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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	death_n	know_v	life_n	2,879	5	4.5653	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60662	Medicina practica, or, Practical physick shewing the method of curing the most usual diseases happening to humane bodies ... : to which is added, the philosophick works of Hermes Trismegistus, Kalid Persicus, Geber Arabs, Artesius Longævus, Nicholas Flammel, Roger Bachon and George Ripley : all translated out of the best Latin editions into English ... : together with a singular comment upon the first book of Hermes, the most ancient of philosophers : the whole compleated in three books / by William Salmon ...	Salmon, William, 1644-1713.; Khālid ibn Yazīd al-Umawī, 7th cent.; Jābir ibn Ḥayyān.; Artephius. Liber secretus artis occultae. English.; Flamel, Nicolas, d. 1418. Figures hierogliphiques. English.; Bacon, Roger, 1214?-1294. Speculum alchemiae. English.; Bacon, Roger, 1214?-1294. Radix mundi. English.; Ripley, George, d. 1490? Medulla alchimiae. English.	1692 (1692)	Wing S434; ESTC R183203	439,154	1,009

their own Body and this Work must be so often reiterated till no more Clouds arise viz. till the Dragon is wholly Slain This done he must be restored to Life again and made to live and then killed again as aforesaid and then it does live as we have demonstrated in the Explication of the former Paragraph even in Putrefaction from which it must at length by the order and course of the Operations be freed and brought to its Ultimate Perfection VI. Hermes In the Life and Death thereof the Spirits Work For as it is Killed by taking away of the Spirit so that being restored it is again made Alive and rejoyces therein Salmon The Spirit is used both in the Killing of it and in the making of it Alive again but this is by some doubtfully understood whether it be meant of the innate or indwelling Spirit only or of that Spirit joyned with another Metallick Spirit because he uses Spirits in the Plural number However this is certain that as Death is induced by taking away the Spirit so Life is retrieved by restoring it again VII Hermes But coming to this that which ye seek by affirmation ye shall see I declare also to you the signs of joy and rejoycing even that thing which does fix its Body Salmon That is he declares the cause of life and death to be in the Spirits to wit in the natural Spirits whether Animal Vegetable or Mineral He who knows how to revive dead Minerals and to purify them knows how to exert their powers and is in the High-way to the greatest of Secrets 'T is this Spirit joyned with its Philosophick Earth which has power to fix both perfect and imperfect bodies and to tinge them into the highest perfection of Silver and Gold which he calls the signs of joy and rejoycing VIII Hermes Now these things our Ancestors gave us only in Figures and Types how they attained to the knowledge of this Secret but behold they are dead I have now opened the Riddle I have demonstrated the proposition so much desired so much aimed at I have opened the Book of Secrets to the Skilful and Learned yet I have also a little concealed the hidden Mystery Salmon He declares that the ancient Philosophers delivered the Matter and Process of the Philosophick Tincture in AEnigma's and Types Shadows only they left no footsteps of the true thing behind them but what every one might think of at pleasure therefore from them our Hermes could receive nothing and he professes Ch. 1. Sect. 1. That he obtained the knowledge of this Art by the inspiration of the Living God only God it was who did reveal and open the Secret to him This Secret he has opened in this Work and made so plain that the skilful and learned may understand it 'T is true he has not unfolded every particular but yet he has made things so plain that he who can read him with a Philosophick mind may at length haply find out the truth notwithstanding what he has revealed he declares he has a little concealed the hidden Mistery IX Hermes I have kept the things which ought to be put a part within their own bounds I conjoyned the various and divers figures and forms of its appearance in the operation and I have confederated or joyned together with them the Spirit Receive you this as the gift of God Salmon The meaning of which is that he has first separated what ought to be separated viz. the pure from the impure and the Spirit from the Body which is the first work in order to putrefaction corruption and death Then secondly he has joyned again what ought to be conjoyned to wit the various and divers figures and forms the Soul with the Body that it may again be enformed with Tincture and Substance Thirdly he has confederated or joyned together with them the Spirit which ties the Particles of the Body and Tincture so firmly together that they can never be separated and unites them in a perpetual conjunction with a fixity which will endure for ever CHAP. XI The Practical part farther Explicated I. HERMES It behoves you therefore to give thanks to God who has largely given of his bounty to all the Wise who delivers us out of the Snares and Clutches of Misery and Poverty Salmon For this inestimable Gift of God it is but gratitude to return him the Tributes of Humility and Thanksgiving to abase our selves before his Divine Majesty with all humbleness and submission who thus raises you out of the Dust to sit among Princes making you to despise the Glories of Crowns and Scepters as insignificant Baubles and to rest with infinite content in the meanness of a despicable Cottage for that you carry within your Brests the true Treasure more valuable than all the whole World besides II. Hermes I am proved and tried with the fulness of his Riches and Goodness with his probable miracles and I humbly pray God that whilst I live I may pass the whole Course of my life so as I may attain him Salmon When a Man becomes Master of this Arcanum he is then tried and proved indeed how in the midst of such a fulness of Riches and Happiness he can humble himself and sink in to the deep Abyss of nothingness abstracting himself from all the goodly things of this life In this humble state God is only to be met with for the proud he beholds afar off and in this abjection and self-denial in this mortification of the first life and birth a second is to be found a being brought forth in the love of God the birth of the new Man formed after the Image of the second Adam a new Spirit a new Life joyned and United to the Life of God which can never Perish or Decay a Fountain of Eternal Delights an inexhaustible Treasure infinitely exceeding that which we have all this while thus earnestly been seeking after and pursuing III. Hermes Take then from thence the Fat 's or Sulphurous Matter which we take from Suets Grease Hair Verdigrease Tragacanth and Bones which things are written in the Books of the Ancients Salmon By the Fat 's or Sulphurous Matter understand the Sulphurs of all kinds educed by the Alchymick Art out of Natural things of which Sulphurs one only is fixed and incombustible and it is a thing which is both in the Earth and in the Heavens it is in Act Animal Vegetable and Mineral found every where known but by a few and expressed by its proper Name by no Body shadowed forth under Various Figures and AEnigmaes This fixed Sulphur the Philosophers understand to be nothing else but the true Balsam of Nature with which the Dead Bodies of the Metals are imbibed and as it were throughly moistned to preserve them perpetually from Corruption The more any thing abounds with this Balsam the longer it lives and is preserved from perishing From things therefore abounding with a Balsam of this kind is this Our

peccant Matter XII In order to this the Extract of Colocynthis made with Water by long boyling is of most note You may give it from five Grains to twelve or fifteen in strong Bodies It Purges admirably and carries off the morbifick Cause to a wonder Or this Take of the said Extract eight Grains Extract of Aloes made with Water one Scruple mix for a Dose It diverts excellently and derives the Blood to the lower parts Or this Take of the Extract of Aloes one Scruple of Colocynthis eight Grains of Turbethum Minerale four Grains mix for a Dose This ought to be given only to strong Bodies but where it may be given or does prevail it does wonders XIII If any should Object That by reason of the Turbith Mineral the Humors would flow to the Throat the more where they already are too much and so augment the Disease we answer No. The briskness of the Catharticks would make its whole Effects downwards while that by its melting Property it dissolves the near or conjoin'd Cause of the Disease and so carry all off by stool But suppose it should be otherwise it would yet put the Sick out of peril for if its effects were upwards so as to cause a Flux it must needs open the mouths of the salivatick Vessels and so take away the Disease that way which is as rational as can be proposed XIV I care not greatly if I relate a History of this kind done by a Mountebank in this City A young Man having an exquisite Quinsey sent for this Man who coming to view him and looking upon his Throat and not knowing or apprehending what his Disease was but mistaking in his Judgment and thinking it to be the Pox gave him a lusty Dose of Turbith Mineral in a Dram of Mithridate This the Humours being beforehand in Flux and filling those parts in fifteen or sixteen hours time put him into a severe Flux and in less than twenty four hours put him out of the peril of Death for he spit out the Cause of the Disease and fluxing twenty two or twenty 〈◊〉 was perfectly cured without any more to do Had he truly known the Disease it must have been accounted a very bold and rash attempt and not with safety to be adventured but as as it fell out it proved very fortunate and succesful for though the Sick had a great deal of trouble and pain yet he did very well at last You know what the Proverb is There is no Carrion will kill a Crow XV. Seeing therefore that a Quinsey is a most acute Disease that sometimes it takes away a man in one day the great remedies are to be used with mighty care and diligence Riverius advises immediately to let Bloud and that to twenty twenty four or thirty Ounces but by degrees on that side most afflicted Saxonia and Rolfincius advises to have it done under the tongue 〈◊〉 in a desparate Quinsie opens the Jugular Veins In these things you must exercise your Reason Some are for bleeding in the Leg or lower parts others for the Arm because they say it makes better Revulsion and causes less weakness XVI In giving inward Remedies you ought to let them be in the form of a Potion not of a Pill or Bolus because of the difficulty of swallowing and if the Sick should be provoked to vomiting by reason of the force the straitned Passage and solid Matter of the Medicine it might hazard strangling XVII If you bleed the Patient you may purge him the day following net waiting for the Coction of Humors because the Disease admits of no Truoe yea if it be very violent you ought to purge even the same day Sydenham saith with gentle Medicines but it is like a great many more of that Gentleman's Mistakes I say it must be with strong and such as may divert powerfully downwards for this Experience has taught me and I have saved many Lives by it whereas had I trifled with gentle Things my sick Patients had been infallibly lost To these Things you may add emollient and cathartick Clysters which very much derive and promote the Cure XVIII When the Aposteme is come to ripeness it would be well that Nature would break it alone if not to save Life it ought to be opened Barbet tells us of a Quinsey which he cured by opening the Aposteme It was a Woman her Tonsils were so swelled that she could not swallow at all but threw whatever she took out at her Nostrils He let her Blood used Cataplasms and Gargarisms and the fourth day as he was searching the part with a Probe saw that the Abscess was ripe he resolved to treat her somewhat roughly without giving her any warning he brake it with the same Probe upon which when she was cured she laugh'd and commended his Industry XIX If the Aposteme be in no hopes of sudden breaking to save Life opening the Throat may be attempted which is called Laryngotomy It is seldom put in practise for fear of Disgrace if the Patient should die soon after the Operation is ended For if in a dangerous Quinsey where the Lungs are obstructed with Humors or the Pleura is afflicted or those Parts be any way inflamed in these cases it is for the most part done in vain and only gives occation of Reproach XX. The Operation is thus performed Put the Patient into a Chair with his head leaning back as much as he well can let a Servant standing behind him take up the Skin on each side of the sorepart of the Neck then let the Artist cut the Skin lengthways with the Muscles under it just against the Aspera Arteria not far from the pit of the Throat and with a broad Lancet let him make a Section in the middle space between the third and fourth Cartilaginous Ring taking diligent care that the Cartilages themselves be not hurt And having made a hole he must put in a Silver Pipe not over long nor to touch the back part of the Wind-Pipe for then it would cause continual coughing By this way the Breath goes and comes to the Lungs 'till the Inflammation is either dispersed or comes to Suppuration and a passage for breathing by the mouth be restored which usually comes to pass in three or four days Then the Pipe may be taken away and the Wound cured after the ordinary way which will quickly be healed XXI When the Aposteme comes to Suppuration that it either breaks of its own accord or is opened by Instrument you must take care that the Corruption fall not upon the Lungs nor into the Stomach for fear of some other Disease but it must carefully be cast up at the mouth and then a Gargarism of Hydromel or Wine and Honey of Roses must be used to cleanse the parts XXII Galen and his Sectators use cold and astringent Gargarisms in all sorts of Quinseys contrary to the Precepts of Hippocrates who prescribes Gargarisms actually hot The former causes certain

also may be corroded first But in Children Ladies and thin Skinn'd People it will make an Eschar or raise a Scab of it self without any Blistering afore-hand This Scab is the true Seat of the Extracted Poyson wherefore it is found pretty thick and the Skin only superficially corroded which is a thing worthy to be considered and may possibly be the reason why it is sooner separated than any other Scabs raised by Art for in thirty or thirty six Hours it has fallen off by the help only of a Spatula without any precedent Scarification It may be used without any or with but a very little pain if to the Anti-pestilential Plaster you add a little Basilicon or Treacle XIV This Ointment following excellently promotes the falling off of the Eschar Take Honey Goose-grease Turpentine Gum Elemi ana one Ounce Soot six Drams Yolks of two Eggs Mithridate four Drams Oyl of Scorpions enough to make an Ointment If when the Scab is fallen the Tumor be not enough abated you may raise a second yea a third with the said Magnetical Arsenical Emplaster and then proceed as before Lastly heal up the Ulcer with Emplaster de minio or some other healing and drying Plaster but make not too much haste to heal it lest the poisonous Humor not yet wholly evacuated should cause either a new Disease or Death XV. Buboes arising from a Venereal Cause have the Pocky virulency affecting the Spermatick Vessels whether the Praeparantia or Deferentia through which the malignity rises and insinuates it self partly through the whole Mass of Blood and partly into the parts adjoyning and so into the Glandules themselves infefecting them If the Bubo be fiery and like an Erysipelas there is a Cholerick Cause if like an Oedematous Tumor it is conjoyned with Phlegm if from an acid Acrimony from Blood or Blood mixt with Phlegm joyned with a malign Spirit XVI If there be no hopes of bringing the Tumor to Suppuration after due Purging you may apply Empl. de Ranis cum Mercurio notwithstanding all that Barbet says against it but if there be hopes of Maturation it will be then Imprudence for that it will cause the Venom to revert inwards to the great danger of the Patient as both Reason and Experience teach XVII If the Bubo be feared to be Malignant from its green Colour or Blackness or Inflammation such as come from adust Blood turn'd black or Melancholy joyned with malignancy and putrefaction or virulent Choler there will be danger of a Gangrene and Mortification In this case you must defend the places round about with Repercussives and Repellers but not the Bubo it self XVIII In a Bubo whether from Plague or Pox beware of Bleeding it is one of the most pernicious things can be done for it hinders the rising of the Tumor and in the Plague hastens Death in the Pox it disseminates the 〈◊〉 and Poyson through the whole Mass of Blood and Humours with a Vengeance Epiphan Ferdinandus Hist. 17. saith That he knew some who just upon the appearing of the Bubo by letting of Blood and Purging have fallen into a stubborn Pox if not incurable XIX If they are caused from thick tough and cold Humours they are ripened with a great deal of difficulty and require a long time of Cure for Nature not being strong enough to drive the Matter quickly outwards it lies between the Peritonaeum and the 〈◊〉 whence it perpetually sends Vapours to the Liver and sometimes causes large Sinus's and many other Symptoms where by the Mass of Blood is miserably Infected and so sends its Polutions to the outward parts of the Flesh and Skin XX. Hildanus Cent. 5. Obs. 65 gives a strange relation of a Bubo A certain Person saith he had a Bubo in his right Groin who deferred opening of it 'till the malignant Matter fell upon the fourth and biggest Nerve of all that moves the Hip upon which there was violent and constant pain in the Hip attended with Convulsions a continual Feaver c. after which followed a Pining Leanness and great Weakness Many things both inward and outward were tryed but in vain for the Bubo did scarcely appear outwardly the Groin only was hard with very little pain for the violence of the pain in the Hip had as it were drowned it At length the Bubo was broken by help of a Caustick out of which in six or seven days time there ran above ten pounds weight of Matter after which with great difficulty he was cured XXI This following has been applied with Success to draw out the Poison Take Diachylon Compositum one Ounce and a half Mithridate roasted Garlick roasted Onions ana two Ounces Figgs three Ounces Galbanum and Ammoniacum strained Leven Mustard-seed of each an Ounce Palm Oil Oil of Amber ana half an Ounce mix and make a Cataplasm In a cold Bubo for Suppuration this Take Linseed-meal two Pound old Cheese one Pound Jelly of Hogs Legs q. s. mix boil them together and make a Plaster XXII If there be any hope of Suppuration 't is certainly best to induce it with all means that may be lest more grievous Symptoms and Diseases spring up 't is positively against the Principles of Art to dissolve it for Nature has disposed the Matter from the Blood and Liver and whole Body to those parts to be cast forth where the malignity and virulent Matter runs out which otherwise being detained within by discussion or Repellers the Matter reverts to the more noble Parts infects again the whole Mass of Blood and Humours so that the latter end of this Man is much worse than his beginning whence comes falling off of the Hair Nodes Tophs Gums Nocturnal Pains Leprosies Pustules sore Head putrid Scabs Serpigines Herpes Cancerous Ulcers affection of the Periostion rottenness of the Bones and an hundred other affrightful Symptoms XXIII Guilielmus Fabricius Cent. 6. Obs. 68. saith That he had often found the benefit of a Vesicatory of Cantharides in a Pestilential Bubo for it draws the Poison to the out-parts Take sower Leven one Ounce Cantharides finely poudred twenty Mithridate two Scruples mix and make a Cataplasm to be applied four Inches round the Tumor Also in a malignant Bubo you may apply Diachylon cum Gummi mixt with black Soap whereby most stubborn Buboes are Suppurated and if Hens Dung be added it will be so much the better CHAP. XVIII Of the Cachexia I. THE Cachexia is the very same Disease which Physicians call a Leucophlegmatia and is the forerunner or rather the beginning of a Dropsie and called by some a white Dropsie It is a Lazy Disposition and Habit of Body with Pursiness uneasiness of motion and sometimes shortness of Breath with difficulty of Breathing coldness softness and smoothness of the Skin with other concurrent Symptomes arising from Obstructions of the Liver or Spleen with the Meseraicks and other Viscera II. It can never be said to be incurable because it is properly but the beginning of

And Gold is our Earth of all which we make Sericum which is our Ferment or Ixir Salmon He here divides the great Work into two parts viz. Vegetable and Animal which is a Philosophical fiction But the true Work is but one consisting of an equal and temperate mixtion of the Elements to a perfect fixity The Foundation 〈◊〉 this Work is laid in the Earth of the Gold of which 〈◊〉 Ixir Elixir or Ferment is made which is two fold 1. For Luna 2. For Sol. By the Ferment of Sol is understood the Seed of the Male and by that of Luna the Seed of the Female of these there must be made 1. A Conjunction 2. A Generation The Ferment of Sol is from Sol as Leaven is made of the substance of the Bread and as a little Leaven Ferments or Leavens a great quantity of Paste at least 〈◊〉 times its quantity so likewise a little Portion of this our Earth suffices to nourish and perfect the whole Stone The Ferment saith Avicenna reduces the Matter to its own Nature Color Sapor and Form reducing Power into Act. For it Whitens the Confection Multipies it makes it Spiritual Strengthens it makes it resist the Fire makes it contain the Tincture that it shall not fly away opens the Bodies and makes them with it to enter one into another and to be perfectly 〈◊〉 as Water with Water which cannot be 〈◊〉 and is the end of the Work Without this Ferment no Elixir can be made no more than Paste or Dough can be Levened without Leven And this Elixir is the Ferment of Ferments and the Coagulum of the Coagulum For it not only Ferments the Inferior and imperfect Bodies but also Gold it self making it from a perfect Body much more than perfect It is the most 〈◊〉 Mother which by how much the 〈◊〉 it is impregnated by so much the more it conveives and brings forth propagating its Off-Spring to an 〈◊〉 of Generations It is the only Key which opens and shuts the Gates leading to the Kingdom of the Mineral Treasure the Golden Mountain the Gardens of the Hespenides where all the Trees perpetually bear Golden Fruit. Without this Key it is not possible for any Man to attain to the perfection of this Art CHAP. XIV The Smaragdine Table of Hermes I. HERMES This is true and far distant from a Lie whatsoever is below is like that which is above and that which is above is like that which is below By this are acquired and perfected the Miracles of the One Thing Salmon That is to say the truth of this our Art is confirmed by Experience we know it to be truth by very matter of Fact and notwithstanding all the Sophisms and Logomachia of the Schools there is no Argument can stand against Experience The Waters of the Cataracts of Heaven above are like to the Waters below when the great Fountain of the deep is broken up and the Waters below are like to the Waters above There are two parts in our Stone a Superior part that ascends up and an Inferior part which remains beneath and yet these two parts agree in One. The inferior Part or Earth is called the Body or Ferment The superior part or Spirit is called the Soul or Life which quickens the Stone and raises it up The first must be dissolved and made Water like the Superior and the Superior must be coagulated and made Earth like the Lower that they may be united and become the Miracle of the one Thing then will it be evidently demonstrated that whatsoever is below is like that which is above and contrarywise Nor do they differ one from another but by Accident as Corruptible and Incorruptble Pure and Impure Heavy and Light Clear and Opake Agent and Patient Masculine and Feminine c. all which are Accidents not Substances Heaven or that which is above is Incorruptible where the pure Elements are made from a Corruptible matter elevated or lifted up in the Concavity of which Firmament the Body or Substance of Luna is Graduared Hence it is apparent that this our Medicine must resemble Heaven it self in Activity Penetrativeness and Incorruptibility nor must it work as the Elements in Natural Bodies which are as it were Dead and destitute of any Power or Action II. Hermes Also as all things were made from One by the help of One So all things are made from One thing by Conjunction Salm. That is as all things were made or came from One Confused Chaos by the help of One Omnipotent or Almighty God so Our Stone is born or brought fourth out of one Confused Mass by the help of one particular Matter or Thing which contains in it four Elements Created by the determination of God Here Hermes points forth the Universal Medicine in imitation of the Worlds Creation which is performed by one Universal Spirit and so by a Supernatural Experiment points forth this Our Natural Work It is the Opinion of many Philosophers that the Spirit of Natural things or the Spirit of Nature is the Medium between the Soul and the Body as being that which makes the absolute and firm Conjunction But the Opinion of some is though the Spirit may be said to be the more subtile Subsistance yet it can be no more separated from the Soul than Light from the Sun III. Hermes The Father thereof is the Sun and the Mother thereof is the Moon the Wind carries it in its Belly and the Nurse thereof is the Earth Salmon As living Creatures beget their Like or Kind so Gold generates Gold by the Virtue of Our Stone The Sun is its Father that is Our Philoso phical or Living Gold And as in every natural Generation there must be a fit and convenient receptacle with a certain likeness of kind to the Father so likewise in this Our Artificial Generation it is requisite that the Sun or Our Living Gold should have a fit and agreeable Receptacle or Womb for its Seed or Tincture and this is Our Philosophical or Living Silver i. e. Mercury which is the Mother thereof What Sol and Luna are in the Heavens above the same are Our Gold and Silver in Our Heavens below The Universal Masculine Seed is the Sulphur Nature the first and most Potent cause of all Generation And if Sol does Live it is necessary as Paracelsus saith to live in some things viz. in its own Radical Humidity and most pure and simple Air which contemperates the heat there of by its Humidity The Wind is the Air and the Air is the Life and the Life is the Soul which quickens the whole Stone And therefore the Wind Air Life or Soul must carry the Stone viz. bring forth Our Magistery which being brought forth it must be nourished by its Nurse which is the Earth for The Earth saith Hermes is its Nurse The Wind Carries it in its Belly by which the Universal Inferior and Feminine Seed is dilated through the Air and joyned to the Universal

take this quantity weigh it exactly and add to it as much moisture as it will drink up the weight of which we have not determined Then work them as before with the same Operations of a first imbibing and subliming it This Operation is called Albification and they name it Yarit that is Silver or White Lead III. When you have made this Compound white add to it so much of the Spirit as will make half of the whole and set it to working till it grows red and then it will be of the colour of Al 〈◊〉 Cinnabar which is very red and the Philosophers have likened it to Gold whose effects lead to that which the Philosopher said to his Scholar Arda IV. We call the Clay when it is white Yarit that is Silver But when it is red we name it Temeynch that is Gold Whiteness is that which tinges Copper and makes it Yarit And it is redness which tinges Yarit i. e. Silver and makes it Temeynch or Gold V. He therefore that is able to dissolve these Bodies to subtilize them and to make them white and red as I have said that is to compound them by imbibing and convert them to the same shall without doubt perform the work and attain to the perfection of the Magistery of which I have spoken VI. Now to perform these things you must know the Vessels for this purpose The one is an 〈◊〉 in which the parts are separated and cleansed in them the matter of the Magistery is depurated and made compleat and perfect VII Every one of these Aludels must have a Furnace fit for them which must have a similitude and figure fit for the Work Mezleme and some other Philosophers have named all these things in their Books shewing the manner and form thereof VIII And herein the Philosophers agree together in their Writings concealing the matter under Symbols in many Books but seting forth the necessary Instruments for the said four Operations The Instruments are chiefly two in number one is a Cucurbit with its Alembick the other is a well made Aludel or sublimatory IX There are also four things necessary to these viz. Bodies Souls Spirits Waters and of these four does the Mineral Work and Magistery consist all which are made plain in the Books of Philosophers X. I have therefore omitted them in mine only touching at them and created of those things which they over-passed with silence which what they are by the sequel of the Discourse you will easily discern but these things write I not for the Ignorant and Unlearned but for the Wise and Prudent that they may know them CHAP. XXV Of the Nature of Things appertaining to this Work Of Decoction and its Effects I. KNow then that the Philosophers have called them by divers names Sometimes they call them Minerals sometimes Animals sometimes Vegetables sometimes Natures for that they are things natural and others have called them by other names at their Pleasures or as they liked best II. But their Medicines are near to Natures as the Philosophers have taught in their Books for that Nature comes nigh to Nature and Nature is like to Nature Nature is joyned to Nature Nature is drowned in Nature Nature makes Nature white and Nature makes Nature red III. And Corruption is in conjunction with Generation Generation is retained with Generation and Generation conquereth with Generation IV. Now for the performance of these things the Philosophers have in their Books taught us how to decoct and how decoction is to be made in the matter of our Magistery This is that which generates and changes them from their Substances and Colours into other Substances and Colours V. If you err not in the begining you may happily attain the end But you ought to consider the seed of the Farth whereon we live how the heat of the Sun works in it till the Seed is impregnated with its influences and Virtues and made to spring till it grows up to ripeness This is the first change or transmutation VI. After this Men and other Creatures feed upon it and Nature by the heat that is innate in Man changes it again into Flesh Blood and Bones VII Now like to this is the Operation or Work of our Magistery the Seed whereof as the Philosophers say is such that its progress and perfection consifts in the fire which is the cause of its Life and Death VIII Nor is there any thing which comes between the Body and the Spirit but the fire nor is there any thing mingled therewith but the fire which brings the Magistery to its perfection this is the truth which I have told you and I have both seen and done it CHAP. XXVI Of Subtilization Solution Coagulation and Commixion of the Stone I. NOW except you subtilize the Body till it becomes water it will not corrupt and putrefie nor can it congeal the Fugitive Souls when the fire touches them for the fire is that which by its force and spirit congeals and unites them II. In like manner the Philosophers commanded to dissolve the Bodies to the end that the heat might enter into their Bowels or inward parts So we return to dissolve these Bodies and congeal them after their solution with that thing which comes near to it till all the things mixed together by an apt and fit commixtion in proportional quantities are firmly conjoyned together III. Wherefore we joyn Fire and Water Earth and Air together mixing the thick with the thin and the thin with the thick so as they may abide together and their Natures may be changed the one into the other and made like and one thing in the compound which before were simple IV. Because that part which generates or ferments bestows its virtue upon the subtil and thin which is the Air for like cleaves to its like and is a part of the Generation from whence it receives power to move and ascend upwards V. Cold has power over the thick matter because it has lost its heat and the water is gone out of it and the driness appears upon it This moisture departs by ascending up and the 〈◊〉 part of the Air has mingled 〈◊〉 self with it for that it is like unto it and of the same nature VI. Now when the thick body has lost its heat and moisture and that the cold and dryness has power over it and that their parts have mixed themselves by being first divided and that there is no moisture left to joyn the parts divided the parts withdraw themselves VII And then the part which is contrary to cold by reason it has continued and sent its heat and decoction to the cold parts of the Earth having power over them and exercising such dominion over the coldness which was hidden in the said thick Body that by virtue of its generative power changes the thick cold Body and makes it become subtil and hot and then strives to dry it up again by its heat VIII But afterwards the subtil

where he speaks of it after this manner Take the Stone and no Stone or that which is not a Stone neither of the nature of a Stone it is a Stone whose Mine is in the top of the Mountains X. By which the Philosopher understands Animals or living Creatures whereupon he said Son go to the Mountains of India and to its Caves and take thence precious Stones which will melt in the water when they are put into it XI This Water is that which is taken from other Mountains and hollow places they are Stones and no Stones but we call them so for the resemblance they have to Stones XII And you must know that the Roots of their Mines are in the Air and their Tops in the Earth and they make a noise when they are taken out of their places and the noise is very great Make use of them very suddenly for otherwise they will quickly vanish away CHAP. XXX Of the Commixtion of the Elements which were separated I. NOW you must begin to commix the Elements which is the compass of the whole Work there can be no commixti on without a Marriage and putrefaction The Marriage is to mingle the thin with the thick and Putrefaction is to rost grind water or imbibe so long till all be mixt together and become one so that there be no diversity in them nor separation as in water mixed with water II. Then will the thick strive to retain the thin and the Soul shall strive with the fire and endeavour to sustain it then shall the Spirit suffer it self to be swallowed up by the Bodies and be poured forth into them which must needs be because the dissolved body when it is commixed with the Soul is also commixed with every part thereof III. And other things enter into other things according to their similitude and likeness and both are changed into one and the same thing For this cause the Soul must partake with the conveniency propensity durability hardness corporcity and permanency which the body had in its commixtion IV. The like also must happen to the spirit in this state or condition of the Soul and Body For when the Spirit shall be commixt with the Soul by alaborious operation and all its parts with all the parts of the other two viz. of the Soul and Body then shall the Spirit and the said two be changed into an inseparable substance whose natures are preserved and their Particles agreed and conjoyned perfectly together V. Whereby it comes to pass that when this Compositum has met with a body dissolved and that heat has got hold of it and that the moisture which was in it is swallowed up in the dissolved body and has passed into it into its most inward parts and united or conjoyned it self with that which was of the nature of moisture it becomes inflamed and the fire defends it self with it VI. Then when the fire would enflame it it will not suffer the said fire to take hold of it to wit to cleave to it i. e. to the Spirit commixt with the water The fire will not abide by it until it be pure VII And in like manner does the Water naturally fly from the Fire of which when the fire takes hold it does by little and little evaporate VIII And thus is the Body the means to retain the Water and the Water to retain the Oyl that it might not burn and consume away and the Oyl to retain the Tincture which is the absolute matter and cause to make the colours appear in that wherein otherwise there would be neither light nor life IX This then is the true life and perfection of this great Work even the work of our Magistery which we seek after Be wise and understand search diligently and through the goodness and permission of God you shall find what you look for CHAP. XXXI Of the Solution of the Stone compounded and Coagulation of the Stone dissolved I. THE Philosophers take great pains in dissolving that the Body and Soul might the better be incorporated and united for all those things which are together in Contrition Assation and Rigation have a certain affinity and Alliance between themselves II. So that the fire may hurt or spoil the weaker principle in nature till it be utterly destroyed and vanish away and then it turns it self also upon the stronger parts till it divests the Body of the Soul and so spoils all III. But when they are thus dissolved and congealed they take one anothers parts striving in each others mutual defence as well the great as the small and they incorporate and joyn them well together till they be converted and changed into one and the same thing IV. When this is done the fire takes as much from the Soul as it does from the Body nor can it hurt the one more than the other neither more nor less which is a cause of perfection V. For this reason it is necessary in teaching the composition of the Elixir to afford one place for expounding the solution of simple Bodies and Souls because Bodies do not enter into Souls but do rather prevent and hinder them from Sublimation Fixation Retention Commixtion and the like Operations except purification go before VI. Now understand that Solution is done by one of these two ways either by extracting the inward parts of things unto their Superficies an Example whereof we have in Silver which seems cold and dry but being dissolved so that the inward parts appear outward it is hot and moist VII 〈◊〉 to reduce it to an accidental moisture which it had not before to be added to its own natural humidity by which means its parts are dissolved and this is likewise called Solution VIII But as to Congelation the Philosophers have said Congeal in a Bath with a good Congelation This I tell you is Sulphur shining in Darkness a Red Hyacinth a fiery and deadly 〈◊〉 the Elixir the which there is nothing better a Lyon a Conqueror a Malefactor a cutting Sword a healing Antidote which cures all Infirmities and Diseases IX And Geber the Son of Hayen said That all the Operations of this Magistery are comprehended under these six things 1. To make fly ascend or sublime 2. To melt or liquify 3. To incerate 4. To make white as Marble 5. To dissolve 6. To congeal X. To make fly is to drive away and remove blackness and foulness from the Spirit and Soul to melt is to make the Body liqnid To incerate is properly to subtilize the Body To whiten is to melt speedily To dissolve is to separate the parts And to congeal is to mix joyn and fix the Body with the Soul already prepared XI Again To fly of ascend appertains both to Body and Soul To melt to incerate to whiten and to dissolve are accidents belonging to the Body But congelation or fixation only belongs to and is the property of the Soul Be wise understand and learn CHAP. XXXII That Our Stone

powder in the bottom of the vessel and the water which is called the black Ashes This is the Corruption of the Body which is called by Philosophers or Wise Men Saturnus AEs Plumbum Philosophorum Pulvis discontinuatus viz. Saturn Latten or Brass the lead of the Philosophers the disguised powder II. And in this putrefaction and resolution of the body three signs appear viz. a black color a discontinuity of parts and a stinking smell not much unlike to the smell of a Vault where dead Bodies are buried III. These Ashes then are those of which the Philosophers have spoken so much which remained in the lower part of the Vessel which we ought not to undervalue or despise IV. In them is the Royal Diadem and the black and unclean Argent Vive which ought to be cleansed from its blackness by a continual digestion in our water till it be elevated above in a white Colour which is called the Gander and the Bird of Hermes V. He therefore that maketh the red Earth black and then renders it white has obtained the Magistery so also he who kills the living and revives the dead VI. Therefore make the black white and the white black and you perfect the Work VII And when you see the true whiteness appear which shineth like a bright Sword or polished Silver know that in that whiteness there is redness hidden VIII But then beware that you take not that whiteness out of the Vessel but only digest it to the end that with heat and dryness it may assume a Citrine colour and a most beatiful redness IX Which when you see with great fear and trembling render Praises and Thanksgiving to the most great and good God who gives Wisdom and Riches to whom soever he pleases And according to the wickedness of a person takes them away and withdraws them for ever again depressing him even to the bottom of Hell To him I say the most Wise and Almighty God be Glory to the Ages of Ages Amen The End of Artephius Longaevus Nicholai Flammel Hieroglyphica The Hieroglyphicks of Nicholas Flammel newly Translated into English and Claused By William Salmon Professor of Physick CHAP. XXIII The beginning of Flammel's Book which is the Peroration of the Whole I. THe Lord God of my Life who exalts the humble in Spirit out of the most abject dust and makes the hearts of such as hope in him to rejoyce be Eternally praised II. Who of his own Grace reveals to the believing Soul the springs of his bounty and subjugates under their foot the Crowns of all Earthly Felicities and Glories III. In him I say let us always put our Confidence in his fear let us place Our happiness and in his mercy the hope and Glory of the restoration of our fallen state IV. And in our Supplications to him let us demonstrate or shew forth a faith unfeigned and stable an assurance that shall not for ever be shaken V. And thou O Lord God Almighty as thou out of thy infinite and most desirable Goodness hast condescended to open the Earth and unlock thy Treasures unto me thy poor and unworthy Servant and hast given into my possession the Fountains and Well-Springs of all the Treasures and Riches of this World VI. So O Lord God out of thine abundant kindness extend thy mercies unto me that when I shall cease to be any longer in the Land of the Living thou maist open unto me the Coelestial Riches the Divine Treasures and give me a part or portion in the Heavenly Inheritance for ever VII Where I may behold thy Divine Glory and the fulness of thy Heavenly Majesty a Pleasure so Ineffable and a Joy so Ravishing which no Mortal Man can express or conceive VIII This I entreat of thee O Lord for our Lord Jesus Christ thy well-beloved Son's sake who in the Unity of the Holy Spirit liveth with thee World without end Amen CHAP. XXIV The Explication of the Hieroglyphick Figures placed by me Nicholas Flammel Scrivener in the Church-yard of the Innocents in the fourth Arch entring by the Great Gate of Dennis-street on the right hand And of the Book of Abraham the Jew I. I Nicholas Flammel Scrivener living in Paris Anno 1399 in the Notarystreet near S. James of the Bouchery though I learned not much Latin because of the poorness and meanness of my Parents who notwithstanding were by them that envie me most accounted honest and good People II. Yet by the Blessing of God I have not wanted an understanding of the Books of the Philosophers but learned them and attained to a certain kind of knowledge even of their hidden Secrets III. For which cause sake there shall not any moment of my life pass wherein remembring this so vast a good I will not upon my bare Knees if the place will permit or otherwise in my heart with all the intireness of my Affections render thanks to this my most Good and Gracious God IV. Who never forsakes the Righteous Generation or suffers the Children of the Just to beg their Bread nor deceives their Expectations but supports them with Blessings who put their whole trust in him V. After the Decease of my Parents I Nicholas Flammel got my living by the Art of Writing Ingrossing Inventories making up Accounts keeping of Books and the like VI. In this course of living there fell by chance into my hands a Guilded Book very old and large which cost me only the Sum of two Florens which was about 6 s. 8 d. formerly now 10 s. English VII It was not made of Paper or Parchment as other Books be but of admirable Rindes as it seemed to me of young Trees The Cover of it was of Brass it was well bound and graven all over with strange kind of Letters which I take to be Greek Characters or some such like VIII This I know that I could not read them nor were they either Latin or French Letters or Words of which I understand something IX But as to the matter which was written within it was engraven as I suppose with an Iron Pencil or Graver upon the said Barke Leaves done admirably well and in fair and neat Latin Letters and curiously coloured X. It contained thrice seven Leaves for so they were numbred in the top of each Folio and every seventh leaf was without any writing but in place thereof there were several Ima ges or Figures painted XI Upon the first seventh Leaf was depicted 1. A Virgin 2. Serpents swallowing her up On the second seventh A Serpent Crucified And on the last seventh A Desart or Wilderness in midst whereof was seen many fair Fountains from whence issued out a number of Serpents here and there XII Upon the first of the Leaves was written in Capital Letters of Gold Abraham the Jew Prince Priest Levite Astrologer and Philosophor to the Nation of the Jews dispersed by the Wrath of God in France wisheth Health XIII After which words it was filled with many

with moisture you may have a blackness by fire XXXII But here you must have a blackness which comes from the perfect Metallick Bodies and lasts a long space of time nor can be destroyed in less than the space of five Months after which immediately follows the desired whiteness if you have this you have enough but not all XXXIII The blueish and yellowish colours signifie that solution and 〈◊〉 is not yet finished and that the colours of Our Mercury are not as yet well mingled and rotten or putrified with the rest XXXIV This 〈◊〉 them and these colours plainly demonstrate that the matter or composition begins to rot or putrifie and resolve into powder siner and smaller than the Atoms in the Sun the which is afterwards changed into a permanent or fixed water XXXV This dissolution by the AEnigmatick Philosophers is called Death Destruction Perdition because that the Natures change their form and from hence they raised so many Allegories of Dead Men Tombs Sepulchres c. XXXVI Others have called it Calcination Denudation Separation Trituration and Assation because the Compositum is changed and reduced into most small Atoms and parts XXXVII Others have called it Reduction into the first matter Mollification Extraction Commixtion Liquefaction Conversion of Elements Subtillization Division Humation Impastation and Distillation because that the particulars of the Compositum are melted brought back into seed softned or meliorated and Circulated within the Glass XXXVIII Others have called it Ixir Iris Putrefaction Corruption Cymmerian darkness a Gulf Hell Dragons Generation Ingression Submersion Complexion Conjunction and Impregnation because that the matter is black and waterish that the Natures are perfectly mixed and now subsist one by another XXXIX For when the heat of the Sun works upon him they are converted first into a Powder or into a fat and glutinous Water which feeling the heat flies on high to the top or head with the Vapour or Fume with the Wind and Air. XL. From thence this wa ter drawn out of the matter or Compositum descendeth again and in descending reduces and resolves as much as may be the rest of the Compositum continually doing so till the whole be like a black Broth somewhat fat XLI A while after this water begins to coagulate or thicken somewhat more growing very black like to Pitch Lastly comes the Body and Earth which the Obscure Philosophers have called Terra foetidae XLII For then by reason of the perfect or compleat putrefaction which is as natural as any can be this Earth stinks and yields a smell like to the Scent of Graves filled with rotten and putrified Carkases not yet perfectly consumed XLIII This Earth was called by Hermes Terra foliata but its true and proper Name is Leton or Laten which must afterwards be whitened XLIV The Ancient Philosophers who were Cabalists have decyphred it in their Metamorphoses under the History of the Serpent of Mars which devoured the Companions of Cadmus who slew him by piercing him with his Lance against a hollow Oak which Oak you ought seriously to contemplate and consider CHAP. XXX Of the Man and Woman cloathed in an Orange coloured Gown in a Field Azure and Blue with their Motto's I. THe Man depicted in that Figure exactly resembles my self even as the Woman does lively represent Perrenelle But the representation to the life was of no necessity as to this work to figure forth a Male and a Female was all that our design required which answers to our Sulphur and Mercury II. It was the Painters pleasure to put our resemblance upon those Figures as he did in those kneeling by the feet of the Apostles Paul and Peter according to what we were in our youthful days III. These here then I made to be painted one a Male the other a Female to teach thee that in this second Operation thou hast truly but not perfectly two natures conjoyned and Married together the Masouline and the Feminine or rather the 4 Elements IV. And that the four natural Enemies the hot and cold the dry and moist begin to approach kindly one to another and by means of the Mediators or Peace-makers lay down by little and little the ancient Animosity or Enmity of the old Chaos V. Who these peace-makers are you must know between the hot and the cold there is moisture who is of the Kindred and allied to them both to the hot by its heat and to the cold by its moisture VI. And to begin this Conciliation you must as in the precedent operation first convert all the Bodies or the whole Compositum into water by Dissolution VII And afterwards you must coagulate this water which will be turned into black earth black even of the most black whereby this Peace and Union will be wholly and most happily accomplished VIII For the Earth which is cold and dry finding it self akin and allyed to the dry and moist which are Enemies will wholly conciliate and unite them IX Thus have you a perfect mixture of all the four Elements having first turned them into Water and afterwards into Earth I will hereafter teach you other Conversions into Air when it shall be made all White and into Fire when it shall be converted into a most perfect Purple X. Thus have you two Natures Conjoyned or Married together whereby the one conceives by the other and by this Conception the Female is Converted into the body of the Male and the Male into the body of the Female XI That is to say they are made one only body which is the Androgyre or Hermophrodite of the Ancients which they have called The Crow's Head or Nature Converted XII In this manner therefore I depict them here because you have two Natures reconciled which if they be order'd and managed wisely will form an Embrion in the Womb of the Vessel and afterwards bring forth a beautiful birth which will prove a most Powerful and Invincible King incorruptible and also be a most admirable quintessence XIII Thus have you the principal and most necessary Reason or Cause of this Representation The other Cause which is also well to be noted from the necessity of having two bodies for that in this Operation you must divide that which has been coagulated to give an afternourishment of the Milk of Life to the little Infant when it is born which is endued by the Living God with a Vegetable Soul XIV This is a rare and admirable secret which for want of 〈◊〉 right understanding has made Fools of all such as have erred in seeking after it but has made him wise who has viewed it with the Eye of his Mind XV. This Coagulated body you must divide into two parts the one of which shall serve for Azoth which is to wash and cleanse the other which is called Laten which must be whitened XVI He which is washed is the Serpent 〈◊〉 who takes his beginning or Original from the Corruption of the Earth gathered together by the Waters

the water begins to whiten the whole Mass. XXVII A temperate heat working in moist Bodies brings forth blackness which having obtained there is nothing that you need fear for in the same way the Germination of our Stone does follow and forthwith to wit in the space of thirty or Forty days you have Gas or Adrop which is our Uzifer or Cinnabar and our Red Lead XXVIII Takeheed to defend your Glass from a Violent Heat and a sudden Cold make use of a moderate Fire and beware of Vitrification Beware how you bind up your matter mix it not with Salts Sulphurs nor the middle Minerals let Sophisters prate what they will Our Sulphur and our Mercury are found in Metals only XXIX 7. De Coagulatione Coagulation or Congelation is the induration or hardning of things in Calore Candido and the fixing of the Volatile Spirit The Elements are forthwith converted but the Congelation is no way impeded for those things which are Congealed in the Air melt or soften not in the Water for if so Our work would be destroyed and come to nothing XXX When the Compositum is brought to Whiteness then the Spirit is United and Congealed with the Body but it will be a good length of time before such a Congelation will appear in the likeness or Beauty of Pearls The cause of all these things is the most temperate heat continually working and moving the Matter Believe me also that your whole Labour is lost except you revivifie your Earth with the Water without that you shall never see a true Congelation XXXI This Water is a Secret drawn from the Life of all things existing in Nature for from Water all things in the World have their first beginning as you may easily perceive in many things The substance or Matter is nourished with its proper Menstruum which the Water and the Earth only produce whose proper Colour is Greenness XXXII Understand also that our fiery Water thus acuated is called the Menstrual Water in which Our Earth is dissolved and naturally Calcined by Conge lation when you have made seven Imbibitions then by a Circumvolution putrifie again all the Matter without addition beholding in the first place the blackness then the Whiteness of the Congealed Matters XXXIII Thus your Water is divided into two parts with the first part the Bodies are purified the second part is reserved for Imbibitions with which afterwards the Matter is made black and presently after with a gentle fire made White then reduce to Redness XXXIV 8. De Cibatione Cibation is the Feeding or Nourishing of our dry Matter with Milk and Meat being both administred moderately till it is reduced to the third Order you must never give so much as to cause a suffocation or that the Aqueous humour should exceed the Blood if it drinks too much the work will be hurt XXXV Three times must you turn about the Philosophick Wheel observing the Rule of the said Cibation and then in a little time it will feel the Fire so as to melt presently like Wax XXXVI 9. De Sublimatione Sublime not the matter to the top of the Vessel for without Violence you cannot bring it down to the bottom again by a temperate heat below in the space of 40 days it will become black and obscure When the Bodies are purified let them be sublimed by degrees more and more till they shall be all elevated or converted into Water XXXVII We use Sublimation for three Causes First that the Body may be made spiritual Secondly that the the Spirit may be made Corporeal aud fixed with it and become Consubstantial with it Thirdly that it may be purified from its Original Impurities and its Sulphurous Salt may be diminished with which it is infected subliming it to the Top as White as Snow XXXVIII 10. De Fermentatione Fermentations are made after divers manners by which our Medi cine is perpetuated Some dissolve Sol and Luna into a certain clear Water and with the Medicine of them they make the same to Coagulate or be Coagulated but such a Fermentation we propose not XXXIX This only is our Intention that first you must Break or Tear or Grind the matter to Atoms before you Ferment it Mix then presently your Water and Earth together and when the Medicine shall flow like Wax then see the above mentioned Amalgamation and put forth the same and when all that is mixed together above or on the top of the Glass being well closed make a Fire till the whole be Fluxed then make projection as you shall think fit because it is a Medicine wholly perfect Thus have you made the Ferment both for the Red and the White XL. The true Fermentation is the Incorporation of the Soul with the Body restoring to the same the Natural Odour Consistency and Colour by a Natural Inspissation of the separated things And as the Magnet draws Iron to it self so our Earth by Nature draws down its Soul to it self Elevated with Wind For without doubt the Earth is the Ferment of the Water and by Course or Turns the Water is the Ferment of the Earth XLI We make the Water most Odoriferous with which we reduce all the Bodies into Oyl with which Oyl we make our Medicine flow We call this Water a Quintessence or the Powers and it Heals or Cures all humane Diseases Make therefore this Oyl of Sol and Luna which is a Ferment most fragrant in smell XLII 11. De Exaltatione Exaltation differs a little from Sublimation if you understand aright the words of the Philosophers If therefore you would Exalt your Bodies sublime them first with Spiritus Vitae then let the Earth be subtiliated by a Natural rectification of all the Elements so shall it be more pretious than Gold because of the Quintessence or Powers which they contain XLIII When the Cold does overcome the Heat then the Air is converted into water so two contraries are made by the way till they kindly conjoyn and rest together after this manner you must work them that they may be Circulated that they one with another may speedily be Exalted together In one Glass well Sealed all this Operation is to be done and not with hands XLIV Convert the Water into Earth which will quickly be the Nest of the other Elements for the Earth is in the Fire which rests in the Air. Begin this Circulation in the West then continue it till past the Meridian so will they be exalted XLV 12. De Multiplicatione Multiplication is the thing which makes the augmentation of the Medicine in Color Smell Vertue and Quantity for it is a Fire which being Excited never dies but always dwells with you one spark of which is able to make more Fire by the Virtue of Multiplication XLVI He is rich which has but one Particle or Grain of this our Elixir because that Grain is possible to be augmented by one way to Infinity if you dissolve this our dry Pouder and make a