Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	motion_n	nature_n	2,722	5	5.9141	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A82272	Fasciculus chemicus or Chymical collections. Expressing the ingress, progress, and egress, of the secret hermetick science, out of the choisest and most famous authors. Collected and digested in such an order, that it may prove to the advantage, not onely of beginners, but proficients of this high art, by none hitherto disposed in this method. Whereunto is added, the Arcanum or grand secret of hermetick philosophy. Both made English by James Hasolle, Esquire, qui est Mercuriophilus Anglicus.	Dee, Arthur, 1579-1651.; Ashmole, Elias, 1617-1692.	1650 (1650)	Wing D810; Thomason E1325_1; ESTC R209088	90,355	320

Compound Bodies in the first Mixture or Composition of Elements that I may conceal the Occult cause of Motion and Conjunction the weight and proportion of every Element are utterly unknown That Secret of Secrets bestowed by God upon Nature in the Beginning she still retains in her own Power and shall so until the end of the World Perhaps lest Mortal Men if it had been made known to them elated by the insolence and pride of Devils should presume to Create which is proper to God onely who by the unspeakable Power of his Word hath endued Nature as his Minister with the Generation Propagation and Multiplication of all things For when he inspired in things Created the Generation of the World saying Encrease and Multiply he gave also a certain Springing or Budding that is Greenness or Strength whereby all things multiply themselves whence some more profoundly contemplating said That all things were green whereas to be green may be said to encrease and grow up together and that Greenness they called Nature Therefore it is not without cause that the prime Philosophers do so seek after and sacrifice to Nature when without her help Art in this knowledg performs nothing Nor any wonder if the most Learned English Monk Roger Bacon writ of the wonderful Power of Nature and the marvellous Secrets in Art Nor doth Parmenides less admire the Power of Nature in these words O that Heavenly Nature over-ruling and excelling the Natures of Truth and causing them to rejoyce This is that special and Spiritual Nature to whom God gave a Power above the violence of Fire and therefore let us magnifie it seeing that nothing is more Pretious Therefore Friendly Reader I recommend to thee and the Sons of Art this Lady of Honor without which we attain not or perfect any thing in this Art that so it may be your work and chief study to obtain her Friendship so as when an occasion serves ye may be found Judges not Jugglers of Nature and Art For which cause I have writ this little Tract viz. My Fasciculus Chemicus wherein I have given you the more abstruse Secrets of Nature chosen culled compacted and digested in no ordinary manner as being a renowned Speculum whose refulgent and reflecting Beams make known the unknown Secrets of Nature taking original from the Chaos proceeding to the Separation of Light from Darkness and by the Degree of Perfection Art handling it the Foot-path is manifested and chalked out whereby Nature is at last brought to more Perfection Which Book indeed although perhaps it may be looked upon by many as a thing of no value because it consists for the most part of the sayings of Philosophers digested onely in order yet is it no easie business when as David Lagneus witnesses of himself in his Epistle to his Harmonious Chymistry whilst he was Counsellor and Physitian to the most Christian King That he sweat with continual Labor for twenty two yeers until he had composed it may be such another little Tract As touching the Method of this Work it contains ten small Chapters and every Chapter follows the Order of the Work whence also a Mystery is revealed which for matter of dissembling or concealing things was never before set forth in this manner Other me● having ever put the Beginning ●● the End and the End at the Begining in such sort as witnesses Dynysius that it was impossible th● Divine Counsel so disposing it to finde all things orderly writ Som● Chapters also are noted not onel● with Titles scarce hitherto heard of ● but rare Things even the Secret● of the Art laid open which ● very many affirm ought not to ● published But in the end of ever● Chapter I have briefly comprized and expounded the extracted Marrow thereof Otherwise as Senio● saith If I did not expound som● thing out of them my Book should be the same with the Book of those Wise men and my words theirs and as if I had taken their words and used them for my own which were both unworthy and a disgrace to him that should do so But the Authors I have produced whosoever hath read them will not deny but that they are the Choicest the most Acute and Approved and that the things selected and culled from their Writings are such onely as must necessarily be known That so Art may be made known in things requisite and the frivolous omitted by which many have been seduced from the way of Truth whilest onely it behooves the Intelligent Reader to distinguish Truth from Falshood For the Truth is not otherwise hid in their Writings then Wheat amongst the Chaff the which with Labor and Toil I have found out and here presented Vnmasked and Naked to the Studious Readers for the Publike good Hoping that this my Labor will not onely be useful to the younger Proficients but even grateful to the Learned themselves And which I desire you may all of you fairly and freely accept of Farewel From my Study at Musco the Calends of March 1629. ARTHUR d ee Doctor of Physick His Chymicall Collections CHAP. I. Naturall Matter what it is and from whence IN truth the matter of Petrus Bonus which the Stone is made is onely one nor can this neighbouring Faculty bee found in any other thing And it is that which is most like to Gold it is also that of which it is begotten and it is Argent Vive alone pure without the commixtion of any other thing and it is obscured with infinite names and the manner of operating is onely one but it is diversly varied by the Philosophers therefore no wonder if the Art be difficult and the Artists greatly erre Neverthelesse Art begets Medicine from the same or altogether the like principles as Nature begets metalls Petrus Bonus page 120. The Vive Argent is compounded Arnoldus with Citrine Sulphur so that they are changed and become the same in one masse Lucide Red weighty of which two kindes are sufficient for the composition of the Elixir He therefore that desires to search into the secrets of this Art it is fit he know the first matter of Metalls lest he lose his labour Arnoldus lib. de Alchimia pag. 1. Art willing to follow Nature Petrus Bonus inquires out her end and findes these principles congealed by Nature into this middle Nature and not impure and endevours to digest and purifie such a Matter with the heat of Fire that from thence she might draw the form of Gold with which all imperfect metals are turned into Gold in as much as they are ordained by nature to this end Petrus Bonus p. 105. We say that the whole is but Lullius one thing which is varied into the number of three by its operations and in varying by one decoction is one thing of one single power and after this passing by degrees to information by another digestion it will be another thing which we call Argent Vive Earth Water

Magistery is performed Scala pa. 125. We calcine perfect Bodies with Ripleus the first Fire naturally but no unclean Body doth ingredience our work except one which of the Philosophers is called the Green Lion which is the medium of uniting and joining Tinctures Ripl pa. 26. There is a certain Soul existing between Heaven and Earth arising from the Earth as Aire with pure Water the cause of the life of all living things continually running down upon our fourfold Nature producing her with all its power to a better condition which airy Soul is the secret Fire of our Philosophy otherwise called our Oil and mystically our Water Idem pa. eadem Our Mercury is made of perfect Albert. Bodies not imperfect that is with the second Water after the Bodies have been duly Calcined by the first Albert. pa. 19. This Fire is called Humour because Vogel in it as hath been said heat or the fire of Nature is hidden even as the heat of Animals in the Primogenian moisture Water since it is Heterogeneall to its Earth if sensible of the least heat will evaporate it being left and forsaken The Soul is no other then Oil Oil then Water Vogel p. 134. If any know to make choice of Flamelius such Matter as Nature delights and to inclose it rightly prepared in his Vessel and Furnace He and I saith Nature will forthwith doe the Work so he provide the requisite Fire Naturall against Nature not Naturall and without ardour Flamel pa. 123. We therefore call it Innaturall Lullius or not Naturall because it is not naturated of it self nor takes away any thing from naturated Nature nay it rather helps her by the Mediation of a moderate Exercise according to what Nature requires in her Reformations Lullius Codic pa. 24. Our Fire is Minerall is equall is Artepheus continuall it vapours not unlesse it be too much stirred up it participates of Sulphur it is taken elsewhere then of Matter it destroys dissolves congeals and calcines all things and it is Artificiall to finde out a compendium and without cost or at least very little it is also moist vaporous digesting altering penetrating subtill airy not violent not fuming encompassing containing onely one and it is the fountain of Life or which incircles the Water of Life and it contains the King and Queens bathing place in the whole Work that humid Fire shall suffice thee both in the beginning middle and end because in it the whole Art consists and it is a Fire Naturall against Nature and Unnaturall and without Adustion And to conclude it is a Fire hot dry moist cold think on these things and doe rightly without any thing of a strange nature The third is that Naturall Fire of our Water which is also called against Nature because it is Water and neverthelesse of Gold it makes meer Spirit which thing common Fire cannot doe this is Minerall Equall participates of Sulphur it destroys congeals dissolves and calcines all things this is penetrating subtile not burning and it is the fountain of living Water in which the King and Queen wash themselves which we stand in need of in the whole Work in the beginning middle and end but not of the other two except sometimes onely Join therefore in reading the Philosophers Books these three Fires and without doubt thou wilt not be ignorant of their sense and meaning concerning Fires Artephius pa. 31. Weigh the Fire measure the Dastin Air mortifie the Water raise up the heavy Earth Dastin spec pa. 202. By earnest consideration of Lullius things Naturall Innaturall and against Nature it behoveth thee to attain the Materiall and Essentiall knowledge of the temper through all his parts Essentiall and also Accidentall that thou maist know how to behave thy self in our said Magistery having so comprehended the said principles Lull Theor. fo 16. There are four principall Fires to be observed in respect of the Substance and Propriety of the four Elements Idem pa. 174. Although in our Books we have Lullius handled a threefold Fire Naturall Innaturall and against Nature and other different Manners of our Fire neverthelesse we would signifie one Fire from more compound things and it is the greatest secret to come to the knowledge of this Since it is no Humane but Angelick and heavenly gift to reveal Lull Testament pa. 78. Son our Argent vive or part of Lullius it is Water distilled from its Earth and the Earth in like manner is our Argent vive animated and the Soul is Naturall heat which stands bound together in the first Essence of the Elements of Argent vive Idem In the Structure of the Fire Trevisane some differd from others although they all aimed at the same scope namely that it should be made after this manner lest the fugient should first fly away before the Fire could any way bring forth the persequent thing Bernard Comes pa. 40. The Fire which we shew to thee is Scala Water and our Fire is Fire and not Fire Scala pa. 148. Raimond speaking of Fires in his Scala Compendium of the Soul saith It is to be noted that here lie contrary operations because as contranaturall Fire dissolves the Spirit of a fixt Body into the Water of a Cloud and constringeth the Body of a volatile Spirit into congealed Earth So contrariwise the Fire of Nature congeals the dissolved Spirit of a fixt Body into glorious Earth and resolves the Body of a Volatile Spirit fixt by Fire against Nature not into the Water of a Cloud but the Water of the Philosophers Scala pa. 126. The Water of which the Bath Basil Valent. of the Bridegroom ought to be made is of two Champions that is to be understood confected of two contrary Matters wisely and with great care lest that one adversary may vanquish the other Basil Valent. pa. 32. What ever actions they nominate Rosin know that these things are always done by the action of the heat of certain Fire which causes not Sublimation because it is so gentle nor may it elevate any smoke naturally by reason of its debility whence if it be such as may in a manner elevate and not elevate it is good Rosin ad Sarratant pa. 286. THE COROLLARY If any would rightly weigh the ayings of Philosophers in this Chapter the manner of their Equivocations would appear clearer then the Sun for as they have deciphered the second Work somewhere in the name of the first Work so in this Chapter they nominate the second Water the first Water and the third Water the second as it appears in Scala pa. 123. where it is said that the first Water the Sun calcines that the second might the better enter And again the second Water is Fire against Nature And Ripley utters like things also in his Preface But let every Artist know that the first Water is Phlegm only or unnaturall Fire because it

gnaw upon the fame labour and glory of the wise who can with patience hear blinde men as out of a Tripode judging of the Sun But it is greater glory to contemne the hurtlesse darts of bablers then to repell them Let them onely disdain the treasure of Nature and Art who cannot obtain it Nor is it my purpose to plead the doubtfull cause of an unfortunate Science and being condemned to take it into tuition Our guiltlesse Philosophy is no whit criminous and standing firm by the aid of eminentest Authors and fortified with the manifold experience of divers ages it remains safe enough from the fopperies of pratlers and the snarlings of envy However Charity hath incited me and the multitude of wanderers induced me taking pity on them to present my light that so they may escape the hazard of the night by help whereof they may not onely live out but also procure an enlargement both to their Life and fading Fortunes This small Treatise penn'd for your use ye Students of Hermetick Philosophy I present unto you that it may be dedicated to those for whose sake it was writ If any perhaps shall complain of me and summon me to appear as guilty of breach of silence for divulging secrets in an itching style ye have one guilty of too much respectfulnesse towards you confessing his fault sentence him if you please so that my crime may supply the place of a reward to you The offence will not bee displeasing unto you and the punishment I doubt not pleasant unto mee if I shall finde my self to have erred in this onely whereby you may put an end to erring for the future Hermetick Secrets CANON 1. GODS fear is the entrance Admonition into this Science It s end is good will towards our Neighbour the all-satisfying Crop is the rearing and endowing religious entertainment with certainty that whatsoever the Almighty freely bestoweth on us we may submissively offer again to him As also Countreys grievously oppressed may be relieved prisoners miserably captivated released and souls almost starved comforted 2. The light of this knowledge is the gift of God which by his freenesse he bestoweth upon whom he pleaseth Let none therefore set himself to the study hereof untill having cleared and purified his heart he devote himself wholly unto God and be emptied of all affection unto things impure 3. The Science of producing Natures grand Secret is a perfect knowledge of Nature universally and of Art concerning the Realm of Metals the practise whereof is conversant in finding the principles of Metals by Analysis and after they are made much more perfect to conjoyn them otherwise then before they have been that from thence may result a catholick Medicine most powerfull to perfect imperfect Metals and for restoring sick and decaied Bodies of what sort soever 4. Those that are in publick Honours and Offices or be always busied with private and necessary occupations let them not strive to attain unto the top of this Philosophy for it requireth the whole man and being found possesseth him and being possessed challengeth him from all long and serious imploiments esteeming all other things as strange unto him and of no value 5. Let him that is desirous of this Knowledge clear his minde from all evil motions especially pride which is abomination to Heaven and the gate of Hell let him be frequent in prayers and charitable have little to do with the world abstain from company keeping enjoy constant tranquillity that the Minde may be able to reason more freely in private and be higher lifted up for unlesse it be kindled with a beam of Divine Light it will not be able to penetrate the hidden mysteries of Truth 6. The Alchymists who have given their minds to their welnigh innumerable Sublimations Distillations Solutions Congealations to manifold Extraction of Spirits and Tinctures and other Operations more subtill then profitable and so have distracted them by variety of errors as so many tormentors will never be bent again by their own Genius to the plain way of Nature and light of Truth from whence their industrious subtilty hath declined them and by twinings and turnings as by the Lybian Quick-sands hath drowned their intangled Wits the onely hope of safety for them remaineth in finding out a faithfull Guide and Teacher that may make the clear Sun conspicuous unto them and vindicate their eies from darknesse 7. A studious Tyro of a quick wit constant minde inflamed with the study of Philosophy very skilfull in naturall Philosophy of a pure heart compleat in manners mightily devoted to God though ignorant of practicall Chymistry may with confidence enter into the high-way of Nature peruse the Books of best Philosophers let him seek out an ingenious and sedulous Companion for himself and not despair of obtaining his desire 8. Let a Student of this secret carefully beware of reading or keeping company with false Philosophers for nothing is more dangerous to a learner of any Science then the company of an unskilfull or deceitfull wit by which false principles are stamped for true whereby an honest and too credulous a minde is seasoned with bad Doctrine 9. Let a Lover of truth make use of a few Authors but of best note and experienced truth let him suspect things that are quickly understood especially in mystical Names and secret Operations for truth lies hid in obscurity nor doe Philosophers ever write more deceitfully then when plainly nor ever more truly then when obscurely 10. As for the Authors of chiefest note which have discoursed both acutely and truly of the secrets of Nature and hidden Philosophy Hermes and Morienus Romanus amongst the Ancients in my judgement are of the highest esteem amongst the Modern Count Trevisanus Raimundus Lullius is in greatest reverence with me for what that most acute Doctour hath omitted none almost hath spoken let him therefore peruse him yea let a Student often reade over his former Testament and Codicil and accept them as a Legacy of very great worth To these two Volumes let him adde both his Practicks out of which Works all things desirable may be collected especially the truth of Matter the degrees of Fire and the ordering of the Whole wherein the whole Work is finished and those things which our Ancestors too carefully laboured to keep secret The occult causes of things and the secret motions of nature are demonstrated more clearly and faithfully Concerning the first and mysticall Water of Philosophers he hath set down few things yet very pithy 11. As for that clear Water sought for by many found out by few yet obvious and profitable unto all which is the Base of the Philosophers Work a noble Polonian not more famous for his learning then subtilty of wit not named whose name notwithstanding a double Anagram hath betraied In his Novum lumen Chymicum Parabola and Aenigma as also in his Tract of Sulphur he hath spoken largely and freely enough yea he hath expressed all things

of Naturall Fire which of it selfe is not able to Work above its proper strength nor communicate a perfect Tincture to imperfect Bodies for it is sufficient to it selfe nor hath it any further power but being multiplyed by the unnaturall which most aboundeth with the virtue of multiplying doth act far more powerfully and reacheth it selfe beyond the bounds of Nature colouring strange and imperfect bodies and perfecting them because of its plentifull Tincture and the abstruse Treasure of multiplyed Fire 97. Philosophers call their The Water of the Stone is Fire Water Fire because it is most hot and indued with a Fiery Spirit againe Water is called Fire by them because it burneth the bodies of perfect Metals more than common fire doth for it perfectly dissolveth them whereas they resist our Fire and will not suffer themselves to be dissolved by it for this cause it is also called Burning Water Now that Fire of Tincture is hid in the belly of the Water and manifests it selfe by a double effect viz. of the bodies Solution and Multiplication 98. Nature useth a double Fire in Fire is twofold intrinsicall and extrinsicall the Work of generation Intrinsecall extrinsecall the former being placed in the seeds mixtures of things is hid in their Centre as a principle of Motion and Life doth move and quicken the body But the latter Extrinsecall whether it be poured down from Heaven or Earth raiseth the former as drowned with sleep and compels it to action for the vitall sparks implanted in the seeds stand in need of an externall mover that they may be moved and actuate 99. It is even so in the Philosophers worke for the matter of the Stone possesseth his Interiour Fire which partly Innate partly also is added by the Philosophers Art for those two are united and come inward together because they are homogeneous the internall standeth in need of the externall which the Philosopher administreth according to the Precepts of Art and Nature this compelleth the former to move These Fires are as two Wheels whereof the hidden one being smitten of the sensible one it is moved sooner or later And thus Art helpeth Nature 100. The Internall Fire is the middle between the mover and the matter whence it is that as it is moved by that it moveth thus if so be it shall be driven intensly or remisly it will work after the same manner in the matter The Information of the whole worke dependeth of the measure of externall Fire 101. He that is ignorant of the degrees and points of externall Fire let him not set upon the Philosophicall Worke for he will never pull light out of darknesse unlesse the heats passe through their mediums like the Elements whose extreams are not converted but onely by mediums 102. Because the whole work Foure degrees of Fire consisteth in Separation and perfect Preparation of the foure Elements therefore so many degrees of Fire are necessary thereunto for every Element is extracted by the degree of Fire proper to it 103. The foure degrees of Fire are called the Fire of the Bath of Ashes of Coales and of Flame which is also called Optetick every degree hath its points two at least sometimes three for the Fire is to be moved slowly and by points whether it be increased or decreased that Matter after Natures example may goe on by degrees and willingly unto Information and completion for nothing is so strange to Nature as that which is violent Let the Philosopher propound to his consideration the gentle accesse recesse of the Sun whose Light Lamp indulgeth its heat to the things of the world according to the times and Lawes of the Universe and so bestoweth a temperament upon them 104. The first point of the The point of Fire Bath of heat is called the heat of a Feaver or of Dung the second of both simply The first point of the second degree is the simple heat of Ashes the second is the heat of Sand Now the points of Fire of Coales and Flame want a proper Name but they are distinguished by the operation of the Intellect according to intention and remission 105. Three degrees onely of Fire are sometimes found amongst Philosophers viz. of the Bath of Ashes and the hot Bath which comprehendeth the Fire of Coals and Flame the Fire of Dung is sometimes distinguished from the Fire of the Bath in degree Thus for the most part Authors doe involve the light in darknesse by the various expressions of the Philosophers Fire for the knowledge therof is accounted amongst their chief secrets 106. In the White Work because Four Elements of the Stone three Elements onely are extracted three degrees of Fire also do suffice the last to wit the Optetick is reserved for the fourth Element which finisheth the Red Work By the first degree the eclipse of Sol and Luna is made by the second the light of Luna begins to be restored by the third Luna attaineth unto the fulnesse of her splendour and by the fourth Sol is exalted into the highest apex of his glory Now in every part the Fire is administred acccording to the rules of Geometry so as the Agent may answer to the disposition of the Patient and their strength be equally poised betwixt themselves 107. Philosophers have very much set upon their Fire with a desire of Secrecy so as they scarce have been bold to touch it but shew it rather by a description of its qualities and proprieties then by its name as that it is airie Fire vaporous humid and dry clear star-like because it may easily by degrees be intended or remitted as the Artificer pleaseth Hee that desireth more of the knowledge of Fire may be satisfied by the Works of Lullius who hath opened the Secrets of Practice to candid minds candidly 108. Of the conflict of the Eagle Proportion and the Lion they write diversly because the Lion is the strongest animall of all others and therefore it is necessary that more Eagles concur three at least or else more even to ten to conquer him the fewer they are the greater the contention and the slower the Victory but the more Eagles the shorter the Battaile and the direption of the Lyon will more readily follow The happyer number of seven Eagles may be taken out of Lullius or of nine out of Senior 109. The Vessell wherein Philosophers The Vessels of Nature and Art decoct their worke is twofold the one of Nature the other of Art the Vessell of Nature which is also called the Vessel of Philosophy is the Earth of the Stone or the Femella or Matrix whereinto the Seed of the Male is received it putrefies and is prepared for generation the Vessell of Nature is of three sorts for the secret is decocted in a threefold Vessell 110. The First Vessell is made of a transparent Stone or of stony Glasse the forme thereof some Philosophers have hid by a certain Enigmaticall

Fasciculus Chemicus OR Chymical Collections EXPRESSING The Ingress Progress and Egress of the Secret Hermetick Science out of the choisest and most Famous AUTHORS Collected and digested in such an order that it may prove to the advantage not onely of the Beginners but Proficients of this high Art by none hitherto disposed in this Method Whereunto is added The Arcanum or Grand Secret of Hermetick Philosophy Both made English By James Hasolle Esquire Qui est Mercuriophilus Anglicus Our Magistry is begun and perfected by onely one thing namely Mercury Ventur p. 26. London Printed by J. Flesher for Richard Mynne at the sign of St. Paul in Little Britain 1650. These Hiero●l●phicks vaile the Vigorous Beames Of an vnbounded Soule The Sorowle Scheme's The full Interpreter But how 's conceald Who through Aenigmaes lookes is so Reveal'd T. Cross sculp T W M D London Printed for Richard Mynne Astm regunt homines Quod est Superius est sicu● inferius Mercurio philus In●●icus TO ALL Ingeniously Elaborate STUDENTS In the most Divine Mysteries OF Hermetick Learning I Here present you with a Summary Collection of the choisest Flowers growing in the Hermetick Gardens sorted and bound up in one compleat and lovely Posie A way whereby Painful Inquisitors avoid the usual discouragements met with in a tedious wandering through each long Walk or winding Maze which are the ordinary and guilful Circumstances wherewith envious Philosophers have inlarged their Labors purposely to puzzle or weary the most resolved undertakings 'T is true the manner of delivery used by the Ancients upon this Subject is very far removed from the common path of Discourse yet I beleeve they were constrained for the weight and majesty of the Secret to invent those occult kinde of expressions in Aenigmaes Metaphors Parabols and Figures Now amongst the Catalogue of Authors that have treated of this sacred Learning I have chiefly observed four sorts The first are such whose wel-mindedness and honesty have caused them to lay down the whole Mystery faithfully and plainly giving you a Clew as well as shewing you a Labyrinth and they onely are to be studied The second are those whose Magisterial handling a part or branch thereof did it rather to discover themselves Masters then with intent to instruct others These may be read but they are too sublime for those who stand in need of an Introduction Others there are who out of Ignorance or Mistake have delivered blinde and unbottomed Fictions which have too much deluded and abused the credulous World so that of this sort I may say not blemishing the honor which some of them have justly acquired in other parts of learning their Works are like Pigmaleons Image full of exquisite proportion feature delicacie and beauty but not animated with the life and soul of Truth and whilest a man consults with such he shall always doubt whether what he reads be to the matter or not However the Judicious may smell their levity by the rankness of their impertinancies But the last and worst sort of all are those who through Envy have scattered abroad their unfaithful recipies and false glosses taking for president the Devil that can sow tares and transform himself into an Angel of light with intent to choak and obfuscate the more evident light of the plain dealing Philosophers And to discern these Impostures requires a Judgment able to divide a Hair From this variety of Writers it is that many otherwise stedy Mindes are tost up and down as from Racket to Racket being forced to change their Thoughts as oft as they change their Authors and conceiving they have setled right upon a Point just like ticklish Weather-cocks are necessitated to shift with the next puff although but of an empty windy conceit New discoveries begetting new opinions which raise more untoward and turbulent Doubts then their greatest strength of Judgment can conjure down Thus unhappy men thinking themselves ready to Anchor a cross gust blows them off the shore perhaps into a rougher sea of Debate and Perplexity then before and with greater hazard and danger of splitting I know that the truth of the proper Argent its Preparation and the Fire the three most important steps to this blessed Work with the whole process is by some Philosophers so sincerely laid down and unfolded that to a knowing Artist it is a cause of much wonder why he that reads though but smatteringly acquainted with Nature should not meet with cleer satisfaction But here 's the reason Many are called but few are chosen 'T is a Haven towards which many skilful Pilots have bent their course yet few have reacht it For as amongst the people of the Jews there was but one that might enter into the Holy of Holies and that but once a yeer so there is seldom more in a Nation whom God lets into this Sanctum Sanctorum of Philosophy yet some there are But though the number of those Elect are not many and generally the fathom of most mens Fancies that attempt the search of this vast and subtil Mystery too narrow to comprehend it and their strongest Reason too weak to pierce the depth it lies obscured in being indeed so unsearchable and ambiguous it rather exacts the sacred and courteous Illumination of a Cherub then the weak assistance of a Pen to reveal it Yet let no Man despair For surely there is a spirit in man and the inspiration of the Almighty giveth understanding and though all things before us seem hudled up in a deformed Chaos yet can he place them in comliness and order For many Philosophers closely shut up or concealed divers things which they left the ingenious Inquirer to sift into or finde out presuming to whom God intended the discovery of the Wonder he would afford Eyes that should pierce through the mist of Words and give them a ray of light which should lead them through this darkness To finde out that Path which no Fowl knoweth and which the Vultures eye hath not seen For if seriously perused you shall finde their Books are much like Drawers that lead to some choise and secret Box in a Cabinet one opening the way to the rest which if heedfully revolved the satisfaction you miss of in one Author will be met with in another and all perhaps may at length discover such pregnant and sublime Secrets as shall manifest thee to be one of those chosen vessels ordained to be informed of this Knowledg which sometimes God hath hid from the wise and prudent but revealed unto Babes Whosoever therefore undertakes the search of this abstruse and secret Learning must know it requires heedful and piercing Judgments apt and cleer Fancies faithful and distinct Conceptions For the Philosophers writings are not onely interwoven with most exquisite cunning and ingenious artifice but the Golden Thred of the Matter is so warily disposed covertly concealed and so broken off and disperst they being ever fearful to afford too early light or satisfaction

watered by streams from the great golden river put on the most delicate colour of the dark Saphir the Sun will give thee signs Thou shall not sever such precious flowers from their root untill thou makest the Stone for the fresh ones cropt off have more juyce and tincture and then pick them carefully with a gentle and discreet hand if fates frown not they will easily follow and one flower being pluck't the other golden one will not be wanting let the Lilly and the Amaranthus succeed with greater care and labour 54. Philosophers have their Sea also wherein small fishes fat and shining with silver scales are generated which he that shall catch in and take out of a smal and fine net shall be accounted a most expert fisher 55. The Philosophers Stone is found in the oldest mountaines and flowes from everlasting brooks those mountaines are of silver and the brooks of gold from thence gold and silver and all the treasure of Kings are produced 56. Whosoever is minded to obtaine the Philosophers Stone let him resolve to take a long peregrination for it is necessary that he go to see both the Indies that from thence he may bring the most precious gems and the purest gold 57. Philosophers extract this their Stone out of seven stones the two chiefe whereof are of a divers nature and efficacy the one infuseth invisible Sulphur the other spirituall Mercury that bringeth heat and drinesse and this cold and moisture thus by their help the strength of the elements is multiplyed in the Stone the former is found in the Easterne coast the latter in the Westerne both of them have the power of colouring and multiplying and unlesse the Stone shal take its first tincture from them it will neither colour nor multiply 58. â„ž The winged Virgin very Practice well washed and clensed impregnated by the spirituall seed of the first male and gravidated with the permanent glory of her untoucht virginity will be discovered by her checks dyed with a whitish red colour joyne her to the second male without Jealousie of adultery by whose corporeall seed she shall conceive againe and shall in time bring forth a reverend off-spring of either sex from whence an immortall Race of most potent Kings shall gloriously arise 59. Keep up and couple the Practice Eagle and Lion well clensed in their transparent cloister the entry door being shut and watched lest their breath go out or the aire without do privily get in The Eagle shall snap up and devoure the Lion in the copulation afterwards being affected with a long sleep and a dropsie occasioned by a foule stomack she shall be changed by a wonderfull metamorphosis into a cole-black Crow which shall begin to fly with wings stretched out and by its flight shall whisk downe water from the clouds untill being often moistned he put off his wings of his owne accord and falling downe againe it be changed into a most white Swan Those that are ignorant of the causes of things may wonder with astonishment when they consider that the World is nothing but a continuall Metamorphosis they may marvel that the seeds of things perfectly digested should end in greatest whitenesse Let the Philosopher imitate Nature in his work 60. Nature proceedeth thus The middle and extreames of the Stone in making and perfecting her works that from an inchoate generation it may bring a thing by diverse meanes as it were by degrees to the ultimate terme of perfection she therefore attaineth her end by little and little not by leaps confining and including her work between two extreams distinct and severed as by spaces The practice of Philosophy which is the Ape of Nature ought not to decline from the way and example of Nature in its working and direction to finde out its happy stone for whatsoever is without the bounds of Nature is either an errour or nearest one 61. The extreams of the Stone are naturall Argent vive and perfect Elixir the middle parts which lye between by helpe whereof the work goes on are of three sorts for they either belong unto matter or operations or demonstrative signes the whole work is perfected by these extreams and means 62. The materiall means of the Materiall means Stone are of divers kinds for some are extracted out of others successively The first are Mercury Philosophically sublimated and perfect metals which although they be extream in the work of nature yet in the Philosophicall worke they supply the place of meanes of the former the seconds are produced namely the four elements which againe are circulated and fixed of the seconds the thirds are produced to wit either Sulphur the multiplication whereof doth terminate the first worke the fourth and last meanes are leaven or ointments weighed with the mixtion of the things aforesaid successively produced in the worke of the Elixir By the right ordering of the things aforesaid the perfect Elixir is finished which is the last term of the whole work wherein the Philosophers Stone resteth as in its centre the multiplication whereof is nothing else then a short repetition of the premised operations 63. The operative meanes Operative means which are also called the Keys of the work are foure The first is Solution or Liquefaction the second is Ablution the third Reduction the fourth Fixation By Liquefaction bodies returne into their ancient matter things concocted are made raw againe and the copulation between the male and female is effected from whence the Crow is generated Lastly the Stone is divided into 4 confused elements which happeneth by the retrogradation of the Luminaries The Ablution teacheth to make the Crow white to create Jupiter of Saturn which is made by the conversion of the body into Spirit The office of Reduction is to restore the soule to the Stone examinated and to nourish it with dew and spirituall Milk untill it shall attaine unto perfect strength In both these latter operations the Dragon rageth against himselfe and by devouring his tayle doth wholly exhaust himselfe and at length is turned into the Stone Lastly the operation of the Fixation fixeth both Sulphurs upon their fixed body by the mediation of the spirits tincture it decocteth the leavens by degrees ripeneth things raw and sweetneth the bitter In fine by penetrating and tincturing the flowing Elixir generateth perfecteth and lastly riseth up to the height of sublimity 64. The Meanes or demonstrative The demonstrative meanes signs are Colours successively and orderly affecting the matter and its affections and demonstrative passions whereof there are three speciall ones as critall to be noted to these some adde a Fourth The first is black which is called the Crowes-head because of its extreame blacknesse whose crepusculum sheweth the beginning of the fires action of nature and solution and the blackest night the perfection of liquefaction and confusion of the elements Then the graine putrefies is corrupted that it may be the more apt for generation

Printer to joyn them into one Book which I hope will not dislike the Reader nor overcharge the Buyer And though in the Translation thereof I have used the same solemnity and reservation as in the former and such as befits so venerable and transcendent a Secret Yet I hope that those who favored with a propitious Birth search into the Sacred Remains of Ancient Learning admire the rare and disguised effects of Nature and through their Piety and Honesty become worthy of it may finde Ariadnes thred to conduct them through the delusive windings of this intricate Labyrinth 1. April 1650. James Hasolle TO THE STUDENTS IN Chymistry ALthough according to Aristotle Musick be ranked in the number of Sciences yet we read how K. Philip taunted his Son Alexander when he found him Harmoniously singing in these words Alexander art not thou ashamed to sing so finely By which words he accounts it dishonorable for a Noble Man to use that Art publikely but rather when he is at leisure Privately either to refresh his Spirits or if there be any dispute concerning Physick that it should be tempered with all Harmonical sweetness and proportion In like manner it is to our grief be it spoken with the Art of Chymistry whilest it is so much defamed disparaged and brought into disgrace by the fraudulent dealings of Impostors as that whosoever professes it shall still be stigmatized with Publike Reproach Nevertheless very many yea too many there are to be found at this day professing I know not what shadow of this Divine Art who ingross unto themselves as it were the whole World to its Destruction Brass Iron or other Metal not to convert the same into Gold but are found at length to cheat with it for Gold to the great grief of many Orphans mourn by reason of such Knaves Widows weep Husbands lament Wives bewail their misery This Man desireth his Lands that his House another his Rents taken from him And amongst these also which is the more to be wondred at we have known very many instructed in every Academical Science because of whom being struck no less with Admiration then Fear I begun to be something discouraged and by the example of their vain Expence gave over any further scrutiny in this Golden Science But the remembrance of my Infancy in this Study wherein for seven yeers together I had been an eye witness of the Truth thereof I spent many laborious days and tedious nights until that according to the advice of Count Bernard I had for some yeers read and more accurately perused the most select and approved Authors the which although at first I supposed they had differed amongst themselves as if what this sayes another denyes what here is raised there is ruined yet at length I found by Gods assistance that they agreed Hermetically and Harmonically in one Way and one Truth by which means I discovered the one sort true Philosophers the other false Chymists and at length called to minde the memorable saying of Dastin the Philosopher That it sufficeth not to be Learned unless in the very thing from whence the Question ariseth So I found men otherwise Learned unlearned in this Art amongst which I knew a Bishop whose fame in Chymistry was celebrated of many whom I visited after I had seen a little Chymical Tract writ with his own hand And when I took him laboring in our Common Gold whence he studied to Extract Vitriol which he held his onely Secret I left him for that I saw he had neither before him the proper Matter nor the manner of Working according to the Doctrine of Philosophers and that I knew he had many Coal-rakers and Brokers of Receipts as well in England as in Germany and Bohemia But truly I found not one Man for Thirty yeers together that wrought upon the proper Matter and consequently not any who deserved the name of a Philosopher And for my own part if more may not be granted me then a far off to behold the Holy Land I shall admire whatsoever the Great and Omnipotent God is pleased out of his infinite Mercy to grant me yet in the interim whilst for delight sake I was conversant by the favor of Hortulanus in the Philosophical Rosary I pickt out some no less pleasant then wholsome Flowers which I have made up into a Fasciculus for the Ease and Benefit of Young Students in this Art whilst in reading and perusing they were wont to consume some yeers before that they learned rightly how to handle or in handling to compound The which if not too boldly I dedicate to you the Lovers of this Truth and have accounted it worthy of publike view Deign therefore ye ingenious Men that this my Fasciculus howsoever collected by my Labor yet by your Authority and Favor to be presented a more Illustrious Work whence by Gods Favor and Permission they may be able to pick out what is daily so much desired and sought for by multitudes What in observance Faith and all Duty and in memory of your Merits may in any wise be performed by me to your praise and honor the same I most freely and dutifully promise and vow shall be performed Farewel most Famous Men and may ye not disdain to cherish me with your Patronage Yours most devoted ARTHUR d ee C. M. Archiatros Anglus TO THE Candid READER EVen as Reason and Experience are justly called the Hands of Physitians without which neither Health the Treasure of Life can be preserved nor Sickness the Herauld of Death expelled And that Physick it self remaineth Lame and Defective So in this Philosophical Work Nature and Art ought so lovingly to embrace each other as that Art may not require what Nature denies nor Nature deny what may be perfected by Art For Nature assenting she demeans her self obediently to every Artist whilest by their Industry she is helped not hindred Of whose Steps Progress Motion and Condition whosoever is ignorant let him not presume to attempt this Work of it self Abstruse and otherwise wonderfully shadowed over by Philosophers with infinite Clouds For nothing Answers his Expectation who either knows not or strives to compel Nature For that she as learnedly Raymund will not be enforced or straitned But he that covets after Fame by the Honor of the Art or to reach the Summity thereof let him first observe and obsequiously follow Nature Naturalizing Propagating Multiplying and being the Mistress and Guide must resemble Art in what she is able which although in divers things it be a Correctrix and help of Nature whilst it cleanseth her from all Errors and Defilements and being hindred in Motion is holpen by it yet is it impossible she should be imitated in all things For as in this Divine Work not undeservedly so called inasmuch as it is affirmed of all Philosophers that never any Man of himself without Divine Inspiration could comprehend or understand it though otherwise he appeared a most Learned Philosopher So in all other