and Foundation of this Art Hert. Sir I shall do it readily since you are pleased to require it This Art consists in the Metalline Kingdom only in Metals from Metals and by Metals It is built upon four Metalline Principles or Elements Fire Air Earth and Water That the two first joynd are Radix Artis and the true Key That enough of them hath been said already that we are now seeking out the third Principle of Earth the Doves of Diana which reconciles the two first to the last that therefore they must be of a Metalline Nature and make the second Work which may be called Conjunction Triptative c. Aeyren. Now see if in my Writings I have not sufficiently touched this Principle of Earth or the Doves of Diana Hert. Sir I thank you for your seasonable Advice and with your Favour I will make a further search Let me see Vera confectio Lapidis Philoso p. 133. Nunc ad medicianam secundi ordinis transeamus Medecina secundi ordinis quae habet inspirare tingere et fermentare primam compositionem Unde Calidius Philosophus nemo potest vel postea poterit tingere terram albam foliatam nisi cum Auro Seminate aurum vestrum in terra alba foliata seminate hoc est conjungite vel fermentate aurum id est animam vel virtutem tingentem in terra alba foliata hoc est in terra preparatione debita facta alba et munda in qua non sint sordes nam si it a preparata non sit non sit idonea ut possit suam formam vel animam recipere ut conjunctae fiant immortales c. Pag. 155. Atque finalis scopus istius medicinae secundi Ordinis est Reducere lapidem in terram fixam spiritualem et tingentem Pag. 142. Accipe sulphur album et ipsum fige Luper corpus suum album fixum et mundatum id est supra argentum Et sulphur rubeum supra corpus suum rubeum scil supra aurum c. Pag. 150. Praeterea ad hanc medicinam secundi Ordinis spectat illud Hermetis Scitote inquit rumorum inquisitores et sapientiae filii quod Vultur supra montem existens in Cacumine voce magna clamat inquiens protige me et ego protegam te largire mihi jus meum ut te adjuvem Sol enim meus et radii mei sunt in me Luna vero mihi propria est ac lumen meum omne lumen superat et mea bona omnibus bonis sunt sublimiora Me igitur c. Fons Chemicae Philosophiae pag. 93. Sed ut ad aquam revertamur in qua crede mihi totum secretum consistit quae aqua licet sit una non tamen est simplex sed composita nempe ex Vase et igne Philosophorum Vinculum quibus tertium additur nempe vinculum Quum igitur c. Introit Apert p. 4. Est nempe in aqua nostra requisitus primò ignis secundo liquor Saturniae vegetabilis tertiò Mercurii vinculum c. I am not to learn that sometimes and in some respects the first Principle of Fire is called Vinculum Mercurii because it tends to the fixing of it but the Water is tied to the Fire only by the third Principle Ripley Revived pag. 290. The second manner is called Triptative Which is Conjunction of things Three Of Body Soul and Spirit that they not strive Which Trinity thou must bring to Unity For as the Soul to the Spirit the Bond must be Right so the Body the Soul to him must knit Out of thy Mind let not this Lesson flit Pag. 292. Know that the Soul doth not ascend but it carries with it a fermental Odour of the Body by which it doth so effectually affect the Spirit that it begins to think of taking a new Impression and becomes daily by little and little more and more able to suffer Fire and by consequence draws to the nature of a Body observe this c. Pag. 307. The next is to know our Mercury which is not Common but Artificial drawn from three Heads by the mediation of one thing which makes the two which are dry and sulphureous to unite with one which is moist and mercurial Brevis Manuductio ad Rubin Coelestem pag. 69. Causa secunda finalis haec est ut contrarias qualitates conciliaâ—emus Non autem conciliantur qualitates contrariae nisi per medium Pag. 70. Medium Medium ergo erit utriusque Partïceps utrique accommodatum Vertendo itaque compositum in terram jam concordant in hoc tertio frigus calor ut cohabitare possint c. Postea vero in aquam dissolvendo conciliantur c. Also in Rip Rev you speak to this purpose viz. For certainly the ferment Ferment which cometh between the compound Body and the Water causeth a Death and a Regeneration c. Also in another part of it thus Now in the Composition of these three first our common Mercury and the two Common Mercury Principles of our Compound there interceeds the Ferment c. Out of which though it be a Body proceeds yet a specificated Odour c. Now Sir I thank you for your Encouragement since I have cause to rejoyce Aeyren. How come you to lay any stress upon these Words Hort. Because Sir you have expresly said it more than once or twice and a certain honest Author speaks to this purpose That after the joyning of the two first Principles the Mercury of the second may then be said to be dead and never more to be made living but by Argent vive which cannot be done without mixture but that it will not mingle it self with the common Argent vive because of the Sulphur c. therefore there must be a medium that in Medium the medium must be a Specifick seperative Power to coagulate c. for common Mercury has no Specifick therefore take c. This Sir I think agrees exactly with your own words formerly cited Aeyr It does so Name your Author therefore for certainly he is one of the plainest that ever writ concerning this Principle Hor. He is no plainer Sir in this than in the rest but his Book is of small Account and I must beg your Pardon Sir because in your Preface to Ripley Revived after you have told us what light you received from Bernard Trevisan you say next to him or rather before him in some respects is an Author whom you will not name c. So Sir I follow your Example and I know you can easily perceive the words are not of my own invention Aeyr But how then has this your Earth a relation to the Doves of Diana which are spoke in the Plural Hor. Because of the Quantity Sir which is two to one Aeyren. Have you seen any Receipt for it Hort. Yes Sir one of your own it is as follows Arcanum Arsenici Philosophici 1. Accepi Draconis ignei partem unam
but yet they are but one thing made of divers created Substances of one Essence that is to say 1. There is requisite in our Water first of all Fire Requisits 2. Secondly the Liquor of the Vegetable Saturnia 3. The bond of Mercury And 4. Therefore fourthly by consequence the Liquor of Mercury and that which is common so it be not Adulterated The first for my intent is the Element of Metaline Fire the second of Air the third of Earth the fourth of Water This will better appear in the 11th Chap. pag. 18. De Inventione perfecti Magisterij where he tells you That the first Inquirers into this Magistery sought only how they might exalt imperfect Metals to the nature of Gold and perceiving that all Metallick Bodies were of a Mercurial Original and that Mercury was both as to its Weight and Homogeneity most like unto Gold which is the perfectest of Metals They therefore endeavoured to digest it to the maturity of Gold that in order to this and to purify Mercury they sought for 1. and found an active Metalline Sulphur 2. in the House Aries which they gave to the Off-spring or Child of Saturn which 3. Child abounded with the most Purged Salt of Nature but had before no Metalline Sulphur in it that then they endeavoured to purge Mercury with this prepared Matter or Air but could not effect it because they would not mix therefore they contemperated this Air by the Doves of Diana and then the event was answerable to their desires 4. and that this Mercury in its Coagulation yeilded them pure Sol and Luna c. Now to make the Planets Retrograde here is Mercury the last Element united by the Doves of Diana to the Off-spring of Saturn who was purified by a Metalline Sulphur or Fire all which amounts to no more than a Composition of the four Metalline Elements Water Earth Air and Fire With this agrees the works of Prince Geber in his Medicines of the first second and third Orders Also the Intention of Basil Valentine and Sandivogius of the Arcanum or Grand Secret of Hermetical Philosophy of Norton Ripley and many others not to mention the more Ancient is the same Vera confectio Lap. Philo. pag. 121. Scopus istius Medicinae primi ordinis est manifestare occultum occultare manifestum quod fit omnia intus extra mundando The Fire saith my Master for so I Of the Fire Introit apert pag. 5. will make bold to call that most Learned and Ingenuous Author Aeyrenaeus Philalethes is of a Mineral Sulphur and yet is not properly Mineral nor Metalline but a middle betwixt a Mineral and a Metal and neither of them partaking of both a Chaos or Spirit because Chaos our Fiery Dragon who overcomes all things is notwithstanding penetrated by the Odour of the Vegitable Saturnia whose Blood concretes or grows together with the juyce of Saturnia Saturnia into one wonderful Body yet it is not a Body because it is all Volatile nor a Spirit because in the Fire it resembles a molten Metal it is therefore in very deed a Chaos which is related to all Metals as a Mother c. Here with the Fire he takes occasion ☜ to joyn the Air which two makes his Chaos viz. The Fiery Dragon and the Liquor of the Vegetable Saturnia nevertheless I know that the Fire is sometime called Earth and sometimes Water so also is that of the Air and Earth but it is not properly our Air till the two first are Conjoyn'd and Purged This Chaos is called our Arsenick our Air our Luna our Magnett our Calybs or Steel but yet in divers respects Pag. 5. because our matter undergoes various States before that the Kingly Diadem be brought or cast forth out of the Menstruum of our Harlot Note The first is called Fire because it is hot and dry it is a flying Sol and the Fire of Nature and hath the Operation of Fire which digesteth the crude Air and divideth the Mine from the Metal This is that Fire says one which the wise men have taken unspeakable pains to find out It is Donum Dei and they have called this mistery the Philosophers Stone the Blessed Holy Stone for this cause that God hath placed it in an Earthly Stony and contemptable matter it devideth the good from the bad and what is not mature it matureth and in this mistery according to the Similitude it is called Sol or the Sun and the other Principle is also called the Moon because of her Crudeness and watry Humidity but both being joyn'd together is called our Chaos or Air. The Fire by Basil is called Gold also by Sandivog it is called the same and sometimes Chalybs by Ripley it is called Sol by Norton it is called Lytharge Chalybs so Aeyrenaeus calls it in his Treatise De vera confectione Lapidis Philosophici pag. 21. And of the two first Principles calls it the Body Quod ad corpus attinet sufficiat hoc tempore solo Lithargyrij vel corporis nomine vocare Corpus autem hoc ad omnes perferendas miserias est ordinatum oportet enim transire per ignem aquam renasci aliter in requiem aeternam ingredi non poterit cujus color Pags 22. est brunus subrubeus non fulgidus Item opus ejus est dissolvi exaltari mori ad altum ascendere It is also called Leo and Servus Rubeus Corpus Rubeus c. The second Principle he also calls Water Aqua prima ignis corrodens ignis Of the Second principle contra naturam Luna magnes mater materia c. Sperma Mercurij dissolventis Mercurins Mercurius crudus Quinta essentia Stomachus Struthionis vas Philosophorum argentum vivum crudum à miner a Simpliciter extractum c. Norton calls it Titanos Magnesia Ripley calls it Venus and the Green Lyon We will consider these two the first under the name of the Fiery Dragon or Introit apert peg 6. 7. Chalybs which he says is the Minera of Gold The second he says is Saturnia or Magnet and is the true Miner a of the Chalybs Sumantur Draconis nostri ignei c. Let there be taken of our Fiery Dragon Praxis page 12. which hides the magical Chalybs in his own Belly four parts of our Magnet nine parts mix them together with a strong Fire in the form of a Mineral Water upon which there will swim a Scum which is to be cast away remove the Shell and take the Kernel Purge it the third time with Fire and Salt which will easily be done if Saturn shall behold himself in the Looking-Glass of Mars Thence is made the Chamaeleon or our Chaos in which all Arcanas lies hid virtually but not actually This Chaos is the Hermaphroditical Infant c. Hermaphrodite Introit apert pag. 6. 7. de Chalybe Magnete Our Chalybs is
Elixir Theat Chem Britt Bringing in Mercury extolling her self Pag. 272 273. hath these words viz. I am Mercury the Mighty Flower I am most worthy of Honour c. I am both Sun and Moone I am sche that alle thynges must done I have a Daughter hight Saturne that ys my Darlyng The wych ys Mother of all werkyng For in my Daughter there byne hydd Four thyngs commonly I kydd A Golden Seede and a Spearme rych And a Silver Seede now hym lych And a Mercury Seede full bryght And a Sulphur Seede that ys right Of my Daughter wythowten dred Byn made Flyxirs white and redd Therefor of her draw a Water cler The scyence yf thow lyst to leare Thys Water reduceth every thynge To tendernes and to fyxing It burgeneth growyth and gyveth fryght and lyght Ingression lyfe and lastyng in syght Alle ryghteous werkes sooth to say It helpeth and bryngeth in a good way Thys ys the Water that ys most worthy Aqua perfectissima flos mundi For alle werkes thys Water makyth whyte Reducyng and Schyning as Sylver bryght And of the Oyle greate marvell there ys For all thyngs yt bryngeth to rednes As Cytrine Gold he ys full High None ys so Redd nor none ys so worthy Ripley in his Works in Theat Chym. and particularly in his Preface speaking of their three Mercurys Pag. 125. says thus Bodies with the first we calime Naturally Perfyt but none which be unclene Exept one whych usually Namyd by Phylosophers the Lyon Greene He ys the mean the Soon and Moone Betwene Of joyning Tinctures with perfytness As Geber thereto beryth Wytness c. Now we are return'd back again to the Works of Geber of whose writings I say my Master Aeyrenaeus is the best Interpreter and doth give the best account of all the Names which to each of these two first Principles may properly in any manner be applyed and which are many as witnesseth his Enarratio Methodica Trium Gebri Medicinarum Yet because in his Book called Ripley Revived which he says he intends as a key to all his formmer writings he hath explained these two Principles without Pag. 2. Printed 1677. by Will Cooper at the Pellican in Little Brittain any room for Doubt or Exception we will examine them to try if they be plain and easy and answering or rather confirming what is before recited In his Exposition upon Sir George Ripleys Epistle in pag. 20. of this Book he writes thus Take then the most beloved Daughter of Saturne whose Arms are a Circle Argent on it a Sable Cross on a Black Feild which is the Signal note of the Great World Espouse her to the most Warlike God who dwells in the House of Aries and thou shalt find the Salt of Nature with this Salt Acuate thy Water as thou best knowest and thou shalt have the Lunary Bath in which the Sun will be amended And in the same Book in his Exposition upon the Praeface of Sir George Riply pag. 7. He saith of the Fire That it inhabits the Fiery Dragon and it yeilds its Soul to the true Saturnia and is Embraced by it and both become one together bearing the Stamp of the Most High even the Oriental Lucifer the Son of the Morning This Soul is Chalybs Magical Volatile and Chalybs very tender the true Minera of Sol out of which Sol Naturally proceeds which I my self know to be true and have spoken of it in my little Latin Treatise called Introitus apertus ad occlusum Regis palatium This is true Sulphur which is imbiled True Sulphur by the Mercuriallity of Saturnia and notes it with the Royal Signet c. But to put the matter clear out of doubt and beyond any cause of Objection let us view some of his Philosophical Verses which he calls The Learned Sophies Feast Vide. His Exposition upon the Preface of Sir George Ripley pag. 49. Whoso would lasting and Eternal Fame Deserve learn thou the Lyon Green to tame c. The Lyon Green This Horrid Beast which we our Lyon call Hath many other Names that noman shall The truth perceive unless that God direct And on his darkened mind a Light reflect c. But it s because of the transcendent force It hath and for the rawness of its source Why so called Of which the like is no where to be seen That it of them is named the Lyon Green c. There is a Substance of a Metallin ' Race It s Nature If you the matter view whoselowring Face A Sophister would at first sight so scare c. And yet O strange a wonder to relate Diana naked At this same Spring naked Diana sate c. Yet further for to answer your desire 51. I say this Subject never felt the Fire Of Sulphur Metalline but is more crude Wants Metalline Sulphur Than any Mineral c. And its Components are a Mercury The dry Sulphur Most pure though tender with a Sulphur dry Incarcerate which doth the Flux restrain c. And hinders the sweet Communion of Hinders mixture This Virgin Lead and her dear Sister c. Which would otherwise warm a Bath for Sol c. Know then the Subject which the sure base Pag. 52. Of all our secrets is and it un case c T is our Stone it is Saturn's Child Its Constitution is Cold it must therefore Saturns Child be mixed with another Sulphur found in the House of Aries c Our Subject it is no ways Malleable It is Metalline and its Colour Sable It s colour Sable c. With intermixed Argent which in Veins The Sable Feild with glittering Branches stains c. This is sufficient to shew the nature of the two first Principles and the necessity of their Conjunction And this differs not from what Basil Valentine Writes who teaches to Dissolve Gold by a deep glittering Mineral grown in the Mine of Saturne and is of the first matter of Metals Also in his Treatise of Natural and Supernatural things he says Mars and Venus can perform nothing to attain pag. 38. Chap. 2. any thing with wealth without the Lyon And says their Melioration lies conceal'd in their Signet Star or Magnet out of which all Metals have themselves received their Gifts Then Speaking of the first matter Pag. 40. from the Center he says t is compared to the middle World he further says 't is a true water a Soulish water the Pag. 41. Mother of all Metals is heated by the Spirits of Sulphur which by its digestion makes the Earthly Body Lively wherein the Salt is evidently found which preserves from Putrefaction c. And in the third Chapter of the Spirit of Mercury pag. 43. he says All visible Tangible things are made of this Spirit That it is a meer Air flying a Pag. 44. moving wind but if it can be caught and made Carporal it resolves into a Body and
the Secre of the Secres Parde Also there was a Disciple of Plato That on a tyme sayd his Master to As his Book Senior wool bere Wytnesse And this was his demaunde in Sothfastnesse Tellme the name of the privy Stone And Plato answered unto him anone Take the Stone that Tytanos Men name Of Titan Magnafia take the cler light The red Gumme that ys so bright c. Theat Chem. Britt pag. 275. Which is that quod he Magnatia is the same Said Plato ye Sir and is it thus This is ignotum per ignotius What is Magnatia good Sir I you pray It is a Water that is made I say Of Elements four quod Plato Tell me the Rock good Sir quod he tho Of that Water if it be your will Nay nay quod Plato certayne that I nyll The Philosophers were y Sworne eâ—hone That they shulde discover it unto none Ne in no Boke it write in no maneâ—e For unto Christ it is so lefe and dere That he wol not that it discovered be But where it liketh to his Deite Man to enspyre and eke for to desende Whan that him lyketh to this is his ende Thus you see how the ancient Philophers were Sworn not to discover their Rock of clear Water and that this Work is the highest piece of Philosophy in Nature This Water is made of the four Elements said Plato so is the joyning of the two first Principles said to be the mixing of the four Elements the one being Hot and Dry the other Cold and Moist This Water is also called Aqua Divina Aqua Benedicta Aqua Coelestis c. with many other Names One Author that shall be nameless speaking of the Conjunction of these two Principles saith it is a Magistery and calleth the first the Divine Instrument and the second he calls Mercury and saith that the Addition of the Instrument that is Quintessence goeth through the Mercury and remaineth with it and seeing that Quintessence belongeth to Life it changeth the Mercury so that now Mercury is nothing else but Life also and this Operation is done very quickly without any elemental Working for as every Workman adorneth his Work and giveth it his Mark by the which the Master-piece is known so also God Marketh this his Creation and giveth it the noblest Sign that is in Heaven c. So now you have his Words you may easily find out the Man He also calls this Matter being purged Luna so soon saith he as Mercury perceiveth the power of God Sol it is no longer Mercury but Luna that this Mercury is wholly changed and turn'd about so that was inward is drawn outward but no part separated from another c. But what needeth many Words you have the thing before so sufficiently described that I may say he that cannot thereby easily name it savoureth nothing at all of Ingenuity This Soul saith my Master as it is drawn from the Saturnia sollid and dry is called our Air or rather the Chamelion which is an Airy Body but indeed it hath a hundred other Names This says he is true Sulphur which is imbibed by the Mercuriality of Saturnia and Notes it with the Regal Signet and being united and revived into a Mineral Water by the mediation of Dianas Doves it is the sharp Spirit which in the Water moves the Body to putrefie c Thus is made a Medicine of the first Order by Calcination Next we will proceed to the third Principle of Earth after we have observed a few of the Names of these two Principles First as they are apart and afterwards as they are joyned besides such as you have heard before First of the Air Female or Water of dissolving Mercury Aeyrenaes in his Opus Tripartitum or Vera Confectio Lapidis Philosophici in the Division De principali proprietate Mercurii dissolventis pag. 21. amongst others sets down these Acetum Aqua aqua prima aqua artis aqua simplex balneum Coelum humiditas Ignis humidus ignis contra naturam liquor vegetabilis Crudus Luna Mater Materia Lunaria mercurius crudus mercurius dissolvens Ministerium primum Quinta Essentia Spiritus crudus Spiritus cocti Sepulchurum Sperma Mercurii Stomachus Struthionis vas Philosophorum Visitatio occultorum argentum vivum crudum à minera simpliciter extractum Pag. 48. after some alteration of it Aqua divina aqua mundi aqua venenosa aqua auri aquila Caput Corvi fimus equinus flos aeris fumus igneus humidum igneum igneum venenum ignis innaturalis Leo viridis Lutum Magisterii Magnesia nigra Nigrum nigrius nigro nummus Oleum Saturni Plumbum nigrum pulvis niger putrefactio res vilis Ros coelestis sigillum hermetis Spiritus foetens sputum Lunae terr a nigra Vapor c. In the Book called Palladium Spagyricum are hundreds of Names yet I approve not his Cunning. Secondly As to the Male or Fire Pag. 57. Adam Anima Aries anrum vivum Corpus rubeum ferrum forma frater gumma rubea Ignis Naturae Lapis rubeus Lytargyrium rubeum Lux Mane Mars Magnesia rubea Oleum Martis oleum incombustibile pater pars una Rex Rubedo Sal rubeum Sericon Sol sulphur rubeum sulphur vivum terra rubea vitriolum rubeum De predictorum duorum conjunctione pag. 22. Aqua secunda arcanum argentum Aqua nostra vivum Chaos corpus confusum Cuprum Aes nostrum Aes philosophorum fumus aquosus ignis alienus Lapis mineralis Lapis unus Lapis in Capitulis notus Laton Materia una massa consusa minera nostra Menstruum secundam Ovum philosophorum Radix una Res una res vilis c. Pag. 38. Aes album argentum vivum animatum Arsenicum Aurum aurum album corpus album Eva Fundamentum Artis Gumma alba Hermophroditus Lac virginis Lapis unus Luna plena Magnesia Materia una metallorum Mercurius occidens Plumbum album Radix artis Sal Alchali sapo sapientum soror sperma metallorum stannum sulphur album Terra fructuosa Vitrum Urina puerorum Vultur with many others and which are sometimes indifferently applied to either Of the Addition of the third Principle or Earth You observed before that it is said the former Matter being united and revived Dianas Doves into a Mineral Water by the mediation of Dianas Doves is the sharp Spirit that in the Water moves the Body to putrefie This is the same with what Aeyrenaeus writes in his Introitus Apertus in several parts thereof Pag. 5. Disce igitur c. Learn therefore who are the Companions of Cadmus and what is that Serpent who devoured them what is that hollow Oak to which Cadmus fastned the Serpent Learn what the Doves of Diana Pag. 9. are which overcome the Lion by asswaging him I say the Green Lion which indeed is the Babylonian Dragon killing all things with his Poyson At length learn to know the Caducean Rod of Mercury with which he worketh
sapientum Stultis penitus ignota by Hortulanus Mercurius noster verus extractus ex metallis et est bene lotus et Digestus Et juro per Deum quòd nullus alius Mercurius est in via universali nisi jam declaratus in quo dependet tota Philosophia nostra c. Pag. 56. That the greatest part of Gorpus rubâ—um wise Men begin their Discourse De corpore rubeo or Sulphure rubeo which hath many Names as Adam Aries Mars with many other which I have spoken of before Pag. 60. Corpora imperfecta dicuntur Media media quae terminum suae perfectionis non habent c. 63. Corpora imperfecta medio loco se habent ad Mercurium praeparatum Mercurium corporum perfectorum sed praeparandi Ars difficillima est c. Corpora imperfecta una cum Luna sunt immatura et ideo ipsis immaturis Succurrendum est cum maturo ut maturentur Omne corpus imperfectum ad perfectionem deducitur reductione in Mercurium postea decoquendo cum sulphuribus in igne appropriato c. 64. Imperfecta reddere perfecta et fixa absque perfectorum corporum Spiritu et Sulphure omnino est impossibile unde Arsicamus Tinctura tribuens imperfectis perfectionem ex Solis et Lunae fonte emanat Tinge ergo cum corporibus perfectis scilicet cum Auro et Argento c. 65. Unde Arnoldus qui Mercurium cum Sole et Luna tingere novit ad Arcanum venit quod dicitur Elixir completum Haec prima Medicinae primi Ordinis descriptio licet brevis sit multas tamen Philosophorum Sententias multaque alia intellectu difficilia aperit et etiam ostendit quid ipsa medicina sit à quibus incipit et ad quem finem tendit c. Scias hoc quia est magnum secretum 84. Pars Inferior est Terra quae â—â—citur nutrix vel fermentum quâ—◠〈◊〉 lapidem nutrit et fermentâ—â— Et 〈◊〉 â—perior est aqua quae dicitur oleum ungentum vel anima quia totum lapidem vivificat et reviviscere facit 85. Quae fermentatio est ipius Lapidis animatio Notetis quod Inhumatio in fimo interposita inter imbibitiones tollit cumbustionem et perditam restaurat humiditatem juvat etiam ut ad perfectae ablutionis signum melius perveniatur quod quidem signum est splendor et cristallina Serenitas absque faecibus nisi fortè albis c. Lastly Vade mecum Philosophicum Philalethus says to Rhomaeus pag. 217. as follows Phil. Rogo saltem ut me breviter exponentem quomodo sensum tuum intellexerim audire digneris Rho. Bene mones perge paratus tibi adsum Phil. Sensum eorum quae dixisti hunc esse concipio nempe pro operis radice corpus perfectum album rubeumve capias hoc cum corpore imperfecto pure tamen a terrenis superfluitatibus purgato pondere justo misceatur cui tum Aquae purae mineralis a solis lunaeve montibus defluae sagax proportio addatur arrige aures Lector nam Sermo hic per difficilis est calcinetur in operis primo limine corpus perfectum per imperfecti connubium sic in Ovum physicum exquisitissime subministrato ad perfectum usque complementum die nocteque jugiter decoquantur Rho. Exacte tenes Rem c. Vide ib. pag. 214 215. ☞ See Sendivog his Doctrine of the four Elements in his Novum Lumen Chemicum One word or two concerning the two great Luminaries or chief Metals viz. Sol and Luna Sun and Moon Gold and Silver Hermetick Secrets tells us Luna or Silver is a Male as well as Sol or Gold Also in the Breviary of Alchimy Aeyrenaeus teaches That Luna the Body which is one of the Seven is a Male and a perfect Body and fixed only wants a little Digestion and therefore Pag. 15. the Red is hid under the visible White as White is hid under the visible Red of of Sol. That Artefius in all his Books joyns the Sun and Moon the perfect Bodies Gold and Silver for the Work so doth Ripley and so all Philosophers by which says he it 's evident that either of the perfect Metals or Luminaries with our Aqua vitae will compleat the Wotk as Arnold expresly saith in his Questions and Answers to Boniface and Jodocus Greverus in his Treatise confirms the same in these words ☞ If so be saith he thou be so poor that thou canst not take Gold than take so much Silver yet Gold is the better as being nearer of Kin to our Water and Mercury c. He teaches the same thing in his Introitus Apertus in several places This is chiefly meant by common Luna that he who can prepare the Mercury aright tho' he know not how to digest it into Silver and Gold may notwithstanding with common Silver or Gold seperately or with a composition made of both perfect the Great Work But yet it belongs to the difficult and tedious way for which there is little Encouragement therefore 't is not Wisdom to depart from our rare and easie Way Aeyrenaeus in his Vade mecum Philo. puts this Question concerning common Luna and the Luna of the Philosophers Phil. Annon igitur Luna Vulgo not a quod Lunae nomen apud Philosophos obtuinit faemina est et pro solis uxorehabenda Pag. 216. Rho. Nihil minis Argentum Vulgi masculinum est et ut Mas agit quare in opere Lapidis solis defectu adhiberi possit opusque perficiet Illa vero Luna quae faemina est et pro solis Uxore in Magisterii productione adhibetur non est corpus at Chaos merum speritusque mirabilis quanquam pro corpore etiam possit haberi est tamen vivum et vivificans Qua propter apud Philosophos media substantia appellatur aquae quippe respectu corpus dici potest Terrae fixae intuitu Spiritus est c. Corporum perfectorum destructor est Saturni proles unicum et maximum in arte tota secretum c. Pag. 213. Corpus et duo alia principia fugitiva c. 212. Sine mercurio nil fit in opere aqua minerablis dicitur c. In the Brev. of Alchimy 't is said Corpus Anima Spiritus the red Man his white Wife and the Spirit of Life The red Man is the perfect Body the white Wife is Chaos or Saturni proles the Spirit of Life is Mercury A further Account of the Great Work It plainly appears that this Great Work is grounded upon the Mercury and Sulphur or Gold of the Philosophers and not common Gold or Sulphur from it unless we go far about or can perfect each Work apart and know afterwards how to reconjoyn them in a due Proportion The Weight or Measure Regimen and Colours are sufficiently described by Aeyrenaeus in his Introitus and Ripley Revived None Sie also Secrets revealed have done the like before him and probably none
will do so after him Let it be said then in honourable Remembrance of him that the World is more obliged to him for Instruction in this Art than to all his Predecessors The Conjunction of these two Principles in the Glass or Egg the Philosophers also call Rebis and Conjunction Diptative that is two things to wit in Number for you may yet separate each from other in its intire Nature See Rip Rev. in the Exposition on the Preface pag. 32. These two being joyn'd do operate so within the Vessel till the Compound become a black Powder which is then called the Ashes of the Platter This Powder relenteth into a black Broth which is called Elixir or Water extracted by elixation which is reiterate liquefaction This Elixir is divided into a more subtle part which is called Azoth and Pag. 33. the grosser part is called Leton which is by Azoth washed and whitened In Rebis the Matters are confused Rebis In Elixir they are divided and Elixir In Azoth they are conjoyn'd with an inseperable Union Azoth These are by Ripley called his three Mercuries For I will truly now thee excite To understand well Mercuries three The Keys which of this Science be Raymund his Menstrues doth them call c. The first is to be prepared and joyn'd as aforesaid and is the Philosophers Key the other two are Natures Keys And pag. 41. This Azoth he says is our Stone for it is inseparately united not in a Diptative Conjunction which is barely a mixture of the Sun with our Mercury or Triptative which is a mixture and union of the Body Soul and Spirit which is before Putrefaction but Tetraptive which is the Anatization of Qualities which is the first degree of the white Stone which will then grow higher and higher till the Moon come up to the full c. ☞ So we see the same Conjunctions and Operations are mentioned by the Philosophers as well in the Great Work as the Less and oftentimes confounded one with the other The joyning of the two first are also said to be the two Sulphurs with two Mercuries joyn'd to them indeed Whereby he doth true Understanders leade To the Knowledge of the Principles which be only true Both Red most pure and White as I have spede Which be neverthelesse founden but of right few See Theat Chem. Britt pag. 111. Rip Revived pag. 22. says The fourth Conclusion makes all perfectly plain which hath been said before namely that these two Sulphurs are the one most pure Red Sulphur of Gold and the other of most pure clean White Mercury These says he are our two Sulphurs the one appears a coagulated Body and yet carries its Mercury in its Belly The other is in all its Proportions true Mercury yet very clean and carries its Sulphur within it self tho' hidden under the form and fluxibility of Mercury So Sendivog tells us Saturn to make the Philosophers Stone took two Mercuries of differing Substance but of one Original and called them Sulphurs of Sulphurs and mixed the fixed with the volatile c. Then they made the Philosophers Stone because of a true matter a true thing must needs be made and this is that Art which he commends so highly You may understand that the Philosophers in their Great VVork observe only three principle Colours as Black Colours VVhite and Red though there be several mean or middle Colours The Black they say with their Sol and Mercury will happen about the end of forty days as appears in Introit Chap. 19. The Moon in its full or the white Stone See Secrets Reveal'd Chap. 19. in five months and the Red in seven or nine or ten at the most The other way with common Sol you may be a year and a half or two years to the perfection of Red which way is also very difficult Mr. Norton in his Ordinal pag. 88. Informs us that his Master told him how that many by teaching and patience attained the White Stone but scarce one in fifteen the Red which words made Norton sad his whole desire being for the Red Medicine but his Master told him he was too Young to know it that at last he obtain'd his Masters Love and the Doctrine of the Red Stone which is not to be sought till the White is perfected and he is much affraid to disclose this Secret But my herte quaketh my hand is trembling Page 89. When I write of this most Selcouth thing Hermes brought forth a true Sentence and blounte When he said Ignis Azot tibi sufficiunt c. Then he tells us That neither Albertus Magnus the Black Freer neither Freer Bacon his Compeer knew the Multiplication of the Red Stone Nor had he himself assay'd it till the time he writ his Book at last it comes out That the Red is hid within the Center of the White as is also affirmed by Aeyrenaeus and others Pandulphus in Turba said Mente secura Page 90. Et ejus umbra in vera tinctura Maria confirm'd it in fide oculata Quod in ipsa albedine est Rubedo occultata The Book Laudible Sanctum made by Hermes Of the Red Worke speaketh of this wise Candida tune Rubeo jacet Uxor nupta marito That is to say If ye take heed thereto Then is the fair white Woman Married to the ruddy Man This Stone he says will be as Red as Perfect Red. Blood and that then the Masculine Seed has wone the Victory and the Stone compleate Whom wise Men said that ye should feed With his own Venome when it is need Then ride or goe where ye delight For all your Costs he woll you quite Thus endeth the Subtil warke with all her store I need not I maie not I wool shew no more He also tells us pag. 72. That it is Dangerous to taste of the Stone till it be perfect Red nor much or oft of that Wherefore it is perill and not good Much or oft to tast of that Foode It comforteth Metals as we well finde But it is Perillous for all Mankind Till perfect Red thereof be made Such as in Fier woll never fade A lewde Man that served this Arte Tasted of our White Stone a parte Trusting thereby to find releefe Of all Sicknes and of all Greefe Whereby the Wretch was sodenly Smitt with a strong Paralisie Whom my Master with great Engine Cured with Bezoars of the Mine c. And Sir George Ripley in his Preface to the Arch Bishop of York avers the same Theat Chem. Brit. 389. And It s Vertue Sendivogus pag. 183. Lat. 133 Eng. Causeth the Vox to answer the Alchymist to the same purpose Alch. Sir the Universal Medicine being had how long may a Man preserve himself from Death Vox Even to the term of Death but this Medicine must be taken cautiously for many wise Men have been destroyed by it before their time Alch And what say you Sir is it Poyson Vox Hast thou
not heard that a great Flame of Fire destroys a little one There were many Philosophers which received the Art from other mens Experience who did not so throughly search into the Vertue of the Medicine Yea by how much the more powerful and subtiler the Medicine was it seemed to them to be the more wholsome and if one grain of it can pass through many thousands of Metals much more mans Body Alch Sir how then must it be used Vox It must be so used that it may strengthen the Natural heat but not overcome it But the Maxim is Ex summo veneno summa Medicina And Aeyrenaeus says that in its perfection it is a Soâ—ereign Medicine which hath not its like in the whole Universe Rip Rev. pag. 245. It is not the Triacle of Galen nor yet of Hippocrates which yet if right made are of great efficacy that can compare to it For first it kills all the Venom of any Disease or Malady so that those Diseases which do astonish the beholders are by this overcome even ad miraculum For suppose a Man dying with the Tokens of the Plague so that he is upon the very point of departure and the Decree be not past for then there is no Recovery if he have but a drop of this Elixir so that he swallow it he shall immediately recover and in short time he will be restored to his former Health Pag. 246. Now that it doth immediately reach the Root of Life I shall demonstrate Suppose one with a very languishing Disease be consumed to nothing in comparison and for want of Spirits be just going out of the World so the Decree be not past if he have but strength even in the agony of death but to take a drop of this Elixir he will recover and revive and in a few Days in comparison will be doubly stronger than ever he was before Suppose one of a very weak Constitution and sickly and every Day ill feeble all over if he take of this Elixir it will in a short time alter his Constitution fundamentally so that he shall be far stronger than any other Man ordinarily is Pag. 247. A Man or Woman who is born to hereditary Weakness may be changed into a more than ordinary Strength by the use of our Medicine or a Man who by Labour Sickness and Years is come to the Grave's Mouth even to drop into it may by use hereof be restored his Hair his Teeth his Strength so that he shall be of greater Agility than in his Youth and of greater Strength and may live many Years provided the Period of the Almighty's Decree be not come 248. For Minerals are of all sublimary Why this great Medicine is from Minerals Bodies the most perfect and the best part of them are Metals which when they are perfect defend themselves from all fear of Corruption perpetually Now the Spirit of the Metal when it is exalted to a millenary Perfection it tingeth all Metals imperfect to an incorruptible Purity but then this Spirit must be made a Body according to the saying of Hermes Vis ejus est integra si versa fueâ— it in terram But this transcendent Tincture may be dissolved into an Oyl or rather a pure Liquor which then is not proper for Metals but is only Medecinal for it is of the nature of Light and Light therefore it doth as readily concur with our formal vital Principle as one flame will enter another Thus much and more saith that learned Adeprist concerning the Vertue of this great Medicine also you may read many things concerning its Vertue in his Vera Confectio pag. 175 176 c. Sendivogius seems to give a good Reason why this Medicine is rather to be found in Metals than in any other Subject in the three Kingdoms of Nature About pag. 106. Engl. he speaks of Man's being immortal in Paradise Of Mans Creation and Immortality for that Paradise was created of true Elements not elementated but most pure temperate equally proportioned in the highest Perfection that Man was there created of the same incorrupted Elements that afterwards for the sin of Disobedience he was driven out of Paradise into corruptible Elements and was forced to receive Nutriment from such corrupt elementated Elements and thereby declined by little and little into Corruption until separation and death of the whole Compound followed That the Philosophers knowing that Man was created of such Elements as were sound and pure and that this was a natural Creation they began to search further into it whether such uncorrupted Elements could be had or if they could be joyn'd together and infused into any Subject Now Pag. 109. to these the most high God and maker of all Things revealed that a Composition of such Elements was in Gold for in Animals it could not be had seeing they must preserve their lives by corrupt Elements in Vegetables also it is not because in them is found an inequality of the Elements And seeing all created things are inclined to Multiplication they made tryal of the possibility of Nature in this mineral Kingdom which being discovered they saw that there was innumerable other Secrets in Nature of which as of Divine Secrets they have wrote sparingly c. For the Philosophers Gold or Tincture is nothing else but Gold digested to the highest Degree for vulgar Gold is like an Herb without seed when it is ripe it brings forth Seed so Gold when it is ripe yields Seed or Tincture Sendivog Engl. pag. 28 29. Pag. 37. What Prerogative should all things in this World have before Metals Why should we undeservedly exclude these alone from the universal Benediction of the Great Creator for Multiplication by denying them Seed which holy Writ affirms was put in and bestowed on all created Things presently after the World was made Now if they have Seed Who is so sottish to think they cannot be multiplied in their Seed c. And pag. 19. Let this be granted for a truth that nothing grows without Seed for where there is no Seed the thing is dead c. He further teacheth that the Generation of the Seed in Metals is caused by a ponderous Vapour of Water called Mercury for its fluxibility and likened to Sulphur because of its heat and by Congelation becomes to be the radical Moisture That the Seed is contain'd in the Sperm that by the Sperm the Philosophers mean the second Matter that the second Matter is such which as soon as 't is conceived cannot be changed into another Form that the second Matter is to be taken by the Artist in which the Seed invisibly lies hid but that multiplication is not in the Sperm but in the Seed That from the variety of Places proceeds the variety of Things and that there is the same Seed in Saturn as in Gold the same in Silver as in Iron the difference is from the purity of the Place c. as you may read in Treatise
the 1st 2d 3d. 4th 5th and 6th c. Aeyrenaeus sufficiently confirms the same in his Treatise De metallorum Transmutatione pag. 12 c. Inter quae non levis momenti hoc est quod semen sit cujusque rei semen habentis perfectio et quod semen non habet est de toto imperfectum Pag. 27. Materia proinde unum est omnium metallorum nempe Mercurius qui proprie tend it ad Solem lunamve procreandum c. quòd superfluitates non sunt metallicae quòd faeces sunt per accidens pag. 28 29 quod faeces sunt seperabiles suarum seperatio ante coagulationem est metalli perfectio Verum si non tamen adhuc sunt seperabiles quamvis non per naturam absque alterius adminiculo c. Hinc Alchemiae fundamentum nempe Agens triumphans quod impurius metallum in se possideat idem purum ex quo aurum c. quod impuram seperari valet per agens triumphans id es agens digirens Tale agens est arcanum nostrum divinum id est aurum in supremum digestum et fixum Pag. 31. Arcanum nostrum per minima The Adeptists pretend not to create Gold or Silver intrat c. Quare non quod indigni quidam obtractatores objiciunt aurum Argentumve creare profitemur at agens reperire atque efficere quod supra imperfecta metalla projectum per minima possit intrare propter suam homogeneitatem ac spiritualitatem c. Pag. 54. Nos enim non quod fals◠non nulli criminatores objiciunt aurum sive Argentum creare profitemur veru◠ex iis solummodo in quibus haec insunt a Naturâ arte nostrâ ducimus ex metallis minirum quae sunt ejusdem cum Auro et Argento materiae inaequalis vero digestionis et propter hoc imperfecta manent quae projectione Arcani nostri super illa But to digest the crudity of imperfect Metals by their Medicine digerimus et hoc modo perficimus cum ad ea perficienda nihil aliud praeter simplicem hanc cruditatis eorum decoctionem requiratur quod abunde praestare potest Medicina nostra In his fourth Chapter he tells us to this effect That Seed is the Perfection of every thing and that it is not to be doubted but there is a metalline Seed that all things were either created in the first six Days or otherwise daily increasing grew together That Reason and Experience denies the first that if the latter be granted then there is a metalline Seed which the Metal doth not lose in the Coagulation but the Seed is thereby rather enobled That all Metals have one and the same Seed with Gold which in some is nearer in others more remote and tending to Perfection By the Seed he does not mean the Mercury that is in Metals but that Vertue in which and by which they are multiplied c. That as the least part of Gold is Gold therefore its Seed lies in every Particle and cannot be discerned from its Body the Body remaining whole c. That all the Gold in respect of the The heavenly form or Vertue Stone is matter when the profundity is manifested it is all Sperm and by Circulation it becomes all form or a Heavenly Vertue c. That the place in which the Seed next resides is Water for properly and exactly speaking the least part of the Metal is Seed and that Invisible and because this invisible is Universally disfused thro' all the Water of its own kind and inhabits it and exerts its vertue in it nor any thing else appears to sight than water in so much that it cannot be separated from it except by reason only altho' reason perswades that there is in it an internal Agent which properly Internal Agent is Seed therefore they call the whole water promiscuously Seed like as the whole Grain is called Seed when as the Germinating Life is only a little part thereof tho' in metals it is inseparably commixt per minimum corporis continentis That this Golden water or the Seed by the Ancient Philosophers is called their occultum fermentum venenum Occultum Fermentum ignis item invisibilis secretò agens That common Mercury is the true matter but the form or the fiery Vertue of the Philosophical Mercury is wanting and must therefore be supplied that it receives its Vertues from the form and not the matter That the form is a certain unspeakable particle of ligiht a Heavenly Vertue which is presently at hand illuminating the whole dwelling if so all things are rightly disposed from without Vid. ib. pag. 25. and 48. and is the true Author of all Transmutation This form is that which the Book The form a Heavenly Vertue called Sal lumen Spiritus mundi Philosophici or the first and Universal Spirit of the World also aims at written originaly in French and now in English to which I refer you only I shall set down one passage he cites out of Doctor Bacon pag. 184. Wise men begin their works from the root and not from the branches chusing as Doctor Bacon saith to congeal the thing that Nature begun her first operation about by proportionate mixion and union of a pure living Mercury with a like quantity of Sulphur into one Mass Oh Holy words Wherein this good Anglican or rather Angel clearly depinged that one and true matter whereof all Philosophers have writ Volumes under divers Figures and Enigmaical Fables not because they would Maliciously hide it but keep the Priviledge of this Kingdom for Learned and Pious men who by continual Study and Laborious Experience find and adorn it Eugenius Philalethes in his Anima Further difinition of the form magica abscondita Writing also against the Peripateticks whose Philosophy he does not like because he says it is built on general empty Maxims that may be applied to any thing but conduce to nothing for that Aristotle tells him Nature est Forma and by Consequence Forma est Natura which is idem per idem but he allows they call it Vis formatrix which he says is only an Express of the Office and effect of Forms but nothing at all to their Substance or Essence The same he saith of their description of the Soul shewing the Operations and Faculties which the Soul exerciseth in the Body but discover not her Nature or Original at all In pag. 8. he says That there is in Nature a certain Spirit which applies himself to the Matter and actuates in every Generation That there is also a passive Intrinsecal where he is more immediately resident than in the rest and by mediation of which he communicates with the more gross material Parts for there is he says in Nature a certain Chain or subordinate propinquity of Complexions between Visibles and Invisibles c. Pag. 9. That every Body in the World is subject to a certain species of Motion
accompanied with a rawness and inconstancy in the Fire the Impure carrying away the Pure Pag. 44. That the matter of Sol and Our work is to advance the Light in the matter Luna is Earthly but our Work is to advance the Light in the matter to a millenary Vertue that it may seem to be swallowed up of the Form And pag. 164. I grant and know that all things Originally owe all their principle Material unto Water and all their formal unto Light c. So then the matter resides in Water the informing in Light and the determination of the Form which is as I may say the forms Formality is in the Will of the Creator first impressed or sealed in the word fiat and ratified in his Command producat unumquodque juxta speciem suam c. That mixture cannot be made but in the same Genus or Species and sometime disproportion hinders mixture Pag. 260. The most noble Fire is To multiply the natural Fire Natural which is that which we seek to have multiplied and that is the Sulphur of Gold or rather its very Tincture It is that which we seek for and we use Mercury for Sol his sake c. Pag. 264. The Seed of Gold is a fiery Form of Light which nothing in the World wanteth and therefore it would be a great Anomalum if it should be only definite in Metals the choice of all sublimary Bodies Pag. 26 27. Upon the Exposition of Sir G. R. Epistle speaking of the internal Fire he tells us all our Work then is only to multiply this Fire so long until the Vertue of the Sulphur be augmented Again this Fire is an invisible Spirit and that God only governs this way of internal Fire Man being ignorant of the Progress thereof only by Reason beholding its Operations c. From all which it plainly appears that this Art tends to the multiplication of the Fire of Nature which is a fiery Form of Light an invisible Spirit c. Now it is granted on all hands that this multiplication is made by reiteration of the Work whereby both quality and quantity may be greatly augmented for the Vertue of it at the first is nothing in respect to what it may be advanced to This Art of multiplication c. is now taught by many Books tho' the ancient Philosophers would scarcely discover it to a Brother as it is somewhere said of Count Trevisan as I remember that one who knew both the matter and working of the Stone followed him about ten Years to request him to teach him the manner of multiplying which he would not grant because the other had the same Book as himself had Yet there are different ways of it both by Cibation Fermentation and Projection of which Sir George Ripley has treated in his last six Gates which the famous Aeyrenaeus also Expounded and doubtless there was a great Love and good Will manifested by him for the sake of the ingenious but we are not like to be any better for his good Intent Malice or Self-conceitedness having deprived us of them for there is an Advertisement in the Book of Ripley Revived after pag 44. which tells us that it was Aeyrenaeus his own Desire to benefit the World by his Labours and that he gave his Consent to Mr. Starkey for the Mr. Starkeys Deed. Printing his Pieces as appears in his Preface to the Marrow of Alchymy And that great pity it was that Mr. Starkey did separate this Author's Commentary upon Sir George Ripley's Twelve Gates which he did says the Book as I was informed by one unto whm he gave the very Book from which he confessed he had cut the least Six Gates The Person demanding the Reason whereof he cut them asunder He Answered that the World was unworthy of them which nevertheless he promised to give that Person a Transcript of but did not which is the Reason that they cannot yet be found the Loss of which is very much lamented c. Well since it can no better be let us see what Mr. Starkey has left the World to requite us for this great Loss I find George Starkey's Natures Explication and Helmont's Vindication c. 8. Lond. 1658. His Marrow of Chymical Physick Of the Liquor Alkahest or making Chymical Medicines 12. Lond 1661. His Pyrotechny Asserted and Illustrated lately Reprinted 1696. It was Dedicated to Robert Boyle Esquire The two first I have not read the latter I have by me wherein he would have us understand he knew the Nature of the Liquor Alchahest which can divide the Principles of all things In pa. 18. He promises amongst other to discover its matter and manner of making which says he I presume to a Son of Art will be accounted a rich Legacy In Chap. XIII Pag. 35. he comes to the matter and manner but I think very few will understand either of them from his words He tells us that it takes its Original from a loathsome Subject from a matter in all the World most Corruptible Impure and Mutual that it is from a Body of two distinct Natures and that the means of its Production is by reiterated Solution and an intervening Coagulation and thus is the Subject brought to the most subtle Atoms of which in Nature it is capable This is the sum of his Discovery But we have another Book of the Liquor Alchahest by J. A. Pyrophilus 1675. Dedicated to R. Boyle Esq which he says he partly Published in justness to the Dead who he says was abold Champion of Pyrotechny but died in 1666. and that this Tract was Posthume It thereby also appears to be Mr. Starkey's Tract wherein he says the matter is vile and costs nothing every man hath it the Poor as well as the Rich that Adam carried it with him out of Paradise and about pag. 20. gives some Receipt of it and that 't is the product of man's Urine This indeed is ingenuous and profitable to the World for this Liquor Alchahest as is said can reduce all things to its first Principles and separate the good from the bad yet mixing intirely with none always to be intirely separated from them in Vertue and Quantity whereby excellent Medicines may be prepared The Knowledge of this Liquor he saith he gathered from Helmont and Paracelsus Pag. 2 and 3. The Knowledge and Preparation of it he says is the work of most abstruse Philosophy the Hope and Crown of the Adepti And in his Pyrotechny Asserted pag. 26 27. he says it is the noblest and most eminent of all Keys more universal in its Operation than the particular Mercury of the Philosophers which is but a particular thing applicable to its own kind and that in reference to a generative multiplication of Species whereas this Liquor acts universally and without limitation on all Subjects in the whole World which it destroys as to their Vita ultima and perfectly reduceth their first Matter in which their eminent
becomes a pure clear Transparent Water and the first Mercurial Root of the Minerals and Metals That it is that Celestial water whereof very Pag. 45. much hath been written for by this Spirit of Mercury all Metals may if need require be broken opened and resolved into their first matter without Corrosive That this is the Master Key of his second Key c. And pag. 59. That this Spirit of Mercury is the only true Key and that without it you can never make Corporal Gold potable nor the Philosophers Stone This also may suffice to shew that all the Philosophers are upon one and the same Foundation and do mean one and the same thing and process The Purifying and Joyning of these two first Principles is contain'd in the gross or foul work as appears by Norton in his Ordinal Chap. 4. Theat Chem. Britt pag. 45. Where he tells us of two kinds in the grounded Matter Their Names he says are before viz. Magnetia Litharge Litharge Magnesia These two Principles he also calls two Stones In Chap. 3. Pag. 41. Speaking to Tonsile he saith Many things helpeth to apt our Stone But two be materials yet our Stone is one Then he says they are as Mother and Child as Male and Femal Sister and Brother as in Pag. 43. And afterwards thus in Pag 41. One of thes kindes a Stone ye shall finde For it abideth Fire as Stones doe by kinde But it is no Stone in touching ne in sight But a subtill Earth Brown roddy and not Bright And when it is seperate and brought to his appearage Then we name it our grounde Litharge First it is Browne Roddy and after some deale White And then it is called our chosen Markasite One ounce thereof is better then fifty pounde It is not to be Sould in all Christian Grounde But he that would have it he shall be faine To doe it make or take himselfe the paine But one great grace in that labour is saine Make it once well and never more againe Old Fathers call'd it thing of Vile price For it is nought worth by way of Marchandise No Man that findeth it woll beare it awaie No more then thei would an ounce of Claye Men will not beleive that it is of High Price No Man knoweth it therefore but he be wise Here I have disclosed a greate Secret Wonder Which never was Writ by them which been Earth under Another Stone Tonsile you must have withall Pag. 42. Or else you fawte your cheefe Material Which is a Stone Gloriouse Faier and Bright In bandling a Stone and a Stone in sight Being of Wonderfull Diaphanitie The price of an ounce conveniently Is Twenty Shillings or well neere thereby Her name is Magnetia few people her knowe She is fownde in high places as well as in lowe Plato knew her Property and called her by her name And Chaucer rehearseth how Titanos is the same In the Channons Yeomans Taile saying what is thus But Quid ignotum per Magis ignotius c. Now here you may know what is Magnetia Res aeris inqua latet scientia divinaque mira These two Stones Tonsile ye must take For your Materials Elixir if you make Albeit the first tyme Materials be no more First time Yet many things helpeth as I said before This Secrete was never before this daye So trewly discovered take it for your praye I pray God that this turne not me to Charge For I dread sore my Penn goeth too large c. Here you see how cautious he is of discovering too much and yet he must be well read in this Art that can by his Words know these two Principles but he tells us he was taught by a Master and I suppose received his Secret under an Oath for in pag. 11. he hints as much in these Words and the Figure there representing the same Secreta Sc toe Alkymiae secrete servabo One says Accipe donum Dei sub sigillo secreto The other says In Pag. 47. He speaks to this effect That the foulest Work is to clarifie our means Mineral that Extremities may not well be wrought without many means wisely sought and that every Mediums mean must be made Pure that the gross Work is soul and full of Perils and that the Clerk as well as Lay-man may fail in it And as for Magnetia he says thus viz. Nemo primo fronte reperitur discretus And once I heard a wise Man say How in Catilonia at this day Magnetia with Mineral means all Be made to sale if ye for them call Whereby the hands of a cleanly Clerke Shall not be filed about so foule a Werke And here you may observe that as the first is purified by the second he calls it Litharge and as the second is purified by the first he calls it Magnesia The Conjunction of both is called Rebis resuna Aes Philosophorum Arsenicum Air Chaos Hermaphrodite with many other Names of which hereafter This Magnetia it seems was to be had ready prepared in Catalonia and truly it may be now had ready prepared in England though the Preparors make it not for this purpose and not always after the true Metalline way 't is best the Artist prepare it himself Again the preparing of it is something dangerous to the Work-man Norton speaking of the Fires to be used in this Work pag. 104. says For Magnetia is Fier of Effusion Full of Perills and full of Illusion Not onely perill which to the Warke maie fall But such alsoe which the Master hurte shall Against which once received is no boote Ordaine therefore to fetch breath from your Foote 'T is true the Scent in preparing it is not Pleasing Smelling Sulphureous and like late-made Graves newly open'd like dead Mens Bones as saith Basil Valentine yet not so dangerous as represented But to return to Chaucer who calls it Titanos in his Tale of the Chanons Teoman Theat Chim Britt page 254. he writes thus Lo thus saith Arnolde of the new Toune As his Rosayre maketh mencioune He sayth right thus withouten any lye There may no Man Mercury mortifie But if it be with his Brothers knowledging Lo how that he which firste sayd this thyng Of Phylosophers Father was Hermes He sayth how that the Dragon doutlesse Ne dyeth not but if he be stayne With his Brother And this is for to sayne By the Dragon Mercurye and none other He understood that Brimstone was his Brother That out of Sol and Luna were ydrawe And therefore say'd he take heed to my Sawe Let no Man besye him this Arte for to Seche But he that the entention and Speche Of Phylosophers understonde can And if he do he is a leud Man For this Science and this Connyng quod he * Aeyrenaeus upon Sir G. Ripley 's first Gate pag. 159. We do seriously profess to any that shall attempt this Work that he attempts the highest piece of Philosophy that is in Nature Is of