Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	cold_a	dry_a	moist_a	4,796	5	10.4311	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75271	Five treatises of the philosophers stone. Two of Alphonso King of Portugall, as it was written with his own hand, and taken out of his closset: translated out of the Portugez into English. One of John Sawtre a Monke, translated into English. Another written by Florianus Raudorff, a German philosopher, and translated out of the same language, into English. Also a treatise of the names of the philosophers stone, by William Gratacolle, translated into English. To which is added the Smaragdine Table. / By the paines and care of H.P.	Afonso V, King of Portugal, 1432-1481.; H. P.	1651 (1651)	Wing A2900; Thomason E654_5; ESTC R205924	41,579	80

set in Balneo Mariae continue the fire for a sennight then let it coole take the matter presse it through a cloth or skin if all goeth through then it is well if not begin againe in the vessell with more Mercury so long till it bee dissolved the dissolution in Summer is better then in Winter yet it matters not much CHAP. 19. SEparation is a dividing of a thing into its members and a separation of the pure from the impure we take our dissolved matter and put it into the smaller vessell which stands in the cucurbite set the Alimbecke upon well luted and set it in ashes wee make a continued fire for a sennight one part of the spirit sublimeth which wee call the spirit or water and is the subtilest part the other part which is not yet subtile sticketh about the cucurbite and some of it is fallen to the bottome which we call the ayre and this part we take warme and moyst and the third part remayning in the inner vessell is yet a grosser matter which stayeth in the bottome each of these parts we put into a vessell apart but the third matter wee put more Mercury to and proceed as formerly and alwayes each reserved apart and thus you must proceed in the inner vessell nothing remayneth but a black powder which we call the black earth which is the dregs of the mettalls which are an obstruction why mettalls cannot bee united with the spirit this powder is of no use CHAP. 20. Allegation or proofe YOU may whereas you have separated the fowre Elements from the mettalls or divided them and what is the fire then which is one of the fowre Elements also CHAP. 21. ANswer We say that fire and ayre is of one nature which are come open together and mixed together and the one is turned to the other but it were hard to be understood if you should not bee instructed that the dividing of the Elements is brought to that that they have their naturall operation as in the whole so in the parts CHAP. 22. VVEE call that ayre which remayned in the bigger vessell because it is more hot then moist cold or dry the same you must understand also of the other Elements if they be not sought in particular they cannot properly bee understood but are left thus Hence Plato saith we turned the moyst into a siccity and the dry thing we made moyst and turned the body into water and aire CHAP. 23. VVEE say that sublimation is arising from below upward as wee see the vapors which fall on the ground and in the water are exhaled againe by the heat of the sun and the grosse matter lieth still below as wee have sayd at the changing of the Elements thus the matter must be subtiliated which is not subtile enough all which must bee done through heat and moistnes namely through fire and water CHAP. 24. Prosecution of the matter KNow that we must take the thing which remained in the greater vessell and put the same to other fresh Mercury that it be well dissolved and subtilized then we set it in Balneum Mariae for three dais as formerly but we mention not the quantity of Mercury only we leave it to your discretion as much as you have need that you may make it fusible and it be cleare like a spirit and note that you take not too much of the Mercury that it be not a sea then we set it againe into subliming as you did formerly doe it so often till you have brought it all through the Alimbecke then it is very subtile and one thing cleare pure and fusible then we put it againe into the inner vessell and let it goe once more through the Alimbeck and see whether any thing be left behind to the same more Mercury must be added till it become all one thing and yeelds no more sediment and be separated from all its impurity and superfluity CHAP. 25. Declaration I Tell you that we have made out of two viz. of body and spirit one onely thing as a spirit which is light and the body is heavy the spirit quickly and easily flyeth upwards but our worke is that the body which was fixed is now become volatile and riseth upward the which is against his nature Thus wee have made a spirit out of the body and a body out of the spirit one onely thing CHAP. 26. Of Fixation and Congealation HAving made a spirit out of the body which is a thing volatile now is it requisite to be made fix holding in the fire for we turned the spirit into a body viz. we turned the dry into a moystness and the moystness into a dryness now we must make it a thing fix'd and againe to turne the spirit into a body and that which formerly rose up to stay below and thus have we done according to the sayings of Philosophers reducing each Element into its contrary then you will finde what you seek after namely make the liquid thing dry and the dry thing to be liquid out of a fix a volatile and the volatile to bee fix and this can be done only through Congelation therefore we will turne the spirit into a body CHAP. 27. Coagulation and Fixation HOw is it done we take a little of the ferment which is made of our medicince be it either Luna or Sol and take but a little as if you have 100 lb. of the medicine take but 10 lb. of the ferment which must be foliated and this ferment we amalgamize with the matter which you had before prepared the same we put into a glasse Violl with a long neck and set it in a pot of ashes all which being set in the fit place then to the above said ferment 2 or 3 fingers of the spirit which is gone through the Alimbeck then wee put a good fire to it for three dayes then the dissolved body findeth its like then they embrace one another each keepeth to its like then the grosse ferment holdeth with the subtile ferment attracteth the same will not let it goe and the dissolved body which is now subtile keepeth the spirit for they are of an equall subtilty like one to another are become one thing and the fire never may separate them therfore is it requisite through this means to make the one like the other and thus the firment a biding place of the subtile body and the subtile body a staying place for the spirit that it may not flye away then we make fire for a sennight more or less yet so long till we see that our matter is congealed The time of this congelation is either prolonged or shortened according to the vessells or Ovens condition and of the fires either continuance or discontinuing CHAP. 28. A further proceeding in this matter VVHen you see that this matter is coagulated then put of the abovesayd matter so much to it that it be two or three fingers high over it as you know how it must

be dissolved into water impalpable and that all the tincture do go forth into blackness which is a signe of solution Also Lucas sayth When thou seest blacknes inure to that water in all things then know that the body is liquefied for the Philosophers doe call this blacknes the first mariage for that the man is joyned to the woman and it is a signe of a perfect medicine and mixtion but all the tincture is not drawne forth all at once but it goeth forth by little and little every day untill that in a long time it be compleat and finished and that that is dissolved doth ever goe up to the topward although that which is remayning beneath bee the more whereupon Avicen sayth that which is spirituall doth ascend up into the Vessell and that which is thicke and grosse remayneth in the Vessell beneath but this blacknes is named by the Philosophers with many and sundry names as the fire the soule the clouds the crowes head oyle tincture rednesse or shadow Sol brasse blacklead black water sulphur and by many other names and that the blacknes doth conjoyne together the spirit to the body wherefore Rosarius sayth by the continuance of the fire in the Regiment to the number of forty dayes both shall be made a water permanent the blacknesse being covered which sayd blacknesse if it bee governed as it ought to be it doth not stay away above forty dayes of the colour of blacknesse Also Pythagoras sayth as long as the obscure blacknesse doth appeare the woman doth rule which is the first strength of our stone for unlesse that 〈◊〉 be black it cannot be white nor red Also Avicen in the Chapter of Humors saith heat in moistnesse doth first make blacknesse and his moistnesse endureth untill the superfluity thereof bee removed and then it becommeth white Also in our works first they be made blacke secondly white and thirdly by a greater intention and composition of fire it behoveth to be made yellow whereupon it is written in the Booke called Multifary in the sixth Chapter in the first detection which is called putrifaction when our Stone is made black that is to say black earth by the drawing forth of his moistnesse wherein the whitenesse is hid and when the same whitenesse is reversed upon his blacknesse and is fixed with his earth by easie rosting then is made the white in which whitenesse the rednesse is hid and when it is well sodden by augmentation of the fire the same earth is then turned into rednesse as after it shall be taught Now againe let us returne to our black Stone being strongly closed in his Vessell let it stand therefore continually in the moist fire untill that the white colour doe appeare like unto the manner of most white Salt and this colour according to the Philosophers is called Sal Armoniack without which nothing can be made or is profitable in our work And so the intensive whitenes appearing the perfect mariage copulation indissoluble of the Stone is made then is that of Hermes fully fulfilled saying That which is above is as that which is beneath is That which is above is to obtaine Miracles of one thing But Pithagoras saith when that you do see whitenes comming above then be you sure that rednesse is hid in that whitenesse but before that the white doe appeare many colours shall appeare Therefore Diademes saith seeth the man and vapour together untill that both of them be congelate into drynesse for unlesse that it be made dry divers colours will not appeare for it is ever black as long as moystnesse doth rule and then it sendeth forth divers colours for in divers manners and at divers times it will be moved from colour to colour untill it come to a firme whitenesse Also Zenon saith all kinde of colours will appeare in it untill the black humidity be dryed up but of such colours take you no great care for they be no true colours for it shall very often times be citrine and very often times rednesse will appeare and often times it will be dry and also liquid before whitenesse but the Spirit will never be fixed with the body but with white colour Astavus sayth betweene the blacknesse and the white there shall appeare all colours even as many as can be named or thought of from diversity of which colours divers men gave it divers names and almost innumerable names for some did it on purpose to conceale and obscure the Art and some did it of envie but in the Chapter of the appearing of divers colours in the medicine there is a definition of his blacknes for wheras the blacknes and the white be extreme colours and all other colours be meane colours therefore as often soever as any thing of the blacknes doth descend so often another colour and another doth appeare untill it be an extreame whitenesse But for descending and ascending Hermes saith it ascends from the Earth up to Heaven and descends againe from the Heaven to the Earth and receiveth the superiour strength and the inferiour strength And note that if there appeare between the black and the white any yellow colour care not for them for they do not continue nor are permanent but they are slippery and passing away for there can be no permanent nor perfect Red except that go before it Rosarius saith no man can come from the first to the third but by the second for it appeareth that the white is to be looked for in the second when that it is the compliment of all the worke for afterwards it will never be varied into any other true permanent colour but Red Now we have the white therefore now it behooveth thee to make Red for the white medicine and the red do not differ between themselves in any essence but onely in this poynt that the red medicine hath need of a greater subtiliation a longer digestion and a hotter fire in his Regiment And therefore forasmuch as the end of the operation of the white is the beginning of the operation of the Red and forasmuch as that which is the compliment of the one is the beginning of the other therefore unless that thou do first make white the medicine thou canst never make true red But now how it shall be made Red we will tell thee shortly First the medicine to the Red must be put into our moyst fire untill the white colour appeare as is aforesaid afterwards let the vessell be drawn out of the fire and put it in a pot of sifted ashes and warme water halfe full and set your vessell of glasse with the medicine in the ashes unto the midst and under the earthen pot make a dry temperate fire and continuall but the heat of this dry fire must be greater by double at the least than was the heat of the moyst fire and by the benefit of this fire the white medicine shall receive Red tincture truly thou canst not erre if thou wilt

be done and put the fire to it as you did formerly till it bee congealed also and proceed so long in it till all the matter be congealed And know that Philosophers for the generallity have concealed the Congelation in their books and none of them as far as we can finde have disclosed it only Larikalix who hath composed it into many Chapters and produced it in the German tongue without any alteration which he revealed unto me without any reservation or deceit CHAP. 29. Calcination HAving treated of Congealation and Fixation now we come to the Calcination We take the known matter and put it into an Urinall and set a head upon it luting it well set it in the Oven of ashes make a continued great fire for a sennight then that which is not fix riseth into the Alimbeck which wee call Hermes his bird and that which remaines in the bottome of the glasse is like ashes or sifted earth called the Philosophers Earth out of which they make their foundation and out of it they make their increase or augmentation through heat and moystness this earth is composed of foure Elements but are not contrary one to another for their contrariety is changed or reduced to an agreement unto an uniforme nature then we take the moyst part reserve it apart to a further use which afterward must be put to it as you shall heare We take this earth or ashes which is a very fixed thing and put it into a strong earthen pot unto which we lute its lid and set it in a calcining Oven that the fire may beat on it above and below and that fire we continue for three dayes so that the pot is alwayes red hot we make of a stone a white calx and the things which are of water and earth-nature are of fire's nature for every calx is of a fires nature which is hot and dry CHAP. 30. Subtiliation of the foure Elements into the fifth essence VVEE have spoken of Calcination in which we have brought things to the highest subtility namely to fire's nature now we must further subtiliate the foure Elements we take a little quantity of this Calx viz. if we have 100 pounds we keep no more than the fourth part the other we set into dissolution with a good deale of fresh mercury even as we had done formerly and so follow from Chapter to Chapter from time to time as formerly hath been proceeded in CHAP 31. Changing Fire into Water NOw my dearest that you may change the fix into a volatile thing that is Fire into Water know that that which was of sire's nature is now become the nature of water and that which was fix is now become volatile and being made very subtile then we take 1. p. of this water and put it to the reserved Calx and we adde as much of the water unto that it go over it two or three fingers breadth over the Calx then we put fire under for three dayes long thus it congealeth sooner than at first for Calx is hot and dry and sucks in the humidity greedily this Congelation must be continued till it be quite congealed afterward we calcine it as formerly being quite calcined it is called the quintessence because it is of a more subtile nature than Fire and because of the transmutation formerly made CHAP. 32. The Philosophers Examples ALL this being done then our medicine is finish'd and nothing but the ingression is wanting that the matter may have an ingresse into imperfect mettalls Plato and many other Philosophers begun this worke againe with dissolving subliming or subtiliating congealing calcining as at first and that medicine which we call a ferment transmutes Mercury into its nature in which it is dissolved and sublimed Philophers say our medicine transmutes infinitely imperfect mettals and say that he which attaineth once to the perfection of it hath no more need of it to make any more but they speake it mystically in their expressions CHAP. 33. How our medicine transmuteth mettalls into Sol and Luna KNowing that our medicine converteth imperfect mettalls into Sol and Luna according to the nature and forme of the matter out of which it is made therefore know that wee now at second time say that this our medicine is of that nature that it transmuteth converts divideth asunder like fire and is of a more subtile nature than fire for it is of a nature of the quintessences as we sayd before therefore it converts Mercury into its nature seeing our medicine is of a converting nature as our body converts Mercury into its nature which is an imperfect body or mettall and the grossenesse of mettall it turneth into ashes or powder therefore our medicine is of a dividing separating nature as you see fire doth not turn all the world into its nature but only that which is of its nature and the rest it turneth to ashes CHAP. 34. Reason why a Spirit is made of a Body VVEE shewed by reall reason how a body is turned into a spirit and againe a spirit is turned into a body viz. out of a fixed this is made a volatile and of a volatile a fixed thing the earth is turned to water and aire and the aire into fire and the fire to an earth the earth into a fire and the fire is turned to aire and the aire is turned into water and the water is become an earth Now the earth which was of fire's nature is brought to the nature of quintessence Thus we have spoken of all the wayes of transmuting perform'd through heat and moystnesse and have made out of dry a moyst thing and out of the moyst a dry one otherwise natures which are of severall motions and of severall mansions could not be brought to one uniforme thing if one should bee turned in the others nature CHAP. 35. Accomplishment of Philosophers sayings WEE having brought the matter to the abovesayd points then have we done and wrought according to the Philosophers sayings when they say in their Books Rising from the Earth into Heaven and comming downe from Heaven into the Earth to that sense to make the body which is of earth into a spirit which is a subtile thing in his nature and then to reduce the spirit into a body which is a grosse low thing changing one Element into another as earth into water water into ayre ayre into fire then fire is turned into water and water into fire and that into a more subtile nature and quintessence Having thus done then are you come to the glory of the world be dutifull to God remember the poore CHAP. 36. Ingression TAke quicke Sulphur melt it in an earthen vessell well glazed being melted powr it forth into a Lie made of Calx vive and willow ashes let all these boyle in a kettle gently an oyle swimmeth on the top which take and keepe having enough of it we mingle it with sand distill it through the Alimbeck so long till it become

such other unfruitfull matters whereas neither salts nor alloms doe goe into or be compounded in our worke but the Philosophers named it salts and allomes in stead of the Elements as Theophrastus saith But if thou desire to make the Elixir wisely and perfectly then learne to know the Minerall Roots and make of them thy worke for as Geber sayth thou shalt not finde the terme or end of the thing in the veines of the earth for sulphur and mercury which be the roots minerall and naturall principles that Nature doth make the foundation of her operations once as in the mineralls and chambers of the Earth be water viscous and a stinking spirit running by the veines and bowells of the Earth and of them doth spring a fume which is the mother of all mettalls joyned by a moist temperate heat ascending and verberating againe upon his upper Earth untill that by temperate decoction in the term of 1000. years is made a certaine naturall fixation as more plainly it doth appeare and so is made mettall as appeareth in the bookes of Geber Even so of Sol which is our Sulphur reduced into Mercury by Mercury is made a water thicke and mixed with his proper Earth by temperate decoction and from it riseth a fume of the veins of this proper Earth viz. of himselfe which afterward is changed into a water most subtle which is called Anima Spiritus Tinctura that is the Soule the Spirit and Tincture and when the same water is reduced upon the Earth from whence it came and sprinkled upon his owne veines it commeth into a certaine fixation and is made the Elixir compleat and so Art doth worke in a short time by the wit of man more then Nature doth work in 1000. yeares But yet wee doe not make mettall but Nature doth make it we doe not change mettals but Nature doth change them but we be Natures helpers or Ministers Whereupon Medus in Turba Philosophorum sayth That although our Stone being perfectly created in the Earth doth naturally contayne in himselfe tincture yet by himselfe he hath no motion or moving to be Elixir unlesse thereto hee bee moved by Art Therefore let us choose the naturall and next mineralls according to the words of Aristotle for Nature hath procreated all metalique bodies of a fume Sulphur and Mercury wherein thou shalt finde no Philosopher disagreeing therfore it behoveth thee to know the principles of this Art and the principall Roots thereof for hee that doth not know the right beginning shall never finde the right end thereof for Geber sayth in the beginning of his Booke Hee that knoweth nor our beginning in himselfe is farre from the attayning or understanding of this Science for hee hath not the true Root or ground whereon he should rayse this Art or Science or Worke also in another place he sayth It behoveth that our Art be found out by a naturall wit and a subtile soule searching forth the naturall principles and true foundations But although that a man may know his principles yet neverthelesse he cannot in this follow Nature in all things as Geber testifieth Sonne of this Art of Alchymy we doe open to thee a great secret Many Artificers in this Art doe greatly erre which do think to follow Nature in all properties and differences Therefore these things thus shortly passed over as is aforesayd let us come to that part of the worke artificiall many men doe write of the Stone named the Philosophers Stone but how or of what it is made no Philosopher did plainly and openly name for in these points divers men taught divers things whereas the truth doth consist in one thing onely but without doubt and without all errour we say that this Stone which is the root of our Art and privity or hidden secret of God and whereof many wise men did treat who did of it make and did knit many knots and so deceived many men in making them thereby fooles is none other thing but man and woman Sol Luna hot and cold Sulphur and Mercury and heere sticke downe your stake staying only and leaving to search further for any other stone or foolishly to consume thy money and to bring to thy soule heavy thoughts or sadnesse for what thou sowest thou shalt reape And forasmuch as this Stone is divided into two parts we will speake a little of the first part Sol and note that without it our worke cannot be done as I well prove by authority of learned Philosophers For Aristotle sayth of all things in this world Sol is most and it is the firment of white and red without which it is not done Also Hermes sayth There is no true tincture but of our Brasse that is to say Sol for all Sol is brass but all brasse is not Sol so all Sol is Sulphur but contrary for in it is nothing of the corruption of Sulphur but when it is made white in the worke then it worketh the operation of white Sulphur congealing and converting Mercury into Sol of the colour named Obrison in Latine therefore use alwayes the nobler member that is to say Sol for it is the kinde of kindes and forme of formes for it is the first and last in mettals and it is amongst them in their natures as the Sun is amongst the Stars but it doth concerne thee to understand well how to choose in what noble member materiam vel rem homogeneam amborum mundi Luminum that is a thing of that kinde which is a kindred to both the lights in the world that is to say Sol for Sol is homogeneam and the spirit hid and covered in that noble member without which the work is not done Wherefore Rasis sayth Doe not colour it untill his hid spirit be drawne out and made all spirituall and therefore worke thou nothing but that which is very light and of the most pure Sol which doth illuminate and lighten all lights and casteth away all darknesse of the night by his power viz. the superfluity of Mercury and other imperfect bodies when that it is cast upon them wherefore Geber saith in the Chapter of the Quintessence and Projection of the Stone this Sulpher lightning and easting forth his beames and shining abroad of his most cleare substance doth irradiate and giveth light not only in the day but also in the darknesse wherupon Pandulphus in turba Philosophorū saith my Brethren know ye that there is no body more precious or purer than Sol for as the Rubie hath in it selfe the effect of all precious stones so Sol hath in it selfe the vertue of all stones and Mettals ductible for it containeth in it selfe all mettals and coloureth and quickeneth them when he is most noble of them and of all bodies and the head and the best of them and consider this one poynt more that Sol is equall in the qualities and parts of it and it is of a compleat nature of the foure Elements