Spirit of God which goes through and pierces all things which generates and preserves that which is generated His Spirit of heat decocts and coagulates that which is thin rarifies that which is too thick warms the cold and raises up to life that which has been dead and buried II. Hermes Who has given to or bestowed upon rational Creatures the power and faculties of truly judging and determining not forsaking any so as to give them an occasion to cease searching after the Truth Salmon 'T is true that Adam before the Fall was adorned with the fulness of light and knowledge above all other Creatures shining like Sol among the Stars but after his Fall that prime perfection was much eclipsed and he was drove out of the Garden into a Wilderness among the Beasts which perish yet not without a promise of Restauration and remission of his Transgression by one Eternal Sacrifice through the diffluence and power of whose Spirit Man is put into a possibility of attaining a measure of the true and perfect knowledge and understanding even in this life III. Hermes For my part I had never discovered any thing of this matter nor revealed it to any one had not the fear of the Judgments of God or the hazard of the Damnation of my Soul for such a Concealment prevailed with me It is a debt I am willing to pay to the Just as the Father of the Just has liberally bestowed it upon me Salmon That is revealed them so as that the Sons of Art might understand them not to the Profane and Unworthy and Scoffers For the Oracle of Truth himself has long since told us It is not fit to give the Childrens Bread to Dogs though they may eat of the Crumbs which fall from the Masters Table Some Men the Scriptures of Truth have compared to Dogs yea Greedy Dogs Wolves Foxes c. These can never come to sit at the Table and feed of the Divine repast 'T is a Transgression against the Law of Nature which is the Law of God which deserves the Divine Vengeance for a punishment And such indeed is the revealing of forbidden Secrets to such to whom they do not belong And saith Raimand Lully Thou shalt reserve and keep that Secret which is proper only to God to reveal and thou dost justly conceal those things whose revelation belongs to his Honour otherwise thou shalt be condemned in the Great day as a Traytor to the Majesty of God nor shall thy Treason be forgiven thee IV. Hermes Now understand O ye Children of Wisdom that the knowledge of the four Elements of the Ancient Philosophers was not Corporally nor Imprudently sought into Which are through patience to be attained according to their kind which through their own operation are hidden or obscured You can do nothing except the matter be compounded because it cannot be perfected unless first the various Colours are throughly accomplished Salmon Hermes now begins to give a description of the Great Work which he calls the knowledge of the Elements but not of those Elements which are foolishly discoursed of in the Schools of the Peripateticks They speak of an Element to be Corpus Simplex but our Hermes saith They are not to be understood Corporaliter Ergò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Spiritualiter Sapienter that is Spiritually and Wisely Thus the Principles of Art are said to be four Elements Earth Water Air Fire as Hermes indigitates but what these are in a Spiritual sense the Peripatetick knows not which the same Hermes interprets in another place the Soul Spirit and Body and which Paracelsus calls Salt Sulphur and Mercury Others make but two as the Agent and Patient Masculine and Feminine Sulphur and Mercury Others but one only viz. The Aqua Philosophica There are many other Names by which this Matter is called but the Subject or Prima materia is one only because it is as it were the Cardinal hinge upon which all the rest turn which the Philosophers explicate to be their Mercury which is the beginning the middle and the end of the Work and without which whoever labours labours in vain and yet it will do nothing without it be compounded because it cannot be perfected without its colours are throughly accomplished The Body and the Soul or the Salt and the Sulphur cannot be united in their most minute parts without the help of the Spirit which is Mercury Luna and Sol cannot procreate without the help of Mercury which extracts the Semen from both the Bodies and in the center of the Earth as its proper Vessel digests and perfects it Therefore Mercury does nothing of its self except something be added to it by which it may be mortified V. Harmes Know then that the Division which was made upon the water by the Ancient Philosophers is that which separates it or converts it into four other substances one into two and three to one the third part of which is color or has tincture to wit the coagulating humour or moisture but the second and third Waters are the Weights of the Wise. Salmon This Water to be divided is the same with the four Elements before spoken of viz. The Aqua Philosophica This must be divided into four parts viz. The one part into two adding three parts to one from whence arises seven parts He divides the differences of the Colors into two threes that is into three Red Spirits and three White which three Spirits have their rise from the one Aqua Philosophica and are resolved into the same again VI. Hermes Take of the humidity or moisture an ounce and half of the Southern Redness viz. Anima Solis a fourth part i. e. half an ounce of the Citrine Seyre in like manner half an ounce of Auripigment half an ounce which are eight that is three ounces Now understand that the Vine of the Wise Men or Tree of the Philosophers is extracted or drawn forth in three but the Wine thereof is not perfected till at length thirty be compleated Salmon He Essays to explicate the proportions of the Philosophick Ingredients under various Names for that which he calls the Humidity the Southern Redness Anima solis Seyre Citrinum Auripigment the Vine of the Philosophers and their Wine have no other signification but that the Aqua Mercurii should be seven times distilled which after the eighth Distillation the Compositum by the force of the fire is converted into Ashes or a most subtil pouder which by reason of its purity and perfection resists the fire neither wonder that eight parts and three ounces are equivalent for by the former Section the one part is divided into two to each of them there is added three parts which are the true and Philosophick Proportions called by Hermes the Weights of the Wise. VII Hermes Understand then the operation The Decoction doth diminish the matter but the Tincture does augment it Because Luna in 15 days is diminished in the Heaven and in the third
the Water and the Fire dwelling therein which does contain its own Water drawn from the Four Elements and their Waters This is not Water in its form but Fire containing in a strong and pure Vessel the Ascending Waters lest the Spirits should flie away from the Bodies for by this means are they made Tinging and Permanent or Fixed Salmon That is the Mercury and the Sulphur dwelling in the Salt or the Spirit and the Soul dwelling in the Body which is our Stone The Fire saith he contains its own Water drawn from the Four Elements That is the Sulphur contains the Mercury drawn from its Original Fountains This is not Water in Form but Fire Nor is it Quick-Silver in form but Sulphur nor Spirit in form but Oyl or Tincture containing the Clouds and Ascending Waters which are of a dry consistency or Body sticking to the sides of the Glass lest they should flie away in sublimation from the Bodies by this means being often iterated at least three times but if it be six or seven times it is yet better the Spirit enters into and peirces and penetrates the Body in Order to its Fixation which at length is perfected which the highest Fixation and Tincture by the Fixing Oyl or Sulphur VII Hermes O Blessed Water in the form of Sea which Element thou dissolvest Now it behoves us with this watery Soul to possess a Sulphurous Form and to mix or joyn the same with our Vinegar Salmon Great is the Virtue and Power which dwells in the Aqua Philosophica from whence it is caled Blessed For as common Water washes away the Filth from things and cleanses them outwardiy so this our Elementated Water not only Dissolves Bodies but also Washes away and Cleanses them inwardly from all manner of Defilemens and Impurities and being joyned with the Philosophick Vinegar brings forth from them their incombustible Sulphur which by projection tinges and transmutes all imperfect Metals into most pure fine Gold and Silver This Water is the Key of the Art by which the Bodies are oftentimes to be opened that is they are to be Dissolved and by the same to be again Coagulated to be made more noble pure and perfect So that no Foot-steps of Death Blackness Corruption or Imperfection may any more remain in them The preparation of this Water is known but to a few nor do many attain to it because the Well is Deep out of which it is drawn nor do the Vulgar Chymists understand it But whatever you do you can do no great Matter without the help of Nature and tho' Aqua Fortis and Aqua Regis and such-like are usefull in their places to dissolve and Tear Bodies into Atoms yet are they Alien and far from the true Aqua Philosophica which has the Power to enter into the insides of Metals whereas they only divide them into many Superficies And therefore say the Philosophers the preparation of this Water is not to be Learned of Masters but it must be taught by the Dictates of Nature her self VIII Hermes For when by the Power of the Water the Compositum also is Dissolved you have the Key of the Restauration then Death and Blackness flie away and Wisdom proceeds on to the Finishing of the Work Salmon This Water does not Tear or Gnaw Bodies into Pieces and Bits but it Radically Dissolves them and reduces them into their Prima Materia as they were in their Original Generation Of this Nature are those Fountains Springs in Hungaria which have a Faculty of Transmuting what Iron soever is cast into them into good Coper and those other Fountains into which if any Wood be cast so as it remains but some certain time by the Lapidescent Virtue of the Water it is transmuted through its whole substance into Stone which Memorable and well known Powers and Operations of Nature in these particular things are in part a demonstration or at least an Argument to persuade one to the belief of other Operations and Transmutations in the Metalline Kingdom Ignis Azoth say the Philosophers are enough for the whole Work Learn therefore from Nature the preparation of this Azoth or Water of the Philosophers which Water being prepared does with a simple Operation through the help of Nature gently boyling in a soft Fire bring the work to a conclusion and perfect the same This Operation indeed or simple Coction is that which opens the Door into the Chambers of Life making Putrefaction and Death and blackness and darkness to vanish and flie away This Water and this Fire tho' simple and simple in their Operation yet are they hid and known but to a few for that they lead into the most recluse and abscondite recesses of Nature CHAP. VII The Operations of Nature in the Aqua Philosophica as in a Seed I. HERMES Now know my Son that the Philosophers chain up the Matter with a strong chain or band when they make it to contend with the fire because the Spirits in the washed Bodies desire to dwell therein and to rejoyce there In these habitations they vivifie themselves and dwell therein and the Bodies hold or contain them nor from them can they ever be separated Salmon The Bodies before they can be 〈◊〉 united with the Spirit and joyned one to another in a strong Confederation must first be purified and washed with Azoth and 〈◊〉 for the washing is that which puts an end to the blackness and the purification is made and continued till the White Elixir is made perfectly white and till the red is made perfectly red being thus cleansed and purified the Spirit out of a natural propension is drawn to the Bodies in which being ardently inflamed it immediately commixes with them and they are conjoyned with an indissoluble conjunction under the Chains of which they remain inseparable for ever Now this conjunction is not made by chance but from the meer affinity which is between the Bodies and Spirit for they both proceed from one fountain and principle though of the two the spirit by reason it vivifies and holds the Particles of the Bodies together is much the more noble the more excellent and most powerful Agent II. Hermes Then the dead Elements are revived and the Compositum or 〈◊〉 Bodies are tinged and altered and by wonderful operations they are made permanent or fixed as the Philosopher saith Salmon The Domicils of themselves remain dead but the Inhabitants in them are alive Now the Bodies of the Metals are the Domicils of their Spirits which when they are received by the Bodies their terrestrial substance is by little and little made thin extended and Purified and by their Vivifying Power the Life and Fire hitherto lying Dormant is excited and stirred up For the Life which dwells in the Metals is laid as it were asleep nor can it exert its Power or shew it self unless the Bodies be first Dissolved Exalted and turned into Spirit for that the Spirit does only Vivifie being brought to this
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
part which causes the Natures to ascend when it has lost its Occidental heat and waxes cold then the Natures are changed and become thick and descend to the center where the earthly Natures are joyned together which were subtilized and converted in their generation and imbibed in them IX And so the moisture joyneth together the parts divided But the Earth labours to dry up that moisture compassing it about and hindering it for going out by means whereof that which before lay hid does now appear nor can the moisture be separated but is held fast and firmly retained by dryness X. In like manner we see that whatsoever is in the World is held or retained by or with its contrary as heat with cold and dryness with moisture thus when each of them has besieged its Companion the thin is mixed with the thick and those things are made one substance viz. their hot and moist Soul and their cold and dry Body are united and made one XI Then it strives to dissolve and subtilize by its heat and moisture which is the Soul and the Body labours to enclose and retain the hot and moist Soul in its cold and dry substance And in this manner is their Virtues and Properties altered and changed from one thing to another XII I have told you the Truth which I have seen and my own self has done And therefore I charge you to change or convert the Natures from their Substances and Subtilties with heat and moisture into their Substances and Colours If you proceed aright in this Work you must not pass the bounds I have set you in this Book CHAP. XXVII The manner of Fixation of the Spirit Decoction Trituration and Washing I. WHen the Body is mingled with moisture and that the heat of the fire meets therewith the moisture is converted into the Body and dissolves it and then the Spirit cannot go forth because it is imbibed with the Fire II. The Spirits are fugitive so long as the Bodies are mixed with them and strive to resist the fire its heat and flame and therefore these parts can scarcely agree without a good and continual Operation and a steadfast permanent and natural heat III. For the nature of the Soul is to ascend upwards where its Center is and he that is not able to joyn two or more divers things together whose Centers are divers knows nothing of this Work IV. But this must be done after the conversion of their Natures and change of their Substances and matter from their natural Properties which is difficult to find out V. Whoever therefore can convert or change the Soul into the Body and the Body into the Soul and therewith mingle the subtil and volatile Spirits they shall be able to tinge any Body VI. You must also understand that Decoction Contrition Cribation Munidification and Ablution with Sweet Water are most necessary to the Secret of our Magistery VII And if you bestow pains herein you may cleanse it purely for you must clear it from its blackness and darkness which appear in the Operation VIII And you must subtilize the Body to the highest point of Volatility and Subtility and then mix therewith the Souls dissolved and the Spirits cleansed and so digest and decoct to the perfection of the matter CHAP. XXVIII Of the Fire fit for this Work I. YOu must not be unacquainted with the strength and proportion of the fire for the perfection or destruction of our Stone depends thereupon For Plato said The fire gives profit to that which is perfect but brings hurt and destruction to that which is Corrupt II. So that when its quantity or proportion shall be fit and convenient your Work will thrice prosper and go on as it ought to do but if it exceed the measure it shall without measure corrupt and destroy it III. And for this cause it was requisite that the Philosophers have instituted several proofs of the strength of their Fires that they might prevent and hinder their burning and the hurt of a violent heat IV. In Hermes it is said I am afraid Father of the Enemy in my House To whom he made Answer Son Take the Dog of Corascene and the Bitch of Armenia and joyn them together so shall you have a Dog of the colour of Heaven V. Dip him once in the Water of the Sea so will he become thy Friend and defend thee from thine Enemy and shall go along with thee and help thee and defend thee wheresoever thou goest nor shall he ever forsake theee but abide with thee for ever VI. Now Hermes meant by the Dog and Bitch such Powers or Spirits as have power to preserve Bodies from the hurt strength or force of the Fire VII And these thing are Waters of Calces and Salts the Composition whereof is to be found in the Writings of the Philosophers who have discoursed of this Magistery among whom some of them have named Sea-water Virgins Milk food of Birds and the like CHAP. XXIX Of the Separation of the Elements I. AFterwards take this precious Stone which the Philosophers have named yet hidden and concealed put it into a Cucurbit with its Alembick and divide its Natures viz. the four Elements the Earth Water Air and Fire II. These are the Body and Soul the Spirit and Tincture when you have divided the Water from the Earth and the Air from the Fire keep each of them by themselves and take that which descends to the bottom of the Glass being the Faeces and wash it with a warm fire till its black ness be gone and its thickness be vanished III. Then make it very white causing the superfluous moisture to fly away for then it shall be changed and become a white Calx wherein there is no cloudy darkness nor uncleanness nor contrariety IV. Afterwards return it back to the first Natures which ascended from it and purifie them likewise from uncleanness blackness and contrariety V. And reiterate these Works upon them so often till they be subtilized purified and made thin which when you have done render up thanks and acknowledgments to the most Gracious God VI. Know then that this Work is but one and it produceth one Stone into which Garib shall not enter i. e. any strange or foreign thing The Philosopher works with this and therefrom proceeds a Medicine which gives perfection VII Nothing must be mingled herewith either in part or whole And this Stone is to be found at all times and in every place and about every Man the search whereof is yet difficult to him that seeks it wheresoever he be VIII This Stone is vile black and stinking it costs nothing it must be taken alone it is somewhat heavy and is called the Original of the World because it rises up like things that bud forth this is the manifestation and appearance of it to them that seek truly after it IX Take it therefore and work it as the Philosopher has told you in the the Book
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
fire for 40 days of Elemental heat and in that decoction of 40 days the Body will rejoyce with the Soul and the Soul will rejoyce with the Body and Spirit and the Spirit will rejoyce with the Body and Soul and they will be fixed together and dwell one with another in which Life they will be made perpetual and immortal without separation for ever CHAP. XXXV A farther Explication of this matter I. OUR Medicine is made of 3 things viz. of a Body Soul and Spirit There are two Bodies to wit Sol and Luna Sol is a Tincture where with imperfect Bodies are tinged into Sol and Luna tingeth into Luna for nature brings forth only its like a Man a Man a Horse a Horse c. II. We have named the Bodies which serve to this Work which of some are called ferment for as a little leven levens the whole lump so Luna and Sol leven Mercury as their Meal into their Nature and Virtue III. If it be demanded Why Sol and Luna having a prefixed Tincture do not yet tinge imperfect Metals I Answer A Child tho' born of humane kind acts not the Man it must first be nourisht and bred up till it comes to Maturity So is it with Metals also they cannot shew their power and force unless they be first reduced from their Terrestreity to a Spirituality and nourisht and fed in their Tinctures through heat and humidity IV. For the Spirit is of the same matter and nature with our Medicine We say our Medicines are of a siery nature and much subtiler but of themselves they cannot be subtil nor simple but must be maturated or ripened with subtil and penetrating things V. Earth of it self is not subtil but may be made so through moist water which is dissolving and makes an ingress for Sol that it may penetrate the Earth and with its heat make the Earth subtile and in this way the Earth must be subtilized so long till it be as subtil as a Spirit which then is the Mercury more dissolving than common water and apt to dissolve the said Metals and that through the heat of fire to penetrate and subtilize them VI. There are several Spirits as Mercury Sulphur Orpiment Arsenick Antimony Nitre Sal-armoniack Tutia Marchisits c. but Mercury is a better Spirit than all others for being put into the fire they are carried away and we know not what becomes of them But Mercury as it is much subtiler clearer and penetrative so it is joyned to the Metals and changed into them whereas the others burn and destroy them making them more gross than they were before VII Now Mercury is of such a subtil nature that it transmutes Metals into simple and pure substances as it self is and attracts them to its self But no Metal can be transmuted by any of the other Spirits but they burn it to Earth and Ashes which Mercury it becomes impalpahle and therefore is called Argent Vive VIII We take nothing else to subtilize Metals to make them penetrative or to tinge other Metals Some call it Argent Vive or a Water an Acetum a Poyson because it destroys imperfect Bodies dividing them into several parts and forms our Medicine is made of two things viz. of Body and Spirit And this is true that all Metals have but one Root and Original IX But why cannot this Medicine be made of two compounded together I Answer It may be made of all these together but they must be reduced into a Mercury which would be difficult of the shortness of Man's Life Therefore we take the next matter which are the two aforesaid things viz. Body and Spirit X. Some Philosophers say our Medicine is made of four things and so it is For in Metals and their Spirits are the four Elements Others say true also That Metals must be turned into Argent Vive Here many Learned and Wise Men err and loose themselves in this path Thus far of the matter of which our Medicine is made or with which it is ioyned Now of the Vessels XI The Vessel ought to resemble the Firmament to enclose and encompass the whole Work For our Medicine is nothing else but a change of Elements one into another which is done by the motion of the Firmament for which reason it must needs be round and circular XII The other or second Vessel must also be round and be less than the outward Vessel 6 or 7 Inches high called a containing Cucurbit on which you must place an Alembick or Head through which the Vapors may ascend which must be well luted with Lute made of Meal sifted Ashes Whites of Eggs c. Or of Meal Calx Vive ana j. part tempered with Whites of Eggs which you must immediately use Lute it so well that no Spirits may fly away the loss of which will prejudice your Work extreamly therefore be wary XIII The Fornace or Oven must be round 12 or 14 Inches high and 6 or 7 Inches broad and 3 or 4 Inches in thickness to keep in the heat the better XIV Our matter is generated through or by help of the heat of the fire through the Vapour of the Water and also of the 〈◊〉 which must be nourished be wise and consider and meditate well upon the matter XV. Now in order to this Work there is 1. Dissolution 2. Separation 3. Sublimation 4. Fixation or Congelation 5. Calcination 6. Ingression XVI Dissolution is the changing of a dry thing into a moist one and belongs only to Bodies as to Sol and Luna which serve for our Art For a Spirit needs not to be dissolved being a liquid thing of it self but Metals are gross and dry and of a gross nature and therefore must be subtilized XVII First Because unless they be subtilized through dissolution they cannot be reduced into water and made to ascend through the Alembick to be converted into Spirit whose remaining foeces are reserved for a farther use XVIII Secondly Because the Body and Spirit must be made indivisible and one For no gross matter joyns or mixes with a Spirit unless it be first subtilized and reduced into Argent Vive then the one embraces the other inseperably For Argent Vive meeting with a thing like it self rejoyceth in it and the dissolved Body embraces the Spirit and suffers it not to fly away making it to endure the fire and it rejoyces because it has found an equal viz. one like it self and of the same nature XIX Dissolution is thus done Take Leaves of Sol or Luna to which add a good quantity of pure Mercury putting in the Leaves by little and little into a Vessel placed in so gentle a heat that the Mercury may not fume when all is dissolved and the Mass feems to be one Homogene body you have done well If there be any foeces or matter undissolved add more Mercury till all seems to be melted together XX. Take the matter thus dissolved set it in B. M. for
be dissolved and converted into a viscous Water or white Oil as aforesaid IV. Thus it mollifies the Body and prepares it for fusion and liquesaction yea it makes all things fusible viz. Stones and Metals and afterwards gives them Spirit and Life V. And it dissolves all things with an admirable solution transmuting the perfect Body into a sufible Medicine melting or liquifying moreover fixing and augmenting the weight and colour VI. Work therefore with it and you shall obtain from it what you desire for it is the Spirit and Soul of Sol and Luna it is the Oyl the dissolving Water the Fountain the Balneum Mariae the praeternatural Fire the moist Fire the secret hidden and invisible Fire VII It is also the most acrid Vinegar concerning which an ancient Philosopher saith I bosought the Lord and He shewed me a pure clear Water which I knew to be the pure Vinegar altering penetrating and digesting VIII I say a penetrating Vinegar and the moving Instrument for putrifying resolving and reducing Gold or Silver into their Prima materia or first matter IX And it is the only agent in the Universe which in this Art is able to reincrudate Metallick Bodies with the conservation of their Species X. It is therefore the only apt and natural medium by which we ought to resolve the perfect Bodies of Sol and Luna by a wonderful and solemn dissolution with the conservation of the species and without any destruction unless it be to a new more noble and better form or generation viz. into the perfect Philosophers Stone which is their wonderful Secret and Arcanum XI Now this Water is a certain middle substance clear as fine Silver which ought to receive the Tinctures of Sol and Luna so as they may be congealed and changed into a white and living Earth XII For this water needs the perfect bodies that with them after the dissolution it may be congealed fixed and coagulated into a white Earth XIII But their solution is also their coagulation for they have one and the same operation because one is not dissolved but the other is congealed Nor is there any other water which can dissolve the Bodies but that which abideth with them in the matter and the form XIV It cannot be permanent unless it be of the nature of the other Bodies that they may be made one XV. When therefore you see the water coagulate it self with the Bodies that be dissolved therein be assured that thy knowledge way of working and the work it self are true and Philosophick and that you have done rightly according to art CHAP. VI. Of what Substance Metalls are to consist in order to this work I. ERgo natura emendatur in sua consimili natura id est aurum argen tum in nostra aqua emendantur aqua etiam cum ipsis corporibus quae etiam dicitur medium animae sine quo nihil agere possumus in arte ista II. Et est ignis vegetabilis animabilis mineralis conservativus spiritus fixi Solis Lunae destructor corporum ac victor quia destruit diruit atque mutat corpora formas metallicas facitque illas non esse corpora sed spiritum fixum III. Illasque convertit in substantiam humidam mollem fluidam habentem ingressum virtutem intrandi in alia corpora imperfecta misceri cum cis per minima illa tingere perficere IV. Quod quidem non poterant cum essent corpora metallica sicca dura quae nonhabent ingressum neque virtutem tingendi perficiendi imperfecta V. Benè igitur corpora convertimus in substantiam fluidam quia unaquaeque tinctura plus in millesima parte tingit in liquida substantia molli quam in sicca ut patet de creco VI. Ergo transmutatio metallorum imperfectorum est impossibilis fieri per corpora perfecta sicca nisi prius reducantur in primam materiam mollem fluidam VII Ex his oportet quod reventatur humidum reveletur absconditum Et hoc est reincrudare corpora id est decoquere mollire donec priventur corporalitate durâ siccâ VIII Quia siccum non ingreditur nec tingit nisi seipsum Corpus igitur siccum terreum non tingit nisi tingatur quia ut dictum spissum terreum non ingreditur nec tingit quia non intrat ergo non alterat IX Non idcirco tingit aurum donec spiritus ejus occultus extrahatur à ventre ejus per aquam nostram albam fiat omnino spiritualis albus fumus albus spiritus anima mirabilis I. THus you see that Nature is to be amended by its own like Nature that is Gold and Silver are to be exalted in our water as our water also with those Bodies which water is called the medium of the Soul without which nothing is to be done in this Art II. It is a Vegetable Mineral and Animal fire which conserves the fixed Spirits of Sol and Luna but destroys and conquers their Bodies For it destroys overturns and changes Bodies and metallick forms making them to be no Bodies but a fixed Spirit III. And it turns them into a humid substance soft and fluid which hath ingression and power to enter into other imperfect bodies and to mix with them in their smallest parts and to tinge them and make them perfect IV. But this they could not do while they remained in their metallick Forms or Bodies which were dry and hard whereby they could have no entrance into other things so as to tinge make perfect what was before imperfect V. It is necessary therefore to convert the Bodies of Metals into a fluid substance for that every tincture will tinge a thousand times more in a soft and liquid substance than when it is in a dry one as is plainly apparent in Saffron VI. Therefore the transmutation of imperfect Metals is impossible to be done by perfect Bodies while they are dry and hard for which cause sake they must be brought back into their first matter which is soft and fluid VII It appears therefore that the moisture must be reverted that the hidden treasure may be revealed And this is called the reincrudation of Bodies which is the decocting softning them till they lose their hard and dry substance or form because that which is dry does not enter into nor tinge any thing besides it self VIII Therefore the dry terrene Body doth not enter into nor tinge except its own body nor can it tinge except it be tinged because as I said before a thick drie earthy matter does not penetrate nor tinge and therefore because it cannot enter or penetrate it can make no alteration in the matter to be altered IX For this reason it is that Gold coloureth not until its internal or hidden spirit be drawn forth out of it bowels by this our white water and that it be made altogether a spiritual substance a
Sybills said that the Son of the Virgin be exalted from the Earth and that the white Quintessence after its rising out of the dead Earth be raised up towards Heaven the gross and thick remaining in the bottom of the Vessel and of the Water II. Afterwards the Vessel being cooled you will find in the bottom the black Faeces scorcht and burnt which separate from the Spirit and Quintessence of Whiteness and cast them away III. Then will the Argent vive fall down from our Air or Spirit upon the new Earth which is called Argent vive sublimed by the Air or Spirit whereof is made a viscous Water pure and white IV. This Water is the true Tincture separated from all its black Faeces and our Brass or Latten is prepared with our Water purified and brought to a white Colour V. Which white Colour is not obtained but by decoction and coagulation of the Water Decoct therefore continually wash away the Blackness from the Latten not with your Hands but with the Stone or the Fire or our second Mercurial Water which is the true Tincture VI. This separation of the pure from the impure is not done with hands but Nature her self does it and brings it to perfection by a circular Operation VII It appears then that this Composition is not a work of the Hands but a change of the Natures because Nature dissolves and joyns it self sublimes and lifts it self up and grows white being separate from the Faeces VIII And in such a Sublimation the more subtil pure and essential parts are conjoyned for that with the fiery nature or property lifts up the subtil parts it separates alwaies the more pure leaving the grosser at bottom IX Wherefore your Fire ought to be a gentle and a continual Vapour with which you sublime that the matter may be filled with Spirit from the Air and live X. For naturally all things take Life from the inbreathing of the Air and so also our Magistery receives in the Vapour or Spirit by the sublimation of the Water XI Our Brass or Laten then is to be made to ascend by the degrees of Fire but of its own accord freely aand without violence except the body therefore be by the Fire and the Water broken or dissolved and attenuated until it ascends as a Spirit or climbs like Argent vive or rather as the white Soul separated from the Body and by sublimation delated or brought into a Spirit nothing is or can be done XII But when it ascends on high it is born in the Air or Spirit and is changed into Spirit and becomes Life with Life being only Spiritual and Incorruptible XIII And by such an Operation it is that the Body is made Spirit of a subtil nature and the Spirit is incorporated with the Body and made one with it and by such a sublimation conjunction and raising up the whole both Body and Spirit are made white CHAP. XX. Of Digestion Sublimation and Separation of the Bodies for the perfection of the Work I. ERgo necessaria est haec sublimatio philosophica naturalis quae componit pacem inter corpus spiritum quod est impossibile aliter fieri nisi in has partes separentur II. Idcirco oportet utrumque sublimare ut purum ascendat impurum terrenosum descendat in turbatione maris procellosi III. Quare oportet decoquere continuò ut ad subtilem deducatur naturam quousque corpus assumat attrahat animam albam Mercurialem quam retinet naturaliter nec demittit eam à se separari quia sibi compar est in propinquitate naturae primae purae simplicis IV. Ex his oportet per decoctionem separationem exercere ut nihil de pinguedine ani mae remaneat quod non fuerit elevatum exaltatum in superiori parte sic utrumque erit reductum ad aequalitatem simplicem ad simplicem albedinem V. Vultur ergo volans per aerem Bufo gradiens per terram est magisterium VI. Ideo quando separabis terram ab aqua id est ab igne subtile ab spisso suaviter cum magno ingenio ascendet à terra in coelum quod erit purum descendet in terram quod erit impurum VII Et recipiet subtilior pars in superiori loco naturam spiritus in inferiori verò naturam corporis terrei VIII Quare elevetur per talem oporationem natura alba cum subtiliori parte corporis relictis foecibus quod fit brevi tempore IX Nam anima cum sua adjuvatur socia per eam perficitur X. Mater inquit corpus me genuit per me gignitur ipsa postquam autem ab ea accepi volatum ipsa meliori modo quo potest fit pia fovens nutriens filium quem genuit donec ad statum devenerit perfectum I. THIS Philosophical and Natural Sublimation therefore is necessary which makes peace between or fixes the Body and Spirit which is impossible to be done otherwise than in the separation of these parts II. Therefore it behoves you to sublime both that the pure may ascend and the impure and earthy may descend or be left at bottom in the perplexity of a troubled Sea III. And for this reason it must be continually decocted that it may be brought to a subtil property and the Body may assume and draw to it self the white Mercurial Soul which it naturally holds and suffers not to be separated from it because it is like to it in the nereness of the first pure and simple nature IV. From these things it is necessary to make a separation by Decoction till no more remains of the purity of the Soul which is not ascended and exalted to the higher part whereby they will both be reduced to an equality of Properties and a simple or pure Whiteness V. The Vulture flying through the Air and the Toad creeping upon the Ground are the Emblems of our Magistery VI. When therefore gently and with much care you separate the Earth from the Water that is from the Fire and the thin from the thick then that which is pure will separate it self from the Earth and ascend to the upper part as it were into Heaven and the impure will descend beneath as to the Earth VII And the more subtil part in the superior place will take upon it the nature of a Spirit and that in the lower place the nature of an earthy body VIII Wherefore let the white property with the more subtil parts of the body be by this Operation made to ascend leaving the faeces behind which is done in a short time IX For the Soul is aided by her associate and fellow and perfected by it X. My Mother saith the Body has begotten me and by me she her self is begotten now after I have taken from her her flying she after an admirable manner becomes kind nourishing and cherishing the Son whom she has begotten till he comes to
Decoct V. And therefore to Grind is to Decoct of which you are not to be weary saith Rhasis Digest continually but not in haste that is not with too great a Fire cease not or make no intermission in your work follow not the Artifice of Sophisters but pursue your Operation to the Complement and perfection thereof VI. Also in the Rosary it is advised to be cautious and watchful lest your work prove dead or imperfect and to continue it with a long Decoction Close up well thy Vessel and pursue to the end VII For there is no Generation of things but by Putrefaction by keeping out the Air and a continual internal motion with an equal and gentle Heat VIII Remember when you are in your work all the Signs and Appearances which arise in every Decoction for they are necessary to be known and understood in order to the perfecting the matter IX You must be sure to be incessant and continual in your Operation with a gentle Fire to the appearing of the perfect Whiteness which cannot be if you open the Vessel and let out the Spirit X. From whence it is Evident that if you mannage your matter ill or your Fire be too great it ought to be extinguished Therefore saith Rhasis pursue your business incessantly beware of instability of mind and too great expectations by a too hasty and precipitate pursuit lest you lose your End XI But as another Philosopher saith Digest and Digest again and be not weary The most exquisite and industrious Artist can never attain to perfection by too much haste but only by a long and continual Decoction and Digestion for so Nature works and Art must in some measure imitate Nature CHAP. XLIV Of the Various Signs Appearing in every Operation I. THis then is the thing that the Vessel with the Medicine be put into a moist Fire to wit that the middle or one half of the Vessel be in a moist Fire or Balneo of equal Heat with Horse-Dung and the other half out of the Fire that you may daily look into it II. And in about the space of Forty Days the superficies or upper part of the Medicine will appear black as melted Pitch and this is the Sign that the Citrine Body is truly converted into Mercury III. Therefore saith Bonellus when you see the blackness of the Water to appear be assured that the Citrine Body is made Liquid The same thing saith Rhasis the Disposition or Operation of our Stone is One which is that it be put into its Vessel and carefully Decocted and Digested till such time as the whole Body ibe Dissolved and Ascended IV. And in another place he saith continue it upon a temperate or gentle Balneo so long till it be perfectly Dissolved into Water and made impalpable and that the whole Tincture be extracted into the blackness which is the Sign of its dissolution V. Lucas also assureth us that when we see the blackness of the water in all things to appear that then the Body is dissolved or made Liquid VI. This blackness the Philosophers called the first Conjunction for then the Male and Female are joyned together and it is the Sign of perfect mixtion VII Yet notwithstanding the whole Tincture is not drawn out together but it goes out every day by little and little until by a great length of time it is perfectly extracted and made compleat VIII And that part of the Body which is dissolved ever Ascends or Rises to the Top above all the other undissolved Matter which remains yet at Bottom IX Therefore saith Avicen That which is spiritual in the Vessel Ascends up to the Top of the Matter and that which is yet gross and thick remains in the Bottom of the Vessel X. This blackness is called among the Philosophers by many Names to wit The Fires the Soul a Cloud the Revens-Head a Coal Our Oyl Aqua vitae the Tincture of Redness the shadow of the Sun Black Brass Water of Sulphur and by many other Names XI And this Blackness is that which conjoyneth the Body with the Spirit XII Then saith Rhasis The Government of the Fire being observed for the space of Forty Days both to wit the White Liquor and the Citrine Body are made a Permanent or fixt Water covered over with blackness which blackness if rightly ordered cometh to its perfection in Forty Days space XIII Of which another Philosopher saith so long as the obscure blackness appeareth the WOMAN hath the Dominion and this is the first Conception or strength of our Stone For if it be not first Black it shall never be either White or Red. XIV Avicen saith That Heat causeth blackness first in a moist Body then the humidity being consumed it putteth off or loseth its blackness and as the Heat encreaseth or is continued so it grows white XV. Lastly by a more inward Heat it is Calcin'd into Ashes as the Philosophers teach XVI In the first Decoction which is called Putrefaction Our Stone is made all Black to wit a Black Earth by the drawing out of its Humidity and in that Blackness the Whiteness is hidden XVII And when the Humidity is reverted upon the Blackness again and by a continued soft and gentle Digestion is made fixed with its Earth then it becomes White XVIII In this Whiteness the Redness is hidden and when it is Decocted and Digested by augmentation and continuance of the Fire that Earth is changed into Redness as we shall hereafter teach CHAP. XLV Of the Eduction of the Whiteness out of the Blackness or Black Matter I. NOw let us revolve to the Black matter in its Vessel not so much as once opened but continually closed Let this Vessel I say stand continually in the moist fire till such time as the White Colour appears like to a white moist Salt II. The Colour is called by the Philosophers Arsenick and Sal Armoniack and some others call it The thing without which no profit is to be had in the Work III. But inward whiteness appearing in the Work then is there a perfect Conjunction and Copulation of the Bodies in this Stone which is indissoluble And then is fulfilled that saying of Hermes The thing which is above is as that which is beneath and that which is beneath is as that which is above to perform the Mystery of this matter IV. Phares saith Seeing the Whiteness appearing above in the Vessel you may be certain that in that Whiteness the Redness lies hid but before it becomes White you will find many Colours to appear V. Therefore saith Diomedes Decoct the Male and the Female or Vapour together until such time as they shall become one dry Body for except they be dry the divers or various Colours will not appear VI. For it will ever be black whilst that humidity or moisture has the dominion but if that be once wasted then it emits divers Colours after many and several ways VII And many times it shall be changed from
said subtil and thin Oyl of Sol and Luna the said substances of other Bodies be made fixed and to flow like Wax VII With which flowing substance you shall not only congeal Argent Vive into perfect Sol and Luna according as you have prepared your Medicine but you shall also with the same fluxible and flowing substance transmute and change all such other imperfect Bodies as they were whose Calces were so sublimed and from whom at their first subliming or lifting up they took their beginning into Sol and Luna aforesaid VIII And this thin and subtil Oyl being put into Kemia its proper Vessel first sealed up to putrifie in the Fire of the first degree being moist it becomes as black as liquid Pitch The fire may then have its Action in the Body to corrupt it the same Body as before so opened IX Therefore it grows first black like melted Pitch because the bear working in this moist Body does first beget a blackness which blackness is the first sign of Corruption and since the Corruption of one thing is the generation of another therefore of the Body corrupted is generated a Body Neutral which is certainly apt declinable and applicable unto every Ferment whatsoever you please to apply it to X. But the Ferment must be altered together with the Alchymick Body and the whole substance of our Stone or Elixir must partake of the Nature of the Quintescence otherwise it will be of no effect XI And between the said sign of blackness and perfect whiteness which will follow the said blackness there will appear a green Color and as many variable Colors afterwards as the mind of Man is able to conceive XII When the present White Color shall begin to appear like the Eyes of Fishes then may you know that Summer is near at hand after which Autumn or Harvest will happily follow with ripe fruit which in the long looked for Red ness This is after the Pale Ashy and Citrine Color XIII First the Sun does perfectly Descend by its due Course from its Meridional height and Glory through its gross and natural solution into an imperfect Pale and Ashy Color shining in the Occidental parts of the West which is somewhat of a yellowish or Brick dust Color from thence it goes to the Septentrional parts of the Earth being of a Variable watrish blackness of a dark cloudy alterable putrefactive watrishness XIV Then it Afcends up to the Oriental parts shining with a more perfect Crystalline Summer-like and Paradisical White Lastly he Ascends his Fiery Chariot directing his Course up again to his Meridional Life Perfection and Glory there to Rule and Shine in fire brightness splendor and the highest perfection even in the highest most pure and Imperial Redness XV. When this aforesaid simple Oyl of the altered Body being in its Vessel duly sealed is by the Fire thus disposed what is there more than one simple thing which nature has made to be generated of Sulphur and Mercury in the Bowels of the Earth XVI Thus it is evident that our Stone is nothing else but Sol and Luna Sulphur and Mercury Male and Female Heat and Cold. And therefore to be more short when all the parts of our Stone are thus gathered together it appears plainly enough what is our Mercury Our Sulphur Our Alehymick Body Our Ferment Our Menstruum Our Green Lyon And what Our White Fume Our two Dragons Our Fires and Our Egg in which is both the Whiteness and the Redness XVII As also what is Man's Blood Our Aquae Vitae Our Burning Water and what are many other things which in this Our Art are Metaphorically or figuratively named to deceive the Foolish and unwary XVIII Also there is a similitude of a Tri-une shining in the Body Soul and Spirit The Body is the substance of the Stone The Soul is the Ferment which cannot be had but from the most perfect Body and the Spirit is that which raiseth up the Natures from Death and Corruption to Life Perfection and Glory XIX In Sulphur there is an Earthiness for the Body In Mercury there is an Aerealness for the Spirit and in them both a Natural Unctuosity for the Soul or Ferment all which are inseparably United in their least parts for ever From this Fermental Body the Stone is formed and without it it cannot be made XX. It is the peculiar property of Sol and Luna the which property appertains to the Stone it self to give the form of Gold and Silver And therefore the Elixir whether it be White or Red may be Infinitely augmented with the Fermental Oyl if you do cast the same upon Mercury it shall transmute it into the Elixir which Elixir must be cast afterwards upon the Imperfect Bodies XXI Moreover the said White Elixir is augmented with Mercurial Water and the Red Elixir with the Mercurial Oyl the which two viz. the Mercurial Water and Mercurial Oyl can only be had of Mercury dissolved of it self XXII See what the Scripture saith He stroke the Stone and Water flowed out and he brought forth Oyl out of the Flinty Rock We may Note the whole composition of the Elixir in these four Verses following XXIII He stretched forth the Heavens as a Curtain The Water stood above the Mountains This is the Water which does cover Our Matter and performs the dissolution thereof causing a cloudy Ascension That does walk upon the Wings of the Wind. This figures forth the sublimation of ourStone XXIV Who makes his Angels Spirits and his Ministers a flame of Fire By this is shadowed forth the rectification separation and disposition of the Elements Who has founded the Earth upon its Basis so fixt that it shall not be moved for ever Under which is described the fixation of the Elements and the perfection of the Philosophick Stone CHAP. LXVI Another way of Elixirating Gold by the Fire against Nature I. ANother way by which the Body of Gold is Elixirated by the power of the Fire against Nature through the help of the Operation of the Fire of Nature which is thus Dissolve the Body of pure Gold in the Fire against Nature the same fire being well rectified Arsenick Mercury sublimate as the manner is from which Gold being so dissolved into a Citrine clear and shining Water without any Heterogenity or Sand remaining let the water be abstracted till the Body does remain in the bottom of the Glass like a fixt Oyl II. Upon this Oyl affuse the said Water or Fire against Nature again and abstract again and this work so often repeat till the water or fire against Nature have no more sharpness upon the Tongue than common Well-Water III. This done draw such another new water or fire against Nature which Affuse upon the former Oyl and abstract in all respects as before is taught then Affuse upon this Oyl the water or fire of Nature well rectified and let it be double in quantity or proportion of the said Oyl of the Body so
Calces of all Bodies may be so depurated and Citrinated that thereby they may become most pure Gold IX When also Argent Vive is dissolved then dissolve in it a little of the aforesaid Red Ferment and so put all into Kemia or a proper Vessel which firmly close up with a Philosophick Seal Then with a continual and easie or gentle Fire draw out the Charriot of the four Elements through the Depth of the Sea until the Floods being dryed up there appears in the Matter a bright shining substance like to the Eyes of the Fishes X. For by this Operation if you keep your Temperate Fire continually alive the Floods shall dry up with an exceeding drought and the dry Land or Earth shall appear as in the days of Noah the waters were dryed up from off the Earth and behold the Face of the Ground was dry And by lifting up the Rod of Moses and stretching out his hand the waters were dryed up and the dry Ground appeared in the midst of the Sea for so says David He Rebuked the Red Sea and it was dryed up he led them through the Depths as through the Wilderness XI And then by the Space of Forty days following it shall be Rubified as the Philosophers Demonstrate by the help of a Vehement Fire as the Nature of it requires continuing and remaining in the same strong Fire till it melt and flow like Wax whereby it will be able to transmute all Bodies into pure fine Gold XII And thus the White and Red Medicines are multiplied with their own proper humidities viz. only by the solution of the White Medicines in their own proper White and Red humours and by their Coagulation again of the same as necessity requires Thus have we explicated with singular plainess of Speech the Elixiration of Mercury per se or Argent Vive alone CHAP. LXVIII The second of the former Elixirs with Mercury and the Body Alchymick I. TO Elixirate with Mercury and the Body Alchymick Take One part of the most pure Kibrick quod est pater Mercurij omnium Liquabilium Sea water twelve parts in which dissolve the Kibrick being dissolved strain the water through a Linnen Cloth and what remains undissolved which will not go through put into the Vessel called Kemia set it over a gentle fire as it were the heat of the Sun untill there appears on the Top a Red Color II. Then put to it a quarter more of the Sea-water aforesaid being kept in a very clean Vessel set it on a very gentle fire and dry it up again as you did before by little and little at a time III. For in this Work by so much less there is put of the Spirit and more of the Body by so much the sooner and better shall the Solution be made the which Solution is made by the Congelation of its water IV. And therefore as the Rosary saith you must beware that the Belly be not made over moist for if it be the water shall not receive or attain to its dryness V. This manner of Imbibition must be Observed and continued so long till the whole water by several Imbibitions shall be dryed up into a Body VI. This done let the Vessel be firmly and Philosophically Sealed up and placed in its proper Fornace with a mean or gentle fire which must not wax cold from the first hour you begin to set the same into the Fornace till you have made an end of the whole work VII And when the matter is sublimed then let it be made to Descend by little and little without Violence the fire being Artificially made or set over it which done let it be again sublimed as before VIII And so let the Soul of the Sun of the Vulgar the which Soul is Our unclean Oyntment the Spirit not yet conjoyned with the Body Ascend from the Earth to the Heaven and again make it to Descend from Heaven to the Earth till all becomes Earth which before was Heaven IX To the end there may be made a substance not so hard as the Body nor yet so soft as the Spirit but holding a mean disposition standing fixed and Permanent in the fire like a White peice of melted Wax flowing in the bottom of the Vessel X. The which White substance of a mean or middle consistency must be fed and nourished with Milk and Meat till the quantity thereof be increased according to your desire XI This Medicine being Fermented to the Red with a portion of Sol Dissolved in the water of the Sea by reason of separating the first the form from the Matter to the end that it may be in a more noble form than it was before when the first qualities did remain undivided and that it may be brought into a Purple Colour by the help of a strong and continual fire whereby is made the true Elixir both for the White and Red Work XII Now this Elixir be it White or Red shall be increased an hundred fold more both in Virtue and Goodness if its Quintessence be fixed with it and that then afterwards it be brought and reduced by the Fire of Nature into a thin Oyl the which must be done in a Circulatory Vessel for truly then the least drop thereof does Congeal a thousand drops of Mercury into the very greatest Medicine CHAP. LXIX Of the Vegetable Stone I. THe Vegetable Stone is gotten by Virtue of the Fire of Nature of the Composition of which fire we now intend plainly to treat and of the way how to work with it in every respect II. Its Composition is of four things as Raymundus saith in his Book of Quintessences It is a Composition of Sal Amarum which is Ignis adeptus a fire that is gotten without Wood or Coal and by an easie working does work against all manner of sharpness of Action of the Visible Fire like as if it were the fire of Hell and therefore altho' Wine be hot yet this water of Mercury is hotter for it is able to dissolve all Bodies to putrefie and also to divide the Elements which neither common Fire nor Wine can do III. Some think that this Fire of Nature is extracted or drawn from Wine according to the common way and that it must be rectified by often Distillations until its Flegm is wholly abstracted which hinders its Heat Virtue Strength and Burning But this when it is done to all advantages and its highest perfection which Fools call the pure Spirit and then put to the Calx of the Body never so well prepared yet will it be weak and ineffectual to Our purpose for Dissolution Conservation c. IV. The true and Pure Spirit is Our Silverish Spirit of Wine which is our Vegetable Mercury and the true water of the Philosophers Concerning which see in Ripley's secret Concord V. Wherefore since the vulgar Spirit or Wine is such it is evident that there is an Error in choosing of this Principle for the true Principle which is
Ounce dissolve it in Aqua Regia All these three Menstruums with their Praecipitates put into a well Luted Retort and with a gradual Fire distil to dryness which repeat by Cohobation twelve times then wash the Powder five times with some Cordial Water and dry it put to it of the best Spirit of Wine a Quart and distil it from it in a well Luted Glass Retort Cohobating six times and the remaining Powder put into a strong Crucible well Luted which place in a Circulary Fire for three Hours remove it from the Fire and being cold burn off the best Spirit of Wine from it Dose à Gr. six ad twenty with Scammony from twelve Gr. to twenty five the day before the Fit or the same morning if the Fit salls towards night Salmon XVIII A most excellent Medicine against all sorts of burning Feavers There is nothing better in the World that I know of than my Febrifuge mentioned in my Phylaxa Lib. 2. now in the Press You may take about twenty Grains to thirty or thirty five Grains in a Glass of fair Water sweetned with Sugar or in Wine well sweetned just at the coming of the Heat and you may give another Dose about an Hour after and if the Heat be vehement you may give a third Dose in like manner 't will take off the Feaver as it were by Inchantment This Course being taken for two three or four returns of the Fit 't will at length certainly vanish If the Fever be Continent you ought to give it every Day 4 or 5 Doses a Day as before directed 'till the Feaver is wholly taken off 'T is one of the best of Antifebriticks I speak experimentally from I veryly Believe a Thousand Proofs the greatest of all which was made upon my own Person in the West-India's when it was supposed there was scarcely an Hour betwixt me and Death Salmon XIX Agues chiefly Quartans cured by our Aurum Vitae Cathartick in Phylaxa Lib. 1. Chap. 41. Sect. 1. Tho' I did always know this Medicine to be a very good Antifebritick yet my late Experience thereof since the Writing of that Book has much more confirmed me in the use of it I have Cured many Quartans with it of long continuance when the hopes of Cure were almost past by a declivity into other more dangerous Diseases Dose is from two Grains to twelve according to Age and Strength Let it be given in a Bolus over Night and a Purge the next Day or it may be given in the Morning Fasting in a simple Extract of Aloes Salmon XX. Another Remedy against all sorts of stubborn Agues Take of our Royal Powder in Phylaxa Lib. 1. Cap. 44. Sect. 1. from fifteen Grains to thirty or thirty five and mix it with the Pap of an Apple or a stew'd Prune or with a little Conserve of Roses or a little Syrup and so let the Sick take it early the Day before the Fit or the same Morning if the Fit comes towards Night Drinking warm Posset Drink or Broth liberally after it it is a good thing and scarely ever fails Salmon XXI A Tedious Quartan and Tertian I have oftentimes Cured Tedious Quartans and Tertians by giving half a Pint of the Crude Juice of Camomil an Hour before the coming of the Fit and repeating the same Dose for four or five Fits Salmon XXII A good Observation If in any Ague whatsoever when any Concoction though not perfect appears in the Urine then give a Purge on the Ague Day so as it may have done Working before the Fit comes viz. four or five Hours before the coming of the Fit you will find the Ague will never return any more after the Fit but will be quite removed as if done by Inchantation It has been often tryed with answerable Success In Tertians do it after the third or fourth Fit In Quotidians you may tarry longer In Quartans scarcely before the thirtieth Day And in this case we may fly to Antimonial and Mercurial Medicines especially if of long continuance For as the Matter lies in several places so chiefly in the Mesentery whence unless it be fetcht the Cure seldom succeeds as it ought to do If the Disease vanish not upon Purging I always give my Volatile Laudanum before the Fit Salmon XXIII Another method in Quartans and long continued Agues Take Water half a Pint Salt of Tartar 2 Drachms Oyl of Sulphur half a Drach Sena three Drachms Jalop in Powder one Drachm Make an Infusion for two Doses the next Day Purge also with this Take Calomelanos Scamony in powder of each alike mix them Dose from half a Drachm to one Drachm Salmon CHAP. IV. Of BLEEDING I. To stop the Bleeding at the Nose TAke Bole Armoniack stamp it finely to powder Ashes of an Old Hat of each alike mix them then blow up some of it with a Quill into the bleeding Nostril of the Patient and it stops presently Salmon II. Against Pissing of Blood Take Sheeps Milk highly praised herein above all Fasting four Ounces mix with it a Drachm of fine Bole Armoniack in Powder and one or two Grains of my Volatile Laudanum dissolved and so give it Salmon III. Against the Bloody-Flux and Pissing of Blood Take Conserve of Roses one Ounce Crocus Martis one Scruple Volatile Laudanum two Grains mix them well then take it on the point of a Knife in a Morning Fasting and do so three several Mornings together Salmon IV. Against spitting of Blood Take Mastick and Olibanum in Powder two Scruples of each Conserve of red Roses 2 Ounces Diascordium half an Ounce Guttae Vitae three Drachms mix them together and make an Electuary then take thereof Morning and Evening on the point of a Knife as much as a Nutmeg at a time Salmon V. A good Remedy against Bleeding at Nose I commend this Powder of Heurnius Take Seeds of white Henbane white Poppy ana one Ounce Blood-stone red Corral ana two Ounces Camphire two Scruples Terra Lemnia two Scruples mix them Dose half a Drachm or two Scruples Morning and Evening with Conserve of red Roses If Opium in fine Powder eight Grains were added 't would be so much the better Salmon VI. Another against Bleeding of a Wound If a Fuss-Ball tough and soft be cut into slices and squeezed hard in a Press those pieces applyed are sufficently able to stop any Bleeding especially if any Stegnotick Powder be strewed on So also the Fungus growing on a Birch Tree the Powder of Agarick being first strewed on the place Salmon VII Another for the same The Powder of Man's Blood is almost an Infallible Remedy strewed upon the place or if it be in the Nostrils blow it up with a Quill or put up in a Nasale the Mouth being held full of cold Water Salmon VIII A most effectual Remedy O I commend as one of the greatest Secrets our Aqua Regulata see it Phylaxa Med. Lib. 1. Cap. 1. Sect. 1. being applyed by washing the Part and then laying
Deckers in his Annotations upon Barbet gave it to a Man of sixty years of Age with good success I have oftentimes given it both alone and mixt it with Turpentine with a singular Advantage never with the ill Effects above-named 2. If we enquire into the Nature of the Medicine we find it to be cooling and without any sharpness of Parts so that I can never think that any Medicine can give that which its self has not 3. We ought to consider the Nature of those Bodies on whom Cassia had so ill an Effect as they say in the Stone and then probably we may perceive that those supposed Effects rather arose from the prevalency of the morbifick Matter than the Medicine and that had any other Medicament been given at that time adapted to the Distemper with the highest scrutiny and Ingenuity of the most learned in our Profession 't is possible the same Effects might have ensued so that in Prudence we ought to ascribe the afore-enumerated Disadvantages to the Habit of the Body and prevalency of some acid Humor abounding at that time rather than to the Cassia or the innocent use of any Medicine whatsoever Salmon XLI Crato prefers the simple Decoction of Speedwel with Sugar before all the more famous and great Medicines inwardly given for the Stone The use saith he of a Clyster made only of a Decoction of Speedwel with Sugar will do more good than any Medicine taken by the mouth you may put into the Decoction some fat of a Loin of Mutton or Veal of a Rabbet or Capon that so it may be more smooth and slippery or for want of these you may take some fresh Butter The Sick often find more relief in the Cholick or Stone from a simple Clyster of Milk and Sugar boiled either with Speedwel or Cammomil-flowers than from Clysters more richly and largely compounded of hot Things because they by discussing Pain encrease Wind whereby the Pain is augmented which is only to be appeased with Anodines XLII The Decoction of Pease made with Daucus Seed Parsley-Seed or sweet Fennel-Seed is a Medicine not to be despised and many by taking it alone have had a perfect Cure But as Diureticks in the Cure of this Disease are necessary to get the Gravel and Stone out of the Reins So for prevention and in time of Health we must abstain from the too much use of them lest while they provoke Urine by a constant use of them they make open the ways and passages to the Kidneys whereby all the crude Humors and Recrements of the Blood may tend thither and make Matter to breed the Gravel and Stone This is the fear of some Artists though causlesly enough where neither the Meat nor Drink received tends by resolution to such a generation nor a petrifactive Spirit lodges in the Parts However Dieureticks for that they quickly run to the Reins and carry along with them the Food crude and unconcocted thereby loading the Parts already afflicted though they are not the Cause of the Matter of the Stone yet they are to be given with the more caution lest by their violence heaping up Matter they the more streighten those Parts which are already too much streightned by the Body of the petrifactive Matter there lodged already And therefore it is Prudence to give them a long time after Meat or upon an empty Stomach and if it may be done after the Body is purged or cleansed XLIII Paracelsus commends Spirit of Salt and Spirit of Juniper as also Spirit and Tincture of Nitre Salt and Antimony Willis commends several Diureticks whose Basis is a volatile Salt and several likewise whose Basis is an alcalisate Salt some also whose Basis is an acid Salt Sylvius says the Stone must either be dissolved or expelled undissolved For dissolving he proposes Spirit of Nitre giving ten or twelve Drops of it in Decoction of Grass-Root All Stones says he that I have yet found are dissolved in acid Spirit of Nitre whence I conceive that none can conclude that the coagulation of Stones can proceed from an acid but on the contrary from something opposite to it The virtue of generating Stones says he lies in austere Things upon which account they give Glutinosity and toughness to Fluids to which if fixt earthy and volatile saline Parts be joined something not unlike the Stone he should have said by help of a petrifactive Gass or Spirit is generated Now this coagulated Austere is infringed by the sharp Acid of the Spirit of Nitre And therefore when the Rudiments and beginnings of a Stone are laying we must besides volatile oily Salts use Things that dissolve the Stone amongst which we deservedly ascrbe the first place to Spirit of Nitre seeing in it Stones are so easily and so manifestly dissolved and it may be given in Beer Ale Wine-Broth c. to make them a little sharp and so to be used for some considerable time XLIV To this of Sylvius the learned Deckers makes something of answer The Spirit of Nitre saith he being put upon the Stone poudered and set upon a little Fire dissolves it First it turns it into a tough and then into a watery Matter but the Mischef is the Consequence in outward and inward means is not the same or at least the Spirit of Nitre does not answer Expectation And Fr. Hof-man says you should rather give Things which confist of an abstersive Virtue from a volatile Alcalie and Acid that by their gentle sharpness do incide and cleanse the filth of the urinary Passages as also by their sweet fragrancy affecting of the Reins do hinder the faeculency of the Ferment and so prevent all occasion of the Stone XLV Diureticks are of two kinds the one Aperitive the other Incisive Aperitive draw the Matter to the Kidnies and therefore if these be affected are very suspicious because we draw the Matter to the part affected But Incisives carry not the Matter to the Kidnies but only by Inciding Subtilize and so the Matter being made subtil passes the Reins Hence it is and I ever use it with success that if in the beginning I give Spirit of Vitriol to break the Stone or cut the gross Humor I quickly see a happy Issue And the Spirit of Vitriol though it be Diuretick yet it only incides upon which Subtililation while the Matter passes out the Urine appears more copious and is truly a Diuretick by accident not that it carries ought to the Reins but because the Matter when it has no hinderance finds an easie passage And that is attempted in vain after the third or fourth day which may be done the first without which the Pain is prolonged three or four Days to the great damage of the Patient for then we must stay for universal Evacuation which in this case is not necessary in the beginning but may very well be done when the Pain is over Panarolus Pent. Cap. 3. Obs. 41. XLVI Riverius advises That in the use of
Vaporosum and let it stand 〈◊〉 Weeks in digestion or to putrifie and it will become a slimy Water Take the Retort open its neck and lay the Retort in a Sand-furnace and cover it with an earthen Pan fixing to it a Receiver well luted give first a slow fire then a stronger which continue till the Spirits be well resolved into water First the Spirits will come forth in white Clouds or in smoak and at last in red Clouds or smoak give fire so long till all the Spirits are come over in a clear white water and when you have this sign take the Receiver from the Retort stopping the said Receiver very well with Wax that no Spirits may fly away then let the Fire go out XX. The Matter which remains in the Retort take out and put it into a Bolt-head and stop it well and set it in a warm place then rectifie once the Spirits which are in the Receiver and keep them carefully Now observe this you remember that when the Mercury hath lost its Praecipiolum that the same Mercury will be as bright as a Venice Looking-glass Take of this bright Mercury one part of the Spirit aforesaid two parts put them into a Bolt head stop it very close and let it stand in a little warmth and the Mercury will mix with the Spirit then distil all through a Retort in Sand. Take again of the aforesaid Mercury which is clear as a Venice Looking-Glass p. i. of the Spirit p. ij put them into a Bolt-head and set it in a warm place and the Mercury will mix with the Spirit and dissolve then distil again in a Retort in Sand ut supra and it will come over in form of VVater this continue so long 'till all the one half part of the might Mercury is brought to a clear thin VVater which keep very close stopped with VVax Take the Pouder which I ordered to be kept in a Bolt-head and place it very deep in a sand Capel and give a strong Fire for twenty four Hours then let the Fire go out and take the Bolt-head forth and stir the Pouder with a wooden Stick and put it upon the half part of the clear Mercurial Water closing the Glass with Hermes Seal shake it and let it stand in digestion in a warm place for three or four days then pour off this into another Glass and pour upon the remainder of the Pouder the other half of the VVater sealing the Glass again and letting it stand ut supra for three or four days then put it to the former VVater and Seal up the Glass Hermetically letting it stand in Balneo Vaporoso eight Days after distil it through a Retort and if any thing remain in the Retort which will be very little pour upon it the Spirit again and distil it 'till all is come over Now is the Salt with its own Spirit and brought into its first Matter keep it well stopped XXI This is the VVater which the Philosophers have given divers Names to as their Horse-dung Balneum Mariae and Calx Viva and in Sum this is the Philosophers true Fire without which no true work can be done in Chymistry XXII The Philosopher has brought forth this Salamander which will never wast in the Fire the longer the stronger This Water will increase and multiply per Infinitum that is to say if all the Sea were Mercury it would turn the same into its first Matter First you must wash your Mercury with Salt and Vinegar divers times and at last with Water to wash away the Salt Then mix this Mercury with Calx Vive and Calcin'd Tartar and by Sect. 8. aforegoing distil it in a Retort in a sand Furnace and fix to it a Receiver fill'd almost half full of Water that the Mercury may fall into it and coagulate which dry and squeeze eight or ten times through Leather so will your Mercury be well purged and cleansed from all its filth and uncleanness XXIII This is the Mercury which you must use in the multiplying your Spirit or Astrum Mercurij Take of this Mercury p. i. of the Astrum Mercurij p. ij put them into a Bolt-head stop it close and let it stand in a warm place one Night so will the Mercury melt in the Spirit or Astrum Mercurij and turn into Water then distil it through a Retort Thus may you do by repeating the Spirit with fresh Mercury as long as you please XXIV This Water will dissolve Gold and Silver and all sorts of Stones and bring them over with it through a Retort Gold and Silver thus dissolved can never be separated one from another The reason is because they and all other Mettals are of the same Nature and have beginning from the same Water there is nothing in the World but has its beginning from it XXV Medicina Universalis the Universal Medicine Take of your fine Gold in Powder viz. the same which did remain when you made the Praecipiolum one part of your finest Silver two parts in fine Powder put each by it self into a Glass pour upon each the Astrum Mercurij so much as may overtop them a Fingers breadth stop each Glass very close and let them stand in a warm place for eight days and the Gold and Silver will be almost all dissolved into Water pour off this Water each by it self into a Glass and put more Water to the Gold and Silver which yet remains let it stand again eight days in a warm place and then pour off these Waters to the former Waters so will the Gold and Silver be dissolved into Water but there will remain some Foeces XXVI Take of both these Waters a quarter part and put them together into a Bolt-head so as three quarters may be empty seal it Hermetically digest it in an Athanor in a continual warm heat 'till it comes to a fixed red Stone or Pouder Before it becomes a red Pouder there will appear many Colours as Black then Green then Yellow lastly Red When it is very Red and a Pouder take the Bolt head and bury it in a sand Capel very deep and give Fire by degrees and at last a very strong Fire and it will melt like Wax Let it stand one whole Week but the longer the better then take it out and let it cool after break up your Glass and you will find a fird Stone or Pouder and Red as Scarlet XXVII Now you may remember that I bid you keep three parts of your Gold and Silver which were dissolved into Water put both these Waters together into a Retort distil them and both the Gold and Silver will go over with the Water through the Retort with which Water you shall multiply your Medicine Now take of your Medicine p. i. in fine Pouder and put it into a little Bolt head putting upon it twice as much of your Waters as of Gold and Silver Seal it again and digest it in an Athanor 'till it comes to a Red Pouder
and then put it again into the Sand Capell for to give Fixation and that it may melt as Wax as at Sect. 26. thus may you multiply your Medicine ad Infinitum and the Pouder will dissolve in any Liquor XXVIII To make the Astrum Horizontale or Aurum Horizontale viz. the Golden fix'd Praecipitate Take the most fine Gold to wit that which remains over in the working of the Praecipiolum dissolve it in your Astrum Mercurij as much as you will distil it through a Retort once or twice and your Gold will go over along with your VVater and will never be separated one from another for they are both of one nature XXIX Now take the Praecipiolum which is made dry not that which is made already into a Medicine put into a little Glass Cucurbit and put upon it your Golden Astrum Mercurii and distil from it three or four times very slowly but at last very strongly so will your Praecipiolum be a red and fired Stone as some call it or Pouder XXX The same may be done with Mercury purged it will fix the same into a red Pouder The same work may be done with Silver and with your Praecipiolum or with Quicksilver only cleansed No man can find out all the Secrets which are hid in this Philosophick Menstruum the true ALKAHEST of the Immortal Paracelsus The KEY of HELMONT and LULLY 31. TAke Quicksilver purified fix Ounces fine Gold purified with Antimony one Ounce make an Amalgama then distil the Mercury from the Gold mix the same Mercury again with the Gold and thus continue 'till your Gold will no more Amalgama with your Mercury but continue separate XXXII Then take the Gold grind it and put it into a clean Crucible and calcine it 'till it be almost red hot and then quench it in the best rectified Spirit of Vinegar when it is extinguished decant the Spirit from the Gold make the Gold dry heat it again and extinguish in the former Vinegar which work repeat six or seven times XXXIII Then dry your Gold and Amalgama it again with the former Mercury and distil again as at first and this do so long 'till the Gold will not Amalgama with the Mercury then calcine the Gold again and extinguish it in the former Spirit of Vinegar which work repeat as before six or seven times and as your Spirit decays or wastes add to it fresh Spirit of Vinegar-All these Operations you must so long continue 'till all the Semen Salt or Mercury coagulate is extracted out of the Quicksilver XXXIV Take then fresh Quicksilver and work in all things as before by Amalgagamating Distilling Calcining and Extinguishing in the said Spirit of Vinegar and continuing still with other fresh Quicksilver so long 'till you think you have enough from the Gold XXXV Then take this Spirit of Vinegar impregnated with the whole Essence of Gold evaporate it or distil it very softly off so will the Essentia Auri lye at the bottom like a yellow Salt which dissolve in fair Rain-water distilled filtre and evaporate again softly then put it into a small Retort in a Sand-heat with an indifferent large Receiver give Fire by degrees and it will come over in a white Spirit like Smoak and Red like Saffron Being resolved into a red Liquor let the Fire go out and keep the Essence for use It is one of the greatest Medicines under the Sun three or four Drops of it are able to extinguish any Sickness curable The OPENING of SOL and LUNA XXXVI TAke of the Red Lyon twelve parts pulverize it well and grind it with one part of the Calx of fine Gold or Silver Put all into a small Bolt-head set it in Sand to the Neck which Neck must be very well Luted give the first degree of Fire for a Week the next Week the second degree the third Week the third degree and the fourth Week the fourth and last degree to a hissing so that if a drop of Water fall upon the Sand it may hiss XXXVII Then let the Fire go out and cut the Glass with a Ring take the Crystalline Matter like a Ring near the Neck of the Glass pulverize and grind it with its weight of the Calx of fine Sol or Luna as aforesaid pass the afore-mentioned four degrees in eight Hours to a hissing open the Glass as before and take the starry Crown which is the living Gold or Silver XXXVIII This Living Gold or Silver augment by digestion with a twelfth part of fine Sol or Luna at a time as often as you please or till you have a sufficient quantity of the same Take of this Living Sol or Luna a small quantity digest it in Ashes till it changes Colours viz. towards Red or White Earth Take then this Red or White Earth Amalgamate it with Living Gold or Silver and Calx digest again in a Glass Hermitically Sealed till it comes to a perfect Redness or Whiteness LIBRI PRIMI FINIS Clavis Alchymiae OR HERMES TRISMEGISTVS KALID PERSICVS AND GEBER ARABS All Translated out of the best Latin Editions into English and Claused for the sakes of the Lovers of Learning To which is Added A Singular Comment upon the First Book of HERMES the most Ancient of Philosophers By WILLIAM SALMON Professor of Physick The Second BOOK LONDON Printed for J. Harris and T. Howkins 1692. Clavis Alchymiae OR HERMES TRISMEGISTVS KALID ARABS AND GEBER ARABS All Translated out of the best Latin Editions into English and Claused for the sakes of the Lovers of Learning To which is added a singular Comment upon the First Book of Hermes the most Ancient of Philosophers BY WILLIAM SALMON Professor of PHYSICK The Second BOOK LONDON Printed for John Harris and Thomas Howkins 1691. Hermetis Trismegisti Tractatus Aureus The Golden Work of Hermes Trismegistus Translated out of Hebrew into Arabick then into Greek afterwards into Latin and now done out of Latin into English Claused and largely Commented upon By WILLIAM SALMON CHAP. I. The Preface Explicating in part the Prima Materia I. HERMES Even Hermes himself saith I have not in a very long Age ceased to try Experiments nor have I spared any Labour of mind But I obtained the knowledge of this Art by the Inspiration of the Living God only who esteeming me his Servant worthy did reveal and open the Secret to me Salmon There are three things which are certainly most necessary to the attainment of this knowledge I. An Unwearied Study 2. A Continued Experience 3. And the Divine Blessing going along with all Without these it is not probable any Man can attain the knowledge of this Secret There must be a diligent Study and a serious Meditation in the Soul concerning this thing Then these things thus meditated on must by experience be brought to ocular demonstration nor if you miss many times must you be weary with trying Lastly you must all along attend the Blessing of God for his assistance 'T is that Eternal
the Regions above but truly by forbearing to Flie. Salmon In this our Art are two Principles which spring from one Root and which are the subject of our Stone viz. Argent Vive and Sulphur of which the one is Volatile and superior the other fixt and below from the Conjunction of which often repeated is made the true and Philosophical sublimation and fixation And that is the fixation when the Body receives the Tinging Spirit and takes from it its Volatility this is done by frequent Reiterations till a Calx of perpetual duration is produced and will remain for ever in the Fire But in the very beginning of this work the substance of the Stone which in it self is most fixed by a Spirit not fixed or Volatile as Sea Water acetum radicatum and such like is to be made Volatile And by this means it will be more fit to be cleansed of its Filth or Rust which in metals is a most certain sign of Imperfection V. Hermes If therefore you shall deliver it out of its Imprisonment or Cage or Straights then afterwards you shall Order and Govern it according to the number of days I shall note to you according to Reason and then it shall be a Companion to thee and by it thou shalt be made great and powerful Salmon That is the fixed Body is to be lifted up by sublimation and to be so often repeated till the Volatile is made fixed or fixed with it But this is not to be done hastily or all at once but by little and little and by degrees Lest by too great a haste you break the Vessel or come to some other hurt God himself made all things in Number Weight and Measure that is in due and just proportion as well in respect of Time as Matter If you proceed wisely in this Case you will receive the fulness of your expectations VI. Hermes Extract from the Sun Beams the shadow and the sordid Matter by that which makes the Clouds hang over it and Corrupts it and keeps it from the Light because by its Torture and Red Fiery Heat or Redness it is Burned Salmon The shadow always goes along with the Body walking in the Sun Now that a clearer Light may appear through the Body without any shadow the Body must be opened made thin and dissolved which is the Patient by the Spirit or Sun-Beams which are the Agent the living Fire by whose Power it is brought to a Calx and the Corruptible part is Burnt up and destroyed or made fit to be separated VII Hermes Take this Redness Corrupted with the Water which resembles the Matter holding the Fire as in a live Coal from it As often as you take this Redness Corrupted in Water away from it so often you have the Redness Purified then will it Associate it self viz. become fixed and Tinged in which 〈◊〉 it will rest for ever Salmon That is Our Magnesia which is sown in our Philosophick Earth is to be Corrupted or Putrefied and then to be Digested Coagulated Sublimated Incerated and Fixed This Magnesia or Redness is thus made pure by separation and then it becomes Dissolved Digested Coagulated Sublimed Incerated and Fixed and Tinged being first lift up into the highest Heavens and then Buried again in the deepest Earth that therewith it may arise and in the same have a Habitation and be fixt for ever The Water is the Spirit the Redness is the Soul or Tincture and the Earth is the Body Now the Spirit is the Life of the Soul as the Body is the Clothing or Habitation thereof so that the Body is a substance fixed dry and containing both the Spirit and the Soul The Spirit Penetrates the Body the Body fixes the Spirit the Soul conjoyned Tinges of its own Color whether it is White or Red. VIII Hermes Return the Coal being extinct in its life to the Water in the thirty days I note to thee so will you have a Crowned King resting upon the Fountain or Well but drawing it from the Auripigment and wanting the Humour or Moisture Now have I made the Hearts of the attentive who hope in thee glad and their Eyes beholding thee in the hope of that which thou possessest Salmon The Life of the Coal is Fire which being removed from it is like a Dead Body nor in a Coal only but in all other things it is Fire that excites or stirs up the Life comforts it and conserves it Yea the Essence of Life is nothing else than Pure Naked Unmixed Fire not that which is Corrupting and Elementary but that which is Subtil Coelestial and Generating all things This in Metals is the Aqua Philosophica Oleaginosa Sulphurea and in this the Earth is to be raised up in the space of 30 days which is a certain Number for an uncertain By the Crowned King is meant the perfection of the Tincture The Well is the Fountain of the Philosophers inexhaustible out of which it draws the Auripigment or eternal Tincture but wanting indeed its moisture or Running-Water which is for so long time to be Digested and Boiled with Fires c. IX Hermes Now the Water was first in the Air then in the Earth restore thou it then to the superior places through its own meanders or passages and not foolishly or indiscreetly change or alter it and then to the former Spirit gathered in its Redness you must carefully and leisurly joyn it Salmon Convert the Elements and you shall have what you seek The Earth which is Cold and Dry agrees with the Water in one quality which is cold The Air which is Hot and Moist participates with the Fire which is Hot and dry and consequently the Earth with the Fire because of its Driness The Earth is the only true and first Element of the Stone which by a Philosophical Calcination is to be Burnt up and Rarified afterwards to be Dissolved in a Moist place into a Ponderous Water This by Sublimation is made more subtil and converted into Fire This Oyl by a most strong Fire into Ashes or a Red Rubicund Earth Thus the Dragon devours his own Tail and the Pelican with her own Blood nourishes her Young ones The Blood of the Pelican is this Red Spirit Now nothing is joyned together with it but that which before was separated from it This Mixtion of the Elements is not Corporeal but Spiritual not with Hands done but the work of the Metalline Archeus or Spirit which you ought well to know and then you will not long err from the Truth CHAP. V. A Dialogue between Hermes and his Son I. HERMES Know thou my Son that the fat of our Earth is Sulphur that Sulphur is Auripigment Siretz or Colcothar of which Auripigment Sulphurs and such like some are more vile or mean than others in which there is a difference or diversity Of this kind also is the Fat of Glewy substances to wit of Hair Nails Hoofs and Sulphur it self Oyl of Peter and the Brain or
Marrow which is Auripigment Of the same kind also is the Cats or Lyons Claw which is Sirezt The Fat of the White Bodies and the Fat of the two Oriental Argent Vives which Sulphurs are caught hold of and retained by the Bodies Salmon All these are only Various Names by which the Philosophers call the one thing and under which they Cloud it But the most Acute Ripley saith it is Argent Vive but not the Vulgar that without which nothing that exists is able to be If therefore there be nothing under the Sun in which this Argent Vive is not Our Hermes has not done absurdly to call it by these Names tho' possibly there may be some one thing which may contain more of it that which is more pure also generous and more ripe or perfectly digested than all the other things besides Authors say it is chieflly found in the Roots of Metals which Roots are in the Air and the Tops of the Mountains It behoves you therefore to have a perfect and solid knowledge of this Argent Vive before you attempt any thing in this Art And this is to be Communicated only to the Faithful Disciples of this Science Be diligent with your whole mind consider think ruminate volve and revolve meditate and reason with your self concerning it and through the Divine Assistance you will certainly attain to the knowledge there of II. Hermes I say more that this Sulphur does Tinge and Fix and is contained and held by the Conjunctions of the Tinctures Fat 's also Tinge but withal they fly away in the Body which is contained which is a Conjunction of Fugitives only with Sulphurs and Aluminous Bodies which also contain and hold the Fugitive Matter Salmon He distinguisheth here between the true and Philosophick Tincture and the Fictitious or Sophisticate The true is made of a Fixt and Incombustible Sulphur for which Cause also the Bodies are rendred fixt and Incombustible for every Transmutation is made subject to the nature of the thing Transmuting and not of the thing to be Transmuted it is needful therefore that you make choice of the best Sulphur for this Work The Vulgar is Forreign for that it is deficient Blackens and Corrupts having also a double superfluity viz. an Inflamable substance and an Earthly Faeculency Therefore you must find out another which is a simple Fire and Living and is able to Revivifie Dead Bodies to bring them to the highest perfection and to perfect them with the ultimate maturity Such a Sulphur saith Avieenna is not to be found upon Earth except in the Bodies of Sol and Luna In Sol indeeed is the highest of Perfection because it is more digested and decocted when therefore the Tincture is prepared with this Sulphur down below in the Bottom of Obscurity it is carried Gradatim up for the highest Glory with the greatest splendor of spirituality so that any Body whatsoever being melted with the Fire it Tinges and so firmly adheres to it that it cannot for ever be any more separated therefrom But the Sophisticate Tincture which is made from the middle Minerals from burning Sulphur Arsenical Aluminous and such like are not able to defend either Bodies upon which they are projected nor yet their own proper substance from the violence of Fire but together with the Bodies they flie away and by the force of Fire Vanish into Air. III. Hermes The order method managment and dis position of the Matter sought after by the Philosophers is but one in Our Egg. Now this in the Hens Egg is in no wise to be found But lest so much of the Divine Wisdom as is seen in a Hens Egg should be distinguished we make in imitation thereof a Compositum from the four Elements joyntly fitted and compacted together Salmon The Description of the Philosophick Egg is various which the Philosophers divide into four parts according to the number of the four Elements 1. Putamen the Shell which they make the Earth 2. Albumen the White which is Water 3. Pellicula the Skin which is Air. 4. Vitellus the Yolk which is Fire Some make only three parts thereof 1. Vitellus the Sulphur 2. Albumen the Mercury 3. Putamen the Salt Some again will have the Yolk to signifie Mars Sol and Venus and the White Saturn Jupiter Mercury and Luna and the Shell the Firmament and Earth or Combustible Ashes but to speak plainly the Shell represents the Philosophick Glass wherein the Skin the White the Tread and the Yolk answer to the four Elements Fire Air Water and Earth Or rather the Tread Yolk and White to the three pure principles Salt Sulphur and Mercury or Spirit Soul and Body that is Fixity Tincture and Subsistence IV. Hermes Now in a Hens Egg there is the greatest help that may be for herein is a nearness of the Matters in their Natures a spirituality and gathering and joyning together of the Elements and the Earth which is Gold in its Nature Salmon The Ovum Philosophorum or our Mercury has in it self whatever is necessary thereto We call it Our Mercury because it is reduced into one pure Homogene Body where is 1. A Propinquity of Natures as Earth Water Air and Fire or Salt Sulphur and Mercury 2. A Spirituality which is the formative faculty the hidden Work-Master which brings the Stone to perfection 3. A gathering together of the Elements for that the Earth is made Water and Air and Fire by Sublimation and they are made Earth again which Earth is Gold in its inward principle or Nature V. Hermes The Son saith to him the Sulphurs which are convenient or fit for Our Work are they Coelestial or Terrestial Heavenly or Earthly To whom Hermes answers some of them are Heavenly and some are from the Earth Salmon This is a short Dialogue between the Father and the Son Hermes makes answer to his Son concerning the Sulphurs that they are not of one or the same kind but that some are of a Heavenly and some are of an Earthly Nature yet he confesses both to be Sulphurs by the Heavenly is meant the Solar Sulphur and by the Earthly the Sulphur of Luna For Sol is a Body Masculine hot fixt red and incombustible which perfects Luna who is Feminine Cold Volatile White and Combustible exalting her to his own Glory and Splendor VI. Hermes The Son saith Father I think the Heart in the Superiors to prenote Heaven in the Inferiors the Earth To whom Hermes saith It is not so the Masculine truly is the Heaven of the Feminine and the Feminine the Earth of the Masculine Salmon The Heaven is the Masculine of the Earth and Earth is the Feminine of the Heaven Heaven or Sol which is pure fixt and incombustible Sulphur is the generating Seed and Mercury which is the Magical Earth is the Womb or Feminine principle receiving the Seed in which the Seed is keept nourished digested and brought to the Birth or Perfection Even that in which it obtains Spirit
Blood and Flesh viz. Fixity Tincture and Substance The Earth or Mercury is the subject or receptacle of all the Coelestial Radiations VII Hermes The Son saith Father which of these is more worthy one than another whether is the Heaven or the Earth The Father answers Both want the help of one another but a Medium is proposed by precepts But if thou shalt say that Wisdom or the Wise Man does Rule or Command among all Mankind to this Hermes The indifferent or ordinary things are better with them because every Nature delights or desires to be joyned in Society with its own kind We find even in Wisdom it self that equal things are joyned together Salmon If by a Magical Matrimony the Heavens and the Earth are Conjoyned neither seems to be more worthy for as the Earth cannot Generate without the Heavens so neither can the Heavenly Influences multiply themselves without the Earth But there is a mean proposed which he explicates in the following Paragraph which is the making the one equal with the other viz. by bringing forth a new Off-spring out of both which shall excede Sol himself in perfection because it is more than perfect and able to make the imperfect Bodies or Metals perfect which Sol himself cannot do and is also able to make the most imperfect Bodies more than perfect by multiplying their Tincture a thousand times more than what they had Originally by Nature which is performed by Precepts saith Hermes that is by Art And since every Nature Delights to be joyned with its own kind you must be sure to joyn Metalline Bodies only with Metalline Principles for Water joyned with Water cannot be separated no more can Silver being joyned with Silver or Gold with Gold that is to say their Seed VIII Hermes The Son saith But what is the mean among them To whom Hermes answers To every thing in Nature there are three things from two 1. The Beginning 2. The Middle 3. The End viz. First the profitable and necessary Water Secondly the Fat or Oyl Thirdl'y the Foeces or Earth which remains below Salmon By the Beginning he me ans the Deundation of the first Principles for the Prima Materia must be prepared and made fit for the Operation the Middle which are the Operations of the Work from the Beginning to the End the End which is the Perfection or consummation of the matter these are the three things from the two Principles Sulphur and Mercury Or possibly by the three things from the two he may mean the Spirit Soul and Body i. e. Fixity Tincture and Substance from the two Principles Sulphur and Mercury being in Conjunction Other Interpret it thus by the two things he means Heaven and Earth which cannot be Conjoyned without a Medium which is the Air no otherwise than Soul and Body which cannot be Conjoyned in one Body without the Spirit to Unite them The Spirit then is the Legitimate Mediator of the true and perfect Conjunction whether Natural or Supernatural By the Heaven is understood the Soul By the Earth the Body By the Spirit the Uniting Principles these indeed are the three things from the two i. e. the two Principles Sulphur and Mercury the Spirit being Latent in them both But however Our Hermes lest he should not be understood has explicated them himself viz. the profitable Water the Fat Oyl the Foeces or Earth By the Water is meant the Mercury by the Fat or Oyl the Sulphur which by the Mediation of the Internal or Latent Spirit are United into one Body and make the Foeces or Earth IX Hermes But the Dragon dwells in or Inhabits in all these things And his Houses are the darkness and blackness in them and by them he Ascends into the Air from his rising which is their Heaven But while the Fume or Vapour remains in them they are not perpetual Permanant remaining or fixt Take but away the Fume or Vapor from the Water and the blackness from the Fat or Sulphur and Death from the Foeces and by Dissolution you shall possess a Tryumphant Gift even that in and by which the Possessors Live Salmon We have spoken now concerning the Heavens and the Earth and their Matrimonial Conjunction by a Medium viz. the Air or Water which we also call the Spirit for the Water is nothing but the Air Coagulated and the Air is the Vital Spirit running through and peircing all beings giving Life and Consistency to every thing the very Agent which Ties the Particles of all Matter and Bodies together and without which every Body and Metal would fall to pieces and become nothing but Dust and Ashes even the smallest of Atoms And this Spirit is that which moves and sills all things It is the Philosophick Heaven which in its prime Resolution or putrefaction is wonderfully defiled so that like the most Poisonous Dragon or Serpent it destroys all things it touches from whence it is said to have its House in Darkness and Blackness and to possess Blackness and Clouds and defilements and Death it self So long therefore as the Heaven shall be thus infected it is impossible for it to return to its Pristine Nature Simplicity Purity Fixity and Permanency By the Dragon then is signified this Black Matter Ascending into Air which is difficultly done by Reason of its thick glutinous and Ponderous Body which would not tend upwards unless it be first resolved by Force and Power of the Fire in a Philosophick Glass into an Aereal and Vaporous substance being thus Dissolved by a frequent Ventilation of the Air or Spirit it will be perfectly purged and recover its Primaeval Nature of Heaven which is the thing sought after CHAP. VI. The Several Operations by and Various Matters of which the Stone is Composed I. HERMES Now the temperate Fat or Sulphur which is the Fire is the Medium or Middle Nature between the Foeces and the Water and the through Searcher of the Water The Fat 's are called Sulphurs for between Fire Oyl and Sulphur there is so little difference that there is a propinquity or nearness because as the Fire does Burn so also does the Sulphur Salmon He here makes the Fire to be the Medium between the Sulphur and the Mercury which Fire we have before declared to be both Internal and External The first is Innate in the Principles and Essential the latter Elemental and Accidental it is the through Searcher of the Water that is the stirer up of Internal Life and Efficacy so that the Internal Fire may properly be called the Spirit of the Matter which disposes the Particles of it to their Change But the difference between this Fire or Spirit and Oyl or Sulphur is so little that we want fit Words to express it but it is like the Spirit to the Soul which are inseparable But this is to be understood that of Sulphurs such only are to be chosen which are the more near in their principles the Sulphurs of Minerals are
Spring and Grow bringing forth much Fruit. XI Hermes Come ye Sons of Wisdom and rejoyce be ye glad and exceeding joyful together for Death has received its Consummation and the Son does Reign he is invested with his Red Garment and the Scarlet Color is put on Salmon Having Conquered and overcome this horrible Monster this terrible Dragon this Poysonous Serpent this Malign and profligating Spirit this Putrefaction Corruption and Darkness this almost invincible Death and brought forth a new Off-spring to Life Glory and Perpetuity full of Spirit and Power of Sulphur and Tincture even the highest Redness enjoying a most fixt substance always encreasing ad infinitum which is the Reign and Dominion of this new Birth Clothed with his Red Garment of Scarlet Color I say having done all this Hermes advises us to rejoyce and be glad yea exceeding joyful for this is the final end of Care and Trouble and Sorrow making Rich with a Treasure that can never be Consumed Wasted or brought to an end CHAP. VIII The Philosophick Riddle laid down after a new Manner I. HERMES Now understand that this Stone cries out nourish and perfect me and I will reward you give to me mine that which is my own and I will bountifully recompence you Salmon It ought to be nourished and brought to perfection with proper Food of its own Nature that is with Fire and Azoth with Spirit and the Virgins Milk The true Aqua Philosophica which gives it substance Tincture and Fixity This is its own and is like Leven made out of the same Paste which for ever afterwards levens the whole Lump if you do this you will reap the Recompence of reward the Fruits of your Labour Riches and Honour and Glory and every good thing II. Hermes My Sol and my Beams are most inward and secretly in me my own Luna also is my Light exceeding every Light and my good things are better than all other good things Salmon That is our Mercury contains inwardly within its own Bowels the Aurifick Seed but it is most inward even Centeral so that it seems to be hid from the Vulgar Eye this substance must be turned the inside outward which can be done no ways but by Putrefaction that the solar Sulphur may be made to appear It contains also in its self Luna which is unripe untinged Gold yet it is said to be the Light as being the Seed from which the Philosophick Tree the good things of our Stone do proceed the Aurora the Morning of the Glorious Day III. Hermes I give largly and plentifully I reward the understanding with Joy and Gladness with Delight with Riches and Honour and Glory And they that seek after me I give them oportunities to Know and Understand and to possess Divine things Salmon This is a Prosopopaeia shewing the liberality of the Donor the Infinite and immense Treasures as it may in a sense be said with which all the worthy Searchers after this wonderfull Mystery are Blessed the Rewards are Honour and Glory and Treasure infinitly exceeding that of Kings The possessors of which slight and undervalue all temporal things in comparison thereof and despise their uncertain and fading satisfactions for that this can never be lost nor spent never be Exhausted or consumed but remains as a fountain always running an Eternal Spring for ever IIII. Hermes Now know that which the Philosophers have hidden and obscured is written with seven Letters Alpha and Yda follow the two And Sol in like manner follows the Book of Nature notwithstanding if you are willing or desire that he should have the Dominion you must watch the motions of Art to joyn the Son to the Daughter of the Water which is Jupiter This is a hidden Secret Salmon Under the notion of seven Letters signifying the seven Planets and the seven Metals answering to them Hermes has hid the Secret and in the following words as in an AEnigma has lockt up the Great Mystery so that it is hard for any one positively to give a true interpretation Tho' by Alpha and Yda t is probable he means the Spirit and the Soul which follow the two Mercury and Sulphur which is the Conjunction of Sol and Luna a Mercury and a Sulphur fixed and Incombustible And by Sol following the Book of Nature is meant the natural Course of Generation which is the same thing in Metals as in all other things By the Daughter of the Water or Jupiter is meant Mercury and by the Son a Sulphur fixt and incombustible such as are Sol and Luna in the Conjunction of which Mercury and Sulphur lies the whole Secret These two when conjoyned are but one thing but there are two several kinds of fixed Sulphurs the one and the more excellent is Solar and Red the other Inferior to it is Lunar and White out of which are made the different Ferments for the Elixirs White and Red. V. Hermes Auditor understand let us then use our Reason Consider what I have written with the most accurate Investigation and in the Contemplative part have demonstrated to you The whole matter I know to be but only one thing Salmon He which easily believes may easily be deceived and therefore he advises us to use our Reason not to take things according to the Naked sound of the Letter but to consider the weight of the Matter the Power of the words and the attendant circumstances to the same what he has here most subtilly investigated you ought to consider with a profound contemplation However the Root of the matter he positively and plainly tells you is but one thing which is the Aqua Philosophica VI. Hermes But who is it that understands the sincere investigation and inquires into the Reason of this Matter It is not made from Man nor from any thing like or akin to him nor from the Ox or Bullock If any living Creature conjoyns with one of another Species the thing is Neutral indeed which is brought forth Salmon Our Hermes has given us the sincere investigation of Matter the true and right reason of the Operation consentaneous to the Laws of Nature but in some things he has left us in the Dark at least to the use and exercise of our Reason and Judgment And tho' he does not expresly say what the matter is taken from yet he plainly tells you what it is not taken from you cannot gather Grapes of Thorns nor Figs of Thistles is a Dictate from the Oracle of Truth and so Hermes tells you a Metalline Body and Substance cannot be taken from an Animal being But Man brings forth Man and Beast Beasts the Ordination of God in the Creation of things remains inviolable and if different Species of the same Genus mix together a contamination of both the Species follows this is plain to the senses the same thing happens also in Metals VII Hermes Now Venus saith I beget the Light nor is the Darkness of my Nature and unless my Metal be dryed
tho' most Vehement and Fusory or in the strongest reverberation without the least Diminution Detriment or Corruption But the Mercury is fixed by the Spirit of the Sulphur not by its Corporeity the Corpo real Particles only give form and convey the Spirit to the Mercury which could not be brought to it in or by any other Vehicle By the Fire all the Heterogene or impure parts of the Mercury are destroyed the pure left behind and held fast by the Power of the fixing Spirit which otherwise without the assistance and help of that Spirit would have vanished also This Volatile substance it seizes upon changes or trans mutes and fixes that is brings over into its own property This tho' a Spirit contains in it the highest fixity and its Body being Opened is the Sulphur or Seed which must be sown in the Philosophick Earth or Mercury as we have often said that it may there Die and resume a new Body a thousand fold more in quantity than its own which by the enforming Power of the Energetick Spirit will be made to live spring up and grow to be a Tree of the first Magnitude bearing Golden Apples whose Seed will be and remain in its self for ever and bring forth a new to infinity of Generations It s perpetual new Substance or Body being made out of the Substance of the Mercurial Earth by the Power of the transmuting or Vegetating Spirit and Soul VI. Hermes And that which rests or remains upon a strong Fire is fixed and is also a strong Fire it self And that which in the heat of a strong or boyling Fire is corrupted or destroyed or made to sly is Cambar Salmon By Cambar also he means the self same thing to wit our Volatile Mercury in its Corruptible State or rather the Corrubtible and impure part thereof which must be corrupted or destroyed and made to fly away that that which is pure and will not fly may appear and remain but the purifying Fire must be known in which the great Secret of the Operation lies and without which nothing can be done which Fire as we have formerly said is two fold viz. Internal and External the latter being used only to excite the former VII Hermes And know ye that Our AEs Brass or Laton is Gold which is the Art of the premanent or fixed Water and the Coloration of its Tincture and Blackness is then turned or changed into Redness Salmon That is Our Gold or Stone or Tincture is the product of the permanent or fixed Water by which he means the Philosophick Mercury impregnated with the Spirit of the fixed and incombustible Sulphur And by this you may perceive he puts a difference between the AEs Brass or Laton which is made by this permanent Water and the Corpus aeris or Body of common Brass Now the Aqua permanens is that which contains in it self the Tinctures of all Colors Black only excepted which is taken away from it for that it is a sign-of imperfection and impurity By this Water alone Mercury is turned or changed into the true Red that is into the Tincture of Sol. But to take away its Corruption and to reduce it into the incorruptible and fixt Nature of Sol that must be done by Sol alone and not by any corruptible and Forreign Matter or Substance for that Sol contains in himself the Seeds of fixity and Tincture which no other Body in the World does besides But to make Sol do or perform these things its Body must be opened prepared and made fit for this purpose by Virtue of the Aqua permanens or Aqua Philosophica VIII Hermes I confess that through the help of God I have spoken nothing but the Truth That which is destroyed must be restored and renewed and from thence Corruption is seen in the Matter to be Renovated and from thence the Renovation appears And on both or either side it is the sign of Art Salmon He has 〈◊〉 erto been teaching you the first part of the Work which is the Destruction of the first Birth and Life concerning which he assures us he has spoken nothing but the Truth Our Mercury must be undone and unmade that is corrupted and destroyed and brought through Putrefaction into a pure and Limpid Water that it may be able to peirce the Metalline Bodies from which State by Conjunction with a pure fixt and incombustible Sulphur and by Virtue of a subtle living and fixing Spirit invisible without length breadth or thickness which Spirit is the Philosophick Fire it is to be renewed and regenerated the Water is to be dryed up the spiritual is to be made corporeal the thin to be made thick the Volatile to be made fixt and the changeable Colors reduced to a Unity and Permanency either White or Red according to the Order and Root of the Operation one and the same Mercury does corrupt and destroy the Bodies and again exalt perfect and fix them The Matter of Our Stone is but one and therefore nothing can be more Alien from the Art than to fetch it from many things Nature is not mended or made better but by a Nature of its own kind as Vinegar makes Vinegar so Our Art begins with Mercury and with the same Mercury it is Finished It is a kind of Proteus which creeping upon the Earth assumes the Nature of a Serpent but being Immersed in Water it represents a Fish presently taking to it self Wings it ascends a loft and flies like a Bird yet notwithstanding it is but one and the same Mercury with this the Artist does Work and with it he transacts all the necessary Operations of our Stone being fit and proper for them all viz. for Putrefying Distilling Coagulating Mortifying Vivifying Subliming and Tinging without which seven Operations you labour wholly in vain Till you have Putrefied the Matter you have not made one step in the true way but that being done you have accomplished the first sign of the Art as Hermes testifies CHAP. X. The Practical part of the Philosophick Work I. HERMES My Son that which is born of the Crow is the beginning of this Art Salmon The Crow is the Blackness and Darkness of the Matter being Corrupted Now nothing was ever Generated or brought to light which had not its beginning from blackness and darkness ex nocte Orphei i. e. from principles Invisible for so it is said concerning the Creation of the great World In the beginning when God Created the Heavens and the Earth the Earth was empty and void and darkness was upon the Face of the Deep and God said let there be Light and it was so From whence we may gather that Darkness was Prior to Light And so it is in this our Philosophick Work and altho' it is commonly thought that the darkness or Dark principle is taken for the true Seed of things yet it is no such thing but only certain Rudiments or rather the Domicil wherein the true Seeds of things
dwell Nor is the Spirit by it self the Seed of things nor yet the Corporeal Particles by themselves but a certain portion of Spirit joyned with a fit proportion of Idoneous Matter conjoyned with an Eternal Soul which in the beginning of our Work is to be Putrefied and made blackness and darkness that the whole Corporeal form may be made spiritual and the Seed which before was Corporeal and Visible or a Spirit joyned with a Soul and a Body may become wholly spiritual From this third Immixt Incorporeal and Invisible Seed as from the Crow in the blackness and darkness of the Night is our Stone the true Seed brought forth which saith Our Hermes is the beginning of this Art II. Hermes See here how I have obscured the matter spoken of to you by a kind of Circumlocution and I have deprived you of seeing the light by giving you too much light And 1. This dissolved 2. This joyned 3. This nearest and longest I have named to you Salmon He tells us he has not nakedly demonstrated the whole thing to us but he has Indigitated the Matter with what fincerity he could Circumscribendo by a certain going about or Circumlocution which the Sons of Art by thinking and Meditating upon may at length happily find out The Philosophers say there are three several Birds which from the Name of Hermes they call Aves Hermeticae which fly by Night without Wings The first is Corvus the Crow or Raven which from its blackness is said to be the beginning of the Art and is of the Nature of the Element of the Earth Another is the Swan and is so called from the Whiteness in the middle and answers to the Element of the Water in which the Swan is Conversant The third is the Eagle which is the Oleum seu Sulphur Philosophorum and answers to the Air for that it flys longest in the Air and nearest to the Sun But that you may not be deceived by Names these Birds answer to so many Spirits or rather to one only Spirit under that threefold appearance or manifestation III. Hermes Roast them therefore then boyl them in that which proceeds from the Horse Belly for 7 14 or 21 days that it may eat its own Wings and kill or destroy it self This done let it be put in Petta Panni and in the fire of a Fornace which dili gently lute and take care of that none of the Spirit may go forth And observe that the times of the Earth are in the Water which let be as long as you put the same upon it Salmon Hitherto he has for the most part delivered the Art Theorically now he comes to the Practical part ordering the matter before demonstrated in divers manners to be roasted and to boil it in Horse-dung for a certain number of days There is a time of digestion which is the prime or first Assation or Decoction with a fire weak and soft like that of horse-dung which is sufficient for the first degree of Digestion This being done the Dragon will eat his own Wings and kill or destroy himself that is the matter will begin in the Terra Philosophica to be dissolved and corrupted Then after the time of the solution is absolved or compleated the heat of the fire is by little and little to be augmented and the matter to be decocted in a Philosophick Fornace or 〈◊〉 with a continual fire But the Vessel which must hold the matter must be exactly sealed lest the Mineral Spirits which have a most vehement and penetrating fire should transpire or go forth and leave the dead Body This may be done with Lutum Sapientiae which you may prepare after this manner Take Glue dried into powder one ounce Barly flower two ounces green Wood Ashes Salt Calx Vive Sand Crocus martis or Caput mort of Vitriol ana one ounce all being in fine powder let them be mixed with juice of Comfrey and Whites of Eggs to the just consistency of Lute with this the Mouths and junctures of the Vessels must be stopt and closed so that the least Spirit or Vapour may not go forth IV. Hermes The mat ter then being melted or dissolved and burnt take the brain thereof and grind it in most sharp Vinegar or Childrens Urine till it be obscured or hid this done it does live in putrefaction Salmon Our Stone contains secretly or hiddenly in its self all the Colors of the World which are not manifested unless it be first melted or dissolved As often therefore as it is melted in the fire so often a new color arises from it till all the colours are vanished and the whole matter is reduced to ashes And in these Philosophick Ashes is the Phoenix hidden and out of them will it arise with glory and splendour at first weak like a Worm which in success of time will become a Bird even the most glorious Phoenix By the Brain thereof he means the Spirit But here he calls the Ashes the Brain Metaphorically for as the Brain is the Seat of the most pure and subtil Animal Spirit in an Animal so these Ashes are the place of the most subtil Mineral or Metallick Spirit and the matter in which the said Spirit is hidden even the most noble and most pretious Spirit of this whole greater World By the most sharp Vinegar or Childrens Urine he means the Acidity or Spiritual juices of the Metals or Metalick bodies And by grinding the Ashes therewith he means dissolving them therein which is the Philosophick way of speaking And this dissolution must be so long till it putrefies and the first color of the operation appears which is blackness which color must twice appear The Stone must become Black twice twice White and twice Red the cause of which is but one only for that the putrefaction is twice repeated and therefore it is said the second time to live in Putrefaction that is being once corrupted and putrefied the second time it does putrefie By the Brain as I have said is understood the Spirit or the most subtil Mineral substance dissolved in the Radicated Vinegar of the Philosophers if you know not the preparation or rectification of this Radicated Vinegar you know nothing of the true Philosophick Menstruum or dissolvent there is no other Aqua Vitae Metalica Aqua Vitae Mercurialis Aqua Lapidis but this Acetum Radicatum for that it contains in it self all things necessary for this Work V. Hermes The Dark Clouds will be in it before it is Kill'd let them be converted into its own Body and this to be reiterated as I have described Again let it be Killed as aforesaid and then it does Live Salmon That is to say while the Matter is in Dissolution and Putrefaction in Killing but not Killed the Clouds like a Tempest will arise which is an effervescence caused from the contest of the contending principles as is evident in all sorts of Fermentations These Clouds must revert again and be converted into
Universal Medicine drawn which as well as for Metals is made most effectual to conserve Humane Bodies in a State of Health and to root out all sorts of Diseases whether accidental after the Birth or Hereditary by Propagation restoring the Sick to their pristine Health and Integrity This Sulphur is not taken from Suets Grease Hair Verdigrease Tragacanth Bones c. But under these and other the like Names our Hermes by a Philosophick Liberty has vailed the Verity from impious and unworthy Men. IV. Hermes But the Fat 's which contain the Tinctures which coagulate the Fugitive and set forth or adorn the Sulphurs it behoves us to explicate their disposition more fully hereafter Salmon Here in more words Hermes explicates the Condition or Qualities and Properties of the true Balsam of Nature or Philosophick Sulphur 1. He says it contains the Tinctures 2. It Coagulates Fugitive Substances 3. It exalts the Power of the Sulphurs by fixing the Volatile and making Bright and Shining the things which were Dark and obscure The Volatiles of this kind are nothing else but all the inferior and imperfect Metals which by this 〈◊〉 or Sulphur are 〈◊〉 into the best and 〈◊〉 Silver and Gold Now this hidden Sulphur dwells in the Bodies just as Fire in a Coal or Natural Heat in a Humane Body or the Vegetative Life in the Spring time in Herbs Plants and Trees which in Process of time makes them bring forth Buds Leaves Flowers and at length perfect Ripe Fruits and Seeds Or like Heat in the inward parts of the Earth and Bowels of the Mountains where the most simple Bodies of things or Elements are first mixed and produce Metals Minerals Stones c. according to their several varieties and kinds So this our Sulphur of Nature contains in it self the true Tinctures which by the revolution of time it explicates making ripe the unripe purifying the impure fixing the Volatile and ennobling the Ignoble and Vile V. Hermes And to Unveil the figure or form from all other Fat 's or Sulphurs which is the Hidden and Buried Fat or Sulphur which is seen in no disposition but dwells in its own Body as fire or heat in Trees and Stones which by the most subtle Art and Ingenuity it behoves us to extract without Burning Salmon 4. It unveils the Figure or Form distinguishing it self from all other Fat 's Balsams or Sulphurs He calls it Hidden and Buried because it is not Vulgarly known but only to such as are Adepts And Buried because it lies Centrally in the Bodies of Sol Luna and Mercury as a thing Buried in the bowels of the Earth It is seen in no disposition but dwells in its own Body that is it is not perceptible in any of the imperfect Metals because they have not Bodies able to hold it till by it they are made pure and fixt where they may become as its own Body is and so takes up its habitation and dwells in them as Heat does in Trees in the Spring time when the External Heat of Sol stirring up their internal or Mercurial Heat latent within them makes them bud and bring forth Leaves Flowers Fruits and Seeds and that to perfection This Sulphur saith Hermes it behoves us to extract without Burning for in the Mercury it is yet Volatile and therefore by subliming of it more and more it must be exalted till at length it is fixt but with great care and industry lest you err in the Degrees of the Fire which if it be too great it burns or breaks our Body or Vessel which in this place we call the Matter it self and is the Domicil in which this Celestial and Astral Spirit and Sulphur dwells and so makes it Vanish and Fly away Now it is said to be Volatile only in respect to the Body which holds it in Sol and Luna it is absolutely fixt but in Mercury this same Sulphur seems to be Volatile not that it is Volatile in its own Nature but is only contained in a Volatile Body which is Immature and Weak and cannot hold it This Body therefore must be maturated and strengthned and made fixt by Virtue of this inherent Sulphur being digested and Decocted in it with an Idoneus or fit Heat for a certain Revolution of time VI. Hermes And know that the Heaven is to be joyned in a mean with the Earth But the Figure is to be in a middle Nature between the Heaven and the Earth which thing is Our Water Salmon Here he speaks of the Three parts of the Stone 1. Heaven which is our prepared Gold 2. The mean or Medium of Conjuction which is our Aqua Philosophica 3. The Earth or Foeces which is Gold it self Now wonder not that Gold is here converted into Foeces and is esteemed more vile than the Heaven and the Water But this is not spoken of Vulgar Gold but of that which is Philosophick which while it lies in Putrefaction seems to be a vile thing now that it contains in it self all Bodies both perfect and imperfect precious and vile Gold and Lead i. e. Plumbum Philosophicum Aurum Leprosum Imperfectum Plumbum Fixum Perfectum but this is said to be in a mean that is tho' it may have the Color and Weight of Gold and other properties yet it may be made much more Spiritual and Excellent and Efficacious almost infinitely exceeding the Virtues and Excellencies of the Vulgar or Common Gold and this by the help of a middle Nature which is not so Volatile as Mercury nor so Dead as common Gold which middle principle is Our Water VII Hermes Now in the first place of all is the Water which goes forth from this Our Stone The second is Gold But the third is Gold in a mean which is more noble than the Water and the Foeces Salmon The three parts of the Stone are here more plainly exprest 1. The Water which is our Mercury 2. Gold which is Sulphur 3. The mean or almost Gold which is Our Salt or Philosophick Earth and is more worthy than either the Water or the Foeces by which Vulgar Gold may by projection be tinged and made more than perfect This is that pretious Stone in comparison of which Gold it self the most pure Gold is esteemed but as a little Sand and Silver as Clay in respect thereof This Gold in a mean is Gold in a middle principle that is Essential Gold in the Root of the Aurifick Agent which is in the possibility of augmentation or encrease even as a very little Plant which becomes a great and mighty Tree now this third principle which he calls Gold in a mean is the very Soul it self which makes this our Philosophick Plant to grow giving it form and Beauty and making it become a Golden Tree of a vast and almost infinite magnitude VIII Hermes And in these three are the Vapors the Blackness and the Death Salmon That is in one only Subject composed of three Spirit Soul and
Body these three Vapor Blackness and Death are latent which three are also one The Caput mortuum must be dissolved for except the Body be dissolved there can be no Coagulation of the Spirits for the Solution of the impure and vaporous Body induces and brings forth more pure and Noble Spirits indued with a mighty Strength and Power And by means of this Solution a more perfect mixtion is made as of Water with Water which cannot be separated not like that of Sand with Sand whose Superficies only touch one another which is indeed no true mixtion And thus by making a dissolution of the Metalline Principle that which is not Metalline nor will dissolve nor mix with the dissolved Matter as the Vapor the Blackness and the Death or Putrefaction comes to be separated and removed whereby the Dead comes to Live and that which was in Captivity and Chains comes to be made free delivered and set at Liberty IX Hermes It behoves us therefore to chase or drive away and expel the Superexistent Fume or Vapor from the Water the Blackness from the Fat And the Death from the Foeces and this by Dissolution By which means we attain to the knowledge of the greatest Philosophy and the sublime Secret of all Secrets Salmon In these three that is in the One Composed of the three lie these other three the Fume the Blackness and the Death that is the want of Ponderosity of Tincture and of Fixity both which threes in their own principles are also but one thing to wit the Caput mortuum which is depurated and revived by Dissolution only And except the Body is Dissolved there can be no Coagulation of the Spirits as we have said before And therefore if you would remove the Fumes you must dissolve the Fumous or imperfect Body that it may mix with the Ponderating Spirit The Fat or Sulphur is cleared from the blackness by manifold Sublimations bringing forth the pure Philosophick White and Red Flowers which are the Tincture And the Death is expelled by the Mercurial or Metallick Spirit which gives the Eternal fixity CHAP. XII The Praxis exemplified from the Nature of Leven and Paste I. HERMES Now there are seven Bodies of which the first is Gold the most perfect the King and the Head of them which the Water cannot alter nor the Earth Corrupt nor Fire Devastate because its Complexion is Temperate or in a mean and its Nature direct in respect of Heat Cold Moisture or Dryness nor is any thing that is in it Superfluous Salmon The seven Bodies are the seven Metals the first of which is Gold and the most perfect of them Now tho' it be all that can be or is requisite to be in a Body truly perfect yet something more than perfect is designed by our Tincture For Sol of him self cannot tinge nor melio rate any other Body nor bring it to his own perfection therefore he is to be made more than perfect by Virtue of this Philosophick Tincture which opening his Body shall exalt it a thousand fold beyond the degree of its perfection making him able to transmute other Bodies into his own form fixity and likeness The other six Bodies are Silver Tin Copper Iron Lead and Quick Silver which last is also among the number of Spirits Now there is a difference between the Common and Vulgar Gold and our Gold say the Philosophers Ours 〈◊〉 the AEs or Electrum Minerale whose Composition comprehends in it self all the Metals according to this saying Omne Aurum est AEs sed non omne AEs est Aurum This AEs or Aurum is rightly compared to Sol who by the Testimony of Hermes next after God governs the World and Illuminates all things both Animate and Inanimate of whom well Sung Palingenius O Sol qui tempora mutas Et cum temporibus quicquid generatur in Orbe And as the Stars and all the other Planets receive their Light and Virtues from the Sun so also do all the other six Metals and Minerals receive theirs from Our Gold almost in like manner by the Emission of its Rays or Beams which is indeed its tinging Sulphur and multiplying and fixing Spirit All that is perfect 〈◊〉 Sol is its Viridity 〈◊〉 eternally generates 〈◊〉 multiplying 〈◊〉 〈◊〉 Ferment of 〈◊〉 〈◊〉 This is the Elixir saith the Rosary the compleat Medicine the most depurated and digested Substance more than perfect and perfecting all other bodies whether perfect or imperfect making those that are perfect much more than perfect This is the true Philosophick Gold i. e. Gold in a mean or Gold after a manner more worthy more Noble and more Pretious than Vulgar Silver or Gold or any Gem or Pretious Stone Many have sought this AEris Viriditatem in Vitriol and Copper or Vulgar Brass but they erred and were deceived following the literal Discourse of the Philosophers and not their Sense For they ought not to have contemplated the Metals as they are Bodies but as they are redu-Ced into a most Subtil Spirituous and Celestial Substance II. Hermes Therefore the Philosophers bear up and magnifie themselves in it saying that such Gold in Bodies is like the Sun among the Stars most Light and Splendid And as by the Power of God every Vegetable and all the Fruits of the Earth are perfected so by the same Power the Gold and the Seed thereof which contains all these seven Bodies makes them to spring to be ripened and brought to perfection and without which this Work can in no wise be performed Salmon As Sol is among the Stars and other Planets and Vulgar Gold among the other Vulgar Metals and Minerals so also is our Gold which is the true Philosophick Tincture among the other Metals or Bodys reduced to a Spirituality and pure Tincture And as Sol in the Heavens is the Medium that perfects all Sublunary or Inferior things by his Beams Light and Heat So also Our Sol the true Seed of Gold and the Seminal Power of the Aurifick Principle is also the Medium which makes all the other seven Bodies not only perfect but more than perfect that they thereby may perfect other quantities of their own kind yet lying in imperfection viz. wanting Purity Tincture and Fixation All which is done by Virtue of its subtle Spirit Tincture and Fire Therefore say the Philosophers Our Gold is not Corporeal but a depurated substance in the highest degree and brought to an Astral or Heavenly Nature This is the Ixir Elixir or Fermentum the true Tincture and Spirit tinging and fixing all other Bodies and without which they cannot be perfected III. Hermes And like as Paste or Dough is impossible to be Fermented or Levened without Leven so is it in this case without the proper Ferment you can do nothing When you sublime the Bodies and Purifie them separating the filthiness and uncleanness from them or from the Foeces you must conjoyn and mix them to gether and put in the Ferment making up the Earth
7 days then let it cool and strain all through a Cloth or Skin if all goes through the dissolution is perfect if not you must begin again and add more Mercury so long till all be dissolved XXI Separation is the dividing of a thing into parts as of pure from impure We take our dissolved matter and put it into the smaller Vessel which stands in the Cucurbite well luting to the Alembick and seting it in Ashes continuing the fire for a Week One part of the Spirit sublimes which we call the Spirit or Water and is the subtilest part the other which is not yet subtil sticks about the Cucurbite and some of it falls as it were to the bottom which is warm and moist this we call the Air. And a third part remaining in the bottom of the inner Vessel which is yet grosser may be called the Earth XXII Each of these we put into a Vessel apart but to the third we put more Mercury and proceed as before reserving always each principle or Element apart by it self and thus proceeding till nothing remains in the inner Vessel but a black pouder which we call the black Earth and is the dregs of Metals and the thing causing the obstruction that the Metals cannot be united with the Spirit this black pouder is of no use XXIII Having thus separated the four Elements from the Metals or divided them you may demand What then is the fire which is one of these four To which I Answer That the Fire and the Air are of one nature and are mixed together and changed the one into the other and in the dividing of the Elements they have their natural force and power as in the whole so in the parts XXIV We call that Air which remained in the bigger Vessel because it is more hot than moist cold or dry The same understand of the other Elements Hence Plato saith We turned the moist into dry and the dry we made moist and we turned the Body into Water and Air. XXV Sublimation is the ascending from below upwards the subtil matter arising leaving the gross matter still below as he said before in the changing of the Elements Thus the matter must be subtilized which is not subtil enough all which must be done through heat and moisture viz. through Fire and Water XXVI You must then take the thing which remained in the greater Vessel and put it to other fresh Mercury that it may be well dissolved and subtilized set it in B. M. for three days as before We mention not the quantity of Mercury but leave that to your discretion taking as much as you need that you may make it fusible and clear like a Spirit But you must not take too much of the Mercury lest it become a Sea then you must set it again to sublime as formerly and do this Work so often till you have brought it through the Alembick and it be very subtil one united thing clear pure and fusible XXVII Then we put it again into the inner Vessel and let it go once more through the Alembick to see whether any thing be left behind which if so to the same we add more Mercury till it becomes all one thing and leaves no more sediment and be separated from all its Impurity and Superfluity XXVIII Thus have we made out of two one only thing viz. out of Body and Spirit one only congenerous substance which is a Spirit and light the Body which before was heavy and fixed ascending upwards is become light and volatile and a mere Spirit Thus have we made a Spirit out of a Body we must now make a Body out of a Spirit which is the one thing XXIX Fixation or Congelation is the making the flowing and volatile matter fixt and able to endure the fire and this is the changing of the Spirit into a Body We before turned the dryness and the Body into moistness and a Spirit now we must turn the Spirit into a Body making that which ascended to stay below that is we must make it a thing fixed according to the Sayings of the Philo sophers reducing each Element into its contrary you will find what you seek after viz. making a fixt thing to be volatile and a volatile fixt this can only be done through Congelation by which we turn the Spirit into a Body XXX But how is this done We take a little of the ferment which is made of our Medicine be it Luna or Sol as if you have 10 Ounces of the Medicine you take but 1 Ounce of the ferment which must be soliated and this ferment we amalgamate with the matter which you had before prepared the same we put into the Glass Vial with a long Neck and set it in warm Ashes Then to the said ferment add the said Spirit which you drew through the Alembick so much as may overtop it the height of 2 or 3 Inches put to it a good fire for 3 days then will the dissolved Body find its Companion and they will embrace each other XXXI Then the gross ferment laying hold of the subtil ferment attracts the same joyns it self with it and will not let it go and the dissolved Body which is now subtil keeps the Spirit for that they are of equal subtilty and like one to another and are become so one and the same thing that the fire can never be able to separate them any more XXXII By this means you come to make one thing like another the ferment becomes the abiding place of the subtil body and the subtil body the habitation of the Spirit that it may not fly away Then we make a Fire for a Week more or less till we see the matter congealed which time is longer or shorter according to the condition of the Vessel Furnaces and Fires you make use of XXXIII When you see the Matter Coagulated put of the abovesaid Matter or Spirit to it to over top it two or three inches which digest as before till it be coagulated also and thus proceed till all the Matter or Spirit be congealed This Secret of the Congelation the Philosophers have consealed in their Books none of them that we know of having disclosed it except only Larkalix who composed it in many Chapters and also revealed it unto me without any Reservation or Deceipt XXXIV Calcination We take the known Matter and put it into a Vesica setting a Head upon it and luting it well put it into a Sand Furnace making a continued great Fire for a Week then the Volatile ascends into the Alembeck which we call Avis Hermetis that which remains in the bottom of the Glass is like Ashes or sifted Earth called the Philosophers Earth out of which they make their Foundation and out of which they make their increase or augmentation through heat and moisture XXXV This Earth is composed of four Elements but are not contrary one to another for their contrariety is changed to an agreement unto
an homogene and uniform nature Then we take the moist part and reserve it a part to a farther use This Earth or Ashes which is a very fixed thing we put into a very strong Earthen Pot or Crucible to which we lute its Cover and set it in a calcining Fornace or Reverberatory for 3 days so that it may be always red hot Thus we make of a Stone a white Calx and of things of an earthy and watery nature a fiery nature For every Calx is of a fiery nature which is hot and dry XXXVI We have brought things to the nature of fire we must now further subtilize the four Elements we take apart a small quantity of this Calx viz. a fourth part The other we set to dissolve with a good quantity of fresh Mercury even as we had done formerly in all the Processes of the aforegoing Paragraphs and so proceed on from time to time till it is wholly dissolved XXXVII Now that you may change the fixt into a Volatile that is Fire into Water know that that which was of the nature of Fire is now become the nature of Water and the fixt thereby is made volatile and very subtil Take of this water one part put it to the reserved Calx and add to it as much of the water as may over top the Calx 2 or 3 Inches making a fire under it for 3 days thus it congeals sooner than at first for Calx is hot and dry and drinks up the humidity greedily XXXVIII This Congelation must be continued till all be quite congealed afterwards you must calcine it as formerly being quite calcined it is called the quintessence because it is of a more subtil nature than fire and because of the Transmutation formerly made All this being done our Medicine is finished and nothing but Ingression is wanting viz. that the matter may have an Ingress into Imperfect Metals XXXIX Plato and many other Philosophers began this Work again with dissolving subliming or subtilizing congealing and calcining as at first But this our Medicine which we call a ferment transmutes Mercury into its own na-nature in which it is dissolved and sublimed They say also our Medicine transmutes infinitely imperfect Metals and that he who attains once to the perfection of it shall never have any need to make more all which is Philosophically to be understood as to the first Original Work XL. Seeing then that our Medicine transmutes imperfect Metals into Sol and Luna according to the nature and form of the matter out of which it is made therefore we now a second time say That this our Medicine is of that nature that it transmutes or changes converts divides asunder like fire and is of a more subtil nature than fire being of the nature of a quintessence as aforesaid converting Mercury which is an imperfect substance into its own nature turning the grossness of Metal into Dust and Ashes as you see fire which does not turn all things into its nature but that which is homogene with it turning the hetero gene matter into Ashes XLI We have taught how a Body is to be changed into a Spirit and again how the Spirit is to be turned into a Body viz. how the fixed is made volatile and the volatile fixed again How the Earth is turned into Water and Air and the Air into Fire and the Fire into Earth again Then the Earth into Fire and the Fire into Air and the Air into Water and the Water again into Earth Now the Earth which was of the nature of Fire is brought to the nature of a quintessence XLII Thus we have taught the ways of transmuting performed through heat and moisture making out of a dry a moist thing and out of a moist a dry one otherwise Natures which are of several Properties or Families could not be brought to one uniform thing if the one should be turned into the others nature XLIII And this is the perfection of the matter according to the advice of the Philosopher Ascend from the Earth into Heaven and descend from the Heaven to the Earth to the intent to make the body which is Earth into a Spirit which is subtil and then to reduce that Spirit into a Body again which is gross changing one Element into another as Earth into Water Water into Air Air into Fire and Fire again into Water and Water into Fire and that into a more subtil Nature and quintescence Thus have you accomplished the Treasure of the whole World XLIII Ingression Take Sulphur Vive Melt it in an Earthen Vessel well glazed and put to it a strong Lye made of Calx vive and Pot Ashes Boyl gently together so will an Oyl swim on the top which take and keep Having enough of it mix it with Sand distil it through an Alembick or Retort so long till it becomes incombustible With this Oyl we imbibe Our Medicine which will be like Soap then we distil by an Alembick and cohobate 3 or 4 times adding more Oyl to it if it be not imbibed enough XLV Being thus imbibed put fire under it that the moisture may Vanish and the Medicine be fit and fusible as the body of Glass Then take the Avis Hermetis before reserved and put it to it Gradatim till it all becomes perfectly fixt XLVI Now according to Avicen it is not possible to convert or transmute Metals unless they be reduced to their first Matter then by the help of Art they are transmuted into another Metal The Alchymist does like the Physitian who first Purges off the Corrupt or Morbifick Matter the Enemy to Mans Health and then administers a Cordial to restore the Vital Powers So we first Purge the Mercury and Sulphur in Metals and then strengthen the Heavenly Elements in them according to their various Preparations XLVII This Nature works farther by the help of Art as her Instrument and really makes the most pure and fine Sol and Luna for as the heavenly Elemental Virtues work in natural Vessels even so do the artificial being made uniform agreeable with nature and as nature works by means of the heats of Fire and of the Bodies so also Art work 〈◊〉 by a like temperate and proportionate fire by the moving and living virtue in the matter XLVIII For the heavenly virtue mixed with it at first and inclinable to this or that is furthered by Art Heavenly Virtues are communicated to their Subjects as it is in all natural things chiefly in things generated by putrefaction where the Astral Influences are apparent according to the capacity of the matter XLIX The Alchymist imitates the same thing destroying one form to beget another and his Operations are best when they are according to nature as by purifying the Sulphur by digesting subliming and purging Argent Vive by an exact mixtion with a Metalick matter and thus out of their Principles the form of every Metal is produced L. The power and virtue of the converting Element must
prevail that the parts of it may appear in the converted Element and being thus mixed with the Elementated thing then that Element will have that matter which made it an Element and the virtue of the other converting Element will be predominant and remain this is the great Arcanum of the whole Art CHAP. XXXVI The Key which opens the Mystery of this Grand Elixir I. THIS is the true Copy of a Writing found in a Coffin upon the Breast of a Religious Man by a Soldier making a Grave at Ostend to bury some slain Soldiers Anno 1450. 2. My Dear Brother if you intend to follow or study the Art of Alchymie and work in it let me give you warning that you follow not the literal prescripts of Arnoldus nor Raymundus nor indeed of most other Philosophers for in all their Books they have delivered nothing but figuratively so that Men not only loose their time but their Money also III. I my self have studdied in these Books for more than 30 Years and never could find out the Secret or Mistery by them But at length through the goodness of God I have found out one Tincture which is good true and absolutely certain and has restored to me my Credit and Reputation IV. Now knowing as I do how much time you have lost and what Wealth you have consumed being touched with it as a Friend and in regard of our faithful promise to each other in our beginning to participate each of others Fortunes I have thought it fit here to perswade you not to loose your self any longer in the Books of the Philosophers but to put you in the right way which after long Wanderings I have found out and now at this present I on my Death-Bed bequeath you V. I advise you to take nothing from it nor add any thing to it but to do just as I have set it down and observe these following directions so will you succeed and prosper in the work VI. First Never work with a great Man lest your life come into danger 2. Let your Earthen Vessels be well made and strong lest you lose your Medicine 3. Learn to know all your Materials that you be not cheated with that which is sophisticate and nothing worth 4. Let your Fire be neither stronger nor soster but what is fit and just as I have here directed 5. Let the Bellows and all the other Materials be your own 6. Let no man come where you Work and seem Ignorant to all such as shall enquire any thing of you touching the Secret 7. Learn to know Metals well especially Gold and Silver and put them not into the Work till they be first purified by your own hands as fine as may be 8. Reveal not this Secret to any one but let this Writing be Buried with you giving a confirmed charge concerning the same to him you Trust. 9. Get a Servant that may be Trusty and Secret and of a good Spirit to attend you but never leave him alone 10. Lastly when you have ended the Work be Kind and Generous Charitable to the Poor publick Spirited and return your Tribute of Thanks to the Great and most Merciful God the Giver of all good Things VII Take mineral Quick Silver three pounds made neither of Lead nor Tin and cause an Earthen Pot to be made well burned the first time glaze it all over except the bottom the which anoint with hogs Grease and it will not Glaze This is done that the Earth of the Quick Silver may sink to the bottom of the Pot which it would not do being glazed nor become Earth again VIII The Pot must be made a good foot long of the Fashion of an Urinal with a Pipe in the midst of it The Fornace must be made on purpose that the Pot may go in close to the sides of the Mouth of the Furnace Set on the Pot a good great Cap or Head with its Receiver without Luting of it give it a good fire of Coals till the Pot be all on fire and very red then take the fire out quickly and put in the Quick Silver at the Pipe and then with as much hast as you can stop it close with Lute IX Then will the Quick Silver by the heat and force it finds both Break and Work a part thereof you shall see in the Water as it were a few drops and a part will stick to the bottom of the Pot in black Earth Now let the Pot cool within the Fornace as it is then open it and you shall find the Quick Silver in it all Black which you must take out and wash very clean and the Pot also X. As for the Water which does distil out put it a side or cast it away for it is nothing worth because it is all Flegm Set the Pot into the Fornace again and make it red hot put in the Quick Silver lute well the Pipe and do as you did the first time and do this so often until the Mercury becomes no more black which will be in ten or eleven times XI Then take it out and you shall find the Mercury to be without Flegm but joyned with Earth of which two Qualities it must be freed being Enemies to Nature thus the Quick Silver will remain pure in color Caelestial like to Azure which you may know by this sign viz. Take a piece of Iron heat it red hot and quench it in this Mercury and it will become soft and white like Luna XII Then put the Mercury into a Retort of Glass between two Cups so that it touches neither bottom nor sides of the Cups and make a good fire under it and lay Embers on the top the better to keep the heat of the fire and in Forty hours the Mercury will Distil into a slimy Water hanging together which will neither wet your Hands nor any other thing but Metals only XIII This is the true Aqua Vitae of the Philosophers the true Spirit so many have sought for and which has been desired of all Wise Men which is called the Essence Quintessence Powers Spirit Substance Water and Mixture of Mercury and by many other the like Names without strange things and without offence to any Man XIV Save well this precious Liquor or Water obscured by all Philosophers for without it you can do no good or perfect Work Let all other things go and keep this only for any one that sees this Water if he has any Practice or Knowledge will hold to it for it is Precious and worth a Treasure XV. Now resteth to make the Soul which is the perfection of the Red without which you can neither make Sol nor Luna which shall be Pure and Perfect With this Spirit you may make things Apparent and Fair yea most True and Perfect all Philosophers affirm that the Soul is the substance whichsustains and preserves the Body making it Perfect as long as it is in it XVI Our Body must have a Soul otherwise
with such Union that its principles can never be separated one from another to which two must be added a third for shortning the work and that is one of the perfect Bodies attenuated or subtilized XIX The generating or Fruitful Spirit is White in Occulto and Red and Black on either side in the Magistery of this work but in Manifesto on both sides tending to Redness And because the Earthy parts are throughly and in their least particles United with the Airy Watery and Fiery so that in Resolution no one of them can be separated but each with all and every one is dissolved by reason of the strong Union which they have with each other in their said least particles the Compositum is made one solid uniform substance the same in Nature Properties and all other respects as that of Gold CHAP. XXXVIII Of the Alchymie of Sulphur I. SUlphur is a Fatness of the Earth thickened by a temperate Decoction in the Mines of the Earth until it be hardened and made dry homogeneal and of an Uniform substance as to its parts It cannot be Calcined without great industry but with much loss of its substance nor can it be fixed unless it be first Calcined but it may be mixed and its flight in some measure hindred and its Adustion repressed and so the more easily Calcined II. By Sulphur alone nothing can be done our work from it alone cannot be perfected the Magistry would be prolonged even to desperation but with its Compere Arsenick for the White and Antimony for the Red a Tincture is made which gives compleat weight to every of the Metals cleanses and exalts them and it is perfected with our Magistery without which it performs to us none of these things but either corrupts or blackens III. He who knows how to commix and Unite it amicably with Bodies knows one of the greatest Secrets of Nature and one way to perfection for there are many ways to that Elixir or Tincture Whatsoever Body is Calcin'd with it receives weight Copper from it assumes the likeness of Sol. Mercury sublimed with it becomes Cinnabar All Bodies except Sol and Jupiter are easily Calcin'd with it but Sol most difficulty IV. The less Humidity any body has the easier it is Calcin'd with Sulphur it Illuminates every body because it is Light Alum or Salt and Tincture It is difficulty Dissolved because of its deficiency of Saline parts but abounding with Oleaginous It is easily sublimed because of its Spirit but if it be mixed with Venus and United to it it makes a wonderful Violet Colour V. That Sulphur is a Fatness of the Earth appears from its easie Liquefaction and Inflamability for nothing is inflamed but what is Oleaginous or melts easily by Heat but what has such a Nature yet has it a perfecting middle Nature in it but this middle substance is not the cause of the perfection of Bodies or of Argent Vive unless it be fixed 'T is true it s not easily made to fly this he means doubtless of its Spirit or Oyl yet it is not perfectly fixed from whence it is evident that Sulphur is not the whole perfection of the Magistery but only a part thereof VI. Sulphur commixed with Bodies burns some more others less and some resist its combustion and some not by which maybe known the difference between those Bodies which are wanting in perfection tho' prepared for the great work Sol is not easily to be burned by Sulphur The next to this is Jupiter then Luna after that Saturn then Venus that is more easily burnt which is farther distant from the Nature of the Perfect VII Also from what Radix the imperfect Body proceeded or was generated it appears from the diversity of Colours after Combustion Thus Luna obtains a black mixt with Azure Jupiter a black mixt with a little Redness Saturn a dull black with much Redness and a Livid Colour Venus a black with a Livid if it be much burnt if but a little a pleasant Violet Mars a black dull Colour But if Sulphur be commixt with Sol he obtains an Intense Citrine Colour VIII Sol and Luna Calcin'd with Sulphur being reduced return into the Nature of their own proper Bodies Jupiter Calcin'd and reduced recedes its greater part Saturn has sometimes a greater sometimes a lesser part destroyed But Saturn and Jupiter are both preserved by a right and gentle Reduction yet they rather tend to another Body than their own as Saturn into a dull Coloured Regulus of Antimony Jupiter into a bright Coloured Regulus of Antimony Venus is diminished in the Impressions of Fire in her reduction but withal ponderous augmented in weight soft of a dull Citrine Colour partaking of blackness And Mars is more diminished in the Impression of the Fire than Venus by which things are found out the Nature of all Bodies that are altered IX The Preparation of Sulphur 1. Take the best Green Sulphur Vive Grind it to a subtil Pouder Boyl it in a Lixivium of Pot-Ashes and Quicklime gathering from the Superficies its Oyliness till it appears to be clear Stir the whole with a Stick and immediately decant the Lixivium with the pure parts of the Sulphur leaving the more gross parts behind let the Liquor cool and pour upon it a fourth part of the quantity of Spirit of Vinegar so will a white Pouder precipitate white as Milk which dry with a gentle Heat and keep for use X. 2. Take of this prepared white Sulphur Scales of Iron Calcin'd to Redness Roch-Alum well Calcin'd ana One Pound Common Salt prepared Half a Pound Incorporate all these well by Grinding them together with Vinegar that the whole may be Liquid which then boil stirring it till it be all very black then dry and grind to a fine Pouder which put into an Aludel of a Foot and half high with a large Cover and let the Cover of the Alembick have a broad Zone or Girdle for Conservation of the Spirits elevated then sublime according to Art the light Flos which adheres to the sides of the Alembick cast away for it is combustibe defiled and defiling But the close compact or dense Matter sublimed in the Zone put by it self into a Phial and Decoct it upon an Ash Heat so long till its Combustible Humidity be exterminated then keep it in a clean Vessel for use Note that Sulphur and Arsenick sublimed from the Calx of Copper are more whitened than when sublimed from the Calx of Iron CHAP. XXXIX Of the Alchymie of Arsenick 1. ARsenick is also a fatness of the Earth as is afore declared of Sulphur having an inflamable substance and a subtil matter like to Sulphur but it is diversified from Sulphur in this viz. That it is easily made a Tincture of Whiteness but of Redness with great difficulty whereas Sulphur is easily made a Tincture of Redness but of Whiteness most difficultly II. Of Arsenick there is a Citrine and a Red which are profitable in this art
Grate be continually open for the more free reception of the air which mightily augments the heat of the fire VII The Vessel is of the asoresaid length that the Fumes ascending may find a cool place and adhere to the sides otherwise was it short the whole Vessels would be almost of an equal heat whereby the sublimate would fly away and be lost It is also Glased well within that the Fumes may not peirce its Pores and so be lost but the Bottom which stands in the Fire is not to be Glazed for that the Fire would melt it nor unglazed would the matter go through it for that the Fire makes it rather to ascend VIII Now let your Fire be continued under your Vessel till you know that the whole matter is ascended into flowers which you may prove by putting in a Rod of Earth well burned with a Hole in its end through a Hole in the Head about the bigness of ones little Finger putting it down almost to the middle there or nigh the matter from whence the sublimate is raised and if any thing ascends and adheres to the Hole in the Rod the whole matter is not sublimed but if not the sublimation is ended IX That the Marchasite consists of Sulphur and Argent Vive it is sufficiently evident for if it be put into the fire it is no sooner Red Hot but it is Inflamed and burns also if mixed with Venus it gives it the Whiteness of pure Silver so also if mixed with Argent Vive and in its sublimation it yields a Coelestial Colour with a Metalick Lucidity X. To prepare the Marchasite Take the fine Pouder of the Mineral spread it an Inch thick over the Bottom of a large Aludel and gather the Sulphur with a gentle fire When that is ascended take off the Head or Alembick and having applied another augment the Fire then that which has the place of Argent Vive Ascends as we have before declared CHAP. XLI Of the Alchymie of Magnesia Tutia and other Minerals I. THE Sublimation of Magnesia and Tutia is the same with that of the Marchasite for that they cannot be sublimed without Ignition having the same cause the same Operation and the same General method likewise all imperfect Bodies are sublimed in the same order without any difference except that the Bodies of the Metals must have a more vehement fire than the Marchasite Magnetia and Tutia nor is there any diversity in Metaline sublimation save that some need the addition of some other substance to make them sublime or rise II. But in the sublimation of Imperfect Metaline Bodies no great quantity of the Body to be sublimed must be at once put into the bottom of the Vessel because much Metaline substance holds the parts faster and hinders the subliming also the bottom of the sublimatory should be flat not Concave that the Body equally and thinly spread upon the bottom may the more easily sublime in all its parts III. Such Bodies as need the admixtion of other substances are Venus and Mars by reason of the slowness of their fusion Venus needs Tutia and Mars Arsenick and with these they are easily sublimed for that they well agree with them Therefore their sublimation is to be made as in Tutia and other like things and to be performed in the same method and order as in the former Chapter IV. Now Magnesia has a more Turbid and Fixed and less inflamable Sulphur and a more Earthy and faeculent Argent Vive than the Marchasite and therefore the more approximate to the Nature of Mars V. But Tutia is the fume of White Bodies for the Fume of Jupiter and Venus adhering to the sides of the Fornaces where these Metals are wrought does the same thing that Tutia does and what a metalick Fume does not without the admixtion of some other Body neither will this likewise do VI. And by reason of its subtilty it more penetrates the profundity of a Metaline Body and alters it more than it does its own Body and adhears more in the Examen as by experience you may find and whatever Bodies are altered by Sulphur of Argent Vive will also necessarily be altered by this because of their Unity in Nature VII To prepare Tutia Pouder it very fine and put it into and Aludel and by strong Ignition or help of vehement fire cause the Flowers to ascend or sublime so is it prepared for use It is also dissolved in Spirit of Vinegar having been first Calcin'd and so it is also well prepared VIII Also it is certain that many necessary things for our purpose are extracted from Imperfect Bodies which need yet a farther preparation as first Ceruse which is thus prepared Wash it in Spirit of Vinegar and separate it from its more gross parts and the Milk coagulate in the Sun and it is prepared IX Spanish White Tin Putty and Minium are prepared after the same manner by dissolving them in Spirit of Urine and then filterating and coagulating in the Sun as before X. Verdegrise is dissolved in Spirit of Vinegar and rubified being gently congealed with the soft heat of a gentle fire and then it is prepared and made fit for the Work XI Crocus Martis is dissolved in Spirit of Vinegar and filtred This Red Water being congealed yields an excellent Crocus fit for use XII AEs Ustum or Copper calcin'd is to be ground to pouder and washed with Spirit of Vinegar after the same manner as we taught in the preparation of Ceruse So in like manner Litharge of Gold and Silver You may also dissolve these things again and they will be purer You may also use them either dissolved or congealed this is a profound Investigation XIII Antimony is Calcined Dissolved Filtred Congealed and ground to pouder and so it is prepared XIV Cinnabar must be sublimed from Common Salt once and so it is well prepared for use XV. The fixation of Marchasite Magnesia and Tutia You must after the first sublimation of them is finished cast away their foeces and then reiterate their sublimation so often returning what sublimes to that which remains below of either of them till they be fixed which must be done in proper subliming Vessels CHAP. LXV Of the Alchymie of Saturn I. TO prepare Lead Set it in a Fornace of Calcination stirring it while it is in Flux with an Iron Spatula full of Holes and drawing off the scum till it be converted into a most fine pouder Sift it and set it in the Fire of Calcination till its fugitive and inflamable substance be abolished Then take out this Red Calx imbibe and grind it often with Common Salt cleansed Vitriol purified and most sharp Vinegar which are the things to be used for the Red but for the White Common Salt Common Alum and Vinegar II. Your matter must be often imbibed dryed and ground till by the benefit of the aforesaid things the uncleanness be totally removed Then mix Glass therewith and cause
Cupel The Magistery of this Art gives it a Tincture of Redness that shines in it with inestimable brightness It is hardened and cleansed more easily than Saturn He who knows how to take away its Vice of breaking will suddenly reap the Fruit of his Labour with joy because it agrees so well with Sol and Luna and will never be separated from them IV. In Calcining Tin a Sulphureous stink arises from its Sulphur not fixed and tho it gives no flame yet it is not fixed for it s not flaming is by reason of the great abundancy of its Argent Vive preserving from Combustion So that in Tin is a two-fold Sulphur and a two-fold Argent Vive one Sulphur less fixed sending forth a stink the other more fixed because it abides with the Calx in the Fire and stinks not V. there is also a twofold substance of Argent Vive in it one not fixed and the other sixed because it makes a Crashing noise before its Calcination but after it has been thrice Calcined that Crashing ceases which is caused by its fugitive Argent Vive being flown away This is evident in Lead being wash't with Argent Vive and then melted in a very gentle fire some part of the Mercury will remain with the Lead and will give to it this stridor converting the Lead into Tin VI. On the contrary also Tin may be converted into Lead For by a mani fold repetition of its Calcination and a fire fit for its reduction it is turned into Lead but especially when by subtraction of its Scoria it is calcin'd with a great fire VII Now after the removal of these two Substances viz. Sulphur and Argent Vive from Jupiter you will find that it is livid and weighty as Lead yet partaking of greater whiteness than Lead and therefore more pure than Lead In which is the equality of fixation of the two compounding things viz. Sulphur and Argent Vive but not the equality of quantity because in the Commixtion the Argent Vive is super-eminent VIII Now if there were not in its proper nature a greater quantity of Argent Vive than of Sulphur Argent Vive would not easily adhere to it For which reason it adheres with difficulty to Venus but with much greater difficulty to Mars by reason of the small quantity of Argent Vive contained therein the sign of which is the easie fusion of the one and the difficult fusion of the other IX But the fixation of these two substances remaining approaches nigh to firm fixation yet is it not absolutely fixed which is evident from the calcination of its body and after calcination the exposing the same to the most strong fire for by that division is not made but the whole substance ascends yet more purified from whence it appears that the burning Sulphur in Tin is more easily separated than that in Lead And that because its corrupting Properties are not radical but accidental therefore they are the more easily separated and its mundification Induration and fixation the more speedy X. And because that after Calcination and Reduction we found in its fume a citrinity through the great force of fire we judged that it contained in its body much sixed Sulphur By these Operations you may find out the Principles of Bodies and the Properties of Spirits XI At Sect. 14 15 16 17 18 19 20 21 22. of the former Chapter we have shewn the farther preparations of Tin which because they are so plainly expressed there are needless to be again repeated here Yet there are other special Preparations which are the following to wit by Calci nation by which its substance is more hardened which happens not to Saturn Also by Alums for these properly harden Jupiter Also by Conservation of it in the fire of its Calcination for by this it loose its stridor or Crashing and fraction of bodies likewise the which in like manner happens not to Saturn XII Calcine Jupiter as Saturn at Sect. 21. of the former Chapter with Common Salt purified and whiten its Calx for three days as in Saturn But see you err not in its Reduction for that is difficult unless it be made in the Fornace by Cineritium or Cement then it is done with ease But that you may not err joyn that Body which you would reduce in equal parts with that by which you make the reduction and co-unite the divided Calx But in Tinctures there is another consideration for the matrer tinging must be multiplied upon the matter to be tinged till the Tincture appear in the Body or Medicine XIII After you have found these two Leads and found their color and brightness with other things according to your desire possibly they may yet want Ignition then you must thus proceed Dissolve Tutia calcined and Tin calcined mix both Solutions and with that water imbibe the Calx of Tin time after time until the Calx has imbibed an eighth part of the Tutia then reduce it into a Body and you will find it to have Ignition and that good if not reiterate the same labour till due Ignition be acquired All Waters dissolutive of Bodies and Spirits we shall hereafter shew you every one of them according to their kind XIV With Talck or Mercury or pure Luna which is more profitable deduced to this by calcining and dissolving you may acquire the compleat Ignition and hardness of Saturn and Jupiter with incomparable brightness but Speculations in these things without practise is not very available XV. To Grind to Decoct to Inhumate to Calcine to Fuse to Destroy to Restore or Reduce and to cleanse Bodies are effectuall works with these Keys you may open the Occult Inclosures of our Arcanum and without them you shall never sit down at the Repasts of satisfactions XVI A White Medicine for Jupiter and Saturn prepared Take of fine Luna one Pound living Mercury eight Pound Amalgamate and waste the Amalgama with spirit of Vinegar and common Salt prepared until it acquires a Coelestial or Azure Colour Then extract as much of Mercury as you can by strongly expressing the mixture through a thick Cloth To this add Mercury sublimate double the weight of the Luna grind them well together then Decoct the mixture 〈◊〉 a Bolt-Head firmly closed for 24 hours Decoct the same again then break the Vessel and then separate that which is Sublimed from the Inferior Reddish Pouder But take heed of giving too great a Fire for that would cause the whole to flow into one black Mass. Put the Pouder upon a Porphyrie stone add to it two parts of Sal Armoniack prepared and one part of Mercury sublimed grind all very well together and imbibe the mixture with the Water of Sal Alcali or Sal Nitre if you cannot get the other or Salt of Pot-Ashes when imbibed Distil off with a gentle Fire the whole Water till that remains in the bottom is melted like Pitch Cohebate the same Water repeating this Work thrice Then
Nitre and Oyl of Tartar and you will find the Body of Venus white and splendid and fit for receiving its Medicine XVI The Preparation for the Red. Take filings of Venus 1 pound Sulphur 4 ounces grind them together Or cement Plates of Copper with Sulphur and so calcine wash the calcin'd with water of Salt and Alum and then with things reducing reduce it into a body clean and fit for the reception of the Red Tincture XVII Another Preparation for the Red. Calcine it with fire only and then dissolve a part thereof and likewise dissolve a part of Tutia calcin'd joyn both solutions and with the same imbibe the remaining part of the Calx of Venus 4 or 5 times Or you may make this Imbibition with Tutia alone dissolved provided that more of the Tutia than half of the Calx is be imbibed in the said Calx This done reduce with things reducing and you will have the Body of Venus clean and splendid which with a little help may be brought to an higher state if you have studiously penetrated into the Truth XVIII Another Preparation for the Red. Of Venus calcined per se or with the fire alone you may make an intense greenness called Flos Cupri vel Veneris Dissolve this greenness in Spirit of Vinegar and then congeal it afterwards with things reducing reduce the congelate which when reduced will be a Body fit for many Works XIX Medicines dealbating Venus of the first Order There is one Medicine for Bodies and another for Argent Vive and of Bodies one is of the first Order another of the second and another of the third and so likewise the first second and third of Argent Vive Of the Medicine of Bodies of the first Order we say there is one of hard Bodies and one of soft of hard Bodies there is one of Mars of which in the former Chapter one for Venus of which in this place and one for Luna of which in the next Chapter Of soft Bodies there is one for Saturn and another for Jupiter That of Venus and Mars is the pure dealbation of their substance but that of Luna the rubification of it with citrinity of a pleasing brightness which rubification is not given to Mars and Venus by Medicines of the first Order For being totally unclean they are unapt to receive the splendor of redness before they are fitted with a preparation inducing brightness There is one Medicine whitening Venus by Argent Vive and another by Arsenick The Medicine of Argent Vive is thus made First Argent Vive precipitated is dissolved then calcined Venus dissolved likewise These solutions are mixed and after they are coagulated they are projected upon the Body of Venus XX. Another way by Argent Vive Argent Vive and Litharge are dissolved a part and the solutions joyned together Calx of Venus also is dissolved and that solution joyned with the former and then coagulated together which projected upon Venus whitens it Or thus A quantity of Argent Vive is sublimed often from its body till part thereof remain with it with compleat ignition and this mixture is very often imbibed and ground with Spirit of Vinegar that it may the better be mixed in the profundity thereof then it is assated or moderately calcined and lastly fresh Argent Vive is in like manner sublimed from it and the remaining matter again imbibed and moderately calcined as before which work is so often to be repeated till a large quantity of Argent Vive reside in it with compleat ignition This is a good dealbation of the first Order XXI Another way thus Argent Vive in its proper nature is so often sublimed from Argent Vive precipitated till in it the same is fixed and admits good fusion This fused matter projected upon the Body of Venus peculiarly whitens it Or thus A Solution of Luna mixt with a solution of Litharge coagulated may be projected upon Venus but is indeed better whitened if Argent Vive be perpetrated in all the Medicines XXII The whitening of Venus with Arsenick of the first Order Take Calx of Venus from it sublime Arsenick by many Repetitions till it remains therewith and whitens it but if you be not well skilled in the ways of sublimation the Arsenick will not persevere in it without alteration Therefore after the first degree of sublimation repeat the work in the same manner as in the sublimation of Marchasite Chap. 40. Sect. 2.10 Or thus Project Arsenick sublimed upon Luna and then the whole upon Venus it dealbates it peculiarly Or first mix Litharge or burnt Lead dissolved with Luna and cast these upon Arsenick and project the whole upon Venus so will it be whitened and this is a good dealbation of the first Order XXIII Another way thus Upon Litharge alone dissolved and reduced project Arsenick sublimed and the whole upon Venus in flux it whitens the same admirably Or thus Let Venus and Luna be commixed and upon them project any of the above described dealbative Medicines For Luna is more friendly to Arsenick than to any of the other Bodies and therefore takes away fraction from it and Saturn secondarily and therefore we mix it with them Also we melt Arsenick sublimed that it may be all in a Lump which being broken we project piece after piece upon Venus We do it in pieces rather than in pouder because the pouder is more easily inflamed than a Lump and so more easily Vanishes before it can fall fiery hot upon the body XIV In like manner the Redness is taken away from Venus and it is whitened with Tutia But Tutia suffices not because it gives only a Citrine colour which is yet of affinity to Whiteness Any kind of Tutia is calcined and dissolved and the Calx of Venus also These Solutions are conjoyned and with them the Body of Venus is citrinated If you be well skill'd in this Work you will find profit Or thus Take Marchasite sublimed and proceed with it as with Argent Vive sublimed the way is the same and it whitens well XXV To make the White and the Red Medicines for Venus They are exactly made by the Rules or Prescripts delivered in Chap. 44. Sect. 19 20 21 22. aforegoing to which I shall here refer you for the Operations of those Medicines both for the White and Red in the Bodies of both Mars and Venus are one and the same XXVI To Calcine Venus Take Filings of Copper and put them to calcine either per se or with Arsenick poudred or with Sulphur being anointed with common Oyl calcine 3 or 4 days with a most strong fire strike what is calcin'd that it may fall from the Plates if you use Plates which again calcine The Calx beat fine re-calcine it till it is well rubified and keep it for use XXVII The Regiment of Venus and Saturn Take of the Paste of Venus 3 Pounds of Saturn 2 Pounds of the Ferment 1 pound Of these perfectly dissolved make
a commixtion through their least parts which keep in sufficient heat as in the White is said Extract the Water and what remains in the Cloth put into a well sealed Glass for 3 Weeks Then take it out and add to it a third part of its own reserved water and decoct by Chap. 42. Sect. 23. aforegoing which Work do thrice When it has imbibed all its proper Water put it in its proper Vessel and Fornace to be fixed When fixed with things reducing reduce it into a Body ready to be reduced and tinged XXVIII We more espe cially handling the Regimen of Venus do declare that you ought seven times or oftner to rectifie it when prepared and dissolved distilling off the Water and cohobating thereon each time which being coagulate thence make a most noble Greenness with Sal Armoniack dissolved in Spirit of Vinegar That greenness rubisie in a Vessel of Mars and again dissolve it to which solution adjoyn a third part of prepared and dissolved Luna afterwards extracting and cohobating the water of Ferment 7 times Then reduce this into a Body and you will rejoyce The Regimen of Mars is as of Venus but by reason of its foulness no great good arises from it XXIX Grind Luna amal gamated with Mercury with twice so much Metaline Arsenick Quaere Whether Regulus of Arsenick be not intended To which adjoyn a tenfold proportion of Venus amalgamated with Mercury Grind the whole and fix and reduce into a Body so will you have a pure White Metal XXX The first Dealbation of Venus Take Realgar 1 ounce Argent Vive sublimed 3 Ounces and half Tartar calcin'd 1 ounce grind and incorporate put them into a Bolt head a Foot and half high and its Orifice so wide as two Fingers may go into it lute it and set it over a Fire covered with a Cloth First make a gentle Fire for a quarter of an hour afterwards augment the Fire underneath and round about until the Fornace be very hot with Ignition when all is cold break the Vessel and take out what you find Metalline and make of this a great quantity XXXI A Second Dealbation Upon Tutia sublime one part of Mercury sublimate and two parts of Arsnick sublimed until it shall have ingress This clearly and very speciously whitens Veuus XXXII A Third Dealbation Take Mercury sublimate 3 Ounces Arsenick sublimed 2 Ounces dissolved with Litharge till they become 8 Ounces to these 8 Ounces adjoyn other 8 Ounces of Arsenick sublimed grind them together and flux them with Oyl of Tartar and there with you may whiten prepared Venus at pleasure XXXIII A Fourth Dealbation Grind Metaline Arsenick with as much of the Calx of Luna and imbibe the Mixture with the Water of Sal Armoniack and dry and grind then dissolve Salt of Tartar in the Water of Salt Nitre some suppose Spirit of Nitre with which Oyl imbibe the Medicine repeat this thrice incerating and drying and you will rejoyce XXXIV A Fifth Dealbation which is of our own Invention Imbibe Jupiter calcined washed and dryed so often with metaline Arsenick and hals so much Mercury sublimate as untill it flows and enters Venus which if first prepared it whitens speedily XXXV A Sixth Dealbation Vpon Tutia calcined dissolved and Coagulated sublime White Arsenick so that the Arsenick be 3 parts to 1 of the Tutia reiterating the sublimation upon it four times for it has Ingress With them mix half as much as the whole is of Mercury sublimate grinding and incerating 4 times with the Water of Sal Armoniack Nitre and Tartar ana Quere whether that may not be Aq. Regis with this when coagulated cement prepared plates of Venus and melt so will you have a very beautiful Body XXXVI A Seventh Dealbation Grind Venus calcined and incerated adding to it Arsenick sublimed and half a part of Mercury sublimate with which being well ground and mixed add a little of the Water of Sal Armonoick Quer. if not A. R incerating upon a marble after dry and sublime Revert the sublimate upon the Foeces again imbibing which do thrice the fourth time imbibe with Water of Nitre Spirit of Nitre and sublime what can be sublimed reiterate this Labor till it remains fluid in the bottom This in Copper prepared will be Resplendent with brightness XXXVII An Eighth De albation Upon the prepared Calx of Venus so often sublime Arsenick sublimate till some part of the Arsenick remaine with it in the strongest Fire That imbibed with the Water of Nitre Spirit of Nitre and lastly incerated with Water of Luna and Mercury precipitate and in the end with Oyl of Tartar Rectified until it flows wonderfully whetens Venus and enters the second order if you have operated right For I have else where said that if you obtain any part of Mercury precipitated in the mixture your Work wil be more splendid especially if the White Ferment dissolved with the Mercury dissolved after a certain fixation of it be added by the medium of Inceration by which you will find you have traced the high way it self Geber our Author here saith that the last 8 Sections are all proved Experiments the first 4 of them being Experiments of the Ancients by him again proved the latter 4 Rectifications of the Practises of the Ancients or rather Experiments of his Own All which he affirms to be absolutly true and by him proved so CHAP. XLVI Of the Alchymie of Luna I. THE preparation of Luna It is subtilized attenuated and re duced to a Spirituality in the same manner as hereafter in Chap. 47. Sect. 1. we shall teach concerning Sol. Therefore in all and every part of the Work do the same as we shall there teachwith Gold and this work of Luna dissolved is the Ferment for the White Elixir made Spitual II. It is a metalick Body white which pure whiteness clean hard sounding very durable in the Cupel extensible under the Hammer and fusible It is the Tincture of whiteness hardens Tin by Artifice and converts it to it self and being mixed with Sol it breaks not but in the examination it perseveres without Artifice III. He who knows how to subtilize it and then to inspissate and fix it associated with Gold brings it into such a State that it will remain with Sol in the Test and be in no wise separated from it being put over the fumes of sharp things as Vinegar A. F. or Salarmoniack and it will be of a wonderful Caelestine Color It is a noble Body but wants of the Nobility of Sol and its Minera is found determinate but it has often a Minera confused with other Bodies which Silver is not so Noble It is likewise dissolved and Calcin'd with great Labor and no Profit IV. If therefore clean fixed Red and clear Sulpher fall upon the pure substance of Argent Vive thereof is made pure Gold then in like manner if clean fixed white and clear Sulphur falls upon the substance of Argent Vive there
perfect Colors or else totally corrupt blacken defile and burn them and this according to the diversitie of the same Spirit II. For Sulphur Arsenick and Marchasite are burnings and wholly corrupt Tutia of every kind burns not yet gives an imperfect Color 1. Because its adustive Sulphureity which is easily inflamed and blackens is not removed 2. Because its Earthmess is not separated for Adustion may create a Livid Color and Earthiness may form it III. These things therefore we are constrained to cleanse from their burning Sulphuriety or Unctuosity and Earthy superfluity and this can be done by no Artifice but by Sublimation for when Fire elvevates it makes ascend always the more subtile parts leaving behind the more Gross IV. Hence it is manifest that Spirits are cleansed from their Earthiness by Sublimation which Earthiness impeded Ingress and gave an impure or diminished Color from which being separated they are freed from their Impurity and are made more splendid more pervious and more easily to enter and penetrate the density of bodies with a pure and perfect Tincture V. Adustion is also taken away by Sublimation for Arsenick which before Sublimation was apt to adustion after Sublimation will not be Inflamed but receeds without Inflamation the same you may find in Sulphur And because in no other things than in Spirits we saw an adherency to Bodies with Alteration we were necessitated to make choice of them and to purifie them by Sublimation VI. Sublimation then is the Elevation of a Dry thing by Fire with adherency to its Vessel but is done diversly according to the diversity of Spirits to be sublimed for some are Sublimed with strong Ignition others with moderate and some again with a remiss heat of Fire VII Arsenick and Sulphur are Sublimed with a remiss Fire for otherwise having their most subtil parts uniformly mixt and conjoyned with the Gross their whole substance would ascend black or burnt without any Purification therefore you must find out the proportion of the Fire and the Purification with commixtion of the Feces or Gosser parts that they may be kept deprest and not suffered to ascend VIII In Sublimation a threefold degree of Fire is to be observed 1. One so proportioned as to make to ascend only the Altered more pure and Livid parts till you manifestly see they are cleansed from their Earthly feculency 2. Another degree is that what is of the pure Essence remaining in the Feces may be sublimed with greater force of Fire viz. with Ignition of the bottom of the Vessel and of the Feces therein which you may see with your Eye 3. The other degree is a most weak Fire which is to be given to the Sublimate without the Feces so that scarcely any thing of it may ascend but that only which is the most subtil part thereof and which in our work is of no value for that it is a thing by help of which Adustion is made in Sulphurs IX The whole intention therefore of Sublimation is That 1. The Earthiness being removed by a due proportion of Fire 2. And the most subtil and fumous part which brings Adustion with Corruption being cast away we may have the pure Substance consisting in Equality of simple Fusion upon the Fire and without any Adustion or flying from the Fire or Inflamation thereof X. Now that that which is most subtil is adustive is evident for that Fire converts to its own nature all those things which are of affinity to it it is of affinity to every adustible thing and every thing the more subtil the more adustible therefore Fire is of most affinity to what is most subtle XI The same is proved by Experience for Sulphur or Arsnick not sublimed are most easily inflamed and of the two Sulphur the more easily but either being sublimed are not directly inflamed but fly away and are extenuated without Inflamation yet with a preceeding Fusion XII Now the proof in the administration of 〈◊〉 with their proportion is that such Matter be chosen with which the Spirits to be sublimed may best agree and wherewith they may be the more intimately mixed for that Matter with which they are or may be most united will be more potent in the retention of the Faeces of the Matter to be sublimed the reason of which is evident XIII But the addition of Foeces is necessary because Sulphur or Arsenick to be sublimed if they be not conjoyned with the Foeces of some fixed thing would necessarily ascend with their whole substance not cleansed which thing we know by experience to be truth this is proved because if the Foeces be not permixed with them thro' their least parts then the same happens as if they had not Faeces for their whole Essence will ascend without any cleansing XIV Experience also proves this to be true because when we sublime from a thing forraign to the nature of Bodies we sublime in vain so that they are found in no wise purified after the ascension but subliming with the Calx of any Body the sublimation is well and with facility it is perfectly cleansed XV. The intention of Faeces then is that they be administred or taken from the Calxes of Metals for in them the work of sublimation is easie but in other things most difficult for which cause there is nothing that can be instituted in their stead for that without the Calxes of Bodies the Labor will be long tedious and most difficult almost to desparation XVI But in this there is some benefit for what is sublimed without Faeces or the Calces of Bodies is of greater quantity but with Faeces of lesser So also what is calcined with the Calces of Bodies is of least quantity but of easiest and most speedy Labor XVII However every kind of Salt prepared and things of like nature to it excuses us from using the Foeces of Bodies for that with them we make sublimation in a greater quantity for separation of things to be sublimed from the Foeces is easily made by solution of the Salts which happens not in other things XVIII But the proportion of Faeces is that it be equal to the quantity of the matter to be sublimed in which you cannot easily err Yet if the Foeces be but half the weight it may serve with care to an experienced Man For the less the Foeces are the greater will be the Exuberation of the sublimate provided that according to the Subtraction of the Foeces an abatement of the Fire be in proportion thereto For in a small quantity a small fire serves for perfection in a great a great and in a greater quantity a greater fire is required XIX Now because fire is a thing which cannot be measured therefore it is that error is often committed in it when the Artist is unskilful as well in respect to the variety of Fornaces as Woods and Vessels to be used and their due joyning XX. Therefore in things to be sublimed you must remove their
wateriness only with a very small Fire which being removed if any thing ascend by it then in the beginning this Fire must not be increased that the most subtil part may by this most weak fire be separated and put aside which is the cause of Adustion XXI But when little or nothing shall ascend which you may prove by putting a little Cotton Weik into the hole in the top of the Aludel increase the fire under it and how strong the fire should be the Cotton Weik will shew For if little of the sublimate comes forth with it or it be clean it shews your fire is small and therefore must be encreased But if much and unclean that it is too great and must be diminished XXII When then you find your sublimate to come forth with the Weik Clean and much you have the due proportion of your Fire but if unclean the contrary For according to the quantity of cleanness or uncleanness of the sublimate adhereing to the Cotton must you order your Fire in the whole fablimaiton by this means you may bring it to its due height without any error XXIII Yet the way of Faeces is better viz. To take Scales of Iron or Copper calcined these indeed by reason of the privation of an Evil humiditity do easily imbibe Sulphur or Arsenicck and Unite them with themselves the method of which the experienced only know XXIV It is fit therefore that we should rightly inform you in the sublimation of these two Spirits Sulphur and Arsenick least you should erre through Ignorance We say then that if you put in many Faeces and augment not the Fire proportionally nothing of the Matter to be sublimed will ascend XXV If you put in a small quantity of foeces or none of the Calx of Bodies and have not a fit proportion of Fire the matter will ascend with its whole substance So likewise by reason of the Fornace you may err For a great Fornace gives a great heat of Fire a small Fornace a small if the Fewel and Vent-holes be proportionate XXVI If you sublime a great quantity of matter in a small Fornace you cannot make a fire great enough for Elevation If a small quantity in a great Fornace you will exterminate the sublimation by excess of heat Again a thick Fornace gives a condensate and strong Fire A thin Fornace a rare and weak fire in both which you may easily err XXVII So also a Fornace with large Vent holes gives a clear and strong fire but with small Vent-holes a weak fire And if the distance of space between the Fornace and the Vessel be large the fire will be the greater but if small the less in all which without care you may easily also err XXVIII You must there fore build your Fornace according to the strength of the Fire you would have viz. thick with free Vent-holes so as there may be a good distance between the Vessel and sides of the Fornace if you would have a great fire But if a mean fire in all these things you must find a mean proportion All which we shall teach you XXIX If you would elevate a great quantity of matter to be sublimed first be provided of a sublimatory of such a capacity that it may contain your matter to be sublimed the height of ones hand breadth above the bottom To this fit your Fornace so as the Aludel or Sublimatory may be received into it with the distance of two Fingers round about the Walls or Sides of the Fornace which being made make also to it ten Vent-holes in one proportion equally distant that there may be an equallity of the fire in all parts thereof XXX Then put a Bar of Iron into the Fornace transverse which fasten at each end in the sides of the Fornace which Bar let be distant from the bottom of the Fornace about a Span or 9 Inches About an Inch above it the Sublimatory must be firmly placed and inclosed round about to the Fornace XXXI Now if your Fornace can well and clearly discharge it self of the Fumosities and the Flame can freely pass through the whole Fornace in the circuit of the Aludel it is well proportioned if not it is not so Then you must open its Vent-holes and if by that it is mended all is well if not you must necessarily alter it for the distance of the Vessel from the sides of the Fornace is too small Wherefore enlarge the distance and try it continuing these Tryals till it can freely quit it self of the smoak and the flame is bright and clear XXXII But as to the thickness of the Fornace if you intend a great fire it ought to be about 5 or 6 Inches but if a moderate fire 3 or 4 Inches if a lesser fire 2 or 3 Inches thick will be sufficient XXXIII Then as to the Fewel solid Wood gives a strong and durable fire lighter Wood a weak fire and soon ended dry Wood gives a great fire and 〈◊〉 green Wood a small and long lasting From the consideration of all these things the diversity of Fires may easily be found out XXXIV In the sublimation of Sulphur the cover of the Sublimatory must be made with a great and large concavity within after the manner of an Alembick with a Nose for otherwise the whole sublimate may descend to the bottom of the Vessel through too great heat for that in the end of the sublimation the Sulphur ascends not unless with force of fire even to Ignition of the Alndel And if the Sulphur be not retained in the Concavity above seeing it easily flows it will descend again by the sides of the Vessel to the very bottom and nothing will be found sublimed XXXV The Aludel is to be made of thick Glass for other matter is not sufficient unless it be thick and of the like substance with Glass because Glass only or what is like to it wanting Pores is able to retain Spirits from flying away For through Porous Vessels the Spirits would pass and vanish XXXVI Nor are Metals serviceable in this case because Spirits by reason of their Amity and Sympathy penetrate them and are united therewith Therefore in the Composition of your Aludel let a round Glass or Concha be made with a flat round bottom and in the middle of the sides thereof a Zone or Girdle surrounding the same and above that Girdle cause a round Wall to be made equidistant from the sides of the Concha so that in this space the sides of the Cover may freely fall without pressure XXXVII But the height of this Wall above the Girdle must be according to the height of the Wall of the Concha little more or less This done let two Covers or Heads be made equal to the measure of this Concavity of the two Walls the length of the two Covers must be equal and each a Span or 9 Inches The Figure of one of them also Pyramidal in the superior parts of which Covers must
more subtil separation is made by distillation in Balneo than by a Distillation in Ashes or Sand. IX This is evident for Oyl distilled by Ashes is gross thick and foetid But that being rectified in Balneo the Oyl is separated into its Elemental parts so that from a most Red Oyl you have another most limpid white and serene the whole redness remaining in the bottom of the Vessel X. By this Operation we come to the determinate separation of all the Elements of every Vegetable and of that which from Vegetables proceeds to a Being and of every like thing But by that which is made by Descent we at tain the Oyl of every thing Vegetable determinately and of their like and by Filteration we accomplish the clearness of every liquid thing XI To Distil in Ashes You must have a strong earthen Pan and fitted to the Fornace like to the aforesaid Fornace of Sublimation with the same distance from the sides of the Fornace and with like Vent-holes upon the bottom of which Pan sifted Ashes must be put to the thickness of one Fingers breadth length almost and upon the Ashes the Retort or Distillatory must be set and covered round about with the same Ashes almost as high as to the neck of the Alembick Retort or Distillatory XII This done put in the matter to be distilled cover the Vessel with its Alembick the neck of which must inclose the neck of the Cucurbit or Vesica lest what is to be distilled should fly away Then lute the juncture and begin the Distillatiou But the Vesica Cucurbit Retort or Distillatory with the Alembick Head or Recipient must be both of Glass and the fire must be of strength according to the exigency or nature of the matter to be distilled and to be continued till all that should be distilled is come off XIII To distil in Balneo is like the former in a Cucurbit and Alembick save that you must have an Iron or Brass Pot fitted to the Fornace Upon the bottom of the pot within must be laid a Bed of Hay or Wooll or other like matter to the thickness of 3 Inches that the Cucurbit may not be broken and with the same the Cucurbit must be covered round about almost as high as the neck of the Alembick upon which lay sticks cross and upon them stones to hold the Cucurbit to the bottom of the Pot and keep it firm and steady that it be not raised by the Water nor be broken by its moving up and down Lastly Put in Water till the Pot be full which done kindle the fire and distil off the matter XIV To Distil by Descent You must have a Glass Descensory with its Cover and that put in which is to be Distilled and then the Cover luted on and fire made on the top or over it that the Liquor may descend XV. To Distil by Filtre Put the Liquor to be Distilled into an Earthen Stone or Glass Concha under which set another Vessel to receive the Distillation The larger part of the Filter put into the Liquor even to the bottom of the Concha leting the narrower part hang over the side thereof and over the under Vessel so will the Liquor fall down through the Filter in the lower Vessel without ceasing to the last drop Where note That if the Liquor be not clear enough the first time it must be so often repeated till it is as you desire it XVI The Distillatory Fornace is the same with the Sublimatory But Fire must be administred according to the exigency of things to be Distilled The way of doing which we have just now taught CHAP. LIII Of Calcination of Bodies and Spirits with their Causes and Methods I. CAlcination is the bringing a thing to Dust by Fire through an abstraction of its humidity holding the particles of the Body together II. The cause of the invention thereof is that the Adustive corrupting and defiling sulphureity may be abolished by Fire and it is 〈◊〉 according to the diversity of the things to be calcined for Bodies are calcined and Spirits are calcined as also other things foreign to these but with a divers intention III. And seeing there are imperfect Bodies of two kinds viz. Hard as Venus and Mars and Soft as Saturn and Jupiter all which are calcined there was a necessity of calcining them with a several intention viz. General and Special IV. They are calcined with one general Intention when that their corrupting and defiling Sulphureity may be abolished by Fire for every adustive Sulphureity which could not be removed without Calcination is thereby abolished from every thing whatsoever V. And because the Body it self is solid and by reason of that solidity the internal Sulphureity concealed within the continuity of the substance of Argent Vive is defended from Adustion therefore it was necessary to separate the Continuity thereof that the Fire coming freely to every its least parts might burn the Sulphureity from it and that the Continuity of Argent Vive might not defend it VI. The common inten tion also of Calcination is Depuration of the Earthiness for it is found that Bodies are cleansed by reiterated Calcination and Reduction as we shall hereafter shew VII Special Calcination is of Soft Bodies and with these two intentions that through it there may be an intention of Hardning and Fixing which is accomplished by an Ignitious repition of Calcination upon them and this is found true by Experience VIII But why the Calcination of Spirits was invented is that they may the better be fixed and the more easily dissolved in to Water for that every kind of thing Calcined is more fixed then the not Calcined and of easier solution and because the Particles of the Calcinated more subtilized by Fire are more easily mixed with Water and turned into Water IX The Calcination of other things is subservient to the Exigency of the Preparation of Spirits and Bodies of which Preparation we shall speak more at large in the following but these are not of Perfection X. The way of Calcination is divers by reason of the diversity of things to be Calcined for Bodies are otherwise Calcined than Spirits or other things And Bodies divers from each other are diversly Calcined Soft Bodies have one general way according to the intention viz. That both may be Calcined by Fire only and by the acuity of Salt prepared or unprepared XI The first Calcination by Fire is thus Have a Vessel of Iron or Earth formed like a Porringer which let be very strong and firm and fitted to the Fornace of Calcination so that underit the Coles may be cast in and blowed XII Then cast in your Lead or Tin the vessel being firmly set upon a Trivet of Iron or Stone and fastned to the Walls of the Fornace with 3 or 4 Stones being thrust in stiff between the Fornace sides and the Vessel that it may not move the form of the Fornace must be the same with the Form of
the Fornace of Great Ignition of which we have spoken and shall speak more in the following XIII And the Fire being kindled sufficient for the fusion of the Body to be calcined a skin will arise on the Top which con tinually rake together and take off with a Slice or other fit Iron or Stone instument so long till the whole body is converted into Pouder XIV If it be Saturn there must be a greater fire till the Calx be changed into a compleat whiteness XV. Now understand that Saturn is easily reduced again into a Body from its Calx but Jupiter with most difficulty therefore be carefull that you err not in exposing Saturn after its first Pulverization to too great a Fire and so reduce the Calx into a Body before it is perfected in this you must use temperance of Fire and that leisurly augmented by degrees with Caution till it be confirmed in its Calx and is not so easily reducible but that a gentle fire must be given to the last compleating of the Calx XVI Likewise be careful that you err not in Jupiter by reason of its difficult Reduction for that intending to reduce it you find it not reduced but a Calx still or turned into Glass and so then conclude its reduction impossible XVII Now we say that if a great Fire be not given in the reduction of Jupiter it reduceth not and if a great Fire be given sometimes it reduces not but Possibly may be converted into Glass the reason of which is because Jupiter in the profundity of its nature has the fugitive substance of Argent Vive included which if long kept in the Fire flies away and leaves the Body deprived of humidity so that it is found more apt to Vitrifie than to be reduced again into a metallick Body XVIII For every thing deprived of its proper Humidity gives no other than a Vitrifying fusion whence it naturally follows that you must hasten to reduce it with the speedy force of a Violent Fire for otherwise it will not be reduced XIX The Calcination of these Bodies by the Acuity of Salt is the quantity after quantity of Salt be very often cast upon them in their fusion and permixed by much agitation with an Iron Rod while in fusion till by the mixtion of the Salt they be turned into Ashes and afterwards by the same way of perfection the Calces of them are perfected with their considerations XX. But herein also is a difference in the Calces of these two Bodies for Lead in the first work of Calcination is more easily converted into Pouder or Ashes than Tin and yet the Calx is not more easily perfected than that of Tin The cause of which diversity is that Saturn has a more fixed humidity than Jupiter XXI The Calcination of Venus and Mars is one yet divers from the former by reason of the dificulty of their Liquefaction Make either of these Bodies into thin Plates heat them red hot but not to Melting for by reason of their great Earthiness and large quantity of Adustive flying Sulphur they are easily thus reduced into Calx for the much Earthiness being mixed with the substance of Argent Vive the due Continuity of the said Argent Vive is frustrated XXII And thence comes their porosity through which the flying Sulphur passes away and the Fire by that means having access to it Burns and Elevates the same whence it comes to pass that the parts are made more rare and through discontinuity converted into Ashes XXIII This is manifest for that plates of Copper exposed to Ignition yeild a Sulphurous Flame and make pulverizable Scales in their Superfices which is done because from the parts more nigh a more easy combustion of the Sulphur must be made XXIV The form of this Calcinatory Fornace is the same with the form of the Distillatory Fornace save only that this must have one great hole in the Crown of it to free it self from Fumosities and the place of the things to be Calcined must be in the midst of the Fornace that the Fire may have free access to them round about but the Vessel must be of Earth such as are Crucibles XXV The Calcination of Spirits You must give Fire to them gradually and leisurly increase it that they may not fly till they be able to sustain the greatest Fire and approach to Fixation their Vessel must be round every way closed and the Fornace the same with the last mentioned But you need not use greater Labour than what is to prevent their flight XXVI Or thus As to the form of the Fornace Let it be made square in length four Feet and in breadth three Feet Luna Venus and Mars or other things must be Calcined in strong Dishes or Pans made of Clay such as that of which Crucibles are made that they may endure the strongest force of the Fire to the total combustion of the matter to be Calcined XXVII Calcination is the Treasure of the thing Be not weary therefore for imperfect Bodies are cleansed by it and by reduction of the Calcinate into a solid Body or Mass of Metal again then is our Medicine projected upon them which is matter of Joy and Rejoycing XXVIII The Ablutions of the Calces Have a large Earthen Vessel full of pure hot fresh Water with this wash the Calx stirring it often that all the Salt and Allom may be dissolved with which they have been Calcined then being setled decant the Water gently put the Calx again into hot Water and do as before till it be perfectly washed then dry and keep it for inceration XXIX The Inceration of Calces washed Take the former Calx dissolve it in Spirit of Vinegar 2 pounds of Common Salt Roch Allom Sal gem ana 2 Ounces in this water imbibe 4 Ounces of of the aforesaid dryed Calx till it has drank in all the said Water then dry it and keep it for use XXX The Reduction of Calces into a solid Mass. Take the former incerated Calx wash it with distilled Urine till you have extracted all the Salts and Alums with the filth of the Calcined Body which being dryed imbibe 4 pounds of this Calx with Oyl of Tarter 1 pound in 1 pound of which dissolve Sal armoniack 2 Ounces Salt-Peter 1 Ounce This Imbibition do at several times drying and imbibing Lastly dry it and make it descend through a great descensory and reduce it into a solid Mass being purged from its Combustible Sulphureity by Calcination and from its Terrestreity by its Reduction so have you it purified from all accidental Impirities and defements which happned to it in its Minera XXXI But it s innate foulness which dwels in the Root of its Generation must be obliterated or done away with our Medicine the greater part of which contains in it self the substance of Argent Vive according as the necessity of the Art requires XXXII Again you must note that Bodies are found to be
generabit perficiet tres faciet apparere Colores principales Nigrum Album Rubeum XV. Et mediante Igne nostro multiplicabitur Medicina si cum cruda conjungatur Materia non solùm in quantitate sed etiam in Virtute Tot is igitur viribus tuum Ignem inquirere scias ad scopum pervenies quia totum facit Opus est Clavis omnium Philosophorum quam nunquà m revelaverunt Sed si benè profundè super praedicta de proprietatibus Ignis cogitaveris scies non aliter XVI Pietate ergò motus haec scripsi sed ut satisfaciam Ignis non Transmutatur cum Materia quia non est de Materia ut supra dixi Haec igitur dicere Volui prudentesque admonere ne pecunias suas inutiliter consumant sed sciant quid inquirere debeant eo modo ad Artis veritatem pervenient non aliter Vale. CHAP. II. The Epistle of John Pontanus before-mentioned in Theatrum Chymicum Vol. 6. Pag. 487. I. I John Pontanus have travelled through many Countries that I might know the certainty of the Philosophers Stone and passing through the Universe I found many Deceivers but no true Philosophers which put me upon incessant Studying and making many doubts 'till at length I found out the Truth II. When I attained the knowledge of the Matter in general yet I erred at least two hundred times before I could attain to know the singular thing it self with the work and practice thereof III First I began with the putrefaction of the Matter which I continued for nine Months together and obtained nothing I then for some certain time proved a Balneum Mariae but in vain After that I used a Fire of Calcination for threemonths space and still found my self out of the way IV. I essayed all sorts of Distillations and Sublimations as the Philosophers Geber Archelaus and all the rest of them have prescribed and yet found nothing In sum I attempted to perfect the whole work of Alchymy by all imaginable and likely means as by Horse-dung Baths Ashes and other heats of divers kinds all which are found in the Philosophers Books yet without any success V. I yet continually for three Years together studied the Books of Philosophers and that chiefly in Hermes whose concise Words comprehend the sum of the whole Matter viz. the Secret of the Philosophers Stone by an obscure way of Speaking of what is Superior and what is Inferior to wit of Heaven and of Earth VI. Therefore our Operation which brings the Matter into being in the first second and third Work is not the heat of a Bath nor Horse-dung nor Ashes nor of the other Fires which Philosophers excogitate in their Books Shall I demand then what it is that perfects the Work since the Wisemen have thus concealed it Truly being moved with a generous Spirit I will declare it with the complement of the whole Work VII The Lapis Philosophorum therefore is but one though it has many Names which before you conceive them will be very difficult For it is Watery Airey Fiery Earthy It is Salt Sulphur Mercury and Phlegm It is Sulphureous yet is Argent vive it has many Superfluities which are turned into the true Essence by the help of our Fire VIII He which separates any thing from the Subject or Matter thinking it to be necessary wholly Errs in his Philosophy That which is superfluous unclean filthy feculent and in a word the whole substance of the subject is transmuted or changed into a perfect fixt and spiritual Body by the help of our Fire which the Wise Men never revealed and therefore it is that few attain to this Art as thinking that to be superfluous and impure which is not IX It behoves us now to enquire after the properties of our Fire and how it agrees with our Matter according to that which I have said viz. That a Transmutation may be made though the Fire is not such as to burn the Matter separating nothing from it nor dividing the pure parts from the impure as the Philosophers teach but transmuting and changing the whole Subject iuto Purity Nor does it sublime after the manner of Geber's Sublimation nor the Sublimations or Distillations of Arnoldus or others but it is perfected in a short time X. It is a Matter Mineral equal continuous vapours or fumes not unless too much provoked partakes of Sulphur and is taken otherwise than from Matter it destroys all things dissolves congeals coagulates and calcines adapted to penetrate and is a compendium without any great cost XI And that is the Fire with a gentle heat soft or remiss by which the whole Work is perfected together with all the proper Sublimations They who read Geber with all the rest of the Philosophers though they should survive an hundred thousand Years yet would they not be able to comprehend it for that this Fire is found by a profound cogitation only which being once apprehended may be gathered out of Books and not before XII The error therefore in this Work proceeds chiefly from a not knowing or understanding of the true Fire which is one of the moving Principles that Transmutes the whole Matter into the true Philosophers Stone and therefore diligently find it out Had I found that first I had never been two hundred times mistaken in the pursuit of the Matter I so long sought after XIII For which cause sake I wonder not that so many and so great Men have not attained unto the Work They have erred they do err and they will err because the Philosophers Artephius only excepted have concealed the principal or proper Agent And unless I had read Artephius and sensibly understood his Speech I had never arrived to the complement of the Work XIV Now the practical Part is this Let the Matter be taken and dilligently ground with a Philosophical Contrition put it upon the Fire with such a proportion of heat that it only excite or stir up the Matter and in a short time that Fire without any laying on of hands will compleat the whole Work because it putrefies corrupts generates and perfects and makes the three principal Colours viz. the Black White and Red to appear XV. And by the means of this our Fire the Medicine will be multiplied by addition of the crude Matter not only in Quantity but also in Quality or Virtue Therefore seek out this Fire with all thy Industry for having once found it thou shalt accomplish thy desire because it performs the whole Work and is the true Key of all the Philosophers which they never yet revealed Consider well of what I have spoken concerning the Properties of this Fire and thou must know it otherwise it will be hid from thine Eyes XVI Being moved with Generosity I have written these things but that I might speak plainly this Fire is not Transmuted with the Matter because it is nothing of the Matter as I have before
parte aquae nostrae facta sunt spiritus in aêra scandentes ibique corpus compositum ex mare foemina ex Sole Luna ex illa subtillissimanatura mundata per sublimationem accipit vitam inspiratur à suo humore VIII Id est à sua aqua sicut homo ab aêre quare multiplicabitur deinceps ac crescet in sua specie sicut res omnes caeterae IX In tali ergo elevatione sublimatione philosophica conjunguntur omnes ad invicem corpus novum inspiratum ab aêre vivit vegetabiliter quod est miraculosum X. Quare nisi corpora igne aqua attenuentur quousque ascendant in spiritus quousque fiant ut aqua fumus vel Mercurius nihil fit in Arte. XI Illis tamen ascendentibus in aêre nascuntur in aêre vertuntur fiuntque vita cum vita ut numquam possint separari sicut aqua mixta aquae XII Ideoque natus in aēre sapienter dicitur quoniam omnino spiritualis efficitur XIII Ipse namque Vultur sine alis volans supra montem clamitat dicens Ego sum albus nigri rubeus albi citrinus rubei filius vera dicens non mentior I. PUT the refore the perfect Bodies of Metals to wit Sol and Luna into our Water in a Vessel Hermetically sealed upon a gentle Fire and digest continually 'till they are perfectly resolved into a most precious Oyl II. Digest saith Adfar with a gentle Fire as it were for the hatching of Chickens so long 'till the Bodies are dissolved and their perfectly conjoyned Tincture mark this well is extracted III. But it is not extracted all at once but it is drawn out by little and little day by day and hour by hour till after a long time the Solution thereof is compleated and that which is dissolved always swims a top IV. And while this dissolution is in hand let the Fire be gentle and continual till the Bodies are dissolved into a viscous and most subtile Water and the whole Tincture be educed in colour first black which is the sign of a true dissolution V. Then continue the digestion till it becomes a white fixed Water for being digested in Balneo Mariae it will afterwards become clear and in the end become like to common Argent vive ascending by the Spirit above the first Water VI. When therefore you see the Bodies dissolved in the first viscous Water then know that they are turned into a Vapour and that the Soul is separated from the dead Body and by Sublimation brought into the order of Spirits VII Whence both of them with a part of our Water are made Spirits flying up into the Air and there the compounded Body made of the Male and the Female viz. of Sol and Luna and of that most subtile Nature cleansed by Sublimation taketh Life and is made Spiritual by its own humidity VIII That is by its own Water like as a Man is sustained by the Air whereby from thenceforth it is multiplied and increases in its own kind as do all other things IX In such an ascension therefore and philosophical Sublimation all are joyned one with another and the new Body subtilized or made living by the Spirit miraculously liveth or iprings like a Vegetable X. Wherefore unless the Bodies be attenuated or made thin by the Fire and Water 'till they ascend in a Spirit and are made or do become like Water and Vapour or Mercury you labour wholly in vain XI But when they arise or ascend they are born or brought forth in the Air or Spirit and in the same they are changed and made Life with Life so as they can never be separated but are as Water mixt with Water XII And therefore it is wisely said That the Stone is born of the Spirit because it is altogether Spiritual XIII For the Vulture himself flying without Wings cries upon the top of the Mountain saying I am the white brought forth from the black and the red brought forth from the white the citrine Son of the red I speak the Truth and lye not CHAP. XIII Of the beginning of the Work and a Summary of what is to be done I. SUfficit ergo tibi corpora in vase in aqua semel ponere diligenter claudere vas quousque vero separatio sit facta II. Quae vocatur ab invidis conjunctio sublimatio assatio extractio putrefactio ligatio desponsatio subtiliatio generatio c. III. Et totum perficiatur magisterium Fac igitur sicut ad generationem hominis omnis vegetabilis imponito semel matrici semen bene claude IV. Vides ergo quomodo pluribus rebus non indiges quod opus nostrum magnas non requiret expensas quoniam unus est lapis una medicina unum vas unum regimen una dispositio ad album rubeum successivè faciendum V. Et quamvis dicamus in pluribus locis ponito hoc ponito istud tamen non intelligimus nos opportere nisi unam rem accipere semel ponere claudere vas usque ad operis complementum VI. Quia haec tantum ponuntur à philosophis invidis ut decipiant ut dictum est incautos Nunquid enim etiam haec ars est Cabalistica arcanis plena tu fatue credis nos docere apertè arcana arcanorum verbaque accipis secundum sonum verborum VII Scito verè nullo modo sum ego invidus ut caeteri qui verba aliorum philosophorum accipit secundum prolationem ac significationem vulgarem nominum jam ille absque filo Ariadnae in medio amfractuam Labyrinthi multipliciter errat pecuniamque suam destinavit perditioni VIII Ego vero Artephius postquam adeptus sum veram ac completam sapientiam in libris veridici Hermetis fui aliquando 〈◊〉 caeteri omnes IX Sed cum per mille annos aut circiter quae jam transierunt super me à nativitate mea gratia Soli Dei omnipotentis usu hujus mirabilis quintae essentiae X. Cum per haec inquam longissima tempora viderem neminem magisterium Hermeticum obtinere posse propter obscuritatem verborum philosophorum XI Pietate motus ac probitate boni viri decrevi in his ultimis temporibus vitae meae omnia scribere sineere ac veraciter ut nihil ad perficiendum lapidem philosophorum possis desiderare XII Dempto aliquo quod nemini licet scribere quia revelatur per Deum aut magistrum tamen in hoc libro ille qui non erit durae cervicis cum pauca experientia faciliter addiscet XIII Scripsi ergo in hoc libro nudam veritatem quia paucis coloribus vestivi ut omnis bonus sapiens mala Hesperidum mirabilia feliciter pos sit ex arbore hac philosophica decerpere XIV Quare laudetur Deus altissimus qui posuit in anima nostra hanc benignitatem cum senectute longinquissima dedit nobis veram
Womans Work and the Play of Children III. Go to then my Son put up thy Supplications to God Almighty be dilligent in searching the Books of the Learned in this Science for one Book openeth another think and meditate of these things profoundly and avoid all things which vanish in or will not endure the Fire because from those adustible perishing or consuming things you can never attain to the perfect matter which is only found in the digesting of your Water extracted from Sol and Luna IV. For by this Water Colour and Ponderosity or Weight are infinitely given to the matter and this Water is a white Vapor which like a Soul flows through the perfect Bodies taking wholly from them their blackness and impurities uniting the two bodies in one and increasing their Water V. Nor is there any other thing than Azoth to wit this our Water which can take from the perfect bodies of Sol and Luna their natural Colour making the red Body white according to the Disposition thereof VI. Now let us speak of the Fire Our Fire then is Mineral equal continuous it fumes not unless it be too much stirred up participates of Sulphur and is taken from other things than from the Matter it over-turns all things dissolves congeals and calcines and is to be found out by Art or after an Artificial manner VII It is a compendious thing gotten without cost or charge or at least without any great purchase it is humid vaporous digestive altering penetrating subtile spirituous not violent incombustible circumspective continent and one only thing VIII It is also a Fountain of living Water which circumvolveth and contains the place in which the King and Queen bathe themselves through the whole Work this moist Fire is sufficient in the beginning middle and end because in it the whole Art does consist IX This is the natural Fire which is yet against Nature not natural and which burns not and lastly this Fire is hot cold dry moist meditate on these things and proceed directly without any thing of a forreign Nature X. If you understand not these Fires give ear to what I have yet to say never as yet written in any book but drawn from the more abstruse and occult Riddles of the Ancients CHAP. XV. Of the three kinds of Fires of the Philosophers in particular I. TRES proprìe habemus ignes sine quibus ars non perficitur qui absque illis laborat in unum curas sus cipit II. Primus est lampadis is continuus est humidus vaporosus aêreus artificialis ad inveniendum III. Nam lampas debet esse proportionata ad clausuram in hac utendum est magno judicio quod non pervenit ad artificem dura cervicis IV. Quia si ignis lampadis non est geometricè debitè proportionatus aut per defectum caloris non videbis signa in tempore designata atque prae nimia mora expectatio aufugiet tua aut 〈◊〉 ardore nimio flores auri cemburentur laborem tuum iniquè deflebis V. Secundus ignis est cinerum in quibus vasrecluditur Hermeticè sigillatum aut polius est calor ille suavissimus qui ex vapore temperato lampadis circuit aequaliter vas VI. Hic violentus non eft nisi nimium excitetur digerens est alterans est ex alio corpore quam à materia sumitur unicus est est etiam humidus innaturalis c. VII Tertius est ignis ille naturalis aquae nostrae quae vocatur etiam contra naturam quia est aqua nihilominus ex auro facit merum spiritum quod ignis communis facere non potest VIII Hic mineralis est aequalis est de sulphure participat omnia diruit congelat solvit ac calcinat hic est penetrans subtilis incomburens est fons aquae vivae in quo se lavant Rex Regina quo indigemus in toto opere in principio medio fine IX Aliis vero duobus supradictis non sed tantum aliquando c. X. Conjunge ergo in legendis libris philosophorum hos tres ignes proculdubio intellectus eorum de ignibus non te latebit I. WE have properly three Fires without which this our Art cannot be perfected and whosoever works without them takes a great deal of Labour in vain II. The First Fire is that of the Lamp which is continuous humid vaporous Spiritous and found out by Art III. This Lamp-fire ought to be proportioned to the enclosure wherein you must use great Judgment which none can attain to but he that can bend to the search thereof IV. For if this Fire of the Lamp be not measured and duly proportioned or fitted to the Fornace it will be that either for want of heat you will not see the expected Signs in their limited times whereby you will lose your hopes and expectation by a too long delay Or else by reason of too much heat you will burn the Flores Auri the Golden Flowers and so foolishly bewail your lost Expence V. The Second Fire is Ignis Cinerum an Ash heat in which the Vessel hermetically sealed is recluded or buried Or rather it is that most sweet and gentle heat which proceeding from the temperate Vapours of the Lamp does equally surround your Vessel VI. This Fire is not violent or forcing except it be too much excited or stirred up it is a Fire digestive alterative and taken from another body than the matter being but one only moist also and not natural VII The Third Fire is the natural Fire of our Water which is also called the Fire against nature because it is Water and yet nevertheless it makes a mere Spirit of Gold which common Fire is not able to do VIII This Fire is Mineral equal and participates of Sulphur it overturns or destroys congeals dissolves and calcines it is penetrating subtil incombustible and not burning and is the fountain of Living Water wherein the King and Queen bathe themselves whose help we stand in need of through the whole Work through the beginning middle and end IX But the other Two above-mentioned we have not always occasion for but only at some times X. In reading therefore the books of Philosophers conjoin these Three Fires in your Judgment and without doubt you will understand whatever they have wrote of them CHAP. XVI Of the Colours of Our Philosophick Tincture or Stone I. QUoad Colores qui non nigrefacit dealbare non potest quia nigredo est albedinis principium signum putrefactionis alterationis quod corpus penetratum mortificatum jam est II. Ergo in hac putrefactione in hac aqua primò apparet nigredo sicut brodium saginatum piperatum III. Secundò terra nigra continuò decoquendo dealbatur quia anima horum supernatat ut remor albus in hac albedine uniuntur omnes spiritus sic quod denuò aufugere non possunt IV. Et
naturam retineat convertat in naturam albam XVI Quod si vis rubificare oportet coquere album istud in igne sicco continuo donec rubificetur ut sanguis qui nihil erit aliud quam aqua ignis tinctura vera XVII Et sic per ignem siccum continuum emendatur albedo citrinatur acquirit rubedinem colorem verum fixum XVIII Quantò ergo magis coquitur magis coloratur fit tinctura intentioris rubedinis XIX Quare oportet igne sicco calcinatione sicca absque humore compositum coquere donec rubicundissimo vestiatur colore tunc erit perfectum Elixir I. DIssolve then Sol and Luna in our dissolving Water which is familiar and friendly and the next in nature unto them and is also sweet and pleasant to them and as it were a Womb a Mother an Original the beginning and the end of their Life II. And that is the very Reason why they are meliorated or amended in this Water because like nature rejoiceth in like nature and like nature retains like nature being joined the one to the other in a true Marriage by which they are made one Nature one new Body raised again from the dead and immortal III. Thus it behoves you to join Consanguinity or sameness of kind with sameness of kind by which these natures will meet and follow one another purifie themselves generate and make one another rejoice for that like nature now is disposed by like nature even that which is nearest and most friendly to it IV. Our Water then saith Danthin is the most beautiful lovely and clear Fountain prepared only for the King and Queen whom it knows very well and they it V. For it attracts them to its self and they abide therein for two or three days to wit two or three months to wash themselves therewith whereby they are made young again and beautiful VI. And because Sol and Luna have their Original from this Water their Mother it is necessary therefore that they enter into it again to wit into their Mothers Womb that they may be regenerate or born again and made more healthy more noble and more strong VII If therefore these do not die and be converted into Water they remain alone or as they were and without Fruit but if they die and are resolved in our Water they bring forth Fruit an hundred-fold and from that very place in which they seem'd to perish from thence shall they appear to be that which they were not before VIII Let therefore the Spirit of our living Water be with all care and industry fixed with Sol and Luna for that they being converted into the nature of Water become dead and appear like to the Dead from whence afterwards being revived they encrease and multiply even as do all sorts of Vegetable Substances IX It suffices then to dispose the Matter sufficiently without because that within it sufficiently disposes it self for the Perfection of its own work X. For it has in it self a certain and inherent motion according to the true way and Method and a much better order than it is possible for any Man to invent or think of XI For this Cause it is that you need only to prepare the matter Nature her self alone will perfect it and if she be not hindred by some contrary thing she will not over-pass her own certain motion neither in conceiving or generating nor in bringing forth XII Wherefore after the preparation of the matter beware only lest by too much heat or fire you inflame the Bathe or make it too hot Secondly take heed lest the Spirit should exhale lest it hurts the Operator to wit lest it destroys the work and induces many infirmities as sadness trouble vexation discontent XIII From these things which have been spoken this Axiom is manifest to wit that he can never know the necessary course of Nature in the making or generating of Mettals who is ignorant of the way of destroying them XIV You must therefore join them together that are of one consanguinity or kindred for like natures do find out and join with their like natures and by putrifying themselves together are mixed together and mortifie themselves XV. It is needful therefore to know this Corruption and Generation and how the natures do embrace one another and are brought to a fixity in a slow or gentle fire how like nature rejoiceth with like nature how they retain one another and are converted into a white subsistencie XVI This white substance if you will make it Red you must continually decoct it in a dry Fire till it is rubified or becomes red as blood which is then nothing but water fire and the true tincture XVII And so by a continual dry fire the whiteness is changed removed perfected made citrine and still digested till it comes to a true red and fixed colour XVIII And consequently by how much more this red is decocted in this gentle heat by so much the more it is heightned in Colour and made a true Tincture of perfect Redness XIX Wherefore with a dry Fire and a dry Calcination without any moisture you must decoct this Compositum till it be invested with a most perfect red Colour and then it will be the true and perfect Elixir CHAP. XVIII Of the Multiplication of the Philosophick Tincture I. SI postea velis illum multiplicare oportet iteratò resolvere illud rubeum in nova aqua dissolutiva iterato coctione dealbare rubificare per gradus ignis reiterando primum regimen II. Solve gela reitera claudendo aperiendo multiplicando in quantitate qualitate at tumm placitum III. Quia per novam corruptionem generationem iterum introducitur novus motus IV. Et sic non possemus adipisci finem si semper operari vellemus per reiteratienem solutionis coagulationis mediante aqua nostra dissolutiva id est dissolvendo congelando ut dictum est per primum regimem V. Et sic ejus virtus augmentatur multiplicatur in quantitate qualitate ita quod si in primo opere receperit centum in secundo habebis mille in tertio decem millia VI. Et sic prosequendo veniet projectio tua usque ad infinitum tingendo verè perfectè fixe omnem quantamcumque quantitatem VII Et sic per rem vilis pretij additur color virtus pondus VIII Ignis ergo noster Azoth tibi sufficiunt coque coque reitera solve gela sic continua ad tuum placi tum multiplicando quantum volueris donec medicina tua fiat fusibilis ut cera habeat quantitatem virtutem optatam IX Est ergo totius operis sive lapidis secundi not a bene complementum ut sumatur corpus perfectum quod ponas in nostra aqua in domo vitrea benè clausa obturata cum cemento 〈◊〉 aer intret aut humidit as introclusa
exeat X. In digestione lenis coloris veluti balnei vel fimi temperatissima cum oper is instantia assiduetur per ignem super ipsum perfectio decoctionis XI Quousque putrescat resolvatur in nigrum postea elevetur sublimetur per aquam ut mundetur per hoc ab omni nigredine tenebris ut dealbetur subtilietur XII Donec in ultima sublimationis puritate deveniat ultimo volatile fiat album reddatur intus extra quia Vultur in aere sine alis volans clamavit ut possit ire supra montem id est super aquam super quam spiritus albus fertur XIII Tunc continua ignem convenientem spiritus ille id est subtilis substantia corporis Mercurii ascendet super aquam quae quinta essentia est nive candidior XIV Et in fine continua adhuc fortifica ignem ut totum spirituale penitus ascendat XV. Scitote namque quod illud quod est clarum purum spirituale ascendit in altum in aera in modum fumi albi quod lac Virginis appellatur I. NOW if afterwards you would multiply your Tincture you must again resolve that Red in new or fresh dissolving Water and then by decoctions first whiten and then rubifie it again by the degrees of Fire reiterating the first method of operation in this Work II. Dissolve coagulate and reiterate the closing up the opening and multiplying in quantity and quality at your own pleasure III. For by a new Corruption and Generation there is introduced a new Motion IV. Thus can we never find an end if we do always work by reiterating the same thing over and over again viz. by Solution and Coagulation by the help of our dissolving Water by which we dissolve and congeal as we have formerly said in the beginning of the work V. Thus also is the virtue thereof increased and multiplied both in quantity and quality so that if after the first course of Operation you obtain an hundred-fold by a second course you will have a thousand-fold and by a third ten thousand-fold increase VI. And by persuing your work your projection will come to infinity tinging truly and perfectly and fixing the greatest quantity how much soever VII Thus by a thing of an easie or small price you have both colour goodness and weight VIII Our Fire then and Azoth are sufficient for you Decoct decoct reiterate dissolve congeal and continue this course according as you please multiplying it as you think good until your Medicine is made fusible as Wax and has attained the quantity and goodness or fixity and colour you desire IX This then is the compleating of the whole work of our second Stone observe it well that you take the perfect Body and put it into our water in a glass Vesica or Body well closed with Cement lest the Air get in or the inclosed humidity get out X. Keep it in digestion in a gentle heat as it were of a balneum or the most temperate Horse-dung and assiduously continue the operation or work upon the fire till the decoction and digestion is perfect XI And keep it in this digestion of a gentle heat until it be putrified and resolved into blackness and be drawn up and sublimed by the water and is thereby cleansed from all blackness and impurity that it may be white and subtil XII Until it comes to the ultimate or highest purity of sublimation and the utmost volatility and be made white both within and without For the Vulture flying in the air without Wings crys out that it might get up upon the Mountain that is upon the waters upon which the Spiritus albus or Spirit of whiteness is born XIII Continue still a fitting fire and that Spirit which is the subtil being of the Body and of the Mercury will ascend upon the top of the water which quintessence is more white than the driven Snow XIV Continue yet still and toward the end encrease the fire till the whole spiritual subsistance ascend to the top XV. And know well that whatsoever is clear pure and spiritual ascends in Air to the top of the water in the substance of a white vapor which the Philosophers call their Virgins Milk CHAP. XIX Of Sublimation in particular and Separation of the pure from the impure I. OPortet ergo ut de terra inquiebat Sybilla exaltetur filius Virginis quinta substantia alba post resurrectionem elevetur versus coelos in fundo vasis aquae remaneat grossum spissum II. Vase de hinc infrigidato reperies in fundo ipsius faeces nigras arsas combustas separatas ab spiritu quintaessentia alba quas projice III. In his temporibus argentum vivum pluit ex aere nostro super terram novam quod vocatur argentum vivum ex aêre sublimatum ex quo fiat aqùa viscosa munda alba IV. Quae est vera tinctura separata ab omni faece nigra sic aes nostrum regitur cum aqua nostra purificatur albo colore decoratur V. Quae dealbatio non fit nisi decoctione aquae coagulatione Decoque ergo continuò ablue nigredinem à latone non manu sed lapide sive igne sive aqua Mercuriali nostra secunda quae est vera tinctura VI. Nam non manibus fit haec separatio puri ab impuro sed ipsa natura sola circulariter ad perfectionem operando verè perficit VII Ergo patet quod haec compositio non est manualis operatio sed naturarum mutatio quia nature seipsam dissoluit copulat seipsam sublimat elevat albescit separatis faecibus VIII Et in tali sublimatione conjunguntur partes subtiliores magis purae essentiales quia natura ignea cum elevat partes subtisiores magis puras semper elevat ergo dimittit grossiores IX Quare oportet igne mediocri continuo in vapore sublimare ut inspiretur ab aêre possit vivere X. Nam omnium rerum natura vitam ex aêris inspirationerecipit sic etiam totum magisterium nostrum consistit in vapore aquae sublimatione XI Oportet igitur aes nostrum per gradus ignis elevari quod per se sine violentia ascendat libere ideoque nisi corpus igne aqua diruatur ac attenuetur quosque ascendat ut spiritus aut ut argentum vivum scandens vel etiam ut anima alba à corpore separata in spirituum sublimatione delata nihil fit XII Eo tamen ascendente in aêre nascitur in aêre vertitur fitque vita cum vita omnino spirituale incorruptibile XIII Et sic in tali regimine corpus fit spiritus de subtili natura spiritus incorporatur cum corpore fit unum cum eo in tali sublimatione conjunctione elevatione omnia fiunt alba I. IT ought to be therefore as one of the
and manage it with much gentleness and patience attend in hope upon this most admirable quintessence And though the fire ought to be something augmented yet it must not be too much XVIII And beseech the Soveraign Goodness to prevent the Evil Spirits which haunt the Mines and Treasures of the Earth that they destroy not thy Work on cast a Mist before thine Eyes nor stupisie thy mind when thou shouldest view consider and perfect the Incomprehensible Motions of this Arcanum or Quintessence yet comprehended and shut up within this Vessel CHAP. XXXV Of the dark Violet Field in which is a Man of a Red Purple Colour holding the Foot of a Lyon red as Vermillion having Wings and as it seems would Ravish and carry away the Man I. THis Field of a Violet and dark Colour demonstrates that the Stone has obtained by a full and perfect Digestion the perfectly beautifulGarment which is wholly Citrine and Red formerly demanded of the Man with the Key in his Hand who was clothed therewith II. And that the compleat and perfect Degestion signified by the entire Citrinity has made her cast off her old Robe or Garment of Orange Colour III. The Vermillion Red Colour of this flying Lyon like the most pure and beautifulScarlet Colour in Grain which is the true native Cinnabar Red explicates the fullAccomplishment of your Work according to the exact and rigorous Laws of Nature and Art IV. And that she to wit the Stone Elixir or Tincture appears now like a ravenous Lyon devouring and swallowing up every pure metallick Nature or Body and changing it into its own true Substance into true and most pure fine Gold exceeding in fineness the Gold of Ophir or that of the best and richest Mines V. And she now removes this Man out of this Vale of Miseries here below into as it were a Sea of Happiness out of the discommodities and Unhappinesses of this Life into an immense Ocean of Ease and Content out of Poverty Disgrace and Contempt into a Kingdom as it were of Riches Honour and Glory VI. And lastly she removes far from him Infirmities Diseases and Death filling his Bones with Marrow and his Soul with Gladness giving him Strength Health and a very long Life VII And with her Wings she gloriously lifts him up out of the dead and standing Waters of Egypt which are the vulgar thoughts of mortal Men into a Paradise of Delights and Pleasures making him despise this Life with all the Riches Glories and Magnificence thereof VIII And causing him Night and Day to Meditate upon God and his Goodness to aspire after the Heavenly Enjoyments and to drink of the Delicious Springs from the Fountains of Everlasting Life where Rivers of living Waters flow making glad the City of Our God IX Praises be given to God Eternally even immortal Praises who has been gracious to us to give us to see this perfectly Beauful Purple this Papaveran Red this Tyrian Glory this sparkling and flaming Colour incapable of Change or Alteration for ever this so Desirable a Treasure X. A Glory a Treasure a Colour a Tincture over which the ZodiacalConstellations nor the Heaven it self can have no more Dominion or Power XI Whose Glorious and Bright Shining Rays not only seem to dazle the Eyes but even to communicate to Man a Heavenly Portion making him when he sees and knows it to be astonisht and to tremble amazing him with the stupendious thoughts thereof XII O Lord God Almighty give us we pray thee thy Grace that we may dread and love thy great and holy Name and by it he taught to use this so vast a Treasure well to the encrease of our Faith the profit of our Souls the benefit of our Fellow Creatures and to thy Glory and Honour now and for ever Amen CHAP. XXXVI Flammel's Summary of Philosophy I. IF you would know how Metals are transmuted you must understand from what matter they are generated and how they are formed in the Mines and that you may not err you must see and observe how those Transmutations are performed in the Bowels or Veins of the Earth II. Minerals taken out of the Earth may be changed if before-hand they be Spiritualized and reduced into their Sulphurous Argent Vive nature which are the two Sperms composed of the Elements the one Masculine the other Feminine III. The Male Sulphur is nothing but Fire and Air and the true Sulphur is as a Fire but not the Vulgar which contains no metallick Substance IV. The Feminine Sperm is Argent Vive which is nothing but Earth and Water these two Sperms the ancient Sages called two Dragons or Serpents of which the one is winged the other not V. Sulphur not flying the Fire is without Wings the winged Serpent is Argent Vive born up by the Wind therefore in her certain hour she flies from the Fire not having fixity enough to endure it VI. Now if these two Spermes separated from themselves be united again by powerful Nature in the potentiality of Mercury which is the Metaline Fire being thus united it is called by the Philosophers the flying Dragon because the Dragon kindled by its Fire while he flies by little and little fills the Air with his Fire and poysonous Vapours VII The same thing doth Mercury for being placed upon an exteriour Fire and in its place in a Vessel it sets on fire its inside which is hidden in its profundity by which may be seen how the External Fire does burn and inflame the natural Mercury VIII And then you may see how the poysonous Vapour breaks out into the Air with a most stinking and pernitious poyson which is nothing else but the head of the Dragon which hastily goes out of Babylon IX But other Philosophers have compared this Mercury with a Flying Lion because a Lion is a devourer of other Creatures and delights himself in his voracity of every thing except that which is able to resist his Violence and Fury X. So also does Mercury which has in its self such a Power Force and Operation to spoil and devastate a Metal of its Form and to devour it Mercury being too much influenced devours and hides Metals in its Belly but which of them so ever it be it is certain that it consumes it not for in their Nature they are perfect and much more indurate XI But Mercury has in it self a Substance of perfecting Sol and Luna and all the imperfect Bodies or Metals proceed from Argent Vive therefore the Ancients called it the Mother of Metals whence it follows that in its own Principle and Center being formed it has a double Metalick Substance XII And first the Substance of the Interior then the Substance of Sol which is not like the other Metals of these two Substances Argent Vive is formed which in its Body is spiritually nourished XIII As soon then as Nature has formed Argent Vive of the two after-named Spirits then it endeavours to make them
or dwindling away But if they be fed with heat and due moisture on their Trees then they prove Elegant and fruitful For heat and moisture are the Elements of all Earthly things Animal Vegetable and Mineral XXXV Therefore Fires of Wood and Coal produce or help not Metals those are violent Fires which nourish not as the heat of the Sun does that conserves all Corporeal things for that it is natural which they follow XXXVI But a Philosopher acts not what Nature does For Nature where she rules forms all Vegetables Animals and Minerals in their own degrees Men do not after the same sort by their Arts make natural things When Nature has finished her work about them then by our Art they are made more perfect XXXVII In this manner the ancient Sages and Philosophers for our information wroughr on Luna and Mercury her true Mother of which they made the Mercury of the Philosophers which in its Operation is much stronger than the Natural Mercury For this is serviceable only to the simple perfect imperfect hot and cold Metals But our Mercury the Philosopher's-Stone is useful to the more than perfect imperfect Bodies or Metals XXXVIII Also that the Sun may perfect and nourish them without diminution addition or immutation as they were created or formed by Nature and so leaves them not neglecting any thing XXXIX I will not now say that the Philosophers conjoyn the Tree for the better perfecting their Mercury as some unskilful in the nature of things and unlearned Chymists affirm who take common Sol Luna and Mercury and so unnaturally handle them till they evanish in smoak These Men endeavour to make the Philosophers Mercury but they never attained it which is the first matter of the Stone and the first Minera thereof XL. If you would come hither and find good and to the Mountain of the seaven where there is no plain you would betake your self from the highest you must look downward to the sixth which you will see afar off XLI In the height of this Mountain you will find a Royal Herb triumphing which some have called Mineral some Vegetable some Saturnine But let its Bones or Ribs be left and let a pure clean Broth be taken from it so will the better part of your work be done XLII This is the right and subtil Mercury of the Philosophers which you are to take which will make first the white work and then the red If you have well understood me both of them are nothing else as they term them but the practick which is so easie and so simple that a Woman sitting by her Distaff may perfect it XLIII As if in Winter she would put her Eggs under a Hen and not wash them because Eggs are put under a Hen without washing them and no more labour is required about them than that they should be every day turned that the Chickens may be the better and sooner hatched concerning the which enough is said XLIV But that I may follow the Example first wash not the Mercury but take it and with its like which is fire place it in the Ashes which is Straw and in one Glass which is the Nest without any other thing in a convenient Alembick which is the House from whence will come forth a Chicken which with its Blood will free thee from all Diseases and with its Flesh will nourish thee and with its Feathers will cloath thee and keep thee warm from the Injuries of the cold and ambient Air. XLV For this cause I have written this present Treatise that you may search with the greater desire and walk in the right way And I have written this small Book this Summary that you might the better comprehend the Sayings and Writings of the Philosophers which I believe you will much better understand for time to come The End of Flammel's Book ROGERII BACHONIS RADIX MUNDI Translated out of Latin into English and Claused By WILLIAM SALMON CHAP. XXXVII Of the Original of Metals and Principles of the Mineral Work I. THE Bodies of all Natural Things being as well perfect as imperfect from the Original of time and compounded of a quaternity of Elements or Natures viz. Fire Air Earth Water are conjoyned by God Almighty in a perfect Unity II. In these four Elements is hid the Secret of Philosophers The Earth and Water give Corporeity and Visibility The Fire and Air the Spirit and Invisible Power which cannot be seen or touched but in the other two III. When these four Elements are conjoyned and made to exist in one they become another thing whence it is evident that all things in nature are composed of the said Elements being altered and changed IV. So saith Rhasis Simple Generation and Natural Transformation is the Operation of the Elements V. But it is necessary that the Elements be of one kind and not divers to vit Simple For otherwise neither Action nor Passion could happen between them So saith Aristotle There is no true Generation but of things agreeing in Nature So that things be not made but according to their Natures VI. The Eldar or Oak Trees will not bring forth Pears nor can you gather Grapes of Thorns or Figs of Thistles things bring not forth but only their like or what agrees with them in Nature each Tree it s own Fruit. VII Our Secret therefore is to be drawn only out of those things in which it is You cannot extract it out of Stones or Salt or other Heterogene Bodies Neither Salt nor Alum enters into our mystery But as Theophrastus saith The Philosophers disguise with Salts and Alums the Places of the Elements VIII If you prudently desire to make our Elixir you must extract it from a Mineral Root For as Geber saith You must obtain the perfection of the Matter from the Seeds thereof IX Sulphur and Mercury are the Mineral Roots and Natural Principles upon which Nature her self acts and works in the Mines and Caverns of the Earth which are Viscous Water and Subtil Spirit running through the Pores Veins and Bowels of the Mountains X. Of them is produced a Vapour or Cloud which is the substance and body of Metals united ascending and reverberating upon its own proper Earth as Geber sheweth even till by a temperate digestion through the space of a Thousand Years the matter is fixed and converted into a Mineral Stone of which metals are made XI In the same manner of Sol which is our Sulphur being reduced into Mercury by Mercury which is the Viscous Water made thick and mixt with its proper Earth by a temperate decoction and digestion ariseth the Vapour or Cloud agreeing in nature and substance with that in the Bowels of the Earth XII This afterwards is turned into most subtil water which is called the Soul Spirit and Tincture as we shall hereafter shew XIII When this Water is returned into the Earth out of which it was drawn and every way spreads through or is mixed with it as its
a Bird is made the Shell being whole until the coming forth or Hatching of the Chicken so is it in the work of the Philosophers Stone Of the Citrine Body and White Liquor with a temperate or gentle Heat is made the Avis Hermetis or Philosophers Bird. X. The Vessel being well and perfectly closed and never so much as once opened till the perfection or end of the work so that you see the Vessel is to be kept close that the Spirit may not get out and evanish XI Therefore saith Rhasis Keep thy Vessel and its junctures close and firm for the Conservation of the Spirit And another saith close thy Vessel well and as you are not to cease from the work or let it cool so neither are you to make too much haste neither by too great a heat nor too soon opening of it XII You must take special care that the Humidity which is the Spirit gets not out of the Vessel for then you will have nothing but a Dead Body remaining and the work will come to nothing XIII Socrates saith Grind it with most sharp Vinegar till it grows thick and be careful that the Vinegar be not turned into fume and perish CHAP. XLII Of the Philosophers Fire the kinds and Government thereof I. THE Philosophers have described in their Books a two fold Fire a moist and a dry II. The moist Fire they called the warm Horse Belly in the which so long as the Humidity remains the Heat is retained but the Humidity being Consumed the Heat vanishes and ceases which Heat being small seldom lasts above five or six days but it may be Conserved and renewed by casting upon it many times Urine mixt with Salt III. Of this Fire speaks Philares the Philosopher The property of the fire of the Horse Belly is not to destroy with its dryness the Oyl but augments it with its humidity whereas other fire would be apt to consume it IV. Senior the Philosopher saith Dig a Sepulchre and bury the WOMAN with her MAN or Husband in Horse-dung or Balneo of the same heat until such time as they be intimately conjoyned or united V. Altudonus the Philopher saith likewise you must hide your Medicine in Horse-dung which is the fire of the Philosophers for this Dung is hot moist and dark having a humidity in it self and an excellent light or Whiteness VI. There is no other fire comparable to it in the World excepting only the natural heat of a Man or Womans Body VII This is a Secret The Vapour of the Sea not burned the Blood of Man and the Blood of the Grape is our Red Fire VIII The Dry Fire is the Fire of the Bodies themselves and the Inflammability of every thing able to be burned Now the government of these Fires is thus IX The Medicine of the White ought to be put into the moist fire until the Complement of the Whiteness shall appear in the Vessel For a gentle fire is the conservation of the Humidity X. Therefore saith Pandolphus You are to understand that the Body is to be dissolved with the Spirit with which they are mixed by an easie and gentle decoction so that the Body may be spiritualized by it XI Ascanius also saith A gentle fire gives health but too much or great a heat will not conserve or unite the Elements but on the contrary divide them waste the humidity and destroy the whole work XII Therefore saith Rhasis Be very diligent and careful in the sublimation and liquefaction of the matter that you increase not your fire too much whereby the water may ascend to the highest part of the Vessel For then wanting a place of Refrigeration it will stick fast there whereby the Sulphur of the Elements will not be perfected XIII For indeed in this work it is necessary that they be many times elevated or sublimed and depressed again XIV And the gentle or temperate Fire is that only which compleats the mixture makes thick and perfects the work XV. Therefore saith Botulphus That gentle fire which is the White fire of the Philosophers is the greatest and most principal matter of the Operation of the Elements XVI Rhasis also saith Burn our Brass with a Gentle Fire such as is that of a Hen for the hatching of Eggs until the Body be broken and the Tincture extracted XVII For with an easie decoction the water is congealed and the humidity which corrupteth drawn out and in drying the burning is avoided XVIII The happy prosecution of the whole work consists in the exact temperament of the fire Therefore beware of too much heat lest you come to solution before the time viz. before the matter is ripe For that will bring you to despair of attaining the end of your hopes XIX Wherefore saith he Beware of too much fire for if it be kindled before the time the matter will be Red before it comes to ripeness and perfection whereby it becomes like an Abort or the unripe Fruit of the Womb whereas it ought to be first White then Red like as the Fruits of a Tree a Cherry is first White then Red when it comes to its perfection XX. And that he might indigitate a certain time as it were of Decoction he saith That the dissolution of the Body and Coagulation or Congeiation of the Spirit ought to be done by an easie decoction in a gentle fire and a moist Putrefaction for the space of one hundred and forty Days XXI To which Orsolen assents saying In the beginning of the mixture you ought to mix the Elements being sincere and made pure clean and rectified with a gentle fire by a slow and natural digestion and to beware of too much fire till you know they are conjoyned XXII Bonellus also saith That by a Temperate and Gentle heat continued you must make the pure and perfect Body CHAP. XLIII Of the AEnignia's of Philosophers their Deceptions and Precautions concerning the same I. YOu ought to put on Courage Resolution and Constancy in attempting this great work lest you Err and be deceived sometimes following or doing one thing and then another II. For the knowledge of this Art consisteth not in the multiplicity or great number of things but in Unity Our Stone is but One the matter is One and the Vessel is One The Government is One and the disposition is One. The whole Art and Work thereof is One and begins in One manner and in One manner it is finished III. Notwithstanding the Philosophers have subtily delivered themselves and clouded their instructions with AEigmatical and Typical Phrases and Words to the end that their Art might not only be hidden and so continued but also be had in the greater Veneration IV. Thus they advise to Decoct to Commix and to Conjoyn to Sublime to Bake to Grind and to Congeal to make Equal to Puttefie to make White and to make Red of all which things the order management and way of working is all one which is only to
shall the Tincture be made and more plentiful in quantity and the more perfect it is the more it shall transmute IX In the Fourth Distillation then it shall receive such a Virtue and Tincture that one part shall be able to transmute a thousand parts of the cleansed Metal into fine Gold or Silver better than that which is Generated in the Mines X. Therefore saith Rhasis The goodness or excellency of the Multiplication hereof depends only on the Reiteration of the dissolution and fixation of the perfect Medicine XI For so much the oftner the work is Reiterated so much the more fruitful it will be and so much the more augmented XII So much the oftner you sublime it so much the more you increase it for every time it is augmented in Virtue and Power and Tincture one more to be cast upon a thousand at a second time upon ten thousand at the third time upon one hundred thousand at the fourth time upon a Million And thus you way increase its Power by the number of the Reiterations till it is almost infinite XIII Therefore saith Meredes the Philosopher know for certain that the oftner the Matter or Stone is dissolved and congealed the more absolutely and perfectly the Spirit and Soul are conjoyned and retained XIV And for this cause every time the Tincture is Multiplied after a most admirable and unconceiveable manner CHAP. XLVIII Of the Augmentation or Multiplication of Our Medicine by Fermentation I. OUr Medicine is Multiplied by Fermentation and the Ferment for the White is pure Luna the Ferment for the Red is pure fine Sol. II. Now cast one part of the Medicine upon twenty parts of the Ferment and all shall become Medicine Elixir or Tincture Put it on the Fire in a Glass Vessel and seal it so that no Air go in or out dissolve and subtilize it as oft as you please even as you did for making of the first Medicine III. And one part of this second Medicine shall have as much Virtue and Power as Ten parts of the former IV. Therefore saith Rhasis Now have we accomplished our Work by that which is hot and moist and it is become equally temperate and whatsoever is added or put to it shall become of the same temperament and Vertue with it V. You must then Conjoyn it that it may Generate its like yet you must not joyn it with any other that it might convert it to the same but only with that very same kind of whose substance it was in the beginning VI. For in Speculo Terrae Spiritualis it is written that the Elixir is figured in the Body from whence it was taken in the beginning when it was to be dissolved VII That is to say to dispose Marry or Conjoyn that Earth revived and in its Soul purified by commixtion of its first Body from whence it took beginning VIII Also in Libro Gemmae Salutaris it is said that the White work needs a White Ferment which when it is made White is White Ferment also and when it is made Red is the Ferment of Redness IX And so the White Earth is Ferment of Ferment for when it is Conjoyned with Luna or shall be made a Medicine it is to cast upon Mercury and every imperfect Metaline Body to be converted into Luna X. And to the Red ought Sol to be joyned and it will become a Medicine or Tincture to project upon Mercury or upon Luna XI Rhasis also saith You must now mix it with Argent Vive White and Red after their kind and be so chained that it flies not away XII Wherefore we command Argent Vive to be mixed with Argent Vive until one clear water be made of two Argent Vive's Compounded together XIII But you must not make the mixture of them till each of them apart or separately be dissolved into water and in the Conjunction of them put a little of the matter upon much of the Body viz. First upon four and it shall become in a short time a fine Pouder whose Tincture shall be White or Red. XIV This Pouder is the true and perfect Elixir or Tincture and the Elixir or Tincture is truly a simple Pouder XV. Egidius also saith to Solution put Solution and in dissolutionput desiccation viz. make it dry putting all together to the fire XVI Keep entire the sume or vapour and take heed that nothing thereof flie out from it Tarry by the Vessel and behold the wonders how it changes from Colour to Colour in less space than an hours time till such time as it comes to the Signs of Whiteness or Redness XVII For it melts quickly in the Fire and congeals in the Air. When the fume or vapor feels the sorce of the fire the fire will penetrate into the Body and the Spirit will become fixed and the matter made dry becoming a Body fixt and clear or pure and either White or Red. XVIII This Pouder is the compleat and perfect Elixir or Tincture now you may separate or take if from the fire and let it cool XIX And first part of it projected upon 1000. parts of any Metalline Body transmutes it into fine Gold or Silver according as your Elixir or Tincture is for the Red or the White XX. From what has been said it is manifest and Evident that if you do not congeal Argent Vive making it to bear or endure the fire and then conjoyning it with pure Silver you shall never attain to the Whiteness XXI And if you make not Argent ViveRed and so as it may endure the greatest fire and then conjoyn it with pure fine Gold you shall never attain to the Redness XXII And by dissolution viz. by Fermentation your Medicine Elixir or Tincture may be multiplied infinitely XXIII Now you must understand that the Elixir or Tincture gives fusion like Wax for which cause saith Rhasis Our Medicine ought of necessity to be of a subtle substance and most pure cleaving to Mercury of its Nature and of most easie and thin liquifaction fusion or melting after the manner of water XXIV Also in the Book called Omne datumOptimum it is said when the Elixir is well prepared it ought to be made liquid that it may melt as Wax upon a Plate Red-Fire-Hot or upon Coals XXV Now observe what you do in the White the same you must do in the Red for the work is all one The same Operation that is in the one is in the other as well in multiplication as projection CHAP. XLIX Of the Differences of the Medicine and Proportions used in Projection I. GEBER the Arabian Prince Alchymist and Philosopher in lib. 5. cap. 21. saith That there is three orders of Medicines The First Order is of such Medicines which being cast upon imperfect Bodies takes not away their Corruption or Imperfection but only give Tincture which in Examination flies away and vanishes II. The Second Order is of such Medicines which being cast upon Imperfect Bodies tinge
them in examination with a true Tincture but take not away wholly their Corruption III. The Third Order is of such Medicines which being cast upon Imperfect Bodies not only perfectly tinge them but also take away all their Corruption and Impurities making them incorrupt and perfect Of the first two kinds or Orders of Medicines we have nothing to say here we now come to speak of the third IV. Let therefore this your perfect Medicine or Elixir be cast upon a thousand or more parts according to the number of times it has been dissolved sublimed and made subtil If you put on too little you must mend it by adding more otherwise the Virtue thereof will accomplish a perfect Transmutation V. The Philosophers therefore made three Proportions divers manner of ways but the best proportion is this Let one part be cast upon an hundred parts of Mercury cleansed from all its Impurities and it will all become Medicine or Elixir and this is the second Medicine which projected upon a thousand parts converts it all into good Sol or Luna VI. Cast one part of this second Medicine upon an hundred of Mercury prepared and it will all become Medicine and this is the Third Medicine or Elixir of the third degree which will project upon ten thousand parts of another Body and transmute it wholly into fine Sol or Luna VII Again every part of this Third Medicine being cast upon an hundred parts of prepared Mercury it will all become Medicine of the fourth degree and it will transmute ten hundred Thousand times its own quantity of another Metal into fine Sol or Luna according as your fermentation was made VIII Now these second third and fourth Medicines may be so often dissolved sublimed and subtilizated till they receive far greater virtues and powers and may after the same manner be multiplyed infinitely IX According to Rhasis the proportion is thus to be computed First multiply Ten by Ten and its product is an Hundred Again 100 by 10 and the product is 1000 and a 100 by 10 and the product will be 10000. X. And this 10000 being multiplyed by 10 produces an 100000 and thus by consequence you may augment it till it comes to a number almost infinite XI That is to say put 1 upon 10 and that 10 upon an 100 and that 100 upon a 1000 and it shall multiply to or produce an 100000 and so forward in the same proportion CHAP. L. Of Projection and how it is to be performed upon the Metals I. NOW the projection is after this manner to be done Put the Body or Metal upon the fire in a Crucible and cast thereon the Elixir as aforesaid moving or stirring it well and when it is melted become liquid and mixed with the Body or with the Spirit remove it from the fire and you shall have fine Gold or Silver according to what your Elixir was prepared from II. But here is to be noted That by how much the more the Metaline Body is the easier to be melted by so much the more shall the Medicine have power to enter into and transmute it III. Therefore by so much as Mercury is more liquid than any other Body by so much the more the Medicine has power in being cast upon it to wit Mercury to transmute it into fine Sol or Luna IV. And a greater quantity of it shall your Medicine transmute give tincture to and make perfect than of any other Mineral Body V. The like is to be understood to be performed in the same manner upon other Mineral Bodies according as they are easie or hard to be fused or melted CHAP. LI. Of the Compleatment or Perfection of the whole Work I. AND because prolixity is not pleasant but induceth errour and clouds the understanding we shall now use much brevity and shew the Complement of the whole work the premises being well conceived II. It appears that our Work is hidden in the Body of the Magnesia's that is in the Body of Sulphur which is Sulphur of Sulphur and in the Body of Mercury which is Mercury of Mercury III. Therefore our Stone is from one thing only as is aforesaid and it is performed by one Act or Work with decoction and by one Disposition or Operation which is the changing of it first to Black then to White thirdly to Red and by one Projection by which the whole Act and Work is finished IV. From henceforth let all Pseudo-Chymists and their Followers cease from their vain Distillations Sublimations Conjunctions Calcinations Dissolutions Contritions and such other like Vanities V. Let them cease from their deceiving prating and pretending to any other Gold than our Gold or any other Sulphur than our Sulphur or any other Argent Vive than ours or any other Ablution or washing than what we have taught VI. Which washing is made by means of the black Colour and is the cause of the White and not a washing made with hands VII Let them not say That there is any other Dissolution than ours or other Congelation than that which is performed with an easie fire or any other Egg than that which we have spoken of by similitude and so called an Egg. VIII Or that there is any production of the Philosophick matter from Vegetables or from Mankind or from Brute Beasts or Hare's Blood and such like which may serve to this Work lest thereby you be deceived and err and fall short of the end IX But hear now what Rhasis saith Look not upon the multitude or diversity of Names which are dark and obscure they are chiefly given to the diversity of Colours appearing in the Work X. Therefore whatever the Names be and how many soever yet conceive the matter or thing to be but one and the work to be but one only XI Lucas saith Consider not the multitude of the Simples composing it which the Philosophers have dictated for the verity is but one only in the which is the Spirit and Life sought after XII And with this it is that we tinge and colour every Body bringing them from their beginnings and smalness to their compleat growth and full perfection XIII Permenides the Philosopher saith It is a Stone and yet no Stone it is Sulphur and no Sulphur It is Gold and yet no Gold It is also a Hen's Egg a Toad Man's Blood Man's Hair c. by which Names it is called only to hide the Mystery XIV Then he adds O thou most happy let not these words nor other the like trouble thee for by them understand our Sulphur and our Mercury XV. If you that are searchers into this Science understand these words and things which we have written you are happy yea thrice happy If you understood not what we have said God himself has hidden the thing from you XVI Therefore blame not the Philosophers but your selves for if a just and faithful mind possessed your souls God would doubtless reveal the verity to you XVII And know it
read it to convince or over-come Mercury in commixing and conjoyning for he that cannot destroy Mercury or undoe it in its composure cannot repair or restore it nor may you work with it as Raymund saith till it is dissolved VI. And therefore it is said joyn not that which is Crude with that which is Decocted for of that only with the Ferment is made the Elixir which does congeal all manner of Argent Vive Wherefore as Raymund saith it is never congealed without a congealing Sulphur and being congealed you have a great secret for in the dissolved Decocted Mercury is a great and hidden Mystery VII Another Philosopher also saith that there is a certain subtil Fume which does spring forth from its proper Veins dispersing and spreading its self abroad the which thin Fume if it be wisely gathered together again and sprinkled upon its proper Veins or Matrix it will make not only a certain fixation of which thin Fume in short space is made the true Elixir but also cleanses the Impure Metals or Alchymick Body VIII As to the Tincture mentioned at Sect. 4 above it rather seems by other words of the said Raymundus that he drew it out of Quick-Silver and no other vile thing of which Mercury is made What is meant at Sect. 6. by not joyning the Crude with the Decocted is to be understood of not joyning Crude Mercury to the Decocted Bodies or Metals but to put to them Decocted i. e. dissolved Mercury And herein is hidden a great secret for Mercury being dissolved is an hot and moist Sperm but Crude it is cold and dry Saturn So that if you putrifie its hot and moist Sperm with its cold and dry Earth you will have Quick-Silver dissolved which is not Crude but Decocted Mercury So that in Crude Mercury dissolved is hidden a great Mystery And however it is dissolved by a Fire not natural or against Nature yet it must be mixed conjoyned fixed IX This Alchymick Body is called Leprous Gold wherein Gold and Silver are in Essence and Power but not in sight or appearance in its Profundity or Depth it is Airous or Spiritual Gold which none can obtain unless the same Body be first made clean and pure The which impure Body after mundification is a thousand times better than are the Bodies of common Sol and Luna Decocted by natural heat X. This Leprous Gold the Philosophers call Adrop or Adrup which Gold is the Philosophers Lead This Alchymick Body in his Concord he calls Venus in the lesser Work both for Gold and Silver because it is a Neutral Body and very easie to be changed to either and by this the sense of Sect. 4. and 8. aforegoing may be more easily understood The Earth the uncleansed Body is to be purified with its own Water and afterwards nourished with its Mothers Milk which is called the Sulphur of Nature XI The first Matter of this unclean Alchymical Body is a Viscous Water which is thickened in the Bowels of the Earth And therefore of this Impure Body as Vincent saith is made the great Elixir of the Red and White whose Name is Adrop or Adrup viz the Philosophers Lead From the which Raymundus commands an Oyl to be drawn from the Lead of the Philosophers saith he let there be an Oyl drawn of a Golden Colour if you can separate this Oyl wherein is Our second Tincture and Fire of Nature from its Flegm which is it watrishness and wisely search out the Secret thereof you may in the space of thirty days perform the Work of the Philosophers Stone XII This Oyl does not only make the Medicine penetrable being amicable and conjoynable to all Bodies or Corporeal things but it is also the hidden or Secret fire of Nature which does so augment the Excellencies of those Bodies to whom it is so joyned that it makes them to exceed in infinite proportions of goodness and purity So much as does appertain to the Work of Alchymiae which is only for the Elixir of Metals is now sufficiently opened which if you rightly understand you will find that no great cost is required to the performance of this Philosophick Operation XIII The Innatural Fire is Our Aqua Foetens or Sea-Water sharp peircing and burning all Bodies more fiercely than Elemental Fire making of the Body of Sol a meer Spirit which common Elemental Fire has not power to do XIV But this Elixir of Metals is not all that I intend to shew you the Elixir of Life is that which I chiefly designed infinitely exceeding all the Riches of this World and to which the most excellent of all the Earthly things cannot be compared And therefore I shall 1. Shew in the Mineral Kingdom the Elixir of Metals and that after divers manners 2. In the Vegetable Kingdom the Elixir both of Metals and of Life 3. In the Animal Kingdom the Elixir of Life only albeit the same Elixir of Life is most excellent for the transmutation of Metalls XV. There are three things necessary to this Art of which you ought not to ignorant viz. 1. The Fire wherewith The fire of Nature Innatural Elemental and which is against Nature destroying the special form of all that is dissolved therein 2. The Water whereby as in the Compound Water 3. And the thing whereof is made the congealed Earth as White as Snow Of all which in their proper order CHAP. LXIII Of the Mineral Stone and Philosophick Fires I. ON a time as I have learned there was an Assembly of Philosophers where the Matter of the Secret Stone and the Manner of working it was propounded Several spoke their Opinions but at length one younger in Years and as was thought Inferiour in Learning declared his thoughts and knowledge concerning that Secret I know saith he the Regiments of the Fires When they had heard what he could say they all as a mazed held their peace for a while II. At lenght one of the Company made answer If this be true which thou hast said thou art Master of us all and thereupon with one consent they gave him the Right Hand of Fellowship Whereupon they gathered that the Secret of this wonderful Tincture lay chiefly in the Fire III. But the Fire differs after several manners one Natural another innatural or preternatural another Elemental another against Nature The Natural Fire does come from the Influence of Sol and Luna and the Asterisms or the Sun Moon and Stars of the which are Ingendred not only the burning Waters and potential Vapours of Minerals but also the Natural Virtues of living things IV. The Innatural or Preternatural Fire is a thing accidental as Heat in an Ague being made Artificially and called by the Philosophers a moist Fire Our generating Water the fire of the first Degree and for the temperature of its Heat is called a Bath a Stew a Dunghil in which Dunghil is made the putrefaction of our Stone See Sect. 13. of the former Chapter where it is more amply
defined V. The Elemental fire is that which does Fix Calcine and Burn and is nourished by Combustible things VI. The fire against Nature which is a violent strong Corrosive destroying the special form of that which is dissolved therein is that which in Power Dissolves Frets Infects and destroys the generative Power of the form of the Stone it does Dissolve the Stone into Water of the Cloud with the loss of its Natural Attractive and special Form and is called Fire against Nature as Raymundus 〈◊〉 from its Operation for that which Nature does make this fire against Nature destroys and brings to Corruption unless there be fire of Nature put to it VII Here as Raymundus saith lies contrary Operations as in the Compounded Water for as the fire against Nature does Dissolve the Spirit of the fixed Body the Volatile Spirit is thereby constrained to retire into a fixed Earth a Congealed Earth as White as Snow VIII For the fire of Nature does Congeal the Dissolved Spirit of the fixed Body into a glorious Earth and the Body of the Volatile being fixed by the same fire against Nature is here again by the fire of Nature resolved into the Water of Philosophers but not into the Water of the Cloud and so by this means the fixed is returned back again into its wonted Nature of Flying and the moist is made dry and the ponderous is made light IX But yet he saith this fire which is against Nature is not the Work of Our Magistery but it is the fire which is purely Natural This he saith because he would shew us thereby the difference between the Mineral Elixir and the Vegetable and the Animal For that these three several Elixirs are made of three several Waters viz. Mineral Vegetable and Animal which serve for the Work divers ways X. And First we will Treat of the Mineral Elixir then of the other in order The Fire against Nature is a Mineral Water viz. the Humour or Tincture drawn out of Body of Venus Dissolved in its Mineral Spirit very strong and Mortal serving only to the Mineral Elixir XI This Mineral Water or Fire against Nature is drawn with fire Elemental from a certain stinking Menstruum as Raymundus saith and is made of four things It is the strongest Water in the World whose only Spirit saith he does wonderfully increase and multiply the Tincture of the Ferment for here Sol or Gold is Tinged with the Mineral Spirit the which Mineral Spirit is the strength of the most simple Sulphur without much Earthiness XII Thin Mineral Water is the dropping of Adrop or Adrup Venus which is the noble Tincture called the natural Roman Vitriol and which for the abundance of its noble Tincture is called Roman Gold XIII This some do call the Spirit of the Green Lyon others the blood of the Green Lyon wherein almost all Err and are deceived for the Green Lyon of the Philosophers is that Lyon by whose Virtue attractive all things are lifted up from the Bowels of the Earth and the Winter-like Caverns making them to Wax green and flourish whose Child for all the Elixirs are to be had from it is to us most acceptable and sufficient XIV The Child of Philosophers is generated of their Green Lyon of which Child is had the strength of Sulphur both White and Red Our two Sulphurs of Nature are the Gold and Silver of the Philosophers and their hidden Treasure XV. Of this Child of the Green Lyon of the Philosophers is drawn the strength of Sulphur White and Red but not Burning as Avicen saith which are the two best things the Alchymist can take to make his Gold and Silver of and this is sufficient to be said for the attaining the knowledge of the Green Lyon which is so called because that when he is dissolved he is streight ways adorned with a green Vesture i. e. When our Sulphur of Nature is dissolved in its own Menstruum which is the Virgins Milk it is clothed with this greenness and therefore called the Green Lyon XVI But of the Green Lyon of Fools this we say that from it with a strong fire is drawn Aquafortis in the which the aforesaid Philosophers Lyon of the Mineral Stone ought to be Elixirated and assumes its Name Raymundus saith it were better or fafer to eat the Eyes of a Basalisk than that Gold which is made with the Fire against Nature XVII And I say also that the things from whence the same Aquafortis is drawn is green Vitriol and Azoth i. e. Vitriol Natural not Artificial viz. the droppings of Copper called also Roman Vitriol Roman Gold by many of the Philosophers from the abundance of its noble Tincture the which Tincture must be Fermented with Common Gold XVIII How great and Secret a Virtue then and of what strength the Fire against Nature is evidently appears in the construction of the Body of the Volatile Spirit being by it vulgarly sublimed in the form of Snowy Whiteness Raymundus in the end of the Epistle of his Abridgment saith feed Argent Vive with this Oyl viz. with the Oyl wherewith the Spirit of the Quintessence is thickened c. XIX For want of such Natural 〈◊〉 the true and natural Principle not Artificial as Vincent saith made of Salts Sulphurs and Alums which cut and gnaw Metals is to be chosen lest in the end of your work you fail of your desire The Philosophers will you to Calcine Sol with Mercury Crude till it be brought into a Calx Red as Blood Here comes in the work of Sol and Mercury together brought into a dry Red Pouder and fixed but whether it is to be done with Mercury or Sulphur the Water of him is doubtful CHAP. LXIV The manner of Elixiration with the Fire against Nature I. TAke the first Sol Calcined with the first Water viz. the Mercurial Spirit very clean and brought into the Color of Blood in the space of 20 days in lesser time it is not to be done This Calcination cannot be so profitable as it would be unless Sol be first Mercurializ'd into such a thinness as it may cleave together to that to which it must be joyned in a 24 fold proportion viz. as 1. to 24. strain ed through a clean Linnen Cloth without any remain ing substance of the Gold II. I my self have seen it so ordered and done and then it may certainly in a strong Bolt Head well Luted on every side except on the Top boyling in a strong Fire for the space of 20 days be precipitated into a Red Pouder like Cinnaber all which I have seen performed Every particle of this Pouder you shall so fix as that if it be put upon a Red-Hot Iron Plate its Spirit shall not fume or fly away III. This Pouder Dissolve with or in our Fire against Nature being Dissolved abstract the Water of the Fire against Nature from it so long till the substance of the Pouder so Dissolved do remain in the Vessel as
the beginning is the Resolutive Menstruum which is the Soul of Mercury and this Tincture is a very Oyl separate from its foul Earth and faint Water which as we know and according to the traditions of the Wise Philosophers is an Unctuous moisture which is the nearest Matter of Our Vegetable and Philosophick Mercury VI. The which Principle Resolutive Menstruum Near Matter or Unctuous Moisture Raymundus in Cap. 6. and Cap. 8. of his Clavis does call Black Blacker than Black The which Black thing or Matter I certainly know VII But since Raymundus saith that this Resolutive Menstruum does come from Wine or the Lees or Tartar thereof how is he to be understood Truly he himself unfolds the Mystery Our Water or Menstruum is a Metalline Water generated of a Metalline Matter only So that Raymundus speaks either of the Resolutive Menstruum or of the Resoluble Menstruum VIII This Menstruum springs from a Silver Wine which does Naturally make a dissolution of its own Sulphur It is apparent in the 11. Cap. of Raymundus that Our Mercurial and Radical moisture is not only Congealed into perfect Metal by Vapour of its hot and dry Sulphur but that also the same Metalline Water being so terminated in the form of a Metal after its Resolution in Ashes has power naturally of a Menstruum to dissolve Our Stone or Sulphur and change it to its Vegetable Nature without prejudice or hurt to its own Nature IX Wherefore he says that from whatsoever any thing does spring or grow by Nature that into the same it may again be resolved X. If he viz. Raymundus speaks of the first water or Resolutive Menstruum you are to understand that it is so as he speaks not a Metalline Water but after a certain manner for this water of the Resolutive Menstruum is both a Sulphurous and a Mercurial Vapour Ignis and Azoth and by reason of its Sulphurity it burns with the fire XI This Resolutive Menstruum is our Vegetable Mercury which is our Vapourous Menstruum and every burning water of Life Aqua Vitae ardens by whose attractive Virtue the Body of the Volatile Spirit being fixed by the fire against Nature is dissolved naturally into the water of Philosophers and exalted and lifted up from its Salt and Combustible Dregs into 〈◊〉 Mercurial and Natural substance which must be Fermented with the Oyl of Sol and Luna and then is made there of the great Elixir with which Mercurial substance we also counterfeit Pearls and Pretious Stones XII We see also that in Tartar dryed only in the Sun there are certain Mercurial Qualities shining and giving of light to the Eye but the kind of Metals is a Composition of Sulphur and Argent Vive And therefore if he means after this sort then the Resolutive Menstruum may be taken for a Metalline water for otherwise it is not Answered XIII Again Raymundus proves clearly to the contrary where he answers him who demanded of him in what is the Vegetable Mercury in Gold or in Silver It is saith he a simple Coessential substance the which is brought from its own Concrete parts and proper Veins to such a pass or point by the Dissolutive Menstruum that by Virtue of the simple and Co-essential substance they are able to multiply their similitudes in Mercuries which have none in themselves and are also apt Medicines for Mens Bodies and to expel and put away from them many Diseases to restore to the Old and Aged their former Youth and preserve them in Health so long a time as God has designed them to Live XIV This Coessential substance is Our White and Red Tincture by whom these Earths that are wanting are multiplyed in Tincture whereby they are made Elixirs to purge Metals and a Medicine for Man's Body XV. Therefore Our true Metalline Water is an Uctuous humidity of the Body dissolved to the similitude of Black Pitch Liquid and Melted and this Unctuous and Black humidity is called the true Resoluble Menstruum And because we shall afterwards demonstrate the true Resolutive Menstruum required in this Work we will here only declare from what principles and how the said Resolutive Menstruum is drawn XVI Our Metalline Water is separated from the Body of Lunaria which is its terminated and Radical humidity in the kind and Color of White shining Silver and its Body is Our black Sulphur Therefore see Chap. 63. in the Lunary Branch and in his Clavis where you will find the Radical humidity to be the true Mer struum wherewith the solemn dissolution of its own black Body is made XVII Raymundus doth say that an Unctuous Humidity is the last comfort and support to the Humane Body which what it is is manifest to the Philosophers it makes a noise or sound in the Vessel and is Distilled with a great deal of Art He also saith that Our Stone is made of the hottest Matter or substance in Nature And I say that Wine is hot but there is another thing which is much hotter than Wine whose substance by reason of its exceeding Airyness or Spirituosity is most quickly inflamed by the Fire XVIII And the Lees or Tartar and Dregs of this Unctuous humidity is gross like the Rinde or Bark of a Tree and the same Tartar is blacker than the Tartar of the black Grape of Catalonia for which cause it is called by Raymundus a Black more Black than Black By these Lees or Tartar and Dregs is meant the Lees of our Silver Wine separated from the Lunary Body XIX And because that this humidity is Unctuous therefore it better agrees with the Unctuosity of Metals than the Spirit drawn from Common Wine for through its Liquefactive Virtue Metals do Melt and are made flowing and moist in the Fire the which Operation truly the Spirit of Common Wine cannot do XX. For the Spirit of Wine how strong soever it be is comparatively but clear Flegm or Water whereas contrariwise in Our Unctuous Distilled Spirit there is no watrishness at all But this thing being rare in our parts as well as other Countries Guido Montanor found out another Untuous humidity which swims upon other Liquors which humidity proceeds from Wine which Raymundus Arnoldus knew with some others but they taught not how it should be obtained XXI Our Tincture in Distilling is separated both from the Flegm and its gross Faeces till it be like an Oyl and that is the Soul of Mercury which is Air and Fire separate from its two extreams and so it being an Unctuous moisture is the mean See the first and last Chapter of Raymund's Codicil XXII Notwithstanding Raymundus saith it must be drawn from Death and from the Faeces of Wine by rectification that it may be acuated in Distillation by hot Vegetable substances thereunto appertaining as Pepper Euphorbium c. for without these things he saith the Virtue thereof is not sufficient but by long time to dissolve Metals XXIII Raymundus saith in the end
all Bodies would cleave unto me because I should make them Liquid Also I Blot out or Wipe away their Rust and Filthiness and I extract their substance Nothing therefore is better than me and my Brother being Conjoyned Salmon This is spoken Allegorically because Venus as the Morning Star is the Harbinger or Forerunner of the Sun Rising Where is Light there is Life the Light being the Vehicle of the Life There is nothing in Rerum Natura which is not brought forth by the help of this Light viz. by a Natural Generation Metals are thus produced in their Mines But this Light is not found in Metallick Bodies because of their too great dryness and Terrestreity and therefore because of the moistness of Venus they would gladly stick to her This moist Metal Venus which is neither Copper nor Brass is endued with Lucidity and Splendor and with a Fiery Virtue and Power by which it melts Bodies as if it was with a Fire of Coals but it melts or liquifies them not simply but by melting them washes away their Rust and Corruptible matter that is extracts and brings forth to light their Purity and incorruptible substance even their inward and hidden Tincture What is done then Truly if Venus and her Brother copulate together and at length by the Craft of Vulcan are taken and held bound together by some invisible Power or Spirit in Chains she will be impregnated and after a Revolution of ten Months bring forth a Son more Noble and Excellent than the Parents This is the pretious Stone a Pearl of great price the invaluable Treasure which even the Kings and Princes of the Earth and the Great Ones of this World seek after but it is hid from their Eyes being only the proper Inheritance of the abject and humble in Spirit who are the true Sons of Wisdom CHAP. IX The last Act or Conclusion of the Theory of the Philosophick Tincture I. HERMES But the King and Lord or Dominator to the Witnesses his Brethren saith I am Crowned and Adorned with a Royal Diadem I am cloathed with the Royal Garment and I bring joy and gladness of Heart Salmon By the King is meant Gold and by his Brethren the other inferiour Metals which all possess the Kingdom in common the supream power of which resides in Sol alone for that he sustains himself in the fire without hurt even to the longest period of time By the Royal Diadem he means Fixity and by the Royal Garment Tincture even the red Tincture of the Stone which as Ferment or Leven Leavens all the inferior Metals and transmutes them into its own Nature and Property and this by the help of our Mercury II. Hermes And being overcome by Force I made my substance to lay hold of and to rest within the Arms and Brest i.e. the Body or Womb of my Mother and to lay bold and fasten upon her Substance making that which is Visible to be Invisible and the hidden Matter to appear for every thing which the Philosophers have Vailed or Obscured is Generated by Us. Salmon That which is thus overcome by Force is Sol that is it is dissolved and its Body Opened and made to joyn and Unite with Mercury which is the Womb in which the solar Seed is Sown which is the Mother thereof in which Womb being digested and Ripened it lays hold of the substance of Mercury fastens upon it and converts it into its own Nature Thus Sol which before was Visible its substance being attenuated is made invisible and a Spirit and that which was before hidden and invisible is made to appear which is the Internal Soul and Spirit that is Tincture and Fixity which by Virtue of the Ferment is put upon Mercury whereby the Vailed or Obscured Matter is Generated which is the substance of our Stone whereby a Door is Opened into the Chambers of infinite Treasures III. Hermes Understand these words keep them Meditate upon them and enquire after nothing else Man in the beginning is Generated of Nature whose Bowels or inwards are Fleshy and not from any thing else Upon these words Meditate and reject what is superfluous to the Work Salmon With what Vehemency and Earnestness does Hermes here speak as tho' the whole Mystery lay in these words And truly not in Vain does he bid understand them keep them meditate upon them and to enquire after nothing else You cannot gather Grapes of Thorns nor Figs of Thistles As a Man Begets or Generates a Man and a Beast a Beast and as every Hearb and Plant and Tree are produced from their proper Seed so in the Metalline Kingdom Metals are only produced from Metalline Seeds or Roots cast into a proper Womb which is the Philosophick Mercury the Earth whence they draw their Nourishment and by which they Grow Encrease and proceed on to Perfection All other things whatsoever are Vain and Fruitless IV. Hermes From thence saith the Philosopher Botri is made from the Yellow or Citrine which is extracted out of the Red Root and from nothing else which if it shall be Citrine thou hast sought it at the Mouth of Wisdom it was not obtained by thy Care or Industry You need not study to exalt or change it from the Redness See I have not Limited you or Circumscribed you under Darkness I have made almost all things plain to you Salmon By Botri he means the two Stones the White and the Yellow or Red which are extracted out of the White and the Red Roots viz. out of the Sulphur of Nature That which Whitens the same also makes Red and the same that Kills the same also makes Alive Qui mecum moritur mecum oritur But this is true only of the great Work it self and not of any Branch thereof in particular Works and Operations you must have particular Ferments which must be taken from Luna for the White and from Sol for the Red as the Arabian Geber has at large and plainly taught us Nature does only and alone conjoyn and separate and all its Operations are subtil and spiritual but if you will be Wise above Nature you shall certainly Err and suffer an irreparable loss And having once brought it to the fixed Redness there is nothing beyond that in that is the Ultimate perfection where you must take up your rest V. Hermes Burn the Body of Laton or Brass with a very great Fire and it will give you Gratis what you desire it will Stain Dye and Ting as much as you can wish it and that with Glory and Excellency And see that you make that which is Fugitive and Volatile or flying away that it may not fly by the means of that which flies not Salmon By the Body of Laton or Brass and by that which is Fugitive he means the Philosophick and Volatile Mercury which by a Sulphur fixed and incombustible such as is taken from Luna and Sol is to be fixed in the Fire so as it may rest and remain therein
a dry fire and by a dry Sublimation and Calcination XI And now I have told you a Secret which you shall scarcely find or seldom see written so far am I from hiding what is necessary from you and I would to God that every Man knew how to make Gold to his own satisfaction that he might live a life of Innocency and lead forth his Flocks to their Pastures without Usurers or going to Law in imitation of the Holy Patriarchs of old XII Using only as our first Fathers did to exchange one thing for another And yet then to have that you must labour and take pains full as much as you do now XIII Therefore for fear of offending God I mustbeware how I become the Instrument of such a Change and lest it should prove of evil consequence I must take heed how and what I write only representing to you where it is chat we hide the Keys which can open all the Doors leading into these Secrets of Nature XIV Or only to open or cast up the Earth in that place contenting my self to demonstrate those things which will teach every one to whom it shall please God to reveal this Mystery XV. As to know and understand what Influence the Sign Libra has when it is enlightened by Sol and Mercury in the Month of October XVI These Angels are painted of an Orange Colour to signifie to you that your white Compositum or stone must be a little more decocted and digested that the Black of the Violet and Blue must be chased away by the fire XVII For this Orange Colour is compounded of the beautiful Golden Citrine Red which you have so long waited for and of the remainders of this Violet and Blue which you have already in part made to vanish and flie away XVIII This Orange colour also shews that the Natures are decocted and digested and through the assistance of God by little and little perfected XIX As for the Motto Surgite mortui venite ad judicium domini mei I placed it there chiefly for the Theological sense rather than for any thing else XX. It ends in the Throat of a Lyon all over Red shewing thereby that this Operation must not be discontinued until you see the true Red Purple wholly like the deep colour of the Corn Poppy and the Vermillion of the painted Lyon reserved for Multiplication CHAP. XXXIV Of the Figure representing the Apostle Peter Cloathed in a Robe of Citrine Red holding a Key in his Right Hand and laying his Left upon a Woman kneeling by his Feet in an Orange Coloured Robe with her Motto I. THe Woman kneeling cloathed in an Orange coloured Garment represents Perrenelle as she was in her Youth She is depicted in this manner of a Supplicant at the Feet of a Man with a Key in his Right Hand stretching out his Left Hand upon her II. Would you know the Interpretation This is the Stone which in this Operation requesteth two things of the Mercury of Sol which is the Philosophers Mercury shadowed out under the form of a Man III. Which two things are Multiplication and Projection Which at this time is needful for her to obtain and therefore the Man so laying his hand upon her signifies the granting of her Petition IV. But why should I cause a Woman to be painted I could as well have caused a Man as a Woman or rather an Angel to be depicted for that the whole Natures are now Spiritual and Corporal Masculine and Feminine V. But I rather chose to depict a Woman for that she requests rather this than any other thing as being the natural and proper desires of a Woman VI. And also to shew you that she requests Multiplication I caused the Man to whom she seems to address her self to be painted representing Peter with his Keys having power to open and shut and to bind and loose VII For that the obscure Philosophers have never spoken of Multiplication but under these common terms of Art Aperi Claude Solve Liga viz. Open shut bind loose VIII By opening and loosing they mean the making of the body which is hard and fixt soft and fluid and to run like water And by shutting and binding afterwards by a more strong decoction and digestion to coagulate it and to bring it back again into the form of a Body IX It was requisite therefore to represent in this place a Man with a Key to shew you that you must now open and shut that is to say the budding or spring and encreasing Natures X. For observe so often as you shall dissolve and fix so often will these Natures multiply in Quantity Quality and Quickness or Vertue which encrease is according to the proportion of one to ten XI So that if the first augmentation be from 1 to 10 the second multiplication is from 10 to 100 which is still but decuple the third from 100 to 1000 the fourth from 1000 to 10000 the fifth from 10000 to 100000 the sixth from 100000 to 1000000 or a Million thus continually increasing by a decuple proportion ad infinitum The which augmentation I performed three times thanks be to God XII When your Elixir is thus brought unto a kind of Infinity one grain thereof falling upon a vast quantity of melted Metal will tingeit and convert it into the most perfect Metal to wit into most fine Silver or Gold according as it shall have been imbibed and fermented expelling driving forth and purging out all the impure and Heterogene matter which was joyned with it in its first Generation XIII For this reason therefore I caused a Key to be depicted in the hand of a Man to signifie that the stone desires to be opened and shut for Multiplication and also to shew you with what Mercury you ought to do this and when or at what time I caused the Man's Garment to be made Citrine Red and the Woman 's of an Orange Colour XIV I must speak no more of this matter lest I transgress the Sacred Silence Philosophical Only know that the Woman who is our Stone requesteth to have rich Accountrements like those of the Man 's with the Key which she expresseth by her Motto Christe Precor esto Pius XV. As if she should say O Lord my God be good and gracious unto me and suffer me not to be spoiled and undone Let not him who is come thus far spoil all with his too great zeal or fire And though it is true that from henceforth I shall no more fear my Enemies but pass the most vehement fire like as through most pleasant Tropick Breeze XVI Yet the Vessel which contains me is always brittle and easie to be broken and is continually subject to many sudden unlookt for and unhappy accidents for the fire being made too great may break it in pieces whereby as untimely fruit I may fall and be for ever lost among the askes of the Dead XVII Take heed therefore to this your fire in this place