the Kingdome of GOD.
But I feare I have waded too farre; and therefore now to give ſome Particular Account, aſwell touching the Publication of this Worke, as alſo the Diſpoſition thereof, and the Nature of the Obſelete Language wherein tis written: I ſhall in the First place acquaint the Reader, that the kinde Acceptance my former Endeavours received at the Hands of Candid Artiſts, in publiſhing ſome Chemicall Collections; very earneſtly invited me to finde out a Second Piece wherewith to preſent thoſe Gratefull Perſons. Whereupon I intended to rally up ſome of my own Conceptions in this Science, and expoſe them alſo to the Teſt: But (to this end, reviewing the Philoſophers) I found that many (aſſuming that Name) wrote what their Fancies, not their Hands had wrought, and further then in Apprehenſion had not ſeene Projection; (amongst whom our Ripley was ſometime One, as appeares by his Ingenious Retractation, hereafter mentioned:) and being truly ſenſible of the great Injury ſuch Workes have done young Students (at the firſt not able to diſtinguiſh, who have written upon their undeceveable Experience, who not; and conſequently, not which to follow, or which to avoyde) I withdrew my Thoughts (having never as yet ſet my ſelfe Effectually upon the Manuall Practiſe.) leſt I ſhould adde to the many Injuries the World has already ſuffered, by delivering the bare Medley of my Dubious Apprehenſions, without the confident Atteſtation of Practiſe: and be juſtly eſteemed as indiſcreete as thoſe whom Ripley mentions, that prate.
Of Robin Hode and of his Bow,
Which never ſhot therein I trow.
Yet ſtill caſting about what to make choyce of, at length (by th[•] incouragement of ſome that are Induſtrious after publique benefit) Centred my Thoughts, and fix'd them on this deſigne of Collecting All (or as many as I could meete with) of our own Engliſh Hermetique Philoſophers, and to make them publique.
Nor did I change this Reſolution with my Clothes, notwithſtanding the Difficulties I ſaw, ready to encounter and obſtruct the Undertaking: For, beſides the Paines and Care that was thereunto requiſite, the Feare of not meeting with, or obtaining the Originall Manuſcripts, or Authentique Copies of this Nature, (which I knew to be in ſome Mens hands, yet wanting them my ſelfe,) ſhrewdly beſet, though nothing diſcourag'd me: yet was I therewith freely and plentifully ſupplyed by ſome worthy and intimate Friends, whom I would gladly here mention, but that I well know they delight not to ſee their Names in Print. Theſe had, My Care was next to diſpoſe them in ſuch a Series as might be anſwerable to the Reſpective Times, wherein each Author Flouriſhed; and withall to the beſt Advantage of the laborious Student: the which I have manag'd with ſo juſt an Adequation, as (I hope) will neither detract from the due Honour of the One, nor yet diſturbe or darken the direct path of the Other.
But whilſt I was doing this, I made a Queſtion (in regard ſome Philoſophers had writ in Verſe, others in Proſe) which of theſe ſhould take Precedency; and after ſome Conſideration adjudged it to the Poetique part: And that, not only becauſe its Originall may probably Anticipate the time of Orpheus, (although he be noted by Maierus, Primus Antiſtes, Sacerdos, Theologus, VATES, & Doctor totius Graecorum nationis) becauſe that Linus is ſaid to be the moſt Perite of any Lyrick Poet, and ſo Ancient that ſome ſuppoſe him Maſter to Orpheus, who writ that admirable Allegory of the Golden Fleece, and was the firſt of all the Grecians that brought the Chemick Learning (with other Sciences) out of Aegipt, as the other the firſt that brought the Phaenician Learning to the Grecians: I ſay not only for that it is the Ancienteſt, and Proſe but of Latter uſe with other Nations: but becauſe Poetry hath bin moſt Anciently uſed with us, and (as if from a Grant of Nature) held unqueſtionable.
Again, the Excellent Melody thereof is ſo Naturall and Univerſall, as that it ſeemes to be borne with all the Nations of the World, as an Hereditary Eloquence proper to all Mankinde: Nor was this all, for I conſidered that it Claimes a Generall ſucceſſion, and Reception, in All Nations, all Ages, who were never without a Homer, a Virgil, or an Ovid: No not this ſmall Segment of the World [England] without a Raſis Ceſtrenſis and an Hortulanus; For the Firſt of theſe, His Liber Luminum, and his Lumen de Luminum, are the Ancienteſt now extant in Latine Verſe: In the latter of which, I cannot omit this Title of his, [Reſponſio Raſis Ceſtrenſis Filio ſuo Merlino;] whereby it appeares he was Merlin's Contemporary (at leaſt) if not his Miſter, in this Abſtruſe Myſtery. Theſe Workes of his are both Publiſhed by Hermannus, but very Imperfectly, as I found by Comparing them with a Manuſcript, as ancient as King John's Time. And for the Second He was the firſt Chriſtian Philoſopher after Morienus, who (travelling abroad, and returning hither in the Raigne of William the Conquerour) becauſe he was the firſt that Tranſplanted the Chemicall Muſes from remoteſt Parts into his own Country; is called Garland, ab Coronam Hermeticam & Poeticam. But, to returne to our Matter.
If neither its Antiquity, nor the Naturall Ratification, Generall Succeſſion, and Reception thereof, were enough to allow it the Righ[•]hand of Fellowſhip, yet I ſuppoſe the Effects thereof, (which ſo affect and delight the Eare, rejoyce the Heart, ſatisfie the Judgement, and indulge the Hearers) juſtly may: In regard Poeſy has a Life, a Pulſe, and ſuch a ſecret Energy, as leaves in the Minde, a far deeper Impreſſion, then what runs in the ſlow and evenleſſe Numbers of Proſe: whereby it won ſo much upon the World, That in Rude Times, and even amongst Barbarous Nations, when other ſorts of Learning ſtood excluded, there was nothing more in Eſtimation. And for that we call Rythme; the Cuſtome of divers of our Saxon and Norman Poets, ſhewes the Opinion they had thereof; whilſt the Latine (notwithſtanding its Excellency) could not ſufficiently delight their Eares, unleſſe their Verſes (in that Language,) were form'd with an Harmonicall Cadence, and brought into Rythme: Nor did the Ancients wrap up their Chiefeſt Myſteries, any where elſe, then in the Parobolical & Allufive part of Poetry, as the most Sacred, and Venerable in their Eſteeme, and the ſecureſt from Prophane and Vulgar Wits. For ſuch was the goodneſſe of our Fathers, that they would not willingly hazard (much leſſe throw) their Childrens Bread among Dogs; And therefore their Wiſdome and Policy was, Firſt, to finde out a way to Teach, and then an Art (which was this) to Conceale. In a word, to prefer Proſe before Poetry, is no other, or better, then to let a Rough-hewen-Clowne, take the Wall of a Rich-clad-Lady of Honour: or to Hang a Preſence Chamber with Tarpalin, inſtead of Tapeſtry.
And for theſe Reaſons, and out of theſe Reſpects, the Poeticall (as I conceiv'd) deſerved the Precedency.
Howbeit probably ſome of theſe Pieces (now brought to publique Light) had welnigh periſh'd in a ſilent Ruine; and Deſtruction g[•]t a compleate Victory over them, but that my Diligence and Laborious Inquiſition reſcued them from the Jawes thereof: being almoſt quite ſhrouded in the Duſt of Antiquity, and involv'd in the obſcurity of forgotten things, with their Leaves halfe Worme-eaten. And a wonder it is, that (like the Creatures in Noahs Arke) they were hitherto ſo ſafely preſerved from that Univerſall Deluge, which (at the Diſſolution of Abbies) everflowed our greatest Libraries.
And in doing thus, I preſume it no Arrogance to challenge the Reputation of performing a Worke, next that of a Mans own: and ſomething more, in that (as if having the Elixir it ſelfe) I have made Old Age become Young and Lively, by reſtoring each of the Ancient Writers, not only to the Spring of their ſeverall Beauties, but to the Summer of their Strength and Perfection.
As for the whole Worke it ſelfe, it is ſheav'd up from a few gleanings in part of our Engliſh Fields; where though I have beſtowed my Induſtry to pick up here and there, what I could finde in my way, yet I believe there are many other Pieces of this Nature in private Hands, which if any are pleas'd (out of the ſame Ingenious ſcore that I have publiſhed theſe,) to Communicate to me: I ſhall ſet thereon a value ſutable to the worth of their Favours, and let the World know its Obligation to them beſides.
The Style and Language thereof, may, I confeſſe (to ſome) ſeeme Irkſome and Uncouth, and ſo it is indeed to thoſe that are ſtrangers thereunto; but withall very Significant: Old words have ſtrong Emphaſis; others may look upon them as Rubbiſh or Trifles, but they are groſty Miſtaken: for what ſome light Braines may eſteem as Fooliſh Toys; deeper Judgements can and will value as ſound and ſerious Matter.
We Engliſh have often varied our Faſhions (ſuch is the levity of our Fancies) and therefore if you meet with Spellings different from thoſe in uſe; or uncouth Words as ſtrangely ridiculous, as a Maunch, Hood, Cod-piece, or Trunke-hoſe, know; as they were the faſhionable Attyres, ſo theſe the uſuall Dialects of thoſe Times: And Poſterity will pay us in our own Coyne, ſhould we deride the behaviour and dreſſe of our Anceſtors. For we muſt conſider that Languages which are daily uſed in our Diſcourſe, are in as continuall Mutation: what Cuſtome brings into habit, is beſt lik'd for the Preſent, whether it be to revive what is loſt, or introduce ſomething new; or to piece up the preſent, with the retained ſhreds of what preceded; But learned Tongues (which are contain'd in Books) injoy a more immutable Fate, becauſe not ſubject to be waſht away with the daily tyde and current of Times. They are like the faſhion and Drapery wrought on Marble Statutes, which muſt [•]ver be retained without alteration.
And therefore that the Truth and Worth of their Workes might receive no Diminution by my Tranſcription, I purpoſely retain'd the old Words and manner of their Spelling, as I found them in the Originalls (except only ſome palpable Miſtakes and Blemiſhes of former Tranſcribers, which I took upon me to correct and purge as litle more then Litterall Imperfections:) yet not to leave the Reader unſatisfied, have added a Compendious Table, for the Interpretation of Old, unuſuall, and obſolete Words, and thereby ſmooth'd (as I ſuppoſe) the Paſſage for ſuch as have not hitherto bin Converſant in theſe Ancient Rough hew'd Expreſſions.
Wherefore you that love to converſe with the Dead, or conſult with their Monuments, draw near: perhaps you may find more benefit in them, then the Living; There you may meet with the Genii of our Hermetique Philoſophers, learne the Language in which they woo'd and courted Dame Nature, and enjoy them more freely, and at Greater Command, (to ſatisfie your Doubts) then when they were in the Fleſh; For, they have Written more then they would Speake; and left their Lines ſo Rich, as if they had diſſolved Gold in their Inke, and clad their Words with the Soveraign Moyſture.
My Annotations are limited within the Bounds of what is Hiſtoricall, or what occaſionally muſt needs intrench on the Confines of other Arts, and all Gloſſes upon the Philoſophicall Worke purpoſely omitted, for the ſame Reaſons that I choſe to ſend forth other Mens Children into the World, rather then my own. And what preſumptuous Miſtaks, or Errors, the Candid Reader ſhall meet with, will (I hope) be Cenſured with no leſſe Favour and Charity, then that whereby they are wont to Judge the Faults of thoſe they eſteem their Friends and Well-wiſhers.
And now to Conclude: May the GOD of NATURE be gratiouſly pleaſed (out of the Immenſe Treaſury of his Goodneſs) to vouch ſafe all ſuch (whoſe good Angells direct them to, or have alreadly Religiouſly Engaged them in this Myſterious knowledge) the Full and Entire Accompliſhments of a True and Pious Philoſopher, [To wit, Learning, Humility, Judgement, Courage, Hope, Patience, Diſcretion, Charity & Secrecie:] That ſo they may enjoy the Fruits of their Labours, which otherwiſe will be but vain, and unpleaſant: and cauſel[•]ſly render the Divine Science and Secret it ſelfe, Contemptible.
Farewell (Induſtrious Students) and let your Goodneſſe ſtill invite [•]e to accompliſh the End I have propoſed: In doing which, (I preſume) you may one Day eſteeme me, better deſerving your Patronage; At leaſt-wiſe, your charitable Cenſure: which is all the Recompence Expected or Merited, by him, who is
To ſeech by Alkimy great ryches to winn them in preaſe,
May finde good Counſeller they ſuch warke begin;
And greate deceipts they may hereby eſchewe,
And by this doctrine know falſ men from trewe.
Nathles Clerks greate ſeacreats heere may leare,
But all Lay men ſhall finde heere cauſe to feare,
And to beware of falſilluſions,
Which Multiplyers worke with their Concluſions:
But for that I deſire not worldly fame,
But your good prayers, unknowne ſhall be my name.
That no man ſhulde therafter ſearch, ne looke,
But wiſely Conſider the flowers of this booke:
Of every eſtate that is within Mankind
If yee make ſearch much people ye may finde,
Which to Alkimy their Corage doe addreſs
Only for appetite of Lucre and Riches.
As Popes with Cardinalls of Dignity,
Archbyſhopes with Byſhopes of high degree;
With Abbots and Priors of Religion,
With Friars, Heremites, and Preests manie one,
And Kings with Princes and Lords great of blood,
For every eſtate deſireth after good;
And Merchaunts alſo which dwell in the fiere
Of brenning Covetiſe, have thereto deſire;
And Common-workemen will not be out-lafte,
For as well as Lords they love this noble Crafte▪
As Gouldſmithes whome we ſhulde leſt repreve
For ſights in their Craft meveth them to beleeve:
But wonder it is that Wevers deale with ſuch warks,
Free Maſons and Tanners with poore Pariſh Clerks;
Tailors and Glaſters woll not thereof ceaſe,
And eke ſely Tinkers will put them in the preaſe
With greate preſumption; but yet ſome collour there was,
For all ſuch Men as give Tincture to Glaſſe:
But many Artificers have byn over-ſwifte
With haſty Credence to fume away their thrifte:
And albeit that loſſes made them to ſmarte,
Yet ever in hope continued their hearte,
Truſting ſome tyme to ſpeede right well,
Of many ſuch truly I can tell,
Which in ſuch hope continued all their lyfe,
Whereby they were pore and made to unthrife:
It had byne good for them to have left off
In ſeaſon, for noughte they founde but a ſcoffe,
For trewly he that is not a greate Clerke
Is nice and lewde to medle with this warke;
Ye may truſt me well it is no ſmall inginn
To know all ſecreats pertaining to the Myne;
For it is moſt profound Philoſophie,
The ſubtill ſcience of holy Alkimy,
Of which Science here I intend to write,
Howbeit I may not curiouſly indite.
For he that ſhulde all a common people teache,
He muſt for them uſe plaine and common ſpeache;
Though that I write in plaine, and hoemely wiſe
No good Man then ſhulde ſuch writenge diſpiſe.
All Masters that write of this Soleme werke
They made their Bokes to many Men full derke,
In Poyſes, Parables, and in Metaphors alſoe,
Which to Shollers cauſeth peine and woe:
For in their practiſe whan they would it aſſay,
They leeſe their Coſts, as men ſee aldaye.
Hermes, Raſis, Geber, and Avicen,
Merlin, Hortolan, Democrit, and Morien,
Bacon, and Raimond, with others many moe
Wrote under covert, and Ariſtotle alſoe.
For what hereof they wrote with their penn,
Their Cloudy Clauſes dulled many Men:
Fro Lay-men, Fro Clearks, and ſo fro every Man
They hid this Art that no Man finde it cann.
By their bokes do they ſhew Reaſons faire,
Whereby much people are brought into diſpaire.
Yet Anaxagoras wrote plaineſt of them all
In his boke of Converſions naturall;
Of the old Fathers that ever I founde
He moſt diſcloſed of this Science the grownde;
Whereof Aristotle had greate envy,
And him rebuked unrightfully
In many places, as I can well report,
Intending that men to him ſhulde not reſort:
For he was large of his cunning and love,
God have his ſoule in bliſſe with him above:
And ſuche as ſowed envious ſeede,
God forgive them their miſdeede.
As the Mounke which a Boke did write
Of a thouſand receipts in mallice for deſpight;
Which be coppied in many a place
Whereby hath beene made pale many a Face;
And many Gownds have byne made bare of hewe,
And men made fals which before tyme were trewe.
Wherefore my Pitty doth me conſtreyne
To ſhew the trewth in fewe words and plaine,
Soe that you may fro falſe doctrine flee,
If ye give Credence to this boke and mee;
Avoide your Bokes written of Receipts,
For all ſuch Receipts are full of Deceipts;
Truſt not ſuch Receipts, and lerne well this Clauſe,
Nothing is wrought but by his proper Cauſe:
Wherefore that Practiſe falleth farr behinde
Wher Knowledge of the cauſe is not in minde:
Therefore remember ever more wiſely,
That you woorke nothing but you knowe howe and whie.
Alſoe he that would in this Arte proceede,
To eſchewe falſhood he hath greate need:
For trewth is good which this Arte muſt guide,
Wherefore to falſhood ye may never ſlide;
But ſtedfaſtly your minde muſt be ſet,
Fals Colloured Metall never to Counterfett;
As thei that ſeeke Blanchers or Citrinacions,
Which woll not abide all Examinacions,
Wherewith fals Plate they make as they cann
Or Money to beguile ſome good trew Mann:
But God hath made that of this bleſſed Arte,
All that be fals ſhall have thereof noe parte;
He muſt have Grace that would for this Arte ſue,
Therefore of right him needeth to be trew:
Alſo he may not be trobled in his Minde
With outward charges▪ which this Arte would finde:
And he that would have his intent,
He muſt have Riches ſufficient.
In many wayes he maie not looke
But only purſue the order of this Boke;
Named of Alkimy the Ordinall,
The Crede mihi, the Standard perpetuall:
For like as the Ordinall to Preeſti ſotteth out
The ſervice of the dayes as they goe aboute:
Soe of all the Bokes unordered in Alkimy
The effect is here ſet out Orderly:
Therefore this Boke to an Alchimister wiſe,
Is a Boke of incomparable price;
Whoſe trewth ſhall never be defiled,
Though it appeare in homely wiſe compiled:
And as I had this Arte by Grace from Heaven,
I give you the ſame here in Chapters ſeaven:
As largely as by my fealty I may,
By licence of the dreadfull Judge at domes daye.
The firſt Chapter ſhall all Men teache
What manner People may this Science reache,
And whie the trew Science of Alkimy,
Is of old Fathers called Bleſſed and Holy.
In the ſecond Chapter maie be ſayne,
The nice Joyes thereof, with the greate paine.
The third Chapter for the love of One,
Shall trewly diſcloſe the Matters of our Stone;
Which the Arabies doon Elixir call,
Whereof it is, there underſtonde you ſhall.
The fowerth Chapter teacheth the groſſe Werke,
A foule laboure not kindly for a Clerke.
In which is found full greate travaile,
With many perills, and many a faile.
The fift Chapter is of the ſubtill Werk,
Which God ordeyned only for a Clerke;
Full few Clerks can it comprehend,
Therefore to few Men is the Science ſend.
The ſixt Chapter is of Concord and love,
Between low natures, and heavenly ſpheares above:
Whereof trew knowledge advanceth greatly Clerks,
And cauſeth furtherance in our wonderfull werks.
The ſeaventh Chapter trewly teach you ſhall,
The doubtfull Regiments of your Fires all.
NOw Soveraigne Lord God me guide and ſpeede,
For to my Matters as now I will proceede,
Praying all men which this Boke ſhall finde,
With devoute Prayers to have my ſoule in minde;
And that noe Man for better ne for worſe,
Chaunge my writing for drede of Gods curſe:
For where quick ſentence ſhall ſeame not to be
Ther may wiſe men finde ſelcouthe previtye;
And chaunging of ſome one ſillable
May make this Boke unprofitable.
Therefore truſt not to one Reading or twaine,
But twenty tymes it would be over ſayne;
For it conteyneth full ponderous ſentence,
Albeit that it faute forme of Eloquence;
But the beſt thing that ye doe ſhall,
Is to reade many Bokes, and than this withall.
Ro: Ʋaughan ſculp:
[Image not included in the transcription.]
Nortons Ordinall.
CHAP. I.
MAIS tryefull merveylous and Archimaſtrye
Is the tincture of holi Alkimy:
A wonderfull Science, ſecrete Philoſophie,
A ſingular grace & gifte of th'almightie:
Which never was founde by labour of Mann,
But it by Teaching, or Revelacion begann.
It was never for Mony ſold ne bought,
By any Man which for it hath ſought:
But given to an able Man by grace,
Wrought with greate Coſt, with long layfir and ſpace.
It helpeth a Man when he hath neede,
It voydeth vaine Glory, Hope, and alſo dreade:
It voydeth Ambitiouſneſſe, Extorcion, and Exceſſe,
It fenceth Adverſity that ſhee doe not oppreſſe.
He that thereof hath his full intent,
Forſaketh Extremities, with Meaſure is content.
Some people would not have it cauled Holy,
And in this wiſe thei doe replye,
Thei ſay how Painims maie this Arte have,
Such as our Lord God woll never ſave:
For their wilfull fals infidelitie,
The cauſe of goodnes, poſſeſſours cannot be.
Alſoe it maketh none other thing
But Gold or Silver, for Mony, Cupp, or Ring.
Whiche of wiſe men is proved and well founde
Leaſt verteous thing that is upon the Ground.
Wherefore concluding all men of that ſect,
Say, how this Science n'is holy in effect.
To this we ſay and wittnes as we cann
How that this Science was never tought to Man;
But he were proved perfectly with ſpace,
Whether he were able to receyve this Grace:
For his Trewth, Vertue, and for his ſtable Witt,
Which if he faulte he ſhall never have it;
Alſo no man coulde yet this Science reach,
But if God ſend a Maſter him to teach:
For it is ſoe wonderfull and ſoe ſelcouth,
That it muſt needes be tought from mouth to mouth:
Alſo he muſt (be he never ſoe loath)
Receive it with a moſt ſacred dreadfull Oath,
That as we refuſe greate dignitie and fame,
Soe he muſt needly refuſe the ſame.
And alſo that he ſhall not be ſo wilde
To teach this ſeacret to his owne childe;
For nighnes of Blood ne Conſanguinity
May not accepted be to this dignity:
Soe blood as blood, may have hereof noe part,
But only vertue winneth this holy Arte:
Therefore ſtraightly you ſhall ſearch and ſee,
All manners and vertues with th'abilitie
Of the perſon which ſhall this Scyence leere,
And in likewiſe make him ſtraightlie ſwere:
Soe that noe man ſhall leave this Arte behinde,
But he an able and approved Man can finde;
When Age ſhall greeve him to ride or goe,
One he may teach, but then never no moe:
For this Science muſt ever ſecret be,
The Cauſe whereof is this as ye may ſee;
If one evill man had hereof all his will
All Chriſtian Peaſe he might haſtilie ſpill,
And with his Pride he might pull downe
Rightfull Kings and Princes of renowne:
Wherefore the ſentence of perill and jeopardy,
Upon the Teacher reſteth dreadfully.
So than for doubt of ſuch pride and wreach,
He muſt be ware that will this Science teach:
No Man therefore maie reach this greate preſent,
But he that hath vertues excellent.
Soe though Men weene Poſſeſſours not to aide,
To hallow this Science as before is ſaid;
Neither ſeeme not bleſſed effectually,
Yet in her Order this Science is holy.
And foraſmuch as noe Man maie her finde
But only by grace, ſhe is holy of her kinde.
Alſo it is a worke and Cure divine,
Foule Copper to make Gold or Silver fine:
No man maie finde ſuch chaunge by his thought,
Of divers kinds which Gods hands have wrought.
For Gods Conjunctions Man maie not undoe,
But if his Grace fully conſent thereto,
By helpe of this Science, which our Lord above
Hath given to ſuch Men as he doth love;
Wherefore old Fathers conveniently
Called this Science Holy Alkimy.
Therefore noe Man ſhulde be too ſwifte,
To caſt away our Lords bleſſed guift:
Conſideringe how that Almighty God
From great Doctours hath this Science forbod,
And graunted it to few Men of his mercy,
Such as be faithfull trew and lowly.
And as there be but Planets ſeaven
Amonge the multitude of ſtarrs in Heaven:
Soe among millions of millions of Mankinde,
Scarſlie ſeaven men maie this Science finde.
Wherefore Lay-men ye may lere and ſee
How many Doctors of great authoritie,
With many ſearchers hath this Science ſought,
Yet all their labours hav[•] turned into nought;
If thei did coſt, yet found thei none availe,
For of their purpoſe every tyme thei faile;
And in deſpaire thei reaſon and departe,
And then thei ſaid how there is noe ſuch arte;
But fained Fables thei name it where thei goe,
A fals fond thing thei ſay it is alſoe:
Such Men preſume too much upon their minde,
They weene their witts ſufficient this Arte to finde.
But of their ſlaunder and words of outrage,
We take thereof trewlie little Charge:
For ſuch be not invited to our feaſt,
Which weeneth themſelves wiſe and can doe leaſte.
Albeit ſuch Men liſt not lenger to perſue,
Yet is this Science of Alkimy full trew;
And albeit ſome proude Clerks ſay nay
Yet every wiſe Clerke well conſider may,
How he whiche hereof might no trewth ſee
Maie not hereof lawfull wittnes be,
For it were a wonderous thing and queinte,
A man that never had ſight to peinte.
How ſhoulde a borne blinde Man be ſure
To write or make good Portrature.
To build Poules ſteeple might be greate doubt,
For ſuch proude Clerks to bring aboute;
Such might well happ to breake their crowne,
Ere they coude wiſely take it downe.
Wherefore all ſuch are full farr behinde,
To fetch out the ſecreateſt pointe of kinde;
Therefore all Men take theire fortune and chaunce,
Remit ſuch Clerks to their Ignorance.
NOw ye that will this Science purſue,
Learne ye to know fals Men from trew.
All trew ſearchers of this Science of Alkimy,
Muſtbe full learned in their firſt Philoſophie:
Elſe all their laboure ſhall them let and greive,
As he that fetcheth Water in a Sive;
The trew men ſearch and ſeeke all alone
In hope to finde our delectable ſtone,
And for that thei would that no Man ſhulde have loſſe,
They prove and ſeeke all at their owne Coſte;
Soe their owne Purſes they will not ſpare,
They make their Coffers thereby full bare,
With greate Patience thei doe proceede,
Truſting only in God to be their ſpeede.
THe fals man walketh from Towne to Towne,
For the moſt parte in a threed-bare-Gowne;
Ever ſearching with diligent awaite
To winn his praye with ſome fals deceit
Of ſwearing and leaſing; ſuch will not ceaſe,
To ſay how they can Silver plate increaſe.
And ever they rayle with perjury;
Saying how they can Multiplie
Gold and Silver, and in ſuch wiſe
With promiſe thei pleaſe the Covetiſe,
And Cauſeth his minde to be on him ſett,
Then Falſehood and Covetiſe be well mett.
But afterwards within a little while
The Multiplier doth him beguile
With his faire promiſe, and with his fals othes,
The Covetiſe is brought to threed-bare clothes:
But if he can haſtily be well aware,
Of the Multiplier and of his Chaffare,
Of whoſe deceipts much I can reporte,
But I dare not leaſt I give comforte
To ſuch as be diſpoſed to Treachery;
For ſo much hurte mought come thereby;
Wherefore adviſe you and be wiſe,
Of them which proffer ſuch ſerviſe.
If they had Cunning have ye no doubt,
They woll be loath to ſhew it out:
When ſuch men promiſe to Multiplie,
They compaſſe to doe ſome Villony,
Some trew mans goods to beare awaye;
Of ſuch fellowes what ſhulde I ſaye?
All ſuch falſe men where ever thei goe,
They ſhulde be puniſhed, thei be not ſo.
Upon Nature thei falſely lye
For Mettalls doe not Multiplie;
Of this Sentence all men be ſure,
Evermore Arte muſt ſerve Nature.
Nothing multiplieth as Auctors ſayes,
But by one of theis two wayes,
One by rotting, called Putrefaction,
That other as Beaſts, by Propagation;
Propagation in Mettalls maie not be,
But in our Stone much like thing ye may ſee.
Putrefaction muſt deſtroy and deface,
But it be don in its proper place.
Mettalls of kinde grow lowe under ground,
For above erth ruſt in them is found;
Soe above erth appeareth corruption,
Of mettalls, and in long tyme deſtruction,
Whereof noe Cauſe is found in this Caſe,
But that above Erth thei be not in their place.
Contrarie places to nature cauſeth ſtrife,
As Fiſhes out of water loſen their Lyfe:
And Man, with Beaſts, and Birds live in ayer,
But Stone and Mineralls under Erth repaier.
Phyſicians and Appoticaries faut appetite and will,
To ſeech water flowers on a dry hill:
For God hath ordeyned of his wiſdome and grace,
All things to grow in their naturall place.
Againſt this doctrine ſome Men replie,
And ſay that Mettalls doe Multiplie:
For of Silver, Lead, Tinn, and al ſo Braſſe,
Some veyne is more, and ſome is laſſe,
Or which diverſitie Nature ſhulde ceaſe,
If Mettalls did not multiplie and increaſe;
Wherefore they ſay that reaſon ſheweth nowe,
How that under Erth they multiplie and growe;
Why not then above Erth in veſſells cloſe and faire,
Such as ſhulde preſerve them from Fire Water and Aier?
Hereto we ſay this reaſon is but rude,
For this is noe perfect ſimilitude;
For cauſe efficient of Mettalls finde ye ſhall
Only to be the vertue Minerall,
Which in everie Erth is not found,
But in certaine places of eligible ground;
Into which places the Heavenly Spheare,
Sendeth his beames directly everie yeare.
And as the matters there diſpoſed be
Such Mettalls thereof formed ſhall you ſee.
Few grownds be apt to ſuch generation:
How ſhoulde then above ground be Multiplication?
Alſo all men perceyven that be wiſe,
How Water conjealed with Cold is yſe;
And before tyme it harded was
Some lay in more places and ſome in laſſe,
As water in foſſes of the Carte-wheele,
Were veynes ſmale whan they began to keele,
But water in ditches made veynes more,
For plenty of water that was therein froare.
Hereupon to ſay it were noe good advice,
That therefore of yſe ſhould multiply more yſe.
Soe though there be of Mettalls veynes more and laſſe,
It proveth not that they increaſe more then it was,
Alſoe ye may truſt without any doubt,
If Multiplying ſhould be brought about:
All th'engredience muſt draw to ſimplcity,
And breake Compoſition as yearly ye may ſee:
For Multiplying of Hearbes how Nature hath provided,
That all things joyned in the ſeede be divided:
Elſe ſtalke and leaves which vertually therein be,
May not come forth actually that eye mought them ſee.
But Mettall holdeth his holle Compoſicion,
When corraſive waters have made diſſolucion:
Therefore ſyth yſe is nerrer to ſimplicity,
Then is Mettall, and maie not increaſed be,
Trewly ye maie truſt as I ſaid before,
How of one ounce of Silver, maie Silver be noe more.
Alſo nothing multiplyed ſhall ye finde,
But it be of Vegetative or of Senſitive kinde:
Where Mettalls be only Elamentative,
Having noe ſeede, nether feeling of life;
Wherefore concluding all Multipliers muſt ceaſe,
For Mettalls once Mettalls ſhall noe more increaſe;
Nathleſſe one Mettall tranſmuted we finde,
Unto a Mettall of another kinde,
For propinquity of matter that in them was,
As it is knowne betwixt Iron and Braſse.
But to make trew Silver or Gold is noe ingin,
Except only the Philoſophers medicine.
Wherefore ſuch leaſings as Multipliers uſe,
Clerks reprove and utterly refuſe;
Such art of Multiplying is to be reproved,
But holy Alkimy of right is to beloved,
Which treateth of a precious Medicine,
Such as trewly maketh Gold and Silver fine:
Whereof example for Teſtimonie,
Is in a Citty of Catilony.
Which Raymond Lully, Knight; men ſuppoſe,
Made in ſeaven Images the trewth to diſcloſe;
Three were good Silver, in ſhape like Ladies bright,
Everie each of Foure were Gold and did a Knight:
In borders of their Clothing Letters like appeare,
Signifying in Sentence as it ſheweth here.
1. Of old Horſhoes (ſaid one) I was yre,
Now I am good Silver as good as ye deſire.
2. I was (ſaid another) Iron fet from the Mine,
But now I am Gould pure perfect and fine.
3. Whilome was I Copper of an old red pann,
Now am I good Silver, ſaid the third woman.
4. The fourth ſaide, I was Copper growne in the filthy place,
Now am I perfect Gould made by Gods grace.
5. The fift ſaid, I was Silver perfect through fine,
Now am I perfect Goulde, excellent, better then the prime.
6. I was a Pipe of Leade well nigh two hundred yeare,
And now to all men good Silver I appeare.
7. The ſeventh ſaid, I Leade am Gould made for a Maiſtrie,
But trewlie my fellowes are nerer thereto then I.
This Science beareth her name of a King,
Called Alchimus, without leaſing:
A glorious Prince of moſt noble minde,
His noble vertues holpe him this arte to finde;
He ſearched Nature, he was nobil Clerke,
He left Extorcion, than ſought and found this werke.
King Hermes alſoe he did the ſame,
Being a Clerke of Excellent fame;
In his Quadripartite made of Aſtrologie,
Of Phyſique and of this Arte of Alkimy,
And alſo of Magique naturall,
As of four Sciences in nature paſſing all.
And there he ſaid that bleſſed is hee
That knoweth things truly as thei bee.
And bleſſed is he that maketh due proofe,
For that is roote of cunning and roofe;
For by opinion is many a Man
Deceived, which hereof litle cann.
An old Proverbe, In a Buſhell of weeninge,
Is not found one handfull of Cunninge:
With due proofe and with diſcreet aſſaye,
Wiſe men may leare new things every day.
By Cunninge, Men know themſelves and every thinge;
Man is but a Beaſt and worſe without Cunninge:
But litle favour hath every Man
To Science whereof he litle can;
And litle Cunning maketh men proud and wilde,
Sufficient Cunning maketh men full milde.
Nobil men now in manner have deſpighte
Of them that have to Cunning appetite:
But noble Kings in auncient dayes,
Ordained (as olde Auctors ſaies,)
That the ſeven Sciences to learne and can,
Shulde none but only a Noble man;
And at the leaſt he ſhulde be ſo free,
That he mought Studie with libertie;
Wherefore old Sages did them call
The ſeaven Sciences liberall:
For he that would leare them perfectly and well,
In cleere liberty he muſt dwell.
From worldly warkes he muſt withdrawe,
That would lerne but Mans Lawe:
Much more the Worlde he muſt forſake,
Which many Sciences woulde overtake.
And for that cauſe Men may well ſee,
Why Cunninge men diſpiſed be.
Yet nobil Memory ſhall never ceaſe,
Of him which Cunninge doth increaſe.
Hee which loveth Cunning, Juſtice, and Grace
Is ſet aſide in many a place;
But whoe to Courte bringeth in with guile,
Profit, or preſent, he is the Man that while.
Wherefore this Science and many Graces moe,
Be loſt and be departed all ye fro.
And furthermore remember what I ſay,
Sinn caleth faſt for his ending day:
Covetiſe and Cunninge have diſcorde by kinde;
Who lucre coveteth this Science ſhall not finde;
But he that loveth Science for her owne kinde,
He may purchaſe both for his bleſſed minde.
Of this Chapter more I need not teach,
For here appeareth what men may it reach:
That is to remember only the trewe,
And he that is conſtant in minde to purſue,
And is not Ambitious, to borrow hath no neede,
And can be Patient, not haſty for to ſpeede;
And that in God he ſet fully his truſt,
And that in Cunning be fixed all his luſt;
And with all this he leade a rightfull lyfe,
Falſhoode ſubduinge, ſupport no ſinfull ſtrife:
Such Men be apt this Science to attaine.
The Chapter following, is of Joy and paine.
CHAP. II.
NORmandy nuriſhed a Monke of late,
Which deceived Men of every ſtate.
But before that done he in his fantazie,
Weened he had caught this Art fully.
Such rejoycing thereof he had,
That he began to dote and to be madde.
Of whoſe Joyes (albeit they were ſmalle)
For an enſample I write this Tale.
This Monke had walked about in Fraunce,
Raunging Apoſtata in his pleſaunce.
And after he came into this lond,
Willing Men ſhould underſtonde;
How that of Alkimy he had the grounde,
By a Boke of Receipts which he had founde.
In ſurety thereof he ſet all his minde,
Some nobil Acte to leave behinde;
Whereby his name ſhould be immortall,
And his greate Fame in laude perpetuall.
And ofte he muſed where to beginne,
To ſpend the riches that he ſhulde winn.
And ever he thought loe this I cann,
Where mought I finde ſome truſty Man,
Which would accorde now with my will,
And help my purpoſe to fulfill.
Then would I make upon the plaine
Of Salisbury glorious to be ſaine,
Fifteen Abbies in a little while,
One Abbie in the end of every mile.
Hereupon this Monke to me reſorted,
Of truſt (he ſaid) which men of me reported,
His foreſaid mind he did to me tell,
And prayd me to keep his great Councell.
I ſaid before an Image of Saint Jame,
That I would never diſcloſe his name;
Yet I may write without all vice,
Of his deſires that were ſo nice.
When he had diſcovered his great Cunning,
He ſaid that he faughted nothing,
But a good meane for his ſolace,
To labour to the Kings good grace,
To get lycence of his eſtate,
And of his Lords mediate,
To purchaſe lond for the Abbies aforeſaid,
For which all coſte ſhould be well paied;
But yet he had great doubt and feare,
How to purchaſe, of whom, and where.
When I had heard of this greate werke,
I ſearched (to wit) what manner of Clerke▪
He was, and what he knew of Schoole,
And therein he was but a Foole.
Yet I ſuffered, and held me ſtill,
More to lerne of his lewd Will.
Then ſaid I, it were a lewd thinge,
Such matter to ſhew unto the Kinge;
But if the proofe were reaſonable,
He would thinke it a fooliſh Fable.
The Monke ſaide how that he had in fire,
A thing which ſhulde fulfill his deſire,
Whereof the trewth within forty dayes,
I ſhulde well know by trew aſſaies.
Then I ſaid, I would no more that tyde,
But forty dayes I ſaid I would abide.
When forty dayes were gone and paſt,
The Monkes Crafte was cleane overcaſt.
Then all his Abbies and all his thought,
Was turned to a thing of nought;
And as he came, he went full lewde,
Departing in a minde full ſhrewd:
For ſoone after within a little while,
Many trewe men he did beguile;
And afterwards went into Fraunce.
Loe! this was a pittifull chance,
That fifteene Abbies of Religion,
Shulde in this wiſe fall to confuſion.
Great wonder was what thing he meant,
And why he ſet all his intent
Abbies to build; then was it wonder,
Why nould he live Obedient under,
But be Apoſtata, and range about,
This bleſſed Science to finde out:
But as I wrote above in this Boke,
Let no Deceiver after this Science looke.
AN other Enſample is good to tell,
Of one that truſted to doe as well
As Raymond Lully, or Bacon the Frier,
Wherefore he named himſelfe ſaunce peere;
He was Parſon of a little Town,
Not farr from the Citty of London,
Which was taken for halfe a Leach,
But little cunning had he to Preach;
He weened him ſure this Arte to finde;
His Name he would have ever in minde
By meanes of a Bridge, imagined in dorage,
To be made over Thames for light paſſage:
Whereof ſhulde grow a Common eaſe,
All the Countrey thereabout to pleaſe.
Yet though he might that warke fulfill,
It might in no wiſe ſuffice his will;
Wherefore he would ſet up in hight,
That Bridge for a wonderfull ſight,
With Pinacles guilt ſhining as goulde,
A glorious thing for men to beholde.
Then he remembred of the newe,
How greater fame ſhulde him purſue,
If he mought make that Bridge ſo bright,
That it mought ſhine alſo by Nighte.
And ſo continue and not breake,
Than all the Londe of him would ſpeake.
But in his minde ran many a doubt,
How he might bring that warke about;
He trowed that Lampes with lights of fire,
Shulde well performe his nice deſire;
Wherefore Lampes for that intent,
He would ordaine ſufficient:
But then he fell in full great dreade,
How after the time that he were deade;
That light to find Men would refuſe,
And chaunge the Rent to ſome other uſe.
Then thoughte he well is him that wiſte,
In whom he mought ſet all his truſt;
At the laſte he thought to make the light,
For that Bridge to ſhine by nighte,
With Carbuncle Stones, to Make men wonder,
With duble reflexion above and under:
Then new thoughts troubled his Minde,
Carbuncle Stones how he mought find;
And where to find wiſe men and trewe,
Which would for his intent purſue,
In ſeeking all the Worlde about,
Plenty of Carbuncles to find out;
For this he tooke ſoe micle thought,
That his fatt fleſh waſted nigh to nought:
And where he truſted without deſpaire,
Of this Science to have been heire,
When the yeare was fully come and goe,
His Crafte was loſt, and thrift alſo;
For when that he tooke up his Glaſſe,
There was no matter for Gold ne Braſſe:
Then he was angry and well neere wood,
For he had waſted away his good:
In this wiſe ended all his diſporte,
What ſhould I more of him report.
But that Lay-men and Clerks in Schooles,
Maie know the dotage of theis two fooles,
Remember this example where ye goe,
For in ſuch Mindes be trewlie many moe:
Theie lewdly beleeve every Concluſion,
Be it never ſo falſe an eluſion:
If it in boke written they may finde,
Thei weene it trewe, thei be ſo lewde of minde.
Such lewde and haſty confidence,
Cauſeth poverty and lewde expence.
Of truſt of this Arte riſeth Joyes nice,
For lewde hope is fooles Paradice.
The trewe tought Children made this confeſſion,
Lord without thee all is digreſſion;
For as thou arte of our Science begininge,
Soe without thee may be noe good endinge.
Confiteor, Aſtiſsimè nullus iſta rapit; Licet prius didicit, abſque te nilſapit: [〈◊〉] tanta ſtat gratia te Deumſemper apud Perficere ſicut capere, nam finis es, et caput▪
[Image not included in the transcription.]
AS of the Joyes of this Arte ye have ſeene,
Soe ſhall ye now heare ſome deale of the Paine:
Albeit contrary to the appetite
Of them that hath to this Science delight.
The firſt Paine is to remember in minde,
How many ſeeken, and how few doe finde,
And yet noe Man may this Science wynn,
But it be tought him before that he beginn;
He is well lerned, and of full cleere witt,
Which by teaching can ſurely learne it:
Of many diverſities he muſt be ſure,
Which ſecreats woulde know of working Nature:
Yet teaching maie not ſurely availe,
But that ſometime ſhall happ a man to faile;
As all that be now dead and gone
Failed before theie found our Stone:
One tyme or other, firſt tyme or laſte,
All Men failed till trew Practiſe were paſte;
No Man ſooner faileth in heate and colde,
Then doth the Maſter which haſty is and boulde:
For noe Man ſooner maie our Worke ſpill,
Then he that is preſuminge his purpoſe to fulfill:
But he that ſhall trewlie doe the deede
He muſt uſe providence and ever worke with dreade;
For of all paines the moſt grevious paine,
Is for one faile to beginn all againe.
Every man ſhall greate Paine have
When he ſhall firſt this Arte covet and crave,
He ſhall oft tymes Chaunge his deſire,
With new tydings which he ſhall heare;
His Councell ſhall oftentimes him beguile,
For that ſeaſon he dreadeth noe ſubtile wile:
And oftentymes his minde to and fro,
With new Oppinions he ſhall chaunge in woe:
And ſoe long tyme continue in Phantaſie,
A greate adventure for him to come thereby:
Soe of this Arte be ye never ſo faine,
Yet he muſt taſte of manie a bitter paine.
OF Paines yet I muſt ſhewe more,
Againſt your appetite though it be full ſore:
It is greate Paine, as all wiſe-men geſſe,
To witt where a trewe Maſter is;
And if ye finde him, it will be Paine,
Of his trewe love to be certeyne.
Foraſmuch as noe Man maie teach but one,
Of the making of our delicious ſtone;
And albeit yee finde him that will ye teach,
Yet much trouble and paines may ye reach;
For if your minde be verteouſly ſet,
Then the Devil will labour you to lett;
In three wiſes to let he woll awaite,
With Haste, with Deſpaire, and with Deceipte:
For dreade of Vertue which ye maie doe,
When ye ſhulde attaine this grace unto.
The firſt perill aforeſaide is of Haſte,
Which cauſeth moſt deſtruction and waſte;
All Auctors writing of this Arte,
Saye haſte is of the Devils parte:
The little Boke writ of the Philoſophers feaſt,
Saith, omnis feſtinatio ex parts diaboli eſt:
Wherefore that Man ſhall ſooneſt ſpeede,
Which with greate Leaſure wiſely woll proceede;
Upon aſſay ye ſhall trewly knowe
That who moſt haſteth he trewly ſhalbe ſlowe;
For he with haſte ſhall bringe his warke arreare,
Sometymes a Moneth, and ſometymes a whole Yeare
And in this Arte it ſhall ever be ſoe,
That a haſty Man ſhall never faile of woe:
Alſoe of haſte ye may trewly be ſure
That ſhe leaveth nothing cleane and pure;
The Devil hath none ſo ſubtill wile
As with haſtineſſe you to beguile;
Therefore oft tymes he will aſſault,
Your minde with haſte to make default;
He ſhall finde grace in Towne and Land,
Which can haſtines all tymes withſtand:
I ſay all tymes, for in one pointe of tyme,
Haſte may deſtroy all your engine;
Therefore all haſte eſchewe and feare,
As if that ſhe a Devil were.
My witt trewly cannot ſuffice,
Haſte ſufficiently for to deſpiſe;
Many Men have byne caſt in greate care,
Becauſe thei would not of haſte beware:
But ever call upon to ſee an end,
Which is temptation of the Fende:
Noe more of haſte at this preſent,
But bleſſed be ever the Patient.
WHen with Haſte the Feind hath noe availe,
Then with Deſpaire your mind he will aſſaile;
And oft preſent this Sentence to your minde,
How many ſeeken, and how few maie finde,
Of wiſer Men then ever were yee:
What ſuretie than to you maie be?
He woll move ye to doubt alſo
Whether your Teacher had it or noe;
And alſo how it mought ſo fall,
That part he tought you but not all;
Such uncertainety he woll caſt out,
To ſet your minde with greevous doubt;
And ſoe your Paines he woll repaire
With wann hope and with much Deſpaire;
Againſt this aſſault is no defence,
But only the vertue of Confidence:
To whome reaſon ſhulde you leade,
That you ſhall have noe cauſe to dreade;
If you wiſely call to your minde
The vertuous manners, ſuch as you finde
In your Maſter and your Teacher,
Soe ſhall you have noe neede to feare;
If you conſider all Circumſtances about,
Whether he tought you for Love or for Doubt;
Or whether Motion of him began,
For it is hard to truſt ſuch a Man:
For he that profereth hath more neede
Of you, then you of him to ſpeede.
This wiſe certainely ye maie well win,
Before that you your warkes do begin;
When ſuch certainety ye truly have,
Fro Diſpaire ye maie be ſure and ſave.
But who can finde ſuch a Maſter out,
As was my Maſter, him needeth not to doubt:
Which right nobil was and fully worthy laude,
He loved Juſtice, and he abhorred fraude;
He was full ſecrete when other men were lowde,
Loath to be knowne that hereof ought he Could;
When men diſputed of Colours of the Roſe,
He would not ſpeake but keepe himſelfe full cloſe;
To whome I laboured long and many a day,
But he was ſolleyn to prove with ſtraight aſſaye,
To ſearch and know of my Diſpoſition,
With manifold proofes to know my Condition:
And when he found unfeigned fidelity,
In my greate hope which yet nothing did ſee,
At laſt I conquered by grace divine
His love, which did to me incline.
Wherefore he thought ſoone after on a tyde,
That longer delayes I ne ſhulde abide;
My manifold letters, my heavie heart and cheere,
Moved his Compaſſion, thei perced him full neere;
Wherefore his Penn he would noe more refraine,
But as heere followeth ſoe wrote he againe.
MY very truſty, my deere beloved Brother,
I muſt you anſwer, it may be none other;
The tyme is come you ſhall receive this Grace,
To your greate comfort and to your ſolace:
Your honeſt deſire with your greate Confidence,
Your Vertue proved with your Sapience;
Your Love, your Trewth, your long Perſeverance,
Your ſtedfaſt Minde ſhall your Deſire advance:
Wherefore it is neede that within ſhort ſpace,
Wee ſpeake together, and ſee face to face:
If I ſhulde write, I ſhulde my fealty breake,
Therefore Mouth to Mouth I muſt needes ſpeake;
And when you come, mine Heier unto this Arte
I will you make, and fro this londe departe.
Ye ſhall be both my Brother and myne Heier,
Of this greate ſecrete whereof Clerkes deſpaire:
Therefore thanke God which giveth this renowne,
For it is better then to were a Crowne:
Next after his Saints, our Lord doth him call
Which hath this Arte to honour him withall:
Noe more to you at this preſent tyde,
But haſtily to ſee me, diſpoſe you to ride.
THis Letter receiving, I haſted full ſore,
To ride to my Maſter an hundred miles and more;
And there Forty dayes continually,
I learned all the ſecreats of Alkimy:
Albeit Philoſophy by me was underſtonde,
As much as of many other in this Londe;
Nethles fooles which for their Science ſought,
Ween that in forty dayes it wilbe wrought.
Betweene Forty dayes warke now ye may ſee,
And Forty dayes lerninge is greate diverſitie;
Then darke doubts to me appeared pure,
There fownd I diſcloſed the Bonds of Nature:
The cauſe of Wonders were to me ſoe faire,
And ſo reaſonable, that I could not diſpaier.
If your Maſter and ye reſemble all aboute
My good Maſter and me, than have ye no doubte.
THe third impediment deceipt we call,
Amongſt other to me the worſt all;
And that is of Servaunts that ſhould awaite
Upon your warke, for ſome can much deceipte;
Some be negligent, ſome ſleeping by the fire,
Some be ill-willd, ſuch ſhall let your deſire;
Some be fooliſh, and ſome be over bold,
Some keepe no Counſell of Doctrine to them tould;
Some be filthie of hands and of ſleeves,
Some meddle ſtraunge Matter, that greately greeves;
Some be drunken, and ſome uſe much to jape,
Beware of thes if you will hurt eſcape,
The Trew be fooliſh, the Witty be falſe,
That one hurts me Sore, that other als:
For when I had my warke well wrought,
Such ſtale it away and left me nought.
Then I remembring the coſt, the tyme, and the paine,
Which I ſhulde have to begin againe,
With heavie hearte farewell adieu ſaid I,
I will noe more of Alkimy.
But howe that chaunce befell that Seaſon,
Few men would it beleeve by reaſon:
Yet Tenn perſons be witnes trew all
How that miſhapp did me befalle,
Which might not be only by Man,
Without the Devil as they tell can.
I made alſo the Elixer of life,
Which me bereft a Merchaunt's wife:
The Quinteſsens I made alſo,
With other ſecrets manie moe,
Which ſinfull people tooke me fro,
To my greate paine and much more woe:
Soe in this worke there is no more to ſaine,
But that every Ioy is medled with his paine.
OF Paine there is a litle yet behinde,
Which is convenient to be had in minde;
That fell upon a bleſſed Man;
Whereof the trewth report I cann.
Thomas Daulton this good man height,
He ſerved God both day and night,
Of the Red Medicine he had greate Store,
I trowe never Engliſh man had more.
A Squier for the body of King Ehward,
Whoſe name was Thomas Harbert,
Tooke this Daulton againſt his deſier,
Out of an Abbie in Glouceſter-ſhier,
And brought him in preſence of the King,
Whereof Deluis had ſome tiding,
For Daulton was whilome Deluis's Clerke;
Deluis diſcloſed of Daultons werke.
Deluis was Squier in confidence
With King Edward oft in his preſence.
Deluis reported that in a little ſtounde,
How Daulton had made to him a thouſand pound
Of as good Goulde as the Royall was,
Within halfe a daye and ſome dele laſſe;
For which Deluis ſware on a Booke.
Then Daulton on Deluis caſt his looke,
And ſaid to Deluis, Sir you be forſwore,
Wherefore your hert hath cauſe to be ſore.
Of nothing ſaid he, that I now have told,
Witnes our Lord whom Judas ſould.
But once ſaid Deluis I ſware to thee,
That thou ſhouldſt not be uttered by me;
Which I may breake well I underſtand,
For the Kings weale and for all his Lande.
Then ſaid Daulton full ſoberlie,
This anſwer voydeth no perjury.
How ſhould the King in you have Confidence,
Your untrewth confeſſed in his preſence.
But Sir ſaid Daulton to the Kings Grace,
I have bin troubled oft in many a place
For this Medicine greviouſly and ſore,
And now I thought it ſhould hurt me no more:
Wherefore in the Abbie where I was take,
I caſt it in a foule and Common lake
Going to the River which doth ebb and flowe,
There is deſtroyed as much riches nowe,
As would have ſerved to the Holy land,
For twenty thouſand men upon a band.
I kept it longe for our Lords bleſſed ſake,
To helpe a Kinge which that journey would make,
Alas Daulton then ſaide the Kinge,
It was fowly don to ſpill ſuch a thinge.
He would have Daulton to make it againe,
Daulton ſaid it might not be certeine:
Why (ſaid the Kinge) how came ye thereby?
He ſaid by a Channon of Lichfielde trewly,
Whoſe workes Daulton kept dilligently,
Many yeares till that Channon muſt dye.
And for his ſervice he ſaid in that ſpace,
The Cannon gave him all that thereof was;
The Kinge gave to Daulton Marks foure,
With liberty to goe where he would that houre.
Then was the Kinge in his herte ſore,
That he had not knowne Daulton before.
And ever it happneth without leaſinge,
That Tyrants be full nigh to a Kinge.
For Herberte lay for Daulton in waight,
And brought him to Stepney with deceipte.
The ſervaunts of Herbert the mony tooke away
Which the King gave to Daulton that day.
And after Herbert carried Daulton farr,
From thence to the Caſle of Gloucester,
There was Daulton priſner full longe,
Herbert to Daulton did mickle wronge:
Fro thence he had him to priſon faſt
To Troy, till foure yeares were nigh paſt,
And after he brought him out to dye;
Daulton to death obeyed lowly,
And ſaid Lord Jeſue bleſſed thou be,
Me thinks I have byne too longe from thee.
A Science thou gaveſt me with full greate charge,
Which I have kept without outrage.
I founde noe man yet apt thereto,
To be myne Heyer when I am goe:
Wherefore (ſweete Lord) now I am faine
To reſigne this thy guift to thee againe.
Then Daulton made devout prayers, and ſtill
Withſmiling cheere he ſaid now doe your wil.
When Herbert ſawe him ſo glad to dye,
Then ran water from Herberts Eye:
For Priſon ne Death could him not availe
To winn this Arte, his Crafte did him faile.
Now let him goe ſaid Herbert than,
For he ſhall never hurt ne profett man.
But when Daulton from the block ſhould riſe,
He looked forth in full heavie wiſe,
And ſo departed with full heavie cheere,
It was not his will to live one yeare.
This was his Paine as I you tell,
By men that had no dread of Hell.
Herbert dyed ſoone after in his bed,
And Deluis at Teuxbury loſt his head;
This wiſe greate Paine, as you may ſee,
Followeth this Arte in every degree.
Heere loſt the King all his intent,
For Herbert was proude and violent,
Soe nobil a man to oppreſe with pride,
And like a Fellone him leade and guide;
Where that by goodneſſe patience and grace,
There might have growen full great ſolace,
As well to the King, ye may underſtonde,
As for th'eaſe of Commons of this londe;
But wonder not that grace doe not fall,
For ſinn reygneth in this londe over all.
Loe here was grace full ready at honde,
To have ceaſed Taxes and Tallages of this londe;
Whereby much Love and Grace would have be,
Betweene Knight-hood Prieſt-hoode and Comminaltie.
Here ye maie ſee how vicious violence
Maie not purchaſe the vertue of ſapience:
For vice and vertue be things contrary,
Therefore the vicious maie not come thereby;
If Vicious men mought lerne this Science,
They would therewith doe wondrous violence:
And with Ambitiouſneſſe grow evermore
Worſe of Conditions then they were before.
Now is this Chapter of Joy and Paine gone,
The Chapter following ſheweth Matters of our Stone.
CHAP. III.
TONſile was a labourer in the fire
Threeſcore years and more to win his defire:
Brian was another, with Holton in the Weſte,
Thes were ever buſie, & could practice with the beſt:
But yet this Science thei never founde,
For thei knew not the Matters, ne the Grounde,
But rumbled foorth, and evermore they ſought,
They ſpent their lyfe and their goods to nought;
Much loſſe, much coſt, much anguiſh they bought,
Amonge their Receipts which they had wrought:
Then made Tonſile to me his greate complainte,
With weeping Teares he ſaid his heart was fainte,
For he had ſpended all his luſty dayes
In fals Receipts, and in ſuch lewde aſſayes;
Of Herbes, Gommes, of Rootes and of Graſſe,
Many kindes by him aſſayed was,
As Crowefoote, Celondine and Mizerion,
Vervaine, Lunara, and Martagon:
In Antimony, Arſenick, Honey, Wax and Wine,
In Haire, in Eggs, in Merds, and Urine,
In Calx vive, Sandifer, and Vitriall,
In Markaſits, Tutits, and every Minerall,
In Malgams, in Blanchers, and Citrinacions,
All fell to nought in his opperacions:
For he conſidered not how he did rage,
When to Gods proportions he layde ſurcharge:
After all this, he thought nothing ſo good,
To worke upon as ſhulde be mans Blode;
Till that I ſaid how blode would waſte and fume
In mighty fire, and utterly conſume.
For Chriſt his love then ſaide he teach me,
Whereof the ſubſtance of our Stone ſhould be:
Tonſile (ſaid I) what ſhulde it you avayle
Such thing to know? your lims doth you faile
For very Age, therefore ceaſe your lay,
And love your Beades, it is high time to Praye;
For if you knew the Materialls of our Stone,
Ere you could make it your dayes would begone.
Thereof no charge good Maſter ſaid he,
It were ſufficient Comfort now to me
To know the trewe Materialls without wronge
Of that Stone which I have ſought ſoe longe:
Tonſile (ſaid I) It is noe litle thinge,
Whereof you would have trewe tydinge;
For many Auctors write of this doubte,
But none of them ſheweth it Cleerly oute:
For Auctors which of this Arte doe write,
Beſought God as witneſſeth Democrite,)
That he unpained would fro this Worlde take
Their Soules whom he tought Bokes thereof to make;
For greatly doubted evermore all ſuche,
That of this Scyence they may write too muche:
Every each of them tought but one pointe or twayne,
Whereby his fellowes were made certayne;
How that he was to them a Brother,
For every of them underſtoode each other;
Alſoe they wrote not every man to Teache,
But to ſhew themſelves by a ſecret Speache:
Truſt not therefore to reading of one Boke,
But in many Auctors works ye may looke;
Liber librum apperit ſaith Arnold the greate Clerke,
Anaxagoras ſaid the ſame for his werke:
Who that ſlothfull is in many bokes to ſee,
Such one in Practice prompt ſhall never be;
But Tonſile for almes I will make no ſtore
Plainly to diſcloſe it that never was done before,
By way of anſwer for your recreation,
If ye cann wiſely make Interrogation.
Good Master (ſaide he) then teach me trewly,
Whether the matters be Sol or Mercury?
Or whether of Sol or Lune it maie be,
Or whether I ſhall take them all three,
Or Sol by it ſelfe, or Mercury alone,
Or Sulpher with them, for matters of our Stone?
Or whether I ſhall ſal Almoniack take,
Or Minerall meanes, our Stone thereof to make?
Here be many queſtions Tonſile, ſaid I,
Wiſely remembred and full craftily;
You name it not yet but onely in generall,
For you muſt take ſome deale of theis things all;
Of theſe and of other you muſt take a parte,
One time or other to miniſter this Arte:
Many things helpeth to apt our Stone,
But two be Materialls, yet our Stone is one;
Betweene which two is ſuch diverſity,
As betweene the Mother and the Childe may be:
An other diverſity betweene them find ye ſhall,
Such as is found betweene Male and Female:
Theis two kindes ſhall doe all your ſervice,
As for the White worke (if you can be wiſe;)
One of thes kindes a Stone ye ſhall finde,
For it abideth fire as ſtones doe by kinde:
But it is no Stone in touching ne in ſight,
But a ſubtill Earth, browne, roddy, and not bright:
And when it is ſeparate and brought to his appearage,
Then we name it our grounde Litharge.
Firſt it is browne, roddy, and after ſome deale white,
And then it is called our choſen Markaſite:
One ounce thereof is better then ſifty pounde;
It is not to be ſould in all Chriſtian grounde;
But he that would have it he ſhalbe faine
To doe it make, or take himſelfe the paine:
But one greate grace in that labour is ſaine,
Make it once well and never more againe.
Olde fathers called it thinge of vile price,
For it is nought worth by way of Marchandiſe:
Noe man that findeth it woll beare it awaie,
Noe more then thei would an Ounce of Claye;
Men will not beleeve that it is of high price,
No man knoweth it therefore but he be wiſe.
Here have I diſcloſed a greate ſecret wonder,
Which never was writ by them which been erth under.
A Nother Stone Tonſile you muſt have withall,
Or elſe you fawte your cheefe M[•••]riall;
Which is a Stone gloriouſe faier and bright,
In handling a Stone, and a Stone in ſight;
A Stone glittering with perſpecuitie,
Being of wonderfull D[•]aphanitie;
The price of an Ounce Conveniently,
Is twenty ſhillings or well neere thereby:
Her name is Magnetia, few people her knowe,
She is fownde in high places as well as in lowe;
Plato knew her property and called her by her name,
And Chaucer reherſeth how Titanos is the ſame,
In the Channons Yeomans Taile, ſaying what is thus,
But quid ignotum per magis ignotius:
That is to ſay, what may this be,
But unknowne by more unknowne named is ſhe;
Nethles Tonſile now I will trewlie teach
What is Magnetia to ſay in our ſpeache:
Magos is Greeke, Mirabile in Latine it ys,
Aes is Money, y[•]os Science, A is God ywiſſe.
That is to ſay it is ſuch a thinge,
Wherein of Money is wonderous divine Cunninge;
Now here you may know what is Magnetia,
Res aeris in qua latet ſcientia divinaque mira.
Thes two Stones Tonſile ye muſt take
For your materialls, Elixir if ye make.
Albeit the firſt tyme materialls be no more,
Yet many things helpeth as I ſaide before.
This ſecrete was never before this daye
So trewly diſcovered, take it for your praye;
I pray God that this turne not me to Charge,
For I dread ſore my penn goeth too large:
For though much people perceive not this Sentence,
Yet ſubtill Clerks have too much Evidence;
For many Clerks be ſo cleere of witt,
If thei had this ground, thei were ſure of it;
Wher our Lord hath ordained that no man it finde,
But only he that is of verteous minde:
Wherefore olde Fathers Covered for great reaſon,
The Matters of our Stone diſcloſed at this ſeaſon.
Other Materials ye ſhall none take,
But only theis two oure white ſtone to make;
Except Sal Armoniack with Sulphur of kinde,
Such as out of Mettals ye can finde;
Theis two woll abide to fulfill your deſire,
The remnant will void when thei come to fire;
Sulpher woll brenn and chaunge Collours faſt,
But our Litharge abideth firſt and laſt:
Ye may not with mettals or Quickſilver beginn,
To make Elixir if you intend to winn:
Yet if you deſtroy the whole Compoſition,
Some of their Compounds will help in Concluſion;
And that is nothing Els of that one or that other,
But only Magnetia and Litharge her Brother.
Ro: Ʋaughan ſculp:
[Image not included in the transcription.]
CHAP. IV.
OF the groſſe Warke now I will not ſpare,
Though it be ſecrete, largely to declare:
To teach you the trewth is myne intente,
As far forth as I dare for Gods Commaundement.
I will informe and guide you in the way,
In ſuch wiſe as you may finde your praye:
If you conſider how the partes of Werkes,
Be out of Order ſet by the old Clerks.
As I ſaide before, the Maſters of this Arte,
Every each of them diſcloſed but a parte:
Wherefore though ye perceived them as ye woulde,
Yet ye cannot order and joyne them as ye ſhulde.
Arnold ſheweth in his writinge,
How our finall ſecret is to know the thinge
Whereupon our worke ſhulde take her grounde,
And how pure Natures & ſimple may be found:
In this Boke begining multipharie,
He ſaith in our grounded Matter two kindes be;
But how to find them he kept that in ſtore,
Ye have their Names the laſt Chapter before.
Freer Bacon diſcloſed more of that pointe,
When he ſaid, Departe ye every joynte
In Elementa propinqua: take good heede thereto;
But unwiſe Doctours never worken ſoe,
But headly they proceed as men well nigh madd,
To the Matters diviſible moe Matters they adde:
Soe when thei weene to bringe forth a Flower,
They doe nothinge but multiply Errour.
There ceſed Bacon, and ſo doe other ſuch,
For very dread leaſt they ſhulde ſhew too much
Avicen in Porta wrote, if ye remember,
How ye ſhulde proceede perfection to ingender.
Trewly teaching as the pure trewth was,
Comedas ut bibas, et bibas ut Comedas,
Eate as it drinketh, and drinke as it doth eate,
And in the meane ſeaſon take it a perfect ſweate.
Raſis ſet the Dietary and ſpake ſome deale farr,
Non tamen comedat res feſtinanter,
Let not your Matters eate over haſtilie,
But wiſely conſume their foode leaſurelie.
Hereof the Prophet made wondrous mention,
Yf ye applie it to this intention.
Viſitaſti terram, & inebriaſti eam,
Multiplicasti locupletare eam
Terram fructiferam in ſalſuginem,
Et terram ſine aqua in exitus aquarum.
If it I have plenty of Meate and of Drinke,
Men muſt wake when they deſier to winke:
For it is laboure of watch and paines greate.
Alſo the Foode is full coſtly meate;
Therefore all Poore men beware ſaid Arnold,
For this Arte longeth to greate men of the worlde.
Truſt to his words ye Poore men all,
For I am witnes that ſoe ye finde ſhall.
Eſto longanimis & ſuavis ſaid he,
For haſty men th'end ſhall never ſee.
The lengthe of clenſing of Matters infected,
Deceyveth much People, for that is unſuſpected.
Wherefore Poore men put ye not in prea[•]e,
Such wonders to ſeech, but in ſeaſon ceaſe.
Exceſſe for one halfe quarter of an howre,
May deſtroy all: therefore cheefe ſuccoure
Is Primum pro quo, & vultimum pro quo non,
To know of the ſimperinge of our Stone.
Till it may noe more ſimper doe not ceaſe,
And yet longe Continuance may not cauſe increaſe▪
Remember that Water will buble and boyle,
But Butter muſt ſimper and alſo Oyle.
And ſoe with long leaſure it will waſte,
And not with bubling made in haſte:
For doubt of perrills many moe then one,
And for ſupergreſſion of our ſtone.
Amongſt groſſe Workes the fowleſt of all
Is to clarifie our meanes Minerall.
Extremities may not be well wrought,
Without many Meanes wiſely ſought.
And everie Meane muſt be made pure,
If this worke ſhulde be made ſure.
For foule and cleane by naturall lawe
Hath greate diſcord, and ſoe hath ripe and rawe.
Stedfaſt to ſtedfaſt will it ſelfe combinde,
And fleeting to fleeting will drawe by kinde:
And ever where as the Concordance is more,
Natures will drawe that were elſwhere before;
This groſſe Worke is fowle in her kinde,
And full of perrills as ye ſhall it finde.
No mans witt can him ſoe much availe,
But that ſometyme he ſhall make a fayle.
As well as the Lay-man ſoe ſhall the Clerke,
And all that labour the groſſe werke:
Whereof Anaxagoras ſaid trewlie thus,
Nemo primo fronte reperitur diſcretus.
And once I heard a wiſe man ſay,
How in Catilonia at this day,
Magnetia with Minerall meanes all,
Be made to ſale if ye for them call,
Whereby the honds of a cleanly Clerke,
Shall not be ſiled about ſo foule a werke.
And longe tyme ſooner your Worke I underſtonde,
Shulde be farr onward before honde.
For if you ſhulde make all things as I cann,
Ye might be weary before your worke begann.
The Philoſophers warke doe not begin,
Till all things be pure without and within.
We that muſt ſeeke Tincture moſt ſpecious,
Muſt needely avoyd all things vild and vicious.
Of manifold meanes each hath his propertie,
To doe his Office after his degree:
With them hid things be out fett,
Some that will helpe and ſome that would lett.
Our Appoticaries to dreſſe them can no skill,
And we to teach them have no manner of will:
Whereof the cauſe trewly is none other,
But that they will counterfaict to beguile their Brother,
Rather then they will take the paine
Thereto belonging, ere they ſhould it attaine:
It is there uſe whereof my hert is ſore,
Much to deſire and litle to doe therefore.
Who would have trewe warke he may no laboure ſpare,
Neither yet his Purſe, though he make it bare:
And in the Groſſe Warke he is furtheſt behinde,
That daily deſireth the end thereof to finde.
If the groſſe warke with all his Circumſtance,
Were don in three yeares, it were a bleſſed chance:
For he that ſhall end it once for certeyne,
Shall never have neede to begin againe,
If he his Medicine wiſely can Augment;
For that is the Maſtrie of all our intent.
It needeth not to name the meanes Minerall,
For Albert writeth openly of them all.
Much I might write of nature of Mynes,
Which in this Groſſe Warke be but engines;
For in this Warke finde ye nothing ſhall,
But handie-crafte called Arte Mechanicall:
Wherein an hundreth wayes and moe,
Ye maie committ a faulte as ye therein goe.
Wherefore beleeve what old Auctors tell,
Without Experience ye maie not doe well.
Conſider all Circumſtances, and ſet your delight
To keepe Uniformity of all things requiſite.
Uſe one manner of Veſſell in Matter and in Shape,
Beware of Commixtion that nothing miſcape.
And hundreth faultes in ſpeciall,
Ye maie make under this warning generall.
Nethles this Doctrine woll ſuffice,
To him that can in Practiſe be wiſe.
If your Miniſters be witty and trew,
Such ſhall not neede your warkes to renew.
Therefore if ye woll avoyde all dreade,
In the Groſſe Warke doe by my read:
Take never thereto no Houſhold-man,
Thei be ſoone weary as I tell cann;
Therefore take noe man thereto,
But he be Waged, however you doe;
Not by the Moneth, as nigh as ye maie,
Ne by the Weeke, but by the Daye:
And that your Wages be to their minde,
Better then thei elſewhere can finde;
And that thei neede not for Wages ſue,
But that their Payment be quick and trewe;
For that ſhall cauſe them to love and dreade,
And to their Warks to take good heede,
For doubt leaſt thei be put awaye,
For Negligence of them in one daye:
Houſhold-men woll not doe ſoe,
From this Warke therefore let them goe.
If I had knowne this, and had done ſoe,
I had avoyded mickle woe.
Alſoe in this Warke muſt be Liberty,
Without impediment, in everie degree,
With divers Comforts peynes to releaſe
Of labours continuall which maie not Ceaſe;
Els anguiſh of Labour and Melancholly,
Mought be Cauſe your Warkes to deſtroy.
Of the groſſe Warke it needes to ſhew noe more,
For old men have tought the remnant before;
And what is neceſſary that thei laft out,
This Boke ſheweth it without doubt.
Wherefore this litle Boke the Ordinall,
Is in Alkimy the Complement of all;
The Chapter following convenient for a Clerke,
Sheweth the Councells of the ſubtill Werke.
Ro. Ʋaughan ſculp.
[Image not included in the transcription.]
CHAP. V.
BRISE by Surname when the chaunge of Coyne was had,
Made ſome Men ſorry, and ſome Men glad:
And as to much people that chaunge,
Seemed a newe thinge and a ſtraunge;
Soe that ſeaſon befell a wonderous thinge,
Tuching this Science without leaſinge.
That three Maſters of this Science all
Lay in one Bed nigh to Leaden-Hall,
Which had Elixirs parfite White and Red,
A wonder ſuch Three to reſt in one Bed,
And that within the ſpace of dayes Tenn,
While hard it is to finde One in Millions of Men.
Of the Dukedome of Loraine one I underſtand
Was borne, that other nigh the Midle of England;
Under a Croſse, in the end of Shires three,
The third was borne; the youngeſt of them is he.
Which by his Nativity is by Clerks found,
That he ſhulde honour all Engliſh ground;
A Man mought walke all the World aboute,
And faile ſuch Three Maſters to finde oute;
Twayne be fleeting, the Youngeſt ſhall abide,
And doe much good in this Londe at a Tyde.
But ſinne of Princes ſhall let or delaye
The Grace that he ſhulde doe on a daye.
The eldeſt Maſter chaunted of him a Songe,
And ſaid that he ſhulde ſuffer much wronge.
Of them which were to him greately behould,
And manie things moe this Maſter tould,
Which ſith that tyme hath trewly befall,
And ſome of them hereafter ſhall,
Whereof one is trewlie (ſaid he)
After Troubles great Joy ſhalbe
In every quarter of this Londe,
Which all good Men ſhall underſtonde:
The Younger asked when that ſhulde be,
The old Man ſaid when Men ſhall ſee
The holy Croſſe honored both day and night,
In the Lond of God in the Lond of Light;
Which maie be done in right good ſeaſon,
But long delayed it is without reaſon:
When that beginneth note well this thinge,
This Science ſhall drawe towards the Kinge;
And many moe Graces ye maie be boulde,
Moe then of us ſhall now be tould;
Grace on that King ſhall deſcend,
When he ould Manners ſhall amende:
He ſhall make full ſecreate ſearch,
For this Scyence with doulced ſpeech;
And amonge the Solitary,
He ſhall have tidings certainly.
So ſought King Kalid of manie Men,
Till he met with Morien,
Which helped Kalid at his neede,
His Vertues cauſed him to ſpeede.
NOwe of ſuch Matters let us ceaſe,
And of the ſuttill Warke reherſe;
Greate need hath he to be a Clerke,
That would perceive this ſuttill Werke.
He muſt know his firſt Philoſophie,
If he truſt to come by Alkimye:
And firſt ye ſhall well underſtonde,
All that take this Werke in honde;
When your materialls by preparation,
Be made well apt for Generation,
Then thei muſt be departed a twinn,
Into foure Elements if ye would to winn:
Which thing to doe if ye ne can,
Goe and lerne it of Hortolan.
Which made his Boke of that Doctrine,
How ye ſhulde part the Elements of Wine.
Moreover ye muſt for your ſuccour,
Know th'effects of the quallities fower;
Called Heate, Colde, Moiſture, and Drines,
Of which fower all things Compounded is;
And ſith in this Arte your cheefe deſire
Is to have Colour which ſhulde abide fier,
Ye muſt know before you can that ſee,
How everie Colour ingendred ſhall be,
For every Colour whiche maie be thought,
Shall heere appeare before that White be wrought.
Yet more ye would have to this ſumme,
Swiftly to melt as Wex or Gumme:
Els mought it not enter and perce
The Center of Mettalls as Auctors reherſe;
Soe ye would have it both fix and flowe,
With Colour plenty if ye wiſt howe;
Such three Contraries joyntly to meete
In one accord is a greate Secret.
Nethles he that is cleere of Minde,
In this Chapter maie it well finde;
And firſt to give you a ſhort Doctrine,
Of the aforeſaid qualities prime:
Heate, and Cold, be qualities Active
Moiſture, and Drines, be qualityes Paſſive;
For they ſuffren the Actives evermore,
As Stones to be Lyme, and Water to be Froare.
Hereupon to Judge, ye maie be bold,
Nothing is full wrought but by Heate and Cold;
Nethles the Paſſives have ſome Activity,
As in Handicrafts men ye maie daily ſee;
In Bakinge, and Brewinge, and other Crafts all,
Moiſture is opperative and ſoe Drines be ſhall.
Ariſtotle in his Phiſicks and other manie moe,
Said ab actionibus procedit ſpeculatio;
They ſaid that Practiſe is roote and beginning,
Of Speculation and of all Cunning:
For the properties of every thinge,
Be perceaved by their working;
As by Colours of Urins we may be bold
To give ſentence of Heate and Colde;
By thes aforeſaid foure qualities prime,
We ſeeche Colours with length of tyme;
Of White Colour we be not full ſure,
To ſeeche it but in a ſubſtance pure:
Greate Doctrine thereof lerne now ye maie,
When ye know how Colours growe all day.
COlour is the utmoſt thinge of a Body cleere,
Cleere fubſtance well termined is his matter heere;
If Heate hath maiſtery in matter that is drye,
White Colour is ever thereof certainely;
As it appeareth in ſight of brent Bones,
And in making of all Lyme Stones.
Where Cold worketh in matter moiſt & cleere,
Yet of ſuch working Whitnes woll appeare:
As it ſheweth in Ice and Froſts hore;
The cauſe is ſet out in Philoſophie before:
I write not here of common Philoſophie,
But by example to teach Alkimy;
That one maie be perceived by that other,
As is the Child perceived by the Mother.
If Heate in moyſt matter and groſſe withall,
Warke, thereof Black Colour ingender ſhall;
Example hereof if ye of me deſire,
Behold when you ſee greene Wood ſet on a fire;
When Cold worketh in matter thick and drye,
Black Colour ſhall be, this is the cauſe whie;
Such matter is compacted and more thick,
With Cold conſtreyning, enimy to all quick,
Thicknes made Darknes with privation of Light,
Soe Collour is private, then Black it is to Sight,
Therefore evermore remember this,
How cleere matter is matter of Whitenes;
The cauſe efficient maie be manyfold,
For ſomewhile it is Heate, and ſometime Cold:
But Whire and Black, as all men maie ſee,
Be Colours contrary in moſt extremitie:
Wherefore your warke with Black muſt beginn,
If the end ſhulde be with Whitenes to winn.
The midle Colour as Philoſophers write,
Is Red Colour betweene Black and White:
Nethleſſe truſt me certainly,
Red is laſt in work of Alkimy.
Alſoe they ſay in their Doctrine,
How theis two Colours Rufe and Citrine,
Be meane Colours betweene White and Red,
And how that Greene, and Colour wan as Lead,
Betweene Red and Black be Colours meane,
And freſheſt Colour is of matter moſt Cleane.
Phyſitians in Urines have Colours Nynteene,
Betweene White and Black as thei weene;
Whereof Colour underwhite Subalbidus is one,
Like in Colour to Onychyne ſtone:
Of ſuch like Colour Magnetia found is,
But Magnetia glittereth with Cleerenes:
In our ſuttill warke of Alkimy
Shall be all Colours that hath beene ſeen with Eye:
An hundreth Colours more in corteyne,
Then ever hath been ſeene in Urine.
Where in ſo many Colours mought not be,
But if our Stone conteyned every degree,
Of all Compoſitions found in warke of kinde,
And of all Compoſitions imaginable by minde.
Of as manie Colours as ſhall therein be ſaine,
So manie graduations your wiſdome muſt attaine:
And if you knowe not ſuch graduations all,
Lerne them of Raymond in his Atre Generall.
Gilbert Kymer wrote after his deviſe,
Of 17. Proportions, but thei maie not ſuffice
In this Science, which he coude never finde;
And yet in Phiſick he had a nobil minde.
Wher the royalty of the nature of Man,
Advaunceth ofte Medicines of the Phiſitian:
And ſo honoreth oft times his Crafte,
When that the Medicines peradventure mought be lafte;
But it is not ſo in Phiſick of Mines,
For that Arte exceedeth all other engines:
And reſteth only in the wiſdome of Man,
As by experience wiſe men witnes can.
ANd ſoe of Alkimy the trew foundation,
Is in Compoſition by wiſe graduation
Of Heate and Cold, of Moiſt and of Drye,
Knowing other Qualities ingendered thereby;
As hard and ſoft, heavy and light,
Rough and ſmoothe, by ponders right,
With Number and Meaſure wiſely ſought,
In which three reſteth all that God wrought:
For God made all things, and ſet it ſure,
In Number Ponder and in Meaſure,
Which numbers if you doe chaunge and breake,
Upon Nature you muſt doe wreake.
Wherefore Anaxagoras ſaid Take good heede,
That to Conjunction ye not proceede,
Till ye know the Ponders full compleate
Of all Components which ſhulde therein meete;
Bacon ſaid that old Men did nothing hide,
But only Proportion wherein was noe guide:
For none old Auctor, King, Prince, ne Lord,
Writing of this Science with others did accorde
In the Proportions; which if ye would reach,
Raymond, with Bacon, and Albert, done it teach,
With old Anaxagoras, of them fowre ye ſhall
Have perfect knowledge, but not of one have all:
And if you would joyne fowre Qualities to intent,
Then muſt ye Conjoyne every Element:
As Water and Erthe after your deſire,
Well compounded with Ayer, and Fier:
Knowing the worthieſt in his activitie,
The ſecond, the third, every-each in his degree;
The fourth, and the vileſt maie not be refuſed,
For it is profitable and beſt to be uſed;
And beſt maie extend his Multiplication,
In whome is the virtue of our Generation;
And that is the Erthly Lytharge of our Stone,
Without him Generation ſhall be none;
Neyther of our Tincture fixation,
For nothing is fixt but Erthe alone;
All other Elements moveable be,
Fier, Ayer, and Water, as ye daily ſee:
But Fier is cauſe of extendibility,
And cauſeth matters permiſcible to be,
And cleere brightnes in Colours faire
Is cauſed of kinde evermore of Ayer,
And Ayer alſo with his Coaction,
Maketh things to be of light liquefaction:
As Wax is and Butter, and Gummes all,
A little heate maketh them to melt and fall:
Water clenſeth with ablution blive,
And things mortifyed cauſeth to revive.
Of multiplying of Fier is no greater wonder,
Than is of multiplying of Erth ſet under:
For Erth beareth Herbes daily new and newe,
Without number, therefore it is trewe
That Erth is wonderfull as well as Fier,
Though one ſparke maie ſoone fill a Sheere:
If all a Sheere were filled with Flaxe,
One ſparke than would wonderfully waxe:
Fier and Erth be multipliers alone,
And thei be cauſers of multiplying our Stone.
Of this Erth ſhoweth Albert our great Brother,
In his Mineralls, which Lytharge is better than other.
For the white Elixir he doth it there rehearſe,
And the booke of Meeter ſhoweth it in a verſe.
NOw to Conjunction let us reſorte,
And ſome wiſe Councell thereof reporte:
Conjoyne your Elements Grammatically,
With all their Concords conveniently:
Whiche Concords to healpe a Clerke,
Be cheefe Inſtruments of all this werke:
For nothinge maie be more contrary nowe,
Than to be fixt and unperfectly flowe:
All the Grammarians of England and of Fraunce,
Cannot teach you this Concordance:
This Ordinall telleth where ye maie it ſee,
In Phiſick in the Boke de Arbore.
Joyne them alſo in Rhetoricall guiſe,
With Natures Ornate in purified wiſe.
Sithens our Tincture muſt be moſt pure and faire,
Be ſure of pure Erth, Water, Fier and Ayre.
In Logicall wiſe be it early or late,
Joyne trewe kindes not ſophiſticate;
Ignorance hereof hath made many Clerks,
Lewdly to leeſe their labour and their werkes.
Joyne them together alſo Arithmetically,
By ſuttill Numbers proportionally.
Whereof a litle mention made there was,
When Boetius ſaid tu numeris elementa ligas.
Joyne your Elements Muſically,
For two cauſes, one is for Melody:
Which there accords will make to your mind,
The trewe effect when that ye ſhall finde.
And alſo for like as Diapaſon,
With Diapente and with Diateſſeran,
With ypate ypaton, and Lecanos muſe,
With other accords which in Muſick be,
With their proporcions cauſen Harmony,
Much like proportions be in Alkimy,
As for the great Numbers Actuall:
But for the ſecreate Numbers Intellectuall;
Ye muſt ſeeche them as I ſaid before,
Out of Raymond and out of Bacons lore.
Bacon ſheweth it darkly in his three letters all,
And Raymonde better in his Arte Generall.
Many men weene which doth them reade,
That theie doe underſtonde them when theie doe not indeede.
With Aſtrologie joyne Elements alſo,
To fortune their Workings as theie goe:
Such ſimple kindes unformed and unwrought,
Muſt craftily be guided till the end be ſought,
All which ſeaſon theie have more obedience,
Above formed Natures to Sterrs influence.
And Science Perſpective giveth great evidence,
To all the Miniſters of this Science.
And ſo done other Sciences manie moe
And ſpecially the Science de Pleno & Vacuo,
But the chiefe Miſtris among Sciences all,
For helpe of this Arte, is Magick Naturall.
WHen the foure Elements wiſely joyned be,
And every-each of them ſet in his degree,
Then of divers degrees and of divers digeſtion,
Colours will ariſe towards perfection.
For then worketh inward heate naturall,
Which in our ſubſtance is but Intellectuall:
To ſight unknowne, hand maie it not feele,
His working is knowne to few Men and ſeild;
And when this heate naturall moved be ſhall
By our outward heate artificiall,
Then Nature excited to labour will not ceaſe
Many diverſities of degrees to increaſe.
Which is one cauſe by reaſon you ma[•]e ſee,
Whie in our warke ſo manie Colours be:
Therfore it cauſeth in this Arte great doubt,
Ignorance of heate within and without,
To know how theis two heates ſhulde accord,
And which of them in working ſhulde be Lord.
DIgeſtion in this warke hath great likeneſſe
To digeſtion in things of Quicknes:
And before other (as I witneſſe can)
It is moſt like to digeſtion of Man.
Therefore ſaid Morien, our Stone in generation
Is moſt like thing to Mans Creation,
In whom ſaith Raymond the fowre degrees all
Of the fowre Complexions together finde ye ſhall,
And that actually, which ye cannot finde
Amongſt Creatures in none other kinde.
Wherefore amonge Creatures theis two alone
Be called Microcoſmus, Man and our Stone.
Now of Digeſtion the aliment and foode
Perfectly to know is needfull and full good.
It is humor ſollid conſtant with ſiccitie,
Mightily medled after ſome degree,
In oppoſite paſſives mixed duly,
Ingendered by inward and outward heat trewly.
Soe nothing elſe is our Digeſtion,
But of humour ſubſtantiall a create perfection.
I pray ye Laymen have me excuſed,
Though ſuch Tearmes with you be not uſed,
I muſt uſe them, for all Auctors affirmes,
How every Science hath his proper Tearmes.
Digeſtion ſometimes advanced maie be
By outward cold, as yearly ye maie ſee
How in Winter men eaten more meate
Than in Summer, when expanſed is their heate;
For colde maketh heate inward then to flye,
And ligge nigh together, then ſtronger is he;
Which by his ſtrength his power is more
To make Digeſtion than he mought before.
But our cheefe Digeſture for our intent,
Is virtuall heate of the matter digerent;
Nethles heate of the digeſtible thinge,
Helpeth digeſtion and her working:
Feaverly heate maketh no digeſtion,
Baines maie helpe and cauſe alſo deſtruction.
Wine digeſted hath more heate naturall,
Than hath new Muſte, whoſe heate is accidentall:
Coagulation is noe forme ſubſtantiall,
But onlie paſſion of things materiall.
MOre ye muſt know, when Colours appeare,
Who is principall Agent in that matter Cleere.
For ſometimes it is Heate, and ſometimes Cold it is,
And ſometime Moyſture, and ſomewhile Drines.
The principall Agent to know at every ſeaſon,
Requireth great ſearch made by ſuttill reaſon:
Which is not perceived but of Maſters fewe,
For thei mark not how Colours ariſe by rewe:
The principall Agent of the qualities fowre,
Hath power royall as Lord of moſt honour
The remnant of qualities to Converte to his kinde,
Of which converſion Anaxagoras maketh minde
In his Boke of Converſions Naturall,
Whereof Raymond ſheweth cauſes ſpeciall:
It is no Jape neither light to lerne
Your principall Agent all ſeaſons to diſcerne:
Which I teach you to knowne by ſignes fowre,
By Colour, Odour, Sapor and Liquore.
ANd firſt by Colour to ſerve your intente,
To know thereby your principall Agent.
Looke in your Veſſell which Colour ſheweth moſt,
He that cauſeth him is principall of the hoſt
As for that ſeaſon, whoſe pride ye maie ſwage,
By this our Doctrine, if ye ſee him rage:
Which ye maie doe when ye well underſtonde,
The cauſe of all Colours which ye have in honde.
Which I woll teach you now ſhortly withall,
Bycauſe here and there ſeeke them ye ne ſhall:
Whitnes is cauſed of manie matters cleere,
In another thing termined, and ſoe it is heere;
Blacknes is when parts of a body darke,
With thicknes oppreſſeth the cleernes of the Warke;
Or els it is of a Combuſt terreſtrietie;
But of ſuch Combuſtion greate hardnes ſhall be;
And by Commixion of Darke Cleere and Cleane,
Shall be ingendered all the Colours meane:
Every cleere thinge perſpicuate and fayre,
Standeth by the matters of Water and Aire,
Whome a pure Erth doth apprehend,
Such as ſhall not their cleerenes offend;
And if in ſuch cleerenes and perſpicuitie,
Ye can noe ſpeciall Colour ſee,
Thereupon to Judge you maie be bold,
The cauſe of ſuch things was exceeding Colde:
As Chriſtall, Berill, and other things moe,
Diverſitie betweene them lerne ere ye goe;
Chriſtall hat Water declyning toward Ayer,
Wherefore it is cleere, perſpicuous and faire;
But where it declineth towards Water more,
It is darke as Berill or Ice hard frore;
But when matters draweth toward ſiccitie,
Darknes with hardnes ingendred ſhall be;
As it appeareth in the Adamant Stone,
And in other things manie one.
Twinckling and glittering as in Magnetia is,
Light is cauſe thereof within matter of Cleerenes;
Which is ſuperduced upon waterly vapour,
Beforetyme incenced with Heate be ye ſure;
Now after cleerenes and Colours in extremitie,
Of meane Colours a litle ſhew will I.
Ruby colour is of a thinn fume ſuccended
In a cleere Body, which alſoe is amended
When in that Body reyneth plenty of light,
For more or les thereof maketh more or les bright:
As the Amatiſt followeth the Ruby in dignity,
In leſs Cleerenes and more Obſcuritie:
And a Calcedonie in Slymy ſubſtance,
Followeth the Berill in degrees of variance.
Greene as a Smaragde is of Water cleere,
With Erthy ſubſtance Combuſt mixt full neere:
And the cleerer ſubſtance that the Erth be,
The cleerer greeneſs thereof ye ſhall ſee.
Tawney is of Cleerenes terminate,
Infuſed with thick Fumoſity congregate
Of Water, and alſoe of Erth ſuccended,
Whereby the cleerenes of Aier is ſuſpended.
Wann or leady Colour ingendred is
Of Waterie and Erthy parts without amiſſe;
And where ſuch parts be cold and thick,
Ever Wann Colour theron ſhall ſtick;
As it appeareth in old layen Lead,
And in Men that be wellneere dead:
This Wann Colour called Lividitie,
In Envious Men uſeth much to be;
Naturall heate and blood done reſorte,
To the Hert, them to comfort,
And leaveth Cold and Dry the Face,
For heate and blood is parted fro that place.
Likewiſe when Fevers be in extremitie,
The Nailes of Hands of this Colour wilbe.
The Saphire Colour, that Orient Blewe,
Like in Colour to the heavenlie hue,
Is much fairer than Wann Colour to ſight,
For therein is more of Aier Water and Light
Than is in Wann Colour, and that by manifold,
Wherefore ſuch Colour is more deerer ſolde;
All other Blewes the ſadder that they be,
Thei have leſſe of Aier and more of Terreſtriety.
Silver to Azure ſoone broght will be;
The cauſe thereof is perſpicuitie,
Which is in Silver cauſed of Ayer,
Wherefore it turneth to hevenly Colour faire;
And Quickſilver plenty within him is,
Cauſeth in Silver all this brightnes:
Subtiler Erth, pure Water, with cleerenes of Air,
Cauſeth ſuch brightnes to Quickſilver to repaire.
Citrine Colour Yellowe as ye ſee in Gould,
Is Colour moſt liking for ſome men to behould:
Cauſed of mighty and ſtrong digeſtion,
For humor in him have ſtrong decoction;
Such Colour with Heate ingendred be ſhall,
As it in Honey, Urine, Lye, and Gall:
The ſhining of Gould is cauſed as I tell,
Of pure and ſubtile Water termined full well,
Perſpicuouſly condenſed; for Water pure and fine,
The more it is Condenſed, the better it woll ſhine;
For of a Mirrour the cauſe none other is,
But moiſture termined, as all Clerks geſſe,
Soe that it be polible withall;
For Aier Figures receive never ſhall;
For Aier maie not be terminate in his kinde;
So cauſe of ſhining in Water ye ſhall finde.
With White and Red well medled pure and fine
Woll be ingendred faire Colour Citrine.
Soe divers Comixtions of Elements,
Maketh divers Colours, for divers intents:
With divers Digeſtions, and divers degrees,
All Colours be made which your Eyen ſees.
Of Elements ye muſt the proper Colour lerne,
Whereby of Colours ye maie better diſcerne;
Phiſitians ſaie of good Herbs and ſoote,
Some be colde outward and hot within the roote;
Example hereof if ye liſt to gett,
Behold the working of the gentle Violet:
Common Philoſophie the cauſe doth diſcloſe,
Whie colde is within and red without the Roſe:
Anaxagoras ſaid in his Coverſions naturall,
Inward and Outward be contrary in things all,
Which is trewe except ſuch things as be
Of little compoſition, and nigh ſimplicitie;
As is Scammonye, and Lawrell the Laxative,
Which be not nouriſhing to vegetative.
Remember how in every mixt thinge,
Evermore one Element defireth to be Kinge:
Which proude appetite of Elements and vicious,
Moveth men to be Ambitious:
Wherefore our Lord that beſt diſpoſe cann,
Hath made Ordeynance for ſinfull Man,
All proude appetites to equalitie to bringe;
When Requiem aeternam the Church ſhall ſinge,
Than ſhall everie ambitious thought,
Plainely appeare how that it was nought:
Lords, and Beggars, and all ſhall be
In the Charnell brought to equalitie.
Your Principall Agent ſo rebate ſhall ye,
When he uſurpeth above equality;
Therefore Aristotle ſaid Compound ye our Stone
Equall, that in him repugnance be none;
Neither diviſion as ye proceede;
Take heede thereto, for it is greate neede;
And when it falleth that ye ſhall ſee
All Colours at once that named maie be;
Than ſuffer Nature with her operation,
At her owne leaſure to make Generation:
Soe that amonge ſo manie Colours all,
Nature maie ſhew one principall:
Such as ſhall draw towards your intent,
According to your deſired Element.
This wiſe by Colours yee maie provide
How in your workes yee ſhall yee guide.
Manie moe things of Colours I maie write,
But this is ſufficient my promiſe to acquite,
As farr forth as Colours maie ſerve your intent,
By them to know your principall agent.
But manie Clerks wonder why you may ſee
Soe manie Colours as in our Stone woll be,
Before that perfect White and Cleere,
And unchaungeable woll appeare,
Conſidering the fewnes of the ingredients;
I woll that anſwer to pleaſe their intents,
And teach them the trewth of that greate doubte.
By kinde of Magneſia ſuch Colours paſſe out,
Whoſe nature is of ſuch Convertibilitie,
To everie proportion, and to everie degree,
As Chriſtall to his Subject is founde;
For of everie thing that is upon the grounde,
Which that ye woll Chriſtall ſet under,
Such Colour hath Chriſtall, therefore ceaſe to wonder:
Wherefore Hermes ſaid not untruly ne Envious,
Ad perpetranda miracula rei unius:
God hath ſo ordeyned ſaith Hermes the Kinge,
To fulfill the miracles of one thinge:
Common Philoſophers thereof cannot finde
The vertues of our Stone exceeding far their minde.
SMelling maie helpe forth your intente,
To know your reigning Elemente;
And be with Colour a Teſtimony,
To know your principall Agent thereby;
And ye which would by ſmelling lerne
Of your principall Agent trewly to diſcerne.
As White, and Black, be Colours in extremitie,
Soe of Odors, ſoote and ſtinking be:
But like as Fiſhes know not by ſight
Noe meane Colours, becauſe their Eyne bright
Have none Eyelidds for their ſight cloſinge,
Soe meane Odors ſhall not by ſmellinge
Be knowne of you, this is the cauſe whie,
For Noſtrills be open as the fiſhes Eye:
Therefore meane Odors be not in certaine
Smelled by the Noſe, as meane Colours be ſeene.
Heavie Smell is not as Clerks thinke
The midle Odor, but only the leſſe Stinke.
Old Fathers wrote by their Doctrine,
Of their Experience which is maturine,
That if ye medle ſweete Savour and redolente
Equally with ſtinking to prove your intent;
The ſoote ſhall be ſmelled, the ſtinking not ſoe,
The cauſe ye may lerne now ere ye goe;
All ſweete ſmelling things have more puritie,
And are more ſpirituall than ſtinking maie be:
Wherefore it is in Aier more penetrative,
And is more extendible, and is alſoe to life
More acceptable, as friend to Nature,
And therefore rather received be ye ſure.
ODor is a ſmokiſh vapour reſolved with heate,
Out of ſubſtance, by an inviſible ſweate;
Which in the Aier hath free entringe,
And chaungeth the Aier and your Smellinge;
As Sapor of Meates chaungeth your Taſtinge,
And as Sounds chaungeth your Hearinge,
And as Colour chaungeth your Sight,
Soe Odor chaungeth Smelling by might.
The cauſe of Odours to know if you delight,
Foure things thereto be requiſite;
Firſt that ſuttill matter be Obedient
To the working of Heate, for to preſent
By a fume the liknes of the ſame thinge,
From whome that fume had his beginninge;
Alſo to beare forth that pure fume and faire,
There is required a cleere thinn Aier:
For thick Aier woll not beare it farr,
But it woll reteyne it much faſter;
And ſoe thick matter Obedience hath none,
To the working of Heate, as it ſheweth in Stone:
Heate maketh Odours, Cold ſhrinketh, by reaſon
Dunghills in Summer ſtink more than in Winter ſeaſon;
Pleaſant Odours ingendered be ſhall
Of cleane and Pure ſubſtance and fumigale,
As it appeareth in Amber, Narde, and Mirrhe,
Good for a Woman, ſuch things pleaſeth her;
But of Pure ſubſtance with a Meane heate,
Be temperate Odours, as in the Violet;
Of a Meane heate with ſubſtance Impure,
Is Odours miſliking, as Aloes and Sulphure:
But when Naturall heate beginneth to ſpill,
Then thereof ariſeth heavie ſmell;
As Fiſh ſmelleth that is kept too longe,
Naturall heate rotteth, ſoe the ſmell is ſtronge;
STinch is a Vapour, a reſolved fumoſitie
Of things which of Evill Complexions be.
And when Humor onlie is in Corruption,
Soe that the Subſtance be not in Deſtruction,
Thereof ſhall onlie heavie ſmell ariſe,
But not verie Stinch come in that wiſe.
Of everie Stinch the cauſe of that Chaunce
Is only corruption of the ſelfe ſubſtance;
And when Evill ſubſtance ſhall putrifie,
Horrible Odour is gendred thereby:
As of Dragons and Men that long dead be,
Their ſtench maie cauſe greate Mortalitie.
It is not wholſome to ſmell to ſome Cole,
For quenching of ſome Snuffe a Mare woll caſt her Foale.
When the Qualities of a thing according is
To your Nature, good Odour will not miſſe:
But when the ſubſtance is contrary to your kinde,
The Odours thereof odious you ſhall finde.
Fiſhes love Soote ſmell, alſo it is trewe,
Thei love not old Kydles as thei doe the new.
All things that are of good Odour,
Have naturall Heate for their ſuccour;
Though Camphire, Roſes, and things colde,
Have ſoote Odours, yet Auctors tould,
How Heate virtually incloſed is the skell,
With Purenes of ſubſtance, whie they ſo ſmell:
This olde opinion you maie teach your Brother,
How noe good Odour is contrary to another;
But it is not ſoe of ſtinking ſmells,
For ſtinch of Garlick voydeth ſtinch of Dunghills.
Of Odours this Doctrine is ſufficiente,
As in Alkimy to ſerve your intente,
Your Warks to underſtonde thereby,
When things begin to purrifie;
Alſoe by Odours this you maie lerne,
Suttilnes and groſnes of Matters to diſcerne:
Alſoe of Meane ſubſtance knowledge ye may get,
With knowledge of Corruption of Naturall heate;
And knowledge of Diverſitie by good attendance,
When Humour corrupteth and when the Subſtance.
But our Subſtance was made ſo pure and cleane,
And is conſerved by vertue of the meane,
That ye no ſtinke thereof ſhall finde,
Albeit that it putrifie fro his owne kinde.
THe third ſigne and the third Teſtimony
To underſtand your principall Agent by,
Is Sapor called, of Mouth the Taſte,
Which evermore is cauſe of waſte
Of the ſubſtance of the ſame thinge
Whereof ye make proofe by Taſtinge
Sapor ſhulde be much better Judge
Then Colour or Odour, and more refuge,
Were not Taſte a perillous thinge,
While our Stone is in workinge;
For it is hurting to health and life,
It is ſo greatly penetrative;
Above all ſubtill things it hath Victory,
And peirceth ſolid things haſtily,
Wherefore it is perill and not good,
Much or oft to Taſt of that foode:
It Comforteth Mettalls as we well finde,
But it is Perillous for all Mankinde,
Till perfect Red thereof be made,
Such as in Fier woll never fade.
A lewde Man late that ſerved this Arte,
Taſted of our white Stone a parte,
Truſting thereby to find releefe
Of all ſicknes and of all greefe,
Whereby the Wretch was ſodenly,
Smitt with a ſtrong Paraliſie;
Whom my Maſter with great Engine,
Cured with Bezoars of the Mine.
Therefore though Taſt by Common reaſon,
Shulde be beſt judge at every ſeaſon,
Yet for that Taſt is abominable
Sapor is heere not profitable.
Yet of ſome parts ſeperable,
A Taſt maie well be Convenable
Before Conjunctions to make aſſay,
Whether they be well wrought or nay;
Howbeit a Wiſeman hath helpe ſufficient,
By Colour and Odour to have his intent:
For manie Men can chuſe good Wine,
By Colour and Odour when it is fine;
But for new Wine not fined in generall,
The trew Taſt is moſt ſuertie of all;
For Smelling hath Organalls but one,
Nothing diſcerning but fumous things alone;
But Taſt hath ſix Organalls without doubt,
To feele qualitie of things within and without,
Which Nature ordain'd againſt perill and ſtrife,
For more ſuertie of things haveing life:
An Ape chuſeth her Meate by Smelling,
Men and Popinjayes truſten to Taſting:
For manie things be of good Smell,
Which to Taſt be found full ill:
For they maie be abhominable ſower,
Over-ſharpe, too bitter, or of greate horrour,
Or Venamous, ſtinking, or over-ſtronge,
The Taſt is judge and voideth ſuch wronge.
Old men wrote in antient time,
How that of Sapors there be fully Nyne;
Which ye maie lerne in halfe an hower,
As Sharpe taſt, Unctuous, and Sower,
Which three doe ſuttill matter ſignifie;
And other three doe meane matter teſtifie,
As Bitinge taſt, Saltiſh and Weeriſh alſo,
Other three come thicke ſubſtances fro,
As Bitter taſt, under Sower, and Douce;
Thes Nyne be found in manie a Noble Houſe;
Five of theſe Nyne be ingendred by Heat,
Unctuons, Sharpe, Salt, Bitter, and Doulcet;
But of the Nyne the remnant all fower,
Be made with cold, as is the Sapor Sower,
And ſo is Soweriſh taſt called Sapor Pontick,
And leſſe Sower allſo called Sapor Stiptick,
Alſo is Weeriſh taſt called Unſavoury,
With Cold ingendered effectually.
Sapor of two things hath his Conception,
Of divers Subſtance and of divers Complection.
OF Hot and Moyſt in the Second degree,
With a Thick ſubſtance, Doulcet Taſt will be;
The ſame degrees of the ſame Complexion,
To a Meane ſubſtance knit by connexion,
Unctuous Sapor ingender ever ſhall;
But where it is Hott and Dry withall,
With a Meane ſubſtance in the Second degree,
The Taſt thereof muſt needs Saltiſh be;
When a thing in the Third degree Hot and Dry is,
With a ſubſtance Thick, there is Bitternes;
But in the Fowerth degree matter Hot and Dry,
With a Suttill ſubſtance, Sharpe Taſt is thereby;
So five Taſts, as I ſaid before,
Be ingendered with Heat, and not one more.
Of Cold and Dry in the Second degree by kinde,
With a Suttill ſubſtance, full Sower ye ſhall it finde;
As by Faces of People ye maie Deeme,
When thei taſt Crabs while thei be greene:
The ſame Complexion in the ſame degree,
In a thing which of Meane ſubſtance ſhall be,
Of that is ingendred ye maie well ſuppoſe,
A Bitinge Taſt as is of the Roaſe,
But Sower, and Sowriſh, and leaſt Sower, all three
Be of Cold and Dry in High and Low degree:
And Cold and Moyſt in the Firſt degree of all,
A Weeriſh Taſt ingender ever ſhall,
As of an Egg it ſhoweth in the glaere,
And in pale Women over White and Fayer:
For ſuch be Cold, and of Humiditye
Thei have trewly greate ſuperfluity,
Therefore to Men thei have leſſe delight;
Cold rebateth luxurious appetite.
Iſaac ſaid there be but Taſtes ſeaven,
For Sower and leſſe Sower was one but uneven,
But in Complexion thei were of one foundation,
For Unſavoury was but of Taſt privation;
Compound Taſts be found alſo,
As Doulce Eger and others manie mo;
So by Taſt men maie Craftily know
Divers complexions and degrees high and low;
And when ye doubt by Taſt to make report,
Than to your other teſtimonies reſort.
As in Phiſicke truſt not to Urine
Onely, but alſo take witnes and Doctrine
Of your Pulſes, and wiſely conſidering
Six things not naturall the Body concerning,
Having reſpect alſo therewithall,
Unto theſe Seaven things naturall;
And take heed if ye woll be fure,
Of Three things contrary to nature:
Compleat theis Sixteene wiſely to your ground,
A lewd Phiſition leaſt that ye be found:
For ſo of (had I wiſt) ye maie beware,
And helpe the Sick man from his care:
So fo this Science if ye woll advaunce,
Your works, take heed of everie Circumſtance,
Wiſely Conſidering your teſtimonyes fower,
Three be now paſſed, the fowerth is Liquor.
LIquor is the Comfort of this Werke;
Liquor giveth evidence to a Clerke
Thereby to faſten his Elements,
And alſo to looſe them for ſome intents;
Liquor conjoyneth Male with Female Wife,
And cauſeth dead things to reſort to Life;
Liquors clenſeth with theire ablution,
Liquors to our Stone be Cheefe nutrition;
Without Liquor no Meate is good;
Liquors conveieth all Aliment and Food
To every part of Mans Body,
And ſo thei doe with us in Alkimy.
Ye muſt conſider the puritie
Of all your Liquors and quantitie;
And how thick thei be or thinn,
Or elſe thereof ſhall ye litle winn;
But not as Phiſitions maketh mention,
For Elixir is a thing of a ſecond intention;
Wherefore ye ſhall more Wondrous natures find
In his working, than in all other kind;
Phiſitions ſay the thicker Urine be,
The more it ſignifieth Humidity,
Where thick Liquor with us hath ſiccity,
And ſuttill Liquor betokneth Humidity:
MAnie Liquors be requiſit
To our Stone for his appetite.
In the Booke of Turba Aristeus depoſed,
How Ayre in Water was ſecreatly incloſed,
Which bare up Erth with his Aierly might.
Pithagoras ſaid that was ſpoke with right.
Ariſtotle Craftilye his words ſet he,
Saying, cum habueris aquam ab Aere.
Plato wrote full ſapiently,
And named it ſtilla roris madidi:
Which was kindly ſpoken for Alkimy.
But common Students in firſt Philoſophie,
Say Ayre condenſed is turned into Raine,
And Water rarified becomes Ayre againe.
Some ſaid how May was firſt ſeaſon and faire
To take ſuch Water as is made of Ayre.
Some ſaid ſuch Waters come heaven fro,
When the Sunn entereth into Scorpio.
Some ſaid all Liquors ſhulde be refuſed;
Which Froſt infected ſhulde not be uſed:
The cauſe whie as telleth Autors old,
Is that theire accuity is duld with cold.
Some Philoſophers ſaid that ye ſhulde take
Milke for the Liquor Elixir to make:
And other ſort ſaid after their intent,
No Liquor ſo good for the Complement,
As Water of Litharge which would not miſſe,
With Water of Azot to make lac virginis:
But Democrit ſaid beſt Liquor to preſent
Elixir withall was Water permanent:
Whoſe naturall vertue and propertie,
Was fier to abide and never to flye:
Rupiſciſſa ſaid that cheefe Liquor
Was Aqua-vitae Elixir to ſuccour;
For ſhe was ſpirituall, and would revive
Dead things fro death to live,
Shee was Quinteſſence, the fift thing,
Whereof Ariſtotle by his writing
In his Boke of Secrets ſaith ſoe,
How that all perfection was in quinario.
Rupiſciſsa called it beſt Liquor of all,
For it maketh groſſe matter ſpirituall:
But of Pithagoras ye maie finde,
Our Aqua-vitae of another kinde;
He ſaith it was Vivificans in his ſentence,
Fac fugiens fixum & fixum fugiens,
For in ſuch wiſe with ſtrong Coaction,
Fixt matters were made of light liquefaction.
Another ſort ſaid no Liquor was above
The Liquor which Congers moſt deſier and love:
Therefore ſuch Liquors are beſt found,
Nigh to Iſlands, and to ſuch ground
Which the Ocean Sea hath compaſſed about,
For there ſuch Liquors be ſooneſt fet out.
Of another Liquor wiſe men tell,
Which is freſher than Water of the Well;
Freſher Liquor there is none in taſt,
Yet it woll never conſume ne waſte;
Though it be occupied evermore,
It will never be leſſe in ſtore;
Which Democrit named for his intent,
Lux umbra carens, Water moſt Orient;
Hermes ſaid no Liquor ſo neceſſarie,
As was Water of crude Mercury:
For he ſhall ſtand ſaid that Noble Clerke,
For the Water within our werke.
Now lerne ye which for this Science have ſought,
By all theſe Liquors our Stone muſt be wrought.
LIquor is a thing moveable,
Of fleeting ſubſtance and unſtable.
All ſuch things follow the Moone,
More then ſtanding kindes doone;
And that appeareth to a Clerke,
In working of the white Werke;
Liquors waſhen and maken cleane
Both Extremities and the Meane;
God made Liquors for Mans uſe,
To clenſe foule things in everie howſe;
Liquor bringeth without doubt,
Hidden things in Bodyes out,
As Landres witnes evidently,
When of Aſhes thei make their Lye;
Liquor comforteth the roots of Graſſe,
And of Trees ſuch as drye was;
For Liquors of Nature woll reſtore
Humors that were loſt before.
Liquors departeth Qualities aſunder,
Subſtance reſolving in Attomes with wonder;
Liquors alſo bringeth into one
Many things to be one Stone.
Liquors helpeth to flux and to flowe
Manie things, and lerne ye maie now
How Liquor is in manie manners found
Out of things that be on the ground,
Some by cutting, as Turpentine;
Some with Preſſing, as Sider and Wine;
Some with grinding, as Oyle is had;
Some with ſtilling, as Waters be made;
Some with Brenning, as Colophonie;
And ſome with Water, as Women make Lye;
Some be otherwiſe brought about,
And by naturall working fet out,
As Urin, Sweat, Milk, and alſo Blood,
And Renniet which for Cheeſe is good:
By as manie manners and moe by one,
We ſeek Liquors for our Stone.
Every of the forenamed woll cleave
To that thei touch, and ſome deale leave:
But Quickſilver albeit it is fleeting,
Yet he woll never cleave to any thinge,
But to a Mettall of one kinde or other,
For there he findeth Siſter or Brother.
Medling with ſuttill Erth doth him let,
To cleave to things ſuch as he meet:
All the ſaid Liquors which rehearſed be,
Conteyne fower Elements as well as he;
As Milke conteyneth Whey, Butter, and Cheeſe,
So done trewly every-each of all theſe:
Which fower maie be departed a twinn,
And after conjoynd to make ye winn.
But much more craftily they be heere ſought,
Then Cheeſe, and Butter, and Whey be wrought;
And drawe neerer to ſimplicitie,
Then Cheeſe, Butter, or Whey maie be.
Of all Liquors which be in our Stone,
None is called ſimple but Water alone.
Of every Liquor which to our Stone ſhall goe,
Ye muſt know complexion and degree allſo,
And than with Liquor ye maie abate
The principall Agent from his Eſtate,
If he permanent and abiding be,
In any point of ſuperfluitye:
As if the reigning qualitie be Drineſs,
Ye maie amend it with humour of Moiſtnes.
Now more, now leſſe, as ye ſee need,
And ſo in all qualities proceede:
And in ſuch wiſe order at your will,
The principall Agent, your purpoſe to fulfill:
With knowledge of diverſity, contrarietie, and accord,
Ye maie chuſe which quality ſhall be Lord.
Your Liquors be ordained to add and ſubtray,
To make equalitie by wiſdome of aſſay;
But truſt not that any thing maie be
Hot and Moiſt both in one Degree:
For all that truſt two qualities to be ſoe,
Shall be deceived where ever thei goe.
Common Schooles (ſo teaching) be not true,
Leave that Opinion, and lerne this of new
All Old men in that were overſecne,
To ſet in one degree anie qualities twaine:
Elſe thei ſaid ſo that Schollers ſhulde not finde
The ſecret mixtures of Elementall kind.
Therefore who cannot his graduations,
Maie not be perfect in our operations:
For in true Number God made every thing;
Without true Number no Man trulie maie ſing;
Who faileth of his Number faileth of his Song,
Who faileth with us muſt doe Nature wrong.
COnſider alſo the nature of the meane,
When it is in the Third degree made cleane;
The purer that your meanes be,
The more perfection thereof ye ſhall ſee.
The meanes reteyne a great part
Of the vertues of this Arte:
For the Principle maie not give influence
To the Finall end, neither the refluence
Unto his Principall without ſuccour and aid
Of meanes conteyning the extremities aforeſaid:
For like as by meanes of a treble Spirit,
The Soule of Man is to his Body knit,
Of which three Spirits one is called Vitall,
The ſecond is called the Spirit Naturall.
The third Spirit is Spirit Animall,
And where they dwell now lerne ye ſhall:
The Spirit Vitall in the Hert doth dwell,
The Spirit Naturall as old Auctors tell
To dwell in the Liver is thereof faine,
But Spirit Animall dwelleth in the Braine:
And as long as theſe Spirits three
Continue in Man in there proſperitie:
So long the Soule without all ſtrife
Woll dwell with the Body in proſperous life,
But when theis Spirits in Man maie not abide,
The Soule forthwith departeth at that tide:
For the ſuttill Soule pure and immortall,
With the groſſe Body maie never dwell withall,
He is ſo heavie, and She ſo light and cleane,
Were not the ſuttilneſſe of this Spirit meane.
Therefore in our worke as Auctors teach us,
There muſt be Corpus Anima & Spiritus:
Alſo in our worke ye ſhall ſo finde,
That our meanes muſt accord in every kinde
Of both extremities with wiſdome ſought,
Els all our worke ſhall turne cleere to nought:
For prudent Nature maie not by workinge,
Make Complement of appetite of a thing,
And ſo paſſe betweene extremities,
But if ſhe firſt paſſe by all degrees
Of everie meane, this is truth unfained,
Wherefore Nature manie meanes ordained.
NOw after all this to lerne ye had need,
Of ſeven Circulations of Elements for your ſpeede,
According to number of the Planets ſeaven;
Which no man knoweth but he have grace from heaven.
Old Philoſophers, men of great engine,
Said how of Circulations there ſhulde be Nine;
It is the [•]urer to doe by their advice,
Nethles Seaven maie your worke ſuffice,
By inventions late found of new,
Of later Philoſophers whos workes be trewe.
But for Circulations of Elements,
Some Clerks ween to have their intents.
When they fro Fier ordaine to deſcend,
To Aire (thei ween not to offend)
If thei to Water doe then proceed,
And thens to Erth when thei ſee need,
And in ſuch wiſe by order fall,
From the higheſt to the loweſt of all:
Upon theſe words they tooke their ground,
That Aer eſt cibus ignis found.
But truſt me that ſuch Circulation,
Is but only a rectification,
Better ſerving for ſeparation,
And for correction than for tranſmutation
But the truth is that appetite of the Fier,
Hath to worke in Erth his cheefe deſire,
As upon his cheefe foode materiall,
For Fier with Erth hath moſt concord of all;
Becauſe that ſiccitie is the lyme of heate,
But Ayre of her kind is moſt wet;
Yet Fire without Ayre worketh not,
For Faces of Elements be knit with a knot
Of Gods hand that they maie not depart,
By noe engine ne craft of Mans art;
As in Plomps ye have example faire,
Where heavie Water ariſeth after Ayre;
Whereof noe cauſe reaſonable ye ſhall finde,
But Connexion of faces of Elementall kinde.
But our Circulation is from Fier on high,
Which endeth with Water his moſt contrary.
Another Circulation beginneth with Ayre,
Ending with his Contrary cleane Erth and faier.
Fro Fier to Erth, fro thence to Water cleane,
Fro thence to Ayre, then fro thence by a meane,
Paſſing to Erth, then eftſoones to Fier,
To ſuch Circulations the Red worke hath deſire.
Other Circulations be better for the White,
That be rehearſed for her appetite.
Every Circulation hath her proper ſeaſon,
As her lightneſſe accordeth with reaſon.
For as one Planet is more ponderous
Then is another and ſlower, in his courſe:
So ſome Circulations which Clerks ſeeks,
Muſt for her time have full thirtie Weeks;
Other Circulations ſhall oft time have leſſe,
As one Planet is lighter then another was:
But the time of one with another will amount
To twenty ſix Weekes proved by accompt.
After all groſſe workes made before hand,
And after all Circumſtances had I underſtande;
Ignorance hereof deceiveth manie a Man,
Cauſing them to ceaſe where Wiſemen began.
Common People which for this Science have ſought,
Ween how in forty dayes it mought be wrought.
They know not how Nature and things of Arte,
Have a proper time aſſigned for their part,
As it appeareth by this Similitude,
The Elephant for that ſhe is great and rude,
Goeth with Foale years full twayne,
And fifty yeares ere that Foale gender againe.
Anaxagoras ſaid in his Conſideration,
That Mettals had for their generation
A thouſand Yeares, wherefore him liſt to ſay,
In reſpect thereof our Worke is but one Day.
Alſo ye muſt worke by good advice,
When ye ſee Erth above Water riſe;
For as Water beareth Erth which we goe on,
So woll it doe in working of our Stone:
Wherefore Well-ſprings with ſtrokes ſoft,
Soberly make ye muſt in tymes oft;
Whereby Water maie ſoberly flowe,
For violent Fluxes be perilous as nowe.
MOreover it healpeth in Alkimy
To know ſeaven Waters effectually:
Which be Coppied with manie a Man,
While thei be common ſeeke them as ye can,
Deſire not this Boke to ſhow things all,
For this Boke is but an Ordinall.
By thoſe Waters men Weene in mind
All faults to amend of Metaline kinde;
Alſo thei weene of the Elements fower,
The effects to weene by their ſuccour:
For thei ſuppoſe with confidence unfeined,
That all Vertues requifit in them be conteyned;
Some to molifie Mettalls hard wroght,
And ſome to harden Mettalls that be ſoft,
Some to purifie, ſome to make malleable;
Everie each according that he was able,
Such Liquors to know it is profitt and good,
Howbeit thei maie not to our Stone be food:
Noble Auctors men of glorious fame,
Called our Stone Microcoſmus by name:
For his compoſition is withouten doubt,
Like to this World in which we walke about:
Of Heate, of Cold, of Moyſt and of Drye,
Of Hard, of Soft, of Light and of Heavy,
Of Rough, of Smooth, and of things Stable,
Medled with things fleetinge and moveable;
Of all kinds Contrary broght to one accord,
Knit by the doctrine of God our bleſſed Lord:
Whereby of Mettalls is made tranſmutation,
Not only in Colour, but tranſubſtantiation,
In which ye have need to know this thing,
How all the vertues of the Elements tranſmuting,
Upon the tranſmuted muſt have full domination,
Before that the ſubſtance be in tranſmutation;
And all partes tranſmuted muſt figured be
In the Elements tranſmuting impreſſed by degree.
So that the third thinge elemented of them all,
Of ſuch condition evermore be ſhall.
That it trewly have it maie be none other,
But her Subſtance of that one, and her Vertue of that other.
A Child at his Nativitie can eate his meate and cry,
Our Stone at his Nativity woll Colour largly.
In three years after a Child can ſpeake and goe,
Then is our Stone more Colouring alſo.
One upon a Thouſand his tincture trewly is,
Of clean waſhen Mettall I am trew witnes,
Faſtiely (beleeve it) and fully in your thought,
It maketh good Silver as of the Myne is wrought;
And alſo our Stone woll augment and increaſe,
In quantitie, and qualitie, and thereof never ceaſe;
And therefore his growing and augmentation,
Is likned to Man in waxing and creation.
Nathles one pointe of trewth I woll reporte,
Which to ſome Men maie be diſcomforte;
At the firſt making of our Stone,
That time for winninge looke for none;
If ye then ceaſe, I underſtande
Ye ſhall departe with looſinge hand[•],
The Coſts be ſo great before,
Expended and ſet upon the ſcore;
But at the firſt augment of all
Which tyme our Stone depart ye ſhall
In parts twaine full equally,
With ſubtill ballance and not with Eye:
One for the Red, that other for the White,
To mainteyne both for your delight;
Then winning firſt beginneth to ariſe:
But afterwards if ye be wiſe,
At every augment continually,
Profit ſhall grow comodiouſly;
In this our White Warke alone,
As well as in the Ruby Stone;
Whereof ſaid Maraa Siſter of Aron,
Lyfe is ſhort, and Science is full long.
Nathles it greately retardeth Age,
When it is ended by ſtrong Courage;
But ſome that have byne tought trewlie,
Have forſooke their worke lewdly;
When their greate labour have byne paſte,
For thei know not how at the laſte
Groweth the profit and the winninge,
Which thei would have at the beginninge,
Therefore I finde that it is neede,
The trewth to tell when ye ſhulde ſpeede,
For when I am paſt and out of minde,
This my Witnes ſhall reſt behinde,
For which cauſe I doe not ſpare,
Of this Arte the trewth to declare;
As much as I dare, that I be not ſhent
For breaking of Gods Commandement.
This wiſe endeth all our White Werke
Shewed ſufficiently for an able Clerke.
AFter all this upon a day
I heard my noble Maſter ſay,
How that manie men patient and wiſe,
Found our White Stone with Exerciſe;
After that thei were trewlie tought,
With great labour that Stone they Caught;
But few (ſaid he) or ſcarcely one,
In fifteene Kingdomes had our Red Stone:
And with that word he caſt his Eye,
Looking on me full ſteadilye,
Of his words he ſaw me woe,
I ſaid alas what ſhall I doe?
For above all Erthly thinge,
I moſt deſire and love Cunninge.
And for the Red Stone is preſervative,
Moſt precious thinge to length my Life;
The Red Stone ſaid I is lever to me,
Then all were Gould that I would ſoe to be.
He ſaid I was to younge of Age,
Of Body luſty and likely to outrage,
Scantly of the age of twenty eight yeares,
He ſaid Philoſophers had noe ſuch Compeers;
This woefull anſwer then he made to me,
Till ye be elder he ſaid it maie not be.
Alas good Maſter remember ſaid I,
Howbeit my Body be light and luſtie,
Prove and aſſay and you ſhall finde
Age ſufficient within my Minde,
He held his words full ſtill that tyde,
And ſo long tyme he did abide;
After this ſudainely in wonderous wiſe,
He tempted me after the Philoſophers guiſe.
Which to reherſe it were too longe,
And to ſhew how I ſhould doe wronge;
For that muſt be kept ſecreate,
For them which ſhall with this Science meete;
Yet at the laſt with leaſure and with ſpace
I wan his love, by help of Gods Grace;
So that I had with Grace the trewe doctrine
Of Confection of the Red medicine;
Whom to ſeeke it availeth right nought,
Till the White medicine be fully wrought.
Alſoe both Medicines in their beginninge
Have one manner of Veſſell and Workinge,
As well for the White as alſo for the Red,
Till all quick things be made dead;
Then Veſſells and forme of operation
Shall chaunge, in Matter, Figure, and Graduation.
But my herte quaketh, my hand is tremblinge,
When I write of this moſt ſelcouth thinge.
Hermes brought forth a true ſentence and blounte,
When he ſaid Ignis & AZot tibi ſufficiunt.
The Expoſitor of Hermes and Ariſtotle joynte,
In that joynte worke ſhewd a ſtraunge pointe,
He ſaid Albertus Magnus the Black Freere,
Nether Freer Bacon his compeere,
Had not of our Red ſtone conſideration,
Him to increaſe in multiplication.
The Expoſitor knew it ſufficiently,
And my Maſter tought me trewly,
Albeit that I never made aſſaye
Of the Red worke before this Daye:
The cauſe appeareth in this Boke before,
When I was robbed then I would no more.
Nethleſſe I have put me ſo farr in preaſs,
That ſecreate Trewth to ſhew I cannot ceaſe;
Reherſing ſuch as were greately too bold,
So great ſecreats to ſhew as thei tolde:
Thei ſaid that within the Center of incompleate White
Was hid our Red Stone of moſt delight:
Which maie with ſtrength and kinde of Fier,
Be made to appeare right as we deſier.
Pandulphus in Turba ſaide, mente ſecura,
Et ejus umbra in vera tinctura.
Maria confirmed it in fide oculata,
Quod in ipſa albedine eſt rubedo occultata.
The Boke Laudabile Sanctum made by Hermes,
Of the Red Worke ſpeaketh in this wiſe:
Candida tunc rubeo jacet uxor nupta marito,
That is to ſaie, if ye take heede thereto,
Then is the faire White Woman
Married to the Ruddy Man.
Underſtandinge thereof if ye would gett,
When our White Stone ſhall ſuffer heate,
And reſt in Fier as red as Blood,
Then is the Marriage perfect and good;
And ye maie trewly know that tyme,
How the ſeminall ſeed Maſculine
Hath wrought and won the Victory
Upon the menſtrualls worthily,
And well converted them to his kinde,
As by experience ye ſhall finde,
Paſſing the Subſtance of Embrion,
For then compleate is made our Stone;
Whom wiſe Men ſaid that ye ſhulde feede
With his owne Venome when it is neede.
Then ride or goe where ye delight,
For all your Coſts he woll you quite.
Thus endeth the ſubtill Warke with all her ſtore,
I need not, I maie not, I woll ſhew no more.
Ʋaughan ſculp:s
[Image not included in the transcription.]
CHAP. VI.
TOwards the Matters of Concordance,
Conſider there be no variance
Betweene ſuch things as ſhulde accorde;
For of variance maie grow diſcord,
VVhereby your VVarkes maie be loſt,
VVith all your labour and all your coſt:
He that wol take our VVarke in hande,
Five Concords he muſt underſtande.
The firſt Concord is neede to marke
VVhether his Minde accorde with the Warke,
VVhich ſhalbe Lord to paie for all,
Els all your labour deſtroy ye ſhall.
The ſecond Concord is needfull to kenn,
Between this Crafte and her Workemen.
The Third ſhall ſerve well your intents,
VVhen Warke accordeth with Inſtruments.
The fourth Concord muſt welbe ſought,
VVith the Place where it ſhall be wrought:
For trewlie it is no little grace
To find a perfect working Place.
The Fift is of Concord and of Love,
Betweene your VVarkes and the Spheare above.
Of theis five Concords reherſe we ſhall,
Beginning with the firſt of all.
FOr the firſt ye ſhall well finde
That full few Lords be ſtable of Minde;
Thei be haſty, the VVarke is longe,
Thei woulde have you doe Nature wronge.
Some now be onward as haſty as fier,
Halfe a yeare after have noe deſire;
And ſome in a Weeke, it is noe Nay,
Woll chaunge their mindes, and ſome in a day,
And for one Moneth have full beleife,
And the next Moneth thei woll the Arte repreeve.
It were much better for ſuch to ceaſe,
Than for this Arte to put them in preaſſe;
Let ſuch like Butterflies wander and paſſe,
And lerne this leſſon both more and laſſe,
Following the Sentence of this holie letter,
Attingens à fine uſque ad finem fortiter,
Diſponens omnia ſuaviter:
That is, proceede mightily to the End
From the Beginning, maugre the feinde,
All things diſpoſing in the meane ſpace,
With great ſuavity that commeth of grace.
All ſhort-witted Men and mutable,
Such muſt needs be variable;
And ſome doe every Man beleive,
Such credence doth their Cofers greive;
To everie new Tale to them tolde,
They give Credence and leave the olde.
But ſome Lords be ſtable of wit,
Such be apt to finiſh it.
Everie ſuch Lord or Maſter of this Werke,
Be he Layman or be he Clerke,
Be he rich man, Knight, Abbot or Lorde,
He hath with this Arte greate Concorde.
THe ſeconde Concorde with this Arte is,
When ye can finde apt Miniſters.
Noe Miniſter is apt to this intent,
But he be ſober, wiſe, and diligent;
Trewe, and watchfull, and alſo timerous,
Cloſe of Tongue, of Body not vitious,
Clenly of hands, in Tuching curious,
Not diſobedient, neither preſumptuous;
Such Servants maie your workes of Charge
Miniſter, and ſave from all outrage;
But truſt not that two ſuch Servants or three,
Maie ſufficient for your worke be;
If your Matter be of quantity reaſonable,
Then Eight ſuch Servants be convenable;
But upon litle quantity, finde ye ſhall
Foure men able to performe all;
That one halfe of them muſt werke
While the other Sleepeth or goeth to Kerke;
For of this Arte ye ſhall not have your praye,
But it be miniſtred as well by Night as Daye
Continually, except the holy Sonday alone,
From Evenſong begin till Evenſong be done.
And while thei worke thei muſt needes eſchewe
All Ribaudry, els thei ſhall finde this trewe,
That ſuch miſhap ſhall them befall,
Thei ſhall deſtroy part of their Works or all;
Therefore all the Miniſters muſt be Men,
Or elſe thei muſt be all Weomen;
Set them not occupied one with another,
Though ſome to you be Siſter or Brother:
Yet thei muſt have ſome good diſporte
Their greate labours to recomforte:
Then nothinge ſhall better avaunce
Your worke than ſhall this Concordance.
THe Third Concord is to manie full derke,
To ordeyne Inſtruments according to the Werke:
As everie Chapter hath divers intents,
Soe hath it divers Inſtruments,
Both in Matter and alſo in Shape,
In Concord that nothing may mis-happ:
As workes of D[•]viſion and Seperation
Have ſmall Veſſells for their Operation;
But Veſſells broade for Humectation,
And ſome deale broad for Circulation;
But longe Veſſells for Precipitation;
Both ſhort and long ſerve Sublimation:
Narrowe Veſſells and foure inches high
Serve Correction moſt properly.
Of Veſſells, ſome be made of Leade,
And ſome of Clay both quick and deade;
Dead Clay is called ſuch a thinge
As hath ſuffered greate roaſtinge;
Such medled in powder with good raw Claye,
Will Fier abide and not goe away;
But manie Claies woll leape in Fier,
Such for Veſſells doe not deſire.
Other Veſſells be made of Stone,
For Fier ſufficient but few or none
Amonge Workemen as yet is founde
In any Country of Engliſh grounde,
Which of Water nothing drinke ſhall,
And yet abide drie Fier withall,
Such Stones large for our intente,
Were a precious Inſtrument;
All other Veſſells be made of Glaſſe,
That ſpirituall matters ſhould not out-paſſe;
Of Aſhes of Ferne in this Lond everi-each one
Be made, but els-where be of Stone.
Of our Glaſſes the better kinde.
The morning ſtuffe ye ſhall it finde,
Which was Aſhes the night before,
Standing in Heate all night and more;
The harder ſtuffe is called Freton,
Of clipping of other Glaſſes it come:
Tincture with anealing of Glaſiers
Will not perſe him as thei reherſe.
By this Doctrine chuſe or refuſe,
Take which you woll unto your uſe,
But for figures of Veſſells kinde,
Everie Man followeth his owne minde,
The beſt faſhion is ye maie be ſure,
She that beſt concordeth with Veſſell of Nature;
And figure that beſt Concordeth with quantity,
And with all Circumſtances, to matter beſt is ſhe,
And this ſheweth well Albertus Magnus,
In his Boke De Mineralibus.
Hereof a Secreate diſcloſed was,
By my good Master; to more and leſſe,
Saying, Si Deus non dediſſet nobis vas
Nihil dediſſet, and that is Glaſſe.
Inſtruments needefull there be more,
As be Furnaces ordeyned therefore.
Olde Men imagined for this Arte
A ſpeciall Furnace for everie parte,
Everie-each diviſing after his owne thought;
But manie Furnaces of them be naught;
Some were too broade and ſome too longe,
Manie of them did Nature wronge:
Therefore ſome Furnaces maie be well uſed,
But manie of them muſt be refuſed,
For theie were made but by advice
Of them which ſeemed, and were not wiſe:
The moſt Commendable Faſhion of them all,
In this Boke portraied finde ye ſhall.
One Furnace by me is found of newe,
Such as Olde Men never knewe,
Whoſe ſecreate Power with ſtudy ſought,
And with greate Coſt was dearely bought;
In him wilbe at one tyme wrought,
Threeſcore Warkes, and coſt right nought,
More than it ſhulde for one Warke or twaine,
Therefore profitable it is certaine;
Threeſcore degrees divers ye maie gett,
For threeſcore warkes, and everie-ech of divers Heate,
Within that Furnace, to ſerve your deſire,
And all thei ſerved with one litle Fier,
Which of a Foote ſquare onlie ſhalbe,
Yet everie-ech of the threeſcore as greate ſpace as he:
Manie purpoſes ye maie thereby fulfill,
For here you ſhall have Heate after your will.
Of this Inſtrument all Men maie not be ſure,
Therefore it is not formed in Picture.
Another Furnace woll ſerve threeſcore
Glaſſes trewly, and yet farr more,
Everie-ech of them ſtanding in like Heate,
As by the Picture, Doctrine ye maie gett:
Another Furnace for this operation,
By me was found by Imagination,
Notably ſerving for Seperation
Of dividents, and for Altification,
And for Dis-junction called Diviſion,
And for Correction called Ablution,
Yt woll for ſome things ſerve Deſiccation,
Yt ſerveth full well for Preparation;
Soe for ſix things it ſerveth well,
And yet for all at once as I can tell:
This is a new thinge which ſhall not be
Set out in Picture for all men to ſee;
Another Furnace in Picture be ſhall,
More full of perills than other Furnaces all,
Made for Magnetia, whereof bould Men had doubte,
To tuch with hands a poore lynine Cloute,
Which in the midle thereof unbrenned ſtoode,
For feare of flames brenning fierce and woode;
Which ſuttill Furnace I deviſed alſoe,
In which I found manie wonders moe
Than is convenient at this ſeaſon to tell,
Whoſe graduation is doubtfull and caſuell:
Wherein Magnetia, matter of greate coſte,
Muſt quickly be ſerved or ſuddainly be loſte:
Of whoſe graduation if you woll not miſſe
Conſider your Stoples, and lerne well this,
The more is the Stople the leſſe is the Heate,
By manifould Stoples Degrees ye maie gett;
Whoe knoweth the power, the working and kinde,
Of everie Furnace, he maie well trewth finde,
And he which thereof dwelleth in Ignorance,
All his Warke faleth upon Chaunce:
Noe man is ſure to have his intent,
Without full concord of Arte with Inſtrument.
Manie more Inſtruments occupied ye ſhall ſe,
Than in this Chapter now rehearſed be,
Which ye muſt ordeyne by good or ſad advice
And prove them before hand oft if ye be wiſe.
THe fourth Concord is full notable
Betweene this Arte and Places Convenable.
Some Places muſt needes be evermore dry,
Cloſe from Aier, no waies Windy;
Some muſt be darke and dimme of ſight,
In which Sun-beames none maie light;
But for ſome Places the trewth ſo is,
Thei cannot have too much brightnes:
Some Places muſt needes be Moiſt and Cold
For ſome workes as Auctors toulde;
But in our Warkes in everie place,
Winde will hurt in everie Caſe:
Therefore for everie Warke in ſeaſon,
Ye muſt ordaine Places by reaſon.
Philoſophers ſaid by their engine,
How it ſhulde be wrought within locks Nyne:
Aſtrologers ſaid it was a grace,
To finde a Choſen Working Place;
For manie things woll wonderous doe
In ſome Places and elſewhere not ſoe,
But contrarie wonders be of one thinge
In contrarie Countries wrought without leaſing;
Whereof none other cauſe maie appeare,
But only contrarie places of the Sphere:
Whereto Places contrarie of the grounde,
To them Concordaunt and Obedient be found;
Hereof great Evidence and wittnes full cleere,
In the Magnets Stone openly doth appeare,
Whoſe North pointe draweth toward his Countrie,
Which under the Southe ſtarr driveth Needles awaye;
Wherefore wiſe Men which for this Arte ſought,
Found ſome Places concordant, ſome Places nought;
Trewly ſuch Places where Lechery is uſed
Muſt for this Arte be utterly refuſed.
THe fift Concord is knowne well of Clerks,
Betweene the Sphere of Heaven and our Suttill Werks.
Nothing in Erth hath more Simplicitie,
Than th'elements of our Stone woll be,
Wherefore thei being in warke of Generation,
Have moſt Obedience to Conſtellation:
Whereof Concord moſt kindly and convenient
Is a direct and firie Aſcendent,
Being ſigne common for this Operation,
For the multitude of their Iteration:
Fortune your Aſcendent with his Lord alſo,
Keeping th' aſpect of Shrewes them fro;
And if thei muſt let, or needely infect,
Cauſe them to looke with a Trine aſpect.
For the White warke make fortunate the Moone,
For the Lord of the Fourth houſe likewiſe be it done;
For that is Theſaurum abſconditum of olde Cle[•]ks;
Soe of the Sixt houſe for Servants of the Werks;
Save all them well from greate impediments,
As it is in Picture, or like the ſame intents.
Unleſſe then your Nativity pretend infection,
In contrariety to this Election,
The vertue of the Mover of the Orbe is formall,
The vertue of the Eight Sphere is here Inſtrumentall,
With her Signes and Figures and parts aſpectuall,
The Planets vertue is proper and ſpeciall,
The vertue of the Elements is here materiall,
The vertue infuſed reſulteth of them all:
The firſt is like to a workmans Minde,
The ſecond like his Hand ye ſhall finde.
The third is like a good Inſtrument,
The remnant like a Thing wrought to your intent.
Make all the Premiſes with other well accord,
Then ſhall your merrits make you a greate Lord.
In this wiſe the Elixir of whom ye make mention,
Is ingendered, a thing of a ſecond intention.
Truſt not in Geomantie that ſuperſtitious Arte,
For God made Reaſon which there is ſet aparte.
Truſt not to all Aſtrologers, I ſaie whie,
For that Arte is as ſecreat as Alkimy.
That other is diſproved and plainely forbod,
By holy Saincts of the Church of God.
Truſt not, ne love not Negromancy,
For it is a property of the Devill to lye.
Truſt to this Doctrine, ſet herein your deſires,
And now lerne the Regiment of your Fiers.
Illustration [Image not included in the transcription.]
CHAP. VII.
Aparfet Maſter ye maie him call trowe,
Which knoweth his Heates high and lowe.
Nothing maie let more your deſires,
Than ignorance of Heates of your Fiers.
Of manie Auctors written ye maie ſee,
Totum conſiſtit in ignis regimine:
Wherefore in all Chapters you muſt ſo proceed,
That Heate worke not more ne leſſe than it need;
Wherein manie of Gebars Cookes
Deceived were, though thei be wiſe in Bokes.
Such Heate wherewith Pigg or Gooſe is Scalded,
In this Arte Decoction it is called;
For Minerall meanes ſerveth ſuch heate,
And to make our Letharge to give ſweate.
Such Heate as dryeth lawne Karcheefes fayre,
In thirty operations ſerveth for our Ayre;
But for Diviſions you muſt uſe ſuch heate,
As Cookes make when they roaſt groſſe Meate;
The ſame Heate with a circular Fier,
For Separation of Dividents we deſire;
But for Circulation of Elements,
Ignis candens obſerveth our intents;
Which Fier muſt ever be Coequall
In every minute, and yet perpetuall:
For it maie never abate ne increaſe,
And yet the Fier maie never ceaſe.
Study wiſely, and looke about
Such a Fier trewlie to finde out.
And in that Fier no moiſture maie be,
Which Hand maie feele or Eye maie ſee.
Ignis humidus an other Fier alſoe
Is, and yet it ſeemeth oppoſitum in adjecto:
Such Heate diſsevereth at certaine tydes
Matters cleving to Veſſells ſides.
Manie moe things that Heate maie wynn,
It maketh oft thick Matters to be thynn.
A Philoſopher miſtely ſpake of this Heate,
And ſaide, the higheſt degree thereof to get
Shall cauſe and gender ſuch Siccitie,
As of drie heate ſhall be in the Firſt degree.
Another Fier is Fire of Diſiccation,
For matters which be imbibed with Humectation.
An other Fier is Fier of Conſervation,
For all drie things of his operation:
For Magnetia is Fier of effuſion,
Full of perills and full of illuſion,
Not onely perill which to the Warke maie fall,
But ſuch alſoe which the Maſter hurte ſhall;
Againſt which once received is noe boote,
Ordaine therefore to fetch breath from your foote;
Provide for Mouth, Eyes, Eares, and Noſe,
For it is worſe than ten times the Poſe.
Men hereby hath ſound paines ſore,
Becauſe they had not this warning before.
Ignis corrodens ſerveth in this Arte,
Elementa propinqua wiſely to departe.
By one point of exceſſe all your Warke is ſhent,
And one point too little is inſufficient;
Who can be ſure to finde his trewe degree,
Magiſter magnus in igne ſhall he be.
It is the harder to know trewly his might,
There is no triall for it but our Eye ſight:
Therefore all men faile in his preſence,
Where Heate is lerned with coſt of Experience.
Of this Heate in ſpeciall Anaxagoras ſaid thus,
Nemo primo fronte reperitur diſcretus.
Another is Heate of mighty Coaction,
For Mineralls that be of hard Liquefaction:
This Heate cannot be too ſtronge,
Be he continued never ſo longe.
Another is Heate of Calcination
For fowle Mettalls for their Preparation;
Which maie not brenn, ne doe them melte,
For ſo all thei maie ſoone be ſpilte.
The twelfte is Heate for to Sublime
All rhe Spirits of the Mine.
The laſt Heate of theis goeth for all,
When to Projection our Stone ſhall fall.
Uſe maketh Maſterie, there is noe more to ſayn[•],
But he that faileth muſt needs begin againe.
Now have I tought you everie thing by name,
As Men teach other the way to Walſingham,
Of every Village, Water, Bridge, and Hill,
Whereby wiſe Men their Journey maie fulfill:
Soe maie a Clerke by this Doctrine finde
This Science well if he be cleere of minde;
All other maie finde himſelfe hereby a foole
To deale therewith, which litle can of Schoole;
For this is the end of all worldly Cunninge,
Where to attaine can neither Pope ne King
By their Honours, ne by their great Councell,
But only by Vertue and Grace as Auctors tell.
This precious Stone will not be found ne wrought
But he be right devotely ſought.
The Auctors forenamed with this Boke of mine,
Sheweth of Alkimy all the Doctrine,
If ye compleate their Sentences all,
Not by Opinion, but after this Ordinall;
For in this Ordinall I fet you from all doubt,
Is nothing ſet wronge, nor one point left out.
The dayes were when that this Doctrine and ground
Had pleaſed me more than a Thouſand pound;
Three Hundred pounds was not for my deſire,
As would have byne this Chapter of the Fier.
And mervaile not Lords, ne ye freinds all,
Why ſoe noble a Scyence, as all Men this Arte call,
Is here ſet out in Engliſh blunt and rude,
For this is ſoe made to teach a Multitude
Of rude people which delen with this Werkes,
Ten Thouſand Laymen againſt ten able Clerks:
Whereby yearely greate Riches in this Londe
Is lewdly loſt, as Wiſemen underſtonde;
And manie men of Everie degree
Yearely be brought to great Povertee.
Cease Laymen, cease, be not in follie ever;
Lewdnes to leave is better late than never.
All that hath pleaſure in this Boke to reade,
Pray for my Soule, and for all both Quick and deade.
In this yeare of Chriſt One thouſand foure Hundred ſeaventy and ſeaven,
This Warke was begun, Honour to God in Heaven.
THE COMPOƲND OF ALCHYMIE.
A moſt excellent, learned, and worthy worke, written by Sir George Ripley, Chanon of Bridlington in Yorkeſhire, Conteining twelve Gates.
Titulus Operis.
HEre begynneth The Compound of Alchymie,
Made by a Chanon of Bridlington,
After his learning in Italy
At Yxning for tyme he there did wonne:
In which be declared openly
The ſecrets both of Sunne and Moone,
How they their kinde to multiplye,
In one body togeder muſt wonne.
Which Chanon Sir George Ripley hight,
Exempt from Clauſtrall obſervance,
For whom pray ye both day and night,
Sith he did labour you to advance.
He turned darknes into light,
Intending to helpe you to happy chaunce,
Gyving Counſell that ye live right,
Doeing to God no diſpleaſaunce.
GEORGE RIPLEY UNTO King EDWARD the fourth.
O Honorable Lord, and moſt victoryous Knyght,
With Grace and Fortune abundantly endewed,
The ſavegard of England, & maynteyner of right;
That God you loveth indeede he hath well ſhewed:
Wherefore I truſt thys Lond ſhalbe renewed
With Joy and Riches, with Charyty and Peace,
So that old ranckors underſtrewed,
Tempeſtuous troubles and wretchednes ſhall ceaſe.
And now ſyth I ſee by tokens right evident,
That God you guydeth, and that ye be vertuous,
Hating ſynne, and ſuch as be inſolent,
How that alſo Manſlaughter to you is odious,
Upon the Indygent alſo that ye be piteous,
Greate ruth it were if ye ſhould not lyve longe:
For of your great fortune ye be not preſumptuous,
Nor vengeable of mynde to wreke every wrong.
Theis conſidered, with others, in your moſt noble Eſtate,
Like as God knoweth, and people doe witneſſe beare,
So entyrely me meveth, that I muſt algate
Recorde the ſame, and therein be no flatterer:
And that not onely, but alſo to write here,
And to your Highnes humbly for to preſent
Great Secretts which I in farre Countryes did lert,
And which by grace to me moſt unworthy are lent.
Once to your Lordſhip ſuch thyngs I did promiſe,
What tyme ye did command to ſend unto me;
And ſince that I wrote in full ſecret wiſe,
Unto your Grace from the Univerſitie
Of Lovayne, when God fortuned me by Grace to ſee
Greater ſecretts and moch more profyte,
Which onely to you I wyll diſcloſed to be:
That is to ſay the great Elixirs both Red and White.
For like it you to truſt that trewlie I have found
The perfect waye of moſt ſecrete Alchimy,
Which I wyll never tr[•]wly for M[•]rke ne for Pounde
Make common but to you, and that conditionally
That to your ſelfe ye ſhall keepe it full ſecretly,
And onely it uſe as may be to Gods pleaſure,
Els in tyme comming, of God I ſhould abye
For my diſcovering of his ſecrete treaſure.
Therefore adviſe you well wyth good delyberation,
For of this Secrete ſhall know none other Creature
But onely you, as I make faithfull Proteſtation,
For all the tyme that I here in lyfe endure:
Whereto I wyll your Lordſhip me to enſure,
To my deſyre in thys by othe to agree,
Leaſt I ſhould to me the wrath of God procure;
For my revealing his greate gift and previtie.
And yet moreover I wyll your Hyghnes to pardon me,
For openly wyth pen I wyll it never wryte,
But when that ye liſt by practice ye ſhall ſe[•];
By Mouth alſo this pr[•]tious ſecret moſt of delyght,
How may be made Elixirs Red and Whyte,
Playne unto your Hyghnes it ſhall declared be,
And if it pleaſe you with eaſy expence and reſpyte
To help, I wyll them make by helpe of the Trinitie.
But notwythſtanding for perill that might befall,
Though I dare not here plainly the knot unbinde,
Yet in my writeing I wyll not be ſo Myſticall,
But that ye may by ſtudie the knowleige finde:
How that eche thing multiplicable is in hys kinde,
And that likenes of bodies Metalline be tranſmutable
I wyll deelare, that if ye feele me in your minde
Ye ſhall prove my wryting true and noe fayned fable.
And if God graunt you by me to wynne thys treaſure,
Serve him devoutly with more Laud and thanking,
Praying his Godhead in lyfe ye may ſo endure,
His gifts of grace and fortune to uſe to his pleaſing,
Moſt ſpecially intending over all thing,
To your power and connyng his precepts tenne
So to keep, that into no daunger your ſelfe ye bring;
But that ye may in glorie ſee him hereafter, Amen.
As the Philoſopher in the boke of Meteors doth wryte,
That the lykeneſſe of bodyes Metalline be not tranſmutable,
But after he added theis words of more delyte,
Without they be reduced to theyr beginning materiable.
Wherefore ſuch bodies which in nature be liquable,
Minerall and Mettaline may be Mercurizate,
Conceave ye may that this Scyence is not opinable,
But very true by Raymond and others determynate.
In the ſaid Boke the Philoſopher ſpeaketh alſo,
Therein if it pleaſe your Highnes for to reade,
Of divers Sulphurs, but eſpecially of two;
And of two Mercuryes Joyned to them indede:
Whereby he doth true underſtanders leade
To the knowledge of the principles which be true;
Both Red moſt pure, and White, as have I ſpede,
Which be nevertheleſſe founden but of right few.
And theſe two things be beſt he addeth anone
For them that worketh the Alchimy to take,
Our Gold and our Silver therewith to make alone;
Wherefore I ſay, who will our Pearle and Ruby make,
The ſaid principles looke that he not forſake:
For at the beginning if his principles be trewe,
And that he can by crafte them ſo bake;
Trewly at the end his Worke ſhall him not rewe.
But one greate ſecret ryght nedefull it is to knowe,
That though the Philoſophers ſpeake plurally,
All is but one Thing, ye may me trowe,
In kinde, which is our Baſe principally,
Whereof doth ſpring both Whyte and Red naturally;
And yet the Whyte muſt come fyrſt of the Red:
Which thyng is not wrought manually,
But naturally, Craft helping oute of our Leade.
For all the parts of our moſt precious Stone,
As I can preve, be Coeſſentiall and concrete;
Moreover there is no true principle but one;
Full longe it was er I therwith could mete:
Who can reduce it, and knoweth his Heate,
And only kinde with kinde can redreſſe,
Till filth originall be clenſed from his Seat,
Likely he is to finde our ſecrets both more and leſſe,
Onlie therefore worke Kynde, with his owne Kynde,
And all your Elements Ioyne that they not strive,
This poynte alſo for any thing beare in mynde;
That paſsive natures ye tourne into active,
Of Water, Fire, and Winde, of Erthe make blive;
And of the Quadrangle make ye a Figure round,
Then have ye honie of our bene hive;
One ounce well worth a thouſand pound.
The principall ſecrete of ſecretes all
Is true Proportion which may not be behinde,
Wherein I councell yow be not ſuperficiall,
The true concluſion if ever ye thinke to fynde,
Turne Erth to Water, and Water into Wynde,
Therof make Fire, and beware of the Floode
Of Noe, wherein many one be blinde;
That by this Science thei get but little good.
I councell you to eate and drinke temperatly,
And be well ware that Ipoſarcha come not in place;
Neſh not your Wombe by drinking ymmoderatly,
Lest ye quench your naturall Heate in lyttle ſpace;
The colour wyll tell appearing in your Face:
Drinke no more therefore, then ye may eate;
Walke up and downe after an eaſie pace,
Chafe not your Body too ſore for to ſweate.
With eaſy Fire after meving when ye ſweate,
Warme your Body and make it dry againe;
By Rivers and Fountaines walke after meate:
At morrowe tymely viſit the high Mountaine,
That Phiſicke ſo byddeth I reade certeyne:
So hygh the Mountaine nevertheles ye not aſcende,
But that ye may downeward the way have plaine,
And with your Mantell from cold ye yow defende.
Such labour is holſome, your ſweat if ye wyll drie
With a napkin, and after it take no cold,
For groſse humors be purged by Sweat kindly;
Uſe Diacameron, then confect with perfect Gold
Hermodactilus for watrie humors good I hold,
Uſe Hipericon Perforate with mylke of Tithimall;
And Sperma Cete ana with redd Wyne when ye wax old,
And Gotes Mylke ſoddē with Gold nouriſheth moiſture radical.
But a good Phiſytian who ſo intendeth to be,
Our lower Aſtronomy him nedeth well to knowe
And after that to lerne, well, Urine in a glaſſe to ſee,
And if it nede to be chafed, the Fyre to blowe,
Then wyttily, it, by divers wayes to throwe,
And after the cauſe to make a Medicine blive,
Truly telling the ynfirmities all on a rowe:
Who thus can doo by his Phyſicke is like to thrive.
We have an Heauen yncorruptible of the Quinteſſence,
Ornate with Elements, Signes, Planetts, and Starrs bright,
Which moiſteth our Erthe by Suttile influence:
And owt thereof a Secrete Sulphure hid from ſight,
It fetteth by vertue of his attractive might;
Like as the Bee fetcheth Hony out of the Flowre
Which thing can doo none other Erthly wight;
Therefore to God only be glory and honour.
And like as Yſe to Water doth relente,
Whereof congealed it was by violence of greate Cold,
Whence Phebus it ſmiteth with his Heate influent:
Right ſo to Water mynerall, reduced is our Gold,
(As writeth playnly Albert, Raymond, and Arnold)
With heate and moiſture by craft occaſionate,
With congelation of the Spyrite, Lo! now have I told
Howe our materialls togeather muſt be proportionate.
Att the Dyers craft ye may lerne this Science,
Beholding with Water how they decoctions make
Uppon theyr Woad and Maddre eaſyly and with patience,
Till the Tinctures appeare which the Cloath doth take
Therein ſo fixed that they wyll never forſake
The Cloth for waſhing after they joyned be;
Right ſo our Tinctures with Water of our Lake
We draw by boyling with Aſhes of Hermes tree.
Which Tinctures when they by craft are made parfite,
So dieth Mettalls with Colours evermore permanent,
After the qualitie of the Medycine Red or White;
That never away by eny Fire, will be brente:
To this Example, if you take good tent
Unto your purpoſe the rather ſhall ye wynne,
And ſee your Fire be eaſy and not fervent;
Where Nature did leave off, what tyme look ye begynn.
Firſt Calcine, and after that Putrefye,
Dyſſolve, Dyſtill, Sublyme, Deſcende, and Fyxe,
With Aquavite oft times, both waſh and drie,
And make a marriage the Body and Spirit betwixt;
Which thus togeather naturally if ye can myxe,
In loſinge the Body the Water ſhall congealed bee,
Then ſhall the Body dy utterly of the Flixe,
Bleeding and chaunging Colours as ye ſhall ſee.
The third daye againe to Life he ſhall upriſe,
And devour Byrds, and Beaſts of the Wildernes,
Crowes, Popingayes, Pyes, Pekocks, and Mavies;
The Phenix, the Egle whyte, the Griffon of fearfulnes,
The Greene Lyon and the Red Dragon he ſhall deſtres;
The white Dragon alſo, the Antlope, Unicorne Panther,
With other Byrds, and Beaſts both more and leſſe;
The Baſiliske alſo which allmost eche one doth feare.
In Bus and Nubi he ſhall ariſe and aſcend
Up to the Moone, and ſith up to the Sonne,
Through the Ocean Sea, which round is without end:
Only Shypped within a little glaſen Tonne,
When he commeth thither, then is the Maiſtrie Wonne:
About which Iourney greate good ſhall ye not ſpend,
And yet ye ſhall be glad that ever it was begonne;
Patiently if ye liſte to your worke attend.
For then both Body and Spirit alſo both Oyle and Water,
Sowle and Tincture one thing both White and Red,
After Colours variable it conteyneth what ſo men clatter;
Which alſo called is when he hath once bene Dedd:
And is revived our Marchaſite, our Magnete, and our Lead,
Our Sulphure, our Arſenicke, and our true Calcevive:
And ſpecyally Guydo de Montayno whoſe fame goyth wyde;
And therfore the moſt laudable manner thys tyde,
In our Conjunccion four Elements muſt be aggregat,
In dew proportion fyrſt whych aſonder were ſeparat.
Therefore lyke as the Woman hath Vaynes fyfteene,
The Man but five to the act of her fecundyte,
Requyryth in our Conjunccion fyrſt I mene,
So muſt the Man our Sun have of hys water three;
And (nine) hys Wyfe, whych three to hym muſt be:
Then lyke whych lyke wyll joy have for to dwell,
More of Conjunccion me nedyth not to tell.
Thys Chapter I will conclude right ſone therefore,
Groce Conjunccion chargyng the to make but one,
For ſeldome have Strumpetts Chyldren of them I bore,
And ſo thou ſhalt never cum by our Stone,
Wythout you ſuffer the Woman to lygg alone;
That after ſhe hath conceyved of the Man,
The Matryce of her be ſhyt from all other than.
For ſuch as addyth evermore crude to crude,
Openyng theyr veſſells, and lettyng ther matter kele:
The ſperme concevyd they noryſh not, but delude
Themſelfes, and ſpyllyth ther work every dele;
If thou therefore lyſt for to do well,
Cloſe up the Matryce and noryſh the ſeed,
Wyth heat contynuall and temperate if thou wilt ſpede.
And whan thy Veſſle hath ſtond by Monyths five,
And Clowds and Clypſys be paſſed ech one;
That lyght apperen increaſe thy hete then blyve,
Tyll bryght and ſhyneing in Whytneſſe be thy Stone,
Then may thou opyn thy Glaſſe anone,
And fede thy Chyld whych ys then ybore
Wyth mylke and mete ay more and more.
For now both moyſt and dry be ſo contemperate,
That of the Water erth hath recevyd impreſſyon;
Whych never aſſunder after that may be ſeperate,
And ryght ſoe Water to Erth hath given ingreſſyon,
That both together to dwell hath made profeſſyon:
And Water of Erth hath purchaſyd retentive,
They fower be made one never more to ſtrive.
And in two thyngs all our entent doth hing,
In dry and moyſt whych be contraryous two;
In dry that hyt the moyſt to fyxing bryng,
In moyſt that hyt geve lyquyfaccion the Erth unto,
That of them thus contemperate may forth go
A temperament not ſo thyk as the Body ys,
Nother ſo thyn as Water wythout mys.
Loſyng and knyttyng therefore be Princypalls two
Of thys hard Scyence, and Poles moſt pryncypall;
How be hyt that other pryncyples be many mo,
As ſhyneyng fanells whych ſhew I ſhall:
Proceed therefore unto another wall
Of thys ſtrong Caſtle of our wyſdome,
That Inner at the Fyft Gate thou may come.
OF PUTREFACTION. The fift Gate.
NOw begynnyth the Chapter of Putrefaccion,
Wythout whych Pole no ſede may multyply,
Whych muſt be done only by contynuall accyon
Of hete in the body, moyſt, not manually,
For Bodies ells may not be alterat naturally:
Syth Chryſt do it wytnes, wythowt the grayne of Whete
Dye in the ground, encreſe may thou not gete.
And in lykewyſe wythout thy Matter do Putrefye,
It may in no wyſe trewly be alterate,
Nor thyne Elements may be devyded kyndly;
Nor thy Conjunccion of them perfytly celebrat:
That thy labor therfore be not fruſtrate,
The prevyte of Putrefying well underſtond,
Or ever thou take thys Warke in hond.
And Putrefaccyon may thus defyned be,
After Phyloſophers ſayings it ys of Bodyes the fleyng,
And in our Compound a dyvyſyon of thyngs thre,
The kyllyng Bodyes into corrupcyon forth ledyng,
And after unto Regeneratyon them ablyng:
For thyngs beyng in Erth wythowt dowte
Be engendryd of rotacyon of the Hevyns aboute.
And therfore as I have ſeyd afore
Theyn Elements comyxt and wyſely coequat,
Thou keepe intemperat heate, eſchuyng evermore,
That they by violent hete be never incynerat;
To powder dry unprofytably Rubyfycate,
But into powder blacke as a Crowes byll
Wyth hete of Balne, or ells of our Dounghyll.
To tyme that Nyghts be paſt nynty,
In moyſt hete kepe them fro eny thyng;
Sone after by blacknes thow ſhalt eſpy
That they draw faſt to putrefying,
Whych thow ſhalt after many colers bryng
To perfyt Whytenes wyth Pacyence eſyly,
And ſo thy ſede in hys nature ſhall multeply.
Make ech on other to hawſe and kyſſe,
And lyke as Chyldren to play them up and downe,
And when ther ſherts be fylyd wyth pyſſe,
Then lat the Woman to waſh be bound,
Whych oftyn for fayntnes wyll fall in a ſound:
And dye at the laſt wyth her Chyldren all,
And go to Purgatory to purg ther fylth orygynall.
When they be there, by lyttyll and lyttyll encreſe
Ther paynys by hete ay more and more,
The Fyre from them lat never ceſe:
And ſe thy Fornace be apt therfore,
Whych wyſe men do call Athenor:
Conſervyng hete requyryd moſt temperately,
By whych the Water doth kyndly putrefy.
Of thys Pryncypull ſpekyth Sapyent Guydo,
And ſeyth by rottyng dyeth the Compound corporall,
And then after Moryen and other mo,
Upryſyth agayne Regenerat, Sympill, and Spyrytuall,
And were not hete and moyſture contynuall,
Sperme in the wombe myght have now abydyng,
And ſo ther ſhold therof no frute upſpryng.
Therfore at the begynnyng our Stonys thou take,
And bery ech on wyth other wythin ther Grave;
Then equally a Marryage betwyxt them make
To ly together ſix wekys; then lat them have
Ther ſede conſevyd kyndly to noryſh and ſave;
From the ground of ther grave not ryſyng that while,
Whych ſecret poynt doth many on begyle.
Thys tyme of Conceptyon wyth eſye hete abyde,
The Blacknes ſhowing ſhall tell the when they dye;
For they together lyke lyquyd Pyche that tyde,
Shall ſwell and burbyll, ſetyll, and Putrefye,
Shyning Golors therin thou ſhalt eſpye:
Lyke to the Raynbow merveloſe unto ſyght,
The Water then begynnyth to dry upryght.
For in moyſt Bodys hete noryſhyng temperate,
Ingendryth Blacknes fyrſt of all which ys
Of kyndly Commyxyon to the tokyn aſſygnate;
And of trew Putrefying, remember thys,
For then to alter perfytly thou may not myſſe;
And thus by the Gate of Blacknes thou muſt cum in
To lyght of Paradyce in Whytenes yf thou wylt wyn.
For fyrſt the Son in hys upryſyng obſcurate
Shalbe, and paſſe the Waters of Noyes flud
On Erth, whych were a hundred dayes contynuate
And fyfty, away or all thys Waters yode,
Ryght ſo our Waters as wyſe men underſtode
Shall paſſe, that thou wyth Davyd may ſay
Abierunt in ſicco fluminae: bare thys away.
Sone after that Noe plantyd hys Vyneyard,
Whych really floryſhed and brought forth Graps anon:
After whych ſpace thou ſhalt not be aſerd;
For in lykewyſe ſhall follow the floryſhyng of our Stone:
And ſone uppon that thyrty dayes overgone,
Thou ſhalt have Graps ryght as the Ruby red,
Whych ys our Adrop, our Ulyfer red and our Lede.
For lyke as Sowles after paynys tranſytory
Be brought into paradyce where ever ys yoyfull lyfe;
So ſhall our Stone after hys darknes in Purgatory
Be purged and joynyd in Elements wythoute ſtryfe,
Rejoyſe the whytenes and bewty of hys wyfe:
And paſſe fro the darknes of Purgatory to lyght
Of paradyce, in Whytnes Elyxer of gret myght.
And that thou may the rather to Putrefaccyon wyn
Thys Exampull thou take to the for a trew concluſyon,
For all the ſecrett of Putrefaccyon reſtyth therein;
The heart of Oke that hath of Water contynuall infuſyon
Wyll not ſone putrefy, I tell the wythout deluſyon:
For though yt in Water ly a hundred yeres and more,
Yet ſhold thou fynd it ſound as ever it was afore.
But and thou kepe hyt ſomtyme wete, & ſometyme dry,
As thow many ſe in Tymber by uſuall experyment,
By proſſes of tyme that Oke ſhall utterly Putrefy:
And ſoe in lykewyſe accordyng to our entent,
Sometyme our Tre muſt wyth the Son be brent:
And then wyth Water ſone after we muſt hyt kele,
That by thys menes thou ſhalt to rottyng bryng hyt wele
For nowe in wete and nowe agayne in dry,
Now in grete hot and now agayne in cold
To be, ſhall cauſe yt ſone for to putrefy:
And ſo ſhalt thow bryng to rottyng thy Gold,
Entrete thy Bodys therfore as I have thee told:
And in thy Putrefying wyth hete be not ſo ſwyft,
Leſt in the Askys thou ſeke after thy thryft.
Therfore thy Water out of the Erth thow draw,
And make the ſoule therwyth for to aſſend;
Then downe agayne into the Erth hyt throw,
That they oft tymes ſo aſſend and deſſend,
From vyolent hete and ſodayne cold defend
Thy Glaſſe, and make thy fyre ſo temperat,
That by the ſydys thy Water be never vytryfycate.
And be thou wyſe in cheſing of thy Water,
Medyll with no Salt, Sulphure, nor mene Minerall,
For whatſoever any Water to the do clatter;
Our Sulphure and Mercury be only in Mettall,
Which Oylys and Waters ſom men call:
Fowlys, and Byrds wyth other namys many one,
Becauſe that folys ſhold never know our Stone.
For of thys World our Stone ys callyd the ſement,
Whych mevyd by craft as Nature doth requyre;
In hys encreſe ſhall be full opulent,
And multeply hys kynd of thyne owne deſyre:
Therfore yf God vouchſafe thee to enſpyre
To know the trewth, and fancies to eſchew,
Lyke unto the ſhalbe in ryches but few.
But many be mevyd to worke after ther fantaſy
In many ſubjects in whych be Tynctors gay,
Both Whyte and Red, devydyd manually
To ſyght, but in the Fyre they fle away,
Such brekyth Potts and Glaſſys day by day:
Enpoyſonyng themfelfs, and loſyng of theyr ſyghts
Wyth Odors and ſmoks and wakeyng up by nyghts.
Their Clothes be bawdy and woryn threde-bare,
Men may them ſmell for Multyplyers where they go;
To fyle theyr fyngers wyth Corroſyves they do not ſpare
Theyr Eyes be bleryd, & theyr Chekys both lene & bloe:
And thus for (had I wyst) they ſuffer loſſe an d wo;
Such when they have loſt that was in theyr purſe,
Then do they chyd and Phyloſophers ſore accurſe.
For all the whyle that they have Phyloſophers ben,
Yet cowde they never know our Stone.
Som ſought in Soote, Dung, Uryne, ſom in Wyne:
Som in Sterr ſlyme, for thyng yt ys but one;
In Blood, Eggs; Som tyll theyr thryſt was gone:
Devydyng Elements, and brekyng many a pott,
Multyplying the ſherds, but yet they hyt yt not.
To ſe theyr Howſys it ys a noble ſport,
What Fornaces, what Glaſſys there be of divers ſhape;
What Salts, what Powders, what Oyles, and waters fort,
How eloquently, de materia prima they clape,
And yet to fynde the trewth they have no hap:
Of our Mercury they medle and of our Sulphur vyve,
Wherein they dote, and more and more unthryve.
They take of the Red Man and hys whyte Wyfe,
That ys a ſpeciall thyng and of Elixers two,
Of the Quinteſſence and of the Elixers of lyfe,
Of Hony, Celydony, and of Secundyns alſo,
Theſe they devyde into Elements wyth other mo;
No Multeplyers but Phyloſophers callyd wyll they be,
Whych naturall Phyloſophye dyd never rede nor ſee.
Thys felyſhyp knowyth our Stone ryght wele,
They thynke them rycher then ys the Kyng;
They wyll hym helpe, he ſhall not fayle
Fraunce for to wyn, a wonders thyng;
The holy Croſſe home wyll they bryng:
And yf the King were pryſoner I take,
Anon hys Raunſome would they make.
A mervell yt ys that Weſtminſter Church,
To whych theſe Phyloſophers do haunte;
Syth they ſo much ryches can woorche,
As they make boſte of and avaunte,
Drynkyng dayly the wyne a due taunte,
Ys not made up perfytly at ons,
For truly hyt lackyth yet many Stonys.
Folys doe folow them at the tayle,
Promotyd to ryches wenyng to be;
But wyll ye here what worſhyp and avayle,
They wyn in London that nobyll cyte,
Wyth Sylver Macys as ye may ſe:
Sarjaunts awayting on them every owre,
So be they men of great honour.
Sarjaunts ſekyth them fro Strete to Strete,
Marchaunts and Goldſmyths leyeth after them watch;
That well ys he that wyth them do mete,
For the great advantage that they doe cache,
They hunt about as doth a Rache:
Wenyng to wyn ſo grete treſure,
That ever in ryches they ſhall endure.
Som wold cache theyr goods agayne,
And ſome more good would aventure;
Som for to have wold be full fayne,
Of Ten pound one I you enſuer:
Som whych hath lent wythout meſure
Theyr goods, and be with powerte beſtad,
To cache a Nobyll wold be full glad.
But when the Sarjaunts do them areſt,
Ther Paukeners be ſtuffed wyth Parrys balls;
Or wyth Sygnetts of Seynt Martynes at the leſt,
But as for Mony yt ys pyſſyd on the walls:
Then be they led as well for them befalls
To Newgate or Ludgate as I you tell,
Becauſe they ſhall in ſafegard dwell.
Where ys my Mony becom ſeyth one,
And where ys myne ſeyth he and he?
But wyll ye here how ſuttell they be anon,
In anſweryng, that they excuſed may be,
Saying, Of our Elyxers robbyd we be:
Ells myght we have payd you all your Gold,
Yf yt had been more by ten folde.
And then theyer Creditors they begyn to flatter,
Promyſyng to worke for them agayne;
The Elyxers two in ſhort ſpace after,
Dotyng the Merchaunts that they be fayne
To let them go, but ever in vayne:
They worke ſo long, tyll at the laſt
They be agayne in Pryſon caſt.
Yf any then aske them why they be not ryche,
They ſey they make fyne Gold of Tynn;
But he they ſey may ſurely ſwym in dyche,
Whych ys upholden by the chyn,
We have no ſtock, therefore may we nought wyn:
Whych yf we had we wold ſome worche,
I now to fynyſh up Weſtmynſter Churche.
And ſome of them be ſo Devowte,
They wyll not dwell out of that place;
For there they may wythowten dowte,
Do what them lyft to their Solace,
The Archedeacon ys ſo full of grace:
Yf that they pleaſe hym wyth the Croſſe,
He forſyth lyttyll of other menys loſſe.
And when they there ſyt at the wyne,
Theſe Monkys they ſey have many a pound,
Wolde God (ſeyth one) that ſom were myne;
Hay hoe, careaway, lat the cup go rounde:
Drynk on, ſeyth another, the mene ys founde:
I am a Maſter of that Arte,
I warrant us we ſhall have parte.
Such cauſyth the Monkys then evyll to don,
To waſt ther Wagys thorow theyr dotage;
Som bryngeth a Mazer and ſom a Spone;
There Phyloſophers gevyth them ſuch corage,
Behotyng them wynnyng wythout damage:
A pound for a peny at the leſt agayne,
And ſo fayre promys makyth folys fayne.
A ryall Medycyne one upon twelve
They promys them thereof to have,
Whych they could never for themſelfe
Yet bryng abowte, ſo God me ſave:
Beware ſuch Phyloſophers, no man deprave:
Whych helpyth theſe Monkys to ryches ſo,
Wyth thread bare Cowlys that they do go.
The Abbot well ought to cheryſh thys Company,
For they can tech hys Monkys to leve in poverte,
And to go clothyd and monyed relygyouſly,
As dyd Seynt Benet, eſchuyng ſuperfluyte,
Eſyng them alſo of the ponderoſyte
Of theyr purſys, wyth pounds ſo aggravate,
Whych by Phyloſophy be now allevyat.
Lo who ſo medlyth wyth thys rych Company,
Gret boſt of ther wynnyng may they make,
For they ſhall have as much by ther Phyloſophy,
As they of the tayle of an Ape can take;
Beware therfore for Jeſus ſake:
And medyll wyth nothyng of gret coſt,
For and thou do, yt ys but loſt.
Theſe Phyloſophers (of whych I ſpake afore)
Medlyth and blondryth wyth many a thyng,
Renuyng in errors more and more,
For lac of trew underſtandyng,
But lyke muſt lyke alway ferth bryng:
So God hath ordeyned in every kynde,
Wold Jeſus they wold thys bere in mynde.
Wene they of a Nettyll to have a Roſe
Or of an Elder an Apple ſwete,
Alas that wyſe men ther goods ſhold loſe:
Truſtyng ſuch Loſells when they them mete,
Whych ſeyth our Stone ys trodyn under fete:
And makyth them therfore vyle thyngs for to ſtyll
Tyll at theyr howſys wyth ſtench they fyll.
Som of them never lernyd a word in Scolys,
Such thynk by reaſon to underſtond Phyloſophy:
Be they Phyloſophers? nay, they be folys:
Therfore ther Warkes provyth unwytty;
Medyll not wyth them yf thou be happy:
Leſt wyth theyr flatteryng they ſo the tyll
That thou agre unto ther wyll.
Spend not thy Mony away in waſte,
Geve not to every ſpeche credence;
But fyrſt examyn, grope and taſte;
And as thou provyſt, ſo put thy confydence,
And ever beware of grete expence:
But yf thy Phyloſopher lyve vertuoſely,
Truſt the better to hys Phyloſophy.
Prove hym fyrſt and hym oppoſe
Of all the Secretts of our Stone,
Whych yf he know not thou nedyth not to loſe;
Medyll thou not ferther, but let hym gone,
Make he never ſo pytyoſe a mone:
For than the Fox can fagg and fayne
When he wold faynyſt hys prey attayne.
Yf he can anſwer as ought a Clarke,
How be hyt he hath not provyd indede;
And yf thou wylt helpe hym to hys Warke,
Yf he be vertuoſe I hold hyt mede,
For he wyll the quyte yf ever he ſpede:
And thou ſhalt weete by a lytyll anon
Yf he have knowledge of our Stone.
One thyng, one Glaſſe, one Furnace and no mo,
Behold thys pryncypyll yf he take,
And yf he do not, then lat hym go;
For he ſhall never thee rych man make:
Trewly yt ys better thou hym forſake,
Then after wyth loſſe and varyaunce,
And other manner of dyſpleſaunce.
But and God fortune the for to have
Thys Scyence by doctrine whych I have told;
Dyſcover yt not whoever thee crave,
For Favor, Fere, Sylver, nor Gold:
Be none Oppreſſor, Lecher, nor boſter bold;
Serve thy God, and helpe the powre among,
Yf thou thys lyfe lyſt to continew long.
Unto thy ſelfe thy ſecretts kepe
From ſynners whych hath not God in dred;
But wyll the caſt in Pryſon depe,
Tyll thou them tech to do hyt in dede,
Then ſlander on the ſholde ſpryng and ſprede,
That thou dyd coyne then wold they ſey,
And ſo undo the for ever and aye.
And yf thou teche them thys conyng,
Their ſynfull levyng for to mayntayne;
In Hell therfore myght be thy wonnyng,
For God of the then would diſdayne,
As thow nought cowd for thy ſelfe ſayne:
That Body and Soule you may bothe ſave,
And here in pece thy levyng have.
Now in thys Chapter I have the tought,
How thou the bodys muſt Putrefy:
And ſo to guide the thou be not cawght,
And put in duraunce, loſſe, and vylanye:
My doctryne therefore remember wyttyly,
And paſſe forth toward the Syxth Gate,
For thys the Fyfthe ys tryumphate,
OF CONGELATION. The ſixt Gate.
OF Congelacyon I nede not much to wryte,
But what yt ys now I wyll fyrſt declare:
It ys of ſoft thyngs Induracyon of Colour Whyte,
And confyxacyon of Spyrits whych fleyng are:
How to congele thee nedyth not much to care▪
For Elements wyll knyt together ſone,
So that Putrefaccyon be kyndly done.
But Congelacyons be made in dyvers wyſe,
And Spyryts and Bodys dyſſolvyd to water clere,
Of Salts alſo dyſſolvyd ons or twyſe,
And then to congele in a fluxyble Mater;
Of ſuch Congelyng folys do clatter:
And ſome dyſsolvyth devydyng manually
Elements, them after congelyng to powder dry.
But ſuch Congelyng ys not to our deſyre:
For unto owers yt ys contraryoſe.
Our Congelacion dredyth not the fire:
For yt muſt ever ſtond in yt unctuos,
And alſo in hys Tincture be full bounteous,
Whych in the Ayre congelyd wyll not relent
To Water, for then our Worke were ſhent.
Moreover Congele not into ſo hard a Stone
As Glaſſe or Cryſtall whych meltyth by fuſyon;
But ſo that hyt lyke wax wyll melt anon
Wythouten blaſt: and beware of Deluſyon;
For ſuch Congelyng longyth not to our Concluſyon
As wyll not flow and ren to water agen,
Lyke Salts congelyd, then laboryſt thou in vayne.
Whych Congelacyon avaylyth us never a dell,
Hyt longyth to Multyplyers whych Congele vulgarly;
Yf thow therefore lyſt to do well,
(Syth thy Medcyne ſhall never flow kyndly,
Nether Congele, wythout thow fyrſt yt Putrefye)
Fyrſt Purge and Fyx the Elements of our Stone,
Tyll they together Congele and flow anone.
For when the Matter ys made parfyt Whyte,
Then wyll thy Spryte wyth the Body Congelyd be;
But of that tyme thou muſt have long reſpyte,
Yer yt appere Congelyd lyke Pearles unto the,
Such Congelacyon be glad for to ſee;
And after lyke graynys red as blod,
Rychyr then any worldly good.
The erthly Groſnes therefore fyrſt mortyfyed
In Moyſtnes, Blacknes ingend[•]yd ys;
Thys pryncypell may not be denyed,
For naturall Phyloſophers ſo ſeyth I wys,
Whych had, of Whytenes thou may not mys:
And into Whytenes yf thou Congele hyt ons,
Thou haſt a Stone moſt preſyoſe of all Stonys.
And by the Dry lyke as the Moyſt dyd putrefy,
Whych cauſyd in colors Blacknes to appere;
Ryght ſo the Moyſt Congelyd by the Dry,
Ingendryth Whytenes ſhyneyng with myght ſull clere,
And Drynes procedyth as Whytyth the matter:
Lyke as in Blackyng Moyſture doth hym ſhow,
By colors varyante aye new and new.
The cauſe of all thys ys Hett moſt temperate,
Workyng and mevyng the Mater contynually;
And thereby alſo the Mater ys alterate,
Both inward and outward ſubſtancyally,
And not to as doth folys to ſyght ſophyſtycally:
But every parte all fyre for to endure,
Fluxybly fyxe and ſtabull in tyncture.
And Phyſycke determyneth of eche Dygeſtyon,
Fyrſt don in the Stomack in whych ys Drynes,
Cauſyng Whytnes wythout queſtyon,
Lyke as the ſecond Dygeſtyon cauſyth Rednes,
Complet in the Lyver by Hete and temperatnes;
And ſo our Stone by Drynes and by Hete,
Dygeſtyd ys to Whyte and Red complete.
But here thou muſt another ſecret knowe,
How the Phyloſophers Chyld in the Ayre ys borne:
Beſy thee not to faſt at the Cole to blowe,
And take that nether for mock nor skorne,
But truſt me truly elſe thy work ys all forlorne:
Wythout thyne Erth wyth Water revyvyd be,
Our trew Congelyng ſhalt thou never ſee.
A ſowle betwyxt Hevyn and Erth beyng,
Aryſyng fro the Erth as Ayre wyth Water pure,
And cauſyng lyfe in every lyvely thyng,
Inceſſably runnyng uppon our foreſayd Nature,
Enforſyng to better them wyth all hys cure;
Whych Ayre ys the Fyre of our Phyloſophy,
Namyd now Oyle, now Water myſtyly.
And thus mene Ayre, whych Oyle, or Water we call,
Our Fyre, our Oyntment, our Spryte, and our Stone,
In whych one thyng we grownd our wyſdomes all,
Goyth nether out nor yn alone,
Nether the Fyer but the Water anone;
Fyrſt yt outeledyth, and after bryngyth yt yn,
As Water with Water whych wyll not lyghtly twyn.
And ſo may Water only our Water meve,
Whych mevyng cauſyth both Deth and Lyfe,
And Water doth kyndly to Water cleve
Wythout repugnance, or any ſtryfe,
Whych Water to Folys ys nothyng ryfe;
Beyng of the kynd wythowten dowte
Of the Spryte, callyd Water and leder owte.
And Water ys the ſecret and lyfe of every thyng
That ys of ſubſtance in thys world y found;
For of the Water eche thyng hath begynnyng,
As ſhowyth in Woman when ſhe ſhallbe unbound
By water whych paſſyth afore, if all be ſound,
Callyd Albyen, fyrſt from them rennyng,
Wyth grevoſe throwys afore ther chyldyng.
And truly that ys the cauſe pryncypall,
Why Phyloſophers chargyd us to be pacyent
Tyll tyme the Water were dryed to powder all,
Wyth nurryſhyng hete contynuall but not vyolent,
For qualytes be contrarious of every element,
Tyll after Black in Whyte be made a unyon,
And then forever congelyd wythout dyvyſyon.
And furthermore the preparacion of thys converſyon
Fro thyng to thyng, fro one ſtate to another,
Ys done only by kyndly and deſcrete operacion
Of Nature, as ys of Sperme wythin the Mother:
For Sperme and Hete as Syſter be and Brother,
Whych be converted wythin themſelf as Nature can
By accion, and paſſyon, and at the laſt to parfyt Man.
For as the bodely part by Nature whych ys conſumate
Into Man, ys ſuch as the begynner was,
Whych though yt thus fro thyng to thyng was alterat,
Not owt of kynd to menge with other kynds dyd yt pas;
And ſo our Mater ſpermatycall wythin one Glas,
Wythin hyt ſelfe muſt turne fro thyng to thyng,
By hete moſt temperate only hyt noryſhyng.
Another example naturall I may thee tell,
How the ſubſtance of an Egg by nature ys wrought
Into a Chyk, not paſyng out of the ſhell,
A playner example cowd I not have thought,
And there converſions be made tyll forth be brought
Fro ſtate to ſtate the lyke by lyke yn kynd,
Wyth nurryſhyng hete: only bere thys yn mynd.
Another example here may you alſo rede,
Of Vegetable thyngs takyng conſyderacyon;
How every Plant growyth of hys owne ſede,
Thorow Here and Moyſture by naturall operacyon,
And therefore Mineralls be nurryſhyd by mynyſtracyon;
Of Moyſture radycall, whych theyr begynnyng was,
Not paſſiyng theyer kynd wythin one Glas.
There we them turne fro thyng to thyng agayne,
Into ther Moder the Water when they go;
Whych pryncyple unknowen thou laboureſt in vayne:
Then ys all Sperme, and thyngs ther be no mo,
But kynd wyth kynd in number two;
Male and Female, Agent and Pacyent,
Wythin the matryce of the Erth moſt oryent.
And theſe be turnyd by Hete fro thyng to thyng
Wythin one Glas, and ſo fro ſtate to ſtate,
Tyll tyme that Nature do them bryng
Into one ſubſtance of the Water regenerate,
And ſo the Sperme wythin hys kynde ys alterate,
Abyll in lykenes hys kynde for to Multeplye,
As doth in kynde all other thyngs naturally.
In the tyme of thys ſeyde proceſſe naturall,
Whyle that the Sperme conſevyd ys growyng,
The ſubſtance ys nurryſhed wyth hys owne Menſtruall,
Whych Water only out of the Erth dyd bryng,
Whoſe colour ys Greene in the fyrſt ſhowing,
And for that tyme the Son hydyth hys lyght,
Taking hys courſe thorow owte the North by nyght.
The ſeyd Menſtrue ys, (I ſay to the in councell)
The blod of our Grene Lyon, and not of Vytrioll,
Dame Venus can the trewth of thys the tell,
At thy begynnyng to councell and yf thou her call:
Thys ſecret ys hyd by Phyloſophers grete and ſmall;
Whych blode drawen owte of the ſeyd Lyon,
For lac of Hete had not perfyt Dygeſtyon.
But thys blode our ſecret Menſtruall,
Wherewyth our Sperme ys nurryſhed temperatly,
When it ys turnyd into the fecys Corporall,
And becom Whyte perfytly and very Dry,
Congelyd and Fyxyd into hys owne body;
Then bruſtyn blod to ſyght yt may well ſeme,
Of thys warke namyd the mylke whyte Dyademe.
Underſtonde now that our fyery Water thus acuate,
Is called our Menſtruall water, wherein
Our Erth ys loſyd and naturally Calcenat
By Congelacyon that they may never twyne:
Yet to Congele more water thou may not blyn
Into thre parts of the acuate water ſeyd afore,
Wyth the 4th part of the Erth congelyd & no more.
Unto that ſubſtance therefore ſo congelat,
The fowerth part put of water Cryſtallyn
And make them then together to be Dyſponſat
By Congelacyon into a myner metallyne,
Whych lyke a ſworde new ſlypyd then wyll ſhyne,
After the Blacknes whych fyrſt wyll ſhowe,
The fowerth parte geve yt them of water new.
Mo Inbybycyons many muſt we have yett;
Geve yt the ſecond, and after the thyrd alſo,
The ſeyd proportyon kepe well in thy wyt;
Then to another the fowerth tyme loke thou go,
The fyfth tyme and the ſyxth, paſſe not there fro:
But put two parts at eche tyme of them three,
And at the ſeventh tyme fyve parts let there bee.
When thou haſt made thus ſeven tymes Inbybycion,
Ageyne then muſt thow turne thy Whele,
And Putrefy all that Matter wythowte addycyon:
Fyrſt Blackneſſe abydyng yf thow wylt do well,
Then into Whytenes congele yt up eche dele,
And by Rednes into the Sowth aſſend,
Then haſt thou brought thy Baſe unto an end.
Thus ys thy Water then devydyd in partyes two,
Wyth the fyrſt party the Bodys be Putryfycat,
And to thyne Inbybycions the ſecond part muſt go,
Wyth whych the Matter ys afterwards Denygrat,
And ſone uppon by eſy Decoccyon Albyfycate:
Then yt ys namyd by Phyloſophers our Sterry Stone,
Bryng that to Rednes, then ys the ſyxth Gate woon.
OF CIBATION. The ſeventh Gate.
NOw of Cibacion I turne my pen to wryte,
Syth yt muſt here the ſeventh place occupye;
But in few words yt wylbe expedyte,
Take tent therto, and underſtond me wyttyly;
Cibacion ys callyd a fedyng of our Matter dry
Wyth Mylke, and Mete, whych moderatly they do,
Tyll yt be brought the thyrd order unto.
But geve yt not ſo much that thou hyt glut,
Beware of the Dropſy, and alſo of Noyes Flood;
By lyttyll and lyttyll therfore thou to hyt put
Of Mete and Drynke as ſemyth to do hyt good,
That watry humors not overgrow the blood:
The Drynke therfore let hyt be meſuryd ſo,
That kyndly appetyte thou never quench therfro.
For yf yt drynke to much, then muſt yt have
A Vomyte, ells wyll yt be ſyk to long;
Fro the Dropſy therfore thy Wombe thou ſave,
And fro the Flux, ells wyll hyt be wrong,
Whych rather lat yt thyrſt for drynke amonge:
Then thou ſhold geve yt overmuch at ons
Whych muſt in youth be dyattyd for the nons.
And yf thou dyatt hyt (as Nature doth requyre)
Moderatly tyll hyt be growen to age,
Fro Cold hyt kepyng and nurryſhyng wyth moyſt Fyre;
Than ſhall yt grow and wax full of corrage,
And do to thee both pleſure and advauntage:
For he ſhall make darke Bodys hole and bryght,
Clenſyng theyer Leproſenes thorow hys myght.
Thre tymes thus muſt thou turne about thy Whele
Abowte kepyng the rewle of the ſeyd Cibacyon,
And then as ſone as yt the Fyre doth fele,
Lyke Wax yt wylbe redy unto Lyquacyon;
Thys Chapter nedyth not longer proteſtacion:
For I have told thee the dyatory moſt convenyent
After thyne Elements be made equypolent.
And alſo how thou to Whytnes ſhalt bryng thy Gold,
Moſt lyke in fygure to the lenys of an hawthorn tre,
Callyd Magneſya afore as I have told;
And our Whyte Sulfur wythowte conbuſtebyllyte,
Whych fro the fyer away wyll never fle:
And thus the ſeventh Gate as thow deſyred▪
In the upſpryng of the Son ys conqueryd.
OF SUBLIMATION. The eight Gate.
HEre of our Sublimacion a word or two,
I have to ſpeke, whych the eyghth Gate ys
Folys do Sublyme, but Sublyme thou not ſo,
For we Sublyme not lyke as they do I wys;
To Sublyme trewly therfore thou ſhall not mys:
If thou can make thy Bodys firſt ſpirituall,
And then thy Spyryts as I have tought the corporall.
Som do Mercury from Vitriall and Salt ſublyme,
And other ſpryts fro Scales of Yern or Steele,
Fro Eggſhells calcynyd and quyk lyme,
And on theyer manner hyt they Sublyme ryght well,
But ſuch Sublymyng accordyth never adele
To our entent, for we Sublyme not ſo,
To trewe Sublymyng therfore now wyll I go.
In Sublymacyon fyrſt beware of one thyng,
That thou Sublyme not to the top of thy Veſſell,
For without vyolence thou ſhalt yt not downe bryng
Ageyne, but there yt wyll abyde and dwell;
So hyt rejoyſyth wyth refrygeracion I the tell:
Kepe hyt therfore wyth temperat hete adowne
Full forty dayes, tyll hyt wex black abowen.
For then the Sowle begynnyth for to com owte,
Fro hys owne vaynys; for all that ſubtyll ys,
Wyll wyth the Spryts aſſend withouten dowte:
Bere in thy mynde therfore and thynke on thys,
How here eclypſyd byn thy Bodys:
As they do Putrify Sublymyng more and more,
Into the Water tyll they be all up bore.
And thus ther venom when they have ſpowtyd out
Into the water, than Black yt doth appeare,
And become ſpirituall every dele withoute dowte,
Sublymyng eſyly on our manner
Into the water which doth hym bere:
For in the Ayre one Chyld thus muſt be bore
Of the Water ageyne as I have ſeyd before.
But when theſe to Sublymacyon continuall
Be laboryd ſo, wyth hete both moyſt and temperate,
That all ys Whyte and purely made ſpirituall;
Than Hevyn uppon Erth muſt be reitterate,
Unto the Sowle wyth the Body be reincorporate:
That Erth becom all that afore was Hevyn,
Whych wyll be done in Sublymacyons ſevyn.
And Sublymacyon we make for cauſys thre,
The fyrſt cauſe ys to make the Body Spirituall;
The ſecond that the Spryt may Corporall be,
And becom fyx wyth hyt and ſubſtancyall:
The Thyrd cauſe ys that fro hys fylth orygynall
He may be clenſyd, and hys fatnys ſulphuryoſe
Be mynyſhyd in hym whych ys infectuoſe.
Then when they thus togeder depuryd be,
They wyll Sublyme up whyter then Snow;
That ſyght wyll gretly comfort the;
For than anon parfytly ſhalt thou know
Thy Sprytts ſhall ſo be a downe I throw:
That thys Gate to the ſhalbe unlockyd,
Out of thys Gate many one be ſhyt and mockyd.
OF FERMENTATION. The ninth Gate.
TRew Fermentacyon few Workers do underſtond,
That ſecrett therfore I wyll expounde to the,
I travelyd trewly thorow many a Lond:
Or ever I myght fynde any that cold tell hyt me;
Yet as God wolde, (evermore bleſſed he be,)
At the laſt I cum to knowledge therof parfyt,
Take heede therfore, therof what I do wryte.
Fermentyng in dyvers maners ys don,
By whych our Medcyns muſt be perpetuate,
Into a clere Water, ſom leſyth Son and Mone;
And wyth ther Medcyns makyth them to be Congelate;
Whych in the Fyer what tyme they be examynate,
May not abyde nor alter wyth Complement,
For ſuch Ferments ys not to our intent.
But yet more kyndly ſom other men don
Fermentyng theyer Medcynes in thys wyſe,
In Mercury dyſſolvyng both Son and Mone,
Up wyth the Spryts tyll tyme wyll aryſe,
Sublymyng them together twyſe or thryſe:
Then Fermentacyon therof they make,
That ys a way, but yet we hyt forſake.
Som other ther be whych hath more hap
To touch the trothe in parte of Fermentyng;
They Amalgam ther Bodys wyth Mercury lyke papp;
Then theruppon ther Medcyns relentyng,
Theſe of our Secretts have ſom hentyng:
But not the trewth wyth parfyt Complement,
Becauſe they nether Putrefy nor alter ther Ferment.
That poynt therfore I wyll dyſcloſe to thee,
Looke how thou dydyſt wyth thy unparfyt Body,
And do ſo wyth thy parfyt Bodys in every degre;
That ys to ſey fyrſt thou them Putrefye
Her prymary qualytes deſtroying utterly:
For thys ys wholey to our entent,
That fyrſt thou alter before thou Ferment.
To thy Compound make Ferment the fowerth parte,
Whych Ferments be only of Son and Mone;
If thou therfore be Maſter of thys Arte,
Thy Fermentacion lat thys be done,
Fyx Water and Erth together ſone:
And when the Medcyn as wax doth flowe,
Than uppon Malgams loke thou hyt throw.
And when all that together ys myxyd
Above thy Glaſſe well cloſyd make thy fyre,
And ſo contenew hyt tyll all be fyxid,
And well Fermented to deſyre;
Than make Projeccyon after thy pleaſure:
For that ys Medcyn than ech dele parfyt,
Thus muſt you Ferment both Red and Whyte.
For lyke as flower of Whete made into Paſt,
Requyreth Ferment whych Leven we call
Of Bred that yt may have the kyndly taſt,
And becom Fode to Man and Woman moſt cordyall;
Ryght ſo thy Medcyn Ferment thou ſhall,
That yt may taſt wyth the Ferment pure,
And all aſſays evermore endure.
And underſtond that ther be Ferments three,
Two be of Bodys in nature clene,
Whych muſt be altryd as I have told thee;
The thyrd moſt ſecret of whych I mene,
Ys the fyrſt Erth to hys owne Water grene:
And therfore when the Lyon doth thurſt,
Make hym drynke tyll hys Belly burſt.
Of thys a Queſtyon yf I ſhold meve,
And aske of Workers what ys thys thyng,
Anon therby I ſholde them preve;
Yf they had knowledge of our Fermentyng,
For many man ſpekyth wyth wondreng:
Of Robyn Hode, and of his Bow,
Whych never ſhot therin I trow.
But Fermentacion trew as I the tell
Ys of the Sowle wyth the Bodys incorporacyon,
Reſtoryng to hyt the kyndly ſmell;
Wyth taſt and color by naturall conſpyſacyon
Of thyngs dyſſeveryd, a dew redyntegracyon:
Wherby the Body of the Spryte takyth impreſſion,
That eyther other may helpe to have ingreſſion.
For lyke as the Bodys in ther compaccyon corporall
May not ſhow out ther qualytes effectually
Untyll the tyme that they becom ſpyrituall:
No more may Spryts abyde wyth the Bodys ſtedfaſtly,
But they wyth them be fyrſt confyxat proportionably:
For then the Body techyth the Spryt to ſuffer Fyer,
And the Spryt the Body to endure to thy deſyre.
Therfore thy Gold wyth Gold thou muſt Ferment,
Wyth hys owne Water thyne Erth clenſyd I mene
Not ells to ſay but Element wyth Element;
The Spryts of Lyfe only goyng betweene,
For lyke as an Adamand as thow haſt ſene:
Yern to hym draw, ſo doth our Erth by kynde
Draw downe to hym hys Sowle borne up wyth Wynd.
Wyth mynd therfore thy Sowle lede out and in,
Meng Gold wyth Gold, that is to ſay
Make Elements wyth Elements together ryn;
To tyme all Fyre they ſuffer may,
For Erth ys Ferment wythouten nay
To Water, and Water the Erth unto;
Our Fermentacion in thys wyſe muſt be do.
Erth ys Gold, ſo ys the Sowle alſo,
Not Comyn but Owers thus Elementate,
And yet the Son therto muſt go,
That by our Whele yt may be alterate,
For ſo to Ferment yt muſt be preparat:
That hyt profoundly may joynyd be
Wyth other natures as I ſeyd to thee.
And whatſoever I have here ſeyd of Gold,
The ſame of Sylver I wyll thou underſtond,
That thou them Putrefye and alter as I have told;
Ere thou thy Medcyn to Ferment take in hond,
Forſowth I cowde never fynde hym wythin Englond:
whych on thys wyſe to Ferment cowde me teche
Wythout errour, by practyſe or by ſpeche.
Now of thys Chapter me nedyth to trete no more,
Syth I intend prolixite to eſchew;
Remember well my words therfore,
Whych thou ſhalt preve by practys trew,
And Son and Mone loke thou renew:
That they may hold of the fyfth nature,
Then ſhall theyr Tynctures ever endure.
And yet a way there ys moſt excellent,
Belongyng unto another workyng,
A Water we make moſt redolent:
All Bodys to Oyle wherwyth we bryng,
Wyth whych our Medcyn we make floyng:
A Quynteſſens thys Water we call
In man, whych helyth Dyſeſys all.
But wyth thy Bace after my Doctryne preperat,
Whych ys our Calx, thys muſt be don;
For when our Bodys be ſo Calcenat,
That Water wyll to Oyle dyſſolve them ſone;
Make therfore Oyle of Son and Mone
Which ys Ferment moſt fragrant for to ſmell,
And ſo the 9thGate ys Conquered of thys Caſtell.
OF EXALTATION. The tenth Gate.
PRocede we now to the Chapter of Exaltacion,
Of whych truly thou muſt have knowledge pure,
Full lyttyll yt ys dyfferent from Sublymacyon,
Yf thou conceve hym ryght I thee enſure:
Herto accordyth the holy Scrypture:
Chryſte ſeyng thus, Yf I exalted be,
Then ſhall I draw all thyngs unto me.
Ower Medycyn yf we Exalt ryght ſo,
Hyt ſhall therby be Nobylyzate,
That muſt be done in manners two;
Fro tyme the parts be dyſponſate,
Whych muſt be Cruſyfyed and examynat:
And then contumulate both Man and Wyfe,
And after revyvyd by the Spyryts of Lyfe.
Than up to Hevyn they muſt Exaltyd be,
Ther to be in Body and Sowle gloryfycate;
For thou muſt bryng them to ſuch ſubtylyte,
That they aſſend together to be intronyzate,
In Clowds of clereneſſe, to Angells conſociate:
Then ſhall they draw as thou ſhalt ſe
All other Bodys to ther owne dygnyte.
Yf thou therfore thy Bodys wyll Exaltat,
Fyrſt wyth the Spryts of Lyfe thou them augment,
Tyll tyme thy Erth be well ſubtylyate,
By naturall rectyfyyng of eche Element;
Hym up exaltyng into the Fyrmament:
Than much more preſyoſe ſhall they be than Gold,
Becauſe they of the Quynteſſence do hold.
For when the Cold hath overcum the Hete,
Then into Water the Ayre ſhall turnyd be;
And ſo two contrarys together ſhall mete,
Tyll ether wyth other ryght well agre,
So into Ayre thy Water as I tell the;
When Hete of Cold hath gott domynacyon,
Shalbe convertyd by craft of Cyrculacyon.
And of the Fyer then Ayer have thou ſhall,
By loſyng Putrefyyng and Sublymyng;
And Fyer thou haſt of the Erth materyall:
Thyne Elements by craft thus dyſſeveryng,
Moſt ſpecyally the Erth well Calcenyng:
And when they be eche on made pure,
Then do they hold all of the fyfth nature.
On thys wyſe therfore make them to be Cyrcular,
Ech unto other exaltyng by and by,
And in one Glas do all thys ſurely ſygylate,
Not wyth thy honds, but as I teche the naturally,
Fyer into Water then turne fyrſt hardely;
For Fyer ys in Ayer wych ys in Water exyſtent,
And thys Converſyon accordyth to our entent.
Than ferthermore turne on thy Whele,
That into Erth thy Ayre convertyd be,
Whych wylbe don alſo ryght well:
For Ayre ys in Water beyng in the Erth truſt me,
Then Water into Fyre contraryoſe in ther qualyte:
Sone turne thou may, for Water in Erth ys,
Whych ys in Fyer converſyon, true ys thys.
Thy Whele ys now nygh turnyd abowte,
Into Ayre turne Erth, whych ys the proper neſt
Of other Elements ther ys no dowte,
For Erth in Fyre ys, whych in Ayre takyth reſt,
Thys Cyrculacyon thou begyn muſt in the Weſt:
Then forth into the Sowth tyll they exaltyd be,
Procede dewly as in the Fygure I have towght the.
In whych proces thou may clerly ſe,
From an extreame how to another thou may not go.
But by a mene, ſyth they in qualyte contraryoſe be;
And reſon wyll forſoth that hyt be ſo,
As hete into cold wyth other contraryoſe mo:
Wythout theyr menys as moyſt to hete and cold,
Examples ſuffycyent afore thys have I told.
Thus have I tawght the how for to make,
Of all thy Elements a parfyt Cyrculacyon,
And at thy Fygure example for to take,
How thou ſhalt make thys foreſayd Exaltacyon,
And of thy Medcyn in the Elements trew graduacyon:
Tyll hyt be brought to a quynaryte temperat,
And then thou haſt conqueryd the Tenth Gate.
OF MULTIPLICATION. The eleventh Gate.
MUltyplycacyon now to declare I procede,
Whych ys by Phyloſophers in thys wyſe dyfynyd,
Augmentacyon yt ys of that Elixer indede,
In goodnes, in quantyte, both for Whyt and Rede,
Multyplycacyon ys therfore as they have ſeyd:
That thyng that doth Augment the Medcyns in ech degre,
In Color, in Odor, in Vertue, and alſo in Quantyte.
And why thou may thy Medcyn multeply,
Infynytly the cauſe forſoth ys thys.
For yt ys Fyer whych tyned wyll never dye:
Dwellyng wyth the as Fyer doth in houſys,
Of whych one ſparke may make more Fyers I wys;
As musk in Pygments, and other ſpycys mo,
In vertue multyplyeth and our Medcyn ryght ſo.
So he ys ryche the whych Fyer hath les or more,
Becauſe he may ſo gretly Multeply;
And ryght ſo ryche ys he whych any parte hath in ſtore
Of our Elixers whych be augmentable infynytly:
One way yf thou dyſſolve our Powders dry,
And oft tymes of them make Congelacyon,
Of hyt in goodnes thou makyſt then Augmentacyon.
The ſecond way both in goodnes and in quantyte,
Hyt Multyplyeth by Iterat Fermentacion,
As in that Chapter I ſhowyd playnly unto the,
By dyvers manners of naturall Operacyon,
And alſo in the Chapter of our Cybacyon:
Where thou may know how thou ſhalt Multeply
Thy Medycyn wyth Mercury Infynytly.
But and thou bothe wyll Looſe and alſo Ferment,
Both more in quantyte and better wyll hyt be;
And in ſuch wyſe thou may that ſo augment,
That in thy Glas yt wyll grow lyke a Tre,
The Tre of Hermes namyd, ſeemly to ſe:
Of whych one Pepyn a thowſand wyll Multyply,
Yf thou can make thy Projeccyon wyttyly.
And lyke as Saffron when yt ys pulveryzate,
By lyttyll and lyttyll yf hyt in Lycour be
Temperyd, and then wyth mykyll more Lycour dylate;
Tyngyth much more of Lycour in quantyte,
Than beyng hole in hys owne groſe nature: ſo ſhall thou ſe
That our Elixers the more they be made thyn,
The farther in Tyncture ſothfaſtly wyll renne.
Kepe in thy Fyer therfore both evyn and morow,
Fro houſe to houſe that thou nede not to renne
Amonge thy Neyghbors, thy Fyer to ſech or borow,
The more thou kepyſt the more good ſhall thou wyn,
Multyplyyng ey more and morethy Glas wy thin:
By fedyng wyth Mercury to thy lyvys end,
So ſhall thou have more than thou nedyſt to ſpend.
Thys mater ys playne, I wyll no more
Wryte now therof, lat Reſon the guyde;
Be never the bolder to Syn therfore,
But ſerve thy God the better at ech tyde;
And whylls that thou ſhall in thys lyfe abyde,
Bere thys in mynde, forget not I the pray,
As thou ſhalt apere before thy God at domys day.
Hys owne gret Gyfts thefore and hys Treſure,
Dyſpoſe thou vertuoſely, helpyng the poore at nede,
That in thys World to the thou may procure
Mercy and Grace with Hevenly blys to mede,
And pray devoutly to God that he the lede
In at thys eleventh Gate as he can beſt,
Sone after then thou ſhalt end thy conqueſt.
OF PROJECTION. The twelfth Gate.
IN Projeccyon hyt ſhalbe provyd yf our practiſe be profytable
Of wch yt behovyth me the ſecrets here to meve;
Therfore yf thy Tyncture be ſure and not vaiyable,
By a lyttyll of thy Medcyn thus ſhall thou preve
Wyth Mettall or wyth Mercury as Pyche yt wyll cleve:
And Tynct in Projeccyon all Fyers to abyde,
And ſone yt wyll enter and ſpred hym full wyde.
But many for Ignorans doth mar that they made,
When on Mettalls unclenſyd Projeccyon they make,
For be cauſe of corrupcyon theyr Tynctures muſt vade;
Whych they wold not awey fyrſt fro the Bodys take,
Whych after Projeccyon be bryttyl, bloe, and blacke:
That thy Tyncture therfore may evermore laſt,
Uppon Ferment thy Medcyn loke fyrſt that thou caſt.
Then brottyl wyll thy Ferment as any glas be,
Uppon Bodys clenſyd and made very pure,
Caſt thy brottyll ſubſtance and ſone ſhall thou ſe,
That they ſhalbe curyoſely coleryd wyth Tyncture,
Whych at all aſſays for ever ſhall endure:
But at the Pſalmys of the Sawter example thou take
Profytable Projeccyon parfytly to make.
On Fundamenta caſt fyrſt thys Pſalme Nunc Dimittis,
Uppon Verba mea then caſt Fundamenta blyve;
Than Verba mea uppon Diligam, conſeve me wyth thy wytts;
And Diligam on Attende yf thou lyſt to thryve:
Thus make thou Projeccyons thre fowre or fyve,
Tyll the Tyncture of thy Medcyn begyn to decreſe,
And then yt ys tyme of Projeccyon to ceſe.
By thys myſty talkyng I mene nothyng ells,
But that thou muſt caſt fyrſt the leſſe on the more,
Increſyng ever the Number as wyſe men the tells,
And kepe thou thys Secrett to thy ſelfe in ſtore,
Be covetuoſe of connyng yt ys no burden ſore:
For who that joyneth not the Elixers wyth Bodys made clene,
He wot not what ſykerly Projeccyon doth mene.
Ten yf thou Multyply fyrſt into ten,
One hundreth, that number wyll make ſykerly;
Yf one hundreth into an hundreth be Multyplyed then,
Ten thouſand ys that number counte hyt wyttyly,
Then into as much more ten thouſand multyply:
That ys a thouſand thouſand, whych multyplyeth I wys,
Into as much more as a hundred myllyons ys.
That hundred myllyons beyng multyplyed lykewys,
Into ten thouſand myllyons, that ys for to ſey,
Makyth ſo grete a number I wote not what yt ys,
Thy number in Projeccyon thus Multyply alwey:
Now Chyld of thy curteſy for me thou pray;
Syth that I have told the our ſecretts all and ſome,
To whych I beſeche God by Grace thou may com.
Now thow haſt conqueryd the twelve Gates,
And all the Caſtell thou holdyſt at wyll,
Kepe thy Secretts in ſtore unto thy ſelve;
And the comaundements of God looke thou fulfull:
In fyer conteinue thy glas ſtyll,
And Multeply thy Medcyns ay more and more,
For wyſe men done ſey store ys no ſore.
The end of the Twelve Gates.
THE RECAPITULATION.
FOr to bryng thys Tretys to a fynall end,
And brevely here for to conclude theſe Secretts all,
Dylygently loke thou, and to thy Fygure attend:
Whych doth in hyt conteyne theſe ſecrets grete & ſmall,
And yf thou conceve both Theorycall and Practycall:
By Fygures, and by Colors, and by Scrypture playne,
Whych wyttely conſevyd thou mayſt not work in vayn.
Conſyder fyrſt the Latytude of thy Precyous Stone,
Begynnyng in the fyrſt ſyde notyd in the Weſt,
Where the Red Man and the Whyte Woman be made one,
Spowſyd wyth the Spryts of lyfe to lyve in love and reſt,
Erth and Water equaly proportyond that ys beſt;
And one of the Erth ys good and of the Spryts thre,
Whych twelve to fowre alſo of the Erth may be.
Thre of the Wyfe and one of the Man then muſt thou take,
And the leſſe of the Spryts there be in thys dyſponſation,
The rather thy Calcynatyon for certeyne ſhall thou make,
Then forth into the North procede by obſcuratyon;
Of the Red Man and hys Whyte Wyfe callyd Eclypſation:
Loſyng them and alteryng betyxt Wynter and Vere,
Into Water turnyng Erth darke and nothyng clere.
Fro thens by colors many one into the Eſt aſſends,
There ſhall the Mone be full apperyng by day lyght;
Then ys ſhe paſſyd her Purgatory and courſe at an end;
There ys the upry ſyng of the Son apperyng whyt and bryght,
There ys Somer after Vere, and day after nyght:
Than Erth and Water whych were ſo black be turnyd into Ayre;
Than clouds of darknes be overblowyn & all aperyth faire.
And lyke as the Weſt begynnyng was of the Practyſe,
And the North the parfyt mene of profound Alteratyon,
So the Eſt after them the begynnyng of Speculacyon ys;
But of thys courſe up in the Sowth the Son makyth Conſumation
Ther be thy Elements into Fyre turnyd by Cyrculacyon:
Then to wyn to thy deſyre thou needſt not be in dowte,
For the Whele of our Phyloſophy thou haſt turnyd abowte.
But yet ageyne turne abowte two tymys thy Whele,
In whych be comprehendyd all the Secretts of our Phyloſophy,
In Chapters 12 made playne to the if thou conſeve them well;
And all the Secretts by and by of our lower Aſtonomye,
How thou Calcin thy Bodys, parfit, diſſolve, devide & putrefie:
Wyth parfyt knowledge of all the polys whych in our Hevyn ben
Shynyng with colors inexplycable never were gayer ſene.
And thys one Secrett concluſyonal know thou wythouten fayle,
Our Red Man teyneth not tyll he teynyd be;
Therfore yf thou lyſt thy ſelfe by thy craft to avayle,
The Altytude of thy Bodys hyde & ſhow out theyr profundyte,
In every of thy Materyalls dyſtroyyng the fyrſt qualyte:
And ſecundary qualytes more gloryoſe repare in them anon
And in one Glas wyth one governaunce 4 Naturs turne into one.
Pale, and Black, wyth falce Citryne, unparfyt Whyte & Red,
Pekoks fethers in color gay, the Raynbow whych ſhall overgoe
The Spottyd Panther wyth the Lyon greene, the Crowys byll bloe as lede;
Theſe ſhall appere before the parfyt Whyte, & many other moe
Colors, and after the parfyt Whyt, Grey, and falce Citrine alſo:
And after all thys ſhall appere the blod Red invaryable,
Then haſt thou a Medcyn of the thyrd order of hys owne kynde Multyplycable.
Thow muſt devyde thy Elixer whyte into partyes two,
After thou rubify and into Glaſſys let hym be don,
If thou wylt have the Elixers both for Son and Mone do ſo;
Wyth Mercury then hem Multeply unto gret quantyte ſone:
Yf thow at the begynnyng had not as much as wold into aſpone:
Yet moght thou them ſo Multeply both the Whyte & Red,
That yf thou levyd a thouſand yere they ſhold the ſtond in ſtede.
Have thou recourſe to thy Whele I councell the unto,
And ſtody tyll thou underſtond eche Chapter by and by,
Medyll with no falce Fanteſys, Mul[••]plyers, let them go,
Which wyll the flatter & falcely ſey they are connyng in Phyloſophye,
Do as I byd the and then dyſſolve theſe foreſeyd Baces wyttely;
And turne hym into parfyt Oylys with our trew water ardent,
By Cyrculacion that muſt be don accordyng to our entent.
Theſe Oylys wyll fyx crude Mercury and convert Bodys all,
Into parfyt Sol and Lune when thou ſhalt make Projeecyon,
That Oylyſh ſubſtance pure and fyx Raymond Lully dyd call
Hys Baſylyske, of whych he made never ſo playne deteccyon,
Pray for me to God that I may be of hys eleccyon:
And that he wyll for one of hys on Domys Day me kene,
And graunt me in hys blys to reygne for ever wyth hym, Amen.
Gloria tibi Domine.
An Admonition, wherein the Author declareth his Erronious experiments.
AFter all thys I wyll thou underſtonde,
For thy ſavegarde what I have done,
Many Experyments I have had in hond;
As I found wryten for Son and Mone,
Whych I wyll tell the reherſyng ſone:
Begynnyng wyth Vermylion whych provyd nought,
And Mercury ſublymyd whych I dere bought.
I made Solucyons full many a one,
Of Spyrytts, Ferments, Salts, Yerne and Steele;
Wenyng ſo to make the Phyloſophers Stone:
But fynally I loſt eche dele,
After my Boks yet wrought I well;
Whych evermore untrew I provyd,
That made me oft full ſore agrevyd.
Waters corroſyve and waters Ardent,
With which I wrought in divers wyſe,
Many one I made but all was ſhent;
Eggs ſhells I calcenyd twiſe or thryſe,
Oylys fro Calcys I made up-ryſe;
And every Element fro other I did twyne,
But profyt found I ryght none therein.
Alſo I wrought in Sulphur and in Vitriall,
Whych folys doe call the Grene Lyon,
In Arſenike, in Orpement, fowle mot them fall;
In debili principio was myne Incepcyon:
Therefore was frawde in fyne the Concluſyon;
And I blew my thryft at the Cole,
My Clothys were bawdy, my Stomache was never hole.
Sal Armonyake and Sandever,
Sal Alkaly, ſal Alembroke, ſal Attinckarr,
Sal Tarter, ſal Comyn, ſal Geme moſt clere;
Sal Peter, ſal Sode, of theſe beware;
Fro the odor of Quyckſylver kepe the fare:
Medyll not wyth Mercury precipitate,
Nether wyth imparfyt Bodys rubyfycate.
I provyd Uryns, Eggs, Here, and Blod,
The Scalys of Yern whych Smethys do of ſmyte,
Aes Uſt, and Crokefer whych dyd me never good:
The ſowle of Saturne and alſo Marchaſyte,
Lythage and Antemony not worth a myte:
Of whych gey Tyntures I made to ſhew,
Both Red and Whyte whych were untrew.
Oyle of Lune and water wyth labour grett,
I made Calcynyng yt with ſalt precipytate,
And by hyt ſelfe with vyolent hett
Gryndyng with Vynegar tyll I was fatygate:
And alſo with a quantyte of Spyces acuate;
Uppon a Marble whych ſtode me oft in coſt,
And Oyles with Corroſyves I made; but all was loſt.
Many Amalgame dyd I make,
Wenyng to fix theſe to grett avayle,
And thereto Sulphur dyd I take;
Tarter Egges whyts, and the Oyle of the Snayle,
But ever of my purpoſe dyd I fayle:
For what for the more and what for the leſſe,
Evermore ſomethyng wantyng there was.
Wyne, Mylke, Oyles, and Runnett,
The Slyme of Sterrs that falleth to the grownde,
Celydony and Secundynes wyth many moe yett,
In theſe I practyſyd as in my books I found,
I wan ryght nought, but loſt many a pownde;
Of Mercury and Mettalls I made Chryſtall ſtones,
Wenyng that hyt had ben a worke for the nonys.
Thus I roſtyd and boylyd as one of Gebers Cooks,
And oft tymes my wynnyng in the Asks I ſought;
For I was dyſcevyd wyth many falce Books
Wherby untrue thus truly I wrought:
But all ſuch Experyments avaylyd me nought;
But brought me in danger and in combraunce,
By loſſe of my goods and other gravaunce.
For the love of our Lady ſuch lewdnes eſchue,
Medyll wyth no falſhood whych never prevyd well;
Aſſay when thow wylt and thow ſhalt fynde me treue;
Wynn ſhalt thou nought but loſe every dele,
Pence in thy Pauwkner fewe ſhalt thou feele:
In ſmokes and ſmells thow ſhalt have myckle wo,
That unnethe for ſyknes on Erth ſhalt thow go.
I never ſaw true worke treuly but one,
Of whych in thys tretys the trewth I have told.
Stody only therfore to make our Stone:
For therby may thow wyn both Sylver and Gold,
Uppon my wrytynge therfore to ground the be bold:
So ſhalt thow loſe nought yf God be thy gyde,
Truſt to my Doctryne and therby abyde.
Remember how Man ys moſt noble Creature,
In erths Compoſycyon that ever God wrought,
In whom are the fowre Elements proportyonyd by nature:
A naturall Mercuryalyte whych coſt ryght nought,
Out of hys myner by Arte yt muſt be brought;
For our Mettalls be nought ells but myners too,
Of our Soon and our Moone, wyſe Reymond ſeyd ſo.
The clerenes of the Moone and of the Soone, bryght,
Into theſe two Myners deſendyth ſecretly,
Howbeyt the cleernes be hyd fro thy ſyght:
By craft thou ſhalt make ytt to appere openly,
Thys hyd Stone, thys one thyng therfore putrefye:
Waſh hym wyth hys owne broth tyll whyte he becoom,
Then Ferment hym wyttely, nowe here ys all and ſoom.
Now to God Almyghty I thee Recommend,
Whych graunte the by Grace to knowe thys one thing,
For now ys thys Treatys brought to an end:
And God of hys Mercy to hys blyſſe us bryng,
Sanctus, Sanctus, Sanctus, where Angells do ſyng:
Prayſyng without ceaſynge hys glorioſe Mageſtye,
Whych he in hys Kyngdome graunte us for to ſee.
AN. DOM. 1471.
Explicit Alchimiae Tractatus Philoſophiae,
Cujus Rypla George, Canonicus, Auctor erat;
Mille, quadringentis ſeptuaginta unoque
Annis qui ſcriptus compoſituſque fuit.
Auctori lector praebe praece, quaeſo Iuvamen,
Illi purgamen leve poſt vitam ut ſit Amen.
Engliſhed.
Thus heere the Tract of Alchimy doth end,
Whych (Tract) was by George Ripley Chanon pen'd;
It was Compoſed, Writt, and Sign'd his owne,
In Anno twice Seav'n hundred ſeav'nty one:
Reader! Aſſiſt him, make it thy deſire,
That after Lyfe he may have gentle Fire.
Amen.
LIBER PATRIS SAPIENTIAE.
THow that in thys Boke beginneth to rede,
Keepe well thys Councell the better ſchalt thow ſpede:
Be thow in a place ſecret by thy ſelfe alone,
That noe man ſee or here what thow ſchalt ſay or done.
Yet ere thow begyn to rede much, take thow good hede,
Wyth whom thow kepeſt company I councell thee indede;
Truſt not thy freind too much, whereſoere thow goe,
For he that thow truſteſt beſt ſometyme may be thye Foe.
And take hede to the words of the Fader of Wyſdom,
How he techeth hys Sonne how he ſchould done;
To kepe hys preſepts of bodely governance
And wyth hys Conyng he wyll the gretly advance.
And yf thow wylt not to hys wordys take hede,
Thow ſchalt ſtand here oft in gret feare and dred.
For he that hath a fore wytt he nedes not do amyſſe,
And he that doth Folly the Folly ſchalbe hys.
Now my dere Sonne be thow not a know
To Lerned nor to Leud, to Hygh nor to Low:
Neyther to Young nor Old, Rych nor Poore,
Unto them thow tech nothyng my Lore.
Alſo to ſcuche men that hold themſelves wyſe,
And ſo forth to the foolys that glyde on the Ice:
They weene in grete Bokes ſchould be the Art
O[•] the Science of Alchemy, but they be not worth a fart.
Therefor my Sonn to thee thys Science I may well teach,
And yf thow wylt upon thy enemy be wreach;
Or to purchaſe or build any good thyng,
It ſchalbe to thy gret furtheryng.
Thys worthy Scyence of Alchemy if thow wylt it leare,
A lyttle mony out of thy purſe thow muſt forbeare;
To buy therewyth Flos Florum it is moſt worthieſt,
And to build well her Cabyn and her Neſt.
And if thow put out mony for any other thing,
It is to thy loſſe; and to thy great hindring:
Except yt be for thy workes naturall Foode,
Which is had out of Stone, Ayre and Wood.
And if thow have all thyngs wythin the growing,
Then thow needeſt not to buy any manner of thing,
That ſchould be to thys Science belonging,
But beware of thy ſelfe for feare of hanging.
For then thow and thys Scyence were for ever loſt,
If thow make thereof any manner of boaſt,
To any Man or Woman, Old or Young,
Beware of thy ſelfe for feare of diſcovering.
For if thow make any man privie
Of thy Councell, Rich or Needy,
Thow muſt ſo beware Sleeping or Waking,
For once ymagining of Money making.
For yf God ſends thee grace and underſtanding,
Wyth thys Scyence thow mayſt have good lyving:
But beware of ſpeach of Women liberall,
And of the voice and ſight of Children generall.
Sonn in thyne owne howſe thow maiſt well gett
A good Morſell of meat thy mouth to ſweet,
Both Pheaſant, Partridge, Plover and Leveret,
Though thow cry yt not owte in the common Market.
Therefore kepe cloſe of thy Tongue and of thy Hand,
From the Officers and Governours of the Land;
And from other men that they of thy Craft nothing know,
For in wytnes thereof they wyll thee hang and draw.
And thereof the People will the at Seſſions indight,
And great Treaſon againſt the they wyll write;
Wythowt that the Kings grace be to thee more,
Thow ſchalt for ever in thys world be forlore.
Alſoe wythowt thow be ſure of another thyng,
To purchaſe the Lycence of thy King:
For all manner of doubts thee ſchall betide,
The better thow maiſte Worke, and both goe and ride.
Alſo another thing I ſchall thee lere,
The poore People take thow nothing deare,
But ever ſerve thy God alway at the begynnyng,
And among the poore People the better ſchalbe thy livyng.
Now my Chylde to my precepts looke thow take hede;
Whatſoever fall after the better ſchall thow ſpede.
Better it ys to have a thyng, then for it to wiſh,
For when thow feelſt a Sore tis hard for thee to get a Leech.
Now my deare Son to the I wyll declare,
More of thys Warke which ſchalbe thy welfaire;
If thow canſt conſider all my ſayings,
For therewyth thow mayeſt finde a full precious thing.
And Son though thys Writing be made in Ryme,
Yet take thow thereat noe greate diſdaine.
Till thow haſt proved my words in deede and in thought,
I watt it well it ſchalbe ſet at nought.
Therefor of all Bodyes and Spyrits more or leſſe,
Mercury is called Flos Florum and worthieſt Prynceſſe:
For her Birth and marvelous dealing,
Sche ys moſt worthieſt to have byne King.
For ſche ys Erth and Water moſt hevieſt,
And ſche will conjoyne wyth Fire and Aire moſt lyghteſt;
And ſo forth wyth her love ſche will run and flee,
For ſche delighteth noe other game or glee.
Some ſay that of Sulphur and Mercury all Bodyes minerall are made,
Ingendered in the Erth with divers Colours cladd:
By the vertue of Decoccion before Preperacion,
To the lykenes of every body Mynerall in ther faſhion.
I will firſt begin wyth Saturne after other mens ſayings,
How he ys ingendered in the Erth wyth unclene Mercury flying:
And of Mercury he ys moſt hevieſt wyth black Sulphury Erth mixed,
Save he ys ſoft of fuſion, and hys Sulphur nothing fixed.
Iupiter is a whyte Body made of pure Mercury outward,
And of clere Sulphur ſomewhat Erthly and white inward;
He ys in kynde ſofteſt and well in his fixation,
For he is almoſt fixt, but he lacketh Decoction.
Mars ys a white Body moſt of unclene ☿ in the Erth y'made,
And he ys hardeſt of fuſion with Sulphur Erthly cladd;
To blacknes and rednes he will ſooneſt conſume,
By heate or by corroſive when the Spirit beginneth to fume.
Sol is the pureſt, ſomwhat red, & is made of clene ☿ & Sulphur fixed,
Ingendered with clere red Sulphur, in the Erth well mixed,
And therefor he ys without defalt and lacketh no degree;
For he ys almoſt hardeſt of Fuſion and hevieſt in ponderoſſity.
Venus ys a Body more red of pure ☿ made in hys ſubſtance,
Moſt of red Sulphur and greene and therein is greate variance:
In the Erth ingendered with Corroſive and bitter ſubſtance,
Well fixed and hard of fuſion, rude in governance.
Mercury ys a Body if he be with a Subſtance moved,
Mixing one kinde with his kinde, ſo ſchall he be loved;
One Spirit received wyth another, the which of them be maine,
Is cauſe of ingeneration of every body Mettalyne.
Luna ys a pure white Body of clene Mercury & Sulphur white ingendered
And ſche is a litle hard of fuſion & almoſt well fixed,
And ſche is next cleaneſt in Tincture of whitenes,
Of Ponderoſity light, of Iupiter bearing his whitenes.
And ſoe after the Colour of that Erth ys Sulphuri and receptuall,
Some men do ſay ys engendered every Mettall;
But my Son the perfect worke of thys alteration,
I ſchall informe the true way of another faſhion.
Now have I declared the working of the Bodies Mynerall,
Whereof they be ingendered after other mens ſayings over all;
And as in place of the Erth one Body was fully wrought,
Soe muſt the artificiall Medicine, be or elſe it ys nought.
Now will I declare the worthines of Mercury in ſpeciall,
How ſche ys the notableſt Spirit that ys mynerall,
Moſt marvelous in working and in degree,
Sche ys called the Matter principalleſt of the three▪
Alſo ſche ys very ſubtile in many things artificiall,
Sche will both give and take Tincture moſt ſpeciall,
To hym or of hym that ſche loveth moſt beſt,
In ſpeciall when ſche ys warmed in her Neſt.
My Son Mercury ys called the mightieſt Flos florum,
And moſt royall, and richeſt of all Singulorum;
Sche ys very Patron and Princes moſt royall,
And ſche ys very Mother of every Mettall.
Sche ys Vegitable, Animalle and Minerall,
Sche ys Foure in kinde, and One in generall:
Sche ys Erth, Aire, Water and Fyre,
Among all other ſche hath no Peere.
Sche kylleth and ſlayeth, and alſo doth calcine,
Sche dyeth, and alſo doth ſche live againe;
Sche giveth lyfe and alſo ingreſſion,
For joyntly ſche ys three in one.
Sche ys a very frendly mixar,
The progeneration of a greate Elixar:
Sche ys both Body Soule and Spirite,
In Colour very red, black and white.
Many be the wooers that hang on her tayle,
But ſche will not with them I'deale;
They would her wedd againſt her will,
With foemen that liken her full ill.
Sche will deale with no manner of wight,
But with her Husband as it ys greate right:
With him ſche will beare much fruite,
For he ys by nature of her ſelfe ſame ſute.
My Son of hem Fooles have much diſpight,
And therin ſuch Fooles looſe their light:
For ſometymes he ys darke, and ſometymes bright,
For he ys lyke no other wight.
For if they have their kynde ingendering,
Their naturall foode and good keeping,
They ſchall increaſe frute by dene,
Very red and white, King and Queene.
My Son in thys Scyence I doe deny,
All things that be diſcording truly,
All manner of Salts I doe defie,
And all manner of Sulphurs in waters of Corroſie.
Alſo Alloome, Vitriall, Auripigmentum and Haire,
Gold, Silver, Alkaly and Sandiver;
Honey, Wax, and Oyles or Calx elſe,
Gumms, Galls, and alſo Egg ſhells.
Alſo I defie Antimony, Berrall, and Chriſtall,
Roſin, Pitch, alſo Amber, Jett and Corrall;
Hearbs, Dated Stones, Marble, or Tinglas,
If there come any of all theſe it ys the worſe.
Alſo Berrills, Gotts Hornes, and Alome plome,
Good with them will none be done;
All things that diſcordeth from Mettall,
It ys contrary to thys worke in generall.
My Son many fooles to me have ſought,
But they and I accord right nought;
I leave them there as I them finde,
And as Fooles I make them blinde.
For whych Mercury they have errd full ſore
And then when they had they could doe no more,
Therefor in Phyloſophers ſche bear'th the floower,
For ſche ys King, Prince, and Emperour.
Yet my deare Son be thow not a knowne
To Learned, nor to Lewde, to High, nor to Low;
That thys worke ſtandeth by Mercury and in her fire,
Her owne ſpeciall Love both life and deare.
For he ys her Son, ſche ys hys Fright,
In whome ſche worketh all her myght:
He ys her Son, ſche ys hys Mother,
Sche loveth him peramore and no other.
In Sol, and Lune, in her meeting ys all love,
For of Mercury only ys all her behove,
And with them ſche worketh all her might,
But they may never increaſe on fright.
Therefor it ys poſſible to caſt a Projection pure,
Upon a Million to make a perfect Body of tincture:
Wyth Medicine of Spirits well joyned and fixed,
It ſchall not be perceived where it ys well mixed.
And therefor if there com Silver or Gold in at thy Gate,
The which men uſe in Aoyne or in common Plate;
I ſweare by God that all thys world hath wrought,
All thy labour and warke ſchall turne to nought.
For with what Mettall ſoever that Mercury be joyned,
Becauſe of her Coldnes and Moiſtnes ſche ys acloyd:
Put them never ſo cloſe togeder ſche will fume anon,
And when they come into the fire ſche wil ſone be gone.
Therefore Mercury hath a Lover that paſſeth them
A thouſandfold, who ſo will him ken
And he ys her Lover and her Leman ſweete,
And ſo hys Councell ſche will keepe.
Both in hys Chamber and alſo in hys Bedd,
Alſo alive and when they byne dead;
Seeke yee forth fooles as ye have ſought,
For in all other things finde yee right nought.
Now my deare Son to thee I will indight,
The truth in word and deede I will write:
How that a precious Stone ſhalbe made,
Thee to rejoyce and make thee full glad.
As I ſaid in the 32. Chapter unto my Concluſion,
How I ſchould informe the truth after another faſhion,
And to performe thys Scyence both in word and deede,
In making of our Medicine God muſt us ſpeede.
The which ys called the greate Elixer,
And ys verily made with a ſtronge mixar;
The which is a Stone very Minerall,
And thow maiſt him wellgett ever all.
My Son thow ſchalt take to Mercury no other thing,
But Erth that's heavy and hard and ſtiff ſtanding:
The which in himſelfe ys derke bright dry and cold,
To joyne them togeder thow maiſt be full bold.
One of them to 10 parts of that Water running moſt heavieſt
And they ſchalbe both one, and to thy warke moſt mightieſt:
Then haſt thow Man and Woman togeder brought,
The which ys done by greate love in a thought.
The which two be both Spirits, & one Body moſt heavieſt,
When they be in your Chamber and bed joyned in the Element lighteſt,
The which ys more bigger, and bigger hott and dry,
And therein they will both kiſs togeder & neither weepe nor cry.
For when Erth and Water ys well mixed,
By the vertue of the lighteſt Element well hardned and fixed:
For before that time they be Water running both,
And then ſchall turne to fix body be they never ſo loath.
For in theyr bed they ſchall make a perpetuall Conjunction,
After the feeding of the light Element and of their proportion;
Soe ſchould they be decoct, having the parfeit fixaſcion,
In the likenes of a body in fuſion having hys faſhion.
But at the firſt in their Bed they may indure no greate heate,
Soe as they may well labour in their Bed for ſweate:
Att the firſt if there be in their Chamber overmuch red Colour,
Haſtily going thereto will cauſe greate Dolour.
For in their firſt Neſt they ſchould be both water running,
And becauſe of heate they ſchould be ever drying.
And ſo therein hecome a ſubtill dry Subſtance,
The which warke ſchall thee greately avaunce.
Therefor their Neſt muſt be made of a ſtrong kinde,
Of the moſt hardeſt and cleereſt Body, that they not out winde;
For if it ſo be that their Chamber or Neſt begin to breake,
Anon out thereof they will begin to Creake.
And then ys all thy warke and thy greate labour loſt,
Then thou maiſt begin againe upon a new coſt,
And ſo thow mayſt not be negligent and haſty, but of the bed be ſure,
Without it be hard ſtuff and cleere it will not indure.
And if thow wil at the firſt hand give ſuddaine heate,
It will unto thy Warke be nothing meete;
And if thow let him have any ſuddaine greate Cold,
All thys ſchall breke thy warke, then art thow to bold.
Let their Neſt be ſomewhat large with a broade roufe,
And therein they ſchall abide if it be ſtrong and cloſe above;
And in proportion put thereto nothing more nor leſſe,
But as ys ſayd before if thow doe yt ys the worſe.
Alſo from the beds head there muſt riſe a highe Spoute,
And another almoſt downe to the bottome that the Spirit go not out;
For thou muſt ſave the flyers that ſwim into the upper place,
For they may hereafter ingender a body as well as the other in ſpace.
Alſo be ſure that thow put in their Bed no other thing,
Then thereof thow ſchalt have no greate winnyng,
If thow do thys it ſchall be to thee for the beſt
To keepe them cloſe from flying and warme in their Neſt.
Firſt with ſoft fyre her Neſt muſt be warmed,
With a litle bigger Fyre with overmuch they ſchalbe harmed,
Under thy Chamber flowre meaſure thy Fyre with tyme,
Then commeth the reward, Gold and Silver fine.
After the quantity ſpace and tyme muſt be had,
For to deale togeder they be in their dealing glad.
And how long ſpace and tyme I cannot well ſay,
That they in their Chamber and Neſt wilbe in ſport and play.
Behold the uppermoſt of their Neſt what there commeth out,
The ſweting of their Bodys labouring round aboute,
And when they have played and ſweate and laboured ſo ſore,
They wilbe ſtill, and neither labour nor ſweate any more.
Then let them coole eaſily, and draw their breath,
And then there ſchalbe ſome above and ſome beneath:
There thou ſchalt ſee a Stone as it were grey pouther,
Which ſchalbe to the a ryght greate wonder.
Then take them out of their Chamber and Bed anon,
And lay them upon a Marble ſtone and breake them thereon:
And looke what thow haſt in of Colour and Ponderoſity,
Put to him as much of Flos florum greateſt in dignity.
That ys the ſame Spirit that thow hadſt before,
And ſo medle them togeder and leare them the ſame lore;
Altogeder in another Bed and in their Chamber they muſt be,
For a marvelous warke thereof thow ſchalt underſtand and ſee.
And thus ſo oft thow muſt Multiplie thy Warke,
To aſcend and deſcend into the Aire as doth the Larke;
For when the Larke ys weary above in hys ſtound,
Anon he falleth right downe to the ground.
Behold well their Body, and to their head lay thine Eare,
And harken thow well what warke they make there:
If they begin to ſing any manner of voyce,
Give them more heate till thow heare no noyce.
And thus give them more heate in their Chamber and Bed alſo,
Till thou heareſt no manner of noyſe rumbling to nor fro:
And thus continue in their Bed in their ſporting playes,
After the quantity thereof continue ſo many dayes.
When their play and wreſtling ys all well done,
In their voyce ſinging and crying and ſweating up and downe;
Give their Chamber bigger heate till their Neſt be red,
And ſo bring them downe low and have no feare nor dread.
For thus with heate they ſchalbe brought full low,
That they ſchall in their Bed ne cry nor crow,
But as a Body lye ſtill downe in their Bed,
In their owne liknes as they were bodyes dead.
Of Grey and White ys all hys cheife Colour,
For then he ys paſt all hys greate Dolour:
I ſweare by Almighty God that all hath wrought;
Thow haſt found out that many other Men hath ſought.
Then take thow hym out of hys Cchamber and Bed,
And thow ſchalt then finde a fixt Body as he were dead;
Keepe thow hym cloſe and ſecretly within thy place,
And thanke Almighty God of hys grace.
Now my Son before thys, after thys Science I have right well ſought
And thus to thee I have the White Elixer parfetly wrought;
And if thow wilt of the Red Elixer parfetly underſtand,
Thow muſt take ſuch another warke in hand.
My Son whan thow haſt wrought more upon more,
Dubling each time as I ſaid before;
Make thow what thow wilt of Red ſubſtance,
As I did the White warke in manner of Governance.
Then thow muſt take the Red Stone that ys all ponder,
And lay on a Mable Stone and breake him a ſunder;
And to medle him with the white Spirit and Water cleere,
And ſo put him in hys Bed and Chamber in the Fire.
And ſo in hys Chamb. & in hys Bed, he muſt all thys while be
Till thow haſt turn'd and broght him to another manner of glee:
Thys Red Elixer if thow wilt open worke heare,
Thys manner of Schoole thow muſt right well leare.
Thow muſt hang him in his Chamber with red Colour,
Till he be fixed and brought from hys great Dolour:
Then of thys worthy warke be not thow agaſt,
For in the warke all the worſt ys paſt.
And ſo in hys fiery Neſt and Chamber let him be ſure,
For the longer he be in, the better ſchalbe hys tincture;
Soe that he runn not like blood overcoming hys fuſion,
Then haſt thow parfectly thys worke in concluſion.
Thus he muſt continue in thys greate heate of Firing,
Till he be full fixed that he be not running nor flying:
Then he will give tincture without Number running like wax,
Unto hys like of fuſion he will both joyne and mix.
And yf thy Warke be thus well guided and ſo forth led.
Then haſt thow in thy Warke right well and wittily ſped:
For if thow do otherwiſe then I have thee tould,
In the adventure of thy warke thow maiſt be to bold.
For if thow warke by good meaſure and parfect tyme,
Thow ſchalt have very good Gold and Silver fine;
Than ſchalt thow be richer in thy ſelf than any King▪
Wythowt he labour the Science and have the ſame thing.
Now my deare Son I ſchall teach thee how to caſt a Projection,
Therein lyeth all the greate prafetnes with the Concluſion:
To leade an imparfect Body to hys greate parfectneſſe,
In joyning that like to hys like thow ſtandeſt in no diſtres.
For when thow haſt joyned the milke to the Bodyes dry,
Than haſt thow the White and Red Elixer truly:
The which ys a Marvilous and very precious Stone,
For therein lieth in thys Science all the worke upon.
In thys Science theſe Stones be in themſelves ſo precious,
That in their working and nature they be marvelous:
To ſchew thee the greate vertue furthermore I will declare,
That if thow canſt with thys manner of working well fare.
Firſt thow muſt take of that Body which ys next Sol in perfection,
And of his colour toward in ponderoſity & proportion:
Being ſoluble as it were cleere blood running.
In the hot Element yt ys alwayes lighteſt and fleeting.
Then take parte of the Red Elixer that ys the precious Stone
And caſt him upon that body that ys blood running anon:
And whan thow haſt thus parfectly thys warke wrought,
It ſchalbe turned into parfect Sol with litle labour or nought.
On the ſame wiſe do for Luna that is in the Colour ſo white,
In joyning with that body that is ſchining and ſomewhat light;
In the ſame proportion caſt him the very white Stone,
And then ys all thy greateſt warke both made and done.
Than haſt thow both the Red warke and the White,
Therefor bleſſed be that tyme both day and night:
For thys warke that ſtandeth by greate vertue and love,
Thow muſt thanke Almighty God in heaven above.
Sonn in the 21. Chapter there write I a full true Rime,
That ys to ſay unto thys warke thow have no greate diſdaine;
Till thow have proved my words in deede and thought,
I know it well thys Science ſchalbe ſet at nought.
My Son to theſe laſt precepts looke thow take good hede
For better 'tys to have then to wiſh for in time of neede:
For who ſo ys bold in time to a Freind to breake,
He that ys thy Freind may be thy Fo and hys emnity wreake.
And therefor my Son I ſchall give thee a greate charge,
In uttering of ſpeech be thow not to large;
To tell every man what thow haſt in Silver or Gold,
For to have it from thee many men wilbe right bold.
Alſo uſe not to revill or ryott that ſchould exceede
To thy bodily health, the better ſchalt thow ſpeede;
Uſe temperate dyet and temperate travell,
For when Phyſitian thee fayleth thys ſchall thee availe.
And leave all blind warkes that thow haſt ſeene or heard of Concluſions
Or proved by Sublimations, Preperations, Diſtillations, or Diſſolutions;
Of ſuch manner of things greate Bokes do greatly ſpecifie
And all thoſe contrary ſayings in this Craft I do plainly deny.
Alſo my Son remember how thow art mortall,
Abiding but a while in thys World which ys terreſtriall:
Thow wotteſt not how long nor hence how ſoone,
That death ſchall thee viſitt and unto thee Come.
And remember thee well at thy departing,
Whome thow lovedſt and truſtedſt beſt old and young:
Make him thine Heire and moſt of thy Councell,
And give him thy Cunning or thy Boke every deale.
But beware of flattering and gloſing People,
Of Boaſters and Crackers for they will thee begu[•]le:
Of thy precious Cunning behinde or beforne,
And when they have their intent they will give thee a ſcorne.
Therefor make no Man of thy Councell rude nor ruſtie,
But him that thow knoweſt both true and truſtie;
In ryding and going ſleeping and waking,
Both in word and deede and in hys diſpoſing.
Alſo in thy owne Chamber looke thow be ſecret,
That thy dores and windowes be cloſe ſhet;
For ſome wyll come and looke in every Corner,
And anon they will aske what thow makeſt there.
And therefore a good excuſe muſt ſoone be had,
Or elſe thow ſchalt verily wine for to run madd;
Say thow laboureſt ſore both ſleeping and waking,
To the perfect way of ſtrange Colours making.
As yt be ſure Bice, Vermillion, Aurum Muſicum, & others moe
Or elſe with ſome people thow ſchalt never have a doe;
Alſo thereof thow muſt have many ſamples to ſchew,
Or elſe they that harmes thinke will ſay ſo.
Alſo furthermore I give thee right good warning,
Beware of thy warking and alſo of thy uttering,
For the examination of the People better or worſe,
Ere thow have for thy warke thy mony in thy purſe.
Therefor take heede my Son unto theſe Chapters ſixſcore
And all manner of things ſaid what ſchould be don before:
For in Aſtronomy thow muſt have right good feeling,
Or elſe in thys Boke thow ſchalt have ſimple believing.
For thow muſt know well of ſeaven principle Characters,
To what Bodyes in heaven moving that they be likned in thoſe figures
And to underſtand their properties and their Conditions,
In Colours, qualities, ſoftnes, hardnes, & in their proper faſhions.
Now Son to thee that underſtandeſt parfection & Sciences
Whether it be Speculative or Pracktick to my ſentences:
In thys Science and labour I thinke it greate ruthe,
Therefore I write to thee very truth.
And to thee that underſtandeſt no parfection nor practike
In no concluſion proved that ſchould be to hys warke like,
By Almighty God that all thys world hath wrought,
I have ſaid and performed to thee right nought.
Therefore my Son before that thow thys Boke begin,
Underſtand wiſely in thys what ys written therein:
For if thow canſt not finde by thys Boke neither Sol nor Moyn[•],
Then go forth and ſeeke thow further as other fooles have done.
Explicit Liber dictus Pater Sapientiae.
Ʋaughan ſculp:
[Image not included in the transcription.]
IN the name of the holy Triniti,
Now ſend us graſe, ſo hit be:
Fyrſt God made both Angel and Heaven,
Na alleſo the World wyth Planets ſeaven;
Man and Woman wyth gret ſenſewalite,
Sum of eſtate, and other in hyr degree;
Both Beſt and Worme for in the grown crepe,
Everyech in hys kynd to receve hys mete.
Egles and Fowles in the Eyre donfle,
And ſwemynge of Fycheys alſo in the See:
Wyth vygital moyſtter and of the red Grap,
And alleſo of the why[•]e hos can hym take:
Alle meneral thyng that growyth in grownd,
Sum to encreſe and ſum to make an end:
Alle thes bryngeth now to owre howſe,
The mightti Ston that ys ſo precius,
Thys ryche [〈◊〉] that ſto[•]n of pryce,
The whych [〈◊〉] ſend owt of Paradyce:
Thus made the gret God of heven,
Whych alle ben rewled under Planets ſeaven:
God ſend us parte of thys ſecrete,
And of that heven that ys ſweet.
AMEN.
IYfe thow wilt thys warke begyn,
Than ſchrevy the clene of alle thy Seyne:
Contryte in hert wyth alle thy thowght,
And ever thenke on hym that the der bowght.
Satisfaction thow make wyth alle thy myght,
Than thre fayre flowers thow haſt in ſyght;
Yet nedeth the mor to thy concleſyon,
Take thow good hede nowe to thys leſſen;
Thow muſt have Graſe, Nature, and Reſen,
Spekelatif, and Coning, wyth good Condition:
Yet thow muſt have more now herto,
Experience, wyth Pracktik, Prudent alſo;
Patient that thow be, and Holi in Lyſyngs,
Thenke thow on thys in thy beginings;
Thes fowrtyn Hestys as I the ſaye,
Ever kepe thow man both nyght and day,
Of thy deſyres thow mayſt not myſſe,
And alleſo of heven that ſwezt bleſs.
Illustration [Image not included in the transcription.]
Conyng
Experience
Pracktike
Prudent
Pacience
Gras
Nature
Reſon
Spekelative
Holi lifing
[Image not included in the transcription.]
HERMES BIRD.
PRoblemis of olde likenes and fuguris,
Wych proved byn fructuos of ſentens;
And have auctorite grounded in Scripture,
By reſemblaunce of notabil apperence;
Wych moralites concludyng on prudence:
Lyke as the Bibel reherſeth be wryting,
How Trees ſum tyme cheſe hemſelfe a Kyng.
Firſt in theyre choiſe they namyd the Olyve
To regne among hem, Iudicium doth expres;
But he hymſelfe can excuſe hym blyve,
He myght not forſake hys fatnes:
Nor the Fig-tree hys amorus ſwetnes:
Nor the Vyne hys holſum freſche terrage:
Wych gyveth comfort to all manner of age.
And ſembleabil Poyetes laureat,
By derke parables full convenient;
Feyn[•]in that Bird is and Beſts of eſtate
As rial Egeles and Lyons by aſſent,
Sent owte writtes to holde a Parlement;
And made degrees brevely for to ſey,
Sum to have Lordſchip and ſum to Obey.
Egeles in the Eyre hygheſt take theyre flyght,
Power of Lyons on the grownde ys ſene;
Cedre amonge Trees higheſt ys of ſight,
And the Laurer of nature ys ever grene,
Of flowris all Florra Goddes and Quene:
Thus of all thyng ther byn diverſites,
Sum of eſtate and ſum of lower degres.
Poyetys write wonderfull lyknes,
And Covert kepe hemſelfe full clos;
They take Beſtes and Fowles to witnes:
Of whos feynyng Fabelis furſt a ros,
And here I caſt unto my purpos,
Owte of the Frenſche a tale to tranſcelate,
Whych in a Pamphlet I red and ſaw as I ſate.
Thys Tale wych y make of mencion,
In gros reherſeth playnely to declare,
Thre Proverbys payed for raunſome
Of a fayre Byrde that was take in a ſnare,
Wonder deſirus to ſcape owte of hir care:
Of myne Auctor followyng the proſſes,
So as it fel in Order y ſchall expres.
Whilom ther was in a ſmall vilage,
As my Auctor maketh reherſal;
A Chorle the wich had luſt and gret corage,
Within hymſelfe by hys deligent travel,
To aray hys Garden with notabil reparel:
Oflenght and brede y lyche ſquare and long,
Heggyd and dychyd to make yt ſure and ſtrong.
All the Aleys made playne with Sande,
Benches coverid with new Turves grene,
Set Erbes with Condites at the ende;
That wellid up agen the Sun ſchene,
Lyke Silver ſtremys as any criſtal clene:
The burbely Waves up ther on boylyng,
Rownde as Beral theyr bemys owte chedyng.
Mides the Garden ſtode a freſh Lawrer,
Ther on a Byrde ſyngyng both day and nyght;
With ſhinyng federis brighter then Gold weer,
Wych wyth hir ſong made hevy hertis lyght;
For to behold hit was an hevenly ſyght:
How towerd evyn and in the dawnyng,
Sche dyd her payne moſt amens to ſyng.
Eſperus enforced hyr corage,
Towerd evyn when Phebus went to neſt;
Amonges the braunches to hir avauntage:
To ſyng hir complyn as yt was beſt,
And at the ryſyng to the Quene Alceſt
To ſyng ageyne as hit was to hir dew,
Erly on the morow the day-ſter to ſalew.
Hit was a very hevenly melody,
Evyn and Morne to her the Byrd ſong;
And the ſote ſugeryd Armony:
Of uncoud Warbelis and twenes drew along,
That al the Garden of the noyſe rong:
Tyll on a morow that Tytan ſchone ful cler,
The Byrd was trapped and cawt in a Panter.
The Chorle was glad that he thys Byrd hath take
Mere of cher loke and of viſage:
And in all haſt he caſt for to make
Within hys howſe a lytil prati Cage,
And with hir ſongto rejoyce hys corage:
And at the laſt the ſely Byrd abrayde,
And ſobirly to the Chorle ſche ſayde:
I am now take and ſtond under daunger,
Hold ſtreyte that y m[•]y not fle;
Adew my ſong and al my notes cler,
Now that y have loſt my liberte,
Now y am thrall and ſumtyme was fre:
And truſt wel y ſtand in diſtres,
Y can nat ſyng ne make no gladnes.
And thogh my Cage forged were of Gold
And the penacles of Beral and Criſtal:
Y remember a Proverbe ſayde of olde;
Who liſit hys fredom in ſooth he ys in thral,
For me had laver upon a branche ſmale,
Merle to ſyng amonge the wodis grene,
Than in a Cage of Golde bryght and chene.
Songe and Preſun have non acordaunce,
Trowys thow y wyl ſyng in Preſun,
Song procedet of joy and pleſaunce;
And Preſun cauſeth deth and deſtruction,
Ryngyng of Feteris maketh no mere ſown;
Or how ſchoulde he be glad and jocownde,
Ageyn hys wil that lyth in cheynys bownde.
What avayleth a Lyon to be a Kyng of Beſtes
Faſt ſchut in a Tower of ſton alone;
Or an Egell under ſtryte cheynys,
Called alſo the Kyng of Fowlys everichon,
Fy on Lordſchyp whan Liberte ys gon:
Anſwer herto and hit nat a ſtart,
Who ſyngeth mere that ſyngeth not with hert.
If thow wilt rejoyce the of my ſyngyng,
Let me go fleen fre fro dawnger:
And every day in the mornyng
Y wyll repayre to thy Lawrer,
And freſſely to ſyng with notis cler;
Under thi Chaumber or afore thy Hal,
Every ſeaſon when thow lyſt me cal.
To be ſchut and pyned under drede,
No thyng acordyng to my nature:
Though I were fed with Mylke and Waſtelbrede;
And ſwete Crudis brought to my paſture,
Yet had y lever do my beſe cure:
Erly in the morow to ſhrape in the Vale,
To fynde my dener amongs the Wormys ſmale.
The Laborer ys gladder at hys Plough,
Erly on the morow to fede hym on bakon:
Then ſum ben that have treſour y nowgh;
And of al deyntes plente and foyſon;
And no fredom with hys poceſſion;
To go at large but as Bere at the ſtake,
To pas hys bondes but yf he leve take.
Take thys anſwer ful for concluſion,
To ſynge in priſon thow ſchalt not me conſtreyne:
Tyll y have fredom in woddis up and downe:
To fle at large on bowys both rough and plaine,
And of reſon thow ſchuldeſt not diſdeyn:
Of my deſyre but laugh and have good game,
But who ys a Chorle wold every man wer the ſame.
Well quod the Chorle ſith hit woll not be,
That y deſyre by my talkyng;
Magre thy wyll thow ſchalt cheſe on of thre:
Within a Cage merele to ſyng,
Or to the Kychyn y ſchall thy bode brynge:
Pul thy federis that byn ſo bryght and clere,
And after roſt or bake the to my dynere.
Then quod the Byrde to reſſon y ſey not ney,
Towchyng my ſong a ful anſwer thow haſt:
And when my federis pulled byn awey,
Ify be roſted or bake in a paſt,
Thow ſchalt of me have a ſmal repaſte:
But yf thow wylt werke by my councel,
Thow mayſt by me have a gret avayle.
If thow wolt to my rede aſſent,
And ſuffer me go frele fro Preſon:
Witowte raunſom or any oder rent;
Y ſchall the gyf a notabil grete gwerdon,
The thre grete Wyſdomys acordyng to reſon;
Mor of valew, take hede what y profer,
Than al the Gold that ys ſhet in thy Cofer.
Truſt me wel y ſchal the not deceyve.
Well quod the Chorle tel and let ſe:
Nay quod the Byrde a forne conſeyve;
Who ſchal teche of Reſon he moſt go fre,
Hit fitteth a Maſter to have hys Liberte:
And at large to teche hys leſſon,
Hafe me not ſuſpecte y mene no treſon.
Wel quod the Chorle y holde me content,
Y truſt the promys which thow haſt made to me;
The Byrde fle forth the Chorle was of ſent:
And toke hys flight up to the Lawrer tre,
Then thought ſche thus now that y ſtand fre:
With ſnaris panters y caſt not al my lyve,
Not wyth no lyme twygges no mor to ſtrive.
He ys a Fole that ſchaped ys daungere,
That broke hys feteris and fled ys fro Preſon,
For to reſort agene: for brente childe dreds fyre:
Eche man bewar of Wiſdom and reſon,
Of ſuger ſtrawed that hideth falſe poyſon;
Ther ys no venom ſo perilus in ſcherpnes,
As whan yt hath triakcle of lyknes.
Who dredeth no perell in perell he ſchal falle,
Smothe Watres byn of ſithes depe:
The Quayle pipe can moſt falſely calle;
Tyl the Quayle under the net doth crepe;
A bleryed Fowler truſt not thogh he wepe:
Exchew hys thumbe, of weping take no hede,
That ſmale Byrdys can nyp by the hede.
And now that y ſuch daunger am ſcaped,
Y wyl bewar and afore provide:
That of no Fowlar y wil no more be Japed,
From theyre lyme twygges to fly far aſyde,
There perel ys perel to abyde:
Com ner thow Chorle, take hede to my ſpeche,
Of thre Wyſdomys that y ſchal the teche.
Yef not of Wyſdom to haſty credens,
To every Tale nor eche tydyng:
But conſyder of Reſon and Prudens;
Among Talys ys many a grete leſyng,
Haſty credens hath cawſed grete hynderyng:
Report of talis and tydyngys broght up new,
Maketh many a man ful on trew.
For on party take thys for my Raunſom,
Lerne the ſecond grownded of ſcripture:
Deſyre thow not by no condicion
Thyng that ys ympoſſybyl to recure,
Worldly deſyres ſtante alle in a venture:
And who deſyreth to ſoare hygh a lofte,
Oft tyme by ſoden turne he falleth on ſofte.
The thyrd is thys, bewar both even and morrow,
Forget yt nought but lerne thys of me:
For Treſor loſt, make never to grete Sorrow;
Wych in no wyſe may not recovered be,
For who that taketh ſorrow for loſſ in that degree:
Reken fyrſt hys loſſe, and afte[•] reken hys peyne,
Of one ſorrow he maketh Sorrowys tweyne.
Aftur thys Leſſon the Byrde began a ſonge,
Of hyr aſcape gretely rejoycyng:
And ſche remembred hyr alleſo of the wronge
Don by the Chorle, fyrſt at hyr takyng,
And of the affray, and of hyr impreſonyng:
Glad that ſche was at large and owte of drede,
Seyde unto hym hoveryng above hys hede,
Thow were quod ſche a very natural Fole
To ſuffer me departe of thy lewdnes:
Thow owthtys of right to complaine and make dole,
And in thy hert have grete hevenes,
That thow haſt loſt ſo paſſyng grete riches:
Wych myght ſuffice by valew in rekeyng
To pay the raunſom of a myghty Kyng.
Ther ys a Stone wych ys called Jagownce,
Of olde engendered within myne entrayle:
Wych of fyne Golde poyſeth a grete unce;
Setryne of Colors lyke Garnetis of entayle,
Wych makyth men victorius in batayle;
And who that bereth on hym thys Stone,
Ys ful aſured ageyne hys mortal Fone.
Who that hath thys in poſceſſion,
Schal ſuffer no Povert ne non Indygens:
But of Treſour have plente and foyſon,
And every Man ſchal don hym reverence,
And non Enemy ſchal don hym non offence;
But fro thi hondes now that I am gone,
Pleyne gyf thow wilt for thy parte ys none.
As y the abrayde her before,
Of a ſtone now that I had:
The wych now thow haſt forlore;
Be alle reſon thow ſchuldys ben ſad,
And in thi hert nothyng glad:
Now Chorle y the tel in my device,
I was eyred and bred in ſwite Paradyce.
Now mo namys y ſchal the tel,
Of my ſtone that y cal Jagownce:
And of hys vertuis with hys ſmel;
That ben ſo ſwete and ſo odeferus,
Wyth Ennock and Ely hath be my ſervis:
My ſwete ſonge that ſowndeth ſo ſcherpe,
Wyth Angelles voyſe that paſſeth eny harpe.
The nigrum deamond that ys in Morienis ſees
And the white Charbonkkel that rolleth in wave;
The ſetryne Reby of ryche degrees:
That paſſeth the ſtonys of comen ſawe,
In the Lapidery ys grown by olde lawe;
He paſſeth all ſtonys that ys under hevyn,
After the cowrſe of kynde by the Planets ſevyn.
Hyt ys for none Chorle to have ſchuch treſour,
That exſedeth alle Stonys in the lapidery:
And of alle vertuis he bereth the flowr,
Wyth all joy and grace yt maketh man mery,
That in thys worlde ſchal never byn ſory;
Now very Chorle thow paſſeth thy gras,
Y am at my leberte even as I was.
As Clerkys fyndeth in the Bybell,
At Paradys yatis whan he was caſt;
By an Angel both fayr and ſtyll,
A downe Kyng Elyſawnder ther I threſt,
And of all ſtonys yt was y leſt;
Soche ſtonys in place few ben y brought,
Soroful ys the Chorle and hevy in hys thowte.
Now more Chorle yt tel y can,
And thow wolt to me take hede:
The Byrde of Ermes ys my name,
In all the worlde that ys ſo wyde,
Wyth gletering of grace by every ſyde,
Hoſe me myght have in hys covertowr,
He wer rychcher than eny Emperowr.
Elyſawnder the conquerowr my Ston ſmot downe
Upon hys helme whan hyt pyght:
No mor then a peſe that ys ſo rownde,
Hyt was ther to no manys ſyght,
That leyde ſo pleyne the manly Knyght;
Now y tel the wyth melde Stevyn,
Thys myghty grace cam owte fro Hevyn.
Hit cawſeth Love and maketh men Gracius,
And favorabel in ever mannes ſyght:
Hit maketh acorde of two Folks envyus;
Comforteth Sorowful and maketh hevy herts lyght,
Lyke paſſyng of colur Sunny bryght:
Y am a fole to tel the at onys,
Or to teche a Chorle the pryce of precious Stony[•].
Men ſchalle not put a precius Margareyt,
As Rubeys, Saferys, and odther Stonys ynde;
Emeraudys, nor rownde Perlys whyte,
Byfore rude Swyne that love draffe of kynde:
For a Sowe delyteth hyr as y fynde
Mor in fowle draffe hyr Pygges for to glad,
Than al the Perry that comes owte of Granad.
Heche thyng drawes to hys ſemblable,
Fyſſhes in the See, Beſtys on the Stronde;
The Eyr for Fowlys ys commendabyl,
To the Plowghman for to tyll hys Londe,
And to a Chorle a Muk-forke in hys honde.
Y leſe my tyme eny more to tare
To tell the bewar of the Lapidare.
That thow haddeſt thow getyſt no more,
Thi Lyme twygges and Panters y defie;
To let me gon thow were fowle over ſeen,
To leſe the richches only of folye:
Y am now fre to ſyng and to fle
VVher that my lyſt: and he is a Fole at all
That goth at large, and maketh hymſelfe thrall.
To here of VViſdome thi[•]neres be halfe defe,
Like a Naſſe that lyſteth upon an Harpe;
Thow muſt go pype in a Ive leffe:
Better ys to me to ſyng on Thornes ſcharpe,
Than in a Cage wyth a Chorle to carpe:
For hyt was ſeyd of Folkes many yere agone,
A Chorles Chorle y[•] oft wo[•] be gone.
Now Chorle y have the her tolde,
My vertuys her wyth grete experience;
Hyt were to ſume man better than Golde;
To the yt ys no fructius a ſentence,
A Chepys Croke to the ys better than a Launce:
Adew now Globb[•] wyth herte ſore,
In Chorles clowchys com y never more.
The Chorle felt hys herte part in tweyne,
For very ſorow and in ſunder ryve:
Alas quod he y may wel wepe and pleyne;
As a wreche never lyke to thryve,
But for to indure in povert all my lyve:
For of foly and of wylfulnes,
Y have now loſt all holy my ryches.
I was a Lorde y crye owte on Fortune,
And had grete Treſor late in my keepyng;
Wych myght have made me long to contune;
Wyth that ilke Stone to have levyd a Kyng,
Yf y had ſet hyt in a Ryng:
Borne it upon me y had gode y nowe,
Than ſchuld y no mor have gon to the plowe.
Whan the Byrds ſaw the Chorle thus morne,
That he was hevy of hys chere,
Sche take her flyght and agayne returne:
Toward hym and ſayd as ye ſchal here,
O dull Chorle wiſdom for to lere;
That y the taute all ys lefe byhynde,
Reyſed awey and clene owte of thy meynde.
Taw tey the not thys Wyſdome in ſentens,
To every tale brought up of new,
Not to haſtyle gyf not ther to credens;
Unto tyme thow know hit be trew,
All ys not Gold that ſcheweth Goldys hew:
Nor ſtonys all by nature as y fynde,
Byn not Saferus that ſchewyth colour ynde.
In thys Doctryne y loſt my labour,
To teche the ſuch Proverbys of ſubſtaunce;
Now mayſt thow ſee thy lewd blynde error;
For all my body poyſed in Balans,
Weyth not a nounce lewde ys thi remembraunce;
Yet have y mor poyſe cloſyd in myne entrayle,
Than all my Body ſet for Countervayle.
All my Body weyth not an unce,
How myght y have then in me a ſton:
That poyſeth mor than doth a grete Jagounce:
Thy brayne ys dull thi witte almoſt gon,
Of hre Wyſdomys thow haſt loſt on;
Thow ſchulds not after my ſentence,
To every tale gefe to haſtyly credence.
I badde alſo bewar both even and morowe,
For thynge loſt by ſuden adventur;
Thow ſchulds not make to moche ſorow;
Whan thow ſeyſt thow mayſt not hit recover,
Her thow fayleſt wych doth thy beſy cure;
In the ſnare to catch me agayne,
Thow art a Fole thy labor ys in vayne.
In the thyrde alſo thow doſt rave,
Y bad thow ſchulds in no maner wyſe
Covet thyng the wych thow mayſt not have,
In wych thow haſt fogetyn myne empryſe,
Thaty may ſay playnly to devyſe,
Thow haſt in madnes forgetyn all thre,
Notabyl Wyſdomys that y taute the.
Hit wer but foly mor wyth the to carpe,
Or to teche of Wyſdomys mor or leſſe;
Y holde hym madde that bryngs forth hys Harpe,
Theron to teche a rode for doilyd Aſſe,
And mad ys he that ſyngyth a Fole a Maſſe:
And he ys moſt madd that doth hys beſyneſſe,
To teche a Chorle the termys of Gentleneſſe.
And ſemeblabilly in Apryll and in May,
Whan gentyl Byrds moſt make melody;
But the Cockow can ſyng butoo lay;
In odthir tewnys ſche hath no fanteſy:
Thus every thyng as Clerks do ſpecify;
As Frute on the Trees, and Folke of every age,
Fro whenſe they come they have a tallage.
The Wynter tretyth of hys Welſom wyndys,
Of the gentyll Frute boſtys the Gardener;
The Fyſher caſtyth hys hokys and hys lynys,
To catche Fyſſhe in the freſh Revyr,
Of tyllyth of Londe tretyth the powre;
The Gentylman tretyth of Gentry,
The Chorle delytith to ſpeke rebawdry.
Al on to a Faucon and a Kyte,▪
As good an Owle as a Popyngay;
A dunghyll Douke as deyntieth as a Snyte,
Who ſervys a Chorle haſe many a wofull day,
Y caſt me never her after mor with the play;
To fore a Chorle any more to ſyng,
Of Wyſdome to carpe in my lyfyng.
The Folke that ſchall thys Fabyl ſe and rede,
New Forged Talys y councel them to fle
For loſſe of Good take not to grete hede,
Be not to Sorowfull for noon adverſyte;
Covet not thyng that may not be,
And remember wher ye goan,
A Chorlys Chorle ys ofte wo begon.
Unto purpoſe thys Proverbe ys ful ryve,
Redde and reported by olde remembraunce:
A Chyldys Byrde, and a Chorlys Wyfe,
Hath ofte ſythys ſoror[•] and miſchaunce.
VVho hat fredom [•]ath ſufficiaunce:
Better ys Fre[•]om wyth lytle in gladnes,
Than to be Chorle wyth all worldly rychches.
Go lytyl Quiar and rcommaunde me
To my Mayſter wyth humbyl affeccyon,
Be ſekyng hym lowly of merſy and pete
Of thys rude makyng to ha compaſſion:
And as towchyng thys Tranſlacyon
Owte of the Frenſhe, how ſo ever the Englyſh be,
All thyng ys ſayd under correccyon,
Wyth ſupportation of yowr benygnite.
FINIS.
M: S:
Imago Chauceri
[Image not included in the transcription.]
Qui fuit Augſorum Ʋates ter maximus olim Galfridus Chaucer conditur hoc Tumulo Annum ſi quaeras Domini, ſi tempora vitae Ecce nota ſubſunt, quae tibi cuncta notant. 25 Octobris 1400. Aerumnarum requies mors. N: Brigham hos fecit muſarū nomine ſumptus
Ʋaughan ſculps:
1556.
depiction of Chaucer's tomb [Image not included in the transcription.]
THE TALE OF THE CHANONS YEOMAN.
VVritten by our Ancient and famous Engliſh Poet, Geoffry Chaucer.
THE PROLOGUE OF The Chanons Yeoman.
WHan ended was the Lyfe of Saint Cecyle,
Er we fully had rydden fyve myle:
Att Boughton under the blee us gan a take
A Man that clothed was in clothes blake;
And under that he had a whyte Surplyſe,
His hakeny that was all pomely gryſe;
So ſwete that itt wonder was to ſee;
It ſeemed that he had precked myles three.
The horſe eke that his Yoman rode uppon,
So Swete, that vimeth migh he gon:
About the paytrell ſtode the fome full hye,
He was of fome as flecked as a pye:
A Male twyfolde on his croper lay;
Itt ſemed that he carryed letel Aray;
All fight for ſomer rode this worthy Man,
And in my heart wondren I began,
What that he was, till I underſtode,
How that his cloke was ſewed to his hode:
For which whan I had long avyſed me;
I demyd him ſome Chanon for to be:
His hatt hynge att his backe by a Lace,
For he had rydden more then trot or pace.
He rode aye pryckyng as he were wode,
A Clote leafe he had layd under his hode,
For Swett and for to keepe his heede from hete,
But itt was joy for to ſe him ſwete:
His foreheed dropped as a Stillatorie,
But full of Playntaine or of Peritorie:
And when he was come he gan crye,
God ſave (quod he) this Iolly company:
Faſt have I pricked (quod he) for your ſake,
Bycauſe that I wold you overtake,
To ryden in this mery company.
His Yoman was eke full of curteſy,
And ſayd, Syrs, now in the morowe tyde,
Out of your hoſtrye I ſaw you ride,
And warned here my Lord and Soverayne,
Which that to ryden with you is full fayne:
For his diſporte, he loveth dalyance.
Frede for thy warning God yeve thee good chance.
Then ſayd our Hoſt, certayne itt wold ſeme
Thy Lord were wyſe, and ſo I may well deme:
He is full locunde, alſoe dare I lay,
Can he ought tell a mery Tale or tway,
With which he glad may this company?
Who Sir my Lord? ye without lye,
He can of myrthe and eke of Iolyte,
Not but ynough alſo Sir truſteth me;
And ye him knew alſo well as doe I,
Ye wold wonder how well and thriftely
He con the werke and that in ſondry wyſe;
He hath taken on him many a great Empryſe:
Which were full hard for any that is here,
To bring about, but they of him itt lere.
As homely as he rideth among you,
If ye him knew itt wold ben for your prowe:
Ye nolde not forgon his aquayntaunce,
For Mochel good I dare lay in balaunce
All that I have in my poſſeſsion;
He is a man of hye diſcreſsion:
I warne you well he is a paſsing wyſe man.
Wel (quod our Hoſte) I pray thee tell me than,
Is he a Clerke or non? tell what he is.
A Clerke! nay greater then a Clerke I wys,
Sayd the Yoman, and in words fewe,
Hoſte of his Crafte ſomwhat wol I ſhew;
I ſay my Lord can ſuch a ſubtelte,
But of his Crafte ye may not wete of me:
And ſomewhat helpe I yett to his worchyng,
That all the ground that we be on rydyng,
Till we come to Canterbury Towne,
He could all cleane turne up and downe:
And pave it all of Silver and of Gold.
And when this Yoman had thus I told
Unto our Hoſte, he ſayd benedicite,
This thing is wonder and marvellous to me:
Sens that thy Lord is of ſo high prudence,
(Becauſe of which men ſhold him reverence,)
That of his worſhip recketh he ſo lyte,
His overeſt ſlopp is not worth a myte;
As in effect to him ſo mote I go,
It is all bawdy and to tore alfoe.
Why is thy Lord ſoe ſlotlyche I thee pray,
And is of power better clothes to bey?
If that his dede accord with thy ſpeech,
Tell me that and that I thee beſeech.
Why (quod this Yoman) whereto aske ye me?
God helpe mee ſo, for he ſhall never ythe:
But I wol not avow that I ſaye,
And therefore keepe itt ſecrett I you praye;
He is to wyſe in fay as I beleeve,
That is overdone wil not preve;
And right as Clerkes ſayne itt is a vyce,
Wherefore I holde him in that leude and nyce;
For whan a man hath over greate a witte,
Full ofte it happeth him to miſuſen itt:
So doth my Lord, and that me greveth ſore;
God amend itt, I can ſay you no more.
Thereof no force good Yoman (quod our Hoſt)
Sens of the connyng of thy Lord thou woſt:
Tell how he doth I pray the hertely,
Sens that he is ſo crafty and ſo ſly,
Where dwellen ye if itt to tell be?
In the Subbarbes of a Towne (quod he)
Lurkeyng in hernes and in lanes blynde,
Where theſe Robbers, and Theeves by kynde
Holden her privy fearefull reſidence,
As they that dare not ſhewen her preſence;
Soe fare we if that I ſhall ſay the ſothe,
Yett (quod our Hoſte) lett me talke tothe.
Why art thou ſoe diſcolored in thy face?
Peter (quod he) God yeve itt hard grace;
I am ſo uſed in the hott fyre to blowe,
That itt hath changed my colour as I trow:
I am not wonte in no mirrour to prye,
But ſwynke ſore and lerne to Multiplye.
We blondren ever and pooren in the fyre,
And for all that we faylen of our deſyre:
For ever we lacken our concluſion,
To moche folke we do illuſion:
And borrowe Golde be itt a pound or two,
Or ten or twelve or many ſomes mo,
And make hem wene at the leſte way,
That of a pound we coulde make tway;
Yett is itt falſe, and ay have we good hope
Itt for to done, and after it we grope.
But that Science is ſo ferre us by forne,
We mowe not all though we had itt ſworne
Itt overtake, itt flytte away ſoe faſte,
Itt wol us make Beggers at the laſte.
Whiles this Yeman was thus in his talking
This Chanon drew him nere and herde all thing
Which this Yeman ſpake, for ſuſpection
Of mennes ſpeche ever had this Chanon:
For Cato ſaythe, he that giltye is,
Deemeth all thing be ſpeke of him Iwys:
Bycauſe of that he gan ſo nyghe to draw,
To his Yeman to herken all his ſaw;
And thus he ſayd unto his Yeman tho,
Holde nowe thy peace and ſpeke no words mo,
For if thou dee, thou ſhalt it ſore abye,
Thou ſtandereſt me here in this Companye:
And eke diſcoverest that thou ſholdest hyde.
Ye (quod our Hoſte) tell on what ſoever betyde,
Of all his thretynge recke the not a myte.
In fayth (quod he) no more doe I but lyte.
And whan this Chanon ſaw itt wolde not be,
But his Yeman wolde tel his privyte,
He fledde away for very ſorrow and ſhame.
A (quod the Yeman) here ſhall ryſe a game,
All that I can anon woll I you tell,
Sens he is gone the foule Fend him quell;
For never hereafter wol I with him mete,
For penny ne for pounde I you behete;
He that me brought firſt unto that game,
Er that he dye ſorrowe have he and ſhame;
For it is erneſt to me by my faith,
That fele I well whatſoe any man ſaith:
And yett for all my ſmerte and all my greife,
For all my ſorrowe, labour and miſcheife,
I couthe never leave it in noe wyſe:
Now wolde God my witt might ſuffyſe,
To tellen all that longeth to that Arte.
But natheleſſe, yet wol I tell you a parte:
Sens that my Lord is gon I wol not ſpare;
Such thyng as I know I wol declare.
Here endeth the Prologue of the Chanons Yeoman, and here followeth his Tale.
THE TALE OF The Chanons Yeoman.
WIth this Chanon I dwelt ſeaven yere,
And of this Science am I never the nere:
All that I had I have loſt thereby,
And God wotte ſoe hath many moe then I,
There I was wonte to be right, freſh and gay,
Of clothing and eke of other good aray;
Now may I weare an hoſe uppon myne heed:
And where my colour was both freſh and reed,
Now itt is wanne and of a leaden hewe,
Whoe ſoe itt uſeth, ſore ſhall him rewe.
And of my ſwynke yett blered in myne Eye,
Lo which avauntage itt is to Multiply:
That ſlyding Science hath me made ſo bare,
That I have noe good where that ever I fare:
And yett I am indetted ſo thereby,
Of Gold, that I have borrowed truly,
That while I live I ſhall itt quitt never,
Let every man beware by me ever;
What manner man that caſteth him thereto,
If he contynue I hold his thrifte I do:
So helpe me God thereby ſhall he never wyn,
But empte his purſe and make his witts thyn;
And whan he thorow his madneſſe and folye,
Hath loſt his owne good through Jeopardye:
Than he exiteth other men thereto,
To leſe her good as himſelfe hath do;
For unto ſhrewes joy it is and eſe,
To have her fellowes in paine and diſeſe;
For thus was I ones ſerved of a Clerke;
Of that noe charge, I wol ſpeke of our werke.
When we be there as we ſhall exerciſe
Our elviſh Craft, we ſemen wonder wiſe.
Our termes ben ſo Clergiall and ſo quaynte,
I blow the fyre tyll myn hearte faynte.
What ſhold I tell each proportion
Of things which we werchen uppon?
As on fyve or ſyxe unces, may well be
Of Silver or of ſome other quantite;
And beſye me to tellen you the names,
Of Orpiment, brent Bones, Yron ſquames;
That into powder grounden ben full ſmall,
And in an Erthen pott how putt is all:
And ſalt y put in and alſo pepere,
Before theſe powdres that I ſpeke of here:
And well y covered with a lompe of Glaſſe,
And of moch other thing that there was.
And of the potts and glaſſ englutyng,
That of the ayre might paſſe out nothing;
And of the eaſy fyre and ſmerte alſoe,
Which that was made, and of the care and wo
That we had in our matters Sublymeing,
And in Amalgamyng and Calſenyng:
Of Quickſilver icleped Mercurye rude,
For all our ſleight we conne not conclude.
Our Orpyment and Suolymed Mercury;
Our grounde Litarge eke on the porphirye:
Of eche of theſe unces a certayne
Not helpeth us, our labour is in vayne;
Ne eke our Spyrites aſſnecioun,
Ne yet our matters, that lyen al ſyxe adoun:
Mowe in our werkyng nothing avayle,
For loſt is our laboure and our travayle.
And all the Coſte, a twenty dyvel away,
Is loſt alſoe which we uppon itt lay.
There is alſoe full many another thing,
That is to our Craft apertaynyng:
Though I by ordre hem[•]ne reherce can,
Bycauſe that I am a leud man.
Yet wol I tellen hem as they come to mynde,
Though I ne can ſette hem in her kynde,
As bole Armonyake, Verdegreece, Boras,
And ſondry Veſſles made of Erth and Glas.
Our Urynalls and our Diſcenſories,
Vyols, Croſſeletts and Sublimatories:
Concurbytes and Alembykes eke,
And other ſuch dere ynough a leke:
It needeth not to reherce them all,
Waters rubyfyeng and Boles, Gall;
Arſneke, Sal Armonyake and Brymſtone,
And herbes could I tell eke many one:
As Egrimonye, Valeryan, and Lunarye,
And other ſuch if that me liſte to tarye;
Our Lampes brennyng both night and day,
To bringen about our Crafte if that we may;
Our Fournyce eke of Calcination,
And of our Waters Albifycation.
Unſleked Lyme, Chalke, and glere of an Eye,
Poudres divers, Aſhes, Dong, Piſſe, and Cley:
Sered pokettes, ſalt Peter, and Vitriole,
And divers fyres made of wood and cole;
Sal Tartre, Alkaly, and Sal preparate,
And combuſt matters, and coagulate,
Cley made with horſe donge, mans heere and Oyle,
Of Tartre, Alym, Glas, Berme, Worte and Argoyle:
Reſalgor and other maters enbybyng,
And eke of our Maters encorporing;
And of our Silver Citrynacion,
Our Cementyng, and eke Fermentacyon;
Our Ingottes, Teſtes and many mo.
I wol you tel as was me taught alſo,
The fowre Spyrites and the bodies ſeven,
By order as oft I herd my lord nemene.
The firſt Spyrite Quickſilver cleped is,
The ſecond Orpyment, the third I wis
Armonyake, the fourth Brimſtone.
The Bodyes ſeven eke lo here hem anone,
Sol Gold is, and Luna Sylver we threpe,
Mars, Iron, Mercury, Quickſilver we clepe:
Saturnus Lede, and Iupiter is Tynne,
And Venus Copper, by my father kynne.
This curſed Crafte whoe ſoe wol exercyſe,
He ſhall noe good have that may him ſuffyſe;
For all the good he ſpendeth thereaboute,
He leſe ſhall thereof have I no doute;
Whoſo that lyſten to utter his ſolye,
Let him com forth and lerne to Multiplye:
And every man that hath ought in his cofer,
Let him apere and wexe a Philoſopher:
Askaunce that Crafte is ſo light for to lere;
Nay God wot all be he Monke or Frere,
Preiſt, or Chanon, or any other wight,
Though he ſytte at hys boke both day and might;
In lernyng of this Elvyſh nyce lore,
All is in vayne, and parde moche more;
Is to lere a leude man this ſubtelte,
Fye ſpeke not thereof, itt wol not be;
Al coulde he lettrure or coulde he none,
As in effect he ſhall fynd itt all one;
For bothe two by my Salvacyon
Concluden in Multyplycacyon:
Ilyche well whan they have al ydo,
This is to ſayen, they faylen both two.
Yet forgate I moche reherſayle,
Of waters Coroſyfe and lymayle:
And of Bodyes molifycacion,
And alſo of her Induration:
Oyles, Ablucyons, Mettall fuſyble
To tellen you all, wolde paſſe any Byble:
That O where is, wherefore as for the beſt
Of all theſe names nowe woll I reſt.
For as I trowe I have you told ynowe
To reyſe a Fende, al loke he never ſo rowe.
A nay let be the Philoſphers Stone;
Alixer cleped, we ſeken faſte echeone,
For had we him, than were we ſyker ynowe:
But unto God of Heaven I make a vowe,
For al our crafte whan that we han al ydo,
And all our ſleyght, he wol not come us to;
He hath made us ſpend moche goode,
For ſorrow of which almoſt we wexen wode;
But that good hope crepeth in our herte,
Suppoſyng ever though we ſore ſmerte,
To ben releved by him afterwarde,
Suppoſyng, and hope is ſharpe and harde;
I warne you wel it is to ſyken ever,
That future temps hath made men diſcever,
In truſt therof, all that ever they had,
Yet of that Arte, they could not waxe ſad;
For unto him itt is a bytter ſwete,
So ſemeth itt, for ne had they but a ſhete:
Which that they might wrappen hem in a night,
And a bratte to walken in a day light;
They wolden hem ſel and ſpend it on this Crafte,
They conne not ſtynte, tyl nothing be lafte;
And evermore where that ever they gone,
Men may hem ken by ſmell of Brimſtone:
For al the world they ſtynken as a Gote,
Her Savour is ſo rammiſh and ſo hote:
That though a man a myle from him be,
The ſavour wol infecte him truſteth me.
Lo thus by ſmelling and by threde-bare aray,
If that men liſt this folke know they may:
And if a man wol aske him prively,
Why they be clothed ſo unthriftely:
Right anon they wil rowne in his ere,
And ſayne if that they aſpyed were,
Men wold hem ſlee bycauſe of her Science,
Lo thus theſe folke betrayen innocence.
Paſſe over this I goe my tale unto,
Ere that the pott be on the fyre ydo:
Of Metalls with a certayne quantyte,
My Lord hem tempreth and no man but he:
Now he is gon I dare ſay boldly,
For as men ſayne, he can done craftely;
Algate I wotte wel he hath ſuch a name,
And yet full oft he renneth in the blame,
And wotte ye how full oft itt happeth ſo,
The potte to breaketh and farewel all is go.
Theſe Mettalls ben of ſoe greate violence,
Our walls may not make hem reſyſtence;
But if they were wrought of lyme and ſtone,
They percen ſoe and through the wall they gone;
And ſome of them ſynken into the ground,
Thus have we loſt by tymes many a pound:
And ſome are ſcattered all the floore aboute,
Some lepen into the rofe withouten doute:
Tho that the fende not in our ſyght him ſhewe,
I trow that he with us be, that ilke ſhrewe:
In hell where that he is Lord and ſyre,
Ne is there no more wo, ne angre, ne yre:
When that our potte is broke as I have ſaid,
Every man chyte and holte him yvell apayde.
Some ſayd itt was long of the Fyre makeing,
Some ſayd nay, it was on the blowing:
Than was I ferd, for that was myn offyce,
Straw (quod the third) ye ben lewde and nyce;
It was not tempered as it ought to bee,
Nay (quod the fourthe) ſtynte and herken me:
Bycauſe our fyre was not made of beche
That is the cauſe, and none other ſo teche;
I can not tell whereon itt is alonge,
But well I wotte greate ſtrife is us among.
What (quod my lord) ther nys no more to done,
Of theſe perill I will beware ofte ſoone;
I am right Syker that the potte was craſed,
Be as be may, be ye not amaſed;
As uſage is, let ſwepe the floore as ſwythe,
Plucke up your heart and be glad and blythe.
The Mullocke on an heape yſwepte was,
And on the floore caſt a Canvas;
And all this Mullocke in a ſyve y throwe,
And yſyfted and yplucked many a throwe.
Parde (quod one) ſomewhat of our Mettall;
Yet is there here though we have not all;
And though this thyng miſhapped hath as now,
Another tyme it may ben wel ynowe;
We mote put our good in aventure,
A Marchant parde may not aye endure;
Truſteth me wel in his proſperyte,
Sometyme his good is drowned in the ſee:
And ſometyme it cometh ſafe unto the londe.
Peace (quod my lord) the next tyme I wol fonde,
To bring our Crafte all in another plyte,
And but I doe Syrs lett me have the wyte:
There was default in ſomewhat wel I wote.
Another ſayd the Fyre was over hote.
But be it hotte or colde I dare ſay this,
That we concluden evermore amys:
We faylen of that which we wolde have,
And in our madneſſe evermore we crave;
And whan we be togyther everychon,
Every man ſemeth as wyſe as Solomon,
But all thing which that ſhyneth as the Golde,
Is not Golde as I have here tolde:
Ne every Apple that is faire at Eye,
Nys not good what ſo men clappe or cry.
Right ſoe itt fareth among us;
He that ſemeth the wyſeſt by Ieſus
Is moſt foole when it cometh to the prefe,
And he that ſemeth trueſt is a Theefe:
That ſhall ye know er that I from you wende,
By that I of my Tale have made an end.
There was a Chanon of Religyoun
Amonge us, wolde enfect all a Towne,
Rome, Alyſaundere, Troy, and other thre,
His ſleyght and his infynyte falſeneſſe,
There couthe no man written as I geſſe;
Though that he might lyve a thouſand yere
In all this worlde of falſeneſſe nye his pere:
For in his termes he wol him ſo wynde,
And kepe his words in ſo ſlye a kynde,
Whan he comen ſhall with any wight,
That he wol make him dote anon right.
But it a feude be as himſelfe is,
Full many a man hath he begyſed er this;
And mo wol, if that he may lyve a whyle,
And yet men ryden and gone full many a myle
Him for to ſeeke and have acquayntaunce,
Not knowing of his falſe governaunce:
And if ye luſte to give me audience,
I wol it tellen here in your preſence.
But worſhipfull Chanons relygyouſe,
Ne demeth not that I ſclaunder your houſe;
Although my tale of a Chanon be,
Of every ordre ſome ſhrewe is parde:
And God forbid that al a Companye
Shoulde rue a ſyngle mannes folye.
To ſlaunder you is not myn entente,
But to correct that myſſe is mente;
This tale was not only told for you,
But eke for other moe ye wotte wel howe;
That among Chriſts Apoſtles twelve,
There was no traytour but Iudas himſelve:
Then why ſhoulde the remenant have blame
That gyltleſſe were? by you I ſay the ſame:
Save only this, if you wol herken me;
If any Judas in your Cov[•] be,
Remeveth him betyme I you rede,
If ſhame or loſſe may cauſen any drede,
And be nothing diſpleſed I you pray,
But in this caſe herkenneth what I ſay.
In LONDON was a Preeſt annuellere,
That therin had dwelt many a yere,
Which was ſoe pleſaunt and ſo ſervyſable
Unto the Wyfe, where he was att table;
That ſhe wolde ſuffer him nothing to pay
For borde, ne clothing, went he never ſo gay;
And ſpending Sylver had he right ynowe,
There of no force I wol proceed as nowe:
And tell forth my tale of the Chanon,
That brought this Preeſt to confuſyon.
This falſe Chanon came uppon a daye
Unto this Preests chamber where he laye,
Beſeechyng him to leve him a certayne
Of Gold, and he wolde quyte him agen:
Leveth me a Marke (quod he) but dayes thre,
And att my day I wol quyte itt the;
And if it ſo be, that thou fynde me falſe,
Another day hang me by the halſe.
This Preeſt toke him a Marke and that ſwyth,
And this Chanon him thanked oft ſyth;
And toke his leve, and went forth his wey,
And att his third day brought his money.
And to this Preeſt he toke this Gold ayen,
Whereof this Preeſt was gladde and fayn.
Certes (quod he) nothing anoyeth me
To lend a man a Noble, two or thre;
Or what thing were in my poſſeſſion,
Whan he ſoe true is of Condition:
That in no wyſe he breke wol his day,
To ſuch a man I can never ſay nay.
What (quod this Chanon) ſholde I be untrewe,
Nay! that were a thyng ſalſen of newe,
Trouthe is a thyng that wol ever I kepe
Unto the day, in which I ſhall crepe
Into my Grave, or els God forbede:
Beleveth this as ſyker as your Crede:
God thanke I and in good tyme be it ſayd,
That there was never man yett yvel apayd;
For Gold ne Sylver that he to me lent,
Ne never falſehede in myn herte I ment.
And Sir (quod he) now of my privyte,
Sens ye ſo goodlych have ben to me;
And kythe to me ſo great gentleneſſe,
Somwhat to quyte with your kyndneſſe;
I wol you ſhewe if ye wol it lere,
(I ſhall it ſhewe to you anon right here)
How I can werche in Phyloſophye:
Taketh good hede ye ſhall it ſe with your Eye,
That I woll done a Maiſtrye or I goe.
Ye Sir (quod the Preeſt) and wol ye ſo?
Marye thereof I pray you hertely.
Att your Commandement Sir truly,
(Quod the Chanon) and els God forbede,
Lo how this thefe con the his ſervyce bede.
Ful ſothe itt is that ſuch profered ſervyſe
Stynketh, as wittneſſeth the olde wyſe:
And that ful ſone I wol it verefye,
In this Chanon rote of all trechery,
That evermore delyte hath and gladneſſe:
Such fendly thoughts in his herte empreſſe,
How Chriſts people he may to miſchiefe bring,
God kepe us from his falſe diſſymuling.
What wyſt this Preeſt with whom that he delte,
Ne of his harme comyng nothing he felte.
O ſely Preeſt, O ſely Innocente.
With Covetyſe anon thou ſhalt be blente▪
O graceleſſe ful blynde is thy conceyte,
Nothyng arte thou ware of his deceyte.
Which that this foxe hath ſhapen to the,
His wylye wrenches thou mayſt not flo.
Wherefore to goe to thy Concluſyon,
That referreth to thy confuſyon:
Unhappy man anon I wol me hye,
To tell thyn unwitte ne thy folye:
And eke the falſeneſſe of that other wretche,
As fer forthe as my connyng wol ſtretche.
This Chanon was my Lord ye wold wene,
Syr hoſte in fayth and by the heven Quene:
It was another Chanon and not he,
That can an hundredfold more ſubtelte:
He hath betrayed folke many a tyme,
Of his falſeneſſe it doleth me to ryme;
Ever whan I ſpeke of his falſeheed,
For ſhame of him my chekes waxen reed:
Algates they begennen for to glowe,
For redneſſe have I non right well I knowe
In my viſage, for fumes dyverce▪
Of Metalls which ye have herde me reherce,
Conſumed and waſted hath my redneſſe,
Now take heed of this Chanons Curſedneſſe.
Syr (quod he) to the Preeſt, ſet your Man gon,
For Quickſilver that we it had anon;
And lett him bring unces two or thre,
And whan he cometh as faſte ſhul ye ſe
A wonder thyng which ye ſaw never er this;
Syr (quod the Preeſt) itt ſhalbe done iwys:
He badd his ſervaunte fetch him this thyng,
And he already was att his bydding;
And went him forth and came anon agayne
With this Quickſylver ſhortly for to ſayne:
And toke theſe unces there to the Chanoun,
And he hem ſayd well and fayre adoun:
And bade the ſervaunt Coles for to bryng,
That he anon might go to his werkyng.
The Coles right anon were yfet,
And this Chanon toke out a Croſſelett
Of his boſome, and ſhewed it to the Preeſt:
This Inſtrument (quod he) which that thou feeſt
Take in thy hond, and put thy ſelfe therein
Of this Quickſylver an unce and begyn
In the name of Chiſt to wexe a Philoſopher,
There be ful fewe which I wolde it profer;
To ſhewe him this moche of my Science,
For here ſhul ye ſe by experience,
That this Quickſylver I wol mortifye
Right in your ſyght anon withouten lye,
And make it as good Sylver and as fyne,
As there is any in your purſe or myne,
Or elſewhere, and make it malliable,
Or els hold me falſe and unſtable;
Amonges folke ever to appere.
I have a poudre that coſt me deere,
Shall make all good, for it is cauſe of all
My connyng, which I you ſhewe ſhall;
Voydeth your Man, and let him be therout,
And ſhette the dore, whyles we ben about
Our privetie, that no man us eſpy,
Whyles that we Werken in our Philoſophye.
Al as he bade fulfylled was indede:
This ylke ſervant anon out yede,
And his Maiſter ſhette the dore anon,
And to her labour ſpedily they gone.
This Preeſt at this curſed Chanons byddyng,
Uppon the fyre anon ſet this thyng;
And blewe the fyre and beſyed him ful faſte,
And this Chanon into this croſlet caſte
A pouder, I not wherof it was,
Ymade either of Chalke, Erthe, or Glaſſe
Or ſomwhat els, was not worthe a fly,
To blynde with this Preeſt, and bade him hye
Theſe Coles for to couchen al above
The Croſſlet for in token that I the love;
(Quod this Chanon) thyn hondes two,
Shal werke al thing that here ſhalbe do;
Graunt mercy (quod the Preeſt) and was ful glad,
And couched coles as the Chanon bad.
And whyle he beſy was, this fendely wretch,
This falſe Chanon, the foule fende him fetche;
Out of his boſome toke a bechen cole,
In which ful ſubtelly was made an hole,
And therein was put of Sylver lymayle,
An unce, and ſtopped was without fayle,
The hole with waxe to kepe the Limayle in.
And underſtandeth that this falſe gyn
Was not made there, but it was made byfore;
And other thynges that I ſhall you tell more
Herafter, that whiche he with him brought,
Er he came there to begyle him he thought:
And ſo he did er they went a twynne
Till he had turned him, coulde he not blynne,
It dulleth me whan that I of him ſpeke,
On his falſe hede fayne wolde I me wreke,
If I wyſte how, but he is here and there,
He is ſo varyaunt he bydeth no where.
But taketh heed Syrs nowe for Godds love,
He toke his Cole of which I ſpake above,
And in his honde he bare it prively,
And whyles the Preeſt couched beſily
The Coles, as I told you er this,
This Chanon ſayd, Frende ye done amys:
This is not couched as it ought to be;
But ſone I ſhall amend it (quod he)
Nowe let me medle therwith but a whyle,
For of you have I pyte by Saint Gyle:
Ye ben right hotte, I ſe wel how ye ſwete,
Have here a clothe and wype away the wete:
And while the Preest him wyped hace,
This Chanon toke the Cole, I ſhrewe his face:
And layd it aboven uppon the mydwarde
Of the Croſlet, and blewe wel afterwarde,
Till that the Coles gonne faſte brenne.
Nowe yeve us drinke (quod this Chanon) then,
As ſwythe al ſhall be wel I undertake,
Sytte we downe and let us mery make;
And whan this Chanons bechen Cole
Was brent, al the Limayle out of the hole
Into the Croſlet anon fell adoun,
And ſoe it muſt needes by reſoun,
Sens it ſo even above couched was,
But thereof wyſte the Preeſt nothing alas:
He demed all the coles lyche goode,
For of the ſleyght nothing he underſtoode.
And whan this Alkamiſtre ſawe his tyme,
Ryſeth up Syr Preeſt (quod he) and ſtondeth byme;
And for I wott well yngot have I none:
Gothe walketh forth and brynge a chalke ſtone,
For I wol make it of the ſame ſhappe,
That an yngott is if I may have happe;
And bring eke with you a bolle or a panne
Full of water, and you ſhall ſe thanne,
How that our beſyneſſe ſhall happe and preve,
And yet for ye ſhall have no misbyleve,
Ne wronge conceyte of me in your abſence,
I wol not ben out of your preſence:
But goe with you and come with yon agayne.
The Chamber dore ſhortly to ſayne,
They opened and ſhette and went forth her wey,
And forthe with him they carryed the key;
And comen agen withouten any delay,
What ſhulde I tarry all the long day?
He toke the Chalke and ſhope it in the wyſe
Of an yngot as I ſhall you devyſe.
I ſay he toke out of his owne ſleve
A teyne of Sylver, yvel mote he cheve;
Which that was but an unce of weight,
And taketh heed now of his curſed ſleight,
He ſhope his yngot in lenght and in brede
Of the teyne withouten any drede,
So ſlily that the Preeſt it not aſpyde,
And in his ſleve agayne he gan it hyde;
And from the fyre toke up his Mattere,
And into the yngot it put with mery chere:
And into the water-veſſele he it caſte
Whan that him liſt, and bade the Preeſt as faſte
Looke what there is put in thyn honde, and grope,
Thou ſhalt finde there Sylver as I hope;
What dyvel of hell ſhulde it els be?
Shaving of Sylver, Sylver is parde.
He put in his honde and toke up a Teyne
Of Silver fyne, and glad in every veyne
Was this Preeſt, whan he ſaw itt was ſo,
Gods bleſſynge and his Mothers alſo:
And al hallowes have ye Sir Chanon
Sayd this Preeſt, and I her Malyſon.
But and ye vouchſafe to teche me
This noble Crafte, and this ſubtelte;
I wol be yours in al that ever I may.
Quod the Chanon yet woll I make aſſay
The ſeconde tyme, that ye mowe take heede,
And ben expert of this and in your neede
Another day aſſay in myn abſence,
This Diſciplyne and this crafty Science.
Lette take onother ounce (quod he) tho
Of Quickſylver withouten words mo,
And don therwith as I have don er this,
With that other which that nowe ſilver is.
This Preeſt him beſyeth in all that he can,
To don as this Chanon this curſed man
Commanded him, and faſt blew the fyre
For to come to the effect of his deſyre;
And this Chanon right in the meane while,
All redy was, this Preeſt efte to begyle;
And for a Countenance in his honde bare
An holow ſticke, take keepe and beware;
In thend of which an unce and no more
Of Sylver Lymayle putte was, as before,
Was in his cole, and ſtopped with wexe wele,
For to kepen in his Lymaile every dele.
And whiles this Preeſt was in his beſyneſſe
This Chanon with his ſticke gan him dreſſe
To him anon, and his poudre caſt in,
As he did erſt, the Dyvell out of his skyn
Him torne, I pray to God for his falſhede,
For he was ever falſe in thought and dede:
And with his ſticke above the Croſſlette,
That was ordeyned with that falſe iette,
He ſtyreth the coles tyl all relent gan
The waxe agayne the fyre, as every man,
But he a foole be, wote wel it mote nede,
And al that in the hole was out yede:
And into the croſſlette haſtely it fell.
The Preeſt ſuppoſed nothing but well,
But beſyed him faſt and was wonder fayne,
Suppoſing nought but trouthe, ſoth to ſayne:
He was ſo gladd that I cannot expreſſe,
In no manere his mirth and his gladneſſe;
And to the Chanon he profered eft ſoone
Body and good: ye (quod the Chanon) anone,
Though I be poore, crafty thou ſhalt me fynde,
I warne the yet is there more behynde,
Is there any Copper here within ſayd he?
Ye Sir (quod the Preest) I trowe there be.
Els go bye ſome and that aſwythe.
Nowe good Sir go forth thy way and hythe.
He went his way and with the Coper he came,
And this Chanon in his honde it name;
And of that Coper wayed out but an unce,
All to ſymple is my tonge to pronounce:
As to miniſtre by my wytte the doubleneſſe
Of this Chanon, roote of all curſydneſſe:
He ſemed freindly to hem that knew him nought.
But he was fendly both in werke and thought,
It weryeth me to tell of his falſeneſſe
And nathleſſe, yet wol I it expreſſe,
To the entent that men may beware thereby,
And for none other cauſe truly.
He put this unce of Coper into the Crosſlett,
And on the fyre as ſwythe he hath it ſett;
And caſt in pouder, and made the Preeſt to blowe,
And in his workeing for to ſtoupe lowe:
As he did erſte, and all nas but a jape,
Right as him lyſte, the Preeſt he made his Ape;
And afterward in the yngot he it caſte,
And in the panne put it at the laſte
Of water, and in he put his owne honde,
And in his ſleve, as ye by forehonde
Herd me tell, he had a Sylver Teyne,
He ſlily toke it out, this curſed heyne,
Unwetyng this Preeſt of his falſe crafte,
And in the pannes botome he hath it lafte,
And in the water rombleth to and fro:
And wonder prively toke up alſo
The coper Teyne, not knowing this Preeſt,
And hydde itt, and hent him by the breſt;
And to him ſpake, and thus ſayd in his game,
Stoupeth adowne, by God ye be to blame,
Helpeth me nowe, as I did you whylere:
Put in your honde, and loketh what is there.
This Preeſt toke up this Sylver Teyne anone,
And then ſaid the Chanon, lette us gon
With theſe thre Teynes which we han wrought
To ſome Goldſmythe, and wete if it be ought:
For by my faith, I nolde for my hoode,
But if it were Sylver fyne and goode,
And that as ſwythe wellproved ſhalbe.
Unto the Goldſmythe with theſe Teynes three,
They went and put them in aſſaye,
To fyre and hammer, might no man ſay nay,
But they were as them ought for to be.
This ſotted Preeſt who was gladder then he,
Was never Byrd gladder agenſt the day,
Ne Nightyngale agenſt the ceaſon of May,
Was never none, that lyſt better to ſynge,
Ne Lady luſtier in Carolyng:
And for to ſpeke of love and woman hede,
Ne Knight in armes to done a herdy dede,
To ſtonden in grace of his Lady dere,
Then had this Preeſt this crafte to lere,
And to the Chanon, thus he ſpake and ſayd
For the love of God, that for us all deyd,
And as I may deſerve it unto yow,
What ſhall this receite coſt, telleth me nowe?
By our Lady (quod this Chanon) it is dere,
I warne you well, ſave I and a Frere:
In ENGLAND there can no man it make.
No force (quod he) nowe Sir for Gods ſake,
What ſhall I pay? tell me I you pray.
I wys (quod he) it is ful dere I ſay.
Syr at one word if that ye lyſt it have,
Ye ſhall pay fortye pound, ſo God me ſave:
And nere the freindſhyp that ye did er this
To me, ye ſhulden pay more y wys.
This Preeſt the ſome of forty pounde anon
Of Nobles fette, and told hem everychon
To this Chanon for this ilke receyte,
All his worchyng was fraude and deceyte.
Syr Preeſt he ſaid; I kepe for to have no loos
Of my craft, for I wold itt were kept cloos:
And as ye love me kepeth it ſecre,
For and men knowe all my Subtelte,
By God men wolde have ſoe greate envye
To me by cauſe of my Phyloſophye:
I ſhulde be deed, ther were none other way.
God it forbid (quod the Preeſt) what ye ſay:
Yet had I lever ſpend all the good,
Which that I have, or els waxe I wood
Than that ye ſhoulde fallen in ſuch miſcheife:
For your good wyll have ye right good prefe,
(Quod the Chanon) and farewell graunt mercy:
He went his way, and never the Preeſt him ſey
After that day: And whan that this Preeſt ſholde
Maken aſſay at ſuch tyme as he wolde,
Of this receyte, farwell it nold not be:
Lo thus bejaped and begyled was he.
Thus maketh he his Introduction,
To bringe folke to her diſtruction.
Conſydereth Sirs, howe in eche eſtate:
Betwixt Men and Gold is debate,
Soe fer forthe, that unneths there is none,
This Multiplyeng blyndeth ſo many one;
That in good fayth, I trowe that it be
The greateſt cauſe of ſuch ſcarſyte:
Theſe Phyloſophers ſpeken ſo miſtily,
In this Crafte, that men cannot come thereby,
For any witte that men have nowe adayes,
They may well chattre and jangle as doth the Jayes:
And in her termes ſett her luſte and payne,
But to her purpoſe ſhall they never attaine;
A man may lightly lerne if he have ought,
To Multiply and bring his good to nought:
Lo ſuch a Lucre is in this luſty game,
A mans myrthe it wol turne all to grame:
And emptien alſo greate and hevy purſes,
And maken folke to purchaſe curſes:
Of hem that han alſoe her good ylent.
O fye for ſhame, they that han be brente:
Alas cannot they fly the fyres hete,
Ye that it uſen, I rede that ye it lete:
Leſt ye leſen al, for bet then never is late,
Never to thryve were to long a date,
Though that ye prolle aye ye ſhall it never fynde,
Ye ben as bold as is Bayarde the blynde;
That blondereth forth, and perill caſteth none;
He is as bolde to renne agenſt a ſtone,
As for to go beſyde in the way;
So faren ye that multiplyen I ſay;
If that your Eyen can not ſene aright,
Loketh that your Mynde lacke not his ſight;
For though ye loke never ſoe brode and ſtare,
Ye ſhall not wynne a myte in that chaffare:
But waſte all that ye may repe and renne,
Withdrawe the fyre leaſt it to faſt brenne:
Medleth with that Arte noe more I mene;
For yf ye done your thrifte is gone full cleane.
And right as ſwythe I woll you tellen here,
What that the Phyloſophers ſayne in this mattere.
Lo thus ſaith Arnolde of the newe toune,
As his Roſarye maketh mencioune:
He ſayth right thus withouten any lye,
There may noe man Mercury mortifye;
But if it be with his brothers knowlegyng;
Lo how that he which firſte ſayd this thyng
Of Phyloſophers father was, Hermes.
He ſaythe how that the Dragon doutleſſe
Ne dyeth not, but if he be ſlayne
With his brother: and this is for to ſayne,
By the Dragon Mercurye and none other,
He underſtood that Brimſtone was his brother.
That out of Sol and Luna were ydrawe,
And therefore ſayd he, take heed to my ſawe.
Let no man beſye him this Arte for to ſeche,
But he that the Entention and ſpeche
Of Phyloſophers underſtonde can,
And if he do he is a leud man:
For this Science, and this connyng (quod he)
Is of the Secre, of the Secres parde.
Alſoe there was a Diſciple of Plato,
That on a tyme ſayd his Maiſter to:
As his booke Senior wol bere wytneſſe,
And this was his demaunde in ſothfaſtneſſe.
Tell me the name of the privy Stone?
And Plato anſwered unto him anone,
Take the Stone that Tytanos men name.
Which is that (quod he?) Magnatia is the ſame,
Said Plato: ye Sir, and is it thus?
This is ignotum per ignotius:
What is Magnatia good Sir I you pray?
It is a Water that is made I ſay
Of Elements foure (quod Plato)
Tell me the Rocke good Sir (quod he tho)
Of that Water, if it be your wyll.
Nay nay (quod Plato) certayne that I nyll,
The Philoſophers were y ſworne echone,
That they ſhulde diſcover it unto none;
Ne in no Boke it write in no manere,
For unto Chriſt it is ſo lefe and dere,
That he wol not that it diſcovered be,
But where it liketh to his deite;
Man to enſpyre and eke for to defende,
Whan that him lyketh, lo this is his ende.
Then conclude I thus, ſens the God of heaven,
Ne wyl not that the Phyloſophers nemen:
Howe that a Man ſhall come unto this Stone,
I rede as for the beſt, lett itt gone;
For who ſo maketh God his adverſary,
As for to werche any thing in contrary:
Unto his will, certes never ſhall he thrive;
Though that he Multiplye terme of his live,
And there a poynte: for ended is my Tale,
God ſend every true man Bote of his bale.
THE WORKE OF JOHN DASTIN.
NOt yet full ſleping, nor yet full waking,
But betweene twayne lying in a traunce;
Halfe cloſed mine Eyne in my ſlumbering,
Like a Mā rapt of all cheer & countenance;
By a manner of weninge & Remembrance
Towards Aurora, ere Pheebus uproſe,
I dreamed one came to me to doe me pleaſaunce
That brought me a Boke with ſeaven ſeales cloſe.
Following upon I had a wonderfull dreame,
As ſemed unto my inward thought,
The face of him ſhone as the Sun-beame:
Which unto me thys hevenly Boke brought,
Of ſo greate Riches that yt may not be bought,
In order ſet by Dame Philoſophie,
The Capitall and the flowriſhing wrought
By a wiſe Prince called Theologie.
Thys Boke was written with letters aureat,
Perpetually to be put in memory,
And to Apollo the Chapters conſecrate,
And to the ſeaven Gods in the hevenly Conſiſtory:
And in Mercuries litle Oratory,
Groweth all the fruite in breefe of thys Science,
Who can expreſſe hem and have of hem Victory,
May clayme the tryumph of his Minerall prudence.
Of this matter above betweene Starrs ſeaven,
By Gods and Goddeſſes all of one aſſent,
Was ſent Caducifer to Erth downe form Heaven:
Saturnus as Bedell by great adviſement;
For to ſummon a generall Parliament,
By concord of all both old and younge of age,
To ſay in Breife their Councell moſt prudent:
For Common proffit to knitt up a Marriage.
Betweene twaine Borne of the Imperiall blood,
And deſcended from Iupiters line,
Of their Natures moſt pure and moſt good;
Wythowte infeccion their ſeede is moſt divine:
That noe Eclips may let them for to ſhine,
So that Mercury doth ſtint all debate,
And reſtraine their Courage by meaknes them incline;
That of frowardnes they be not indurate.
For the Sunne that ſitteth ſo heigh a loft,
His golden dew-droppes ſhall cleerely raigne downe,
By the meane of Mercury that moven firſt made ſoft:
Then there ſchalbe a glad Conjunccion,
Whan there is made a Seperacion:
And their two Spermes by Marriage are made one;
And the ſaid Mercury by deviſion,
Hath taken his flight and from both is gone.
Theſe be the two Mercuries cheife of Philoſophers,
Revived againe with the Spirit of lyfe,
Richer then Rubies or Pearles ſhut in Cofeurs;
Waſhed and Baptized in waters vegitative,
The body diſſevered with heate nutrative:
By moderate moyſture of Putrefaccion;
So that there is no exceſſe nor no ſtrife
Of the foure Elements in their Conjunccion.
The graine of Wheate which on the ground doth fall,
But it be dead it may not fructifie,
If it be hole the vertue doth appayle;
And in no wiſe it may not Multiplye,
The increaſe doth begin whan it doth Putrefie;
Of good Grafts commeth Fruites of good laſtage;
Of Crabs Verjuyce, of Aſh is made Lye,
Of good Grapes followeth a good Vintage.
Who ſoweth good Seede repeth good againe,
Of Cockles ſowne there can grow no good Wheate,
For as ſuch a Ploughman traveleth in vaine,
To fruitefull Land Cockle is not meete;
Gall is ever bitter, Honey is ever ſweete,
Of all things contrary is fals Conneccions,
Let Male and Female together ever meete;
But both be clenſed of their Complexions.
A Man of Nature ingendereth but a Man,
And every Beaſt ingendereth his ſemblable;
And as Philoſophers rehearſe well can,
Diana and Venus in marriage be notable,
A Horſe with a Swine joyneth not in a ſtable,
For where is made unkindly geniture,
What followeth but things abominable?
Which is to ſay Monſtrum in Nature.
All this I finde in the ſaid Boke,
Brought to me when I lay a ſleepe;
And of one thing good heede I toke;
The Wolf in kinde is Enemy to the Sheepe.
The Roſe full divers to the wild Neepe:
For things joyned that be contrary;
Dame Nature complayning doth ſit and weepe:
For falce receipts found in her Library.
And there it was ſo pitiouſly complained,
That men ſo err by falſe Opinions
That be ſo farr from truth away reſtrained,
Like as they had loſt wholly their Reaſons,
Not conſidering in their diſcretions;
What miſcheife followeth as is oft ſeene,
By theſe falſe froward Conneccions:
As doth leapers with folkes that byne cleane.
Notwithſtanding he that is ſate ſo high in heaven,
Crown'd with a Crowne of bright ſtones cleere,
Borne there to raine as cheife choſen of ſeaven:
Equall with Phoebus ſhone in the ſame ſphere,
Without difference as Clerkes to us leare,
Sate there moſt royallin his diadem:
Very Celeſtiall and Angelike of cheare;
And in all vertue like as he did ſeeme.
And in that Boke I found well by writing,
Like as the proceſſe made mention:
How that there was once a mighty rich King,
Cleane of nature and of Complexion:
Voyde of deformity from head ſoe forthe downe,
Which for his beauty as it is ſpecified,
And for his cleanes moſt ſoverayne of renowne:
Was among Planets in heaven ſtellefyed.
Certaine Brethren I found he had in Number,
And of one Mother they were borne every each one:
But a Sicknes did them ſore cumber,
That none was whole on his feete to gone,
Hoarſe of language, cleere voice had they none:
For with a ſcabb that was contagious,
They were infected, hole was their none;
For ever exiled becauſe they were Leaprous.
The ſaid King roſe up in his Royall ſee,
Seeing this miſcheife caſt his Eye downe,
And of his mercy, and fraternall pittye,
Surprized in heart, full of Compaſſion:
And began to complaine of their Infeccion,
Alas quoth he how came this adventure,
Under what froward or falſe Conſtelacion;
Or in what howre had yee your ingendure.
But ſithence this miſcheife ys to you befall,
There is nothing which were more expedient,
Then to chuſe one out amongſt us all,
Without ſpott all cleere of his intent,
For you to dye by his owne aſſent,
To ſave the people from their Damnation:
And with his blood ere yo be fully ſhent,
To make of his mercy your remiſſion.
The which Liquor moſt wholeſome is and good,
Againſt leprous humors and falſe infeccions,
When from a veyne taken is the blood;
Cleanſing each parte from all corrupcions,
The Originall taken from generacions:
Which is deſcended downe from ſtock royall,
Nouriſhed with Milke of pure complexion;
With menſtrous which are not ſuperficiall.
But when the Brethren of this worthy King
Heard the Language, they fell in full great dread,
Full ſore weeping and ſaid in Complayning
That none of them was able to bleede,
Becauſe their blood was infeccious indeede,
And of corrupt blood made is noe Sacrifice,
Wherefore alas there is noe way to ſpeede,
That we can finde, to helpe us in any wiſe.
Of our Birth and of our Originall,
Cleerely and truly to make mencion;
Excuſe is there none in parte nor in all;
In ſin was firſt our concepcion:
Our bringing forth and generation,
Fulfilled was in ſorrowe and wickedneſſe,
And our Mother in a ſhort concluſion
With Corrupt milke us foſtred in diſtreſſe.
For who may make that ſeede to be cleane,
That firſt was conceived in uncleanes,
For cancred ruſt may never I meane,
By noe crafte ſhew forth parfect brightnes:
Now let us all at once our Courſe addres;
And goe unto our Mother to aske by and by,
The finall cauſe of our Corrupt ſicknes;
That ſhe declare unto us the Cauſe and why.
The ſaid Children uproſe in a fury
Of wofull rage, and went by one aſſent
Unto their Mother that called was Mercury:
Requiring her by greate adviſement,
Before her Goddeſſes being every one preſent.
To tell them truly and in noe parte to faine,
Why their nature was corrupt and ſhent;
That cauſed them evermore to weepe and complaine.
To whome the Mother full bright of face and hew,
Gave this anſwer remembred in Scripture,
Firſt when I was wedded a new,
I conceived by proſſes of true Nature:
A Child of ſeede that was moſt cleane and pure,
Undefiled, moſt orient, faire and bright,
Of all the PLANETS cheife of ingendure:
Which now in Heaven giveth ſo clcere a light.
Whoſe Complexion is moſt temperate,
In heate and cold and in humidity,
In Erth alſo that there is noe debate,
Nor noe repugnaunce by noe quallity:
Nor none occaſion of none infirmity,
That among them there may be none diſcord,
So well proportioned every-each in his degree,
Each hower and ſpace they be of ſo true accord.
Whoſe Nature is ſo imperiall,
That fire ſo burning doth him noe diſtreſſe:
His royall kinde is ſo celeſtiall,
Of Corrupcion he taketh no ſickneſſe;
Fire, Water, Air, nor Erth with his drines,
Neither of them may alter his Complexion,
He fixeth Spirits through his high noblenes;
Saveth infected bodyes from their Corrupcion.
His Heavenly helth death may not aſſayle,
He dreadeth noe venome, nor needeth no treacle,
Winde Tempeſt ne Wether againſt him may prevaile,
Soe high in Heaven is his Tabernacle,
In Erth he worketh many a miracle:
He cureth Lepers and fetcheth home Fugitive,
And to gouty Eyne giveth a cleere Spectacle:
Them to goe that lame were all their lief.
He is my Son and I his Mother deare,
By me conceived truly in Marriage;
As touching your Birth the ſicknes doth appeare,
Of Menſtruous blood brought forth in tender age,
Your Leprie is ſhewed in Body and in Viſage,
To make your hole Medicine is no other
Drinke, nor potion to your advantage,
But the pure blood of him that is your deare Brother.
A good Shephard muſt dye for his Sheepe,
Without grudging to ſpeake in words plaine,
And ſemblable take hereof good keepe,
Your Brother muſt dye and newe be borne againe,
Though he be old, be hereof well certaine;
To youth againe he muſt be renewd,
And ſuffer paſſion or elſe all were vaine,
Then riſing againe right freſh and well hewd.
Old Aeſon was made young by Medea,
With her drinks and with her potions,
Soe muſt your Brother of pure Volunta
Dyeand be young through his operation,
And that through ſubtile natures Confections,
By whoſe death plainely to expreſſe;
Yee ſhalbe purged from all infeccions:
And your foule leaprie changed to cleanes.
With the ſaid words the King began to abrayd
The tale adverting that ſhe had tould,
How might a Man by nature thus he ſaid
Be borne againe, namely when he ys old?
Then ſaid hys Mother by reaſon manifold:
But if the Goſpell thus doth meane,
In Water and Spirit be renovate hott and cold,
That he ſhall never plainely come into Heaven.
The King was triſty and heavy of cheere,
Upon his Knees meekely kneeled downe,
Prayed his Father in full low manner,
To tranſlate the Challice of hys paſſion,
But for he thought the redempcion
Of his brethren, might not be fulfilled,
Without his death nor their Salvation;
For them to ſuffer he was right willed.
And for to accompliſh hys purpoſe in ſentence,
By cleere example who ſo looketh right,
Heavy things from their Circumferance,
Muſt up aſſend and after be made light,
And things light ready to the flight
Muſt deſcend to the Center downe,
By interchaunging of natures might,
As they be moved by meane of Revolucion.
Soe as Iupiter in a Cloud of Gold,
Chaunged himſelfe by transformacion,
And deſcended from hys hevenly hold
Like a Golden dewe unto Danae downe,
And ſhe conceived as made is mencion,
By influence of hys power divine;
Right ſo ſhall Phoebus right ſoveraigne of renowne
To be conceived of his Golden raine decline.
And to comfort hys Brethren that were full dull,
The Sun hath choſen without warr or ſtrife,
The bright Moone when ſhe was at the full,
To be his Mother firſt, and after hys wedded wife;
In tyme of Ver the ſeaſon vegetative,
In Aries when Titan doth appeare,
Inſpired by grace with the Spirit of lyfe,
This marriage hallowed at midday Spheare.
And at this feaſt were the Godes all,
Saturne from blacknes was turned to white;
And Iupiter let his mantle fall,
Full pale and meager of greate delight,
Clothed in lylies that every maner wight,
Of Heaven and Erth, and Gods of the Sea,
Rejoyced in Heart, and were full glad and light,
To be preſent at this great Solemnity.
Mars forgot there hys ſturdy black hardines,
Caſt off his Habergeon fret with old ruſt;
Venus forſooke her minerall rednes,
Tooke Gold for greene and ſhe againe alſo for luſt,
Becauſe ſhe had in Phoebus ſuch a truſt,
That he ſhould this feaſt hold of moſt noblenes:
Of brotherly pitty needs as he muſt,
Give her a mantle of Orientall brightnes.
After this Wedding here afore deviſed,
Of faire Phoebus and freſh Lucine;
Philoſophers have prudently practiſed,
A Cloſſet round by their wiſe Doctrine,
Cleere as Chriſtall of Glaſſe a litle ſhrine;
With heavenly deawe ſtuffed that dungeon,
Kept night and day with glorious maidens nyne;
To keepe the Queene in her Concepcion.
Religiouſly they kept their Sylence,
Till that from heaven their a royall light,
And there with all in open audience;
Was heard a voyce almoſt at mid night,
Among the Virgins moſt amiable of ſight,
That ſaid unto them, to ſave that was forlorne;
I muſt againe through my imperiall myght,
Be of my Mother new conceived and borne.
I muſt paſſe by water and by Fire,
The brunt abide and there from not decline,
To ſave my brethren I have ſo greate deſire,
With new light their darknes to yllumine,
But ſore I dread that venomous Serpentine,
Which ever advanceth with his violence,
My tender youth to hurt and to invenome,
But in your keeping doe you your diligence.
The King thus entred in his bed royall,
The Queene conceived under a Sun bright;
Under her feete a mount like Chriſtall,
Which had devoured her husband anon right,
Dead of deſire and in the Maidens ſight;
Loſt all the Collour of his freſh face,
Thus was he dead, the Maidens feeble of mighr
Diſpaired, flept in the ſame place.
The Serpent bold ſhed out his poyſon,
The Queene and Maidens for feare tooke them to flight,
Seaven tymes aſſending up and downe
With in a vault, now darke, now cleere of light,
Their generation was ſo ſtrong of might,
Tfter death now paſſeth Purgatory;
Ao Reſurreccion as any Sun bright,
Things that were loſt to bring to his glory.
The Queene tooke her full poſſeſſion,
The Soule reviving of the dead King;
But of old hatred the toxicate poyſon,
Was by the Serpent caſt in to their hindring;
The Prince was buried, but of his riſing,
The Btethren were glad the truth was ſeene,
When they were waſhed by his naturall clenſing;
And their old Leprie by Miracle was made cleane.
The full Moone halfe ſhaddowed the Sun,
To putt away the burning of his light;
Black ſhaddowed firſt the skyes were ſo dunn,
The Ravens bill began who looketh right,
Blacker then Jett or Bugle to ſight;
But l[•]tle and litle by ordinary apparance,
The temperate fire with his cheriſhing might
Turned all to white, but with noe violence.
Tyme to the Queene approched of Childing,
The Child of Nature was ready to fly,
Paſſage was there none to hys out going:
He ſpread hys wings and found no liberty;
Of nyne Virgins he devoured three,
The other ſix moſt excellent and faire,
Fearefull for dread in their greateſt beauty,
Spread their feathers and flew forth in the Aire,
The Child coloured firſt Black and after White,
Having noe heate in very exiſtence,
But by cheriſhing of the Sun bright,
Of forraine fire there was noe violence:
Save that men ſay which have experience,
He dranke ſuch plenty of the Water of the well,
That his ſix ſiſters made noe reſiſtance;
But would have devowred; Daſten can you tell.
Sometymes black, ſometymes was he redd,
Now like aſhes, now Citrine of Colour:
Now of Safforne hew, now ſanguine was his head,
Now white as a lylie he ſhewed him in his bower,
The Moone gave nouriſhment to him in his labour;
And with all their force did their buiſnes,
To cloath hym freſher then any flowre,
With a mantle of everlaſting whitnes.
PEARCE THE BLACK MONKE upon the Elixir.
TAke Erth of Erth, Erths Moder,
And Watur of Erth yt ys no oder,
And Fier of Erth that beryth the pryſe,
But of that Erth louke thow be wyſe,
The trew Elixer yf thow wylt make,
Erth owte of Erth looke that thow take,
Pewer ſutel faire and good,
And than take the Water of the Wood:
Cleere as Chryſtall ſchynyng bryght:
And do hem togeder anon ryght,
Thre dayes than let hem lye,
And than depart hem pryvyly and ſlye,
Than ſchale be browght Watur ſchynyng,
And in that Watur ys a ſoule reynynge,
Inviſible and hyd and unſeene,
A marvelous matter yt ys to weene.
Than departe hem by dyſtillynge,
And you ſchalle ſee an Erth apperinge,
Hevie as metale ſchalle yt be;
In the wych is hyd grete prevety,
Deſtil that Erth in grene hewe,
Three dayes during well and trew;
And do hem in a body of glaſſ,
In the wych never no warke was.
In a Furnas he muſt be ſett,
And on hys hede a good lymbeck;
And draw fro hym a Watur clere
The wych Watur hath no peere,
And aftur macke your Fyer ſtronger,
And there on thy Glaſſe continew longer,
So ſchal yow ſe come a Fyer;
Red as blode and of grete yre,
And aftur that an Erth leue there ſchale,
The wych is cleped the Moder of alle;
Then into Purgatory ſche muſt be doe,
And have the paynes that longs thereto,
Tyl ſche be bryghter than the Sune,
For than thow haſt the Mayſtrey wone;
And that ſchalbe wythin howres three,
The wych forſooth ys grete ferly:
Than do her in a clene Glaſſ,
Wyth ſome of the Watur that hers was.
And in a Furnas do her againe,
Tyl ſche have drunke her Watur certaine,
And aftur that Watur give her Blood,
That was her owne pewre and good,
And whan ſche hath dranke alle her Fyer,
Sche wyll wex ſtrong and of grete yre.
Than take yow mete and mylcke thereto,
And fede the Chylde as you ſchowlde do,
Tyl he be growne to hys full age,
Than ſchal he be of ſtrong courage;
And tourne alle Bodies that leyfull be,
To hys owne powre and dignitye,
And this ys the makyng of owre Stone,
The trewth here ys towlde yow evereech one.
For all that taketh any other wey,
Mouch they looſeth and mouch they may,
For trewly there ys no other way of righte,
But Body of Body and Lyghte of Lyghte,
Man of Man begottyn ys,
And Beſte of Beſte to hys lykenes,
Alle the fooles in the worlde ſeeken;
A thynge that they may never meeten,
They wolde have Metalle owte of hem,
That never was fownde by worldly men:
Ne never was fownde by Goddis myghte,
That they ſchould beare any ſuch fryghte.
All Saltes and Sulphures far and nere,
I interdite hem alle in fere,
Alle Coroſive waters, Blood and Hayre,
Pyſſ, Hornes, Wormes and Saudiver,
Alume, Atriment, alle I ſuſpende,
Raſalger and Arſnick I defende,
Calx vive, and Calx mort hys Brother,
I ſuſpende them both, one and other,
For of alle things I wyll no moe,
But fowre Elements in Generall I ſay ſoe,
Sun and Moone, Erth and Water;
And here ys alle that men of clatter,
Our Gold and Sylver ben no common plate,
But a ſperme owte of a Bodi I take,
In the wych ys alle Sol, Lune, Lyfe and Lyghte
Water and Erth, Fyre and Fryght:
And alle commyth of one Image,
But the Water of the Wood makyth the marryage;
Therefore there ys none other waye,
But to take thee to thy Beades and praye:
For Covetous Men yt fyndyth never,
Though they ſeek yt once and ever,
Set not your Hearts in thys thyng,
But only to God and good lyvynge.
And he that wyll come thereby,
Muſt be meeke, and full of mercy:
Both in ſpyrit and in Countenannce,
Full of Chereti and good Governaunce;
And evermore full of almes deede,
Symple and pewerly hys lyf to leade:
Wyth Prayers, Pennaunces, and Piety,
And ever to God a lover be,
And alle the ryches that he ys ſped,
To do God worſchyppe wyth Almes deede.
In Arſenyck ſublymed there ys a way ſtreight,
Wyth Mercury calcyned nyne tymes hys weight
And grownde together with the Water of myght
That bereth ingreſſion lyfe and lyght,
And anon as they togyther byne,
Alle runnyth to Water bryght and ſhene,
Upon thys Fyre they grow togethyr,
Tyll they be faſt and flee no whythyr;
But than feede hem fowrth wyth thy hond,
Wyth mylke and meate tyle they be ſtronge,
And thow ſchalt have there a good Stone,
Whereof an Ounc on fowrty wyll gone:
Upon Venus or on Mercury,
Thys Medicyn wyll make thee merry.
All yow that have ſowght mani a day,
Leave worke, take yowre Beades and pray,
For the longer that yow ſeeken,
The longer yt ys or yow meeten;
And he that now fayne would be ſped,
Lyſten to my Daughter Megg:
For ſchhe ſcall tell yow trewth and ryghte,
Hearken now wyth all your myght.
I am Mercury the myghty Flower,
I am moſt worthy of Honour;
I am ſours of Sol, Luna, and Mars,
I am genderer of Iovis, many be my ſnares:
I am ſetler of Saturne, and ſours of Venus,
I am Empreſſe, Prynceſſe and Regall of Queenes,
I am Mother of Myrrour, and maker of lyght,
I am head and hygheſt and fayreſt in ſyght:
I am both Sun, and Moone,
I am ſche that alle thynges muſt doone.
I have a Daughter hight Saturne that ys my darlyng,
The wych ys Mother of all werkyng,
For in my Daughter there byne hydd,
Fowre thyngs Commonly I kydd:
A Golden ſeede, and a ſpearme rych,
And a Silver ſeede none hym lich;
And a Mercury ſeede full bryght,
And a Sulphur ſeede that ys ryght.
Of my Daughter wythowten dred,
Byn made Elyxirs whyte and redd,
Therefor of her draw a Water cler,
The Scyence yf thow lyſt to leare.
Thys Water reduceth every thynge,
To tendernes and to fyxing:
It burgeneth growyth and gyveth fryght and lyght,
Ingreſſion lyfe and laſtyng in ſyght:
Alle ryghteous werkes ſooth to ſay,
It helpeth and bryngyth in a good way:
Thys ys the Water that ys moſt worthy,
Aqua perfectiſsima & flos mundi:
For alle werkes thys Water makyth whyte,
Reducyng and ſchyning as Sylver bryght:
And of the Oyle greate marvell there ys,
For all thyngs yt bryngyth to rednes:
As Cytrine gold he ys full high,
None ye ſo redd nor none ys ſo worthy:
And in the Erth grete marvele ys hyd,
That ys firſt ſo black, and than ſo red:
And alle ys done in howres three,
Thys may be cleped Gods Prevetie:
Than the Erth ſhall torne red as blood,
Citrine Gold, naturall cleere and good,
And than the red Oyle to hem ſchall goe,
Red Ferment, and red Mercury alſoe,
And grow togeder weekes ſeaven,
Bleſſed be Almyghty God of Heven:
One Ounce of thys Medycine worthy
Caſt upon two hundred ownces of Mercury:
Schall make Gold moſt royall,
And ever enduring to holde tryall;
Fyre and Hammer Tuch and Teſt,
And all eſſayes moſt and leaſt.
And yt ys Medycen above common Gold,
To mans body as God yt would.
For Gold that cometh from the Oare,
Is nouriſhed with fowle Sulphur:
And Engendered upon Mercury he ys,
And nouryſhed by Erth and Sulphur I wys,
And our Gold ys made of thre pewre ſoules,
In the wych ys noe Corrupcyon foule:
But purged pewre as clene as Chryſtall,
Body and Spyryt and Sowle wyth all;
And ſo they grow into a ſtone,
In the wych Corrupcyon there ys none;
And than caſt hym upon Mercury,
And he ſchalbe Gold moſt worthy,
Now have you heard the makyng of our Stone,
The begynyng and endyng ys all one.
THE WORKE OF RICH: CARPENTER.
OF Titan Magnaſia take the cler light,
The rede Gumme that ys ſo bryght,
Of Philoſofris the Sulfer vife,
I called Gold wythouten ſtryfe;
Of hem drawe owte a Tincture,
And make a matrymony pure:
Betweene the husband and the wyfe,
I ſpouſed wyth the Water of lyfe:
And ſo that none dyvyſion
Be there, in the conjunccion
Of the Moone and of the Sonne,
After the marriage ys begonne;
And that Mercury the planete,
In loef make hem ſo to mete:
That eyder wyth oder be joyned even,
As a Stone engendered ſente down fro heven;
Of hem make water clere rennynge,
As any Chryſtall bryght ſchynynge.
Drawen out of bodyes fyxed,
By Nature prively mixed
Within a veſſal depured clene,
Of Philoſofris bright and ſchene;
Beware the Fume eſcape the nowght,
And alleſo marked well in thy thowght;
That of the Fire the quallitee,
Equal to Phebez bemes be;
In the moneth of Iune and Iule,
Underſtand me be not dulle;
For thou ſchalt ſee marveles grete,
Colures ſpring oute of the heate:
Fyrſte Blakke and Whyte, and ſo Redde,
And after Setryne wythouten drede:
And ſo wythin howres thre,
That Stone ſchall thorowe perced be
Wyth Aier that ſchall upon hym lyght,
The wych ys a wonder ſyght:
Whenne the ſpiryt ys refreyned,
And wyth the Bodie ſo conſtrayned,
That hem aſounder maye nothyng parte,
So Nature hem doth there ſo coart,
In matriſe whenne they both ben knyte,
Lett never thy Veſſel be unſhytte;
Tyl thys ingendred have a ſtone,
That in thys world ys not ſuche on:
For hyt ys called Anymal,
Richer then the Mineral.
Wyche ys founden in every plaſe,
Who foundeth hyt myght have graſe:
In the and me and over alle
Both Vegetables and Sophiſticall:
On Hilles hye and Valeys lowe,
He groweth who cowde hyt know,
Take thys for an informacion,
In Caryt and in Proporcion,
Lyth alle who ſo coude ſeke oute,
In Bus and Nubi ys alle the doute:
He that puttes hemſelf in pres,
To Genis and to Species:
Qualitas and every Quantite,
To mane a man hyt wol not be,
To brynge about thys treſeur,
I mene owre Stone of ſuche valour;
And yet who coude well underſtonde,
May fynde hit redy at hys honde:
For Fowles that in the Ayre done flee,
And alſo Fiſches in the See:
The moyſter of the rede Grape
And of the Whyte, who coud hym take:
Vertues of Erbes vegetyff,
And ſoules of Beſtes ſenſytyff:
Reyſons of Angels that doth diſcerne,
Goude and Yeul Man to governe,
All bryngs to thyn houſe
Thys Noble Ston ſo precious,
And Soverente of alle thys Werke,
Both to Lewd and to Clerke:
This lyth alle by diſcrecion,
In Fyre, and in Decoccion:
The craft recordeth yif he can rede,
How all and ſume who ſhal ſpede;
In Bokes eler as ye maye ſee,
Stat in Ignis regimine:
To brynge fosth at my devys,
Thys ryche Rubye, thys Ston of prys:
Harde hevy and percyng,
Now ys thys a wonder thyng:
I coude never ſuche on a ſpye;
Save that I finde howe on Marie:
Fyrſt found hyt wythouten leſe,
The wyche was ſuſter to Moyſez:
But who hyt be that ſchall hyt werke,
Let hem not begenn in the derke:
For he mai fayle for faute of lyght,
But the Sunne ſchyne full bright:
Advyſe the well er thow begene,
Or elſe lytel ſchalt thow wynne.
THE HUNTING OF the GREENELYON.
ALL haile to the noble Companie
Oftrue Students in holy Alchimie,
Whoſe noble practiſe doth hem teach
To vaile their ſecrets with miſtie ſpeach;
Mought yt pleaſe your worſhipfulnes
To heare my ſilly ſoothfaſtnes,
Of that practiſe which I have ſeene,
In hunting of the Lyon Greene:
And becauſe you may be apaid,
That ys truth, that I have ſaid;
And that you may for ſurety weene,
That I know well thys Lyon greene:
I pray your patience to attend
Till you ſee my ſhort writt end,
Wherein Ile keepe my noble Maſters rede,
Who while he lived ſtoode me in ſteede;
At his death he made me ſweare hym to,
That all the ſecrets I ſchould never undoe
To no one Man, but even ſpread a Cloude
Over my words and writes, and ſo it ſhroude,
That they which do this Art deſire,
Should firſt know well to rule their Fyre:
For with good reaſon yt doth ſtand,
Swords to keepe fro mad Mens hand:
Leaſt th'one ſhould, kill th'other burne,
Or either doe ſome ſore ſhroud turne:
As ſome have done that I have ſeene,
As they did hunt thys Lyon greene.
Whoſe collour doubtles ys not ſoe,
And that your wiſdomes well doe know;
For no man lives that ever hath ſeene
Upon foure feete a Lyon colloured greene:
But our Lyon wanting maturity,
Is called greene for unripenes truſt me,
And yet full quickly can he run,
And ſoone can overtake the Sun:
And ſuddainely can hym devoure,
If they be both ſhut in one towre:
And hym Eclipſe that was ſo bryght,
And make thys redde to turne to whyte:
By vertue of hys crudytie,
And unripe humors whych in hym be,
And yet wythin he hath ſuch heate,
That whan he hath the Sun up eate,
He bringeth hym to more perfection,
Than ever he had by Natures direccion.
This Lyon maketh the Sun ſith ſoone
To be joyned to hys Siſter the Moone:
By way of wedding a wonderous thing,
Thys Lyon ſhould cauſe hem to begett a King:
And tis as ſtrange that thys Kings food,
Can be nothing but thys Lyons Blood;
And tis as true that thys ys none other,
Than ys it the Kings Father and Mother.
A wonder a Lyon, and Sun and Moone,
All theſe three one deede have done:
The Lyon ys the Preiſt, the Sun and Moone the wedd,
Yet they were both borne in the Lyons Bedd;
And yet thys King was begott by none other,
But by Sun and Moone hys owne Siſter and Brother.
O noble Maſter of pardon I you pray,
Becauſe I did well-neere bewray
The ſecret which to me ys ſo deare,
For I thought none but Brothers were here:
Than ſchould I make no doubt
To have written plainely out,
But for my fealty I muſt keepe aye,
Ile turne my pen another way,
To ſpeake under Benedicite
Of thys noble Company:
Wych now perceives by thys,
That I know what our Lyon ys.
Although in Science I am noe Clerke,
Yet have I labour'd in thys warke:
And truly wythouten any nay,
If you will liſten to my lay:
Some thing thereby yow may finde,
That well may content your minde,
I will not ſweare to make yow give credence,
For a Philoſopher will finde here in evidence,
Of the truth, and to men that be Lay,
I skill not greatly what they ſay.
For they weene that our Lyon ys
Common Quick ſilver, but truly they miſſ:
And of thys purpoſe evermore ſhall fayle,
And ſpend hys Thrift to litle availe,
That weeneth to warke hys wyll thereby,
Becauſe he doth ſoe readely flie;
Therefore leave off ere thou begin,
Till thow know better what we meane;
Whych whan thow doeſt than wilt thou ſay
That I have tought thee a good lay,
In that whych I have ſaid of thee before,
Wherefore lyſten and marke well my lore.
Whan thow haſt thy Lyon with Sol and Luna well fedd,
And layd them clenly in their Bedd;
An eaſie heate they may not miſſe,
Till each the other well can kiſſe;
And that they ſhroude them in a skin,
Such as an Egg yelke lyeth in:
Than muſt thow draw from thence away,
A right good ſecret withouten any nay:
Wych muſt ſerve to doe thee good,
For yt ys the Lyons Blood:
And therewith muſt the King be fedd,
When he ys riſen from the dead:
But longe tyme it wilbe,
Or ere his death appeare to thee;
And many a ſleepe thow muſt lack,
Or thow hym ſee of Collour black.
Take heede yow move hym not with yre,
But keepe hym in an eaſy fyre;
Untill you ſee hym ſeperate,
From hys vile Erth vituperate;
Wych wilbe black and light withall,
Much like the ſubſtance of a fusball:
Your magnet in the midſt wilbe,
Of Collour faire and white truſt me;
Then whan you ſee all thys thing,
Your fire one degree increaſing;
Untill yow well may ſe thereby,
Your matter to grow very dry:
Then yt ys fit wythout delay,
The excrements be tane away;
Prepaire a Bed moſt bryght and ſhine
For to lodge this young Chylde in:
And therein let hym alone lye,
Till he be throughly dry;
Than ys tyme as I doe thinke,
After ſuch drouth to give him drinke:
But thereof the truth to ſhew,
Is a greate ſecret well I know;
For Philoſophers of tyme old,
The ſecret of Imbibition never out tould;
To create Magneſia they made no care,
In their Bookes largely to declare;
But how to order it after hys creacion,
They left poore men without conſolacion;
Soe many men thought they had had perfeccion,
But they found nothing in their Projeccion:
Therefore they mard what they had made before,
And of Alchimy they would have no more.
Thus do olde Fathers hide it from a Clearke,
Becauſe in it conſiſteth the whole ſubtill warke;
Wych if ye liſt of me to know,
I ſhall not faile the truth to ſhew.
Whan your pure matter in the glaſſe is fitt,
Before that you your veſſell ſhitt;
A portion of your Lyons ſweate
Muſt be given it for to eate:
And they muſt be grounded ſo well together,
That each fro other will flee noe whither;
Then muſt you ſeale up your Glaſſe,
And in hys Furnace where he was,
You muſt ſet them there to dry.
Which being done then truly,
You muſt prepare like a good Phiſitian,
For another Imbibition:
But evermore looke that you dry
Up all hys drinke, that none lye by,
For if yow make hym drinke too free,
The longer will your workeing be,
And yf you let hym be too dry,
Than for thirſt your Child may dye;
Wherefore the meane to hold is beſt,
Twixt overmoyſt and too much roſt;
Six tymes thy Imbibitions make,
The ſeaventh that Saboath's reſt betake:
Eight dayes twixt ilke day of the ſix,
To dry up moiſt and make it fix;
Then at the nynth tyme thy Glaſſe up ſeale,
And let him ſtand ſix weekes each deale:
With his heate temperd ſo right,
That Blacknes paſt he may grow white;
And ſo the ſeaventh weeke reſt him ſtill,
Till thow Ferment after thy will;
Which if thow wilt Ferment for Whyte,
Thereby thow gainſt noe greate profitt;
For I aſſure thee thow needeſt not dred,
To proceede with fire till all be Redd;
Than muſt thow proceede as did Philoſophers old
To prepaire thy Ferment of peure Gold,
Which how to doe though ſecret that it be,
Yet will I truly teach it thee.
In the next Chapter as erſt I did ſay,
That ſoe the truth finde yow may,
Therefore of Charity and for our Lords ſake,
Let noe man from my writings take
One word, nor add thereto,
For certainely if that he doe,
He ſhall ſhew malice fro the which I am free,
Meaning truth and not ſubtilty;
Which I refer to the Judgement
Of thoſe which ken the Philoſophers intent:
Now liſten me with all your might,
How to prepare your Ferment right.
O noble Worke of workes that God has wrought,
Whereby each thing of things are forth aye broght;
And fitted to their generacion,
By a noble fermentacion;
Which Ferment muſt be of ſuch a thing,
As was the workes begyning;
And if thow doe progreſſe aright
Whan thow haſt brought the worke to whight;
And than to ſtay is thy intent,
Doe after my Comandement;
Worke Luna by her ſelfe alone,
With the blood of the greene Lyon:
As earſt thow didſt in the begining,
And of three didſt make one thing,
Orderly yeilding forth right,
Till thy Magnet ſchew full whyte;
Soe muſt thow warke all thy Ferment,
Both White and Red, elſe were yt ſhent.
Red by yt ſelfe and ſoe the White,
With the Lyons Blood muſt be deight;
And if thow wilt follow my lore,
Set in thy Ferment the ſame houre,
Of Sol for Redd, of Luna for White,
Each by himſelfe let worke tight;
Soe ſhall thy Ferment be ready edreſſ,
To feede the King with a good meſſ
Of meates that fitt for his digeſtion,
And well agreeing to his Complexion;
If he be of Collour White,
Feed hym than with Luna bright;
If his fleſh be perfect Red,
Than with the Sun he muſt be fedd,
Your Ferment one fourth parte muſt be,
Into your Magnet made evenly,
And joyne hem warme and not cold,
For raw to ripe you may be bold
Have diſagreement ſoe have heate and cold:
Therefore put hem warme into thy Glaſſe,
Then ſeale it up even as it was:
And Circle all till yt be wonne,
By paſſing degrees every each one:
Both black and whyte, and alſo redd,
Than of the Fire heere have noe dread;
For he will never dreade the fyre,
But ever abide thy deſire.
And heere a ſecret to thee I muſt ſhew,
How to Multeplie that thow muſt know,
Or elſe it wilbe over micle paine
For thee to begin thy worke againe:
I ſay to thee that in noe faſhion,
It's ſo well Multeplied as with continuall Firmentation:
And ſure far it wilbe exalted at the laſt,
And in Projeccion ren full faſt:
There for in fyre keepe Firment alway,
That thy Medicine augment mayſt aye;
For yf the maid doe not her leaven ſave,
Then of her Neighbours ſche muſt needs goe crave;
Or ſche muſt ſtay till ſche can make more,
Remember the Proverbe that ſtore is no ſore:
Thus have I tought thee a leſſon, full of truth,
If thow be wicked therefore my heart is reuth:
Remember God hys bleſſing he can take,
Whan he hath given it, if abuſe any you make,
For ſurely if thow be a Clerke,
Thow wilt finde trewth in thys werke:
But if ſo be that thow be lay,
And underſtond not what I ſay,
Keepe Councell then and leve thy Toy,
For it befitts no Lymmer loy,
To medle with ſuch grete ſecreſie:
As ys thys hygh Phyloſophye.
My Councell take, for [•]how ſchalt finde it true,
Leave of ſeeking thys Lyon to purſue,
For hym to hunt that ys a prety wyle,
Yet by hys Craft he doth moſt Folke beguile,
And hem devour and leave hem full of care,
Wherefore I bidd thee to beware.
And Councell give thee as my frend,
And ſo my Hunting here I end.
Praying God that made us we may not myſſ
To dwell with hym in hys Hevenly blyſſ.
THE BREVIARY OF NATURALL PHILOSOPHY.
Compiled by the unlettered Scholar THOMAS CHARNOCK.
Student in the moſt worthy Scyence of Aſtronomy and Philoſophy. The firſt of Ianuary Anno. Dom. 1557.
Anno. Dom. 1557. The firſt day of the new yeare This Treatiſe was begun as after may appeare.
The Booke Speaketh.
COme hither my Children of this Diſcipline,
Which in naturall Philoſophy have ſpent ſo long time;
To eaſe your painfull Study I am well willed
And by the grace of God it ſhall be fulfilled;
If he in me (my Author) will ſhed one drop of grace,
The better he ſhall finiſh me and in ſhorter ſpace.
And if you will know what I am ſurely,
I am named the The Breviary of naturall Philoſophy.
Declaring all Veſſells and Inſtruments,
Which in this Science ſerve our intents.
For moe things belong unto the ſame,
More then any Author hath written the Name;
Which hath brought many a one in great doubt,
What is the Implements that longeth thereabout;
Wherefore in good order, I will anon declare,
What Inſtruments for our Arte you neede to prepare.
The Preface of the Author.
Goe forth little Booke in volume but ſmall,
Yet haſt thou in thee that is not in them All,
For ſatisfying the mindes of the Students in this Arte,
Then art thou worth as many Bookes, as will lye in a Cart:
Glad may he be that hath thee in his keeping,
For he may find through diligent ſeeking,
All things in thee which ſhall be neceſſary,
As Veſſells and Inſtruments belonging to Alchimy;
Which would ſet many a Mans heart on fire,
To have the ſame knowledge they have ſo great deſire.
And no mervaile though they be glad and faine,
For they have ſpent many a pound in vaine;
In making of Veſsells of many divers ſorts,
And have brought them out of many ſtrange Ports:
Becauſe they did not well underſtand,
That all things we need we have in England.
Now think you that this will not ſave many a Marke,
Unto thoſe that have wreſtled ſo long in our Warke?
Yes ſome would ſpend all the Money in their pouch,
If they knew but this or halfe ſo much.
Wherefore of pitty I will no longer refraine,
But declare all things their purpoſe to attaine.
Wherefore if you do happen on my Booke,
Either by Caſualty, Hooke, or by Crooke:
Yet pray for my Soule when I am dead and rotten,
That of Alchimy Scyence the dore hath let open;
Sufficient for thee if thou have any Braine,
Now ſharpen thy wits that thou maiſt it attaine.
The Breviary of Philoſophie.
The firſt Chapter.
NOw will I declare all things at large,
Of Implements of this Work and what is the charge:
And firſt with the Potter I will begin,
Which cannot make that which he hath never ſeene;
Whether that thy Veſſels be made to thy minde,
Stand by while he worketh more ſurety to finde,
And ſhew him what to doe by ſome ſigne or ſimilitude,
And if his witts be not to dull nor rude,
He will underſtand what thou doeſt meane,
For I think few Potters within this Realme
Have made at any tyme ſuch cunning ware,
As we for our Scyence doe faſhion and prepaire;
And when he hath formed them unto thy purpoſe,
For what occaſion thou needeſt not diſcloſe:
But if he ſay unto you, Good Maſter myne,
Tell me for what purpoſe or what engine
Shall theſe Veſſels ſerve that thou cauſe me to make,
For all my life hitherto I dare undertake
I never formed ſuch, nor the like of them;
Yet are they but plaine without wrinkle or hem,
One within another, it is a pretty feate,
The third without them to guide up the heate:
Then ſay unto him to ſatisfie his minde,
That ye have a Father which is ſomewhat blinde,
Who if it pleaſe God you will indeavour,
To ſtil a water his blindnes to diſſever:
Which is the Elixir of lyfe as wiſe men ſay,
And in this doing God ſend me my pray;
Then will he ſay this or the like,
I pray God to ſend yee that which you ſeeke,
And thus with the Potter thou haſt now done,
Without thou breake thy Pots with the heate of the Sun:
Which if it doe it turnes thee to paine,
And there is no way but to make them new againe.
As ſoone as with the Potter thou haſt made an end,
Then with a Ioyner thou muſt Condeſcend,
Who alſo muſt have this Councell and witt,
To make a Tabernacle the Veſſell to fitt;
Which wilbe alſo in greate doubt,
For what purpoſe it will ſerve about;
In that he never made nor framed none ſuch,
Although it be made like to a Hutch:
Then tell him a Tale of a roaſted Horſe,
Unto the which he will have no remorſe:
And laugh and ſay it is a Borrough for a Fox,
Although it be made ſure with Keys and locke,
And thus with the Ioyner thou haſt made an end,
Without thou ſet it on fire as I did mine.
As for Glaſſemahers they be ſcantin this land,
Yet one there is as I doe underſtand:
And in Suſſex is now his habitacion,
At Chiddinſfold he workes of his Occupacion:
To go to him it is neceſſary and meete,
Or ſend a ſervant that is diſcreete:
And deſire him in moſt humble wife
Ito blow thee a Glaſſe after thy deviſe;
If were worth many an Arme or a Legg,
The could ſhape it like to an egge;
To open and to cloſe as cloſe as a haire,
If thou have ſuch a one thou needeſt not feare.
Yet if thou hadſt a number in to ſtore,
It is the the better, for Store is no ſore.
The ſecond Chapter.
NOW LORD of thy grace I beſeech thee ſuffer me,
To finiſh my pretence in this rude Studie:
For this nor ought elſe without thy helpe can be done,
As neither the Conjuncion of Sun nor Moone:
Nor yet other Planets can motion themſelves an houre,
Without thy providence and thy divine power:
Wherefore in all things that we doe begin,
Let us with prayer call for helpe of him:
That he bring our doings to effect,
Which muſt be done very Circumſpect:
Wherefore if you thinke to obtaine your intent,
Feare God and keepe his Comandement:
And beware of Pride and let it paſſe,
And never be looking too much in thy Glaſſe;
Deceive noe man with falſe meaſure,
For truly that is ill gotten treaſure:
But let thy weights be true and juſt,
For weight and meaſure every man muſt
Unto his Neighbour yeild uprightly,
And ſo muſt thou in the worke of Philoſophy:
And alſo feede him which is hungry,
And give him drinke which is thirſty.
Give liberally I ſay as riches doe ariſe,
And from thirſty body turne not away thy Eyes.
What and two poore Men at one tyme come unto thee
And ſay, Maſter; for the love of God and our Lady,
Give us your Charity whatſoever you pleaſe,
For we have not one peny to do us eaſe;
And we are now ready to the Sea preſt,
Where we muſt abide three moneths at the leaſt;
All which tyme to Land we ſhall not paſſe,
No although our Ship be made but of Glaſſe,
But all tempeſt of the Aire we muſt abide,
And in dangerous roades many tymes to ride;
Bread we ſhall have none, nor yet other foode,
But only faire water deſcending from a Cloude:
The Moone ſhall us burne ſo in proceſſe of tyme,
That we ſhalbe as black as men of Inde:
But ſhortly we ſhall paſſe into another Clymate,
Where we ſhall receive a more purer eſtate;
For this our Sinns we make our Purgatory,
For the which we ſhall receive a Spirituall body:
A body I ſay which if it ſhould be ſould,
Truly I ſay it is worth his weight in Gold:
Son give theis two, one penny in their Journey to drinke,
And thou ſhalt ſpeede the better truly as I thinke.
The third Chapter.
NOw have I good will largely to write,
Although I can but ſlenderly indite;
But whether I can or cannot indeede,
With the Chapter of Fire I will proceede:
Which if thou knoweſt not how to governe and keepe,
Thou wert as good go to bed and ſleepe,
As to be combred therewith about,
And therefore I put thee moſt certainely out of doubt;
For when I ſtudied this Scyence as thou doeſt now,
I fell to practiſe by God I vowe:
I was never ſo troubled in all my lyfe beforne,
As intending to my Fire both Midday Eve and Morne:
And all to kepe it at an even ſtay;
It hath wrought me woe moe then I will ſay.
Yet one thing of truth I will thee tell,
What greate miſhap unto my Worke befell;
It was upon a Newyeares day at Noone,
My Tabernacle caught fire, it was ſoone done:
For within an houre it was right well,
And ſtreight of fire I had a ſmell.
I ran up to my worke right,
And when I cam it was on a fire light:
Then was I in ſuch feare that I began to ſtagger,
As if I had byne wounded to the heart with a dagger;
And can you blame me? no I think not much,
For if I had beene a man any thing rich,
I had rather have given 100 Markes to the Poore,
Rather then that hap ſhould have chanced that houre.
For I was well onward of my Work truly,
God ſave my Maſters lyfe, for when he thought to dye,
He gave me his worke and made me his Heire,
Wherefore alwaies he ſhall have my prayer:
I obteyned his grace the date herefro not to varie,
In the firſt and ſecond yeare of King Phillip & Queene Mary.
Yet lewdly I loſt it as I have you tould,
And ſo I began the new and forgot the old,
Yet many a night after I could not ſleepe in Bed
For ever that miſchance troubled my head,
And feare thereof I would not abide againe;
No though I ſhoulde reape a double gaine,
Wherefore my charge roſe to a greater ſumme,
As in hyring of a good ſtoute Groome;
Which might abide to watch and give attendance,
Yet often tymes he did me diſpleaſaunce,
And would ſleepe ſo long till the Fire went out,
Then would the Knave that whorſon Lout,
Caſt in Tallow to make the fire burne quicker,
Which when I knew made me more ſicker;
And thus was I cumbred with a drunken ſott,
That with his haſty fire made my Worke too hott;
And with his ſloth againe he ſet my worke behinde;
For remedy thereof to quiet my Minde,
I thruſt him out of dores, and tooke my ſelfe the paine,
Although it be troubleſome it is the more certaine;
For ſervants doe not paſſe how our workes doe frame,
But have more delight to play and to game.
A good ſervant ſaith Solomon let him be unto thee,
As thyne owne heart in each degree.
For it is precious a faithfull ſervant to finde,
Eſteeme him above treaſure if he be to thy minde;
Not wretchles, but ſober, wiſe, and quiet,
Such a one were even for my dyet:
Thus having warn'd thee of an ill ſervant ſufficient,
But a good ſervant is for our intent.
The fourth Chapter.
WHen my Man was gone I began it anewe,
And old troubles then in my minde did renew;
As to break ſleepe oftentimes in the night,
For feare that my Worke went not aright;
And oftentimes I was in greate doubt,
Leaſt that in the night, my fire ſhould go out:
Or that it ſhould give to much heate,
The penſivenes thereof made me to breake ſleepe:
And alſo in the day leaſt it ſhould miſcary,
It hath made my minde oftentimes to varie;
Wherefore if thou wilt follow my reade,
See thy fire ſafe when thou goeſt to Bed:
At Midnight alſo when thou doſt ariſe,
And in ſo doing I judge thee to be wiſe:
Beware that thy Fire do no man harme,
For thou knoweſt many a mans Houſe and Barne
Have byne ſet on fire by miſchance,
And ſpecially when a Foole hath the governance;
Our Fire is chargeable, and will amount
Above 3. pound a weeke, who hath liſt to caſt account,
Which is chargeable to many a poore man,
And ſpecially to me as I tell can:
And Geber bids poore men be content,
Haec Scientia pauperi & agento non convenit
Sed potius eſt illis inimica, and bids them beware,
Becauſe their mony they may not well ſpare;
For thou muſt have Fires more then one or two,
What they he George Ripley will thee ſhew;
Above a hundred pounds truly did I ſpend,
Only in fire ere 9. moneths came to an end;
But indeede I begun when all things were deare,
Both Tallow, Candle, Wood, Coale and Fire:
Which charges to beare ſometymes I have ſold,
Now a Jewell, and then a ring of Gold:
And when I was within a Moneths reckoning,
Warrs were proclaimed againſt the French King.
Then a Gentleman that ought me greate mallice,
Cauſed me to be preſt to goe ſerve at Callys:
When I ſaw there was none other boote,
But that I muſt goe ſpight of my heart toote;
In my fury I tooke a Hatchet in my hand,
And brake all my Worke whereas it did ſtand;
And as for my Potts I knocked them together,
And alſo my Glaſſes into many a ſhiver;
The Crowes head began to appeare as black as Iett▪
Yet in my fury I did nothing let:
But with my worke made ſuch a furious faire,
That the Quinteſſence flew forth in the Aire.
Farewell quoth I, and ſeeing thou art gon,
Surely I will never caſt of my Fawcon,
To procure thee againe to put me to hinderance,
Without it be my fortune and chaunce,
To ſpeake with my good Maſter or that I dye;
Maſter I. S. his name is truly:
Nighe the Citty of Salisbury his dwelling is,
A ſpirituall man for ſooth he is;
For whoſe proſperity I am bound to pray,
For that he was my Tutor many a day,
And underſtood as much of Philoſophie,
As ever did Arnold or Raymund Lullie:
Geber, Hermes, Arda, nor yet King Caleb,
Underſtood no more then my good Maſter did.
I travelled this Realme Eſt and Weſt over,
Yet found I not the like betweene the Mount and Dover:
But only a Monke of whome Ile ſpeake anon,
Each of them had accompliſhed our White Stone:
But yet to the Red Worke they never came neere,
The cauſe hereafter more plainely ſhall appeare;
And thus when I had taken all this paines,
And then could not reape the fruit of my gaines:
I thought to my ſelfe, ſo to ſet out this Warke,
That others by fortune may hit right the Marke.
The fift Chapter.
I am ſorry I have nothing to require my Maſters gentlenes,
But only this Boke a litle ſhort Treatiſe;
Which I dare ſay ſhall as welcome be to him,
As if I had ſent him a Couple of Milch Kine:
And heere for his ſake I will diſcloſe unto thee,
A greate ſeacret which by God and the Trinity,
Since that our Lord this world firſt began,
Was it not ſo opened I dare lay my hand,
No, all the Philoſophers which were before this day,
Never knew this ſecret I dare boldly ſay.
And now to obteyne thy purpoſe more rathe.
Let thy Fire be as temperate as the Bath of the Bathe.
Oh what a goodly and profitable Inſtrument,
Is the Bath of the Bathe for our fiery intent!
To ſeeke all the World throughout I ſhould not finde,
For profit and liberty a Fire more fitt to my minde.
Goe or ride where you liſt for the ſpace of a yeare
Thou needeſt not care for the mending of thy Fire.
A Monke of Bath which of that houſe was Pryor,
Tould me in ſeacret he occupied none other fire,
To whome I gave credit even at the firſt ſeaſon,
Becauſe it depended upon very good reaſon:
He had our Stone, our Medicine, our Elixir and all,
Which when the Abbie was ſuppreſt he hid in a wall:
And ten dayes after he went to fetch it out,
And there he found but the ſtopple of a Clout.
Then he tould me he was in ſuch an Agonie,
That for the loſſe thereof he thought he ſhould be frenzie,
And a Toy tooke him in the head to run ſuch a race,
That many yeare after he had no ſetling place;
And more he is darke and cannot ſee,
But hath a Boy to leade him through the Country.
I hapned to come on a day whereas he was,
And by a word or two that he let paſſe,
I underſtood ſtreight he was a Philoſopher,
For the which cauſe I drew to him neare;
And when the Company was all gone,
And none but his Boy and he and I alone,
Maſter quoth I for the love of God and Charity,
Teach me the ſeacrets of Naturall Philoſophy.
No Son, quoth he, I know not what thou art,
And ſhall I reveale to thee ſuch a preciuos Arte?
No man by me ſhall get ſuch gaines,
No not my Boy which taketh with me ſuch paines,
That to diſcloſe it lyes not in my Bands,
For I muſt ſurrender it into the Lords hands,
Becauſe I heare not of one that hath the ſame;
Which lifts up his minde and is apt for the ſame,
Which if I could finde I would ere I dye,
Reveale to him that ſame greate miſtery:
Yet one there is about the Citty of Salisbury,
A young man of the age of Eight and Twenty,
Charnock is his name of Tennet that Iſle,
His praiſe and Comendacions ſoundeth many a Mile;
That for a Younge man he is toward and apt,
In all the ſeaven liberall Scyences ſet none apart:
But of each of them he hath much or title,
Whereof in our Scyence he may claime a title:
His praiſe ſpreads alſo for his good indighting,
And of ſome of his doings I have heard the reciting,
Both of Proſe and Meeter, and of Verſe alſo,
And ſure I commend him for his firſt ſhewe,
I thinke Chancer at his yeares was not the like,
And Skelton at his yeares was further to ſeeke;
Wherefore for his knowledge, gravity and witt,
He may well be Crowned Poet Laureat.
Ceaſe Father quoth I and heare me ſpeake,
For my name is Charnock upon whome you treate;
But this which you ſay to me is greate wonder,
For theſe quallities and I am farr aſſunder;
I am no ſuch Man as you have made reckoning,
But you ſhall ſpeake for me when I go a wiving:
Your praiſe will make me ſpeede, though it be not true,
Nor yet my ſubſtance worth an old horſe ſhooe.
Is your name Charnocke, and the ſame Man?
Yea Sir quoth I: then ſtumbled he to give me his hand:
And talked an howre with me in the Philoſophers ſpeeche,
And heard that in no queſtion I was to ſeeche,
My Son quoth he let me have thy prayer,
For of this Science I will make thee myne heire;
Boy quoth he lead me into ſome ſecret place,
And then departe for a certaine ſpace,
Untill this man and I have talked together:
Which being done, quoth he, now gentle Brother,
Will you with me to morrow be content,
Faithfully to receive the bleſſed Sacrament,
Upon this Oath that I ſhall heere you give,
For ne Gold ne Silver as long as you live,
Neither for love you beare towards your Kinne,
Nor yet to no great Man preferment to wynne:
That you diſcloſe the ſeacret that I ſhall you teach,
Neither by writing nor by no ſwift ſpeech;
But only to him which you be ſure
Hath ever ſearched after the ſeacrets of Nature?
To him you may reveale the ſeacrets of this Art, (depart.
Under the Covering of Philoſophie before this world yee
What anſwer will you give me: let me heare?
Maſter quoth I, I grant your deſire.
Then Son quoth he keepe thys Oath I charge thee well
As thinkeſt to be ſaved from the pitt of Hell.
The next day we went to Church, and after our devocion
A Preiſt of his Gentlenes heard both our Confeſſions;
Which being done, [•]o Maſſe ſtreight we went,
And he miniſtred to us the holy Sacrament;
But he never wiſt what we meant therein:
For with a contrary reaſon I did him blinde,
And ſo home to dinner we went to our hoaſt,
All which refeccion I paid for the Coſt.
When dinner was done I walked in the field
Large and plaine, where people paſſe by but ſield,
And when we were in the midds, Boy quoth he go pick a Thiſtle
And come not againe before I for thee whiſtle.
Now Maſter quoth I the Coaſt from hearers is cleare,
Then quoth he my Sonn hearken in thyne Eare;
And within three or foure words he revealed unto me,
Of Mineralls prudence the greate Miſterie.
Which when I heard my Spirits were raviſhed for Joy,
The Grecians were never gladder for the wynning of Troy:
As I was then remembring my good Maſter thoe,
For even the ſelfe ſame ſecret he did me ſhew:
Nyne dayes and no more I tarried with him ſure,
But Lord in this tyme what ſecrets of Nature
He opened to me at divers ſundry tymes,
As partly I have told thee in my former Rimes:
The reſt is not to be written on paine of Damnacion,
Or elſe in this Boke truly I would make relation;
Now Father quoth I, I will depart you froe,
And for you I wil pray whether ſoever I goe;
Son quoth he Gods bleſſing goe with thee and thyne,
And if thou ſpeede well, let me heare of thee againe.
The ſixt Chapter.
WHen I was gone a mile or two abroade,
With fervent prayer I praiſed the Lord:
Giveing him thankes for that proſperous Journy,
VVhich was more leaver to me then an 100 l. in mony:
Surely quoth I my Maſter ſhall know all this,
Or elſe my Braines ſhall ſerve me amiſſe;
Which if they were ſo good as the Monke made menciō,
Then would I write to my Maſter with a better invenciō,
O Lord quoth I what a ſolemne Oath was this given!
Surely in ſheetes of Braſſe it is worthy to be graven;
For a perpetuall memory ever to remaine
Among the Philoſophers, for an Oath certaine:
And when I was two dayes Journey homeward,
To aske him a queſtion to him againe I fared,
Which I had forgotten, and would not for my Land,
But that doubt truly I might underſtand.
I thought it not much to goe backe with all ſpeede,
To ſeeke him out, & to the houſe where I left him I yed,
And there in a Chamber anone I founde him out,
Praying upon his Beades very devout:
Father quoth I a word with you I doe beſeech:
Who is that quoth he? my Son Charnock by his ſpeech:
Yea forſooth quoth I, I am come back to you,
Deſiring you heartily to tell me one thing true:
Which is this. Who was in Philoſophy your Tutor,
And of that Seacret to you the Revealer?
Marry quoth he and ſpeake it with harty Joy,
Forſooth it was Ripley the Canon his Boy:
Then I remembred my good Maſter againe,
Which tould he did it never attaine
Of no manner of Man but of God, he put it in his head,
As he for it was thinking lying in his Bead:
And thus I tarried with him all that night,
And made him as good Cheere as I might.
In the morning I tooke my leave of him to depart,
And in the proceſſe of tyme came home with a merry heart;
But that mirth was ſhortly turn'd to care,
For as I have tould you ſo my Worke did fare.
Once I ſet it on fyre which did me much woe,
And after my Man hindred me a Moneth or two;
Yet the Gentleman did me more ſpight then the reſt,
As when he made me from worke to be preſt,
Then Bedlam could not hold me I was ſo frett,
But ſowſt at my worke with a greate Hatchett;
Rathing my Potts and my Glaſſes altogether,
I wiſſe they coſt me more or I gott them thither:
The aſhes with my ſtur flew all about,
One Fire I ſpilt and the other I put out:
All the Rubiſh to the dunghill I carried in a Sack,
And the next day I tooke my Coates with the Croſſe at the back;
And forth I went to ſerve a Soldiers rome
And ſurely quoth I, there ſhall come the day of Dome;
Before I practiſe againe to be a Philoſopher,
Wherefore have me Commended to my good Maſter.
And now my ſtudents in this Art, my promiſe I have kept juſtly,
And that you ſhall finde true when you underſtand me truly;
Which before that day never thinke to ſpeede,
For a plainer Boke then this never deſire to reade:
And true it is alſo yf you can pick it out,
But it is not for every Cart ſlave or Loute;
This to underſtand, no though his witts were fyne,
For it ſhalbe harde enough for a very good Divine
To Conſter our meaning of this worthy Scyence,
But in the ſtudy of it he hath taken greate diligence:
Now for my good Maſter and Me I deſire you to pray,
And if God ſpare me lyfe I will mend this another day.
Finiſhed the 20th of JULY, 1557. By the unlettered Schollar THOMAS CHARNOCK, Student in the moſt worthy Scyence of ASTRONOMY and PHYLOSOPHY.
Aenigma ad Alchimiam.
When vii. tymes xxvi. had run their raſe,
Then Nature diſcovered his blacke face:
But when an C. and L. had overcome him in fight,
He made him waſh his face white and bright:
Then came xxxvi. wythe greate rialltie,
And made Blacke and White away to fle:
Me thought he was a Prince off honoure,
For he was all in Golden armoure;
And one his head a Crowne off Golde
That for no riches it might be ſolde:
Which tyll I ſaw my hartte was colde
To thinke at length who ſhould wyne the filde
Tyll Blacke and White to Red dyd yelde;
Then hartely to God did I pray
That ever I ſaw that joyfull day.
1572.
T. Charnocke.
Aenigma de Alchimiae.
WHen vii tymes xxvi had runne their raſe,
Then Nature diſcoved his blacke face.
But whith an C. and L. came in with great bloſt
And made Blacke nye to flye the Coſte:
Yet one came after and brought 30. off greate might,
Which made Blacke and White to flee quite;
Me thought he was a Prince off honor,
For he was all in Golden Armoure,
And one his hed a Crowne off Golde:
That for no riches it myght be ſolde,
And trewly with no Philoſopher I do mocke;
For I did it my ſellffe Thomas Charnocke:
Therefore God coomforte the in thy warke
For all our wrettinges are verye darke,
Deſpyſe all Bookes and them defye,
Wherein is nothing but Recipe & Accipe;
Fewe learned men with in this Realme,
Can tell the aright what I do meane;
I could finde never man but one,
Which cowlde teache me the ſecrets off our Stone:
And that was a Pryſte in the Cloſe off Saleſburie,
God reſt his Soll in heven full myrie.
1572.
T. CHARNOCKE.
BLOOMEFIELDS BLOSSOMS: OR, The Campe of PHILOSOPHY.
WHen Phoebus was entred the ſigne of the Ramme,
In the Moneth of March when all things do ſpring;
Lying in my bed an old Man to me came,
Laying his hand on my buiſy head flumbering;
I am, ſaid he, Tyme, The Producer of all thing:
Awake and riſe, prepaire thy ſelfe quickly,
My intent is to bring thee to the Campe of Philoſophy.
Bloomes and Bloſſomes plentifully in that field,
Bene pleſantly flouriſhing dickt with Collour gay,
Lively water fountaines eke Beaſts both tame and wild;
Over ſhaddowed with Trees fruitefull on every ſpraye,
Mellodiouſly ſinging the Birds do ſitt and ſay:
Father Son and holy Ghoſt one God in perſons three,
Impery and honor be to thee O holy Trinity,
Lo thus when he had ſaid I aroſe quickly,
Doing on my Clothes in haſt with agility,
Towards the Campe (we went) of Philoſophy:
The wonderfull ſights ther for to ſee;
To a large greate Gate father Tyme brought me,
Which cloſed was then he to me ſaid,
Each thing hath his Tyme, be thou then nothing diſmaid.
Then greate admiration I tooke unto my ſelfe,
With ſore and huge perturbacion of minde,
Beholding the Gate faſtned with locks twelve:
I fantiſed but ſmally that Tyme ſhould be my frend:
Why ſtudieſt thou man, quoth hee, art thou blinde?
With a rodd he touched me. whereat I did downe fall
Into a ſtrong ſleepe, & in a Dreame he ſhewed me all.
Igitur audite ſomnium meum quod vidi.
In the thouſand yeare of Chriſt five hundred fifty and ſeaven
In the Moneth of March a ſleepe as I did lye,
Late in the night, of the clock about Eleven,
In ſpirit wrapt I was ſuddainely into Heaven:
Where I ſaw ſitting in moſt glorious Majeſtie
Three I beholding: adored but one Deitie.
A Spirit incircumſcript, with burning heate incombuſtible,
Shining with brightnes, permanent as fountaine of all light.
Three knit in one with Glory incomprehenſible;
Which to behold I had a greate delight:
This truly to attaine to, ſurmounteth my might:
But a voyce from that Glorious brightnes to me ſaid,
I am one God of immenſurable Majeſtie; be not affraid.
In this Viſion cleere, that did it ſelfe ſoe extend
With a voyce moſt pleaſant being three in one;
Peirced my Minde, and tought me to Comprehend
The darke ſayings of Philoſophers each one;
The Altitude, Latitude, and Profundity of the Stone,
To be three in Subſtance, and one in Eſſence;
A moſt Heavenly Treaſure procreate by Quinteſſence.
Then ſtudied I what this Quinteſſence ſhould be,
Of viſible things apparant to the Eye;
The fift being even a ſtrange privetie,
In every ſubſtance reſting inviſibly;
The inviſible Godhead is the ſame thought I;
Primer cauſe of being, and the Primer Eſſence:
And of the Macrocoſmy the moſt ſoveraigne Quinteſſence.
This is that heavenly ſeacret potentiall,
That divided is, and reſteth inviſible
In all things Animall, Vigetall and Minerall;
Whoſe vertue and ſtrength in them is indiviſible:
From God it cometh, and God maketh it ſenſible,
To ſome Elect, to others he doth it denay,
As I ſat thus muſing a voyce to me did ſay.
Study thou no more of my Being, but ſted faſtly
Beleive this Trinity equally knit in One;
Further of my Secrets to muſe it is but folly,
Paſſing the Capacity of all humane reaſon;
The Heavens cloſed up againe at that ſeaſon:
Then Father Tyme ſet me at the Gate,
And delivered me a Key to enter in thereat.
The Key of knowledge and of Excellent Science;
Whereby all ſecrets of Philoſophy are reſerate;
The ſeacrets of Nature ſought out by diligence;
Avoyding fables of envious fooles inveterate:
Whith Recipe and Decipe this Scyence is violate.
Therefore to me this Key he did diſpoſe
The ſeacrets of this Arte to open and diſcloſe.
Thus ſaid Father Tyme this Key when he me tooke;
Unlock quoth he this Gate now by thy ſelfe,
And then upon him ſorrowfully did I looke,
Saying that one Key could not undoe Locks twelve,
Whoſe Axe quoth he is ſure both head and helve
Hold will together, till the Tree downe fall,
Soe open thou the firſt Lock and thou haſt opned all.
What is the firſt Lock named tell me then
I pray thee, ſaid I, and what ſhall I it call?
It is ſaid he the Seacret of all wiſe Men;
Chaos in the bodyes called the firſt Originall:
Prima materia, our Mercury, our Menſtruall:
Our Vitrioll, our Sulphur, our Lunary moſt of price;
Put the Key in the Lock, twill open with a trice.
Then the Key of knowledge I buſily tooke in hand
And began to ſearch the hollownes in the Lock,
The words thereof I ſcarce did underſtand,
So craftily conveid they were in their ſtock;
I proved every way, and at laſt I did unlock
The crafty Gynns thus made for the nonce,
And with it the other Locks fell open all at once.
At this Gate opening even in the entry
A number of Philoſophers in the face I met,
Working all one way the ſecrets of Philoſophy
Upon Chaos darke that among them was ſet,
Sober men of living, peaceable and quiet;
They buiſily diſputed the Materia Prima,
Rejecting cleane away Simul ſtulta & frivola.
Here I ſaw the Father of Philoſophers, Hermes,
Here I ſaw Ariſtotle with cheere moſt jocund;
Here I ſaw Morien, and Senior in Turba more or leſſe,
Sober Democritus, Albert, Bacon and Ramund,
The Monke and the Chanon of Bridlington ſo profound,
Working moſt ſeacretly, who ſaid unto me;
Beware thou beleeve not all that thou doeſt ſee.
But if thou wilt enter this Campe of Philoſophy
With thee take Tyme to guide thee in the way;
For By-pathes and Broad wayes deepe Valies and hills high
Here ſhalt thou finde, with ſights pleaſant and gay,
Some thou ſhalt meete with, which unto thee ſhall ſay,
Recipe this, and that; with a thouſand things more,
To Decipe thy ſelfe, and others; as they have done before.
Then Father Tyme and I by favour of theſe men
Such ſights to ſee paſſed forth towards the Campe,
Where we met diſguiſed Philoſophers leane,
With Porpheries, and Morters ready to grinde and ſtampe,
Their heads ſhaking, their hands full of the Crampe:
Some lame with Spaſmer, ſome feeble, wan and blind
With Arſnick and Sulphus, to this Art moſt unkinde.
Theſe were Brooke the Preiſt, and Yorke with Coates gay,
Which robbed KING HENRY of a Million of Gold,
Martin Perien, Major, & Thomas De-la-hay
Saying that the King they greatly inrich would,
They whiſpered in his Eare and this Tale they him tould.
We will worke for your highnes the Elixer vitae,
A princely worke called Opus Regale.
Then brought they in the Viccar of Malden
With his Greene Lyon that moſt Royall ſeacrett,
Richard Record, and litle Maſter Eden,
Their Mettalls by Corraſives to Calcine and frett;
Hugh Oldcaſtle and Sir Robert Greene with them mett.
Roaſting and boyling all things out of kinde,
And like Fooloſophers left of with loſſe in the end.
Yet brought they forth things beautifull to ſight,
Deluding the King thus from day to day,
With Copper Citrinate for the Red, and albified for the White.
And with Mercury rubified in a glaſſe full gay,
But at the laſt in the fire they went away.
All this was becauſe they knew not the verity,
Of Altitude, Latitude and Profundity.
Thence Father Tyme brought me into a Wildernes,
Into a Thicket having by-paths many one;
Steps and footeings I ſaw there more and leſſe
Wherein the aforeſaid men had wandred and gone,
There I ſaw Marcaſites, Mineralls, and many a ſtone.
As Iridis, Talck, and Alome, lay digd from the ground
The Mines of Lead, and Iron, that they had out found.
No marvel I trow though they were much ſet by
That with ſo greate Riches could endue the King,
So many Sundry wayes to fill up his Treaſury;
With filty matters greate charges in to bring,
The very next way a Prince to bring to begging;
And make a noble Realme and Common wealth decay,
Theſe are Royall Philoſophers the cleane contrary way.
From thence forth I went (Tyme being my guide,)
Through a greene Wood, where Birds ſing cleerely,
Till we came to a field pleaſant large and wide
Which he ſaid was called The Campe of Philoſophy;
There downe we ſatt to heare the ſweete Harmony
Of divers Birds in their ſweete Notes ſinging,
And to receive the Savour of the flowers ſpringing.
Here Juno, here Pallas, here Apollo do dwell;
Here true Philoſophers take their dwelling place
Here duly the Muſes nyne drinke of Pyrenes Well,
No boaſting broyler here the Arte can deface;
Here Lady Philoſophy hath her royall Pallace:
Holding her Court in moſt high Conſiſtory,
Sitting with her Councellors moſt famous of memory.
There one ſaid to me, an ancient Man was hee,
Declaring forth the Matter of the Stone;
Saying that he was ſent thither to Councell me,
And of his Religion to chuſe me to be one;
A Cloath of Tiſhue he had him upon,
Verged about with Pearles of Collour freſh and gay,
He proceedeth with his Tale, and againe he did thus ſay.
Here all occult ſeacrets of Nature knowen are,
Here all the Elements from things are drawne out;
Here Fire, Air and Water in Earth are knit together:
Here all our ſeacret worke is truly brought about,
Here thou muſt learne in thy buiſines to be ſtoute,
Night and day thou muſt tend thy worke buiſily,
Having conſtant patience never to be weary.
As we ſatt talking by the Rivers running cleere,
I caſt myne Eye aſide and there I did behold
A Lady moſt excellent ſitting in an Arbour
Which clothed was in a Robe of fine Gold,
Set about with Pearles and Stones manifold.
Then ask't I Father Tyme what ſhe ſhould be?
Lady Philoſophy quoth, hemoſt excellent of beauty.
Then was I ſtricken with an ardent Audacity,
The place to approach to where I ſaw this ſight,
I roſe up to walke and the other went before me,
Againſt the Arbour, till I came forth right,
There we all three humbly as we might,
Bowed downe our ſelves to her with humility,
With greate admiration extolling her felicity.
She ſhewed her ſelfe both gentle and benigne,
Her geſture and Countenance gladded our comming:
From her ſeate imperiall ſhe did her ſelfe decline,
As a Lady loving perfect wiſdome and Cunning,
Her goodly Poems, her Beauty was ſurmounting:
Her ſpeech was decorate with ſuch aureat ſentence,
Far excelling famous Tullies Eloquence.
Then Father Tyme unto that Lady ſaid,
Pleaſeth it your highnes this poore Man to heare,
And him to aſſiſt with your moſt gratious aide:
Then ſhe commanded him with me to draw neere
Son, ſaid the Lady, be thou of good Cheere.
Admitted thou ſhalt be among greate and ſmall
To be one of my Schollers principall.
Then ſhe committed me to Raymund Lullie,
Commanding him my ſimplenes to inſtruct,
And into her Secrets to induce me fully,
Into her privy Garden to be my conduct:
Firſt into a Towre moſt beautifull conſtruct,
Father Raymund me brought, and thence immediately
He led me into her Garden planted deliciouſly.
Among the faire Trees one Tree in ſpeciall,
Moſt vernant and pleaſant appeared to my ſight.
A name inſcribed, The Tree Philoſophicall,
Which to behold I had greate delight:
Then to Philoſophy my troth I did plight
Her Majeſty to ſerve; and to take greate paine,
The fruits of that Tree with Raymund to attaine.
Then Raymund ſhewed me Budds fifteene
Springing of that Tree, and fruites fifteene moe,
Of the which ſaid Tree proceedes that we doe meane;
That all Philoſophers covet to attaine unto
The bleſſed Stone; one in Number and no moe:
Our greate Elixer moſt high of price,
Our Azot, our Baſaliske, our Adrop, and our Cocatrice.
This is our Antimony and our Red Lead
Gloriouſly ſhining as Phoebus at midday,
This is our Crowne of Glory and Diadem of our head;
Whoſe beames reſplendant ſhall never fade away;
Who attaines this Treaſure, never can decay:
It is a Jewell ſo abundant and excellent,
That one graine will endure ever to be permanent.
I leave thee heere now our ſeacrets to attaine,
Looke that thou earneſtly my Councell do enſue,
There needes no blowing at the Cole, buiſines nor paine:
But at thyne owne eaſe here maiſt thou continue,
Old Antient writers beleive which are true:
And they ſhall thee learne to paſſe it to bring.
Beware therefore of too many, and hold thee to one thing,
This one thing is nothing elſe but the Lyon greene,
Which ſome Fooles imagine to be Vitrioll Romaine,
It is not of that thing which Philoſophers meane,
For nothing to us any Coroſive doth pertaine,
Underſtand therefore or elſe thy hand refraine
From this hard Scyence, leaſt thou doe worke amiſſe,
For I will tell thee truly; now marke what it is.
Greene of Collor our Lyon is not truly
But vernant and greene evermore enduring
In moſt bitternes of death, he is lively:
In the fire burning he is evermore ſpringing;
Therefore the Salamander by the fire living,
Some men doe him call, and ſome na other name,
The Mettaſline Menſtruall, it is ever the ſame.
Some call it alſo a Subſtance exuberate,
Some call it Mercury of Mettaline eſſence,
Some Limus deſerti from his body evacuate,
Some the Eagle flying from the North with violence:
Some call it a Toade for his greate vehemence.
But few or none at all doe name it in his kinde,
It is a privy Quinteſſence; keepe it well in minde.
This is not in ſight, but reſteſt inviſible;
Till it be forced out of Chaos darke,
Where he remaineth ever indiviſible,
And yet in him is the foundacion of our warke,
In our Lead it is, ſo that thou it marke.
Drive it out of him ſo out of all other,
I can tell thee no better if thou wert my Brother.
This Chaos darke the Mettalls I do call,
Becauſe as in a Priſon it reſteth them within,
The ſeacret of Nature they keepe in thrall:
Which by a meane we do warily out-twyne,
The working whereof the eaſier to begin.
Lift up thy head and looke upon the heaven,
And I will learne thee truly to know the Planets ſeaven.
The ſecond parte of the BOOKE.
SAturne in all, to this Arte hath moſt reſpect,
Of whom we draw a Quinteſſence moſt excellent,
Unto our Magiſtery himſelfe he doth connect,
United in quallitie, and alſo made equipolent
In ſtrength and in vertue; who liſts to be diligent,
Shall finde that we ſeeke an heavenly treſure
And a precious Jewell that ever ſhall endure.
Jupiter the gentle, endewed with Azure blew,
Examiner by Juſtice declareth true Judgement,
Altering his Colours ever freſh and new,
In his occult Nature to this Arte is convenient;
To Philoſophie is ſerviceable and alſo obedient,
Joyned with Lunary after his owne kinde,
Conteyneth this Arte and leaveth nothing behinde.
Mars that is Martiall in Citty and Towne,
Fierce in Battaile, full of debate and ſtrife,
A noble Warriour, and famous of renowne,
With fire and ſword defendeth his owne lyfe,
He ſtaineth with blood and ſlaieth with a knife
All ſpirits and bodyes, his Arts be ſo bold,
The harts of all others he wyns to him with Gold.
The Sun moſt glorious ſhining with power potent,
Above all other faire Planets ſeaven,
Shedding his light to them all indifferent,
With his glorious Beames and gliſtering ſhine,
He lightneth the Earth and the Firmament of Heaven:
Who can him diſſolve and draw out his Quinteſſence,
Unto all other Planets he ſhall give influence.
Lady Venus of love the faire Goddeſſe
With her Son Cupid apperteyneth to this Arte,
To the love of the Sun when ſhe doth her addreſſe,
With her Darts of love ſtriketh him to the hearte,
Joyned to his ſeede of his ſubſtance ſhe taketh parte:
Her ſelfe ſhe endueth with excellent Tiſſue,
Her corrupt nature when ſhe doth renew.
Mercury this ſeeing begineth to be fugitive,
With his rodd of Inchantment litle doth he prevaile,
Taken often Priſoner himſelfe doth revive;
Till he be ſnared with the Dragons Tayle
Then doth he on a hard Coate of Male,
Soudred together with the Sunn and Moone,
Then is he Maſtered and his Inchantment done.
The Moone that is called the leſſer Lunary,
Wife unto Phoebus, ſhining by Night,
To others gives her Garments through her hearb Lunary,
And from the North to the South ſhineth full bright,
If you do for her looke ſhe hydeth from your ſight.
But by faire intreaty ſhe is won at the laſt,
With Azot and Fire the whole Maſtery thou haſt.
The Maiſtery thou getteſt not yet of theſe Planets ſeaven,
But by a miſty meaning knowne only unto us;
Bring them firſt to Hell, and afterwards to Heaven:
Betwixt lyfe and death then thou muſt diſcuſſe,
Therefore I councell thee that thou w[•]rke thus.
Diſſolve and Seperate them, Sublime, Fix and Congeale,
Then haſt thou all: therefore doe as I thee tell.
Diſſolve not with Corroſive nor uſe Separacion
With vehemence of Fire, as Multipliers doe uſe,
Nor to the Glaſſe topp make thou Sublimacion;
Such wayes inordinate Philoſophers refuſe,
Their ſayings follow, and wiſely them peruſe:
Then ſhalt thou not thy ſelfe lewdly delude
In this goodly Scyence: Adiew, I thus conclude.
Incipit Theorica.
WEE intend now through grace divine
In few words of Chaos for to write,
Light from Darknes to cauſe forth to ſhine,
Long before hidden as I ſhall recite,
In every thing unknowne it is requiſite
A Seacret to ſearch out which is inviſible,
Materiall of our Maiſtry, a ſubſtance inſenſible.
Becauſe I ſhould not ſeeme to incloſe
Long hidden ſeacrets unto me committed,
Of my Lord God. Therefore plainely of Chaos,
My purpoſe ſhalbe thereof to be acquitted,
For dangerous burthens are not eaſily lighted.
In faith therefore I ſhall my ſelfe endeavour,
Lightly to diſcharge me before God for ever.
Devotely therefore unto thee O Lord I call,
Send me thy Grace to make explicacion
Of Chaos: For thou art opener of ſeacrets all:
Which ever art ready to heare the Suplicacion
Of thy meeke Servants, which with hearty humiliacion
To thee do I apply: ſend me now thy grace
Of thy Secrets, to write in due order tyme and place.
Chaos is no more to ſay, this is doubtles,
(As Ovid writeth in his Metamorphoſin)
But a certaine rude ſubſtance, indigeſtaque; moles,
Having divers Natures reſting it within,
Which with the Contrary we may it out twyne.
By Philoſophers Arte, who ſo the feat doth know
The foure Elements from Chaos to out draw.
This Chaos as all things hath Dimenſions three,
Which well conſidered ſhall follow the effect,
That is Altitude, Latitude and Profunditie,
By which three all the Water is direct:
Unto theſe Dimenſions who hath no reſpect
Shall never divide the Chaos in his kinde,
But after his labour ſhall finde fraud in the end.
Chaos is to us the Vine-tree white and red,
Chaos is each Beaſt, Fiſh and Fowle in his kinde,
Chaos is the Oare, and Mine of Tinn and Lead,
Of Gold and Silver that we out finde,
Iron and Copper which things do binde:
And hold our ſights and witts unto them bound,
The ſeacrets hid in them which we ne underſtand.
Out of this miſty Chaos, the Philoſophers expert,
Doe a ſubſtance draw called a Quinteſſence.
Craftily deviding the foure Elements by Art:
With great Wiſdome ſtudy and Diligence,
The which high Seacreat hath a divine Influence;
That is ſupernaturall of Fooles thought impoſſible,
An Oyle or ſuch like called Incombuſtible.
The Mayſtery of this plainely to ſhew thee,
In forme heareafter I will it declare:
Setting forth here the Philoſophers Tree,
Wherein now the whole Arte I ſhall Compare:
In this faire Tree Sixteene frutes are,
More precious then Gold in the Stomake to digeſt,
Put thy hand thereto and take of the beſt.
And leſt the fault imputed ſhould be,
In me, or nothers that of this Arte doth write.
I ſet before thee the true figure of the Tree,
Wherein orderly the Arte I will recite;
Underſtand my Sentence that thou maiſt worke right,
Conſider that I ſaid that Chaos is all thing
That we begin of, the true way of working.
Put caſe thy Chaos be Animall, Vegitall or Minerall,
Let reaſon guide thee to worke after the ſame;
If thou workeſt out of kinde, then looſeſt thou all:
For Nature with Nature rejoyceth and maketh true game,
Worke Animall with his kind and keepe thee out of blame;
Vegetable and Minerall in their Order due,
Then ſhalt thou be counted a Philoſopher true.
When thou haſt found what it is indeede,
Then knoweſt thou thy forme by reaſon it muſt be,
Search it wittily and draw from him his ſeede:
Then is there thy Altitude ſuperficiall to ſee,
The Latitude ſhall appeare anon beleeve me.
When thou haſt divided the Elements aſſunder,
Then the Profundity amongſt them lyeth hid under.
Here is Materia Prima, and Corpus confuſum,
But not yet the Matter of which Philoſophers doe treate,
Yet this one conteyneth the other in Somme:
For Forma, Materia and Corpus together are knit;
With the Menſtruall Water firſt thou muſt them frett:
That the Body firſt be finely Calcinate,
After diſſolved and purely evacuate,
Then is it the true Mercury of the Philoſophers,
Unto the Mayſtery apt needefull and ſerviceable;
More of this thing I neede not much rehearſe:
For this is all the Secret moſt Commendable;
Materia Prima it is called Multiplicable,
The which by Arte muſt be exuberate,
Then it is the Matter of which Mettalls were generate▪
Sulphur of Nature and not that which is common,
Of Mettalls muſt be made; if that thou wilt[•] ſpeede,
Which will turne them to his kinde every each one;
His Tincture into them abroad he will ſpread,
It wili fix Mercury common at thy neede.
And make him apt true Tincture to receive.
Worke as I have tould thee, and it ſhall not thee deceive.
Then of Sun and Moone make thou Oyle incombuſtible,
With Mercury vegetable or elſe with Lunary,
Inſerate therewith and make thy Sulphur fluxible
To abide thy Fire and alſo thy Mercury
Be fixt and flowing, then haſt thou wrought truly.
And ſo haſt thou made a Worke for the nonce,
And gott a Stone more precious then all Stones.
Fix it up now with perfect Decoccion,
And that with eaſy heate, and not vehement,
For feare of Induracion, and Vitrifica[•]ion,
Leaſt thou looſe all and thy labour miſpent:
With Eight dayes and nights, this Stone is ſufficient,
The greate Elixir moſt high of price,
Which Raymond called his Baſiliske and Cocatrice.
To this excellent worke greate Coſt neede not be,
Many Glaſſes or Potts about it to breake,
One Glaſſe, one Furnace and no more of neceſſity,
Who more doth ſpill, his witts are but weake,
All this is ſtilled in a Limbeck with a Beake.
As touching the Order of Diſtillacion,
And with a blinde head on the ſame for Solucion.
In this thy Mercury taketh his true kinde,
In this he is brought to Multiplicacion;
In this made he his Sulphur, beare it well in minde,
Tincture he hath herein, and inceracion,
In this the Stone is brought to his perfect Creacion;
In one Glaſſe, one Thing, one Fire and no mo,
This Worke is Compleate. Dagloriam Deo.
Incipit Practica.
WE have ſufficiently declared the Theorique,
In words miſticall making declaracion.
Let us now proceede plainely with the Practique,
Largely of the Matter to make explanacion:
I will therefore that you marke well my Narracion,
As true Diſciples my Doctrine to attend
My Teſtament, and laſt Will to you I do comend.
Be you Holy therefore, Sober, Honeſt, and Meeke;
Love God and your Neighbour, to the Poore bee not unkind;
Overcome Sathan, Gods Glory ſee you ſeeke,
My Son be gentle to all men, as a Frend;
Fatherles and Widdow have alwaies in thy minde,
Innocente love as Brothers, the wicked do eſchew,
Let Flaſehood and Flattery goe, leaſt thou it rue.
Devoutely ſerve God, call daily for his grace,
Worſhip him in Spirit with heart contrit[•] and pure,
In no wiſe let Sathan thy prayers deface:
Looke thou be ſtedfaſt in faith and truſt moſt ſure,
Lay up treaſure in heaven which ever ſhall endure:
In all Adverſity be gentle in thy heart
Againſt thy Foe; ſo ſhalt thou him convert.
Moſt heartily therefore O Lord to thee I call,
Beſeeching thee to ayde me with thy heavenly grace,
Lovingly thy Spirit upon me downe let fall;
Overſhaddowing me that I at no tyme treſpas,
My Lord and my God grant me to purchaſe
Full knowledge of thy Secrets, with thy mercy to wine,
Intending thy truth this Practiſe I begin.
Liſten thou my Son, and thine Eares incline.
Delight have thou to learne this Practiſe ſage and true,
Attend my ſaying, and nore well this Diſcipline:
Theſe Rules following do as it doth enſue,
This labour once begun thou muſt it continue
Without tedious ſluggardice, and ſlothfull wearines:
So ſhalt thou thereby acquire to thee greate Riches.
In the name of God this Seacret to attaine,
Joyne thow in one Body with a perfect unity:
Firſt the red Man, and the white Woman theſe twaine:
One of the Mans ſubſtance; and of the Womans three,
By Liquefaction joyned together muſt they be:
The which Conjunction is called Diptative,
That thus is made betweene Man and Wife.
Then after that they be one Body made,
With the ſharpe teeth of a Dragon finely,
Bring them to Duſt, the next muſt be had,
The true proporcion of that Duſt truly,
In a true Ballance weighing them equally;
With three tymes as much of the fiery Dragon
Mixing altogether, then haſt thou well done.
Thy Subſtance thus together proportionate,
Put in a Bedd of Glaſſe with a bottome large and round,
There in due tyme to dye, and be regenerate
Into a new Nature, three Natures into one bound,
Then be thou glad that ever thou it found.
For this is the Jewell ſhall ſtand thee moſt in ſtead,
The Crowne of Glory, and Diadem of thy head.
When thou haſt thus mixt thy Matter as is ſaid,
Stop well the Glaſſe that the Dragon goe not out;
For he is ſo ſubtile that if he be overlayd
With Fire unnaturall, I put thee out of doubt,
For to eſcape he will ſearch all about;
Therefore with gentle Fire looke that thou keepe it in,
So ſhalt thou of him the whole Mayſtery winne.
The whole Mayſtery hereof duly to fulfill,
Set thy Glaſſe and Matter upon thine Athenor;
Our Furnace called the Philoſophers Dunghill,
With a temperate heate working evermore;
Night and day continually have Fuell in ſtore,
Of Turfe, of Sawduſt, or dry chopped ſegges,
That the heate be equipolent to the Hen upon her Eggs.
Such heate continually loke thou doe not lack,
Forty dayes long for their perfect union
In them is made; For firſt it turnes to Black,
This Collour betokens the right Putrefaction,
This is the begining of perfect Conception
Of your Infant into a new generation,
A moſt pretious Jewell for our Conſolation.
Forty dayes more the Matter ſhall turne VVhite,
And cleere as Pearles; which is a declaration,
Of voiding away of his Cloudes darke night;
This ſheweth our Infants full organization,
Our White Elixir moſt cleere in his Creation.
From White into all Colours withouten faile,
Like to the Rainebow or the Peacocks Tayle.
So forth augment thy Fire continually,
Under thy Matter eaſily they muſt be fedd,
Till theſe Collours be gone uſe it wiſely;
For ſoone after appeareth Yellow the meſſenger of the Redd,
When that is come then haſt thou well ſped,
And haſt brought forth a Stone of price,
Which Raymund calls his Baſiliske and Cocatrice.
Then 40 dayes to take his whole Fixation,
Let it ſtand in heate moſt temperate,
That in that tyme thou ſpare thy Fermentation,
To increaſe him withall that he be not violate,
Beware of Fire and Water, for that will it ſuffocate.
Take one to a hundred of this Confection,
And upon crude Mercury make thou Projection.
One of thy Stone I meane upon an hundred fold,
After the firſt and ſecond right Fermentation,
Of Mercury crude, turneth it to fine Gold,
As fine, as good, and as naturall in ponderation,
The Stone is ſo vehement in his penetrations,
Fixt and Fuſible as the Gold-ſmiths Souder is,
Worke as I have ſaid, and thou canſt not doe amiſſe.
Now give thankes to the bleſſed Trinity,
For the benefit of this precious Stone,
That with his grace hath ſo much lightned thee,
Him for to know being three in one,
Hold up thy hands to his heavenly Throne.
To his Majeſty let us ſing Hoſanna,
Altiſſimo Deo ſit honor & gloria.
The Concluſion.
OUr Magiſtery is Three, Two, and One:
The Animall, Vegitable and Minerall Stone.
Firſt I ſay in the name of the holy Trinity,
Looke that thou joyne in One, Perſons Three.
The Fixt, the Variable and the Fugitive,
T[•]ll they together taſt Death and Live.
The firſt [••] the D[•]agon fell,
That ſhall the other twaine both ſlay and quell:
The Sun and Moone ſhall looſe their light,
And in mourning Sables they ſhall them dight,
Threeſcore dayes long or neer[•] thereabouts:
Then ſhall Phoebus appeare firſt out,
With ſtrange Collours in all the Firmament,
Then our Joy is coming and at hand preſent:
Then Or[•]ent Phoebus in his hemiſphere
To us full gloriouſly ſhall appeare:
Thus who can worke wiſely
Shall attains unto our Ma[•]ſtery.
FINIS.
SIR EDWARD KELLE'S VVORKE.
ALL you that faine Philoſophers would be,
And night and day in Geber's kitchin broyle,
Waſting the chipps of ancient Hermes Tree,
Weening to turne them to a pretious Oyle,
The more you worke the more you looſe and ſpoile.
To you I ſay, how learned ſoever you be,
Goe burne your Bookes and come and learne of me.
Although to my one Booke you have red tenn,
Thats not inough, for I have heard it ſaid,
The greateſt Clarkes ar not the wiſeſt men,
A Lion once a ſilly Mouſe obeyd,
In my good will ſo hold your ſelves appaid:
And though I write not halfe ſo ſweete as Tully,
Yet ſhall you finde I trace the ſtepps of Lully.
Yt doth you good to thinke how your deſire,
And ſelfe-conceit doth warrantize vaine hope,
You ſpare no coſt, you want no coals for fier,
You know the vertues of the Elitrope,
You thinke your ſelves farr richer then the Pope.
What thinge hath being either high or low,
But their Materia prima you do know.
Elixir vitae, and the precious Stone,
You know as well as how to make an Apple;
If'te come to the workinge then let you alone,
You know the coullers black brown bay and dapple,
Controwle you once then you begin to fraple.
Swearing and ſaying, what a fellow is this?
Yet ſtill you worke but ever worke amiſſe.
No no, my friends, it is not vauntinge words,
Nor mighty oaths that gaines that ſacred skill;
It is obteined by grace and not by ſwords;
Nor by greate reading, nor by long ſitting ſtill,
Nor fond conceipt nor working all by will.
But as I ſaid by grace it is obteined,
Seeke grace, therefore, let folly be refrained.
It is no coſtly thing I you aſſure,
That doth beget Magneſia in hir kind.
Yet is hir ſelfe by leproſie made pure:
Hir eyes be cleerer being firſt made blind:
And he that can Earths faſtnes once unbind,
Shall quickly know that I the truth have tould,
Of ſweete Magneſia, Wife to pureſt Gold.
Now what is meant by Man and Wife is this,
Agent and Patient, yet not two but one,
Even as was Eva, Adams Wife I wiſſe:
Fleſh of his Fleſh and Bone of his Bone,
Such is the Unionhood of our precious Stone.
As Adam ſlept untill his Wife was made,
Even ſo our Stone, ther can no more be ſaid.
By this you ſe how thus it came to paſſe,
That firſt was Man, and Woman then of him:
Thus Adam heere as firſt and cheefeſt was,
And ſtill remaineda Man of perfect limme,
Then Man and Wife were joynd together trimme.
And each in love to other ſtraight addreſſed them,
And did increaſe their kind when God had bleſſed them.
Even ſo the Man our Stone is ſaid to ſleepe,
Untill ſuch time his Wife be fully wrought;
Then he awakes, and joyfully doth keepe
His new made Spouſe, which he ſo dearely bought,
And when to ſuch perfection they be brought,
Rejoyce the beauty of ſo faire a bride,
Whoſe worth is more then halfe the world beſide.
I doubte as yet you hardly underſtand,
What Man or Wife doth truly ſignifie,
And yet I know you beare your ſelves in hand,
That out of doubt it Sulpher is and Mercury,
And ſo yt is, but not the common certeinly:
But Mercury eſſentiall is trewly the trew Wife,
That killes her ſelfe to bring her Child to life.
For firſt and formoſt ſhe receaves the Man,
Her perefct love doth make her ſoone conceive:
Then doth ſhe ſtrive with all the force ſhe can,
In ſpite of love, of life him to bereave,
Which being done, then will ſhe never leave,
But labour kindly like a loving Wife,
Untill againe ſhe him have brought to life.
Then he againe her kindneſſe to requite,
Upon her head doth ſet a Crowne of glory,
And to her praiſe he Poems doth indite,
Whoſe Poems make each Poet write a ſtory,
And that ſhe ſlew him then ſhe is not ſorry.
For he by vertue of his loving Wife,
Not only lives, but alſo giveth life.
But here I wiſh you rightly underſtand,
How heere he m[•]k[•]s his Concubine his Wife,
Which if you know not, do not take in hand,
This worke which unto fooles is nothing rife,
And looke you make attonem[•]nt where is ſtrife.
Then ſtrip th[•] Man into his ſhi[•]t of T[•]ſhew,
And her out of her ſmock to ingender yſſue.
To tell you troath he wanteth for no Wives
In Land, or Sea, in Water, Air, or F[•]re,
Without their deaths he wa[•]eth not their lives.
Except they live he wants his cheif deſire,
He bindes them prentice to the righte[••] D[•]er,
And when they once all Sorrowes have abidden,
Then finde they Ioyes which from them firſt were hidden.
For then they finde the Joy of ſweete encreaſe,
They bring forth Children beautifull to ſight.
The which are able Priſners to releaſe;
And to the darkeſt Bodyes give true light,
Their hevenly Tincture is of ſuch great might.
Oh! he that can but light on ſuch a treaſure,
Who would not thinke his Joyes were out of meaſure?
Now by this queſtion I ſhall quickly know
If you can tell which is his Wife indeede:
Is ſhe quick footed, faire faced yea or no,
Flying or fixed as you in Bookes do reade?
Is ſhe to be fed or elſe doth ſhe feede?
Wherein doth ſhe joy, where's her habitation?
Heavenly or Earthly, or of a ſtrange nacion?
What is ſhe poore? or is ſhe of any wealth?
Bravely of her attyre, or meane in her apparrell?
Or is ſhe ſick? or is ſhe in perfect health?
Mild of her Nature? or is ſhe given to quarrell?
Is ſhe a Glutton? or loves ſhe the Barrell?
If any one of theſe you name her for to be,
You know not his Wife, nor never did her ſee.
And that will I prove to you by good reaſon,
That truly noe one of all theſe is ſhe,
This is a queſtion to you that is geaſon:
And yet ſome parte of them all ſhe muſt be,
Why then, ſome parte is not all you may ſee.
Therefore the true Wife which I doe meane,
Of all theſe Contraries is the Meane betweene.
As Meale and Water joyned both together,
Is neither Meale nor Water now but Dow;
Which being baked, is Dow nor Water neither:
Nor any more will each from other goe,
The meane betweene is Wife, our Wife even ſo:
And in this hidden point our ſeacret lyes,
It is enough, few words content the wiſe.
Now by this ſimile heere I do reveale,
A mighty Seacret if you marke it well;
Call Mercury Water, imagine Sulphur Meale,
What Meale I meane I hope the wiſe can tell:
Bake them by craft, make them together dwell,
And in your working make not too much haſt,
For Wife ſhe is not while ſhe is in Paſte.
This leſſon learn'd now give me leave to play,
I ſhall the fitter be to learne another,
My minde is turn'd cleane cam another way.
I doe not love ſweete ſecret thoughts to ſmother,
It is a Child you know that makes a Mother.
Sith ſo it is then muſt we have a Childe,
Or elſe of Motherhood we are beguild.
What will you ſay if I a wonder tell you,
And prove the Mother is Child and Mother too?
Do you not thinke I goe about to ſell you
A bargaine in ſport, as ſome are wont to do?
Iſt poſſible the Mother, to weare her Infants ſhoe?
In faith it is in our Philoſophy,
As I will prove by reaſon by and by.
Ripley doth bid you take it for no ſcorne,
With patience to attend the true Conjunccion,
For ſaith he in the Aire our Child is borne,
There he receiveth the holy Unction,
Alſo with it a heavenly function.
For after death reviv'd againe to lyfe,
This all in all both Husband Child and Wife.
Whilſt all is Earth Conception it is termed,
And Putrefaction tyme of lying in,
Perfect Conjunction (by artes-men is affirmd)
The womans Childing where doth all Ioy beg
Who knowes not this, his witts are very thin.
When ſhe is ſtrong and ſhineth faire and bright,
She's tearm'd the VVife moſt beautifull to ſight.
Loe thus you ſee that you are not beguil'd;
For if you marke it I have proved by Reaſon,
How both is one the Mother and the Child,
Conception, Breeding, Childing, every ſeaſon:
I have declared to you without all Treaſon,
Or any falſe ambiguous word at all;
And hewn you worke then finde it true you ſhall.
This is that Mercury eſſentiall truly,
Which is the principall of the Stone materiall,
And not thoſe crude Amalgames began newly;
Theſe are but Mercuries ſuperficiall,
This is that Menſtrue of perfect [•]incturiall:
This is moſt truly that One thing,
Out of the which all profitt muſt ſpringe.
If this content you not, abide diſpleas'd for me,
For I have done. If Reaſon take no place,
What can be ſaid, but that there doubts will be,
Doe what one can, where folly wins the race.
Let it ſuffice, this is the perfect Baſe,
Which is the Stone that muſt diſſolved be.
How that is done I will declare to thee.
This is the Stone that Ripley bidds you take,
(For untill thus it be it is no Stone)
Be rul'd by me, my councell not forſake,
And he commands, Let Crudities alone,
If thou have grace to keep thee free from moan.
Then ſtick to this, let Phanſey not o'reſway thee,
Let Reaſon rule, for Phanſey will betray thee.
Take thou this Stone, this Wife, this Child, this All.
Which will be Gummous, crumbling, ſilken, ſoft:
Upon a Glaſſe or Porphire beat it ſmall,
And as you grinde, with Mercury feede it oft,
But not ſo much that Mercury ſwim aloft,
But equall parts, nipt up their ſeed to ſave;
Then each in other are buried within their grave.
When thus and there you have it as is ſaid,
Worke in all points as Nature wrought at firſt:
For Blacknes had thow needeſt not be afraid,
It wilbe White, then art thou paſt the worſt,
Except th ou breake thy Glaſſe and beaccurſt;
But if through Blacknes thou to Whitenes march,
Then will it be both White and ſoft as Starch.
This very place is cal'd by many names,
As Imbibition, Feeding, Sublimation,
Clyming high Mountaines, alſo Childrens Games;
And rightly it is termed Exaltation,
When all is nothing elſe but Circulation
Of the foure Elements whatſoere fooles clatter,
Which is done by heate upon Forme and Matter.
Earth is the loweſt Element of All
Which Black, is exalted into Water,
Then no more Earth but Water wee it call;
Although it ſeeme a black Earthy matter,
And in black duſt all about will ſcatter,
Yet when ſoe high as to Water it hath clym'd,
Then is it truly ſaid to be Sublym'd
When this black Maſſe againe is become White,
Both in and out like ſnow and ſhining faire,
Then this Child, this Wife, this Heaven ſo bright,
This Water Earth ſublimed into Aire,
When there it is it further will prepare
It ſelfe into the Element of Fire,
Then give God thankes for granting thy deſire.
This Black, this White, doe we call Seperation,
Which is not manuall but Elementall;
It is no crude Mercuriall Sublimation,
But Natures true worke conſubſtantiall,
The White is called Conjunction naturall,
Secret and perfect Conjunction not groſſe;
Which bringeth profitt all other loſſe.
When thrice yee have turned this Wheele about,
Feeding and working it as I have ſaid,
Then will it flow like Wax without doubt:
Giving a Tincture that will not vade.
Abiding all tryalls that can be made.
If wiſely Project you can and keepe free,
Both profitt and creditt to you it wilbe.
Your Medicine fixed and perfectly flowing,
White you muſt thinke will Whitenes increaſe;
So Red begets Red as Seede in the ſowing
Begetteth his like or as kinde doth in Beaſſe,
And fire muſt be the true maker of peace:
For white or red Ferment your Medicine augmenteth,
And perfectly tinckteth and ſoone it relenteth.
That is to ſay, your Medicine ended,
If White melt downe Silver and thereon Project it,
If Red melt downe Sol, for ſo it is intended;
Like unto like in no wiſe reject it,
And out of the pureſt looke you elect it.
Medicen one parte upon Ferment ten,
That One on one Thouſand of Jupiter then.
Your Jupiter ſtanding red hot on the fyre,
So ſoone as your Medicine upon him is caſt,
Preſently ſtandeth ſo hard as a Wyre,
For then he is fixed and melteth by blaſt,
And of all your working thisis the laſt.
Then let it by Teſt or ſtrong water be tryde,
The beſt Gold or Silver no better ſhall bide.
Mercury erude in a Crucible heated,
Preſently hardeneth lik Silver anealed;
And in the high Throwne of Luna is ſeated,
Silver or Gold as Medicine hath ſealed:
And thus our greate Secret I have reveled.
Which divers have ſeene, and my ſelfe have wrought,
And dearely I prize it, yet give it for nought.
E. K.
FINIS.
SIR ED: KELLEY CONCERNING the Philoſophers Stone written to his eſpeciall good Freind, G. S. Gent.
THe heavenly Cope hath in him Natures fower,
Two hidden; but the reſt to ſight appeare:
Wherein the Spermes of all the Bodies lower;
Moſt ſecrett are, y[•]tt ſpring forth once a yeare,
And as the Earth with Water, Authors are,
So of his parte is Drines end of care.
No Flood ſoe greate as that which floweth ſtill,
Nothing more fixt than Earth digeſted thriſe:
No Winde ſo freſh as when it ſerveth will;
No Profitt more, then keepe in, and be wiſe,
No better happ, then drie up Aire to duſt,
For then thou maiſt leave of, and ſleepe thy luſt.
Yett will I warne thee leaſt thou chaunce to faile,
Sublyme thine Earth with ſtinkeing Water erſt,
Then in a place where Phaebus onley tayle
Is ſeene att midday, ſee thou mingle beſt:
For nothing ſhineth that doth want his light,
Nor doubleth beames, unloſſe it firſt be bright.
Lett no man leade, unleſſe he know the way
That wiſe men teach, or Adrop leadeth in,
Whereof the firſt is large and eaſieſt pray;
The other hard, and meane but to begin.
For ſurely theſe and no one more is found,
Wherein Appollo will his harp-ſtrings ſound.
Example learne of GOD that plaſte the Skyes,
Reflecting vertues from and t'every poynt,
In which the mover wherein all things lyes,
Doth hold the vertues all of every Joynt:
And therefore Eſſence fift may well be ſaid,
Conteining all and yett himſelfe a Maid.
Remember alſo how the Gods began,
And by Diſcent who was to each the Syre,
Then learne their Lives and Kingdomes if you can,
Their Manners eke, with all their whole Attire;
Which if thou doe, and know to what effect;
The learned Sopheis will thee not reject,
If this my Doctrine bend not with thy brayne,
Then ſay I nothing though I ſaid too much:
Of truth tis good will moved me, not gaine,
To write theſe lynes: yett write I not to ſuch
As catch at Crabs, when better fruits appeare,
And want to chuſe at fitteſt time of yeare.
Thou maiſt (my Freind) ſay, what is this for lore?
I anſwere, ſuch as auncient Phyficke taught:
And though thou read a thouſand Bookes before,
Yett in reſpect of this, they teach thee Naught:
Thou mayſt likewiſe be blind, and call me Foole
Yett ſhall theſe Rules for ever praiſe their Schoole.
TESTAMENTUM JOHANNIS DEE PHILOSOPHI SUMMI ad Johannem Gwynn, tranſmiſſum 1568.
THis Letter third and laſt I minde to make,
At your requeſt for very vertues ſake;
Your written panges, and methods ſet aſide,
From that I byd, looke that you never ſlide.
Cut that in Three, which Nature hath made One,
Then ſtrengthen hyt, even by it ſelf alone,
Wherewith then Cutte the poudred Sonne in twayne,
By length of tyme, and heale the woonde againe.
The ſelf ſame Sunne twys yet more, ye muſt wounde,
Still with new Knives, of the ſame kinde, and grounde;
Our Monas trewe thus uſe by natures Law,
Both binde and lewſe, only with rype and rawe,
And ay thanke God who only is our Guyde,
All is ynugh, no more then at this Tyde.
THOMAS ROBINSONUS DE LAPIDE PHILOSOPHORUM.
THe Heavens, the Earth, and all that in them is,
Were in ſix Dayes perfected from Abiſſe:
From One ſprung foure; from foure a ſecond One;
This laſt a Gritt; that firſt the Corner Stone.
Without the Firſt the Laſt may not be had;
Yet to the Firſt the Laſt is too too bad.
When from the Earth the Heavens were ſeperated,
Were not the Heavens with Earth firſt cohobated?
And when the Heavens, and Earth and all were not;
Were onely Heavens create; and Earth forgott?
No: Heavens, and Earth ſprung all from one at firſt:
Then who can ſay or Heavens, or Earth is worſt?
Is not the Earth the Mother of them all?
And what the Heavens, but Earths eſſentiall?
Although they have in Heaven no Earthly reſidence,
Yet in the Earth doth reſt their Heavenly influence:
Were not the Earth, what were the other Three?
Were not the Heavens, what on the Earth could be?
Thus as they came, ſo ſhall they paſſe together;
But unto Man not knowne from whence, or whither.
And for the tyme of Earths Heaven purifying,
Six thouſand yeares they live, and have their dying:
Then all ſhall reſt eternall and divine,
And by the beauty of the Godhead ſhine.
I ſweare there is noe other truth but this
Of that great Stone; which many ſeeke and miſſe.
FINIS.
EXPERIENCE AND PHILOSOPHY.
HAve you not heard yee Princes great, you Lords & Ladies all,
Of the miſhap and heavy chaunce that now of late did fall?
A wofull Tale to tell
VVho could expreſſe it well:
Oh that ſome learned Poet had byne
With me, to ſe that I have ſene:
Or elſe ſome other ſtanding by,
That well could write a Tragidy
Of laſting fame and memory.
For yet not ſince this VVorld began,
Such cry, ſuch clamour as was than
Heard never any earthly Man.
Experience that Princeſſe greate, I ſaw her in her Throne
Of glory, where her Majeſty delightes to ſitt upon;
And on her wayting by
A bleſſed Company
Of Virgins pure, that as I geſſe,
VVere Children to that great Goddeſſe:
Their Princely port, their Comly grace,
Their pierles featur'd hands and face
Did ſhew them of moſt Noble race:
But of their prudent skill to tell,
In Artes where in they did excell,
No earthly Tongue can do it well.
And as I gazed thus upon that ſtrange and dreadfull ſight,
I ſaw how that Experience did teach theſe Ladies right,
The ſeven Artes Divine,
With deſent diſcipline,
By divers rules and orders grave,
As ſhe thought good for them to have.
But for to ſee how diligent
And buiſily their time they ſpent
To learne thoſe Artes moſt excellent,
The endleſſe travells that they tooke
From place to place, from booke to booke,
Amazed me on them to looke.
For ſome in divers Languages did reaſon and diſpute,
And other ſome did ſing and play on Organ, Harpe and Flute;
And ſome with Compaſſe found
All Meaſures ſquare and round:
And ſome by Cyphering could tell
Infinite Summes and Numbers well:
And ſome with Eloquence began
As Poets and Orators to ſcan
The Cauſes betweene Man and Man:
And ſome upon the Stars did gaze,
And other ſome ſat in a Maze,
To judge of Seacrets that there was.
Soe that nothing created was under the Firmament,
That hath a Being or Life by any Element,
No Simple nor Compound
In all the World is found
Under the Sky, or Clouds that fly,
But they ſought out the privity:
This Rocky Earth, this heavy Maſſe,
This Articke Virgin, this let not paſſe
To ſeeke the thing that therein was:
But put themſelves in preſſe to creepe
Into the Center of the Deepe,
Where ſundry Soules and Spirits doe ſleepe.
This thing Experience gan prudently to debate,
VVith cheerefull looke and voyce full mylde, as ſeemed to her ſtate.
And ſoone decreed ſhe
Of her benignity:
Not for their ſundry paines I take,
But only for her Glory ſake,
That all theſe Ladies in a row
Should further of her Secrets know,
That from her Majeſty did grow;
VVherewith to Councell called ſhee
A Lady grave of greate degree,
That named was Philoſophy.
And after their diſcourſe and talke, that Lady fell downe flatt
On hands & knees before the Queene in heaven where ſhe ſatt.
And looking upon her face
Did ſay unto her grace:
Bleſſed be thou Experience,
Full mighty is thy Influence;
Thy wondrous workes records full well
In wordell of wordels where thou doeſt dwell,
In Earth, in Heaven, and in Hell;
That thou art now the very ſame,
That of Nothing All things did frame,
VVherefore now bleſſed be thy Name.
Wherewith the Heavens opened, and fiery flames did fall
Downe from the Throne of endles Joy and ſeate imperiall,
Where Angels infinite
Like gliſtering Starrs did fitt:
So pure and ſimple was the Light,
As all the World had burnt bright;
The flames and floods began to roare,
And did preſent their hidden ſtore,
Of Spirits that fing for evermore,
All glory and magnificence,
All humble thankes and reverence
Be given to EXPERIENCE.
Then ſylence fell upon the face of Heaven Chriſtalline
Where all the Powers muſtered full ready [•]o encline;
To that moſt Sapient,
The high Omnipotent:
That ſaid be it, and it was don,
Our Earth, our Heaven were begun;
I am ſaid it the moſt of might,
In worde in lyfe and eke in light.
I am Mercy and Judgment right,
The Depth is myne ſo is the Hight:
The Cold, the Hot, the Moyſt, the Dry,
Where All in All is there am I.
What thing can tell when I began, or when I make an end?
Wherewith I wrought, and what I mought, or what I did intend?
To doe when I had done
The worke I had begun.
For when my Being was alone
One thing I made when there was none,
A Maſſe confuſed darkely clad
That in it ſelfe all Nature had
To form and ſhape the good and bad;
And then as Tyme began to fall,
It pleaſed me the ſame to call
The firſt Matter, Mother of all.
And from that Lumpe divided I foure ſundry Elements,
Whom I commanded for to raigne in divers Regiments:
In Kinde they did agree,
But not in Quality.
Whoſe ſimple Subſtance I did take,
My ſeate inviſible to make:
And of the Qualites compound,
I made the Starry Sky ſo round
VVith living Bodyes on the ground;
And bleſſed them infinitely,
VVith lyfe and long proſperity,
And bad them grow and Multiply.
Reſpecting theſe divided things ſo created by me,
Their light and lively ſpreading forth of them in their degree;
Retourning to the Maſſe,
VVhere there begining was,
And ſaw the refuſe of the ſame,
How Voyd and Empty it became,
All darke, and nothing to remaine,
I put with wrath and greate diſdaine,
My only Curſe there for to raygne;
For I the Author of all Light
Did baniſh Darknes from my ſight,
And bleſſed all things that ſhined bright,
So that I mard nothing I made, for that I made is ſtill,
And ſo ſhalbe unto the end, only to worke my will:
One thing was firſt imployd,
And ſhall not be deſtroid,
It compaſſeth the VVorld ſo round,
A Matter eaſy to be found:
And yet moſt hardeſt to come by:
A Secret of Secrets pardye,
That is moſt vile and leaſt ſet by,
And it my Love and my Darling,
Conceived with all living thing,
And travells to the VVorlds ending.
What neede have I of mans Deviſe of Peny or of Pound,
Of Gold or Silver, Lead or Tynn, or Copper in the ground,
Iron or Silver Quick,
Whereat the blind do prick;
Of Cankered Coroſives that ruſt,
By Salts and ſulphurs all to duſt?
Seeke out therefore my darllng deare;
For unto me it is moſt neere,
My ſpouſe my Love and my Compeare:
And unto it looke thou direct
My ſeaven Children long elect,
That all things elſe they might reject.
A Child begetting his owne Father, and bearing his Mother,
Killing himſelfe to give lyfe, and light to all other:
Is yt that I do meane,
Moſt myld and moſt extreame.
Did not the Word that dwelt in me
Take forme and walked viſibly;
And did not I then dwell in it,
That dwelt in me for to unite
Three powers in one ſeate to ſit?
And then Experience did ſay
Now knoweſt thou all, heere lyes the Key,
And then ſhe vaniſht cleane away.
There with aroſe Phyloſophy as one filled with grace,
Whoſe looks did ſhew that ſhe had byne in ſome Heavenly place:
For oft ſhe wipt her Eyes,
And oft ſhe bowd her knees.
And oft ſhe kiſt the Steps with dread,
VVhereon Experience did tread;
And oft ſhe caſt her Head on high
And oft full low ſhe caſt her Eye
Experience for to eſpy:
But when ſhe ſaw that ſhe was gon,
And that her ſelfe was left alone:
I never hread thing make ſuch mone.
FINIS.
THE MAGISTERY.
THrough want of Skill and Reaſons light
Men ſtumble at Noone day;
Whilſt buiſily our Stone they ſeeke,
That lyeth in the way.
Who thus do ſeeke they know not what
Is't likely they ſhould finde?
Or hitt the Marke whereat they ayme
Better then can the Blinde?
No, Hermes Sonns for Wiſdome aske
Your footeſteps ſhee'le direct:
Shee'le Natures way and ſecret Cave
And Tree of lyfe detect.
Son and Moone in Hermes veſſell
Learne how the Collours ſhew,
The nature of the Elements,
And how the Daiſies grow.
Greate Python how Appollo ſlew,
Cadmus his hollow-Oake:
His new rais'd army, and Iaſon how
The Fiery Steeres did yoke.
The Eagle which aloft doth fly
See that thou bring to ground;
And give unto the Snake ſome wings,
Which in the Earth is found.
Then in one Roome ſure binde them both,
To fight till they be dead;
And that a Prinee of Kingdomes three
Of both them ſhalbe bred.
Which from the Cradle to his Crowne,
Is fed with his owne blood;
And though to ſome it ſeemeth ſtrange,
He hath no other Foode.
Into his Virgin-Mothers wombe,
Againe he enter muſt;
Soe ſhall the King by his new-byrth,
Be ten times ſtronger juſt.
And able is his foes to foile,
The dead he will revive:
Oh happy man that underſtands
This Medicen to atchive!
Hoc opus exigium nobis fert ire per altum. DECEMBER, 1633.
W. B.
ANONYMI: OR, SEVERALL WORKES OF unknowne Authors.
NOw I ſchall her be gynne,
To teche the a Concluſion;
In the name of the Trenete
Send us grace that well hit be;
Now take two Onces as mych of anoder,
And dyſſolve on ther with the toder,
Y tel the trowthe as my broder,
Put in to a Glas wyth owtten oder:
Than take three Onces of the bytter,
And meng hym with the ſwetter;
And put them than into a Glas,
Even right as the toder was:
Than take a unc of the beſt,
And do with hym as thou didſt erſt,
In a Glas than thou him put,
And loke thy mowth be wel I ſhut;
Now thow haſt here Glaſſes thre,
Even lyke unto the Trynete,
Than hem ſtop theſe everychon,
Even a ſute as thow haſt on:
About thy Glaſſes a wal thow make,
Laſt the wynde ham al to crake,
Than thy Glaſſys now all I thre,
With yn that grave they ſchal be;
Now thys I fed with moyſty hete,
To make that Glaſſys ſwynke and ſwete,
Then let hem ſtonde thus wekys thre;
And wel the beter they ſchal be.
Than put hem all now into on,
The wich ys lyke than be a ſtone;
Than let hem ſtonde ſo theryn,
Whan thou haſt made thy Conjunction:
Tyl ſevyn dayes be al I don,
Much the better woll be thy Ston;
Than upon thy Glas thow ſett
A fayre heed and wel I mette,
Draw up thy water with eſy fyre,
Within a Rotunde good and cler,
Tyl thi Mater wol ſtyl no mer,
Than ſet thow hem in dry Fyr,
Than ſe thow ſtyl with reaſonabyl hete,
Tyl thy Mater wol no more lete.
Whan he ys ther both good and dry,
Ful fayne wolde he than be moyſty;
Than wey that Stone within the Glas,
And put hym hys Lecur has it was;
Now whan thys fryſt drawte ys don,
Thow muſt Embybe with good proporciun:
Now looke thow wel what ys hys whyght,
And wyth the fourth part than hym dyght,
And evermore wyth partys fowr,
Now tyl he be of Whyte colowr;
And thus loke thow make good wache,
Tyl the Body thy Spirit can cache;
And alſo thy Sowle ſo muſt he,
Than underſtand thow haſt thre.
Now ſchyt thy Glas as hyt was er,
And worke hyt forthe on thys maner;
Whan tho thre to gedur ben knyte,
With moch joy than thow mayſt ſitte.
For than art thou ricchar than the King,
But he have the ſame thyng.
Thus is alle thy Medcyn wroght,
Evyn after thin owne thoght;
How thys Medcyn thow ſchalt encres,
And make hyt mor tyll thow lyſt ſees;
The trowth I ſchall now the certefie,
How thow ſchalt hyt thus Multyply:
Loke as thow did thy Werke befor,
Encres hit forth with mor and mor:
As thow did at the begynnyng,
So continu forth to the endyng:
Thus for ſoth infynytely
Thou mayſt this craft forth Multiply:
Lyke as a man hath lytil Fyr,
And mor to make ys hys deſyr;
He be hovyth this ys no nay,
More Wode or Cole ther to lay:
And thus he may hys Fyr encres,
That he ſchall never be fyreles.
One the ſame wiſe thou underſtande,
Ever thy Medcyn muſt be growande;
And whan the lyſt Projecciun make,
Loke to this leſſon good tent thou take;
Whan thy Medcyn is very parfit,
Thow ſchalt hym caſt on hys lyke;
Als evyn than as thow can geſe,
On part on Ten looke thow not meſſe,
The trowthe yf thow wil wete,
Than ys thy Lexer evyn complete;
And than of that On part thow take,
The trew Projeccion thus ſchalt thow make;
Caſt that on Ten of Tyn or Leede,
Or Coper or Mercury ther in that ſteede,
Into fine Lun hit ſchal be broght,
Or into Sol evyn after thi thoght:
After that thy Lexer ys,
Be hit White or Rede I wys,
If thow hit caſt on Iren alſo,
If it ſchal be Lun or Sol ther to:
Thys ar the Secrets of Phyloſophie,
I councel the keepe hit ſecretlye;
And ſerve thy God both nyght and day,
The better thou ſhalt ſpeede, thys ys no nay.
Now I have taught the how thow ſchalt do,
The blys of hevyn God bryng hus to.
drawing of lunary plant [Image not included in the transcription.]
HER ys an Erbe men calls Lunayrie,
I bleſſet mowte hys maker bee.
Aſterion he ys, I callet alle ſo,
And other namys many and mo;
He ys an Erbe of grete myght,
Of Sol the Sunn he taketh hys lyght,
He ys the Fader, to Croppe and Rote;
Wyth fragrant Flowris that ben ſote,
Flowrys to bere in that ſtede,
Swm ben Whyte, and ſwm ben Red:
Hys Lewys grwyth, both day and nyght,
Lyke to the Ferment that ys ſo bright:
I ſhall declare, thys Erbe ſo lyght,
To many a man hyt ys a fayre ſeyght;
Friſt at the Rote I wolle be gynne,
That cawſyth alle thing for to ſprynge;
A growyth a pon a Mowntayne brym,
Where Febis hath grete dominacion:
The Sune by day, the Mone by nygh[•],
That maketh hym both fayre and bryght,
The Rote growyth on ſtonns clere,
Whyte and Rede, that ys ſo peyre:
The Rote ys blacke, the Stalke ys red;
The wyche ſchall ther never be dede,
The Lewis ben rownd, as a Nowbel ſon,
And wexſyth and wanyth as the Mon:
In the meddes a marke the brede of a peni,
Lo thys is lyke to owre ſweght Lunayre:
Hys Flowrys ſchynith, fayre and cler,
In alle the Worlde thaye have non pere,
He ys not fownde in no maner wyſe,
But of a Schepeherd in Godis ſervyſe:
The good Schepeherd that I her mene,
Ys he that keepeth hys Sowle clene:
Hys Flowrys ben gret and ſum ben ſmall,
Lyke to hem that growyth in Dale;
With many a vertu both fayre and cler,
As ther ben dayes in alle the yere,
Fro fallyng Ewel and alle Sekeneys,
From Sorowe he brengyth man to Bles;
Unto that bleſe that wee maye come,
Byth the help of Marys Sonne:
And of hys Moder that ys ſo fre,
Amen good Lord for cherite.
Spiritus, Anima, Corpus.
[Image not included in the transcription.]
I Schal yow tel wyth hert mode,
Of thre Kynggys that ben ſo goude,
And how thaye cam to God almyght,
The wich was ther a ſweet ſyght.
I figure now howr beſſet Stone,
Fro Heven waſe ſende downe to Solomon:
By an Angele bothe goude and ſtylle,
The wych waſe than Chriſtis wylle.
The preſent of hem in Bedlem than,
To Cryſt brwght Aurum Tus & Myrham.
Owre Sol and Sulphir wyth his Mercuri,
Both Bodi and Soule wyth oure Luneyre.
Aurum betokeneth heer, owre Bodi than,
The wych was brwght to God and Man.
And Tus alleſo owre Soule of lyfe,
Wyth Myrham owre Mercurye that ys hys Wyfe
Here be the thre namys fayre and good
And alle thaye ben but one in mode.
Lyke as the Trenite ys but on,
Ryght ſo conclude the Phyloſofeers Stone.
Thow mayſt a ſe her now in ſyght,
Off owre Stone figuriet a right.
How ſende he waſe out of Heven,
By an Angele wyth mylde Stefyn.
And by hys fygure thow mayſt ſe
That hyt ys lyke to perſonis Thre.
To Fader and Sonne and holi Goſt,
The wych was and ys of mytis moſt;
Into hys blyſe now come wee,
Amen goud Lord for cheyte.
Iſhew you here a ſhort Concluſion,
To underſtand it if ye have grace,
Wrighten without any deluſion;
Comprehended in a litle ſpace.
All that in this Booke wrighten is,
In this place comprehended is,
How Nature worketh in her kinde,
Keepe well this Leſſon in your minde:
I have declared micle thing,
If you have grace to keepe in minde,
How that our Principle is One thing,
More in Number and One in kinde;
For there ben things Seven
That in a Principle doe dwell,
Moſt precious under Heven,
I have ſo ſworne I may not tell.
In this Booke I ſhew to you in wrighting,
As my Bretheren doe each one,
A ſimilitude of every like thing,
Of the which we make our Stone.
Our Stone is made of one ſimple thing,
That in him hath both Soule and Lyfe,
He is Two and One in kinde,
Married together as Man and Wife:
Our Sulphur is our Maſculine,
Our Mercury is our Femenine,
Our Earth is our Water cleere;
Our Sulphur alſo is our Fier,
And as Earth is in our Water cleare,
Soe is Aer in our Fier.
Now have yee Elements foure of might,
And yet there appereth but two in ſight;
Water and Earth ye may well ſee,
Fier and Aer be in them as quality:
Thys Scyence maie not be taught to every one,
He were acurſt that ſo ſchould done:
How ſchould ye have Servants than?
Than non for other would ought done,
To tyl the Lande or drive the Plough,
For ever ech man would be proud enough;
Lerned and leude would put them in Preſſe,
And in their workes be full buſie,
But yet they have but little increſe,
The writings to them is ſo miſty.
It is full hard this Scyence to finde,
For Fooles which labour againſt kinde;
This Science I pray you to conceale,
Or elſe with it do not you meale,
For and ye canot in it prevaile,
Of much ſorrow rhen may you tell:
By ſuddain mooving of Elements Nature may be letted,
And wher lacks Decoction no perfection may be,
For ſome Body with leproſy is infected;
Raw watery humors cauſe ſuperfluity:
Therefore the Philoſopher in his reaſon hath contrived
A perfect Medicine, for bodyes that be ſick,
Of all infirmetyes to be releeved,
This heleth Nature and prolongeth lyfe eak;
This Medicine of Elements being perfectly wrought,
Receypts of the Potecary we neede not to buy,
Their Druggs and Dragms we ſet at nought,
With quid pro quo they make many a ly.
Our Aurum potabile Nature will increaſe,
Of Philoſophers Gold if it be perfectly wrought,
The Phiſitians with Minerall puteth him in preſe:
Litle it availeth or elſe right nought.
This Scyence ſhall ye finde in the old boke of Turb;
How perfectly thisMedicine Philoſophers have wrought,
Roſary with him alſo doth record,
More then four Flements we occupie nought;
Comune Mercury and Gold we none occupie,
Till we perfectly have made our Stone,
Then with them two our Medicine we Multiply,
Other recepts of the Potecary truly we have none.
A hundred Ounces of Saturne ye may well take;
Seeth them on the fire and melt him in a mould,
A Projection with your Medicin upon hem make,
And anon yee ſhall alter him into fine Gold;
One Ounce upon a hundred Ounces is ſufficient,
And ſo it is on a thouſand Ounces perfectly wrought,
Without diſſolucion and Subtillant;
Encreaſing of our Medicine els have we nought.
Ioy eternall and everlaſting bliſſe,
Be to Almyghty God that never ſchal miſſ.
In ſome Copies I found theſe following Verſes ſet before this Worke.
EArth out of Earth clenſed pure,
By Earth of himſelfe through his nature,
Rectified by his Milke who can it tye,
And afterward united with Water of lyfe truly:
A Dragon lying in his deepe denne,
Rotting in Water to Putrefie then:
Leprouſe huge and terrible in ſight,
By bathing and balning the Dragon cometh to light;
Evermor drowned in the bottome of his Well,
Tyl all his Leprouſie will no longer dwell,
In his owne Nature he altereth cleane
Into a pure ſubſtance, ye wat what I meane.
I ſhew you here a ſhort Concluſion, &c.
WHy art thou ſo Poore and I ſo Rich,
Aboundance of Treſure in me thow maiſt
In all the World I am nothing ſo liche;
As Man that is ſo proginitous to my kynde,
The Rych man on the Poore hath no pity,
In me therefore have thow affiance,
It is oft tymes ſeene in Towne and Cittie:
He is evyll at eaſe that hath no Craft nor Scyence.
The Ryche men of the Poore now have greate diſpight,
That they ſhould wyth thyr cunyng any good thing wyn;
And to give to the Poore almes they have no delight,
Lytle is the Charity that is them within,
And Enſample of Dives as the Scripture can tell,
Poore Lazerus at his Gate for default dyed;
Had he given him Almes he had not gon to hell,
Now for to repent him truly it is too late.
Man thou haſt no goods but God doth them ſend,
Departe with thy Brother as God doth thee Comand.
Thy lyfe that wyll the better amend,
Death will with thee make a ſuddaine hand,
Thy worldly goods thow ſchalt forſaken:
Give every Beaſt againe his due,
And than ſchall thy body be full naked:
Death on the will nothing rue.
Why ſo far and I ſo neare?
Haſt thou no grace Man me to meete,
So oftyn as I to the do appeare;
And yet of me thou takeſt no keepe,
In common Mercury thou doeſt me ſeeke:
In Alkali and in Alembroke,
In common Sulphur and Arſenick eke,
Which makes many a man to dote.
Common Mercury is not good,
It bringeth many a man to care;
It makes his Haire grow through his hood,
And his Purſe both thin and bare.
Mercury and I are of allye,
But ſhe with me may not compare;
In nature ſhe is both cold and dry,
Therefore I councell thee to beware:
Many a man ſhe makes full bare,
Becauſe ſhe lacks humidity,
On her to ſpend they would ſpare,
She brings many a man to poverty.
I am ſhe which wiſe men ſeeke,
Mercury which is moſt of might;
Hot and moyſt, light and weake,
Of the Elements I am full right,
Water, Earth, Aire and Fire,
Quality, and Quantity, you can never have your deſire,
Without Concoction perfectly,
Great riches in us be,
Who hath grace us for to know,
By vertue of her humidity,
In the Fire our Stone doth grow.
Thou needy man, where is thy minde?
I councell thee this leſſon leare:
Our Mercury is but of one thing,
In our Veſſell thin and cleere.
Common Mercury in him is none,
Neither Gold nor Silver in him none is;
Of Mettalls we make not our Stone,
By proportion more or leſſe,
All manner of Mettalls we deny,
Untill the time our Stone be wrought,
All other Receipts we defie
That of the Potecaryes be bought,
With all Spices, ſave onely Mercury.
Gould with him ſtands us in ſteed,
Our Medicine for to Multiplie,
After our Phiſicks Stone be Red.
A true Leſſon I have thee tought,
Pray for me and forget it nought:
Many Bookes mayſt thou ſee,
That is not writ ſo openly.
And as I am true Chriſtian man,
A truer Booke findeſt thou none;
And thou wilt of this Scyence leare
In riches thou ſhalt have no peare;
He that made this Booke hath it well preved,
The better therefore he may be beleived;
Therefoee I pray you for charity,
To keepe this Booke very ſecretly.
If any man this Science of you will crave,
Know he be Sapient that the Coppy ſhall have
I made it not for every man,
Neither for them that litle good can,
But for me and for my Brother,
Such as have Reaſon and no other;
Keepe this Leſſon well in minde,
Beware thou worke not againſt Kinde;
And in thy Worke make no greate haſt,
That thou labour not in waſt:
Worke in light and not in darke,
And ask Councell of a Clerke:
Elſe may you both lightly fayle,
Without you have both good Counſayle.
TAke our Roſe with the red Flower,
Which thou maiſt know by his Colour;
And him knock into Plates ſmall,
A like thin beate over all.
And with a Coroſive good and fine,
Forthwith drawe the ſame tyne;
Of things that be new and good,
And diverſe in Nature and one in Moode,
And put together with ſtrong grinding,
In Horſe wombe ever abiding;
In a Veſſell good and ſtrong,
Thou ſo it rule and thinke it not longe,
For within a Moneth or litle moe,
And with his might the Body ſlo;
Thy Corroſive will thy Roſe ſo frett,
Till he be thin as Milke in Meate.
But how the Corroſive made ſhalbe,
I will it ſhew plainely to thee;
As I ſaid to thee before,
Elſſ knoweſt thou litle of this lore.
Take Maidens Urine younge of age,
Aſhes, Salt, and Lyme,
Of him together make a mariage.
Then the Corroſive is both good and fine:
For without this Corroſive ſhortly ſaid,
Well compound together in One,
All your Worke is but voyd;
As Philoſophers write every ech one:
For Doctors both to lay and Clearke,
Written that our firſt Warke
Is to bring our Body all and ſome;
And him to reduce in Mercurium.
Then is our Worke well begun,
If the firſt love be thus wone.
Now ſay Philoſophers much more,
Our ſecond Worke if thou wilt know,
Labour with paine and travell therefore:
And God is ready thee it to ſhew,
To bring our Water into Air,
Of Philoſophers the ſecond verſe,
Spare not to worke and be not afraid;
For ſo it will be without leſe,
But yet be wiſe in the Warke,
For haſty men never lack woe:
And aske the Councll of a Clarke,
For ſober thrift is beſt thereto,
And ſo Continue night and day
I thee charge, and ſleepe thee not,
For in ſix Weekes truly in fay,
All into Earth it wilbe brought:
So the Fyre continued be,
Every Decoction to even meaſure,
And after that fyre his quality,
Thou muſt all the Worke rule,
For when it is in Earth full black,
Then is it our black Stone,
He is ſo ſtrong he may not lack,
Tyll all thy Worke be y done.
The third degree as I thee ſay,
Of our Stone now black as pitch,
Thou muſt him waſh with waters gay;
And make him white for ſo did Ich;
And when thou haſt waſht him cleane,
Then is his blacknes gone;
Then is he bright and ſhine,
As Carbuncle or Beril ſtone:
But ere he come to that degree,
It wilbe labour but thinke not long,
For many a Colour change will he,
Browne, Red, Ruſſet, ever amonge:
After that to many other mo,
Greene, Blew, Pale and Whyte,
But all theſe let them goe,
They are not to thy profit,
And when thou haſt thus wrought,
By ſix weekes and a day,
Then is the Earth truly ſought,
A white powder collor'd in fay:
But then ſpare the fyre,
And bate him even to meaſure;
And within a month and litle mo,
The Whyte Stone hath nigh ſure done,
Which will ſhine and melt as wax,
He muſt needes Maſteries do,
The Spirit and Soule make him ſo lax;
That all other kindes he tourne him to.
Then Ferment him with his like,
By joyning of true Decoction,
And feede him forth by litle and lite,
That both together be brought in one,
In Colour ſight and Demeane,
That there be no diviſion:
As thou haſt wrought ſo will it prove,
Take heede how thou haſt done
In this worke of Conjunction;
Thou ſhalt ſe marvells greate,
Both going up and coming downe,
Of Colours ſpringing by the heate:
For the ſoule that is ſo withheld,
Andthe ſpirit that is ſo bright,
I men it ſeene ſay they would,
Certaine it were a wondrous ſight,
And all this is paſt,
That God and Kinde hath done his cure,
Of the Whyte Stone be not agaſt,
He will not flee but bide the Fyre.
Now farther if thou wilt Worke,
To have the ready way,
Take good heede and be not dull,
For ile tell thee the truth in fay:
Hold alwaies as thou did
Before in the other Stone,
Thou cannot faile God be thy ſpede,
As Clerkes write every one,
For your Fyre will him dere,
So it be dry and laſtingly;
Save other while the changing cheare,
Till he have ſottill faſting and ſlye.
Firſt I wot well change he woll,
Into Citrine and pure degree;
And after that Colour is full,
He ſhall never but be White ay,
After that Tawny and Colour de Pale,
He changeth often in ſuch lay:
Till he be Red withouten faile,
As good Coroll or Roſe in May.
Then dread he nothing I wis,
Of this Worlds adverſity,
An Emperour of conqueſt then he is,
The Philoſophers ſayne worthy to be:
And when thou haſt thus done,
And thereof ſeene the privity,
Thanke God and Chriſt his only Son.
Together with our bleſſed Lady.
TAke of the eger bloud that is ſo Red,
And diſtill that by Lymbick till it be bright,
Therewith diſſolve the Philoſphers lead,
Filtering it till it be cleere in ſight,
Evaporating it if ye do right.
And from the Medicine with ſtrong Fier,
D[•]ſtill our Mercury moſt of myght,
Rede as blood and ſtrong of Eyre,
And there you have your Stone I wyſſe,
Conteyning in them all that you neede,
The Erth thereof true Ferment is.
Of our purpoſe yf you will ſpeede,
In other Bokes whatſoever you Reede,
From this Doctrine you never flitt,
But further with theſe Stones proceede;
Into foure Elements dividing it,
Ayre, Water and Oyle well rectified,
The Earth by boyling make white as Whale bone,
Againe together them neately joyne,
And of them make a precious ſtone;
The matter goeth to the White alone,
This Ariſtotle tought Alexander his lore,
The Stone thus fixed make fugitive,
Againe with Aer reſerved in Store;
And then againe make fix belyve:
Multiply it in one and more,
With Nature and Oyle reſerved in ſtore,
Both white and red as you did firſt,
This ſecret made me ſtudy full ſore,
Many a night ere I it wyſte;
For my Maſter from me it hidd.
Now is one point yet behind,
With this Stone that muſt be done:
Ingendering him of Water, Ayr and Winde,
The Red on Sun the White on Moone,
Molten looke thow caſt full ſoone;
And Multiply in them their Tincture,
And then take of the powder with a ſpoone,
And ſtraine it on Mercury hott and pure;
And a marvelous Battell thow ſhalt ſe ſoone
Betweene that and the ſaid Mercury,
Either it will turne it Sun or Moone,
And then thou ſhalt the Maſtery unfold,
And thus proceeding Multiply,
In every thing as I have tould;
And thus endeth our PHILOSOPHY.
THe World is in a Maze, and wot you why?
Forſooth of late a great rich Man did dye;
And as he lay a dying in his Bed,
Theſe words in ſecret to his Son he ſaid.
My Son quoth he, tis good for thee I dye,
For thou ſhalt much the better be thereby;
And when thou ſeeſt that lyfe hath me bereft,
Take what thou findſt, and where I have it left
Thou doſt not know, nor what my riches be,
All which I will declare, give Eare to me.
An Earth I had all Venome to expell,
And that I caſt into a mighty Well;
A Water eke to clenſe what was amiſſe,
I threw into the Earth and there it is;
My Silver all into the Sea I caſt,
My Gold into the Air, and at the laſt
Into the Fyre for feare it ſhould be found,
I threw a Stone worth forty thouſand pound:
Which Stone was given me by a mighty King,
Who bad me weare it in a fore-fold Ringe:
Quoth he this Stone is by that Ring found out,
If wiſely thou canſt turne this Ring about:
For every Hoope contrary is to other,
Yet all agree and of the Stone is Mother.
And now my Son I will declare a wonder,
That when I dye this Ring muſt breake aſſunder:
The King ſaid ſo, but then he ſaid withall,
Although the Ring be broke in peeces ſmall;
An eaſy Fire ſhall ſoone it cloſe againe;
Who this can doe he neede not worke in vaine.
Tyll this my hidden Treaſure be found out
(When I am dead) my Spirit ſhall walke about;
Make him to bring your Fier from the Grave,
And ſtay with him till you my Riches have;
Theis Words a wordly man did chance to here,
Who daily watcht the Spirit but nere the neere;
And yet it meetes with him and every one,
Yet tells him not where is this hidden STONE.
A Dialogue betwixt the FATHER and the SONNE, Concerning the two Principles of the BLESSED STONE.
Father.
MY Sonne if that Sulphur be abſent away,
Our worke is reproved what ever they ſay,
And it is Water & Fire as tru as your Creed
Which conſtraineth a Body till it be dead:
Of him ſhalt thou never have your deſire,
Till he be blew as Lead through his owne Fire,
I do liken our Sulphur to the Magnet Stone,
That ſtill draweth to her Naturally,
So with our Sulphur the firey Woman Mercury,
When ſhe would from her husband flye.
Son.
Father I pray you for Charity,
Where ſhall I this Sulphur finde?
For I never did him ſe with Eye;
Nor never knew him in his kinde.
Father.
In our Water my Sonne keepe it in your minde,
Where he will appeare ſo white as any ſnow,
Son.
Grammercy Father ye be full kinde,
For through your teaching full well I know.
Now teach me the Red ſtone when it is in minde,
How it is made by Natures Law.
Father.
The White and Red be both of one kinde,
Now haſt thou my Son all thy deſire,
Whoſe tincture by growing thou ſhalt it ſo finde,
Through vertue of the Sun and regiment of Fire
His riches there he doth increaſe,
Farre paſſing all that I can name,
If they in Fire ſhall come in preſſe:
Gune is their glory but he the ſame,
For the vertues of the Planets ſeaven
Shall have, and alſo from the Pole of heven,
Since the VVorld began noe Gemme is found
Equall him till in vertues all,
The Saphir, nor the Diamond,
The Ruby rich behind ſhall fall,
So ſhall the Turkie and Carbuncle:
If they in fire togeather ſhall fight,
All One except ſhall looſe their might,
The fire on him hath power none,
His Elements be ſo coequall,
An Incombuſtible Oyle is this our Stone
In power farr paſſing others all.
Son.
In what Element Father is our Sulphur bright?
Is it in all, or is it in one?
Father.
In all Sonne he muſt need be of right,
For Seperacion of Elements we make none:
And yett in them we can it not ſee,
For ſenſuall matter is he none,
But equallitie only intellectuall,
Without which our Stone never fixt be ſhall.
Qualitie Sonne alſoe groweth in the fire;
Betwixt the White ſtone and the Read,
For Colours many to you ſhall appeare,
Untill the tyme the Woman be dead:
The which things if ye ſhall not ſee,
Red ſhall your Stone at noe time bee;
For where the Woman is in preſence,
There is much moyſture and Accidence:
Watry humors that in her bee
Will drowne and devoure our qualitye,
Remember and thinke of Noahs flood,
For too much Water was never good:
And yet as qualitie is hid in quantitie,
So muſt in Water our Earth be:
Riches in him thou ſhalt much finde,
After alteracions all due to his kinde;
When Oyle in him is coagulate,
Then is our Stone body made liquefact:
When Sulphur Water and Oyle be one,
Indued with riches then is our Stone.
I cannot thee tell a richer thing;
Then is our Stone when he is fire dureing,
Our Fire maketh her ſo ſtrong.
Son.
Father how to make our Stone,
Fayne would I knowe that have we done;
Father.
My Sonne with lent and eaſie heate,
The Elements togeather will kindly meate:
Haſte not to faſt whileſt they be rawe,
Keepe well the Fie, beware of the lowe.
Shutt well the Veſſle leaſt out paſſe the Spirit,
So ſhall you all things the better keepe;
For if the Spiritts doe paſſe you from,
Remedy to gett them againe have you none:
And how marveillous it is the Elements to meete
Keepe this as your principall ſecrete,
At your begining give God the prayſe;
And keepe your Matter in heate forty dayes,
But ſo that all things be made cleare,
Or elſe you are never the neare:
And within this tyme itt wil be Black;
And oft chainge colour till it be White,
There you may ceaſe and further proceede,
By mendinge the heate to your meſure indeed;
And there withall now will I end,
And to God onely thee Commend.
JOHN GOWER CONCERNING The PHILOSOPHERS STONE.
AND alſo with great diligence,
Thei fonde thilke Experience:
Which cleped is Alconomie,
Whereof the Silver multeplie;
Thei made, and eke the Gold alſo.
And for to telle howe itt is ſo:
Of bodies ſeven in Speciall,
With fowre Spirites joynt withall;
Stant the ſubſtance of this matere,
The bodies which I ſpeke of here,
Of the Plannets ben begonne,
The Gold is titled to the Sonne:
The Moone of Silver hath his part,
And Iron that ſtonde uppon Mart:
The Leed after Saturne groweth,
And Jupiter the Braſſe beſtoweth;
The Copper ſette is to Venus:
And to his part Mercurius
Hath the Quickſilver, as it falleth,
The which after the Boke it calleth,
Is firſt of thilke foure named
Of Spirits, which ben proclaymed,
And the Spirite which is ſeconde,
In Sal Armoniake is founde:
The third Spirite Sulphur is,
The fourth Sewende after this,
Arcennium by name is hotte
With blowyng, and with fires hote:
In theſe things which I ſay,
Thei worchen by divers waye.
For as the Philoſopher tolde,
Of Gold and Sylver thei ben holde,
Two principall extremitees,
To which all other by degrees,
Of the mettalls ben accordant,
And ſo through kinde reſemblant:
That what man couth awaie take,
The ruſt, of which they waxen blake,
And the ſavour of the hardnes;
Thei ſhulden take the likenes;
Of Gold or Silver parfectly,
But for to worche it ſykerly,
Betweene the Corps and the Spirite,
Er that the Metall be parfite,
In ſeven formes itt is ſette
Of all, and if one be lette,
The remnant may not avayle,
But otherwiſe it maie nought fayle;
For thei by whome this Art was founde,
To every poynt a certayne bounde,
Ordeinen that a man may finde,
This Craft is wrought by wey of kinde;
So that there is no fallace in;
But what man that this werke begyn;
He mote awaite at every tyde,
So that nothynge be left aſyde.
Fyrſt of the Diſtillacion,
Forth with the Congelacion,
Solucion, Diſſcencion,
And kepe in his entencion,
The poynt of Sublimacion,
And forthwith Calcinacion,
Of very Approbacion,
So that there be Fixacion,
With temperate hetes of the fyer,
Tyll he the perfite Elixer,
Of thilke Philoſophers Stone,
Maie gette, of which that many one
Of Philoſophers whilome write:
And if thou wolt the names wite,
Of thilke Stone with other two,
Which as the Clerkes maden tho;
So as the Bokes itt recorden,
The kinde of hem I ſhall recorden.
Theſe old Philoſophers wyſe,
By wey of kynde in ſondry wiſe;
Thre Stones made through Clergie,
The fyrſt I ſhall ſpecifie,
Was cleped Vegetabilis;
Of which the proper vertue is,
To mans heale for to ſerve,
As for to keepe, and to preſerve,
The body fro ſicknes all,
Till death of kinde upon hym fall.
The ſecond Stone I the behote,
Is Lapis Animalis hote:
The whoſe vertue, is proper and couth,
For Eare and Eye, Noſe and Mouth;
Whereof a man may here, and ſee,
And ſmell and taſt, in his degree,
And for to feele and for to goe,
Itt helpeth a man of both two:
The witts five he underfongeth
To keepe, as it to hym belongeth.
The third Stone in ſpeciall
by name is cleped Minerall,
Which the Mettalls of every myne,
Attempreth, till that thei ben fyne;
And pureth hem by ſuch a wey,
That all the vice goth awey,
Of Ruſt, of Stynke, and of Hardnes:
And when they ben of ſuch clennes,
This minerall ſo as I fynde,
Transformeth all the fyrſt kynde,
And maketh hem able to conceive,
Through his vertue and receive
Both in ſubſtance and in figure,
Of Gold and Silver the nature.
For thei two ben the extremitees,
To which after the propertees,
Hath every mettall his deſire,
With helpe and comforte of the fyre.
Forth with this Stone as it is ſaid,
Which to the Sonne and Moone is laide:
For to the Red, and to the White,
This Stone hath power to profite;
It maketh Multiplicacion
Of Gold and the fixacion,
It cauſe[•]h and of this babite,
He doth the werke to be parfite:
Of thilke Elixer which men call
Alconomy, as is befalle
To hem, that whilome were wiſe;
But now it ſtant all otherwiſe:
Thei ſpeken faſt of thilke Stone,
But how to make it now wote none.
After the ſooth Experience,
And nathles greate diligence,
Thei ſetten up thilke dede,
And ſpillen more then thei ſpede;
For alwey thei fynde a lette,
Which bringeth in povetee and Dette;
To hem that rich were to fore,
The Loſſe is had the Lucre is lore:
To gette a pound thei ſpenden five,
I not how ſuch a Craft ſhall thrive:
In the manner as it is uſed,
It were better be refuſed,
Then for to worchen upon wene,
In thinge which ſtant not as thei wene:
But not for thy who that it knew,
The Science of himſelfe is trew:
Uppon the forme as it was founded,
Whereof the names yett be grounded;
Of hem, that firſt it founden out:
And thus the fame goth all about,
To ſuch as ſoughten beſines,
Of vetue and of worthines,
Of whom if I the names call,
Hermes was one the firſt of all,
To whom this Art is moſt applied,
Geber thereof was magnified,
And Ortolane and Morien,
Among the which is Avicen.
Which founde and wrote and greate partie,
The practicke of Alconomie,
Whoſe bokes plainlie as thei ſtonde,
Uppon this Crafte few underſtonde.
But yet to put hem in aſſay,
There ben full manie now a day,
That knowen litle that thei mene,
It is not one to wite and wene,
In forme of words thei it trete;
But yet thei failen of beyet.
For of to much, or of to lite,
There is algate found a wite:
So that thei follow not the line,
Of the perfect Medicine,
Which grounded is upon nature;
But thei that writen the Scripture;
Of Greke, Arabe, and Caldee,
Thei were of ſuch Auctoritee,
That thei firſte founden out the wey,
Of all that thou haſt herd me ſey,
Whereof the Cronicke of her Lore,
Shall ſtonde in price for evermore.
THE VISION OF Sr: GEORGE RIPLEY: CHANON of BRIDLINGTON.
WHen buſie at my booke I was upon a certeine night,
This Viſion here expreſt appear'd unto my dimmed ſight,
A Toade full rudde I ſaw did drinke the juce of grapes ſo faſt,
Till over charged with the broth, his bowells all to braſt;
And after that from poyſoned bulke he caſt his venome fell,
For greif and paine whereof his Members all began to ſwell,
With drops of poyſoned ſweate approaching thus his ſecret Den,
His cave with blaſts of fumous ayre he all be-whyted then;
And from the which in ſpace a golden humour did enſue,
Whoſe falling drops from high did ſtaine the ſoile with ruddy hew:
And when this Corps the force of vitall breath began to lacke,
This dying Toade became forthwith like Coale for colour blacke:
Thus drowned in his proper veynes of poyſoned flood,
For tearme of eightie dayes and fowre he rotting ſtood:
By tryall then this venome to expell I did deſire,
For which I did committ his carkaſe to a gentle fire:
Which done, a wonder to the fight, but more to be rehear'ſt,
The Toade with Colours rare through every ſide was pear'ſt,
And VVhite appeared when all the ſundry hewes were paſt,
Which after being tincted Rudde, for evermore did laſt.
Then of the venome handled thus a medicine I did make;
VVhich venome kills and ſaveth ſuch as venome chance to take.
Glory be to him the graunter of ſuch ſecret wayes,
Dominion, and Honour, both with Worſhip, and with Prayſe.
AMEN.
VERSES BELONGING TO AN EMBLEMATICALL SCROVVLE: Suppoſed to be invented by GEO: RIPLEY.
I Shall you tell with plaine declaracion,
Where, how, and what is my generacion:
Omogeni is my Father,
And Magneſia is my Mother:
And Azot truly is my Siſter,
And Kibrick forſooth is my Brother:
The Serpent of Arabia is my name,
The which is leader of all this game:
That ſometyme was both wood and wild,
And now I am both meeke and mild;
The Sun and the Moone with their might,
Have chaſtiſed me that was ſo light:
My Wings that me brought,
Hither and thither where I thought
Now with their might they downe me pull,
And bring me where they woll,
The blood of myne heart I wiſſ,
Now cauſeth both Joy and bliſſe:
And diſſolveth the very Stone,
And knitteth him ere he have done;
Now maketh hard that was lix,
And cauſeth him to be fix.
Of my blood and water I wis,
Plenty in all the World there is.
It runneth in every place;
Who it findeth he hath grace:
In the World it runneth over all,
And goeth round as a ball:
But thou underſtand well this,
Of the worke thou ſhalt miſſ.
Therefore know ere thou begin,
What he is and all his kin,
Many a Name he hath full ſure,
And all is but one Nature:
Thou muſt part him in three,
And then knit him as the Trinity:
And make them all but one,
Loe here is the Philoſophers Stone.
THe Bird of Hermes is my name,
Eating my wings to make me tame.
IN the Sea withouten leſſe,
Standeth the Bird of Hermes:
Eating his Wings variable,
And thereby maketh himſelfe more ſtable;
When all his Fethers be agon,
He ſtandeth ſtill there as a ſtone;
Here is now both White and Red,
And alſo the Stone to quicken the dead,
All and ſume withouten fable,
Both hard, and neſh and malliable
Underſtand now well aright,
And thanke God of this ſight.
TAKE thou Phoebus that is ſo bright,
That ſitteth ſo high in Majeſty;
With his beames that ſhineth ſoe light,
In all places where ever that he be,
For he is Father to all living things,
Maynteyner of Lyfe to Crop and Roote,
And cauſeth Nature forth to ſpring;
With his wife being ſoote,
For he is ſalve to every ſore,
To bring about thys precious worke;
Take good heede unto his lore,
I ſay to learned and to Clerk,
And Omogeny is my Name:
Which God ſhaped with his owne hand,
And Magneſia is my Dame;
Thou ſhalt verily underſtand,
Now heere I ſhall begin,
For to teach thee a ready way:
Or elſe litle ſhalt thou wyn,
Take good heed what I ſay;
Devide thou Phoebus in many a parte;
With his beames that byn ſo bright,
And thus with Nature him Coarte,
The which is mirrour of all light:
This Phoebus hath full many a Name,
Which that is full hard for to know;
And but thou take the very ſame,
The Philoſophers Stone thou ſhalt not know,
Therefore I councell ere thou begin:
Know him well what it be,
And that is thick make it thin;
For then it ſhall full well like the.
Now underſtand well what I meane,
And take good heed thereunto,
The worke ſhall elſe litle be ſeene:
And tourne thee unto mikle woe,
As I have ſaid in this our Lore,
Many a Name I wiſſ it have,
Some behinde, and ſome before;
As Philoſophers of yore him gave.
ON the Ground there is a Hill,
Alſo a Serpent within a Well:
His Tayle is long with Wings wide,
All ready to fly on every ſide,
Repaire the Well round about,
That the Serpent pas not out;
For if that he be there agone,
Thou looſeſt the verue of the Stone,
What is the Ground thou mayſt know heere,
And alſo the Well that is ſo cleere:
And eke the Serpent with his Tayle,
Or elſe the worke ſhall litle availe,
The Well muſt brenne in Water cleare,
Take good heede for this thy Fyre,
The Fire with Water brent ſhal[•]e,
And Water with Fire waſh ſhall he;
Then Earth on Fire ſhalbe put,
And Water with Air ſhalbe knit,
Thus ye ſhall go to Putrefaccion,
And bring the Serpent to reduction.
Firſt he ſhalbe Black as any Crow,
And downe in his Den ſhall lye full lowe:
I ſwel'd as a Toade that lyeth on ground,
Burſt with bladders ſitting ſo round,
They ſhall to braſt and lye full plaine,
And thus with craft the Serpent is ſlaine:
He ſhall ſhew Collours there many a one,
And tourne as White as wilbe the bone,
With the Water that he was in,
Waſh him cleane from his ſin:
And let him drinke a litle and a lite,
And that ſhall make him faire and white,
The which Whitnes is ever abiding,
Lo here is the very full finiſhing:
Of the White Stone and the Red,
Loe here is the true deed.
Illustration [Image not included in the transcription.]
THE MISTERY OF ALCHYMISTS, Compoſed by Sir Geo: Ripley Chanon of Bridlington.
WHen ☉ in ♈ and Phoebus ſhines bright,
The Elements reviving the new Year ſpringing
The Son by his vertue gives Nature & Light,
And moyſture refreſheth all things growing:
In the ſeaſon of the Yeare when the Sun waxeth warme,
Freſhly and fragrante the Flowers doe grow,
Of Natures ſubtill working we cannot diſcerne,
Nor yet by our Reaſon we can it not know,
In foure Elements is comprehended things Three,
Animalls, Vegetabills, Mineralls muſt be,
Of this is our Principle that we make our Stone,
Quality and Quantity is unknowne to many one.
Son.
Quality (Father) would I faine know,
Of what nature it is and what it hath in his kinde.
Father.
As Colours divers which on the ground do grow,
Keepe well this ſecret (Son) and marke it in thy minde.
Son.
Without Proportion (Father) how ſhould I it know,
This working now is far from my minde.
Father.
Nature and kinde ▪Son) together do grow,
Quality by waight (Son) ſhalt thow never finde.
Son.
To ſeperate Elements (Father) I muſt needes know,
Either in Proportion which be more or leſſ.
Father.
Out of our Principle foure Elements thou ſhalt draw,
Thou ſhalt neede nothing elſe that needefull is;
Our Principle in quality is ſo perfectly mixed,
By vertue of the Son and his quality,
So equaly Joyned, ſo throughly fixed,
As nothing ſo well mixed may be.
Son.
This Principle (Father) is but one thing,
Good (Father) tel me where it doth grow.
Father.
In every place (Son) you ſhall him well finde;
By Taſt and by Colour thou ſhalt him well know;
Fowles in the Ayer with it doe fly,
And Fiſhes doe ſwim there with in the Sea,
With Reaſon of Angels you may it diſerne,
Both Man and Woman to governe,
With our fixed Body (Son) we muſt thus begin.
Of him make Mercury and Water cleare,
Man and Woman is them within,
Married together by vertue of our Fire,
The Woman in her working is full wild,
Be well aware ſhe goe not out;
Till ſhe have conceived and borne a Chylde,
Then all his Kin on him ſhall lout;
In their workes they be unſtable,
The Elements they be ſo raw;
And in their Colour ſo variable,
As ſome tyme like the head of a Crow,
When he is black ye may well like,
Putrefaction muſt go beforne,
After Blacke he wilbe White,
Then thanke ye God the Chyld is borne.
This Child is both King and Emperour,
Through his region both far and neere;
All the World doth him honour,
By the vertue he hath taken of the Fire:
His firſt Veſture is White and pure,
As any Chriſtall ſhining cleere,
Of White tincture then be you ſure;
By verture taken of our Fire,
His firſt Veſture that is ſo White,
Betokeneth his Virginity,
A ſimilitude even thereto like,
And according to the Trinity:
Our Medicen is made of things Three,
Againſt which the Philoſophers cannot ſay nay,
The Father, the Son in one degree,
Corpus, Spiritus & Anima.
When Nature is with Nature, thou mayſt fruite finde,
By proportion more or leſſe,
In practiſe hereof many men be blinde,
Becauſe they underſtand not what Nature is;
His ſecond Veſture as Gold is Red,
In his Veſſell bright ſhining,
A Diadem ſet on his head,
Richer then any earthly thing.
His third Veſture is Purple pure,
Like Sun-beames he ſhineth bright and clere,
Of Red tincture then be you ſure:
By the vertue he hath taken of our Fire.
My beloved Son I commande thee,
As thou wilt have my love and bleſſing,
That thou to God kneele on thy knee,
Unto him give laude and thankeing;
For theis guifts of grace geven unto thee,
To have trew knowledge of this worthy Scyence,
That many men ſeeke by land and ſea,
And cannot finde it for any expence:
I ſhall ſhew thee my Son here a hid Secret,
Becauſe thou art vertuous in thy living,
Of me elſe ſhouldſt thou never it weet,
And for thou art wiſe in thy Councell keeping,
And therefore I charge thee on my bleſſing,
Not to ſhew it to any man living,
For it is the firſt Principle of our bleſſed Stone,
Through which our noble worke is releeved,
Note well that I ſhew now to thee my Son,
If Sulphur be abſent our worke is deprived;
Our Sulphur my Son is Water and Fire,
Conſtraining the Body till it be dead,
Of hem thou haſt never thy deſire,
Till he be bloe as any Lead,
After all this he doth revive,
That in his Veſſell before was dead;
I can no better in my reaſon contrive,
Then to figure him to the greate God head.
For as there dyed no more then One,
Howbeit that there be perſons Three,
The Father, the Son by might is one:
The holy Ghoſt make our full Trinity:
A ſimilitude like unto our Stone,
In him ben things three which be concluded all in one,
Our Sulphur is likened to the holy Ghoſt,
For he is quick, called the Spirit of Slyfe,
In his working of might he is moſt.
He raiſeth our Body from death to lyfe,
Many (my Son) with him do riſe,
The holy Goſpell therein is expert,
The number my reaſon cannot contrive,
Multum & quantum fructum adfert:
I liken our Sulphur to the Adamant Stone,
That Steele drawes to him naturally,
So doth our Sulphur the woman,
When ſhe from her husband would flye.
Son.
I muſe greatly (Father) and mervaile in minde,
Whereof this Stone is ingendered,
And alſo of what manner of kinde,
For I have traveled many a Country,
In vallies low and on hills high,
And ſpurred therefore of foes and freind,
Yet could I never that Sulphur ſee,
Nor in any place wat I where him to finde.
Father.
Son he is made of the Elements,
That God hath given both ſoule and lyfe,
From Mettall he may never be abſent,
For he rules both man and wife.
Son.
Father I pray you for charity,
Where ſhall I this Sulphur finde,
For perfectly I know him not by quality,
Nor yet to fore know him by kinde.
Father.
In our Water Son keepe this in minde,
For there he will appeare as white as ſnow.
Son.
Gramarcy Father to me ye be full kinde,
For through your teaching full well I it know,
Now Father I pray you for charity,
The while it is in your minde,
To ken the red Sulphur that you will teach me,
And then I truſt your Doctrine to finde.
Father.
White and Red Son be both one in kinde,
Now haſt thou all thy deſire,
Keepe well this ſecret and cloſe it in thy minde,
His tincture and growing is by vertue of our Fire,
For in our Fire our Stone will grow,
And there his riches he doth encreaſe,
And ſo doth no Stone that I do know,
That in the fire will put him in preaſe;
We liken him therefore unto the Sun,
That to all Elements giveth light.
Never ſith the World was begun,
Was any but he of ſo much might,
Were he never of ſo high degree,
Saphir, Diamond or Emarald Stone,
The Turcas, or the rich Ruby,
Of all vertuous Stones ſet ower alone,
The greateſt Carbuncle that is full of light,
May not with our Stone Compaire,
For if they in the Fire ſhould fight,
The Carbuncle of vertue ſhould be full bare,
To deſtroy our Stone, Son that will not be,
The Elements in him be ſo equall;
He is an Oyle incumbuſtible,
And of all things moſt imperiall.
Son.
In which Elements (Father) is our Sulphur in?
Is he in all, or in any one?
Father.
In all (Son) he needes muſt be,
For Seperation of Elements make we none,
Sulphur in Elements Son we may not ſee,
By Nature in them he is ſo privily mixed,
In Elements he is a quality,
Our Stone will never elſe be perfectly fixed.
Quality (Son) growes alſo in fire,
Betwixt the White Stone and the Redd,
For many Colours there will appere,
While the tyme the Woman be dead.
Son.
Father muſt the Woman needes be dead?
Father.
Our Stone elſe my Son will never be Redd;
For whereas a Woman is in preſence,
There is much moyſture and accidence,
Wetnes and humours in her be,
The which would drown'd our Quality;
Perceive well (Son) by Noahs flood,
To much moyſture was never good.
Like as quality is hid in quantity,
So muſt our Erth in Waters be,
The riches in him thou ſhalt finde,
After alteration of kinde,
His Oyle in him is congelate,
This makes our Body liquefact,
Sulphur and Oyle all of one kinde,
Which makes our Stone rich and couloring;
I cannot tell thee Son a richer thing,
Then he is in the Fire during,
The Fire to him may do no wrong,
Sulphur of Nature makes him ſo ſtrong.
Son.
How to make our Stone (Father) I would faine know.
Father.
In ſoft heates my (Son) Elements will meete,
Haſt not to faſt whilſt they be rawe,
In the Veſſell (Son) the better thou ſhalt him keepe,
Rule well the Fire and and beware of the Lawe,
Shut well the Veſſell for going forth of the Spirit;
Soe ſhall you all things the better keepe;
For how to get him againe it is ſtrange to know,
It is hard for ſome men to make Elements meere,
Keepe well this Secret Son and God daily praiſe,
Put into thy Veſſell Water cleare,
And ſet it in Fire full forty dayes,
And then in the Veſſell blacknes will appeare,
When that he is black he will change tyte,
Many Colers in him then will appeare,
From coulour to colour till it be white,
Then it is tyme Son to change the Fire,
And melt the heat to your deſire;
And if you will have him White ſtill,
Then muſt you your Medicine apply,
A dry Fire put him till,
And a moyſt Fire naturally,
Till he be made fixed,
For to take Mercury before his flight,
As he is by nature privily mixed,
Of fuſion then he ſhalbe light,
And if you to his proportion take,
Fine Luna then will he make,
So micle of piercing will he be,
Both fluxible with penetrabilitie;
And (Son) if thou wilt have thy Medicine Red,
In a dry Fire thou ſhalt him keepe,
Ever ſtill in one ſteed,
That never your Veſſell come to wet.
Son.
So hard, ſo heavy and ſo peircing,
(Father) this a wonderous thing,
So hot, ſo moyſt, ſo light, ſo wet,
This greate Secret Father will I keepe,
So white, ſo red, ſo profitable,
Of all Stones moſt incomparable.
Father.
He may do more then any King,
He is ſo rich Son in his working,
Gould and Silver men would faine have,
Poore and rich for it do crave,
They that of it have moſt aboundance,
Of the people have moſt obaiſance,
To ſerve them both day and night,
And in the feeld will for it fight,
Therefore Son upon my bleſſing,
Keepe ſecretly this precious cunning,
Of thy Councell make neither King nor Knight,
If they knew they would ſet it light;
For when they have what they will,
God's curſe wil come they ſay the untill,
For had I wiſt and had I wend,
That commeth evermore behinde,
Our Mercury my (Son) is white and thin,
In our Veſſell ſhining bright and cleere,
Our Sulphur is in him within,
Burning him more then our dry Fire,
He fixes him more in one yeare,
By his naturall working I underſtand,
Then doth the Sonne by his dry Fire,
In yeares a long thouſand,
In ſhort ſpace we may have done,
When our Medicine thou wilt aſſay,
Thou maiſt make both Sol and Lune.
In leſſe ſpace then in one day.
Son.
Father is it Water in the well ſpringing,
Or is it Water in the river running?
Other Water (Father) can I not finde.
Father.
Noe (Son) it is of another kinde,
Howbeit it is Water cleere,
Our Sulphur in him is ſoe cleving,
He may not be departed by any fire,
I tell thee the throath in this thing.
Son.
By no fire (Father) how may that be?
Father.
Fire he is ever brenning,
Our Sulphur is made of the Sun and ſuch humidity
That in the Fire he is ever during.
Son.
The tyme of our working would I know,
In what ſpace might be made our Stone,
By Corne and by Frut (Son) thou maiſt it welknow.
Once in a yeare it is afore thee done;
The Sun in the Zodiack about doth gonne,
Through the twelve Signes once in a yeare,
Soe long it is e[•]e we can make our Stone.
Father.
Haſte not to faſt but rule well thy Fire,
The vertue of our Stone few men can tell,
The Elements in him be ſo mighty,
Aboundance of treaſure in him do dwell;
For in riches all Stones exceeds he.
FINIS.
The Preface prefixt to Sir Geo: Ripley's MEDƲLLA;
Which he wrote Ann. Dom. 1476. and Dedicated to Geo: Nevell then Arch-Biſhop of Yorke.
RIGHT noble Lord, and Prelate Deere,
Vouchfafe of me theſe Verſes take,
Which I preſent unto you heere,
That mencion of the Stone doth make,
Of wiſe men meetered for your ſake,
For which of you thus much I crave,
Your gentle favour for to have.
This Stone divine of which I write,
Is knowne as One, and it is Three;
Which though it have his force and might,
Of Triple nature for to be,
Yet doe they Mettalls judge and try.
And called is of Wiſe men all,
The mighty Stone that Conquer ſhall.
Diſdaine you not nor yet refuſe,
To learne the vertues of them now,
By which you may if you them uſe,
Your ſelfe preſerve and eke know howe,
Old age to hide, and Youth out ſhewe.
And Braſſe by them tranſmuted is,
And eger Bodyes clenſed I wis.
Fined alſo and made full pure,
And Aurified be at the laſt.
The firſt of theſe I you aſſure,
Right hurtfull is for Man to taſt,
For Life it will reſolve and waſt.
Of Corroſives made corrupting all,
And named is the Minerall.
But Animall the ſecond is,
The third forſooth the Vegitable,
To cure all things their vertue is,
In every cauſe what ſoe befall,
Mankinde in health preſerve they ſhall:
Reneweth Youth and keepeth it ſound,
As trew by proofe the ſame is found.
And here I will teach you plaine,
How for to make their Mixtures pure:
In order faire without diſdaine.
I will tell you no Dreame be ſure,
Beleeve me while my life may dure.
Looke what with mouth to you I ſay,
My deedes ſhall prove it true alway.
Yett ſhall ſome Figure my Meeter hide,
Leaſt the Arte with wings ſhould fly aw[•]y,
And ſoe as vile abroad to ſlide,
Whoſe ſence, or Truth cannot decay,
And without fraude I will diſplay
The matter plaine on every ſide,
And true likewiſe what ſoe betide.
Although ere this you have heard ſay,
That ſuch as practice doth this Arte,
Their thrift in Aſhes ſeeke alway:
And learne at length with heavy heart,
Not more but leſſe to make their part,
Yet be not you diſmayed therefore;
Ne feare nor ſhrinke for it the more.
But truſt the words which I you tell,
For truly I doe flatly ſay,
I have both ſeene and known it well,
And wittneſſe will the ſame alway,
This the Marrow called is I ſay,
A truer Text full well I wote,
In all this World finde ſhall you not.
Then as this writing of our Wine,
Whereof I bring you here a taſte;
Whoſe heavenly Water pure and fine,
Doth all things worke withouten waſte,
To your deſire the bodyes faſt
It doth diſſolve, make light and open
With other things, not yett of ſpoken.
Againſt Nature yet is it not,
But naturall as may men trow,
Which being cleanſed from his spott,
There Phoebus splendor ſhall forth ſhewe,
And cauſe it fragrantly to grow;
For how more fragrant it ſhalbe,
Soe much of Valor more is hee.
For Phoebus nature doth ſurpaſſe,
And bodyes pure, and eke the sky,
It doth beſhine both Corne and Graſſe,
The Sonn reneweth from on hye,
And cauſeth things to fructifie.
Doth mix, and fix, and natureth,
Drives plagues away and nouriſheth.
Abandoneth, draweth, and clenſeth the Aire,
Maketh dews ſweete, floods and humors dry,
Maketh ſofte, hard, ſweete and fayre;
And purifieth Natures perfectly,
By his working inceſſantly;
It maketh all things to grow I ſay,
And chaſeth Ʋgly things away,
In Laurell Tree, it is full greene,
In Gold it lodgeth gliſtringly;
It decketh Stones with brightnes ſheene,
The ſhinening bodyes are made thereby:
But if you will more certeinly,
Of Phoebus vertue have knowledging,
Then Saturns Chyld muſt yſſue bring.
O Paſtor meeke draw Water cleere,
From buds of Vynes out of a Glaſſe,
As red as blood as Gold it were;
Which will you give a Gummy Maſſe,
As pretious as ever was.
Thus without fraude made open is by wyſe,
The Arte which you ſhall not diſpiſe.
It multiplyeth and maketh alſo,
Gold Potable know this for trewe,
By it are things increaſed ſoe,
That health thereby you may renewe,
To learne thoſe Secreats dayly ſue,
Which formally prolong well may
Your Life in joy from day to day.
For although many hate this Arte,
Yet it is precious over all;
Try and diſcerne within your hearte,
By all the Leſſons miſticall;
A Gift it is Coeleſtiall
Which here is taught to you him by
That prov'd it hath Aſſuredly.
This have I written for your ſake,
Not in vaine ſtile, but order plaine,
This little Booke of him you take,
Which frankly doth beſtowe his paine.
To God committinge you againe,
And all that doth wiſh well to thee,
In any place whereſoever they bee.
If you unbroken long would keepe,
In perfect health, your Veſſel ſtill;
Then for your Cannon looke you ſeeke,
Remembring him that hath good will,
By your aſſiſtance to fulfill:
And in ſuch ſort your Worke display,
As ſound may to your lawd alway.
A SHORT WORKE That beareth the Name of the aforeſaid Author, Sir G. RIPLEY.
TAke Heavy, Soft, Cold, and Drye;
Clenſe him, and to Calx grind him ſubtily:
Diſſolve him in Water of the Wood;
If thou can do any good
Thereof, take a Tincture
And Earthy Calx good and pure.
Of this maiſt thou have with thy travaile,
Both Mercury, Water, and Oyle;
Out of the Ayre with Flames great,
Fire into the Earth doth Creepe;
In this Worke if thou wilt winn,
Take heed wherewith thou doſt begin,
And in what manner thou doſt work,
For looſing thy way in the darke;
And where, with what, and how, thy matter ſhal end;
I tell and Councell thee as my Frend:
Make Water of Earth, and Earth of Water;
Then art thou well onward in the matter.
For thou ſhalt find hid in the myre,
Both Earth, Water, Ayre, and Fire:
I tell thee my Brother, I will not flatter,
Of our Earth is made our Water:
The which is cleere white as Snow;
And makes our Earth Calcine and growe.
Blackneſſe firſt to thee doth ſhew,
As by thy practiſe thou ſhalt know:
Diſſolve and Calcine oft, and oft;
With Congelation till the Body to whitnes be brought:
Make the Body fluxible, and flowing;
With the Earth, perfect, and teyning.
Then after Ferment is once done;
Whither thou wilt with Sunne or Moone,
Diſſolve him with the Water of life,
Ycalled Mercury withouten ſtrife:
Put the Soule with the Body, and Spirite
Together in one that they may meete
In his Dammes belly till he wax great,
With giving Drinke of his owne ſweate:
For the Milke of a Cow to a Child my brother
Is not ſo ſweete as the Milke of his Mother:
This Child that is ſo marveilouſly wrought,
Unto his Heritage muſt be brought:
His livelyhood is ſo worthy a thing,
Of abilitye to ſpend with a King:
He that beareth all this in minde,
And underſtandeth theſe Parables all;
With Seperation he may finde,
Poore and Rich, great and ſmall;
With our Sulphur we make our Antimony, White and Red;
And thereof we make our Mercury quick, & dead.
This is a Mettall that I ſpeake of one of the ſeaven,
If thou be a Clerk read what I meane.
There is no Plannet of ſix neither great nor ſmall,
But if he be put to them, he will Calcine them all.
Unto red blood he muſt be brought;
Elſe of him thou getteſt right nought:
Reach him then with the Wood Water,
Man, and Woman Clothed under one hatter,
In and of them is conceived a Child
Lovely of beauty, meeke and mild;
Out of the Earth with dropps ſtrong,
Nouriſh the Child in his Mothers wombe;
Till he be come to full age;
And then make thou a Mariage,
Betweene the Daughter, and the Sonne,
And then thou haſt the Maſtery wonn.
The beginning of this Worke, if thou wilt crave,
In holly Writ thou ſhalt it have:
Both in Maſſe Booke and in Pſalter
Yea wrighten before the Preeſt at the Alter:
And what is Antimony that thou ſhalt worke,
I have written to thee if thou be a Clerke;
Looke about before if thou canſt finde
Plainely written, which maketh men blind:
Our Werke is bringing againe our Mercury,
And that Philoſophers call Solucion;
And if thou looſe not the uncleane body,
Thou werkeſt without diſcretion;
The Inbibition of Water, is not the looſing;
But bringing the Body into water againe turning▪
That is to ſay into ſuch water,
That is turning the Body into his firſt Matter:
The ſecond Werke is to bring,
Earth and Water to Congealing;
The cleanſing of the Third is another
Unto Whitenes; my owne Brother;
With this Water of his owne,
That is full marvalous to be knowne:
The fourth werke is diſtilling
Of Water, and Earth upſweating.
And thus haſt thou by one aſſent,
Earth, Ayre, Water, and Fire; the foure Elements:
The Aſhes that are in the bottome of the Veſſell,
Looke thou diſpiſe them not though left,
For I tell thee right well,
There is the Diadem of our Craft.
FINIS.
JOHN LYDGATE MONKE OF St. EDMUNDS BURY, In his Tranſlation of the ſecond Epiſtle that King Alexander ſent to his Maſter ARISTOTLE.
WHan Alyſaundre as is Reherſyd heer
This Phyloſophre for vertues manyfoold,
Sent unto hym a ſecret Meſſengeer,
Without exskus to come to hys houſoold,
But he ageyn for he was feeble and old,
And impotent on the tother ſyde,
And unweldy for to goon or ryde.
But chiefe cauſe why Alyſaundre ſente,
A purpoos take and a fantaſye,
To declare pleynly what it mente;
He wyſt in ſooth that in Philoſophye,
Wyth other ſecrets of Aſtronomye:
He was experte and mooſte cowde underſtonde,
Thys was in cheefe Cauſe of the Kynges ſonde.
Powder of Planetys and mevyng of all Sterrys,
And of every heavenly Intelligence;
Dyſpoſicion of Pees and ek of Werrys,
And of ech othyr ſtraunge hyd Scyence,
As the ſevene Goddys by theyr Influence
Dyſpoſe the Orders of Incantacions,
Or of ſevene Metallys the Tranſmutacions.
With othir Craftys which that beſecre,
Calculacion and Geomancye,
Dyfformacions of Circes and Meed:
Lokynge of Facys and Pyromancye,
On Lond, and Watir, Craft of Geometrye.
Heyghte and Depneſſe with all Experyence,
Therefore the Kinge deſires his preſence.
But for all this within himſelfe a thing
There was a Secre he kept not to diſcloſe;
Nor to publiſhe opynly to the Kynge,
Takeyng Example by two things in a Rooſe,
Firſt how the Flower greet ſweetneſſe doth diſpooſe:
Yet in the Thorne men finde great ſharpneſſe,
And thus in Konnyng there may been a lykeneſſe.
In Herbe and Flour, in Writeing, Word and Stoon,
Ech hath his vertue of God and of Nature,
But the knowyng is hyd froo many oon:
And not declaryd to every Creature,
Wherefor he caſt twen Reaſon and Meaſure:
To ſhape aweye both the Kyng to pleſe,
Somewhat to uncloſe and ſet his herte at eſe.
There is of ryght a greete difference,
Tween a Princes royall Dignite,
And a twen Commons rude Intelligence,
To whom nat longeth to meddle in no degre,
Of Konnynges that ſhould be kept ſecre,
For to a Kynges famous magnificence,
And to Clerkys whiche have Experience.
Itt cordeth well to ſearch out Scripture,
Myſteries hid of Fowlys, Beeſte, and Tree,
And of Angellys mooſt ſotyl of Nature;
Of Myneralls, and Fysſhes in the See,
And of Stonys ſpecially of Three.
Oon Myneral another Vegetatyff,
Partyd on Foure to lengthe a Mannys lyffe.
Off whych I radde oonys among othir Stonys,
There was oon calyd Anymal;
Foure Elements wrought out for the noonys:
Erthe, Watir, and Ayre, and in eſpecyall,
Joyned with Fyre proporcyon maad egal.
I dar ſeyn breefly and not tarye,
Is noon ſwych Stoone found in the Lapidarye.
Irad Oonys of a Phyloſophre,
Ageyn ech ſyckeneſſe of valew doth mooſt cure,
All the Treſure and Gould in Craeſus Coffre;
Nor all the Stoonys that grow by Nature,
Wrought by Craft or forgyd by Picture.
Lapis & non Lapis, Stoon of greeteſt fame,
Ariſtotiles gaff it the ſame name.
And for I have but little rad or ſeyne,
To write or medle of ſo high mateerys,
For preſumcion ſome would have diſdeyn;
To be ſo bold or clymbe in my deſires:
To ſcale the Laddere above the nyne Speerys,
Or medle of Rubyes that yeve ſo cleere a light,
On hooly ſhrines in the dirk night.
I was nevir noon expert Joweleere,
In ſuych mateerys to put my ſylfe in prees,
With Philoſophres myn Eyen wer nat cleer,
Nowthir with Plato nor with Socratees:
Except the Prynce Ariſtotilees.
Of Philoſophres to Aliſaundre Kyng,
Wrott of this Stone the mervaylle in all werking.
In prevy wyſe lych to hys Ententys,
Secretys hyd cloos in Phyloſophye,
Fyrſt departyng of the foure Elementys;
And aftyrward as he doth ſpeceffye,
Every ech of hem for to recteffye.
And after thys lyk hys Oppynyon,
Of thys foure to make a Conjunccyon.
In ſuych wyſe performe up thys Stoon,
Seene in the joynynge there be noone outrage
But the fals erryng hath founyd many one;
And brought hem aftyr in full greete rerage,
By Expenſys and outragyous Coſtage.
For lak of brayn they wern maad ſoe wood,
Thyng to begynne whych they not underſtood.
For he that lyſt putte in Experience,
Forboode ſecrees I hold hym but a foole,
Lyke hym that temptyth of wylfull neglygence,
To ſtonde up ryght on a three foote ſtoole,
Or ſparyth a ſtewe, or fysſheth a bareyn poole.
Whan all is doon, he get noon othir grace,
Men wyl skorne hym and mokke hys foltiſh face.
Itt is no Crafft poore men t'aſſayle,
It cauſeth Coffers and Cheſtys to be bare,
Marryth wytts, and braynes doth affray;
Yit by wryting this booke doth declare,
And be Reſons lyſt not for to ſpare,
Wyth Golden Reſouns in taaſt mooſt lykerous,
Thyng per Ignotum prevyd per Ignocius.
Title of this Booke Labor Philoſophorum,
Namyd alſoe De Regimine principum,
Of Philoſophres Secreta Secretorum,
Treſour compyled omnium Virtutum;
Rewle directory ſet up in a ſom,
As Complexions in helthe and ſekeneſſe,
Dyſpoſe them ſylf to mornyng or to gladneſſe.
The whych booke direct to the Kyng
Alyſaundre both in the werre and pees,
Lyke hys requeſt and royall commanding,
Full accompliſhed by Ariſtotiles,
Feble for Age and impotent doubtles,
Hoole of corage and trew in his entent;
T'obeye his byddyng this booke he to hym ſent.
How Ariſtotle declareth to King Alyſaundre of the Stonys.
TOwching the Stone of Philoſophres Oold,
Of which they make mooſt Sovereyn mencyon;
But there is oon as Ariſtotle toold,
Which alle excelleth in Compariſon,
Stoon of Stoonys mooſt Sovereyn of renoune;
Towching the vertue of this rych thyng,
Thus he wrote to the moſt ſovereyn King.
O Alyſaundre gretteſt of dignite,
Of al this World Monark and Regent,
And of al Nacyons haſt the Sovereynte;
Echoon to obeye and been obedyent,
And to conclude the fyn of our entent,
All worldly Treſure breeſly ſhet in oon,
Is declaryd in vertue of this Stoon.
Thou muſt firſt conceiven in ſubſtance,
By a maneer uncouth dyvyſion;
Watir from Eyr by a diſſeverance:
And fyr from Eyr by a departicion,
Echoon preſervyd from all Corruptyon.
As Philoſophres a forme have ſpeceffyed,
Which by Reaſon may not be denyed.
Watir from Eyr departyd prudently,
Eyr from Fyr and Fyr from Erthe don,
The Craft conceyved devyded truly,
Withouten Errour or Decepcyon,
Pure every Element in his Complexion.
As it perteyneth pleynly to his parte,
As is remembryd perfyghtly in this Arte.
This Stone of Colour is ſometyme Citrynade,
Lyke the Sonne ſtremyd in his kynd,
Gold treſſyd maketh hertes full glade;
With more Treſour then hath the Kyng of Inde,
Of pretyous Stoonys wrought in their kynde.
The Cetryn Colour for the Sonne bryght,
Whyte for the Morne that ſhyneth all the nyght.
This Philoſophre brought forth in Paris,
Which of this Stoonys wroot fully the nature,
All the Dyvyſion ſet by grett advys;
And thereuppon did his beſy cure,
That the perfeccion long ſhould endure,
Lyke the entent of Ariſtotles ſonde,
Which none but he cowd well bryng on honde.
For though the mateer opynly nat toold,
Of this Stoonys what Phyloſophres mente,
Ariſtotiles that was experte and Oold;
And he of Paris that forth this preſent ſent,
And in all hys beheſte feythfull true of Entent:
With Circumſtances of Araby Inde & Perce,
Towching the Stoonys that Clerkys can reherſe.
Hermogenes hadde hymſelfe alloone,
With the ſeyd Phelip that with him was ſecre,
Knewh the vertue of every prevy Stone;
As they were diſpooſyd of Degree,
From him was hyd noon uncouth prevyte.
This Hermogenes and he knewh every thing,
Of alle ſuych vertues as long to a Kyng.
THE FIRST CHAPTER.
IN the name of the holy Trinitie,
I will write of this Worke breiflie;
Leaving matters of circumſtance,
And promiſe the truth to advance:
I will not write Figuratively,
But declare the Matter plainely,
And how things muſt be made to accord,
By Natures true worke and the helpe of our Lord:
The World is but one incloſed with heavens round,
Though divers matters and formes be therein found:
The Earth this worlds Center borne up by the Aire,
In kinde hath noe more but being baire,
And neereſt to not being, Philoſophers have told,
In kinde of Complexion is full dry and cold;
And now for my Figure of rotundity,
I will ſhew how Elements accord and diſagree:
And though the Elements be ſo contrary,
Yett by heavens Influence they are brought to unite,
And when once togeather a body they binde,
Nought may them looſen without wrecke to the kinde.
Firſt Fire in Nature is hott and dry,
Aire differs from Fire in moiſture only:
Earth only for coldneſſe from Fire diſagrees,
This Concord and diſcord every man ſees:
Aire hot and moiſt of complexion and kinde,
Water differs from Aire but in heate we finde:
Soe that in moyſture we finde them both one;
Naturall heate in Water we finde none;
Water cold and moiſte of Complexion is,
Earth differs from Water in drynes I wis:
Earth agrees with Fire in drynes noe doubte,
Thus one in another the Wheele turnes about.
From this round Circle proceeds a quadrant,
Each line unto another an equall diſtant:
And as the round Figure concludes all in One,
Soe the Quadrant of foure things makes diſtinction.
From this Quadrant a Fire muſt proceed,
Which is Animall, Vegitable and Minerall we reede:
And with the Fire I will begin;
Pray God I be not too bold therein.
The whole Compoſition of this world is fram'd,
Of the Three things which before I have nam'd:
Now to make things of Excellencie,
We muſt take things neereſt Nobilitie;
And as this greate Maſſe conteines things Three,
Soe Blood, Fleſh and Bone in the leaſt World we ſee;
Yett leſſe World and greate World is all but One;
Thus ſtill we keepe an Unyon:
Whatſoever itt is that is alive,
Without Blood they may not thrive.
Sperme is Generacion of each thing,
Of what kinde ſoever itt bene;
Blood is Sperme be itt White or Redd,
For without Blood each thing is dead:
Blood conteineth the three things I have told,
And in his Tincture hath Nature of Gold:
Without Gold noe Mettle may ſhine bright,
Without Blood noe Body hath bene fitt of light:
Thus doth the greate and leſſe World ſtill,
Hold the Union according to Gods will:
Now of all things Blood Nobleſt is,
For nothing in the World may itt miſſe,
Blood hath true proporcion of the Elements foure,
And of the three ſpecies I ſpoke of before:
The Blood muſt be the principall matter of each thing,
Which hath any manner of increaſing:
Mercury in Mettalls is the Blood certeine,
Sperme in Animalls getts the like againe;
Vegetable moyſture from heaven ſo good,
Yett all theſe three are but Blood:
Then Blood in procreation is neereſt of kinde,
This Secrett good Brother keepe cloſe in thy mynde:
And uppon that Condition,
Which Blood thou ſhalt take I will make repeticion;
The true Blood of Mettalls is hard to have,
And long tyme of getting itt doth crave:
Blood of Vegetables hath moyſture greate ſtore,
And therefore to have itt requireth much labour:
The true Blood to finde without labour and coſt,
Thou knowſt where to have it ere thy witts be loſt.
Seeke out the nobleſt as I ſaid before,
For now of the Matter I dare ſay noe more.
This Secrett was never reveal'd till this tyme,
By any Mans writings that ere I could finde,
But I which by practice have found itt true,
Knew how things cauſed things to renew:
God grant noe Alchymists meete with my Booke,
For they would have Elixir by hooke or by crooke;
And he would ſpend what his Freinds wan,
And be as neere at the laſt as when he began,
And would promiſe to give men Gold greate ſtore,
But beware thou of Expence, as I ſaid before.
CHAP. II. Of the manner of the Worke.
NOW after the Matter the Manner compute,
How to bring this our Worke aboute:
Firſt take the Matter crude as itt is,
Which will coſt you little or nought I wis:
Searce it ſoe cleane as it may be,
Untill from filth itt is all free,
Which wilbee done in houres three or foure,
Then will it be cleare from his ill humour:
Then take the Faces which you ſhall finde,
In the ſame which the Matter left behind:
Purge him alſo with the nobleſt Element,
Untill that he to Earth be brent:
Then have you a Stone of wonderfull might,
With ſmall Coſt a ſecret right.
Take ye this Stone and uſe Millers Craft,
Till it be fine powder and made very ſoft:
Then give him the moiſture which from him ye tooke,
Then uſe him as ye ſhall finde in this booke.
But give him noe other Drinke but of his owne kinde,
For elce you doe not after my mynde.
Let him drinke noe more then will ſuffice,
Beware of Floods I you adviſe:
Then ſearch him twice againe as you did before,
And ſtill put uppon his owne liquor:
Thus their firſt Order to paſſe is brought,
And your fouleſt Worke fully wrought.
CHAP. III. Of the ſecond Order.
NOW the ſecond Manner I will ſhew plaine,
How you ſhall worke it with little paine:
When your three ſearſings be done after my lore,
Then breake the Stone as you did before:
Then muſt you have one Veſchell,
Which muſt be made like an Eggſhell,
Into the which Veſſell the Matter you muſt putt,
Then ſee that itt be well cloſed upp:
The Veſſells divided in parts three,
Whereof two ſtill voyde muſt bee:
This Veſſell muſt be ſet in a kinde heate,
That the Matter may kindly ſweate;
The Spiritts muſt not be oppreſt with Fire,
For then thou ſhalt never have thy deſire;
Neither muſt thy Veſſell have cold,
For then itt will ſpoile as Philoſophers have told;
But keepe itt in a temperate heate alwayes,
For the ſpace of fortie dayes:
Then Blackeſſe will appeare to ſight,
That Blackneſſe thou muſt bring to be White.
ake out t he Glaſſe at the forty dayes end,
And ſe that from cold thou doe itt defend;
And ſet itt in a Furnace with dry fire,
Till itt be White after thy deſire,
Which wilbe done in Weekes three,
And dryed from his moyſture utterly:
Then with the firſt Water thou firſt didſt imbibe
Againe thou maiſt feede it att this tyde,
But give itt noe more, nor you doe thinke
May ſuffice at once for itt to drinke,
This done putrefy as you did before,
Even in the very ſelfe ſame maner,
And in the ſaid tyme which it ſtoode before,
Itt will becom of blacke Colour,
And in the ſame Order if it congeale White,
Then is your Worke both perfect and right;
Now you muſt goe lerne the Bakers occupacion,
How he Leavens Bread by Fermentacion;
And truly to Ferment take noe plate of Gold,
But parte of that the plates doe hold.
You know that if Sol ſhew not a faire Tincture,
Itt will be had but in little honour,
Then Tincture of Gold is a moſt noble thing,
With a grace to noble men of our workeing,
For that true proverbe doth well accord,
Baſe things befitt not a noble Lord.
Now have I told you what Ferment is,
To teach you to Ferment I will not miſſe;
This Chapter is now brought to an end,
And now the third Order to ſhew I intend.
CHAP. IV. Of the third Order of this Worke.
RECIPE Sol that is pure and good,
And ſee that from him you take his pure blood,
Your Stone you muſt divide in parts three,
And the fourth of the Ferment muſt be.
If you will have for Red, and White too,
To Red after this Order you muſt doe,
And the White after the ſame,
Muſt be ferment with Lune by name,
And the matter equally divyde
One for the Red, the other for the White.
Another like Veſſell for the White you muſt looke,
As before is taught you in this Booke.
When your Ferments to your matters be put,
Then your Veſſell cloſe you muſt ſhut;
And ſett it to Putrifye as you did before,
The full tyme as I ſaid of yore:
And uſe itt in every degree,
As in the next Chapter before you may ſee.
But looke that you knowe your two Ferments aſſunder,
Or elce of your folly itt were great wonder:
And when from his Blackneſſe you have brought itt White,
Then have you Elixir of wonderfull might:
Your Red to his perfection is not fully brought,
But your White is perfectly wrought.
Your Red with moſt ſtrong heate muſt be fedd
In a cloſe Furnace untill itt be Redd:
When itt is Redd and will melt like waxe,
Then of all that ſhould be nothing laxe.
Now have you a Stone of wonderfull might,
Which will take Mercury before his flight,
And command him to ſtay, and cauſe him to bring
All Mettalls unto him, and call him their Kinge,
And make ſuch obedyence without Digreſſion,
That of him they ſhall all take Impreſſion;
Now have you a Stone of wonderfull power,
Which conteineth the three Species and the Elements foure:
Fire in Colour, Water by Effuſion,
Earth to ſight without deluſion,
Aire is in Water all men doe knowe,
And thus the foure Elements accordeth nowe:
As for the three Species I will ſhewe,
How in your Stone you may them knowe:
Tincture for Blood perteineth to the Animall,
Moyſture the Vegetable part poſſeſſe ſhall;
All Earth is Minerall without any doubt,
Thus keepe we in one Circle and never goe out.
Now have I my Figure perfectly wrought,
Yett of the Center I have ſaid right nought.
A Center is a pricke of whatſoever itt be,
Without any manner of diviſibilitie;
And made as Nature doth well provide,
So as no Accident may itt divide:
Only by hand but in the Quantitie,
But by noe Element ſeperate the Qualitie;
If in greate Fire you ſett it downe,
A true Salamander itt wilbe found;
If in the Water thou throwe I wis,
It will live there as doth a Fiſh;
If in the Aire you caſt it up hye,
There will it live, and never dye:
If in the Earth thou bury itt faſt,
Then will it remaine there, and ever laſt.
Thus can no Element divide without doubt,
The Center which our Wheele turnes about:
Now how to Multiply your Medicine I trow,
Would doe you much good for to knowe;
For unleſſe you know howe to Multiply,
Your Medicine will be ſpent quickly:
Then would itt put thy minde to much paine,
To thinke that thou muſt make itt againe:
Therefore the next Chapter ſhall teach thee right,
To Multiply this Stone of wonderfull might.
CHAP. V. How to Multiply.
NOW in this Chapter I meane to ſhewe,
How to Multiply that thou may knowe:
If Iron to the Load-ſtone be not put certeinly,
Itt will decreace wonderfully;
The Species of all things both more and leſſe each one,
Are mainteyned by reaſon of Multiplication;
Then if they be not Multiplyed they decay,
But Multiplication makes them be all away.
All things after Conception receive naturall Food,
To mainteine their kind as Nature ſeeth good:
Soe likewiſe our Stone muſt needs Multiply,
Or elce the Species of that Stone will dye:
And Multiplication muſt needs be of ſuch thing,
As the thing multiplied takes beſt likeing.
Fire which burneth perpetually,
If Matter want Fire will dye;
But for to feed our Stone rightly,
The way I will ſhewe preſently.
Take your Glaſſe and Medicine withall,
And in a warme Fire ſett itt you ſhall;
And when itt begins to liquefy,
Put common Mercury to itt by and by;
And itt wilbe devoured anon
By vertue of heate that is in our Stone,
And as much as you putt in quantitie,
Soe much doth your Medicine augment truly:
Yett you muſt have reaſon not for to cloye,
With overmuch cooling, kind heate thereby:
And as of a Dragme you will make a Pounde,
You may well do itt, if you keep round;
And when it is Multiplied ſufficiently,
Then from the Fire ſet it by.
A man in this Land once I knewe,
That marred that he made, and ſo may yowe;
Except ye doe as I have taught,
And then neede you to feare nought.
Another I knewe which wanted good direccion,
And at once ſpent all at one projection.
Theſe knew not howe itt ſhould be multiplyed,
Which things I have taught you at this tyde;
But ſee that the Mercury wherewith ye Multiply,
Be made ſoe cleane as itt may be.
Now to make him extend his perfection,
It is needfull to know how to make projeccion:
Whereof in the next Chapter I will treate,
For of Multiplicacion I will noe more ſpeake.
CHAP. VI. Of Projection.
NOw lacke we but onely this Leſſon to take,
Perfectly projection for to make:
Take one parte of the Medicine, and of ☿ ♄ or Tinn,
But ſee that you make them exceeding cleane;
And when your Mettall doth Liquefy,
Then caſt in your parte of Medicine quickly.
Then will it be brought to ſuch a paſſe,
That all will be as brittle a glaſſe;
Take the brittle ſubſtance as it is,
And upon an (100.) to take doe not miſſe.
That 100. uppon 1000. ſoe ſtill increaſe you may,
And project noe more when your Tincture doth decay.
This projection is ſure without any doubt,
Thus is our Wheele turned round about.
In what Veſſell to project I need not to tell,
For a Maiſter of his Arte knoweth it very well;
To project on Mettalls nowe you knowe,
And to project on mans body nowe will I ſhewe.
Firſt the Body muſt be purged well,
And by ſwetting and bathing be made ſuttell.
And when you are cleane according to your minde,
Take a dragme of your Medicine with the Quinteſſence of Wine;
Such a ſuddeine alteration itt will ſhowe,
As you need not to feare Corruption noe moe:
Nowe of his Vertues I need not to declare,
They are fully ſhewne by others elce-where.
Now to the holy Trinitie I thee commend,
Thankeing him my Worke is at an end:
Chargeing thee this Secret from bad men to keepe,
Though with greate Importance of thee they itt ſeeke;
And beware itt goe not from thy hand,
Except to a perfect honeſt man.
By Bookes the true Worke I could never finde,
Therefore left I this Booke behinde,
That to whoſe ſhare ſoever itt might fall,
By itt they might know our Secretts all.
God grant noe Multiplyer meete with my Booke,
Nor noe ſiniſter Clerkes thereon to looke;
Then will they pay their debts ſurely,
And build Churches, and Steeples very hye;
Keepe itt from theſe folkes I thee pray,
As thou wilt anſwere before God att laſt day:
For whatſoever hath bin ſaid to our worke doth accord,
Therefore give honour, prayſe, and thankes to our Lord;
Holy and Reverend be his Name,
Which to me vile Synner hath revealed the ſame.
THE HERMET'S TALE.
IN Pilgrimage one onely thing I found
Of worth in Lemnes nere to Vulcan's ſhopp,
A Chriſtall founteine running under ground,
Between a Vally and a Mounteines topp.
Pleas'd with this ſight, I bid a Hermite tell
The ſtory of the place, who there did dwell.
Within this Vale a hallowe dusky Cave
There is (quoth he) of greate Antiquity,
Where plumes of Mars blew greene and red you have:
Torne from his creſt for his Iniquity.
The Troope of Smiths, as he for Venus lay,
Surpris'd and tooke him, yett he gett away.
For as the Cyclops him in tryumph brought,
To halting Vulcan to receive his doome,
They lifted up his beaver, and found nought
But vacant place and Armour in the roome.
Of th'armour then they thought they had good prize,
But working it they found itt ſcyndarize.
The Smiths amaz'd finding themſelves deluded,
Satt all in Counſaile in their Maſters Denne,
Deliberating well, at length concluded,
There is no equall War twixt Godds and men,
Lett's finde the Angry God and pardon crave,
Lett's give him Venus our poore ſelves to ſave.
They ſought in Heaven Mars knew his fact ſo bad,
He came out there, then one began to tell,
Saturne turn'd from his Throne, a Place had
Not far from thence, hard by this Chriſtall Well.
Thither they wen, and found two Gods alone,
Sitting within a darke, but glittering throne.
Downe fell old Vulcan on his crooked knee,
And ſaid forgive, O mighty God of Warr,
My ſervants and my ſelfe (once God as yee)
Then uſe thy will with Venus my faire ſtarr.
Saturne (quoth Mars) and I muſt not yet part,
Though ſhee for whom th'art pard'ned hath my heart.
With this the Cuckold with his ſweaty Troope
Went to his Forge and ſeem'd to make a legg,
Att every ſteppe, where halting made him ſtoope,
In thankes to Mars, granting what he did begg;
In whoſe remembrance you ſhall ever have
Syndars, and fetters in that hollow Cave.
But lett me tell you all that then befell,
Iove ſeeing this, meaning the Smith to right,
Sent downe a winged God, he truſted well,
Diſguiſ'd in habitt of a ſhineing light,
Which to the Vally from the Hill's high topp,
Affrighted all the ſmiths in Vulcans ſhopp.
A voyce was heard from Ioves Embaſſadour,
To ſummon Mars t'appeare before the Gods:
With Saturne forth came Venus Paramour:
Thinkeing with might to gett of right the odds:
Downward came he 9. myles, they upward fower,
All mett in miſt, he fledd, they nere went lower.
Vulcan came hobling up to ſe what's done,
He findes nor light, nor Gods, but other ſhape;
To witneſſe of this fact he calls the Sonne,
Who ſtreght cryes Murther, and made haſt to ſcape:
Some dyeing Soule groan'd forth, Apollo ſtay,
Helpe wiſe Apollo ere thou goeſt away.
With this Apollo lookeing round about,
Eſpies this fountaine knowes the voice was here,
And boweing downe to finde the party out,
Himſelfe unto himſelfe doth ſtreyght appeare.
There gaz'd he till a ſturdy ſhowre of rayne
Tooke wiſe Apollo from himſelfe againe.
Farewell Apollo then Apollo ſayd,
To morrow when this ſtorme is fully paſt,
Ile turne and bring ſome comfortable ayd,
By which Ile free thee ere the latter caſt.
Then did itt cry as if the voyce were ſpent,
Come ſweete Apollo, ſoe itt downwards went.
Vulcan went to his Forge, the Sonne to bed,
But both were up betimes to meete againe;
Next morne after the ſtorme a pale ſoule dead
Was found att bottome of this faire Fountaine.
Smith (ſaid Apollo) helpe to lade this ſpring,
That I may raiſe to life yonder dead thing.
Then Vulcan held Apollo by the heele,
While he lades out the Waters of the Well;
Boweing and ſtraining made Apollo feele
Blood from his noſe, that in the fountaine fell.
Vulcan (quoth he) this Accident of blood
Is that or nought muſt doe this Creature good.
He ſpake the word, and Vulcan ſawe itt done,
Looke Sol (ſaid he) I ſee itt changeth hue,
Fewe Gods have vertue like to thee ô Sonne,
From pale itt is become a ruddy blue;
Vulcan (quoth Phoebus) take itt to thy forge,
Warme it, rubb it, lett itt caſte the Gorge.
Thus Vulcan did, itt ſpued the Waters out,
And then itt ſpake and cry'de itt was a cold;
Then Vulcan ſtuft and cloath'd it round about,
And made the Stone as hott as ere itt would.
Thus fourteene dayes itt ſickly did indure,
The Sonne came every day to ſe the cure.
As itt grewe well the Colours went and came,
Blew, Blacke, White, Redd, as by the warmth & heate,
The humours moved were within the ſame,
Then Phoebus bid him put it in a ſweate;
Which Vulcan plyde ſoe well, it grue all Red,
Then was itt ſound, and cald for drinke and bread.
Stay (quoth Apollo) though itt call for meate,
Diſgeſtion yett is weeke, 'twill breede relapſe,
By ſurfett, therefore ere you lett itt eate,
Some little exerciſe were good perhapps,
Yett had itt broath alowde the ſtrength to keepe,
But when 'twas on his leggs it would ſcarce creepe.
Sol ſawe ſome reliques left of th'ould diſeaſe,
A ſolutine (quoth he) were good to clenſe,
With which the ſickneſſe he did ſo appeaſe,
Health made the Patyent ſeeke to make amenſe;
Who went away three weekes, then brought a Stone,
That in projection yeelded ten for one.
This did he lay downe att Apollo's feete,
And ſaid by cureing one th'haſt ſaved three:
Which three in this one preſent joyntly meete,
Offring themſelves which are thine owne to thee.
Be our Phyſitian, and as we growe old,
Wee'le bring enough to make new worlds of Gold.
With that this Hermite tooke me by the hand
And ledd me to his Cell; Loe here (quoth he)
Could'ſt thou but ſtay, and truly underſtand
What thou now ſeeſt, thou knowſt this Myſtery.
I ſtayd, I ſaw, I tryde, and understood,
A Heav'n on Ea[•]th, an everlaſting good.
A DISCRIPTION of the STONE.
THough Daphne fly from Phoebus bright,
Yet ſhall they both be one,
And if you underſtand this right,
You have our hidden Stone.
For Daphne ſhe is faire and white:
But Volatile is ſhe;
Phoebus a fixed God of might,
And red as blood is he.
Daphne is a Water Nymph,
And hath of Moyſture ſtore,
Which Phoebus doth conſume with heate,
And dryes her very ſore.
They being dryed into one,
Of chriſtall flood muſt drinke,
Till they be brought to a white Stone:
Which waſh with Virgins milke,
So longe untill they flow as wax,
And no fume you can ſee,
Then have you all you neede to aske,
Praiſe God and thankfull be.
The ſtanding of the Glaſſe for the tyme of the Putrifaction, & Congelation of the MEDICINE.
THe Glaſſe with the Medicine muſt ſtand in the fyre deſire,
Forty dayes till it be Blacke in ſight;
Forty dayes in the Blackneſſe to ſtand he will
And then forty dayes more, till itt be White,
And thirty in the drying if thou liſt to doe right;
And then is the Sulphur perfectly Calcinate,
To drinke up his moyſture for him, being preparate.
In this tyme the Glaſſe neither open nor ſhutt,
But ſtill let him ſtand all the aforeſaid dayes,
Not once from the Furnace that ye take him upp:
For by Cooling the Matter the Medicine decayes,
Therefore you muſt Fire continue alwayes,
In one meaſure and temperatenes of heate,
Untill all be White, and the Sulphur compleate.
This heate ſufficeth for this principle one,
Which is the cheife ground of our Secretts all,
Without which Knowledg thou muſt not make the Stone,
If thou labour thy lyfe tyme, not proſper thou ſhall,
Therefore merry beware thou doe not fall.
But firſt truly learne, before thou beginne,
And ſo to true workeing thou ſhalt the better wynne.
Follow this Booke, and wander not aſide
Out of the way, to the left hand, nor the right,
But ſtreight betweene both directly you guide
Thy Worke, ſoe as I to thee doe write,
For in this Booke I will thee plainely excite,
How thou ſhalt make the Philoſophers Lead,
That is Elixir to the White and the Redd.
And then the Golden Oyle called Aurum potabile,
A Medicine moſt mervelous to preſerve Mans health,
And of Tranſmutation the greateſt that can bee,
For in the ſame Oyle is nothing but wealth;
Then glorious he is in the power of himſelfe:
For noe ſickneſſe can ſtand where he is in place,
Nor povertie dwell in the pleaſures of his Face.
Aenigma Philoſophicum.
THere is no light, but what lives in the Sunne;
There is no Sunne, but which is twice begott;
Nature and Arte the Parents firſt begonne:
By Nature 'twas, but Nature perfects not.
Arte then what Nature left in hand doth take,
And out of One a Twofold worke doth make.
A Twofold worke doth make, but ſuch a worke
As doth admitt Diviſion none at all
(See here wherein the Secret moſt doth lurke)
Unleſſe it be a Mathematicall.
It muſt be Two, yet make it One and One,
And you do take the way to make it None.
Lo here the Primar Secret of this Arte,
Contemne it not but underſtand it right,
Who faileth to attaine this formoſt part,
Shall never know Artes force nor Natures might.
Nor yet have power of One and One ſo mixt,
To make by One fixt, One unfixid fixt.
D. D. W. Bedman.
FRAGMENTS COPPIED From THOMAS CHARNOCK'S owne hand writing.
WHen an hundreth & fourſcore had run their
Then ſone after in ſhort time & ſpace, (race
Blacknes began to ſhew his Face, (in fyght
But when a C. and L. had overcumde hym
He made him waſh his Face white & bright
Which unto me was a joyfull ſyght.
Yet xx. at laſt came in with greate boſt,
And made both Black and White to fly the Coſt.
Written by T. Charnock at the end of Scotus de Bufone.
HEre in Gods name take thy reſt,
Quietly in thy warme neſt,
For ſo Charnocke thinks it beſt,
Tyll the Sune hathe runne Weſt,
Seaven tymes 600. and 16. juſt,
Then this Chyld awake thou muſt.
Written at the end of RIPLYE'S Cantalena.
ABowte 653. I dare be bold,
This Chyld ſhall put on a Crowne of Gold;
Or at 656. at the moſte,
This Chyld ſhall rule the roſte.
OTher Fragments ſcattered in the waſt places of an Old Manuſcript, written with T. Charnock's own Hand.
WE worke this Worke of wonder,
By Wayght, Meaſure and Number.
Quoth THOMAS CHARNOCK.
WHen he is full Black then take ſome payne,
To waſh him 7. tymes in the water of Jourdayne.
CHARNOCK.
FRo the tyme that he be Black and Ded,
Waſh him 7 tymes, or he be perfect Red.
ANd when he is full Black then take ſome payne,
To waſh hym 7. tymes in the water of Jourdayne.
ANd when you ſee hym perfect Redd,
Then take a ſtone and knock him on the hedd.
Id eſt.
ANd when this Woman is brought a bed,
Take the Chyld and knock hym on the hedd.
CHARNOCKE, 1573.
PErfect Whyte will not be accompliſhed,
Untill it hath byne twelve tymes circulated,
Id eſt.
Six tymes Black, and vi. tymes Whyte.
BEtwixt true Black, and true Whyte;
Wyll appeare many Collers to ſyght.
T.C.
BEtwixt Purgatory and Paradyſe,
The Raigne-bows Collers will ariſe.
T.C.
BEtwixt Black and Whyte ſartayne,
The Pekokes fethers wyll appeare plaine.
T.C.
LOoke you conceive my words aright,
And marke well this which I have ſede;
For Black is Ferment unto the Whyte,
And Whyte ſhalbe Ferment unto the Rede:
Which I never ſaw till I had whyte heres upon my head.
T. C.
1574. The 50 yeare of my age.
In ſome Coppies I have found theſe Verſes placed before Pearce the Black Monk, upon the ELIXIR.
MAN and Woman God hath wrought,
And full mykle fruite forth they brought,
So multiplyeth the workes of our heaven King
And yet come they but of one thing.
Now quod Marlin what may that be?
The ſlithe of the Yearth ſo ſay we:
Yearth it was, ſome Men would ſay nay,
And yet was it nether cleane yearth ſand ne clay,
But the feces of yearth it was of Colour grey,
Which then turned to yearth as it on yearth lay.
The Water turned to blude to make man ſtronge,
The Ayre and Fire was medled theare amonge.
How be Ayre and Fire quod Marlin?
Through the workes of our Lord quod Martin.
For the brightnes of the holy Ghoſt is the Aire,
And the lightnes that gafe lyfe is Fyre.
Wheare haſt thowe goe too Scolle to learne all this?
For that thou ſayeſt is right true I wiſſe;
And I ſuppoſe it in thie thought,
That with iiii. Spirits it muſt be wrought.
Nay your Spirits are too wilde quoth Marlin againe,
Therefore I will not medle with them certaine:
I will have a Spirit made by kinde naturally,
That will abide with every body kindly;
Such a Spirit could I macke quod Marlin,
And yet men would hold yt but in veyne.
And yet of all workes it is the beſt,
Leſt of Coſt and moſt ſureſt:
For if it ſhould faile then were we done all,
And therefore for the moſt parfiteſt worke we it call;
It is ſo rich when it is wrought,
Though all the world were turned to nought:
As mennye rich bodyes agayn make would he,
As ever were or ever ſhould be.
Take Earth of Earth, Earths Brother, &c.
I have ſeene an old Coppy of the ſaid work of Pearce the Black Monk, to the end of which theſe following Verſes were joyned.
NOW of this Matter derke and nothing clere,
An Expoſicion I doe mack here;
Wherein I charge you ſecre to be,
That frend ne foe doe yt ſe;
Erth hyd within the bodies center is moſt fine,
Water of Wood Eſſell of Wine,
For by the moyſter of the Grape,
This centrall Earth who can it take;
It and Sercion do our Maiſtry make,
For it ſhall become Mercuriall,
And after that Eſſentiall.
But now beware that you not faile,
For then you looſe your greate travaile,
Whan you have drawne owte of the Gum,
All the Mercury that wyll come,
Underſtand that Lycowres three
In that Mercury conteyned be;
The firſt is the Watur of lyfe Ardent,
By Bath departed that is moſt lent;
It burneth as Aquavite by live,
And is called our Mercury attractive,
Wherewith is made Earth Chriſtalline,
Out of all Collours Metallyne:
I ſpeke no more thereof as yet,
For in this worke we neede not it.
Then runneth a Water after thilke,
Litle in quantity white as mylke;
Whych ys ſperme or nature of our Stone,
That is earneſtly ſought of many one:
For of Man, Beſte, and every thynge,
Sperme is there begynyng,
Therefore we our Mercury do it call.
Whych ys found here and there and over all,
For wythout yt ys nothyng lyvyng,
Wherefore yt ys in every thyng:
As well in thyngs moſt preciouſe,
As in thyngs moſt vyle and odious;
Of yt they have there firſt nature,
Thys moyſter to you as now is clere,
Thys ys the Mercury that we call
Vigetable, Minerall and Animall:
Our Quickſilver and our lac Virginis,
Our Water permanent forſooth yt ys;
Wyth thys Water Mercuriall,
We waſch the fylth Originall
Of our Erth tyll yt be whyte,
Lyke a Gumm that floweth lyte,
By dry fyre after that ſchale cume
Oyle wherewyth we make red Gumm:
Wych ys our Tincture and our Sulfur vive,
The ſoule of Saturne the Golde of life.
Our Tincture and our airy Gould,
Wych before was never ſo plainely tould;
God graunt that I do no diſpleaſure
To hym in fulfillyng your deſire.
Now Elements be divided every one,
Wyth thys Oyle make red your Stone;
Owre Gumms two then have ſchall ye,
Wythout the wych no Elixir may be.
They go the Body and the Spirits betwixt,
Wythowte the wych our Ston cannot be fixt,
And makyth of hym in a lytle ſpace,
Two Elixirs by Gods Grace:
Whereby are trewly alterate,
All Metalline Bodies into a better ſtate,
Wyth Sol and Luna equall to be,
To helpe us in our neceſſitie.
Now thanked be God moſt gracious,
Wych hath this Secret lent to us,
Hys grace therewyth to us he leave,
To our Soules helth us for to meve.
This following Fragment in ſome copies I have found placed at the end of the aforegoing Expoſition of Pearce the Black Monke. In others, immediately before—With Hic and with Hac, &c. and bearing this Tytle,
A CONCLUSION.
TAke Wynde and Water, white and greene,
And thereof draw a lac Virgine;
Where ſome it call a water cleere,
The which water hath no Peere;
And then make your Fier ſtronger,
When the white fume doth appeare;
Chaunge your Receiver and continue longer:
And then ſhall you ſee come a Fire,
Red as blood and full of Yre.
Quod dicitur menſtruum faetens, & ſol philoſophorum,
In quo fit noſtra diſſolutio, & congelatio.
Sublimatio, attractio, & etiam fixatio,
Et Sulphuris nostri, five foliati creatio.
WIth hic and with haec thus may ye do,
As Husband and Wife toogeather them wed;
Put them in a chamber both two,
And ſhet faſt the dore when they be a bed.
The woman is both wanton and wilde,
With her husband ſhe cannot reſt,
Till ſhe have conceived a Child;
Of all his kin he ſhall be beſt.
He is a Childe of the Elements
Both by Father and by Mother,
None ſo worthy in preſence,
Not perfect Sol his owne Brother.
Sol and Luna owe unto him obedience,
And all that him needes they to him bring,
Saturne doth to him obeſance,
Howbeit he is next of his kinne:
There is neither Emperour or Kinge,
But of his preſence they would be glad,
If he from them were one yeare wanting;
In their hearts they would be full ſad.
In riches he exceedeth all other,
The Elements in him are ſo even,
Luna is his Siſter, and Sol is his Brother,
His Father dwelleth among the planets ſeaven.
Nulla virtus mineralibus where ſhall we him ſeeke,
Sit tibi principium principale Councell we muſt it keepe;
Reperitur ubique localis by way in every ſtreete.
An other Concluſion.
FIrſt Calcine and after Putrefie,
Diſſolve, diſtill, ſublime, diſcend and fix
With Aquavitae oftymes waſh and dry;
And make a marriage of Body & Soul the Spirit betwixt.
Which thus together naturally if ye cannot mix,
Then ſhall the Body utterly dye in the flix.
Bleeding and changing Collours as ye ſhall ſee,
In bus and nubi he ſhall upriſe and deſcend;
Firſt up to the Moone and after up to the Sun,
Onely ſhipped within a litle glaſen Tunne.
When he commeth thether, then is all the Maiſtry wonne,
About which Journey great goods ye ſhall not ſpend,
And ye ſhall be Glad that ever it was begun;
Patiently if ye liſt, to your worke to attend.
Who ſo ſhall our Pearle and our Ruby make,
Our Principle let him not forſake.
For at the beginning if his Principle be trew,
And that he can by craft ſo him bake;
Trewly at the end his Worke ſhall him not rew.
The whole Scyence.
THere is a bodi of a Bodi,
And a Soule and a Spryte,
Wyth two Bodyes muſt be knete.
There ben two Erthys at I the telle,
And two Waters wyth hem do dwelle;
The ton ys Whyte the tother is Red,
To quick the Bodies that ben ded.
And oon Fyre in Nature y hydd,
And oon Ayre with hem that doth the dede.
And all hyt commeth out of onn kynde,
Marke thys well Man and beare yt yn mynde.
TAke Mercury from Mercury which is his wyfe,
For Mercury wife to Mercury maketh greate ſtryfe:
But Mercurys wyfes Wyfe,
To Mercury maketh no ſtryfe.
AND thou wed Mercury to Mercury with her wyfe,
Then ſhall Mercury and Mercury be merry withouten ſtryfe:
For Mercuries Wyfe to Mercury maketh greate ſtryfe,
But Mercuries wyfe's wyfe to Mercury maketh no ſtryf.
A Ridle to you I will propoſe,
Of a Comon thing which moſt men knowes,
Which now in the Earth very reefe doth grow,
But is of ſmall Price as all men know;
And that without roote, ſtalke or ſeede,
Wherewith of his kinde another to breede:
Yet of that nature, that it cannot ceaſe,
If you plant it by peeces it ſelfe to increaſe,
Right heavy by kinde, yet forced to fly,
Starke nought in the purſe, yet good in the Eye,
This ſomething is nothing which ſeemeth full ſtrange,
Having taſted the fire which maketh the change:
And hath many Collours yet ſheweth but one,
This is the materiall of our STONE.
I Asked Philoſophy how I ſhould
Have of her the thing I would,
She anſwered me when I was able,
To make the Water malliable,
Or elſe the way if I could finde,
To meſure out a yard of Winde:
Then ſhalt thou have thyne owne deſire,
When thou canſt weigh an ounce of Fire:
Unleſſe that thou canſt doe theſe three,
Content thy ſelfe, thou get'ſt not me.
LEt the old man drinke wine till he piſſe:
The meanes to the blest Stone is:
And in that menſtrous water drowne,
The radiant brightnes of the Moone,
Then caſt the Sun into her lapp,
That both may periſh at a clapp.
Soe ſhall you have your full deſire,
When you revive them both by Fire.
IF ye wolle to hys Medycyn aplye,
Make furſt hevy, hard, hotte and drye:
Neſſhe, lyght, cold and wete,
Put ham togeder and make ham mete,
Thus may ye ſpend mor thann the King,
Yf ye have connyng of ſuche a thynge.
IF thou the Fixid can diſſolve,
And that Diſſolv'd doeſt cauſe to fly,
That Flying then to Fixing bring,
Then maiſt thou live moſt happily.
R. B.
ANNOTATIONS AND DISCOURSES, UPON Some part of the preceding VVorke.
Pag. 6. lin. 1.
TO the honor of God—
FRom the firſt word of this Proeme, and the Initiall letters of the fix following Chapters (diſcovered by Acromonoſyllabiques and Sillabique Acroſtiques) we may collect the Authors Name and place of Reſidence: For thoſe letters, (together with the firſt line of the ſeventh Chapter) ſpeak thus,
Tomas Norton of Briſeto,
A parfet Maſter ye maie him trowe.
Such like Fancies were the reſults of the wiſdome and humility of the Auncient Philoſophers, (who when they intended not an abſolute concealement of Perſons, Names, Miſteries, &c.) were wont to hide them by Tranſpoſitions, Acrostiques, Iſogrammatiques, Symphoniaques, and the lyke, (which the ſearching Sons of Arte might poſſibly unridle, but) with deſigne to continue them to others, as concealed things; And that upon the Queſtion no other Anſwer ſhould be returned, then the like of the [2]Angell's to Manoah.[His name was Peli, to wit, admirable and ſecret.]
In imitation of whome, tis probable our Author (not ſo much affecting the vanity of a Name as to aſsiſt the lovers of Wiſdome) thus modeſtly and ingenuouſly unvailes himſelfe; Although to the generality of the world he meant to paſſe unknowne, as appeares by his owne words:
[4]Iob[•] Pitts from Iohn Bale, and [5] he from Robert Record, relates, that this Thomas Norton, was Alchymiſta ſuo tempore peritiſsimus, and much more curious in the Studies of Philoſophy then others, yet they paſſe ſome undecent and abuſive Genſures upon him, with referrence to this vaine and frivolousScience, as they are pleas'd to tearme it, (and a better opinion I find not they had even of the Hermetick learning it ſelfe.) Indeed, every one that is educated a Scholler, is not borne to aff[•]ct or be happy in every Art, ſome love one, ſome another, but few All. And this ariſeth from the various Influences of the Starrs, which beget ſundry Inclinations and Affections-in-Men, according to the different Conſtitutions and Temperatures of their Bodies; ſo that commonly what either a man does not affect, or know, he deſpiſes or condemnes, yet ſeldome with any ſhew of Reaſon. But it is no good Concluſion for Bliude men to affirme the Sun has no light, becauſe they were never ſo happy as to ſee it. For though thy ſelfe (ſaith Conwrath) art ignorant of a Matter, tis not denied to others to know the ſame. However, our Author was ſo happy as to become a Maſter of this Science very early: which he learned in [6]forty dayes, and when he was [7] Scantly of the age of twenty eight yeares,
He earneſtly moved his Maſter (who is generally thought to be Ripley) to communicate the Red Medicine to him, which after ſome tyme (finding him capable of it) he accordingly did.
Much more might be ſaid in Honour of this Author, but I refer the Reader to the Ordinall it ſelfe, which will abundantly ſatisfie.
Beſides this worke (which is called both by Pitts and Bale, Epitomen Alchymiae, but by himſelfe
He wrote another Booke De tranſmutatione Metallorum; and to theſe [9]Pitts adds a third De Lapide Philoſophico.
In the time of Hen 8. there flouriſhed Nyne Brothers of the family of the Nortons and all Knights, one of them (viz.) Sir Sampſon Norton, Maſter of the Ordnance to the ſaid King (an Office of greate Honour, and not uſually confer'd but upon Men very eminent) lyes buried in [10]Fulham Church nere London, whoſe Tombe was adorned with ſeverall Hermeticke, Hierogliphicall paintings, which have lately periſht by the Ignorant zcale of thoſe that underſtood them not.
The Epitaph this.
Of yowr therite pray for the Soule of Sir Sampſon Norton Knight, late Maſter of the Ordinance of warre, with King Henry the 8th and for the Soule of Dame Elizabyth hys wyff. Whych Sir Sampſon deceſſyd the eyghth day of February one thouſand five hundred and ſeventeen.
Pag. 11. l. 7.
That no Man, for better ne for worſe,
Chaung[•] my writing for drede of Gods curſe.
Doubtleſſe Norton was truly ſenſible of the high injuries done [•]o learned men through the Erronious Tranſcriptions of their Bookes, and had ſhared in the unimaginable misfortune which thereby befell the then Students in Philoſophy, for be lived in thoſe tymes that could not afford him the uſe of any other Bookes ſave onely Manuſcripts (Printing having not ſerved an Apprentiſhip to England[11] when he wrote this Oridinall) & in that regard he layes this weighty charge upon unfaithfull Scribes who negligently or wilfully alter their Copy, whereby the warieſt Students are encombred with doubts, and miſſed, or plunged into unhappy Errors.
How ordinary a fault this was amongſt the Tranſcribers of former times may appeare by Chaucer, who (I am confident) tooke asgreate care as any man to be ſerved with the beſt and heedefulleſt Scribes, and yet we finde him complayning againſt Adam his Scrivener for the very ſame:
THis is part of the Letter which Norton's Maſter wrote when he invited him to come and receive the Secret by word of Mouth, for without breach of his Oath he durſt not commit it to writing, leſt he might caſt the Childrens Bread to Doggs.
In like manner Ariſtotle refuſed to communicate to Alexander by Letter, things apperteyning to this Miſtery, untill a perſonall meeting might allow him to do it viva voce: for thus writes Lydgate out of Ariſtotles Secreta ſecretorum.
There be Secrees of Materis hih and lowe,
Hyd in Nature conc[•]lyd and ſe[•]ree,
Which Aly [•]andre deſ[•]red for to knowe;
By Ariſtotles a certyn previtee,
Na[•] ſpeei[•]ed cloos in hym ſylff kept he,
Which was delayed of grete providence,
Tyll he hymſylff came to his preſence.
And this was for fear his Writings ſhould come to the view of ſuch whoſe Eyes were not worthy the peruſall of ſo ſublime Secrets, and thereby ſuffer under the [14] contempt of the prophane Vulgar, or by wicked men be abuſed to wicked uſes. (For a Secret diſcovered will not faile of doing Injury to one party or an other) which (if by his meanes it ſhould happen) might render him Criminall before God, and a preſumpiuous violator of the Caleſtiall Scales.
However the auncient Philoſophers have uſed writings, and they as well obſcur[•] as ob[•]io[••], whereby the Ignorant might be more Ignorant, but the Wiſe underſtand[15]and profitt, the one be deceived, the other alured: And like Ariſtotle who (publiſhing his Acromaticall Diſcipline and) being therefore taxed by Alexander (becauſe he alone had learned them of him) anſwered Se ſcripfiſſe, &nou ſcripfiſſe; edidiſſe quidem ſed legentibus non intelligentibus. They have taken much paines by Aenigmaticall and Parabolicall diſcoveries (according to their affected Ideoms) to point out the Philoſophers Mercury, and (with an univocall conſent) aſſerted the wonderous operations of an Agent and Patient united but we muſt not looke for the Name of that in plaine words which hitherto never,[16]any man durſt name: For that they have lockt up in ſ[•]rinio pectoris, and purpoſely deprived of light.
Their chiefeſt ſtudy was to wrap up their Secrets in Fables, and ſpin out their Fancies in Vailes and ſhadows, whoſe Radii ſeems to extend every way, yet ſo, that they all meete in a Common Center, and point onely at One thing.
And to this effect is that of Count Treviſan.[18]He that well underſtands the Philoſophers ſhall finde they agree in all things, but ſuch as are not the Sonns of Art will think they claſh moſt fouly.
Pag. 33. l. 15.
—Myne Heire unto this Art
I will you make—
THere has ever beene a tontinued Succeſsion of Philoſophers in all Ages, although the beedleſſe world hath ſeldome taken notice of them; For the Auncients uſually (before they dyed) Adopted one or other for their Sonns, whom they knew well fitted with ſuch like qualities, as are ſett downe in the letter that Norton's Maſter wrote to him when he ſent to make him his Heire unto this Science. And otherwiſe then for pure vertues ſake, let no man expect to attaine it, or as in the caſe of Tonfile.
Plainly to diſcloſe it, that was never done before.
Rewards nor Terrors (be they never ſo Munificent or Dreadfull) can wreſt this ſecret out of the boſome of a Philoſopher: amongſt others, witneſſe [20]Thomas Dalten.
Now under what Tyes and Ingagements this Secret is uſually delivered, (when beſtowed by word of mouth) may appeare in the weighty Obligations of that Oath which Charnock tooke before he obtained it, for thus ſpake his Maſter to him:
That you diſcloſe the Secret that I ſhall you teach,
Neither by Writing, nor by no ſwyft Speeche;
But onely to him which you be ſure,
Hath ever ſearched after the Secrets of Nature,
To him you may reveale the Secrets of this Arte,
Under the Covering of Philoſophie before this World yee depart.
And this Oath he charged him to keepe Faithfully and without Violation.
[22]As he thought to be ſaved from the pitt of Hell.
And if it ſo fell out, that they met not with any, whome they conceived in all reſpects worthy of their Adoption,[23]they then refigned it into the hands of God, who beſt knew where to beſtow it. However, they ſeldome left the World before they left ſome written Legacy behind them, which (being the iſſue of their Braine) ſtood in roome and place of Children, and becomes to us both Parent and Schoolmaster, throughout which they were ſo univerſally kinde, as to call all Students by the deare and affectionate Tytle of Sons[24](Hermes giving the firſt Preſident) wiſhing all were ſuch, that take the paines to tread their Fathers ſtepps, and induſtriouſly follow the Rules and Dictates they made over to poſterity, and wherein they faithfully diſcovered the whole Myſtery;
In theſe Legitimate Children they lived longer then in their Adopted Sons, for though theſe certainly periſhed in an Age, yet their Writings (as if when they dyed their Souls had been Tranſmigrated into them) ſeemed as Immortall, enough at leaſt to perpetuate their Memories, till Time ſhould be no more. And to be the Father of ſuch Sons, is (in my Opinion) a moſt noble happineſſe.
[26] Let Clownes ge[•] Heires, and Wealth; when I am gone,
And the greate Bugbearegriſly death
Shall ſnatch this Idle breath,
If I a Poem leave, that Poem is my Son.
Pag 34. li. 33.
I made alſo the Elixir of lyfe,
Which me bereft a Marchaunt's Wyfe.
THe Conjecture has much of probability in it which ſpeakes this the Wife of Will. Cannings, who was 5. tymes Major of Briſtoll, contemporary with Norton, and whoſe wealth was farr beyond the beſt of thoſe tymes, as appeares by that notable Worke of his in building Saint Mary of Radcliff without the Walls of Briſtoll, into which Church there is a Stately aſcen[•] upon many Staires, ſo large withall, ſo finely and curiouſly wrought, with an arched Roofe over head of ſtone, artificially Imbowed; a Steeple alſo of an exceeding height, that all the pariſh Churche[•] in England which hitherto I have ſeene (ſaith judicious [27]Camden) in my judgement it ſurpaſſeth many degrees.
The ſaid William Cannings alſo [28]Inſtituted, (Iſaacſo[•] ſaith very much [29]augmented) the Colledge of Weſtbury neere Briſtoll (not long before [30] founded by John Carpenter, Biſhop of Worceſter) and in his old age tooke upon him the Sacerdotall function and became Deane thereof.
Pag. 38. li. 4.
And Delvis at Teuxbury loſt his head
VVIthin two dayes after the [31]Victory which Edw. the fourth obteyned over Queene Margaret and Prince Edw. (the Wife and Son of Henry the ſixt) at Teuxbury; This [32]Delvis (the Sonneof Sir John Delvis then ſlaine) was beheaded: Notwithſtanding a Pardon granted unto him and others by the King at the earneſt ſolicitation of a Prieſt who withſtood his entrance into a Church, whither Hee and many more were fled for Sanctuary, till the ſaid Pardon was obteyned. A juſt puniſhment for betraying ſo honeſt a Philoſopher as Dalton into the hands of ſo imminent danger, as the Story at the latter end of the ſecond Chapter mentions.
Pag. 39. li. 1.
Tonſile was a Labourer in the Fire.
THe great Letter T. ſet in p. 2. 6. wherein the Gryphon is cut, ſhould have been placed the firſt Letter of the Line: But this miſtake was comitted in my abſence from the Preſſe, for which the Printer beggs pardon, as alſo the Engraver, for giving the Gryphons hinder Feete, thoſe cloven ones of a Hogg, inſtead of the ungued pa[•]es of a Lyon.
What was contained within the lower compaſſe of the ſaid T. which in the Originall Manuſcript was like a Capitall Secretary T. ſeemes (in my judgement) a Coate of Armes, for although it was not drawne in the forme of a ſhield or Scucheon, yet within the compaſſe of the Letter (which I take to be the field) was Azure, a Gryphon Rampant, with Wings displayed, Argent. But to what Family it belongs I cannot yet learne.
Pa. 52. l. 1.
Briſe whoſe Surname when the change of Coyne was had.
THis alteration of our Engliſh Coyne was in the [33] 5th. of Edward the 4th. the value of Money at one riſe was never ſo great before or ſince; for he made of an [34]old Noble of Gold a Ryall, and from the value of 6 s. 8 d. with adding 8. d. in allay raiſed it to 10 s. (and ſo other Coynes in like proportion) and yet that Noble was by H. 4. made 4 d. in value leſſe then the Roſe Noble of Edw: 3. coyned Anno 1351. the [35] Gold whereof as is affirmed (by an unwritten-verity) was made by Projection or Multiplication Alchimicall of Raimund Lully, in the Tower of London, and beſides the Tradition, the Inſcription is ſome proofe, for as upon the one ſide there is the Kings Image upon a ſhip, to notifie that he was Lord of the Seas, with this title ſet upon the reverſe, a Croſſe floury with Lioneux, inſcribed, Ieſus autem tranfiens per medium eorum ibat, that is, as Jeſus paſſed inviſible and in moſt ſecret manner by the midſt of Phariſes, ſo that Gold was made by inviſible and ſecret Art amidſt the Ignorant.Mayerus confirmes this, and ſaith [36]Raymond made moſt pure Gold in the Tower which is y[•]t called Raymonds noble, obrizi ſummaeque indicaturae, ſome of which himſelf had ſeen. Tis alſo worth obſerving that [37] there was no Gold coyned in England before the ſaid Edward the third's Reigne An. 1443. & Raymond Lully was long in England before that, for [38]An. 1332. he wrote his Teſtamentum Noviſſimum in St. K[•]therins Church neere the Tower of London, and Dedicated it (with other of his Workes) to Edward the third, and it may be preſumed he was ſome while there before he wrote the ſame: For, that he was brought over by Cremer Abbot of Weſtminſter, afterwards made knowne to the King, and did furniſh him with much Gold, as ſhall appeare hereafter in the Annotations upon Hermes Bird.
Pa. 61. li. 7.
But the cheife Miſtris among Sciences all
For the helpe of this Arte, is Magick naturall,
IUdiciall Aſtrologie is the Key of Naturall Magick, and Naturall Magick the Doore that leads to this Bleſſed Stone.
Howbeit, the Ignorance and Malice of ſome times, and the common Cuſtome of ours has moſt falſly and abuſively called Necromancy (and what other Arts are raiſed from the Doctrine of Divels,) Magick; without affording that juſt and due diſtinction which ought to be made betweene them: and what greater Injury to learning then without Diſtinction to confound Laudable knowledge, with what is Impious and Deviliſh? For, if there be any thing in (what we call) Magick, other then a ſearching into thoſe hidden vertues which God has been pleas'd to beſtow upon created things (though cloſely lockt up by the generall Curſe) whereby we may aptly and naturally apply Agents to Patients, I ſay, if in it there be any thing elſe, they are only ſubtill falſehoods that ſhelter and ſhroud themſelvs under that Tytle, and which would gladly be eſteemed Leaves of that Plant, from whoſe Root they never ſprung. And therefore is it not leſſe abſurd, then ſtrange, to ſee how ſome Men (who would have the World account them learned, and whome I beleive to be ſo learned, as to have read and found what Latitude is due to the word Magus, how it is accepted by the Judicious, and what a vaſt difference there is, betweene the Doctrine of a Magician, and the abuſe of the Word) will not forbeare to ranke True Magicians with Conjurers, Necromancers and Witches (thoſe grand Impoſtors) who [39]violently intrude themſelves into Magick, as if Swine ſhould enter into a faire and delicate Garden, and (being in league with the Devill) make uſe of his Aſſiſtance in their workes, to counterfeit and corrupt the admirall wiſdome of the Magi, betweene whom there is as large a difference as betweene Angels and Devils
The Magick here intended, and which I ſtrive to Vindicate, is, Divine, True, of the Wiſdom of Nature, & indeed comprehédeth the whole Philoſophy of Nature, being [40] a Perfect Knowledge of the works of God, and their Effects. It is that, which [41]reduces all naturall Philoſophy from variety of Speculations to the magnitude of workes, and [42]whoſe Miſteries are far greater then the naturall Phyloſophy now in uſe and reputation will reach unto. For by the bare application of Actives to Paſſives it is able to exerciſe a kind of Empire over Nature, and worke wonders: and 'tis from the ignorance of ſuch marvelous Operations that the Ignorant, (viz. the moſt learned in other things (as well as the Illiterate) if they be not learned in this,) either by an unwarrantable adoration eſteeme them as Miracles, which onely are the workes of Naturall or Mathematicall Philoſophy: or elſe (which is an Errour as wide on the left hand) forthwith cenſure and ſlander thoſe truly Naturall as Diabolicall, becauſe wonderfull ſtrange and beyond the randome of their Apprehenſions. The latter of which might as well ſay [43]Jacobs practiſing to make his Lambs of a Py'd Colour was performed by the aſſiſtance or miniſtry of the Devill, and as well condemne the uſe of Phiſick, becauſe the Devill has taught Witches divers harmfull and uncharitable uſes of Herbs, Mineralls, Excrements, &c.
And as in ſome dull ages, and among ſome Groſſe Spirits it has proved dangerous to be Learned, Witneſſe our Renowned Roger Bachon, whom (Together with Artepheus, Arnold, de villa nova, who were Philoſophers of known reputation & credit) [44]Wierus reckons among the Deplorati ingenii homines[45]all whoſe Workes fairely written and well bound, were by Religious pretending Scioliſts dam'd as Deviliſh, with long Nailes through them faſtned to desks in the Franciſcan Library at Oxford, and there with Duſt and Moths conſumed: Even ſo our other famous Country-man [Profound Ripley] was alſo abuſed, [46]who after his death is ſaid to have been branded with the name of a Necromancer. Pope Silveſter the ſecond paſ'd for a Magician (in the worſt ſence) becauſe he underſtood Geometry; and about 150. yeares agoe (ſo blind an age was it,) that to know Greeke and Necromancy were one and the ſame thing, in opinion of the Illiterate. However, let the Ignorant ſcoffe and attribute that to Deceipt and Illuſion which is the proper worke of Nature produced by exquiſite knowledge, I am confident the ingenouſly learned will approve and admire it.
But to teare off that ugly vizard which Envy has placed before the Face of ſo Divine a Beauty, and to make way for the meaning of our Author, I thinke it neceſſary (in the firſt place) that I touch upon the Word, that gives a name to the Proſeſsors;
And that is Magus (primitively a Perſian word) which onely ſignifies or imports a Contemplator of Heavenly and Divine Sciences, a ſtudious Obſerver, an expounder of Divine things, a name (ſaith [47] Marcellus Ficinus) gratious in the Gospell, not ſignifying a Witch or a Conjurer, but a wiſe man and a Prieſt. And in truth a true Magician, acknowledges God, to be the true Cauſe and Giver of life and vertue to Nature, and all Naturall things, of the Cauſes of which things (as alſo of[48]Divine) is the whole ſcope and effect of all their Writings and Diſcourſes:
In the Next place, that I give the Definition of Magick (becauſe as [49]Myrandula ſayes) it is an Art which few underſtand and many reprehend, and therefore of neceſſity to be clearly evinced:) Receive it from a learned hand: youle finde it worth your obſervance.
Magick, is, the Connexion of naturall Agents and Patients, anſwerable each to other, wrought by a wiſe Man to the bringing forth of ſuch effects as are wonderfull to thoſe that know not their cauſes. Thus Hee. Paracelſus called it [50]a moſt ſecret and hidden Scyence of ſupernaturall things in the Earth, that whatſoever is impoſsible to be found out by mans Reaſon may by this Art. And ſhortly after to cleere it from imputations adds, that tis in it ſelfe moſt pure and not defiled with Cerimonies nor Conjurations as Necromancy is.
Agreeable to both (but more copiouſly delivered) is that of Corn: Agrippa, who affirmes, [51]Magick to containe the profoundest Contemplation of moſt ſecret things, together with the nature, power, quality, ſubſtance, and vertues thereof, as alſo the knowledge of whole nature: That instructs us concerning the difference and agreement, of things amongſt themſelves, whence it produceth its wonderfull effects, by uniting the vertues of things through the application of them one to the other, and to their inferiour ſutable Subjects, joyning and knitting them together throughly by the powers and vertues of ſuperiour Bodies. This briefly is an account of that Learning, whoſe Operations and Effects (being full of Miſteries) was by the Ancients eſteemed as the higheſt and ſacred Phyloſophie, the fountaine of all good doctrine: Animadverto (ſaith Pliny) ſummum Literarum claritatem, gloria[•]que, ex hac ſcientiâ antiquitus, & penes ſemper petitam.
What hath been hitherto ſaid, will not (I preſume) offend the Eares of the moſt Pious, for here is no Incantations, no Words, no Circles, no Charmes, no other fragments of invented Fopperies; nor needs there any: Nature (with whom true Magicians only deale) can worke without them, ſhe findes Matter, and they Art, to helpe and aſſiſt Her, and here's All.
To inſtance the Generation of Froggs, Lyce, Wormes, Inſects, &c. The worke of a Philoſopher is therein onely to [52] ſtrengthen the Seeds of Nature, (for ſhe alone Workes) and ſo to quicken them that they haſten the worke of Generation (and by ſuch meanes Tho. Aquinas ſuppoſes Pharo's Magitians, produced Froggs) inſomuch as it ſeems to the Ignorant not to be the Worke of Nature, (that uſually operates more leaſurely,) rather the Power of the Devill. But they who are learned in thoſe Arts, marvell not at ſuch working, but Glorifie the Creator. To whoſe Honour alone theſe Operations muſt chiefly tend, for[53]he is beſt praiſed in his workes, and we knowing him in and by theſe viſible things, may through ſuch knowledge underſtand his more Secret and Inviſible things, and thereby be better inabled to Glorifie him, then men otherwiſe can.
Now I deny that any meaſure of underſtanding, in naturall Magick, how large ſoever, or the utmoſt and [•]artheſt ſearch we can poſſibly make into that pure▪ and primitive knowledge of Nature, to be a prying in[•]o thoſe Hidden Secrets, which God would have concealed and ranked among the number and nature of thoſe things he has prohibited us to ſearch into, (as I know there are that will tell you it is, and they ſuch as weare the Coat[•], and would be loath to want the reputation of Schollars) And this is fully manifeſted from Adam, who [54] before his Fall was ſo abſolute a Philoſopher, that he fully underſtood the true and pure knowledge of Nature (which is no other then what we call Naturall Magick) in the higheſt degree of Perfection, inſomuch, that by the light thereof, upon the preſent view of the Creatures he perfectly knew their Naures, and was as able to beſtow names ſutable to their Qualities and Properties, For, This was a larger and cleerer Ray of the Light of Nature, then all the induſtry of man (ſince the Fall) was able to hope for or attaine unto, and (to atteſt the allowance) beſtowed upon him by God himſelfe: Nor was it this Naturall knowledg that introduced his Fall, or can be any Offence or Sin in us (were it poſſible) to arrive at his Perfection. No certainly; Adams tranſgreſſion (for which he fell) was of a higher Nature, [even that proud inquiry into the [55]knowledge of good and evill, with no leſſe intent then to make a totall defection from God, and depend wholly upon himſelfe and his free will.]
Beſides, tis worthy Obſervation, that God in conſtituting Moſes to be a Governor over his owne people, ſeemed as willing to make choyce of ſuch a one for that high Office, as was [56] learned in all the Sciences, then in requeſt with the Egyptians, among whom Magick was the chiefe. And we find that upon Salomon's Prayer to God for Wiſdome he granted him a Heart as large as the Sea, and therein lodged ſo greate knowledge of Humane things, that he penetrated whatſoever the underſtanding of Man might comprehend: and (to manifeſt the inoffenſiveneſſe of Naturall Magick,) never [•]eckons it up in all his Retractations Though he throughly underſtood it, and in his practiſe attempted the higheſt Experiments, which had it been unlawfull, certainly he would not have omitted.
Thus much for a Preparative. And now that I may come cloſer to what Norton intends, and bring Magick neerer to our purpoſe; We muſt underſtand that the Order and Symmitry of the Univerſe is ſo ſetled by the Lawes of Creation, that the loweſt things [the Subceleſtiall or Elementary Region] ſhould be immediately ſubſervient to the Midle; the Midle [or Caleſtiall] to thoſe above; and theſe [the Superceleſtiall or Intelligible] to the Supreame Rulers becke. With this it is further to be knowne that theſe [57]Superiours and Inferiours have an Analogicall likeneſſe, and by a ſecret Bond have likewiſe a faſt coherence between themſelvs through inſenſible Mediam[•], freely combiening in Obedience to the ſame ſupreme Ruler, and (alſo to the) benefit of Nature: Inſomuch, that if we take the ſaid Harmony in the Reverſe, we ſhall finde that things [58]Superceleſtiall may be drawne down by Celestiall, and Supernaturall, by Naturall. For this is the Maxim of old Hermes,[59]Quod eſt ſuperius, eſt ſicut id quod eſt inferius.
And upon this ground [60]Wiſemen conceive it no way Irrationall that it ſhould be poſſible for us to aſcend by the ſame degrees through cach world, to the very Originall world it ſelfe, the Maker of all things and firſt Cauſe.
But how to conjoyne [•]he Inferiours with the vertue of the Superiours (which is marrying Elmes to Vi[•]es) or how to call out of the hidden places into open light, the diſperſed and ſeminated Vertues (i e. Virtutes in centro centri latentes,) is, the work of the Magi, or Hermetick Philoſophers onely; and depends upon the aforeſaid Harmony. For,
They know that the Production of things is Naturall, but the bringing forth of the vertue is not Naturall: becauſe the things are Create, but the Vertues Increate.
Hence it is that the Power and Vertue is not in Plants, Stones, Mineralls, &c. (though we ſenſibly perceive the Effects from them) but tis that Univerſall and All-pier[•]ing Spirit, that One operative Vertue and immortall Seede of worldly things, that God in the beginning infuſed into the Chaos, which is every where Active and ſtill flowes through the world in all kindes of things by Univerſall extenſion, and manifeſts it ſelfe by the aforeſaid Productions. Which Spirit a true Artiſt knowes how-ſo to handle (though its activity be a[•] it were dul'd and ſtreightly bound up, in the cloſe Priſon of Groſse and Earthie bodies) as to take it from Corporiety, free[•] it from Captivity, and let it looſe that it may freely worke as it doth in the Aetheriall Bodies.
But the meanes whereby it is to be done (which is the firſt Preparation) all Philoſophers have hitherto concealed. For,
And unleſſe God pleaſe to reve[•]le it, (like the Iewiſh Fire) it muſt be kept hidden, and till he doth there is no bumane industry can forcibly wreſt the knowledge thereof out of the Almighties bands.
In fine, if any man be ſo bleſt as to diſcover and unvaile our Diana, he ſhall finde and confeſſe that he was beholding to Naturall Magick for directions at the Beginning, Midle, and End; and when it is wrought up to his higheſt degree of Perfection, he ſhall ſee things not fit to be written; for (may I aver it with awfull Reverence) Angelicall wiſdome is to be obteyned by it.
Pag. 72. li. 25.
Taſted our White Stone a parte.
UNleſſe the Medicine be qualified as it ought, tis death to eaſt the leaſt Attome of it, becauſe its Nature is ſo highly Vigorous and ſtrong above that of Mans; For if its leaſt parts are able to ſtrike ſo fiercely and throughly into the Body of a baſe and corrupt Mettall, as to Tinge and Convert it into ſo high a degree as perfect Gold, how leſſe able is the Body of Man to reſiſt ſuch a force, when its greateſt ſtrength is far inferiour to the weakeſt Mettall? I doe believe (and am confirm'd by ſeverall Authors) that many Philoſophers (having a deſire to enjoy perfect Health,) have deſtroyed themſelves by adventuring to take the Medicine inwardly, ere they knew the true uſe thereof, or how to qualifie it to be received by the Nature of Man without deſtruction.
Pa. 88. li. 15.
—The Red Stone is preſervative,
Moſt precious thing to length my lyfe.
THis is the Stone which ſome builders up of life have refuſed, when in truth it was the cheife Stone in the Corner; It being produced from that undefiled vertue which is yet left with the Creature (as a ſmall remainder of the Firſt Bleſſing) and able to make a [66] perfect union betweene the Body, Soule and Spirit, whilſt our lively Fire, (that Medium between the Body and Spirit) by receiving this Aetheriall Medicine conſiſting of heavenly vertues (that conſume the Impurities and Superfluities of the Body) is delivered from all Impediments, and the Body forced to agree with that incomparable Nature into which it is changing by ſo ſweete and powerfull Compulſions, and conſequently life Prorogued.
As touching the Prolongation of life, wee meete with ſome Preſidents in Hiſtories, and they not Fables, where by the Application of things inward or outward, the Spirit hath beene renewed, the Body ſtrengthned the Vitall and Animall faculty quickned, decrepid and withered Age renewed, & Life inlarged. Beſides theſe Relations, we perceive Nature is ſo curtéous to ſome kind of Creatures, as the Hart, Eagle, and Serpent, that ſhe affords them meanes to obteine the benefit of Renovation (here Nature teaches them Naturall Magick, for tis no other) and why then may it not be granted to Man if ſought after? Nay the [67] conſideration of this Favourable Bleſſing afforded to Animalls has been the principall ground whence many Philoſophers have addicted themſelves to the ſearch of this Miſtery, hoping that might not be denyed to Man, upon his ſearch, which is beſtowed gratis upon the Creature.
It is apparent that our [68]Diſeaſes proceed chiefly from Transplantation (though I deny not but ſome Hereditary Corruption is intail'd upon Poſterity, from the decaying, mouldering, and rotten Natures of our Anceſtors) for, by what we Eate or Drinke as Nouriſhment; the corrupt and harmfull, nay deathfull qualities, which the [69]Divine malediction lodged in created things, is removed from them into our Bodyes, and there grow up and multiply till (having heightned the Sal, Sulphur and Mercury, into an irreconcileable Conteſtation, through the impurities wherewith they are loaded and burthened) they introduce a miſerable decay, which conſequently become a Death: and this is the ſooner haſtned if thereunto we adde the heavy loade of Luxuriouſneſſe and Glutony. Yet is not this Death Naturall but Accidentall, and (as may appeare by what has been ſaid) a [70]Death ariſing out of the fruits of the greate World which growes up by Tranſplantation, the Rebellious Diſobedience of man provoking God to plant a Death in every thing that he had made, by the Curſe wherewith he had curſed the Earth. And to this the Doctrine which the [71]Angell taught Eſdras is agreeable.
And though it is appointed all muſt dye, againſt which Decree no Elixir has power to reſiſt, yet this Medicine is a remedy for the particular corruption of Man, to keep back thoſe greifes and diſeaſes which uſually accompany & moleſt Old Age; inſomuch, that that Death which man eates in his Bread may be brought to a Seperation, and conſequently (in the comfort of an Uninterrupted Health) ſpin out his thread of life to the longeſt end of that Nature fallen from Originall Juſtice. For tis a certaine truth that what we receive into our Bodies, of that, Nature findes two Substances, the (one with a Gladſome appetite,) ſhe retaines to feede Vitality, the other (with an abhor'd diſlike) ſhe expells, as not onely uſeleſſe but Putreſactive and Dangerous: and if thereupon we throughly adviſe with our ſelves we muſt needes confeſſe Her way is beſt to be imitated, in ſeperating the Pure from the Impure, (which are joyned together in every thing) before we make uſe of them, and where ſhe does manifeſtly Subſtract and Divide, let us not there add and multiplie; for doubtleſſe the Faecis[72] profit nothing, nay in ſick p[•]rſons they plainely oppreſse the penetrating vertue of the Spirit it ſelfe, and commit that ſeperating Art to the diſeaſed Body, which through weakneſſe is not able to performe the Taske.
The Brevity of Life came in with the Fall of Adam, and though ſome of the Antients before the Flood lived almoſt a thouſand yeares, yet certainely their lives were prorogued by the uſe of this Medicine, with which they well knew how to ſeperate and correct the obnoxious Qualities of all things, and I much queſtion whether the generality of Perſons then lived ſo long, or onely thoſe who were the (z) true Anceſtors; of Abraham, they not being alwaies the eldeſt[73] and first begotten of the Patriarks, but ſuch as God ch[•]ſe out of the Family to continue the line, and had (by the permiſſion of God, as a ſingular and peculiar bleſsing) this Secret Traditionally committed to them.
Pa. 89. li. 27.
—I never made aſſay
Of the Red worke before this day.
HEnce ſome affirme that Norton neither had nor knew how to make the Red Medicine, but that's not ſo, for to the time of publiſhing his Ordinall, 'tis true, he had not a ſecond time gon about to make it, and why?
Yet that he was formerly at worke, made it, and was robb'd thereof appeares alſo [75] before, where he ſaith the [76]Merchants Wife ſtole it from him, and that the misfortune thereof deterr'd him from making further progreſſe therein. Beſides, he avers his Maſter taught it him, and that he fully nw how to make it, for ſo himſelf witneſſeth.
And laſtly, in the latter end of the 5. Chap. of the aforeſaid Ordinall, Norton truly and cleerely declares how it is made; unto which I refer the Reader.
Pag. 99. li. 31.
Wherefore they being in warke of Generacion,
Have moſt obedience to Conſtellation.
Here our Author refers to the Rules of Aſtrologie for Electing a time wherein to begin the Philoſophicall worke, and that plainly appeares by the following lines, in which he chalkes out an Election fitly relating to the Buſineſſe.
In the operative part of this Science the Rules of Aſtronomie and Aſtrologie (as elſewhere I have ſaid) are to be conſulted with.
[78] For in Aſtronomie thou muſt have right good feeling,
Or elſe in this Boke thow ſchalt have ſimple believing.
So that Elections, (whoſe Calculatory part belongs to Aſtronomie, but the Judiciary to Aſtrologie) are very neceſſary to begin this worke with; and the paines that Norton hath taken manifeſts no leſſe, moſt Authors hinting the ſame, although we take but little notice thereof. For
Generally in all El[•]ctions the Efficacy of the Starrs are uſed as it were, by a certaine application made thereof to thoſe unformed Natures that are to be wrought upon; whereby to further the working thereof, and make them more available to our purpoſe. [80]For ſince both inferiour and ſuperiour Cauſes concur to every effect, it followeth that if the one be not conſidered as well as the other, this Negligence will beget Error. And by ſuch Elections as good uſe may be made of the Celeſtiall influences, as a Phyſitian doth of the variety of Herbes. Agreeable to which is that of Ptolomy Aphor. 8. A Iuditious man helpes forward the Celeſtiall operation, even as a diſcreet Husbandman aſſiſts Nature in his plowing and preparing the Ground. But Nativities are the Radices of Elections, and therefore we ought chiefly to looke backe upon them as the principall Root and Foundation of all Operations, and next to them the quality of the Thing we intend to fit, muſt be reſpected: ſo that by an apt poſition of Heaven, and fortifying the Planets and Houſes in the Nativity of the Operator, and making them agree with the thing ſignified; the Impreſsion made by that Influence, will abundantly augment the Operation.
And this is upheld by very evident reaſon of Nature, [81]for (ſaith a learned Gent. whoſe Defence of Iudiciall Aſtrologie (ſo long ſince publiſhed) ſtands hitherto firme & unconfuted, notwithſtanding all the whifling Aſſaults of any Adverſary) the Celeſtiall Influences never ceaſe to flow into us, and therefore not unlikely that the like poſition or Configuration to that under which we are borne, may by like▪ impreſsion and influence increaſe and ſtrengthen the operation of the former, more then it would if the Nativity were conſidered alone. And upon theſe grounds Norton adviſes to make Elections like thoſe he layes downe.
[82] Unleſſe then your Nativity pretend infection,
In contrariety to this Election.
Which is the ſame in effect with that of [83]Ptolomy, where he ſaith to this purpoſe, viz. Though an Election of a Day or houre be well made, yet will it prove of little advantage unleſſe ſutably conſtituted to the ſcheame of the Nativity, becauſe elſe it cannot divert that evill which in the Nativity the Planets threatned: and hence it comes that Actions Thrive or Miſcarry (though begun at one and the ſame time,) according as the poſition of Heaven then agrees with the Nativity of the Perſons that manage them.
As touching the Neceſsity of Elections, to be uſed in Dyet, Building, Dwelling, Apparell, and the ſeverall Actions of our Life, let any that would be ſatisfied, read Marcellus, Ficinus, Heſiode, Cato, Virgil, Vatro, Columella, Pliny, who (and generally all Philoſophers) ordered their affaires of planting, ſowing, lopping, &c. by them.
For in thoſe things (here below) which have no ſence (as well as thoſe that have) the Heavenly Influences alwaies make Impreſsion according to the meaſure and Capacity of the Subject, and doe evidently manifeſt their Dominion in them, [84] for nothing is more powerful then their Influences, when Impreſſiō is once made. Witneſſe their power in Plants, Herbes, Corne, and what is Vegitable, whoſe Seeds diverſly proſper, or decay, according to the ſtate of the ☽ with the ☉ at the time of their ſowing. This the Husband-mans Experience can tell the world, and the Sun's Annuall Acceſſe and Receſſe makes manifeſt to the ſence.
And great Reaſon there is in Nature why the Moons condition ought chiefly to be obſerved, for ſhe is the Planet neereſt the Earth, and appointed as it were the V[•]hiculum of all other heavenly Influences unto what is Sublunary, and in that regard ſhe is properly called [85]An Inſtrument of the Armies from above: according to whoſe preſent Condition things are ſteered; for if ſhe be Fortunate by good Aſpects, happy by Poſition, ſwift of Courſe, and increaſing in Light, things thrive apace and flouriſh; But the contrary if ſhe ſuffer. Impediments. We may ordinarily obſerve how poorely and ſlowly the Seeds of Plants grow up, nay many times languiſh and degenerate into an unkindly Quality and Taſt, if ſowne in the Waine of the Moone, and the Reaſon is becauſe the Moyſture and Sapp that ſhould feed them is exceedingly diminiſhed; yet it is the fitteſt tyme for cutting downe Timber, or what elſe we would preſerve from decaying.
[86]Thurneiſſerus (among many other admirable and uſefull Obſervations) gives us the Poſition of Heaven under which ſeverall Plants are Impregnated with the greateſt vertue, the gathering of which at ſuch times, for Phiſicall uſes, deſerves to be taken notice of; for the notable difference that evidently appeares betwixt their virtues and the vertues of ſuch as are gathered without that Conſideration. In a word, by Elections we may Governe, Order and Produce things as we pleaſe: Faber quiſque Fortunae propriae.
Pag. 100. li. 1.
Is a direct and firie Aſcendant.
IN this and the firſt Ten following lines, are laid downe the Authors Rules for framing an Election by, agreeable to which he erect you Scheames (about the Latitude of 51. degrees) that are placed before the ſixth Chap. which I have cauſed to be exactly Copied from the Originall, though ſome Planets, I muſt acknowledg, are not placed in that exact order (for houſes and ſignes) as Aſtronomicall Rules direct, and the Doctrine of Aſtrologie requireth. For Example, In the firſt Houſe of the firſt Figure you have ☿ in 7. degr. of ♐, the Aſcendent in 2. degr. of ♐, and then the ☉ in the 18. Degr. of the ſame ſigne; whereas the 2. degr of ♐ being fewer degrees of that Signe then 7. (wherein ☿ is placed) ſhould Antecede it. Againe in the ſecond Figure you have both ☿ and the ☽ in the 11th Houſe thereof, who ſhould of Right be poſited in the 10th. becauſe the 20th degree of ♎ is the Cuſpe of the 11th, and therefore all Planets in leſſer degrees of that Signe are falling into the 10th. Beſides you have ♀ placed in every Figure ſo remote from the ☉, that Aſtronomers muſt count it abſurd, ſince ſhe is never above 48. degr. Elongated from him; and yet in the third Figure ſhe comes not within the compaſſe of a * Aſpect, nay in the ſecond ſhe is almoſt in 8 to him.
For their Poſition; I could have placed them in Houſes according to Art, but I rather let them ſtand as I found them in the Originall, being well aſſured they were thus Poſited by Deſigne, and not through Ignorance or Miſtake; for our Author manifeſts himſelfe a learned Aſtrologian, and too wary a Pen-man to be guilty of either. And though it may ſeem contrary to Art for the Poſition of ♀ to be ſo far diſtant from the ☉, yet tis agreeable to his Rule of Election that ſhe is ſo often placed in the 4th Houſe (eſpecially ſeeing the Signe falls out to be there in which ſhe is exalted) becauſe he appoints the Lord thereof to be fortunate, [87] For this is Theſaurum abſconditum of old Clerks.
Withall, the Planets as they ſtand here placed in Signes and Houſes are not ſo as that theſe Figures were the Elected times for the Authors owne Operations (or any others in that Faculty) but are rather fained and invented, onely to bring them within the compaſſe of his Rules. And to ſatisfie my ſelfe herein, I have taken ſome paines to Calculate the places of the Planets for ſeverall years about the Authors time, but cannot finde the three Superiors and place of the ☉ to be in thoſe Signes wherein he has poſited them.
It is alſo worthy of our Obſervation to ſee how the Author continues his Vailes and Shadows, as in other parts of the Miſtery, ſo likewiſe in the very Figures of ſome of the Planets, for he does not exhibite them under the Characters commonly now (or then) uſed, but Hierogliphically in Figures agreeable to their Natures, yet [88] diverſitie of Names (or Figures) makes no diverſitie in the th[•]ngs they ſignifie: For ♄ is pointed out by a Spade, ♃ by a Miter, ♂ by an Arrow, ♀ by a beautifull Face, ☿ by the figure (in thoſe daies) uſually ſtamped upon the Reverſe of our Engliſh Coyne: Onely the ☉ and ☽ are left us in that faſhion the Auncients beſtowed upon them.
Pag. 100. li. 32.
Truſt not to all Aſtrologers, I ſaie whi[•]:
For that Art is as [•]ecret as Alkimie.
AStrologie is a profound Science: The depth this Art lyes obſcur'd in, is not to be reach't by every vulgar Plumet that attempts to ſound it. Never was any Age ſo peſter'd with a multitude of Pretenders, who would be accounted (and ſtick not to ſtyle themſelves) Maſters, yet are not worthy to weare the Badge of illuſtrious Urania. And (oh to be lamented!) the ſwar[•]e is likely to increaſe, untill through their Ignorance they become the ridiculous object of the Enemies to Aſtrologie; (would that were all,) and Eclipſe the glory of that light, which if Judiciouſly diſpenſ'd to the World would cauſe admiration; but unskilfully expoſ'd, become the ſcorne and contempt of the Vulgar.
He that underſtands no more of Aſtrologie (nor will make a further uſe of it) then to quack with a few Tearmes in an Horary Queſtion; is no more worthy to be eſteemed an Aſtrologian then Hee who hath onely learnt Hebrew may be accounted a Caballiſticall Rabbi. Tis true, he may be ſo fraught with words, as to amuſe the unlearned, with the Canting noyſe thereof, but what is that if compared to the full and intire knowledge of the Language? Yet of this ſort at preſent are ſtart up divers Illiterate Profeſſors (and Women are of the Number) who even make Aſtrologie the Bawd & Pander to all manner of Iniquity, proſtituting Chaſt Urania to be abus'd by every adulterate Interest. And what willbe the iſſue (I wiſh it may prove no Prophefie) ere long Aſtrologie ſhall be cried down as an Impoſtor, becauſe it is made uſe of as a Stale to all bad Practiſes, and a laudable Faculty to bolſter up the legerdimane of a Cheate. And beſides having now growne famous by the true Predictions of ſome of her able and honeſt Sons, ſhall grow into as much diſgrace and infamy, by the unskilfull Prognoſticks of ignorant Illegitimate Baſtards: who rather then they will accuſe themſelves when they faile of truth in their Judgments, will not ſtick to condemne Aſtrologie it ſelfe as defective and lame, in what their ſlothfull negligence or ignorant blindneſſe was not able to finde out. And therefore Norton here ſpeaks truly, that Aſtrologie (take it with all its Comprehenſions) is as Secret or Miſterious as Alchimy, and as difficult to be throughly and perfectly underſtood.
There are in Aſtrologie (I confeſſe) ſhallow Brookes, through which young Tyroes may wade; but withall, there are deepe Foards, over which even the Gyants themſelves muſt ſwim. Such is the Doctrine of Nativities, Directions, Annuall Revolutions and what elſe depends thereupon, belonging to Man, the litle World: and beyond theſe, thoſe of Comets, Eclipſes, Great Conjunctions and Revolutions, that refer to the greate World. Theſe are ſubjects of Eminency, and being judiciouſly handled Magnifie the Art. But,
That they d[•]e underſtande them when they do not indeede.
I know ſome few Artiſts have ſatisfactorily manifeſted what excellency of Skill there is in Judging an Horary Queſtion, and how much of truth may be drawne from that branch of Art; But they are thoſe that are throughly read in all other parts of Actrologia; for ſuch only are able to give a true Reſolution to the Querent, and from the events of their conſiderate Predictions, bring Honour to the Art, and gaine Reputation to Themſelves.
Pag. 104. li. 20.
Ordeine therefore to fetch breath from your Foote.
IN regard of the violent Nature of the Medicine which is deadly indeed, becauſe its Nature is ſo infinitely ſtrong above Mans, that it overcomes his Spirits and poyſons him; Norton therefore lets fall a hinte, what Parts an Operator ought to Arme, and whence to fetch Breath: Meaning thereby, that thoſe Orifices of the Body be cloſely ſtopt (through which there is ſo open a paſſage, that a Strong vapour would fly as ſpeedily as lightning into the inmoſt parts) while the Veſſell is opening. But how to breathe the while is the Difficulty. We have Practiſes ſomething neere it, as of thoſe who attempt to lye long under Water, &c.
And therefore let this be a Caution ſufficient to young Practiſers in this Science, that when they worke upon a Matter, and bring it (as they ſuppoſe) to ſome perfection, if they can indure the opening of their Veſſell without being Armed, they may reſt ſatisfied that nothing is more certaine then that their Matter is not the Philoſophers Mercury, and their Practiſe erronious.
THis Verſe ought to be heedfully obſerved by the Student in this Science, for he ſpeaks a reall truth, Nihil praetermiſſum quod à quovis dici poſsit. Nothing being wanting, nor nothing left out that is needfull to be knowne to compleate this greate Worke: which many have not the happineſſe to apprehend, though it ſhould be more plainely diſcovered unto them. Much alike unfortunate as thoſe that Sandivogius ſpeaks of, [91] to whom he had intimated the Art from word to word, but they could by no meanes underſtand him, yet would be accounted Philoſophers.
Seeing then a Man may be in the true Path and not know it to be ſo, it behoves the ſerious Student earneſtly to deſire of God to [92] remove from his Mind al thoughts without underſtanding, to make him a [93] Child of the light as of the Day, that his [94] Eyes may behold the right, and his Eye-lids direct his wayes. That his Dayes be not ſpent in vanity, nor his Yeares waſt doing nothing: but that [95] one Day may teach another, and one Night add knowledge to another, And then he ſhall find that though this Author has opened his Mouth in a Parable, yet he hath declared [or made plain] hard Sentences of Old.
[96] For in this Ordinall (he ſets you out of doubt,)
Is nothing ſet wrong, nor no point left out.
Pag. 106. li. 21.
In the yeare of Chriſt MCCCCLXXVII.
This Worke was begun—
IN the ſearch I have made after Authentique Manuſcripts to compleate this Worke, a private Gentleman lent me a very faire one of Norton's Ordinall, which I chiefly followed; yet not admitting to compare it with fourteen other Copies. It was written in Velame and in an auntient ſert Hand, very exact and exceeding neate. The Figures (whence I cauſed theſe herewith printed to be Graved) being alſo moſt neatly & exquiſitely lym'd, and better work then that which was Henry the ſeventh's own Booke, (as I am informed by thoſe that have ſeene both.) It had placed in the midle and bottome of the Compartiments of Flowers, Birds and Beaſts, the Nevell's Coate of Armes, with others which that Family quartered. This induced me to believe it to be the Originall (or one exactly Copied from it) preſented by the Author to George Nevell then Arch-Biſhop of Yorke, who was a moſt wealthy and Magnificent Biſhop; as appeares not onely by the rich [97]Iewell he offered at Beckens Tombe, but for the greate and ſtately Entertainment he provided at More in Hartfordſhire for Edward the 4th: to make which more Magnificent he brought forth a [98] vaſt Treaſure of Plate, that he had hid during the diſtractions of former yeares, all which the King ſeiſed upon with his Money and Goods then valued at 20000 l. (a farre more conſiderable ſum of Money in thoſe dayes, then now;) and made of the Arch-Biſhops Mitre (ſet with preclous Stones) a Crowne for himſelf.
I have beene informed that there was greate Correſpondency betweene this Arch-Biſhop and the Hermetique Philoſophers of his time, and this is partly confirmed to me from Ripley's [99]Dedication of his Medulla to him, Ann. 1476. as alſo the preſentation of this of Norton's Ordinall; for though I finde the ſaid Arch-Biſhop dyed the ſame yeare this Ordinall was begun to be written, yet the certaine time of that yeare I cannot yet learne; But it was towards the latter end thereof, when his Succeſſor (Lawrence Booth) was Conſecrate, viz. [100] 25. Sept. Beſides, in all probability he lay not long ſick, becauſe he dyed (at Birthlow) upon a [101]Iourney from Yorke: So that the Booke might be finiſhed and preſented, (or if not preſented, yet intended) before he dyed, though begun but the lame yeere.
Pag. 107.
The Compounde of Alchymie, &c.
THis Worke (which is alſo called the Twelve Gates) was pen'd by Sir George Ripley, and formerly [102] ſet forth in print by Ralph Rabbards; I have compared it with ſeverall other Manuſcript Copies, amongſt which I happily met with one written neere about the time that Ripley lived, (and in theſe Streames of Learning the more cleareſt and without the leaſt of Mixture is to be found neereſt the Spring-head,) the which I moſt relyed upon. Yet where they differ, the Reader (if this Copy pleaſe not) may make uſe of the former.
It appeares at the end of this [103]Worke, that it was written in the yeare 1471. which I the rather take notice of, becauſe I have met with a kind of Retractation of Ripley's beginning,
Falix quem faciunt aliena pericula cautum.
Wherein he beſeeches all men, whereſoever they ſhall meete with any of his Experiments written by Him, or that go under his Name, (from the yeare 1450. to the yeare 1470.) either to burne them or afford them no Credit, being written according to his eſte[•]me, nor proofe; and which (afterwards upon tryall) he found falſe and vaine: for ſoe long was he ſeeking the Stone, but in the truth of practiſe had not found it, till towards the end of that yeare, and then (ſaith He) Inveni quem diligit anima mea.
So that this Treatiſe of the 12. Gates being wrote the yeare after, is unqueſtionably to be relyed upon, becauſe pen'd from a grounded experimentall Practiſe, as himſelfe Teſtifies in his Admonition,
In which (for the Students ſafeguard) he gives an account of his own Err[•]nious Experiments, therein following Chaucer, Richardus Anglicus, Dio[•]ifius, Zacharius the noble Treviſan, and divers other honeſt and Conſciencious Philoſophers.
Ludovicus Combachiu[•] (who hath [105] lately ſet forth divers of Ripl[•]y's Works in Latin) tells us [106] that he then had in his hands theſe Twelve Gates rendred in moſt pure Elegiaque verſe, by one Nicholas May upon the Command of the Emperour Rudolph the ſecond, and that he could willingly have added it to that he publiſhed, (which was tranſlated out of Engliſh into Latine verſe by Sir Edw: Kelley) for the better underſtanding thereof, but that the Copy was none of his owne.
The learned Faber, (1646.) beſtowed much Paines and Coſt in publiſhing to the world [107]Baſilius Currus Triumphalis, and others, in one Volume. In the Argument of which Booke Georgius Riplaeus Canonicus Anglus doctiſſimus & mirandus in quo nihil falſi & ſupervacui ad metallorum omnium proprictates, & naturas manifeſtandus, is thus Ingeniouſly acknowledged. He further aſſuresus that his Workes are worthy to keep pace with the beſt Philoſophers; and knowes that Policie in Printing is ſureſt, and takes well with the Iudicious, to begin with a good Worke, and end with the beſt; to which place he refers on Ripley. But I muſt needs tell the Reader that in pag. 338. and ſo to the end, he is by miſtake called Triplanus inſtead of Riplaeus. There are other the like notorious faults which the Printer (moſt likely) is guilty of, as giving Iſaac Holland the name of Irſacus. Cornelius Drebble he prints Tornelius, (and ſometimes Fornelius) Prebellianus; and beſides theſe, further cauſes of Exception to other parts of the Worke (too many to be mentioned here) amongſt the reſt where Faber ſayes they were all rendred into Latin out of Dutch, and that this peece of Ripley's, which he there calls Triplanus de lapide Philoſophorum (but is indeed an Epitomy of theſe 12. Gates) was by one Nicholas Barnard a Philoſopher Tranſlated out of Dutch into Latin, intimating withall that it was Originally written in the Germain Tongue; which is very falſe, injurious to our Author, and diſhonourable to our Nation.
Thus much for the Worke, and now to ſay ſomething touching our Author. Philemon Holland in his Tranſlation of Cambden's Britania Printed 1636. is pleaſed to take the liberty to tell us that the place of his Nativity was [108]Ripley, a Village in the County of Surrey, and calls him a Ring-leader of our Alchimists, and a myſticall Impoſtor. This Imputation of Mysticall Impoſtor ſmells more of Envious diſlike then faithfull Account, and therefore I'le paſſe it by. But as to the place of his Birth, I am induced to believe it to be about Yorkſhire, (not that he was a Foundling at Ripley in that County, or of ſo obſcure Parents, that the name of the place of his Nativity muſt be impos'd upon him in defect of a better) No certainly, his Name, Relation, and Kindred diſcover him to be the Sonne of a Gentleman; and though I cannot exhibite his Pedigree, yet it appeares in ſome ancient Manuſcript Copies of his [109]Medulla (which I have ſeene) that his Relation of Kindred lay in the Northerne parts, where (he ſaith) he had divers Kindred, Gentlemen of Yorkſhire and Lincolnſhire, as Yevarſall, Ripley, Medlay, Willoughbie, Burham, Waterton, Flemming and Talboyes, who (as he there complaines to the Arch-Biſhop Nevell, to whom he dedicated that Worke) were by the Conquering Sword of Edward the fourth, (God ſo permitting) lamentably deſtroyed. 'Tis alſo conſiderable that his Eccleſiaſticall Promotion hapned to be at Bridlington, a [110]Towne in the Eaſt Riding of Yorkſhire.
And probably ſuch his Advancement, might be procured rather in that Country where his Kindred and Friends lived, and himſelf that Country-man, then if he had been a Stranger.
I determine not whether Holland has done the learned Antiquary or profound Philoſopher the greater Injury, in what he puts downe concerning the place of his Birth; for I muſt let the world know, 'tis not to be found in the Originall Latin which Cambden publiſhed Anno 1607. nor can I learne that there was any other Impreſſion, to the time of Tranſlation, nor in probability could there be when Holland[112] fell to worke immediately upon the coming out of the ſaid Impreſsion in 1607. and ſet forth his Tranſlation within foure Yeares.
So that I cannot but wonder at the Boldneſſe of this Tranſlator, not onely in adding many things of his owne ſcore, but for abuſing ſo learned a Philoſopher with the Tearme of Myſticall Impoſtor, and putting it upon the Account of an Author, who ſhould he thus vilifie one of ſo cleere a Reputation, ingenious Schollars might have juſt cauſe to queſtion the Candidneſſe of his Pen in other things. But this kind of liberty I finde Holland hath taken in other parts of that worthy worke, The effects whereof, hath rendred Banbury (amongſt others) much beholding to him for an eminent Flout: For, where Cambden fames it for [113]Cheeſe onely, he addes Cakes and Zeale: Neither of which are to be found in the Originall, though doubtleſſe both in the Towne, and for better purpoſe then to be boaſted of.
But to leave this Digreſsion & returne to Ripley.Pitts tells us, He was a Man [114] of a Quick, & (more then can be expreſſed) curious Wit, and that Totam ſerè ſuā aetatē in perſcrutandis rerii Naturaliū occultis & abstruſis Cauſis & effectibus conſumpfit; He waſted almoſt his whole Life in ſearching out the occult and abſtruſe Cauſes and Effects of Naturall things. And that he might more copiouſly and plentifully ſtudy Philoſophy, and accompliſh what he conceived his mind, he boldly travailed through France, Germany, and Italy, where he grew into familiarity with ſeverall of the moſt Learned men.
Leland ſaith truly, that he [115] laid the foundation of his Studies in Italy, for there indeed he had the bleſſing firſt to ſee Projection.
'Tis further teſtified, that He alwayes either [117]Writ, or Learnt, or Taught ſomething; He was perfectly learned in all the liberall Arts, and well red in all manner of Philoſophy; a moſt famous Mathematitian, a Rhetoritian and Poet,[118]per eam aetatem, non vulgaris effectus. Combachius ſtyles him [119]Author procul dubio dignus, qui ab Amatoribus Chemiae ſedulo evolvatur, cum in ſermone apertus ſit rotundus & planus, nec ullis spink aliorum more obſitus: A worthy Author without exception, who is diligently ſtudyed by the lovers of Chimeſtry, foraſmuch as he is open, well compact, and plaine of delivery, and not wrapt in any Thornes, after the cuſtome of others. Habet inſuper (ſaith the ſame Author) cum Lulii ſcriptis magnam affinitatem, ut unus alterum explicet, &c. Beſides, he hath great Affinity with the Writings of Lully, inſomuch that the one explaineth the other.
Amongſt other parts, abroad, he viſited the Iſle of Rhodes, and reſided there for ſome time with the Knights of the Order of Saint Iohn of Ieruſalem. An Acquaintance of mine hath in his custody certaine private Obſervations of an Engliſh Gentleman of good quality and credit, who in his Travells abroade, Obſerves (amongſt other things) that in the Iſle of Malta he ſaw a Record, which declares that this Sir George Ripley gave yearely to thoſe Knights of Rhodes 100000l. towards maintaining the war (then on foot) againſt the Turks.
But at length, that he might bid his farewell to the World, and wholly conſecrate himſelfe to God, and betake him to his private Studies, upon his [120] returne into England he obtained an Indulgence of Pope Innocent the eighth, that for the future he might be [121] Exempt from Clauſtrall Obſervance, and alwaies diſcharged and freed from the burthen of the Ceremonies and Obſervancy of his Order; but in regard the Chanons admit no ſuch things, he became a [122]Carmelite in the Monaſtery of Saint Butolph, which (ſaith Leland) is a famous [123]Mart Towne nigh the Banks of the River Lindus: This River I take to be the River Witham in Lincolnſhire (anciently called [124]Lindis) which paſſing from Lincoln, runs towards the maine Sea by Boſton, more truly called [125]Butolphs Towne, (for it carried that name from Butolph, a moſt holy and devote Saxon:) And if you obſerve Cambdens Map of Lincolnſhire, you ſhall ſee St. Butolph ſtands neere to Boſton. So that in all likelyhood this was the place of Ripley's Retirement, where he continued an Anchorite untill his Death, and was there Buried Anno 1490.
The probability whereof, may be further confirm'd from his Mcdulla, where it appeares he had then[126] a great deſire to return into England, and to that end therein became a Suter to the Archbiſhop of Yorke, that by his meanes he might obtaine an abiding place in ſome Religious houſe, within his Dioces. Which Archbiſhop preſently after dying, he could not performe, but not unlike Ripley having ſtill an earneſt longing thereto, (becauſe it was his native Countrey,) might without doubt otherwiſe effect.
And whereas Bale ſaith he obteined Pope Innocents Indulgence upon his returne into England, and thereupon became a Carmelite, An. 1488. It is manifeſt from the aforeſaid Medulla, that at the writeing thereof, which was in 1476. (at leaſt 12. yeares before the time Bale makes him to enter into that Order) he had this Diſpenſation, for ſo he tells the Archbiſhop: And if ſo, then it muſt be either [127]Sixtns the fourth, or Paul the ſecond (his Predeceſſor) that muſt grant it unto him.
He wrote divers Bookes worthy of peruſing, but amongſt thoſe which Bale Regiſters, I ſhall onely cull out theſe, viz.
1. Compendium Alchimiae, ſeu Caſtellum Duodecim Portarum.
2. Concordantias Guidonis & Raymundi.
3. Secreta Philoſophorum.
4. Alcumiſtarum Miſteria.
5. Artem brevem vel Clangorem.
6. Practicam Ceremonialem.
7. Dictata Aegri.
8. De Magia Naturali.
9. De lapide Philoſophico, latine Tractatum rythimicum.
All which Pitts recites, and to them adds the following workes.
10. Medullam Philoſophiae.
11. Pupillam Alchimiae.
12. Terram Terrarum.
13. Experimenta Philoſophica.
14. De rerum temperaturis.
What followes Ludov: Combachius has lately printed, and added to ſome of the aforementioned Peeces.
15. De Mercurio & lapide Philoſophorū.
16. Philorcium Alchimiſtarum.
17. Clavis Aurae Portae.
18. Viaticum ſeu Varia Practica.
19. Accurtationes & practicae Raymundinae.
20. Cantalena.
And lastly take into the Number the ſmall Peeces publiſhed in this Theatrum. viz. His
21. Epiſtle to Edw the fourth, pag. 109.
22. Viſion. pag. 374.
23. Verſes belonging to his Scrowle—
Pag. 375.
24. Preface to his Medulla, 389.
25. A ſhort worke ſuppoſed to be his, Pag. 393.
Pag. 177. lin. ult.
A Quinteſſence this Water we call,
In Man, which helpeth Diſſeaſes all.
PHyſick is a divine Science, even Gods Theologie; for the Almighty wrote his Scripture in that language, before he made Adam to reade it. The Ten Fathers before the Flood, and thoſe that followed, together with Moſes and Salomon, were the great Phyſitians in former Ages, who bequeathed their heavenly knowledges of naturall helpes to thoſe they judged as well worthy in honeſty and induſtry, as capable thereof: and from their piercing Beames all Nations enlightned their Tapers. Abraham brought it out of Chaldea, and beſtowed much thereof upon Egypt, and thence a refulgent Beame glanced into Greece. The Coäcks and Aeſculapian Family, &c. God greatly incouraged to ſerve that Age. Democritus and Hypocrates ſupported Ruinous Mankinde, with their Phiſicall adminiſtrations, and Schollers ſucceſſively ſupplyed their places for at leaſt 400. yeares, untill Galen undertooke by his ſtrong Abilities and inceſſant Paines to vivifie the then dying Genius of Phiſick: which hath ſince moſt nobly beene Augmented, by the ſtupendious paines of Arabians and Europeans.
And in the Progreſse this Science has made into ſeverall parts of the World, we may finde, that God hath evermore been pleas'd to call upon the ſtage thereof in ſundry Ages, ſome choyce and eminent Men, whom (by the Illumination of his bleſſed Spirit) he hath furniſhed with ability to reade the Characters of his bleſſed will, writ in that ample and ſacred Volume of the Creation, and the ſeverall Pages of individuall Natures. And further, to teſtifie his care of his Creatures, hath alſo given them Balme in their hands to ſtoppe the over-ſpreading contagiouſneſſe of bainefull Diſeaſes. But to contract the Rayes of my Proſpective to our owne homes, the Phiſitians Colledge of London doth at this day nouriſh moſt noble and able Sons of Art, no way wanting in the choyceſt of Learning; And though we doe not, yet the World abroad has taken notice of ſundry learned Fellowes of that Societie, as Linacres, Gilbert, Ridley, Dee, Flood, &c. and at preſent Doctor Harvey, who deſerves for his many and eminent Diſcoveries, to have a Statue erected rather of Gold then of Marble.
Nevertheleſſe, it has beene obſerved in other parts that we Engliſh will ſocner abuſe and detract from the worth of any of our owne Nation (though never ſo well deſerving) then render them what they juſtly m[•]rit by a worthy Applauſe: And rathercry up a Frie of Illiterate Quacks (for every Galen hath his Plague, [a mounting ignorant Theſſalus] that cheate the poore and ſimple of their Money, and (I wiſh they did not) often in Concluſion murder their over-credulous Patients;) then give the learned Phiſitian the due [128]Honour God has appointed us to pay him.
Now as God hath formerly ſhed moſt eminent Beames of the firſt light upon a few particular Men (as it were to gratifie the deſerving Labourers at all times of his day;) So I am confident there are yet moſt noble ſeeds of that light of Nature appointed to ſpring up for the Benefit of Poſterity. The Glory whereof we ſee hath ſhin'd in other Horizons, ſhortly it will draw neere to ours; and that which with inceſſant Toyle cannot yet be Diſcovered, ſhall in thoſe dayes be freely Revealed to ſome that little dreame of it. I am more then Confident Succeſſion will meete with many advantages and helpes, which this corrupt and ingratefull Age deſerves not, nor ſhall have; becauſe we deride, what Poſterity will adore with a laſting admiration: The Circuit of that great and Sabbathicall Conjunction of the two Superiour Planets which began An. 1603. in the Fiery Triplicity, will Illuſtrate, Enlarge, and Refine Arts like the tryed Gold, It ſhall produce more pregnant and famous Philoſophers by Fire, (I meane ſuch as is Etheriall) then yet the world ere ſaw; and ſo purifie ſome ingenious Inquiſitors, as to make them fit Mettall for Angells to Project on. This Fiery Trigon ſhall not paſſe, before that God make manifeſt what he commanded former Ages to keepe Secret, Where old Hermes his Aetheriall Phiſick (viz. this Quinteſſentiall Water which Ripley here ſpeakes of, and which is [129] Such as auncient Phiſick taught, ſhall be Reſtored; whoſe perfect and incorruptible Qualities of Heate, Cold, Moisture and Drineſse are able not onely to Nouriſh, Fortiſie, and Encreaſe the Vitall Spirits, but Digeſt, Correct and Conſume all Impediments and Corruptions, thoſe hurtfull and Impure Seeds which crept in with the Curſe, (and joyning themſelves with the Good,) have ever ſince (like a growing Tyde) encroached ſo far upon the Body of Man, till he is almoſt overwhelm'd and ready to Periſh.
But it is to be acknowledged that thoſe Chemiſts deſerve a conſiderable ſhare of Honour, who, for want of this Aetheriall and Univerſall Medicine (which God hath hitherto granted to few) zealouſly apply themſelves to finde out a Particular one, (that ſedulous Induſtry may afford to more) and to raiſe up a Body of Phiſick, from thoſe [130]Three Principles which are to be found in every Body, becauſe compounded of them; (though ſtrongly lockt up) namely Sal, Sulphur, and Mercury: (to which De Clave of late adds two more, viz. Earth and Phleagme) and ſo comfortably relieve decaying Mortality, and heale Diſeaſes by the meanes they are Cured.
In the painefull and curious ſearch of which Experiments, where there is more of Nature that ſtill lyes hid, (yea ſhe is as Infinite in her Productions, as the Minde of Man can be Unſatiable, in the ſearch) let the ſatisfaction the Ingenious Artiſt findes in one Truth, leade him cheerfully on to make Inquiſition after a further, perhaps the Event of his Labours may diſcover a Perfection in the knowledge he hunts after, and Providence may be as kinde to ſo diligent an Inquiſitor, as Nature is to the Ant, who beſtows Wings on her in her declining Age, as a reward for her former Labours.
And albeit I magnifie Chemicall Phiſique, yet I do not leſſen the due commendations that belong to Galenicall: nor dare I, when ſo great an Hermetick Philoſopher as Arnoldus de villa Nova has taken ſo much paines to Joyne them together. And beſides him, it has been the worke of Maierus, Faber, and many other conſciencious Philoſophers, to reconcile them. Who laying aſide (indeede abhorring) all thought of Faction, conceive nothing to come neerer the Divinity of Nature, or be any way more gratefull to God and Good men, then to help the Afflicted, and relieve the Sick; nor greater Charity then to beſtow health, and ſupport dejected Nature. Nor is Galenicall Phiſick hard to come by, it being at all times eaſy to be met with, the Superficies of the Earth never denying us ſome thing or other for Medicine, and they, Milde, Gentle, and Safe for weake and tender Natures. Moreover, it is obſerved by Nollius and others, that where God ſtrikes with any Diſeaſe, in thoſe parts he alſo ſends forth a Plant that he endowes with vertue to cure it. And truly I cannot but admire at thoſe ſnarling humours, who make it their Ta[•]ke to diſparage what they affect not, (nay oftentimes what is beyond their owne worth) and rent thoſe noble parts of Art aſunder, which Nature has conjoyned in an harmonious Agreement, and whoſe wide breaches, honeſt hearted Philoſophers endeavour to make up by a friendly Reconciliation, it being not to be denyed, but that each hath their peculiar Eminencies for which they deſerve both Praiſe & Honour. For my owne part, I am none of the Detractors from Learning, but beare an Univerſall affection to Arts, and am in freindſhip with each of their particular Branches; Nay even in thoſe I underſtand not, for I am perſwaded by the ſatisfaction I have received in things which before time I knew not, that there may be ſomething deſerving of my faire Opinion, in what I am yet to know.
It has proved a great [131]Errour in ſome Practitioners, who (tumbling up and downe their owne Speculations) ſeeke out for Truth in the Little world, and withdrawing themſelves too much from the Contemplation of Experimentall Naturall Obſevations, neglect to looke for it in the greate and common World: When certainly ſuch may far ſooner arrive at that Truth they ſeeke for in Man, if they would but obſerve the Beginnings, Change, declination, and death of all things, in and upon this inferiour Globe, and compare their vertues with our owne internall Natures, for they are certainly [132] united by a Noble, excellent, and ſecret Harmony and Relation.
And having found the true Originall and Cauſe of Diſeaſes, then further to ſearch after a proper remedy; for all Diſeaſes are not cured by one ſort of Phyſick (ſave that which is Aetheriall and Incorporeall) And therefore according to the Doctrine of [133]Paracelſus, ſuch as are bred from ſo light a cauſe [•]s the impure Seeds of Vegitables, viz. Meate, Drinke, Fruits, Herbes, and the like Elementary things, may be very eaſily cured with the Secrets of Hearbes, Roots, and ſuch like mild and tender Medicines, of which ſort Galenicall Phyſick is more plentifully furniſhed then any of the [•]eſt. Thoſe that are produced from the more rude and knotteer Qualities of Mineralls, and what is caſt within the Compaſſe of that Tribe, the Chemicall Phiſitian muſt expell by the power and force of his Metalline Sulphurs, &c. Vegitables being (in this Caſe) too weake to Maſter and Diſſolve their tenacious and coagulated Spirits: Thoſe which are derived from the Influences of Heaven, muſt be removed by Plants, &c. Magically gathered and prepared, or by Sigills, &c. framed or made under ſutable Poſitions and Aspects of the Planets, and impregnated with the rayes of Celeſtiall Vertues, for without opening the Bodyes, Infuſing ſuperiour Influences, and (by an additionall Artifice) fixing them to the ſaid Bodies; their own ordinary vertue (be Elections never ſo propitious) hath not ſtrength enough to conquer Diſeaſes of that Nature: and ſeverall of theſe choice Secrets (of Nature and Art united) I my ſelfe have prepared, made and Experimentally verified. Finally, where Diſeaſes happen by Supernaturall meanes, as by Inchantments, &c. none of the other three are able to remedy the ſame, ſave onely Magicall and Superceleſtiall meanes, by and through the Vertues of particular Intelligences, Or the Red Medicine wrought up to the higheſt degree of Perfection. And in ſuch caſes the Hermetique Philoſopher muſt appeare, who
Therefore le[•] all men ceaſe to wonder why ſo many Diſeaſes ſeeme incurable; when many times being Supernaturall we judge them Naturall, and the true Cauſes unknowne, no ſutable Medicamen is adminiſtred.
And whereas I have toucht upon Sigills, I thinke it will not be remote from this diſcourſe, if I give a little ſatisfaction to my Reader therein; Though p[•]rh[•]ps it may be eſteemed as a thing of too daring a Nature for my Pen Nor am I ignorant how ſome, moſt learned Men, have extremly ſuffered under the heavy and ſharp Load of unworthy and raſh Calumny, for manifeſting or deſending this Doctrine; but it hath only beene (ſuch is their Glory) by thoſe that could never ſufficiently Anſwer their Arguments.
The framing of Sigills, Lam[•]ls, Taleſmes (for all depend upon one Radix) is a piece of Learning as [135] Ancient as the Babilonian[•] and Caldean Magi, (who firſt found out the Secret power of Figures) a chiefe part of their Magick, And practiſed by the greateſt Philoſophers in the Eaſterne World; Where remaine to this day, (as evident Teſtimonies of their firſt Invention) very many and ancient Taleſmes, the miraculous effects whereof were admired and approved throughout all Aegipt and Perſia: although (I confeſſe) their Name and Uſe be yet ſcarce knowne in theſe parts of the World; Or if, onely to ſuch whoſe Wiſdome thinkes fit to conceale and preſerve the knowledg thereof, from the hands of the ſenſleſſe and profane.
Among all other Philoſophers (famous for this kinde of knowledg) Apoloneus Tyaneus was the [136] mightieſt, and his Workes (in my Opinion) moſt Stupendious: Who though the Envious and Ungratefull World, has throwne ſome dirt upon him, to blemiſh the Innocency of his Operations, yet he never deſerved other then well; all He did being for the [137]good thereof, and not for hurt; He was no leſſe a Pious then Illuſtrious Philoſoph[•]r, Hi[•] whole Life being ſtrict and vertuous, and his Death not blaſted with any ſcandalous Exit. And for a juſtification of his Praxis, take this Teſtimony of Juſtinus, who, ſaith [138] that he was a Man skillfull in the Diſſent and Conſent of all naturall Powers; and who wrought wonderfull things by the meanes of this Science; (which were only Naturall and not Miraculous:) For which purpoſe, he made choyce of ſuch fit Subjects, as might conduce to the perfection of what he intended to Effect: And indeed God did not withſtand thoſe Workes of his, in regard they were done by the knowledg of Naturall things, for the uſe and benefit of Man.
What I have further to ſay, ſhall onely be to ſhew what Naturall powers, Sigills, &c. Graved or Impreſt with proper Characters and Figures, and made under certaine peculiar Conſtellations may have. Albumazar, Zabel, Haly, Alba[•]egnus, and divers other Arabians, give us ſeverall examples of ſuch as have been cured of the biting of Scrpents, Scorpions, Mad dogs, &c. by Taliſmaticall Figures: And in other Authors we meete with a world of [139]Stories which tell what Admirable effects they have wrought being rightly prepared, (which ſhould I here mention, would ſwell beyond the limits of my Diſcourſe) But this peece of Art is of extreme difficulty, and not to be performed by every one that takes it in hand.
As for the uſe of ſuch Characters, Letters, Words, Figures, &c. Formed or Inſculped upon any Matter we make uſe of, we are led to it by the preſident of Nature, who Stampes moſt notable and marvelous Figures upon [140]Plants,Rootes, Seeds, Fruits, nay even upon rude Stones, Flints, and other inferiour Bodies.
Nor are theſe remarkable Signatures made and deſcribed by Chaunce, (for there is a certaine Providence which leades on all things to their end, and which makes nothing but to ſome purpoſe,) but are the Characters and Figures of thoſe Starrs, by whom they are principally governed, and with theſe particular Stamps, have alſo peculiar and diſterent vertues beſtowed upon them. What Artiſts therefore doe in point of Character, is onely to purſue the Track, that is beaten out by Nature; And by how much the more the Matter whereupon ſuch Impreſſions are made, is ſutable to the Qualities of thoſe Sta[•]rs whoſe Characters it is ſigned with: By ſo much more apt and inclineable it will be to receive thoſe vertues that ſhall impower it to produce an Effect, in things whereunto it's applyed.
Nevertheleſſe, this is not all, for this Body muſt have as it were a Soule inſuſed, and be Impregnated with a Celestiall vitality, or elſe it remaines Ineffectuall and Dead. In which reſpect other meanes muſt be found out before we can obtaine that Effect. And therefore we are to Conſider, that the Soule of the World is not confined, nor the Celeſtiall Influences limited, but doe indifferently emit and communicate their Vertues alike, as well to things Artificially made, as to thoſe that are Naturally generated, though ſometimes they are more, at othertimes leſſe vigorous and powerfull, according to the diſſerent Aſpects under which they are wrought: In which regard a fit Election muſt be built up from the foundation of Aſtrologie, ſutable to the Nature of the Operation propoſed, which being effected, and the Stars finding a figure aptly diſpoſed for receiving them, they forthwith Impreſse their vertue, which they retaining doe afterwards operate in that they finde to be ſemblable. And this is not ſtrange if we reflect upon the Vulgar experiments of the Loadeſtone, who communicating its vertue to a peece of Iron (a thing made fit by Nature to attract and reteine) that Piece thereby becomes of ſtrength to communicate this vertue to a third. But if we ſhould conſider the Operations of this Magnet throughly (which proceeds onely from a Naturall Principle) there is no other Myſtery, Celeſtiall, Elementall, or Earthly, which can be too hard, for our Beliefe.
Moreover, theſe Celestiall vertues and peculiar Gifts are not infuſed into Individuall and particular things, by the Idea, and by meanes of the Soule of the World alone, But alſo are invited thither, through the Obedientiality of their Matter, and a certaine aptitude and likeneſſe that theſe Inferiours beare to their Superiours; which being once taken in, they thereupon contract and reteine (beſides ſuch as they receive from their owne Specieo) thoſe naturall Vertues and Roots of the Starrs, wherewith they ſuſcitate and ſtir up the Influences of the Celeſtiall Bodies; who are (as it were by compact when United) Obliged to Operate in and for that purpoſe, which the Artiſt appoints them. And more eſpecially if the Minde of the Operator be vehemently inclined towards the ſame. For that through the ſtrength and Efficacy of the Imagination and Paſsion, (being ſeriouſly intent upon any Operation) is joyned with the Minde of the Starrs and Intelligences, and as ſodainly fitted with Vertues, as if it were the proper Receptacle of their Influences, and conſequently helpes more effectually to infuſe their Vertues into our Workes: And the reaſon is; becauſe there is an appreheuſion and power of all things in the Minde: Whereupon all things having a naturall Obedieuce to it, have alſo of neceſſity an Efficacy; and more to that which deſires them, with a ſtrong and intent Deſire.
Notwithſtanding, all theſe Wonders are not wrought but by the Cooperation of ſecond Cauſes diſpoſiting of the Corporall Matter, God (the firſt cauſe of all things) having variouſly diſtributed theſe vertues to every one as he pleaſeth, who by his Command and appointment are neceſſitated to produce their Effects.) which Matter (by reaſon of its Purity or Inequality may cauſe the Celeſtiall vertues to erre in their Actings, (for certainly Influences may be hindred, and prove ineffectuall through the indiſpoſition or inſufficiency of the Matter.) And therefore it is no ordinary Speculation to awaken the ſleeping Spirit which lyes bound up in the ſtraight Priſon of the Body; to invite and allure that propitious Spirit to deſcend from Heaven, and unite it ſelfe with that which is Internall; and there withall to convey a Vniculum thereinto, that is of power to hold faſt and fix the Celeſtiall Influencs, from recoyling back into their united Centers.
This is the Series and Order of Nature conjoyn'd with Art: and this, and all this muſt be effected, before one true Magicall Operation can be performed.
Pag. 194.
Liber patris Sapientie.
THough I cannot yet ſatisfie the Reader who was the Authour hereof, and therefore muſt Regiſter it, (together with Experience and Philoſophy, the hermets Cale) amongſt the Anonymi: yet I can aſſure him He gives exceeding good advice to the Student in this Science, where he bids him be Secret in the Carriage on of his Studies and Operations, and not to let any one know of his Undertakings, but his good Angel and Himſelfe: and ſuch a cloſe and retyred Breſt had Norton's Maſter, who
He would not ſpeake but keepe himſelfe full cloſe.
Privacy will (queſtionleſſe) prove an unimaginable benefit to him, whereas on the contrary Apertneſſe expoſeth a true Philoſopher to a multitude of Misfortunes. Witneſſe Sir Ed. Kelley, whoſe immoderate Ambition of ſpreading his Name, lifted him up even to a Madneſſe of publique Carriage; which not correcting in Time, he moſt miſerably fell, through the fatall Virtego of imprudent Glory. To ſuch therefore I ſhall only adde Chaucers Councell which may prove of no litle advantage if they remember it.
[142] Make [•]privy to your dealing as few as you maie,
For three may keepe Councell if twaine be awaie.
THe Figure cut in Braſſe and placed in Page 210. is an Hierogliphicall device of Cremer ſomtime Abbot of Weſtminſter, and Scholler (in this Science) to Raymond Lully, which he cauſed to be painted upon an Arched Wall in Weſtminſter Abbey, where now the Statues of our Kings and Queenes are ſet in their reſpective Habits.
I met with it Limned in a very Ancient Manuſcript, before the old Verſes that [143] follow, which there ſeemed to ſerve as a Preface to that Worke which beares the Tytle of Hermes Bird. In it is conteyn'd the Grand Miſteries of the Philoſophers Stone, and not more Popiſh or Superſtitious then Flamell's Hierogliphicks portraid upon an Arch in St. Innocents Church-yard in Paris; Notwithſtanding it has pleaſed ſome, to waſh the Originall over with a Plaſterer's whited Bruſh. As alſo (of late) to breake in Pieces the Glaſſe Window behinde the Pulpit in St. Margarets Church at Weſtminſter, wherein was fairely Painted (but unhappily miſtaken for a Popiſh Story) the whole Proceſſe of the Worke, in this manner.
The Window is divided into three Parts: In the Outermoſt whereof upon the right hand was drawne a Man holding a Boy in his hand, and a Woman with a Girle in hers, all ſtanding in upright, naked poſtures, upon a greene foliate earth: The Man and Woman had Fetters, wherewith their Feet ſeemed to be chained to the ground, which Fetters were preſented as falling from off their Legs. Over the heads of theſe perſons were the Sun and Moone placed, and painted of a ſad darke red Colour.
Within the Left ſide of the Window was a Beautifull Young man, clad in a Garment of various Colours, bearing a Yellow Croſse upon his Shoulders, his Body Encircled with a Bright Glory, which ſent forth Beames of divers Colours, He ſtood upon an Earth intimating Oculus Piſcium.
At the Foote of the Midle Part of the Window was a faire large Red Roſe full ſpread, which iſſued Rayes upward, and in the Middle an exeeding bright Yellow Glory. Above the Roſe was the Figure of a Man riſing with Beames of Light ſpread about his Head (ſomwhat like the Poſture uſed to expreſſe Chriſt's riſing from his Sep[•]l[•]hre) He had a Garment of a Reddiſh Colour, deepned with Red and heightned with Yellow; In his left Hand, a White Stone, which he held towards the Perſons ariſing in that pa[•]t of the Window on the Right Hand; and in his Right Hand he held forth a Red Stone towards Him, whoſe Garments was of various Colours.
In the uppermoſt part of this VVindow over the Figures was Tranſverſely written as followeth:
In the firſt part of the Left Hand, Omnes gentes adepti plaudite quia dominus frater veſter. In the Middle Part.
S .... at mittens ſpiritum ſuum, ecee nova facio omnia celum & [144] t...
In the Third on the Right Hand.
Factus quaſi unus ex......ia....angelio tibi—
Under theſe Figures in the Left ſide of the VVindow were the Stawels and the Martyns Coates of Armes quartered; And at the bottome of the Right ſide thereof, was this Coate of Arms placed, (viz.) Argent, a Chevorok[145]Embattelled, Gules, & Vert; which for the rareneſſe of Bcaring I thought fit to Blazon; and withall (becauſe upon very diligent ſearch among the Records of Engliſh Coats of Armes it is not to be found) in hope it may come to the view of ſuch, who (if not at home) may from abroad produce the Bearer, and conſequently bring to light the Perſon that deſign'd theſe Hierogliphicks, and cauſed them thus to be Painted.
Pag. 213.
Hermes Bird.
VVHich Piece (as 'tis thought) was written Originally by Raymund Lully (or at leaſt made Engliſh by the afore mentioned Cremer) and that upon this Occaſion.
Cremer travelling into Itally fell into the acquaintance of Lully, and ſo exceedingly wrought upon him by his perſwaſions that he [146][147] brought him over into England, where within two yeares (but after thirty yeares erronious Experiments) he obteyned the Secret from him. And afterwards bringing Lully to the ſight and knowledge of Edward the third, upon ſome deepe Ingagements and Promiſes that the King entred into to proſecute a VVarre againſt the Turkes in perſon, to beſtow ſomwhat on the Houſe of God, but nothing in Pride or VVarring againſt Chriſtians,) he was content permiſsione Divina Regem ſua Arte divitem facere. Which when the King had obtained, he brake his Promiſe, turned his Deſignc againſt France (the firſt Expedition being [148] Anno 1337.) and finding that Lully (after he had ſeene him violate his faith in deſtroying Chriſtians in ſtead of Mahumetans) refuſed to further his Ambition with new ſupply of Gold, He clapt him up in the Tower, where he lay a long time, and ſeeing no poſſibility of Releaſe, begun to ſtudy his Freedom, and to that end made himſelfe a L[•]aper, by which meanes he gained more Liberty, and at length an Advantage of eſcaping into France, where in all probability he pen'd this Piece.
The whole Work is Parabolicall, and Alluſive; yet truly Philoſophicall: and the Bird (that intitles it) the Mercury of the Philoſophers, (whoſe vertues and properties are therein largely deſcribed,) By the word Chorle, is meant the Covetous and Iguorant Artiſt, the Garden is the Veſſell or Glaſſe, and the Hedge the Furnace.
Pag. 233.
The Tale of the Chanon's Yeoman.
ONe Reaſon why I ſelected out of Chaucer's Canterbury Tales, that of the Chanon's Teoman was, to let the VVorld ſee what notorious Cheating there has beene ever uſed, under pretence of this true (though Injur'd) Science; Another is, to ſhew that Chaucer himſelfe was a Maſter therein.
For, in this Tale Chaucer ſets forth the deceipts in Alchimy to the life, and notably declaimes againſt all ſuch villanous Pretenders, who being wholly ignorant of Art, have notwithſtanding learnt the Cunning, to abuſe the World; And this paines he tooke (as himſelfe profeſſeth) meerly
Herein following the Preſident of all ſincere and conſcientious Philoſophers, then whom, the Injur'd world cannot more condemne the abuſes of theſe Impoſtors that diſgrace the Art, in that they are continually adviſing to ſhun them as ſpreading Infection; and ſetting out Lights and Directions, that may ſerve as ſo many Land marks, (if we will but take notice of them) to make us avoyd the Rocks of their Fraud and Deceipt, which will otherwiſe ſplit us.
The famous Art of Phyſiek is not more abuſed, with Quacking Mountebanks; nor that other of Aſtrology more injur'd by ſome nibling Sciolists and ignorant Iuglers: then this Divine Science hath ſuffered by the Legerdemaine of ſome Pretenders. What though ſome Moderne Chemiſts rove beyond the Latitude of their Profeſſion, (being hurried on by a Covetous thirſt, to obteyne this Arcanum Dei, this Theſaurus incomparabilis;) and by operating in ſtrange Matters, & torturing of various Bodies, bring Disparagement upon this worthy Science; yet we ought not therefore to confound praiſe-worthy Arts, with the Abuſes which Impoſters ſhuffle into them; or for the falſeneſſe or corruption of the bad, condemne the pure and good: If ſo, Religion it ſelfe (as well as other Learning, and Profeſſions) would ſcarce be exempt from the like blemiſhes, and wounds, if not deſtroyed and buried in ſcornfull Ignorance.
This is the Miſery, (and tis not ultra Caduceum for me to ſpeake it) that there are a Generation of People that ruſh headlong into the acquaintance of ſuch Men, there's nor ſtaving them off, much like the doting Idiotts which ſo eagerly courted Chaucer's Chanon, after whom
Let Philoſophers ſay what they can, and wiſe men give never ſo good Counſell, no warning will ſerve, they muſt be Couzened, nay they have a greedy appetite thereunto; but it has beene ever ſo, and we are told of old, that
ſo ſtrong and powerfull a miſleader is Covetouſneſſe.
[152]Norton deſcribes theſe Cheats exactly, and give as ful an account of their Subtilties as he dare, for feare of incouraging ſuch as bend their VVitts that way. [153]Ripley diſſects them to the Bone, and ſcourgeth them naked to the view of all; the like doth many other Philoſophers: Bloomefield gives us a Catalogue of the cheife of this Tribe in his time, and I may ſafely tell the Reader he ſhall gaine much benefit by this Worke, if he pick but out what is ſaid concerning them, and ſtudy that Firſt.
In ſome darke Paſſages tis as greate a Curteſie to be taught to know Blocks, as to be directed which way to avoyd and get beyond them, and being ſoe thanke Ripley for this his following Cautionary advice.
[155] Ceaſe Laymen ceaſe, be not in lewdneſſe ever,
Lewdneſſe to leave is better late then never.
I wiſh I could ſay this Age, this Nation, the World, were not alured and infected with the Cyrene notes of ſome grand, and notable Impoſtors, or that the too too Credulous had not met with the ſame misfortune which Story tells us others have undergone, even to Ruine. Yet to thoſe that have been Decoy'd into the ſ[•]are, and would gladly for the future purſue a more hopefull Courſe, let them heare Richard Carpenter.
Let me tell them they may become happier and expect a Bleſsing in what they ſeeke; If with Job they can thus throughly purge themſelves and ſay, If I have made Gold my Hope, or fine Gold my Confidence, &c. that is, if they can ſtudy this Science and not purſue it for Tranſmutation of Metals ſake onely,
and certainly the lucre of that will fix a Curſe upon their Endeavours, and plunge them headlong into an unfathom'd depth of Misfortune.
If what hath been delivered be not of force to make men watch over their undertakings, and heedfully avoid the Springs and Ginns that are ordinarily laid to intrap them into Ruine; but that on the contrary they careleſly ſlide into a Venture upon any Tearms, Ile leave them with this incouragement,
Now as Concerning Chaucer (the Author of this Tale) he is ranked amongſt the Hermetick Philoſophers, and his Maſter in this Science was Sir Jobn Gower, whoſe familiar and neere acquaintance began at the Inner Temple upon Chaucer's returne into England; for the Troubles of the Times towards the latter end of Rieh: the ſecond's Raign had cauſed him to retire out of their Danger into Holland, Zeland, and France.
He is cited by Norton for an Authentique Author, in theſe words;
[161] And Chaucer rehearſeth how Tytans is the ſame.
Beſides he that Reads the latter part of the Chanon's Yeoman's Tale, wil eaſily perceive him to be a Iudicious Philoſopher, and one that fully knew the Miſtery.
Maſter Speght (in that commendable Account he gives of Chaucer's life,) is perſwaded he was borne in London, from ſomething intimated in his Teſtament of love. But Bale ſaith, He was [162]Nobili loco natus, and that neere unto Oxford, for (ſaith he) Leland had Arguments which made him believe he was borne either in Oxford-ſhire or Bark-ſhire. But what thoſe Arguments were we now know not, yet may believe them to be of conſiderable weight, becauſe they were doubtleſſe ſuch as he gathered in his 6. yeares laborious ſearch into the Libraries of our Engliſh Monaſteries and Colleges, being furthered by the liberall Encouragement and Commiſsion of Hen. 8. And had it not been for his indefatigable paines, All that was notable in this Nation[163]had in all likelyhood beene perpetually obſcured, or at beſt, but lightly remembred, as uncertaine ſhaddowes. Nevertheleſſe the fruits of this famous Antiquaries labours, are no where now intirely to be ſeene, unleſſe diſperſed through the workes of ſome other men, who have moſt arrogantly and unworthily made them their owne: amongſt the reſt I perceive Polid. Virgil ſtole much Tymber from this worthy Structure, with part whereof he built up his Worke, the reſt be enviouſly burnt, for thus I finde Lelands Ghoſt Complaining.
Oh ſave his Name, the World may know [•]is Treaſure.
But begging Pardon for this Digreſsion, (being on the behalf of ſo deſerving a Schollar) I return to Chaucer. Pitts Poſitively ſaies he was born in Woodſtock, of noble Parents, and that Patrē babuit Equeſtris Ordinis Virū, his Father was a Knigbt. And this may not be unlikely if we Conſider, that not onely the Name is as Auncient as [165]William the Conqueror's time, but that ſome of the Family have beene both of large fortunes and good quality. For we finde [166] that Edw the 1. heard the Complaint of Iohn Chaucer in the Damage of 1000 l. And alſo, that there was in the Raigne of H. 3. and Ed. 1. one Elias Chaucer, of whom [167]—Edwardus dei gratia, &c. liberate de Theſauro noſtro Eliae Cbauſecir' decem Solid: With which [168]Cbaracters our Geffr[•]y Chaucer is written in the Records of Ed. 3. and Rich. tbe ſecond.
But whereſoever he was Borne, his Education was chiefly in the Univerſity of Oxford in Canterbury-Colledge,[169] (ſuppreſſed by H. 8. and now joyned to Chriſtchurch) though for ſome time he ſtudied at Cambridge.
He quickly became a Witty Logitian, a ſweet Rhetoritian, a pleaſant Poet, a grave Philoſopber, a holy Divine, a skilful Mathematitian, his Tutors therein were Frere Iohn Son, and Frere N. Lenne,[171] (Friers Carmelites of Lynne remembred with honour in his Treatiſe of the Aſtrolabe) and moreover (I may ſafely adde) an able Aſtrologian, for almoſt in every Worke he inter-weaves moſt ſound and perfect Aſtrologie. In Brief, he was Univerſally learned, and ſo affirmes his Scholar Tbo. Occlev[•].
Pitts ſtiles him [173]Vir Belli Paciſque Artibus mi[•]è Florens. A Man that excelled in Arts both of Warre and Peace, and a little after, Nam jam antequam virilem [•]tatem attigiſſet, erat Poeta Elegans, Et qui Poeſim Anglicam ita illuſtravit, ut Anglicus Homerus merito haberetur: For ere he came to Mans Eſtate, he was an Elegant Poet, and one, who illuſtrated Engliſh Poeſy, that he might have beene deſervedly accounted the Engliſh Homer. Lidgate the Monke of Bury calls him the [174]Load ſtar of our Language, and tells us that it was he, that
For indeed in his time all good Letters were laid aſleep in moſt parts of the World, and in England our Tongue was exceeding wild and rude, yet (through his refining and poliſhing) it became more ſweet and pleaſant, in which regard he is ſtiled
He ſpent many of his yeares in Fran[•]e and Flanders: ſeverall Preferments he had at Cours, for he was [177]Armiger Regis to Ed. 3. (a place of very good Reputation)[178]Val[•]otus Hoſpitii, viz. Groome of the Pallace, and after in R. 2. time [179]Con[•]rouler of the Custome-houſe London; With theſe he had ſeverall Annuall penſions during his Life granted from R. 2. and H. 4. His Abilities for Forraigne Imployments were ſo farre taken notice of, that he was twice or thrice ſent abroad into other Countries, and thought fit to be one of the Embaſſadors into France to move a Marriage betweene Richard the ſecond (while Prince of VVales) and the Lady Mary, Daughter to the French King. His Revenue was 1000l. per annum. a very plentifull Estate, the times conſidered.
He dyed at London 25. Octob. Ann. 1400. as appeares by the Inſcription upon his Tombe at Saint Peters in VVeſtminſter Abby, in an Iſle on the South ſide of the Church.
Mr. Nicholas Brigham built this Marble Monument to his Memory, the true Pourtraicture whereof I have cauſed to be exactly graved in Braſſe, and placed in page 226. There was formerly round the ledge of the Tombe theſe following Verſes, but now no remainder of them left.
Si rogites quis eram, forſan te fama d[•]cebit:
Quod ſi fama negat, mundi quia gloria tranſit,
Haee monumenta lege.
The Picture of Chaucer is now ſomwhat decay'd, but the Graver has recovered it after a Principall left to poſterity by his worthy Schollar Tho. Occleve, who hath alſo theſe Verſes upon it.
[180] And though his life be queinte the reſemblaunce▪
Of him hath in me ſo fresſhe liffneſſe,
That to putte other men in remembraunce
Of his perſone, I have here the likneſſe
Do make, to this ende in ſoth faſtneſſe,
That thei that have of hem loſt thoute and mynde,
By this Peinture, may ageine him fynde.
Before Mr. Brigham built the aforeſaid Monument it ſeemes Chaucer had a Stone layd over his Grave upon which was ingraved this following Epitaph.
Galfridus Chaucer Vates & fama Poeſis,
Materna hac ſacra ſum tumulatus humo.
Pag 257.
Daſtin's Dreame.
I Am perſwaded this VVorke called by the Name of Daſtin's Dreame; has beene turned into Engliſh Verſe by ſome later Philoſopher; for in his dayes we meete with no ſuch refined Engliſh, and in Latin we have his Viſion with which (in effect) this agrees.
The Time he liv'd in is not certainely knowne; I finde none that mention it; but tis beleeved it was long ſince. Our Country-man [181]Bale ſpeaks of him yet throwes at him and this Science ſome uncomely abuſes: Nevertheleſſe he calls him Alcumiſticae artis aetate ſua primus & in Anglia Magiſter unicus; the Prime Alchymist of his Age, and the only Maſter thereof in England; A Producer and Foret[•]ller of things which (it ſeemes in his apprehenſion) he could not attaine to by Nature; He made a diligent ſearch into all things that might poſſibly be found out in Chemiſtry, inſomuch that he boldly wrote and publiſhed ſeverall Experiments.
And though [182]Pitts renders him a very Poore man, and layes the blame upon his owne Artifice; (being ſo much addicted to Alchymie,) yet queſtionleſſe (if he were Maſter of ſuch learning as they confeſſe him to be, and his Poverty were not voluntary;) he might have advanced himſelfe to riches when he pleaſed. He wrote theſe following Bookes,
1. Super Arte Alcumiſtica.
2. Viſiones ad huc alias.
3. Secreta Secretorum.
4. Speculum Philoſophorum.
5. Sapientum Aurinum.
[183]Maierus ſaith he left behind him a conſiderable Chemicall Tract, which Janus Lacinius hath put in his Collestions. Not unlike but this may be in Lacinius his Pretioſa Margarita novella de Theſauro, ac preciofiſſimo Philoſophorū lapide; hut the Booke I have not yet ſeene, and therefore cannot tell whether what is there publiſhed of Daſtin's, be any of the before mentioned Workes.
Pag. 269.
Take Erth of Erth, Erths Moder.
LUdovicus Combachius in his late Collections of ſome of Ripley's Workes, put this of Pearce the Black Monk's among them under the Title of Terra Terra Philoſophicae; and publiſhes it as Ripley's: and withall that Tytle [Terra Terrarum] which [184]Pitts alſo gives to one of his Workes may ſeeme to inſinuate this; But I conceive all are not Ripley's which walk under his Name, for queſtionleſſe, many Pieces are (of late Tymes) fathered on him which he never wrote; Bale has not this at all among the Catalogue he delivers of what was Ripley's. And I have met with it in ſo old a Manuſcript under the tytle of Pearce the Black Monke, that the Hand (as I Judge) ſpeakes it to be antienter then Ripley's Time.
Pag. 275.
Of Titan Magneſia take the cleere light,
The Redd Gumme that is ſo bright:
Some Anclent Copies have it alſo thus,
Of Spaine take the cleere light,
The Red Lion that is ſo bright.
VVHo to pitch upon for the Author, I was a long time ignorant of, yet at length I happily met with an old Manuſcript (and it was the ancienteſt Hand-writing I ever ſaw this Piece written in) to which was affixt the Name of Richard Carpenter; and thereupon I have Intitled it, Carpenter's Worke.
I finde that in Anno 1447. John Carpenter then Biſhop of Worcester[185] founded the Colledge at Weſtbury neere Bristoll, (mentioned [186] before to be Augmented by William Cannings:[187] by pulling downe the old Colledge, and in the new Building inlarged it very much, compaſſing it about with a ſtrong Wall, Embattaled; adding a faire Gate, with divers Towers, (more like unto a Caſtle then a Colledge,) and laſtly beſtowed much good Land for augmenting the Revenue thereof. Beſides this he built the Gatehouſe at Hartleborough, a Caſtle neere and [188] belonging to the Biſhop of VVorceſter; and did ſeverall other VVorkes of Piety and Charity.
This Biſhop Carpenter is ſuppoſed to be Brother, or neere Kinſman to Richard Carpenter our Author, and accounted an Hermetique Philoſopher. He was Contemporary with Norton, and Cannings; and for the moſt part lived neere unto them, at the aforementioned VVeſtbury; nay he had ſo great Affection to that Place (not unlike for the Societies ſake of Norton and Cannings or for ſome ſpeciall Bleſſing he met with there) that [189] he intended to have it honoured with a part of his Style; and to have taken upon him the Name of Biſhop of VVorceſter and VVeſtbury, which though he could not effect, yet choſe it for his Buriall place where he lyes Inter'd.
In another old parchment Manuſcript (and that a very faire one) I met this VVorke, Prefaced with what followes.
Aske ye of the Clerkes that holden then ſo wiſe, what is the Where that moſt be ſowen in the Erth, and whedere it is yorſhed forth hot or cold. For if it were i[•] heate, it ſcholde never rote withput cold and moyſture. Allſo ſey to hen[•] alle, al that ever was comen of [••]n, but it is diſſevered in thre, as Favere, and Sone, and Holy Ghoſt, One way there is, and, no moo. Allſo loke which is the faver and Modere of alle Metallez, For if thou drawe or take eny other manner thinge than his owne kynde, thou leſ[•]ſt all thy werk: For looke whennys he cometh, and in his owne Mod[•]r[•]s bely norſhe him forth, and when he is of age norſh him forth with his owne Moders mylke, and gif him is owne Moders mylke.
Pag. 278.
The Hunting of the Greene Lyon.
IN the Campe of Philoſophy, Bloomefield reckons up a Worke that beares the Title of the Greene Lyon, and amongſt other Impoſtors (of his Tyme) calls the Vicar of Maldon, (but in ſome Co[•]ies Vicar of W[•]lden) the Author; and conſequently eſteemes the Worke ſpurious,
But what Piece ſoever that was I know not: I am confident this, that I here preſent my Reader with under that Tytle, is a perfect Worke, and truly Philoſophicall; beſides ſome Copies owne Abraham Andrews for their Author, and is ſo confirm'd to me by the Teſtimony of a credible Philoſopher.
Pag. 293. l. 20.
God ſave my Maſters life—
THomas Charnock (the Author of the Breviary of Naturall Philoſophy) had the happineſſe to have Two Maſters that made him inheritor of this Secret; The firſt was he, whom here he Mentions, and it ſeemes [191] Was a Prieſt in the Cloſe of Salisburie. This he further confirmes in his Breviary, thus:
It ſeemes he had ſome acquaintance with this Prieſt, and in that time bene his Studies this way, Inſomuch that the Prieſt falling ſick (whilſt his VVorke was a going) thought Charnock deſerving of it; for He
This VVorke Charnock continued going, till unhappily it periſheth by Fire upon a Newyeares day at Noone; probably it might be An. 1555. for that fell out in the firſt and ſecond of Phil. and Mar. and in thoſe yeares of their Raigne (which was parte in the yeare 1554. and parte in 1555.) he [194] received the Secret from the aforeſaid Prieſt, as himſelfe Teſtifies. At which time he was about 30. or 31. yeares of Age (though he intimates he was about 28. yeares [195] old when he firſt met with the Prior of Bath) for Ann. 1574. he was 50. yeares old, as appeares at the end of his [196]Fragments, which I Coppied from his owne Hand.
Pag. 2. 96line 3.
Only a Monke of whom 'Ile ſpeake anon.
THis Monke was Charnocks other Maſter, into whoſe Company he [197] accidentally happened, his Name was William Bird, and by his Function, Prior of Bath, at the Diſſolution of that Abbey;[198]
This Bird (while Prior) expended much Money by[199]endeavouring what he might to finiſh the Abby Church of Bath (the [200] foundation of which ſumptuous Building was begun by Oliver King, but he dying left it unperfect:) and had brought it to a perfection, when the Diſſolution of the Abbey, had once overthrowne what before was ſet up.
It ſeemes this Prior had the Elixir upon the Suppreſsion of the Abby: he hid it in a VVall.
For it was taken away; It made their Hearts light who ſound it, but his ſo heavy, and the loſſe ſo diſcontented and afflicted him, [202] That many yeare after he had no ſetling place. and (loſing his Eyes ſoone after his Eccleſiasticall preferments) was quite deprived of attempting to make the Elixir againe. Whereupon he liv'd obſcurely, and grew very poore; and not able to give Charnock entertainement, but his owne Purſe paid for it, both times he was with him.
Pag. 298. lin 25.
Charnock is his name, of Tenet that Iſle.
TEnet or Tainet is an Iſle that lies in the Eaſt part of Kent, and the Birthplace of Charnock; however though he might be born there, yet he dwelt about [203]Salisbury, when he firſt met with his Maſter Bird. He cals himſelf the Unlettered Schollar, and by ſeverall Fragments and Notes that I have ſeene of his owne VVriting, it does not appeare, that he underſtood much Latin, or knew how to write true Engliſh; yet though he wanted the Shell he obteyned the Kernell, and had the good fortune to meete with that in plaine Engliſh, which many (who have the aſſiſtance of other Languages) goe without; Thus we ſee by him, that God hath not excluded all who are Maſters of no other then their own Language; from the happineſſe of underſtanding many Abſtruſe and ſubtill Secrets; I could inſtance ſeverall in this Science: and this very Conſideration invited that noble Fraternity of the R. C. to publiſh their Fame and Conſeſsion in Five ſeverall Languages, to the end the unlearned might not be deprived and defrauded of the knowledge thereof. Nor was the Proceſſe (which all Students may take notice of) tedious or long in delivering to Charnock. For thus he ſaith,
Within three or foure words [204] he revealed to me
Of Minerall Prudence the greate Miſterie.
He lived in the Ranke of an Ordinary man, elſe I preſume his Quality might have priviledged him from being Preſt for a Common Souldier. And from a Memorandum of his owne hand, it may be gathered, that he practiſed Chirurgery; for thereby it appeares He bargained to have Five Markes for healing the Leg of one Richard Deane, for the payment of which one Iohn Boden and VVilliam Lawly became Suretyes.
Pag. 300. li. 23.
—Remembring my Maſter tho.
Pag. 301. li. 5.
—My Maſter ſhall know all this.
li 8.
Then would I write to my Maſter—
Pag. 302. li. 1.
Then I remembred my good Maſter againe.
IT is S. I. the Prieſt of Salisbury whom Charnock means in theſe ſeverall places, and whoſe Chriſtian Name was Iames: for in another private Memorandum, written by Charnock, I finde thus much;
Memorand' that Sir Robart which did confer with my Tutor Sir Iames, in king Edwards dayes, dwelleth now in the Savoye in London, and hath it a working there, as Harry Hamond told me at Saint Iames Faire.
Anno Domi: 1566.
Page 301. li. ult.
Forſooth it was Ripley the Chanon his Boy.
SOme will have this to beare a double Conſtruction (either that Ripley was Boy or Servant to a Chanon, as being bred up under a Chanon while a Boy; or that it was one who was Ripleys Servant, and brought up with him when young; to whom Ripley (finding him faithfull) might commit the Secret) and ſo leave it uncertaine whether Ripley or his Scholler was Maſter to the aforeſaid William Bird. But I rather conceive the latter moſt probable; for, Ripley[205] dyed about the yeare 1590. and the time that this Bird communicated this Secret to Charnock, was at leaſt 64. years after. So that queſtionleſſe this Bird was too young to be acquainted With ſo weighty a Myſtery at the time of Ripley's death. However VVilliam Bird had a Maſter, though Sir Iames the Prieſt of Salisbury had none; but received it from Gods hands by inſpiration: for Charnock ſayes he tould him
Ofno maner of Man but of God, ve put it into his head
As he for it was thinking, lying in his bed.
Pag. 302. lin. 13.
Yet the Gentleman did me more ſpight then the reſt,
As when he made me from my worke to be Preſt.
CHarnock was much hindred in the Courſe of his Practiſe by the Malice of this Gentleman, who it ſeems was ſome ill Neighbour, that bore him a Grudge, and executed it in as bad a time for the honeſt Philoſopher as poſſible might be; [even then when he was neere finiſhing his worke, —[207] Within a Moneths reckoning.] cauſing him to be preſt for a Souldier upon the Deſigne of relieving of Calis, (which was the [208] beginning of Iannary Anno 1558. and almoſt ſix Moneths after he had finiſhed the Breviary of Philoſophy,) whereupon in a Diſcontent he deſtroyed All.
Pag. 303. li. 6.
And if God ſpare me lyfe I will mend this another day.
THe Breviary of Naturall Philoſophy was begun to be written within two or three yeares after he was Maſter of the Secret, and though he ſeeme to promiſe ſome other VVorke, yet I could never learne that he wrote any thing afterwards, ſave onely His two Aenigmaes, (the which I have Marſhald after his Breviary) and the Fragments incerted, Pag. 424. What time he dyed, is uncertaine, but after the yeare 1577. I meete with nothing under his owne Hand, although ſeverall yeares before that, his Pen lay not ſtill; for in divers ſpare places of his Bookes he inſerted ſundry Notes, to the which moſt commonly he affixt a Date; ſome whereof I have publiſhed in this Theatrum.
Pag. 305.
Bloomefield's Bloſſomes.
THe Auther himſelfe alſo calls this VVorke the Camp of Philoſophy, and the Practick thereof he ſtyles by the Name of his laſt VVill and Teſtament. It was written by VVilliam Bloomefield (ſome Copies have called him Sir William Bloomefield) a Bachellor of Phyſick, admitted by H. 8.
I have ſeene a faite Manuſcript of Norton's Ordinall, wherein (at the toppe of the Leafe, that begins every Chapter and ſome other Eminent places,) is a Scrowle, and in the firſt fold thereof is written [Myles] in the midle of it, the Number of the Chapter, and in the third fold [Bloomefield] which Myles Bloomfield I take to be the Owner of the Booke (and perhaps ſome Brother or Kinſman to our William Bloomefield:) Nevertheleſſe by at Note in that Booke (of an indifferent antient hand) I afterwards found this Myles is called the Anthor of Bloomefields Bloſſomes.
Pag. 324.
Sir Edward Kelie's Worke.
I Cannot give my Reader an Accout of Sir Edward Kelley, but I muſt alſo men ion that famous Artiſt, Doctor John Dee; (whoſe laſt VVill and Teſtament followeth Sir Edw. Kelle's Worke) He being ſometime his Intimate Friend, and long Companion in Philoſophicall Studies, and Chemicall Experiments: Till at length the worthy Doctor (leaving him in Germany) returned for England, and ſo by Providence, eſcaped from being his further Companion; in tha[•] ſtraight Confinement which Sir Edw. Kelley ſuffered, (by command of Radulph the 2. Emperour of Germany) at Pragne.
Touching Sir Edward Kelley, he was borne at VV[•••]ſter, the Scheme of whoſe Nativity (Graved from the Originall Calculation of Doctor Dee, and under his H[••]d) I here Exhibite.
Anno isss. Aug. 1. Hora. 4. a Meridie Wigornioe Natus Dominus, Edouardus Keleus: Philosophus Poli Altitudo gr: 52:10.
[Image not included in the transcription.]
Which may be gratefull and acceptable unto ſuch that can read the Language of the Heavens: Inſomuch, that therein they ſhall finde out more concerning him, then Story has left us. For, whereas he by ſome is called Philoſophue Dubius, ſomewhat a better Opinion might be hence Collected, and that from the Poſition of Mercury Lord of the Ninth, (the Houſe of Knowledge, Wiſdome and Science;) and who is placed upon the Cuſpe thereof in Virgo, where he is exceeding Strong, and Fortunate, in Dignities; Eſſentiall and Accidentall, [viz. in his owne Houſe, and Exaltation, Direct, and Swift of Courſe, free from Combuſtion, and in the Tearme, and Face of Venus; to whom he applies by a partile Sextile.] Venus alſo is Angular, and beholding the Cuspe of the Ninth Houſe, by a Sextile; All which (with Conſideration that the Degree Aſcending is in the Tearmes of Mercury,) doe truly render him a Man of cleere Underſtanding, quick Apprehenſion, an excellent Wit, and of great propenſity to Philoſophicall Studies. And indeede, by all Reports he was very Ingenious, and a continuall Searcher, in the abſtruſe and difficult Secrets of Philoſophy and Chemiſtry.
Yet for all this, he could not eſcape the hard Cenſures and Scandalls of thoſe that underſtood not what he did; which the Dragons Tayle in the Aſcendant, was at all times ready to further and promote, and from whoſe Poſition the Nature of thoſe abuſive Asperſions may be (Generally) gathered: and partly from a story which VVever in his Funerall Monuments inſerts, where, though he make him an Acter in the worſt part of Conjuration, and backs his Relation with ſome Formall Circumstances; Yet that nothing was done in the Nature he Relates, good and ſound Reaſons (too tedious to be touched here) induce me to belleve.
As touching Doctor Dee, he chiefly bent his Studies to the Mathematicks; in all parts of which he was an abſolute and perfect Maſter. Witneſſe his Mathematicall Preface to Euclids Elements, wherein are enumerated many Arts of him wholly invented (by Nanc, Definition, Propriety, and Uſe) more then either the Grecian or Romane Mathematitians have left to our knowledge: with divers and many Annotations, and In[•]entions, Mathematicall, added in ſundry places of the ſaid Bo[•]ke: Together with ſeverall Pieces of Navigation, Perſpective, and other rare Mathematicall works of his in Manuſcript.
His Epiſtle prefixed to Iobn Field's Ephemerides 1557 De uſu Globi Coelcstis to Ed. 6. De Nubium ſolis lunae ac reliquorum Planeta[•]um, &c. Diſtanti[•]s, &c. to Ed. 6. Astronomicall and Logisticall Canons to Caculate the Ephemerides by; De ſtella admira[•]da in Caſsiopeae▪ Aſteriſmo. An Adviſe and Diſcourſe about the Reformation of the Vulgar Yeare, ſpeake him a learned Aſtronomer.
And laſtly, that he was a good Aſtrologian, and a ſtudious Philoſopher, his 300. Aſtrologicall Aphoriſmes, His 120. Aphoriſmes De praeſtantioribus quibuſdam n[•]turae virtutibus. Monas Hierogliphicae. Speculum unitatis, (being an Apologie for our famous Frier Bacon) His Cabalae Hebraicae compendioſa Tabula, with many others, afford no ſmall Evidence to the VVorld.
All which and many mo[•]e (in ſeverall other kinds of learning) as Hiſtory, Herald[•]y, &c. written by him before the year 1583. Some time He beſtowed in vulgar Chemiſtry, and was therein Maſter of divers Secrets, amongſt others he [209] revealed to one Roger Cocke, the Great Secret of the Elixir (as he called it) of the Salt of Metalls, the Projection whereof was One upon a Hundred.
His great Ability in Aſtrologie, and the more ſecret parts of Learning (to which he had a ſtrong propenſity and unwearyed Fancy,) drew from the Envious and Vulgar, many raſh, lewd, and lying Seandalls, upon his moſt honeſt and juſtificable Philoſophicall Studies; and many times forced him out of the bitterneſſe of his Soule (which was even Crucified with the malice of Impudent Tongues) moſt ſeriouſly and ſervently to Apologize. Nor could he enjoy Tranquility in his Studies, but was oftentimes diſquieted and vexed with the ſower diſpoſitions of ſuch as moſt Injuriouſly Scandalized both him and them, Inſomuch that the [210][•]eare he went beyond Sea his Library was ſeized on, wherein was 4000. Books, and 700. of them Manuſcripts (aCaveat for all Ingenious and eminent Philoſophers to be more wiſe then to keep any dear or Excellent Books in their own Houſes.) And tis moſt probable that at this time his before mentioned Speculū unitaris, might fall into thoſe hands, that would never ſince ſuffer it to ſee the Light, which might occaſion the Learned Selden to ſay, this [211]Apologie was long ſince promiſed by him; but intimating it was never VVrit. An. 1592. [212] Maſter Secretary VValſingham, and Sir Tho: George were ſent to his then dwelling houſe at Mortclack by vertue of a Commiſsion, to underſtand the Matter and Cauſes for which his Studies were Scandalized. And for ſome other thing in the like Nature, was he neceſſitated to ſend his [213]Apologeticall letter to the Archbiſhop of Canterbury.
Theſe kind of Perſecutions were ſtil Multiplyed upon him, and he ſometimes Perſonally agreeved by them: for about the yeare 1594. he was under a kinde of Reſtraint, which occaſioned him to [214] write to the Lady Scydmore to move the Queene that either he might declare his Caſe to the Body of the Councell, or elſe under the Broade-ſeale have liberty to goe freely where he pleaſed.
And thus much concerning theſe two famous men in ſeverall; now ſhall I give the Reader an Account of their joynt Actions abroad, as alſo what relates to Doctor Dee after his returne into England: which I ſhall doe from an unqueſtionable Authority, even Doctor Dee's Diary, all written with his owne hand; where I ſhall take the larger Field to walke in, becauſe I move upon ſo certaine ground: ſome of which paſſages may pleaſe (if not concerne) the Reader. For I think it not fit to ſuffer ſuch Eminent lights longer to lie in Obſcurity, without bringing them forth to the view of the VVorld.
'Tis generally reported that Doctor Dee, and Sir Edward Kelly were ſo ſtangely fortunate, as to finde a very large quantity of the Elixir in ſome part of the Ruines of Glaſtenbury-Abbey, which was ſo incredibly Rich in vertue (being one upon 272330.) that they loſt much in making Projection, by way of Triall; before they found out the true height of the Medicine.
And no ſooner were they Maſters of this Treaſure, then they reſolved to Travell into Forraigne Parts, where falling into acquaintance with one Albertue Laskey a Polonian Prince (which came into England the beginning of May, An. 1583.) on the 21. of Sept. following, They, their VVives, Children, and Families, went beyond Sea with the ſaid Prince.
And whether they found it at Glaſtenbury (as is aforeſaid) or howſoever elſe they came by it, 'tis certain they had it: for at Trebona in Bohemia (whither they were come to [215]dwell) Sir Edward Kelley made [216]Projection with one ſmall Graine thereof (in proportion no bigger then the leaſt graine of Sand) upon one Ounce and a Quatter of Common Mercury, and it produced almoſt an Ounce of moſt pure Gold. This was done to gratifie Maſter Edward Garland and his Brother Franc[•]s, and in their preſence; which Edward was lately come to Trebona, being ſent thither to Doctor Dee, from the Emperour of Muſcovia, according to ſome Articles before brought, by one Thomas Symkinſon. I alſo finde this Note of Doctor Dee's, Jan. 5. 1586. Donum Dei 2. ounces. E. K Moreover, for neerer and later Teſtimony, I have received it from a credible Perſon, that one Broomfield and Alexander Roberts, told him they had often ſeen Sir Ed: Kelly make Projection, and in particular upon a piece of Metall cut out of a Warming-pan, and without Sir Edwards touching or handling it, or melting the Metall (onely warming it in the Fire) the Elixir being put thereon, it was Tranſmuted into pure Silver: The Warming-pan and this piece of it, was ſent to Queen Elizabeth by her Embaſſador who then lay at Prague, that by fitting the Piece into the place whence it was cut out, it might exactly appeare to be once part of that VVarming-pan. The aforeſaid Perſon hath likewiſe ſeen in the hands of one Master Frye and Scroope, Rings of Sir Edward Kellyes Gold, the faſhion of which was onely Gold wyre, twiſted thrice about the Finger: and of theſe faſhioned Rings, he gave away, to the value of 4000l. at the Marriage of one of his Servant Maides. This was highly Generous, but to ſay truth he was openly Profuſe, beyond the modeſt Limitts of a Sober Philoſopher.
During their abode at Trebona, they tried many Chemicall Experiments to ſee whether they could make that Iewell they poſſeſt, (the particular account of their operations I neede not here relate) yet I cannot heare that ever they accompliſhed any thing; onely I finde the 27. of Aprill noted by Doctor Dee with ſeverall expreſſions of Ioy and Gladneſſe, as—Haec eſt dies quam fecit Dominus. Againe—Miſerecordia Dei magna, and laſtly,—Omne quod vivit laudet Dominum. And to teſtifie what they meant, he writes upon the 30. day following, Maſter Edward Kelley did open the Great ſecret to me. God be sharked.
Whiles they lived at Trebona, Sir Edward Kelley went dives times to Prague, and the 15. of Ian. 1587. he went into Poland, but returned the 9 of Febr. after, And 'tis probable theſe Iourncys were made in queſt after ſome famous Chemiſts Things were not carried here ſo privately, but Qeene Elizabeth had notice given her of their Actions, whereupon ſhe uſed ſeverall meanes by Letters and M[•]ſſages to invite them back into England, where it was believed ſhe had ſo far prevailed that Maſter Simkinſon and Maſter Francis Garland's Brother Robert, coming from England to [217]Trebona ſuppoſed they had beene ready to come over to England upon the Queenes Letters formerly ſent them. And though Sir Edward Kelley ſtaid behinde, yet Doctor Dee[218] left Trebona and and came for England. But whether occaſioned by ſome unkindneſſe received from Sir Edward Kelley or falling out of their Wives, or the Solicitation of Queene Elizabeth (or all theſe concurring) I am not yet certaine, not unlike but each of them might contribute to their Seperation.
For that there was ſome Greate and Wonderfull unkindneſſe paſt from Sir Edward Kelley, appeares, by his ſending for Doctor Dee, the beginning of Ian. 1588. under ſhew of Reconciliation, and diſcovering more then an Ordinary Intimacy and Compliancy about that time, which faire ſhewes the good Doctor notes with this prayer. God leade his heart to all Charity and Brotherly love: As alſo by Letters ſent from Doctor Dee to Sir Edward Kelley and his Wife the end of March following, requiring at their hands Mutuall Charity, which [219] after upon Mistris Kelleys receiving the Sacrament ſhe gave her hand to Doctor Dee and his VVife in Token of Charity. But it ſeemes theſe things were not cordiall but onely outward; for 9. Sept. following, (the Lord Chancellor coming to Trebona) the Rancour & Diſsimulation was more evident to him, and it ſeemes grew up to a greater height then he could beare. And thereupon he thought wiſely to avoid the further Danger by leaving Germany which occaſioned him to [220] deliver to Sir Edward Kelley the Powder, the Bookes, the Glaſſe, with ſome other things, and thereupon received his Diſcharge in writing under his Hand and Seale.
While theſe Diſcontents continued, ſeverall Letters paſt between Queene Elizabeth and Doctor Dee, whereby perhaps he might promiſe to returne; At length it ſo fell out, that he [221] left Trebona and took his Iourney for England.
The ninth of Aprill he came to Breame and had not ſtayed there three dayes, but the Landtgrave of Heſſe ſent Letters of Civill Complements to him, and within three dayes after, Doctor Dee preſented him with his Twelve HungarianHorſes, that he bought at Prague for his Journey.[222] Here that famous Hermetique Philoſopher, [Doctor Henric Kunrath of Hamburgh] came to viſit him: The 16. of Nov. he went thence to Stade, where he met with Mr. Edward Dyer going Embaſſador for Denmarke, who the yeare before had beene at Trebona, and carried back Letters from the Doctor to Queene Elizabeth; He was a great Coreſpondent of Doctor Dees, and as earneſt a Searcher after the Stone.
The 23. of Novemb. following, he arrived at Graves end having beene out of England 6. yeares 2. Moneths and 2. Dayes, and the 9th of Decemb. preſented himſelfe to the Queene at Richmond, where he was favoured with a kinde Reception.
Being ſetled againe at Mortclack, the Queene uſed to call at his Houſe to viſit him, and ſhewed herſelf very Curteous to him, upon all Occaſions Againſt Chriſtmas 1590. ſhe ſent him Two hundred Angels where with to keep his Chriſtmas, and a hundred Makes againſt Chriſtmas 1592. ſhe li[•]ewiſe ſent him word by Mr. Thomas Candiſh, to doe what he would in Alchymie and Philoſophy, and none ſhould controule or moleſt him: and not unlike by the Queenes example, divers Perſonages of Honour at Court, frequented his Company, and ſent him many Guiſts, from time to time. Amongſt others Sir Thomas Jones moſt nobly offered him his Caſtle of Emlin in Wales, to dwell in, free with all Accomadations.
His Favour was faire at Court, the Queene her ſelfe bad him finde out ſomething for her to beſtow; yet all the preferment he gain'd was the [223]Grant of the Chancellorſhip of St. Pauls, and the 27 of May 1595. his Patent paſt the great Seale, for the Wardenſhip of Mancheſter, whither He, his Wife, Children, and Family came the 14. of Feb. 1596. and the 20. day following was Inſtalled, and in this Wardenſhip (wherein he had the unhappineſſe to be often vext with the Turbulent Fellowes of that Colledge) dyed, deſerving the Commendations of all Learned and Ingenious Schollert, and to be remembred for his remarkable Abilities▪
After Doctor Dee came into England (as is before remembred) Correspondency was ſtill maintained betweene him and Sir Edward Kelley, in Letters ſent by Mr. Francis Garland and others: (and ſome expectancy of Sir Edwards comming over: [224] Mr. Thomas Kelley (his Broher) putting the Doctor in hopes thereof likewiſe) but at length Sir Edward was clapt up cloſe Priſoner by the Emperour (for he had ſo unwarily and openly managed the Secret, that it had given the Emperour occaſion to carry a ſtrict Eye over all his Actions, out of a deſire to be ſharer, with him in his good fortune) yet it ſeemes the Emperour ſet him at [225]Liberty, and Doctor Dee had notice of it the 5. of Decemb after. And though he began to grow into the Emperours favour, in hopes to be entertained into his Service (for ſo he certified Doctor Dee by Letters in Auguſt 1595.) Nevertheleſſe he was clapt up againe into Priſon, and attempting to make his Eſcape out of a high Window, by the teering of his Sheetes, which were tyed together to let him downe, he (being a weighty Man) fell and broke his Legg, and thereof dyed: (The Aſcendent then coming by Direction to the place of the [226]Moone with Latitude, ſhe being Lady of the 8th. houſe in the Radix and poſited in Aquarius.) And this is one report of his Death; others there are, but Doctor Dee mencions none at all of the manner thereof; onely this, [227]Novemb. 25. Newes that Sir E. K. was ſtaine.
Pag. 365.
A Dialogue betwixt the Father and the Sonne.
THis Dialogue is there placed among the Anonymi, in regard I then knew not the Author, but afterwards I met with the intire [228]Worke, and found it to be that of Ripley's, which is called the Miſtery of Alchymiſts, and that this Fragment was but drawne out of it, only dreſt up with another Tytle; which if the Reader compare he ſhall readily finde.
For the want of Sneſe in ſome parts thereof, as alſo in other Elder Pieces; I hope the Dimnes of the Taper will be excuſed where there was no cleerer light to be found. For though (like the Sun) they may ſeeme to have ſome Spots, yet the candid Peruſer muſt confeſſe they are not without their pecullar Glories. The truth is, ſome Paſſages through them were ſo obſcure and dark, and the Paths I followed ſo rugged and uneven, that I could neither ſtay in them without manifeſt disparagement, or goe out of them without ſome Danger: and from my diſcoveries fraught thence, I am well aſſured I might have more contented the Reader, could I have ſatisfied my Self better. However, I durſt not adventure to Rectifie what I found amiſſe; but thought it better to leave it to the Iudgement of each that takes the paines to ſtudy them, then obtrude my owne ſenſe, leſt what I judge an Emendation, others may ſenſure as a Groſſe fault: and withall ever remembring the ſtrict Charge the generality of Philoſophers have continually given to ſucceſſion, not to meddle or alter any of their Workes; I, (even in what I feare are manifeſt Imperfections) dare not but moſt inviolably obſerve them, and amongſt them all this Credible and Truſty Philoſopher is not unworthy of our taking notice of, who thus requires the ſame.
[229] Therefore in Charite and for the Lords ſake,
Let no man from my writing take
One word, or add thereto,
For certainely if that he do,
He ſhall ſhew malice fro which I am free,
Meaning Truth and not ſubtily.
Pag. 368. lin, 5.
And alſo with grete diligence.
THis Piece is the Worke of Sir John Gower, and Collected out of his Booke[230]De Confeſſione Amantis. He is placed in the Register of our Hermetique Philoſophers: and one that adopted into the Inheritance of this Miſtery, our famous Engliſh Poet, Geoffry Chaucer. In this litle Fragment it appeares he fully underſtood the Secret, for he gives your a faithfull account of the Properties of the Minerall, Vegitable, and Animall Stones, and affirmes the Art to be true.
This Craft is wrought by wey of kinde,
So that there is no fa[•]lace in.
And againe,
The Scyence of himſelfe is trew,
Upon the forme as it is founded.
He was an eminent Poes, and hath [231] written the ſtory of the Golden Fleece, like an Hermetique Philoſopher: which Philoſophicall veine is to be traced through ſeverall other parts of his Works. The firſt acquaintance betweene Him and Chaucer began at the Inner Temple, where Sir John Gower ſtudied the Lawes, and whither Chaucer came to follow the like courſe of ſtudies upon his returne out of France. He was (ſaith Pitts) a [232] noble and learned Man, Galfrido fere per omnia fimilem, quique eundem prorſu[•] habuit omnium ſtudiorum ſuorum propofitum finem, reſembling Geoffry almoſt in every thing, and who had ſurely the ſame propoſed end of all their Studies; they ſoone perceived the ſimilitude of their manners, quickly joyned in Friendſhip and Labours; they had dayly meetings and familiarity, and all their endeavour was to refine and poliſh their Mother Tongue, that there might appeare the expreſſe footeſteps o[•] the Roman Eloquence in our Engliſh Speech.
This appeares by Chaucer's ſending to Gower his Troylus and Creſsida after he had finiſhed it, for his peruſall and amendments.
And ſurely theſe two added ſo much of ſplendour and ornament to our Engliſh Ideome, as never any the like before them: for they ſet foote to foote, and lovingly contended, whether ſhould bring moſt honour to his Country both endeavouring to overcome, and to be overcome each of other, they being not only the Remembrancers but Imitators of him,
Quod lingua Catonis & Enni,
Sermonem patrium ditaverit, & nova rerum
Nomina protulerit.
[234]Stow Margens it, that he was no Knight; yet we have it [235] from Bale that he was Vir Equeſtris Ordinis, of the Order of Knighthood, and Leland ſayes that Abilluſtri ſtemmate originem duxit, that he had his Originall from an Illuſtrious Pedigre.
He [236] built a great part of St. Mary Overies Church in Southwa[•]ke; and when death had ſnatcht out of his boſome his deare Companion Geoffry Chaucer, he then prepared a reſting place for his owne Body in the Chapell of Saint Iohn in the ſaid Church where he founded a Chauntry. He was very old and blind when he dyed and lived but two yeares after Chaucer. He had a ſtately Monument erected, wherein was his whole Portraicture cut in Stone in the Wall on the North ſide of the ſaid Chapell. The Haire of his Head Aburne long to his Shoulders, but curling up, and a ſmall forked Beard; on his Head a Chaplet, like a Coronet of foure Roſes, a habit of Purple, (Mr. Speght ſayes Greeniſh) Damaske downe to his feete, a Coller of Eſſes of Gold about his Neck, the Ornaments of Knighthood, under his head the likeneſſe of three Bookes which (amog ſeverall others) he compiled, the firſt Speculum Meditantis, written in French, the ſecond Vox Clamantis written in Latin, the third Confeſsio Amantis, pen'd in Engliſh, which laſt was printed the 12. of March An. 1554. His Armes were theſe, Argent, a Chevoran Azure, three Leopards heads thereon Or, their Tongues Gules, two Angels Supporters, and on the Creſt a Yalhot.
His Epitaph
Armigeri Scutum nihil a modo fertſibi tutum,
Reddidit immolutum morti generale tributum,
Spiritus Exutum ſe gaudeat eſſe ſolutum,
Et Vbivirtutum Regnum ſine labe ſtatutum.
—Deus nobis haec Otia fecit.
A TABLE OF The ſeverall Treatiſes, with their Authors Names, contained in this WORKE.
ORdinall of Alchemie. Thomas Norton.
pag. 1.
Compound of Alchemie. George Ripley.
p. 107.
Pater Sapientiae. Anonymus.
pag. 194.
Hermes's Bird. Anonymus.
pag. 211.
Chanon's Yeoman's Tale. Geoffry Chaucer.
pag. 227.
Daſtin's Dreame. Iohn Daſtin.
pag. 257.
Pearce (the Black Monke) upon the Elixir.
pag. 269.
Richard Carpenter's Worke.
pag. 275.
Hunting of the Greene Lyon. Abraham Andrewes.
p. 278
Breviary of Naturall Philoſophy. Tho. Charnock.
p. 291
Aenigmaes. Thomas Charnock.
pag. 303.
Bloomefields Bloſſomes. William Bloomefield.
pa. 305.
Sir Edward Kelley's Worke.
pag. 324.
Sir Edward Kelley to G. S. Gent.
pag. 332.
Doctor John Dee's Testament.
pag. 334.
Thomas Robinſon of the Philoſophers Stone.
pag. 335.
Experience and Philoſophy. Anonymus.
pag. 336.
The Magiſtery. W. B.
pag. 342.
Anonymi, or ſeverall Workes of unknowne Authors.
pag. 334. & 404.
John Gower upon the Philoſophers Stone.
pag. 368.
George Ripleys Viſion.
pag. 374.
Verſes belonging to Ripley's Scrowle.
pag. 375.
Myſtery of Alchemiſts.
pag. 380.
Preface to the Medulla. Geo. Ripley.
pag. 389.
A ſhort Worke. George Ripley.
pag. 393.
Secreta Secretorum. Iohn Lydgate.
pag. 397.
Hermit's Tale. Anonymus.
pag. 415.
Diſcription of the Stone. Anonymus.
pag. 420.
The Standing of the Glaſſe. &c. Anonymus.
pag. 421.
Aenigma Philoſophicum. W. Redman.
pag. 423.
Fragments.
pag. 424.
A Table explaining the Obſcure, Obſelete, and miſ-ſpell'd words uſed throughout this VVORKE.
A
A Bowen above.
Abrayde, aroſe, recovered, upſtatt.
Agone, gone, fled.
Alconom[•]e, Alchemie, Chemiſtrie.
Algates, Notwithſtanding, ever, forſooth, even now, altogether.
Alleviate, Elevate, lift up.
Alle, all.
Als, alſo, as well.
Ana, of each, a like quantity.
Anoder, another.
Annuellere, ſecular.
Appale, decay.
Appearage, appearing.
Appetible, deſireable.
Askaunce, as though, as if, aſide.
Askys, aſhes.
Auctors, Authors.
B
Baines, Bathes.
Bale, ſorrow.
Balne, Balnea Maria.
Behite, or Behoote, promiſe.
Beliue, anon.
Ben, vyn, be.
Beyet, begotten.
Blent, blind, turned back.
Blive, quickly, gladly.
Bloe, blew.
Blynne; ceaſe.
Boote, helpe.
B[•]wne, ready▪
Braſt, breake.
Brede, bredth.
Breve, brevely, briefe, ſhort.
Brenuing, burning.
Broder, brother.
Brwzt, brought.
Burbelcy, bubling.
Burgeon, bud.
Byforne, before.
Byth, by.
Bythe, be.
C
Certes, undoubtedly.
Cheeſe, chuſe.
Cheepys, ſheepes.
Cheve, thrive.
Chorle, ſlave, clowne.
Chryſtis Chriſt his.
Chyte, chiteth.
Clatter, brable.
Clapp, prate.
Clot [•]ca[•]e, Bardana, or greate Burdock leafe.
Clypſes,[•]clipſes.
Coart, inforce.
Convenable, Convenient.
Coude, could
Couthe pe[•]f[•]ctly know.
Cowlys, Monkes hoods.
Crop, topp
Croſlets, Crucibles.
D
D[•]bonair, Humane, civil, meeke, humble, gentle.
Delen, deale.
Demyd, demeth, Judged.
Deuigrate, make black.
Depured, clenſed.
Derke, darke.
Diſcever, ſpend.
Dight, made ready, handled, uſed.
Dole, grieve, ſorrow.
Done, doth.
Donc[•]e, douce, ſweet.
Draff. filth.
E
Empriſſe, interp[•]iſe, faſhion, order.
Engluting, ſtopping.
Engine, witt, device.
Er, untill.
Erve, Hearbe.
Erſt, earneſt.
Eſſell, Viniger.
Every eche, every one.
Eyre, wrath.
F
Fader, Father.
Fagg and faine, gloſe and flatter.
Fals falſe.
Fallacie, Deceipt.
Fanels, fanes.
Faſtiely, firmly.
Faute, want, lack.
Fay, truth.
Fayne, glad.
Febis, Phaebus.
Fecis, dreggs.
Federis, fethers.
Fet, fetched.
Fende, Devil.
Ferle, ſtrange.
Feynein, faineth.
Flewme, phlegme.
Foemen, Enimies.
Foltiſh, fullich, ſully.
Falys, fooles.
Foyſon, plenty.
Frape, Company, a rable.
Fright, fruite.
Friſt, firſt.
Frore, frozen.
Fructuous, fruitfull.
Fychyes, Fiſhes.
G
Gafe, gave.
Gayer, Gaudier, Braver.
Geaſon, ſtrange, rare.
Goude, good.
Gownds, gownes.
Gl[•]ire, whi[•]e.
Goodle[•]ch, kinde, reſpective.
Grwyth, groweth.
Guerdon, reward.
Gyfe, manner.
Gynns, ſnares.
H
Halſe, Neck.
Hallow, hoſlow.
Haunt, uſe.
Hauſe, imbrace.
Haubergeon, a Coate of Male.
Height, called.
Hem, them.
Hende, gentle.
Henting, catching.
Herdy deed, ſtout act
Hernes, vallies, corners.
Hert, Hart.
Heſtys, wills, promiſes, commandements.
Heyle, health.
H[•]yne, labourer, drudge.
Hing, hang together.
Hole, whole.
Hos, who ſo.
Hyr, their.
Hyt, it.
I.
Iape, Jeſt, yet by abuſe drawne into a more wanton ſenſe.
I cleped, called.
Ich, I.
I deale, meddle.
Iette, device.
Ilke, ſame.
I lyche, alike.
Ingine, wit, deviſe.
I now, enough.
I not, I know not.
Intreate, handle.
Interdite, prohibited.
Iren, Iron.
I take, taken.
I wys, verily.
Iyfe, if.
K.
Keele, coole.
Keepe, care.
Ken, know.
Kid, made knowne.
Kidles, Kindles, i. e. faetus, young ones.
Kythe, made known, ſhew acquaint.
L.
Latt, let, hinder.
Lande, praiſe.
Laver, rather.
Laurer, lawrell.
Lay. law, ſong.
Ceaſe your Lay, hold your Tongue.
Layſir, leaſure.
Leare, learne.
Leaſings, lyes.
Leeſe, looſe.
Leah, Chirurgeon.
Lefe, left.
Leife, deare.
Leman, Concubine.
Le[•]te, gentle.
Lettrure, a Booke of learning.
Lewde, ignorant.
Lewys, leaves.
Lexer, Elixir.
Lyken, affect.
Lite, little.
Lix, ſoft, plyable.
Longyth, belongeth.
Loſſells, Crafty fellowes.
Loſen, leſyth, loſeth.
Lore, loſt.
Lore, Doctrine, learning, knowledge.
Lo[•]f, love,
Loute, kneele, honour.
Lyche, like.
Lygg, lye.
Lyſten, liketh, pleaſeth.
Lyvelode, livelyhood.
M.
Maden, made.
Maliſon, curſe.
Maugre, deſpite.
Maver, a broad drinkng-bowle.
Mede, mete, reward, help.
Medled, mingle.
Meger, leane.
Mele, meddle.
Menge, mingle.
Merds, Turds.
Mere, merry.
Meveth, moveth.
Micle, much.
Mo, more.
Moder, Mother.
Moſtock, Earth, Dung.
Mote, muſt goe.
Mought, mowt[•], might.
N
Nas, was not.
Nathleſſe, nevertheleſſe.
Ne, not.
Nere, were not.
Nemene, name,
Neſhe, Tender.
Wilde Nepe, Catmine.
Nis, is not.
Nones, condition, purpoſe.
Noald, nolde, could not.
Nowbelſon, Roſe noble.
Nowther, neither.
Nye, is not
Nythe, neere.
O
Oder, edther, other.
Oft ſytkes, oughteſt.
O[•]y[••]yn[•], Onix.
Or ate, decked.
Ou[•]wyn, depart, ſeperate.
Owthtyo, oughteſt.
P
Panter, pitfall.
Parde, truly.
Parfite, perfect.
Paukners, purſes.
Pleſaunce, delight.
Plyte, condition.
Plyght, turned, catched.
Pomel[•]gryſe, daple-grey.
Porpheries, Marble mingled with red.
Poyetes, Poets.
Preaſe, ſubjection.
Prefe, preve, proofe.
Preked, ridden faſt.
Prebitie, ſecret.
Prolle, to prole after a thing.
Prowe, profit, honour.
Pyght, caſt, ſetled, propped.
Q
Queinte, ſtrange.
Quell, daſh, deſtroy.
Quyte, requite.
R
Rach, a litle cur Dog.
Rad, reade.
Ragounce, a kinde of precious ſtone.
Rath, quickly.
Recorden, recordeth.
Recure, recover.
Rebe, meaning.
Rede, help, advice, ſpeeche, arte.
By Rewe, in order.
Ribaudry, baudry.
Ryghtfull, Juſt.
Rowe, ugly, blodily.
Rowne, whiſper.
Rufe, red
Rumbled, made a noyſe.
Ruth, lamentation.
Ryfe, frequent.
Ryve, rende.
S
Salew, honour.
Samples, ſorts.
Sans peere, without Fellow.
Sauter, Pſalter.
Scolys, ſchooles.
Schalt. ſhalt.
Sche, ſhe.
Schould, ſhould.
Schrevy, ſhreve.
Scuche, ſuch.
Seech, ſeeken, ſeeke.
Secree, ſecret.
Seild, ſeldome.
Sembleabyl, like.
Sewend, followes.
Shene, ſchine, ſhining.
Shent, harmed, infected.
Shrewes, Infortunes.
Shrap, ſcrape.
Sith, by and by.
Slotlyche, ſlovenly.
Slyped, burniſhed.
Somedele, ſomewhat, ſomething.
Soote, ſweete.
Soothfaſtly, inſooth, truly, truth.
Seurs, ſpring.
Spray, ſprig, bough.
Spurred, enquire.
Squanes, ſtales.
Stabull, ſtable.
Stante, ſtand.
Steven, Stefen ſound, alſo time.
Stillatorie, Alembick.
Stounde, time, moment, dumpe:
Strande, a banke.
Sty[•]t, ceaſe, ſlacke.
Subſtray, ſubſtract.
Succended, inflamed.
Suffren, ſuffer.
Suſter, ſiſter.
Swezte, ſweete.
Swm, ſome.
Swych, ſuch.
Swynke, labour.
Swythe, ſwiftly.
Syker ynow, ſure enough.
Sykerley, aſſuredly, ſtedy.
Syken, certain.
T
Tallages, payments, cuſtomes, taxes.
Taunte, a reprochfull Checke.
Temps, times.
Tente, heede.
Teyne, an Ingot of Mettal.
Teſt, a device to try Gold with.
Tho, although ſome.
Threpe, affirme.
Titled, intitled.
Toder, the other.
Tofore, heretofore.
Togedur, together.
Trenete, Trinity.
Triſty, ſad.
Trome, truſt.
Trowys, ſuppoſe.
Truſten, confidence.
Twayne, two.
A Twin, in two ſeperated, parted.
Twenes, Tunes.
Twifolde, double.
Tyte, handſome.
V
Vade, fade.
Vere, ſpring.
Vnbount, delivered.
Vncoud, uncouth, ſtrange.
Vnderfongeth, taketh in hand.
Vnnethe, ſcarce.
Vnwiſt, unwitting, unknowne.
Vybelyche, earneſtly heartily.
W
Walken, walke.
Warke, worke.
Waſtle bread, libellus fine Cimnell.
Wax, W[•]x increaſe.
Weeriſh, wateriſh.
Weene, thought, doubt.
Weening, thinking.
Wellid, riſeth, ſpringeth.
Wende, goe.
Wit, underſtanding.
Werne, were.
Whilome, ere while, ſometimes.
Wile, deceipt.
Wiſt, knowne.
Woll, will.
Wome, wombe.
Wonne, dwell, plenty.
Woode, mad.
Woorche, woorchen, worke.
Woling, thinking, judging.
Woſs, was.
Woulden, would.
Wreach, wreake, revenge, wrath.
Wrenches, trapps.
Wrighten, written.
Wych, which.
Y
Ybore, borne.
Ydo, ſtayed.
Yef, Yeave, gyf, give.
Yefet, fetched.
Yern, Iron.
Yllumine, enlighten.
Ynowe, ſufficient.
Ynde, Indie.
Yode, yede, went.
Yre, erewhile.
Ythe, thrive.
Yvel, apaid.
FINIS,
It will concerne the Studious Reader to Correct the faults eſcaped in this Worke, The moſt materiall whereof follow.
PAg. 2. l. 19. r. nolunt Pag. 21. l. 4. r. like a l. 5. r. did l. 25. r was a pag. 22. l. 19. r. ſcan pag. 30. l. 22. r. parte pag. 32. l. 7 r. the Motion pag. 37 l. 12. Tr[•]y r. trie pag. 45. l. 17. r. his pag. 46. l. 17. dele [I] l. 33. r. ultimum pag. 56. l. 7. r. made pag. 63. l. 19. r. know pag. 66. l. 14. r. is pag. 74. l. 4. r unctuous pag. 77. l. 13. VVhcu r. Till p. 103. l. 1. dele [call] p. 140. l. 16. r. moving p. 146. l. 3. r. certainely l. 13. r. with p. 150 l. 1. r. principle l. 6. r. noe. p. 151. l. 14. r. and our red p. 168. l. 1. 8. & 17. r. Imbibitions p. 170. l. 16. r. leaves p. 200. l. 15. r. Philoſophy p. 201. l. 2. r. Coyne p. 213. l. 10. r. Iudicum p. 215. l. 14. r. amcrous p. 220. l. 8. 30. r. Ragounce. pag. 223. l. 29. r. Tawte ythe pag. 224. l. 12. r. Three p. 226. l. 1. r. recomaund p. 227. l. 16. r. unneth might p. 228. l. 12. r. VVere l. 24. r. friend p. 229. l. 2. r. couthe p. 230. l. 10. r. uil p 234. l. 18. r. papere l. 28. r. crude pag. 235. l. 1. r. Aſccntion l. 2. r. fixe p. 240 l. 17. r. rave p. 240. after l. 31. r. Though i[•] as great were as Ninive p. 241. l. 7. r. commune l. 9. r. feinde l. 10. r. begiled p. 242. l. 16. r. lene l. 18. r. leneth p. 243. l. 2. r. fallen l. 24. r. couthe p. 245. l. 5. r. three l. 15. r. Christ p. 267. l. 14. r. After l. 15. r. To p. 308. l. 3. r. wardes p. 309 l. 1. r. There p. 312. l. 34. r. an p. 317. l. 16. r. others p. 343. l. 17. r. exigu[••] p. 360. l. 33. r. If men p. 367. l. 16. r. Eier p. 383. l. 24. r. lyfe p. 416. l. 2. r. not l. 3. r. Palace l. 5. r. went p. 418. 26. r. ſolutive p. 423. l. 20. r. Redman p. 432. l. 25. r. mineralib[••] p. 448. l. 29. r. grat[•]s p. 449. l. 17. r. knew p. 455. l. 5. r. omitting p. 458. l. 2. r in his p. 459. l. r 8. r. rythmicum p. 467. l. 39. r. defected. p. 465. l. 13 r. Vinculum. p. 478. l. 7. r. after Charnock l. 25. at r. a. p. 480. l. 44. [•••]itatis
Marginal notes
Theſe foure-Prophetick lines extracted from Sir John Abbot of Bridliugtons Prophecies, Ubi de Tauro, &c.↩
The firſt Printing-Preſſe was ſet up in Weſtmin. Abbey by Symon Iſlip, An. 1471 and William Caxton the firſt that practiſed it there. See Stowes Surv. 525. ↩
Theatrum Chemicum Britannicum. London, 1652. Hermetic Cloud, https://hermeticcloud.com/library/theatrum-chemicum-britannicum/. Public-domain edition reproduced from the TCP transcription; its gaps and missing figures are marked.
Transcription
Text Creation Partnership, TCP A75719, released under CC0 1.0. Reproduction of the original in the British Library. Unreadable characters, unavailable passages and figures absent from the transcription remain marked.