An excellent discourse of the admirable force and efficacie of Art and Nature, written by the famous Frier Roger Bacon, Sometime fellow of Merton Colledge, and afterward of Brasen-nose in Oxford.

Some there are that aske whether of these twaine bee of greatest force, and efficacie, Nature, or Art, whereto I make aunswere, and say, that although Nature be mightie and maruailous, yet Art vsing Nature for an instrument, is more powerfull then naturall vertue, as it is to bee seene in many thinges. But whatsoeuer is done without the operation of Nature or Art, is ei∣ther no humane worke, or if it bee, it is fraudu∣lently and colourablie performed: for there are some, that by a nimble motion and shewe of mem∣bers, or through the diuerfitie of voyces, and sub∣tillitie of instruments, or in the darke, and by con∣sent doo propose vnto men diuerse things, to bee wondred at, that haue indeede no truth at all. The worlde is euerie where full of such fellowes. For Iuglers cogge many things through the swift∣nesse of their hands: and others with varietie of voy∣ces, by certaine deuices that they haue in their bel∣lies, throats or mouthes, will frame mens voyces, farre of, or neare, as it pleaseth thē, as if a man spake at the same instant: yea they will counterfeite the soundes of bruit beasts. But the causes hidden in the grasse, or buried in the sides of the earth, proue
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it to bee done by a humane force, and not by a spi∣rit, as they would make men beleeue. In like ma∣ner, wheras they affirm things without life to moue verie swiftly in the twilight of the euening or mor∣ning, it is altogither salse, and vntrue. As for con∣cent, it can faigne any thing that men desire, accor∣ding as they are disposed togither. In all these neither Physicall reason, nor Art, nor naturall power hath anye place: and for this cause it is more abhominable, sith it contemneth the lawes of Phylosophie, and contrarie to all reason, in∣uocateth wicked Spirites, that by theyr helpe they may haue their desire. And herein are they de∣ceyued, that they thinke the Spirits to bee subiect vnto them, and that they are compelled at mens pleasures, which is impossible: for humane force is farre inferiour to that of the Spirites. And a∣gaine, they fowly erre, to dreame that the cursed spirits are called vppe, and figured, by vertue of those naturall meanes which they vse. Moreouer, they notoriously offende when they goe about by inuocations, deprecations, and sacrifices to ap∣pease them, and vse them for the benefite and com∣moditie of man. For this were without all com∣parison more easie to bee attayned at the handes of God, or of good spirites. But vet the malignaunt spirits will not yeeld vnto vs in those things which are very hurtfull and daungerous, saue so farre forth as it pleaseth God (who ruleth and gouerneth man∣kinde, for the sinnes of men to permit and suffer them. These wayes and meanes therefore are be∣sides the rules and precepts of Wisedome (nay ra∣ther they are contrarie vnto them) and the Phylo∣sophers did neuer make account of them.

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Now concerning Charmes, Characters, and such like trumperies that are vsed in these dayes, I ad∣indge them to bee all false and doubtfull. For some are without all shewe of reason, whereof the Phi∣losophers haue made mention in the woorkes of Nature and Art, to the ende they might conceale secrets from the vnworthie, as if it were altogither vnknowne, that the Load-stone could attract Iron: and one desirous to woorke this feate before the people, shoulde make Characters, and pronounce Charmes, that by this meanes he might bring it to passe, this worke of his should be erroneous and de∣ceitfull. After this maner there are many thinges hidden in the Philosophers bookes, wherein a wise man must beware, that neglecting the Charmes and Characters, he onely attend and make tryall of the worke of Nature and Art. And then he shall per∣ceyue things liuing, and without life, to concurre and agree in Nature, for the conformitie and likenesse of their Natures, and not by vertue of the Charme or Character: whereas the simple people suppose manie things to bee wrought by Magicke, which are nothing else but the secretes of Art and Nature. Yea, the Magitians themselues doo vainelie repose such confidence, in theyr Charmes and Characters, as though they should receyne power from them, that in the meane time they sorsake the woorke of Arte and Na∣ture. And by this meanes both these kinde of men are depryued of the benefite of VVisedome, theyr owne follye so constrayning. Neuer∣thelesse, there are certaine deprecations long since, sramed and instituted by faithfull men, or ra∣ther ordained by God himselfe, and his Angels, that
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may retaine their pristine and ancient vertue, as it is yet to bee seene in many Countreyes, where they make certain prayers ouer Iron red hot, & ouer the water of ye riuer, & such like, there by to approue the innocent, and cōdemne the guilty: and these things are thought to be brought to passe by the authority of the prelates. For euē the priests them selues do vse Exorcismes, as we may reade in the consecration of blessed water, and the old law of the water of purification, whereby adultery & breach of wedlock was fifted out. And ther are many other such like things. But as for those things that are contained in the Ma∣gicians books, we must vtterly reiect them, though they bee not altogether deuoyde of truth, because they be so stuffed with fables, that the truth cannot be discerned from fal shoold. So that we must giue no credit to such as say, that Solomon and other lear∣ned men made them: for these bookes are not re∣ceiued by the authoritie of the Church nor of wise men, but by Seducers, that take the bare ietter and make newe bookes themselues, and fill the world with their new inuentions, as daily experience tea∣eheth vs. And to the ende men might be the more throughly allured, they giue glorious titles to their workes, and foolishly ascribe them to such and such Authors, as though they spake nothing of them∣selues: and write base matters in a lostie stile, and with ye cloke of a text do hide their own forgeries. But as for Characters, they are either words vnder the sorme of some letters, containing in them the matter of a praver, or else they are made sor the ser∣uice and worship of certaine Stars at speciall times. Of Characters, in the first sence, we are to iudge in the same sort, as we did of prayers: but as for these
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latter figures and Characters, it is well knowne that they haue no vertue nor efficacie at all, vnlesse they be sramed in their proper seasōs. For which cause he that maketh them as he findeth them, in the books, obseruing only the figure wherein he solloweth his sampler, is iudged by al wise men to do iust nothing. But contrariwise, he that worketh according to the aspect of the heauens, in due constellations is a∣ble not onely to dispose of his Characters, but e∣uen of all his works, as well artificiall as naturall, a∣greeable to the influence of the heauen. Neuerthe∣lesse, for so much as it is very difficult to perceiue the certainty of heauenly bodies, many are ouertaken with grosse errors, & few there are that can truly & profitably order any thing. And hence it is that the common Mathematicians iudging and working by Magick Starres, and by workes, as it were iudge∣ments at choyse times, become nothing famous, although they bee right cunning, and throughly acquainted with the Arte, and are able to bring many things to passe. But it must not bee for∣gotten that the skilfull Phisition and any other, of what profession soeuer may to good purpose vse Charmes and Characters, though they bee fained after the opinion of Constantinus the Phi∣sition: not as though Charmes and Characters coulde worke any thing, but that the Medicine might bee the more willingly and readily recey∣ued, and that the minde of the patient might bee excited, become more confident, and bee fil∣led with ioye: for the Soule thus affected, is a∣ble to renue many things in his owne bodie, in∣somuch that it may recouer his former health, through the ioy and hope it hath conceiued. If
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therefore the Physition for the magnifying of his worke, doo administer any such thing, that his patient may not dispayre of his health, it is not to bee abhorred if wee will credite the sayde Con∣stantinus. For hee in his Epistle of those things which may be hanged about the necke, graunteth that Charmes and Characters may thus bee vsed, and in this cause defendeth them: for the soule hath great power ouer the body through his strong and forcible operations, as Auicennae sayth in his Bookes of the Soule, and in his eight booke of liuing Creatures, and in this poynt all wise men agree: and for this cause sicke folkes are suffered to see playes, and pleasaunt thinges are brought vnto them: yea, oftentimes follow∣ing theyr humour, wee giue them many contra∣ry thinges, because the affection and appetite of the soule ouercommeth sicknesse. Nowe for∣somuch as the truth must in no wise bee empay∣red, * wee are diligently to consider that euery A∣gent (not onely substances, but likewise Accidens of the third kinde of Qualities worketh a vertue, and maketh an apparance in the outward nature, and that there are certain sensible vertues in things. This therefore may worke a vertue and kinde out of it selfe, and the rather because it is more excellent then other corporall things, but cheesely for the worthinesse of the soule. And men do not exercise only through heat, but their spirits are stirred vppe within them, as they likewise are in other liuing creatures. And we see that some creatures are chan∣ged, and do change such things as are obedient vnto them: as for example: The Basiliske slaieth a man if it doo but beholde him, the wolfe maketh a man
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hoarse, if it spie him first: and the Hyena (as Solinus reporteth in his wonders of the worlde and other Authors) will not suffer a dog to barke within his shadow. Yea, Aristotle sayth in his booke of Vege∣tables, that the frutes of the female Palme trees wax ripe by the smell of the male Palmes: and in some re∣gions, Mares conceiue with yong through the very sent of the horses, as Solinus recordeth: and many such things happen through the kinds and vertues of creatures and plants, euen many strange & won∣derfull things, as Aristotle affirmeth in his booke of Secrets. Now if plants and liuing creatures cannot attaine vnto the excellencie of mans nature, they shall much lesse be able to worke vertues & kinds, and sende foorth colours for the alterations of bo∣dies without them: whereupon Aristotle saith in his booke of Sleep & Watching, that if a menstrous woman beholde her selfe in a looking glasse, shee will infect it, so that there will appeare a cloude of bloud. And Solinus reporteth, that in Sythia there are women which haue a double Ball or Apple in one eye (which caused Ouid to say, Nos quoque pupil∣la duplex) who when they are angry, slay men with the very looking on them. And we know that a man of an ill complexion, hauing some contagious dis∣ease, as the leprosie or falling-sicknesse, or a sharpe ague, or very bad eyes, and the like, poysoneth and infecteth others that are in his company: but con∣trariwise, men of a good and healthie complexion, especially yong men, do comfort others, and make men ioyfull with their presence, which commeth to passe by reason of their delicate Spirits: theyr holsom and pleasant vapours: their kindly & natural heate: I say it is by meanes of the spirits and vertues
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which proceede from them, as Galen teacheth vs in Techin. And these things become hurtful, if the soule be corrupted with many grosse sins, beeing coupled with a diseased body of an euill complexion: and in like case is it, if there be a feruent appetite, and vehe∣ment desire to hurt and mischiefe. For then the na∣ture of the complexion and soundnesse woorketh more forcibly by the cogitations of the soule, and longing desires that it hath. For which cause the Leper that earnestly wisheth, and with exceeding carefulnesse intendeth to infect some body that stan∣deth before him, doth both more speedily and dan∣gerously infect him, then he could haue done if he had not before hand thought hereof, desired and purposed it. For Nature (as Auicen teacheth, in the foresayde places) obeyeth the thoughts, and vehement desires of the Soule: yea, there should bee no operation at all in men, if the naturall ver∣tue in the members did not subiect it selfe to the thoughts and desires of the soule. For (as Auicen teacheth in the thirde of the Metaphysickes) the first moouer is a thought, and the next a desire conformable to the thought: And last of all, the vertue of the Soule in the members, which yeel∣deth obedience to the desire and thought, and that both in euill and good. VVhereupon when these thinges are to bee seene in a man, a good complexion, health of bodie, youth, beautie, comly proportion of the members, and a Soule free from sinne, an earnest thought and vehement desire to someworke, then whatsoeuer may be ef∣fected by the kinde and vertue of man, by the spirits and naturall heate, it must of necessitie be more for∣cibly and throughly wrought by these & such like
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Spirites, Vapours, and influences, then if anie of these were wanting, especially if there bee an earnest desire and forcible intention. So then many straunge matters may bee brought to passe by the woordes and workes of man, when all the fore∣named caules doo concurre and meete together: for wordes proceede from within by the thoughts of the Soule, and desire, commeth by the motion of the Spirites, heate and vocall arterie- And the generation of these thinges hath open wayes, through which is a great passage of Spirits, heate, euaporation, vertue and kindes, which may bee made by the Soule and heart. By reason where∣of, there are alterations and chaunges made in thinges spirituall (other things beeing answerable) by words according to that naturall power which is due vnto them. For wee see that by reason of these and such like arteries, gaspings and yawnings, and many resolutions of the Spirites, and of heate arise from the heart in the inwarde partes: which sometimes hurt vs, when they proceede from a cra∣zie body, that is, of an euill complexion: and againe they greatly profite and comfort vs, when they come from a pure and sound bodie of a good com∣plexion. In like sort therefore, there may be some na∣turall operations in the generation and pronuncia∣tion of woordes, with an intent and desire of wor∣king: so that not without good cause we vse to say, that a linely voyce is of great efficacie, not because it hath that vertue, which the Magitians dreame of: or that it is able to make and alter as others thinke, but because it is as nature hath ordained. We must therefore be verie circumspect in these things: for a man may easily tread awry, and many erre in both
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partes. Some denie that there is any operation: but others exceede and flie vnto Magicke. And hence it is, that there are so many bookes in the worlde of charmes, and characters, praiers, coniurations, sacri∣fices, and such like, that are meere Magicke: as the booke of the offices of Spirits, the book of the death of the Soule, the booke of Art notorie, and infinite more of the same kinde, that containe not in them the power of Art or Nature, but are wholy stuffed with the idle denises of vaine magitians. Yet it must be remembred, that many bookes are ascribed to Magitians, which in truth are not such, but con∣taine in them the excellencie of wisdome. Now a∣mongst these, which are suspected, and which not, euerye mans particular experience shall instruct him. For if in any of them wee can meete with a worke of Nature or Art, let vs make choyse of that: if not, let vs leaue it as suspicious, and ill besee∣ming a wise man. It is the part of a Magitian so to handle thinges needlesse and superfluous: for (as Isaak iudgeth in his booke of Feuers) the reasonabie Soule is not hindered in her operations, vn∣lesse it be detayned by ignoraunce. And Aristotle sayeth in his booke of Secretes, that in such mat∣ter a sounde and healthy person may doo any thing that is expedient for men, though not without the influence of diuine vertue: & in the third of the Me∣teors, he saith, that there is no vertue, but it cōmeth from God: and about the latter end of his Ethicks, he affirmeth, that there is no vertue, neither Moral, nor Naturall, endued with acelestiall vertue, with∣out a diuine and celestiall influence. So that when we speake of the power of particular agents, we do not exclude the regiment of the vniuerial agent, and
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first cause. For euery first cause hath a greater influ∣ence in the thing caused, then the second cause, as it appeareth by the first proposition of causes.

Now will I begin to recount vnto you strange things, performed by Arte and Nature, and after∣wards I will shew you the causes and manners of things, wherein shall bee nothing Magicall: so that you shall confesse all Magicke power to be inferior to these, and vnworthie to be compared with them. And first of all by the figuration of Art it selfe: There may bee made instruments of Nauigation with∣out men to rowe in them: as huge Shippes to brooke the Sea, onely with one man to steere them, which shal saile farre more swistly then if they were full of men. And Chariots that shall mooue with an vnspeakeable force, without any liuing crea∣ture to stirre them: such as the crooked Chari∣ots are supposed to haue beene, wherein in olde time they vsed to fight, yea instruments to flie with∣all, so that one sitting in the middle of the Instru∣ment, and turning about an Engine, by which the winges being artificially composed may beate the ayre after the maner of a flying bird. Besides, there may bee made a small Instrument in quantitie, to lift vppe, and let downe things of great' waight, then which there is nothing more commodious to weigh with. For by an Instrument of three fin∣gers high, and three fingers broad and lesse quan∣titie, may a man ridde himselfe, and his compani∣ons from all daunger of imprisonment, and lift them vp, and let them downe. Yea such an Instru∣ment may easily be made, where by a man may vio∣lently draw vnto him a thousand men, will they, nill they, and any other thing.

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Moreouer instruments may be made where with men may walke in the bottome of the Sea or Ri∣uers without bodily danger, which Alexander the great vsed, to the ende he might beholde the secrets of the seas, as the Ethick Philosopher reporteth: and these haue bin made not onely in times past, but euen in our dayes. And it is certaine that there is an instrument to flie with, which I neuer sawe, nor know any mā that hath seene it, but I full wel know by name the learned man that inuented the same. In a worde, a man may make an infinite sort of such things: as bridges ouer Riuers without postes or pillers, and instruments and engins neuer heard of before.

But physicall figurations are far more strange: for in such maner may we frame perspects and looking-glasses, yt one thing shall appeare to be many, as one man shall seeme a whole armie, and diuers Sunnes and Moones, yea, as many as weeplease, shall ap∣peare at one time: for in such wise sometimes are the vapours figured, that two or three Sunnes, and two Moones appeare together in the ayre, as Plynie wit∣nesseth in the second booke of his naturall History. For by the same reason that one thing may seeme to be many things, it may likewise seeme to be infinite things because that when once it hath exceeded his vertue, there is no sette number to be assigned: for thus Aristotle reasoneth in the Chapter Devacuo. So that by this meanes a man may strike infinite terrors into any citie or army, insomuch that either through the manifolde apparitions of stars, or of men gathe∣red together against them, they should vtterly pe∣rish, but in especiall, if there follow such an instru∣ment whervvith at the first they may be had. For so
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may the perspects be framed, that things most farre ost may seeme most nigh vnto vs, and cleane contrarie. So that we may reade verie small letters, an incredible distance from vs, and beholde things how little soeuer they bee, and make starres to ap∣seare wheresoeuer wee will. And it is thought that Iulius Caesar did from the Sea coastes in Fraunce marke and obserue the disposition and situation of the Castles and Citties of the lesser Brytannie by the helpe of great glasses. Bodyes also may so bee framed, that the greatest things shall appeare to be the least, the highest to bee the lowest, the most secret to bee the most manifest, and in like sort the contrarie. Thus did Socrates perceiue that the Dra∣gon (which dest oied the Citie and countrey adioy∣ning with his noysome breath, and contagious in∣fluence) did lurke in the dens betweene the moun∣tains. And thus may all things that are done in cities or armies be discouered by ye enemies. Again, in such wise may bodies be framed, that venimous and in∣fectious influences may be brought whither a man will. And thus it is reported, that Aristotle instruc∣ted Alexander: through which instruction, the poy∣son of a Basiliske beeing list vp vpon the wall of a ci∣tie against an armie, brought it into the Citie. And besides all these, we may so frame perspects, that a∣ny man entring into a house, hee shoulde indeede see golde, and siluer, and precious stones, and what else he will, but when he maketh haste to the place, hee shall finde just nothing. But it appertai∣neth to higher powers of figurations, that beames should bee brought and assembled by diuers flexi∣ons and reflexions in any distance that wee will, to burne whatsoeuer is opposite vnto it, as it is
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witnessed by those perspects that burne before and behinde, according as certaine authours teach in their bookes treating of these matters. But the greatest and cheefest of all figurations and things fi∣gured, is to describe the heauenly bodies according to their length and breadth in a corporall figure, wherein they may corporally moue with a daily mo∣tion. These things are worth a kingdome to a wise and discreet man. Let these things suffice for exam∣ples of figurations, though many other wonderfull things might be produced. Now hereunto there are certaine other, to be annexed without figurations. In any distance that wee will, wee may artificially make a burning fire of Salt Peeter and other things, as also of oyle, red Petrolium, and such like: and moreouer of Amber, of Naptha, white Petroli∣um, and the like: according to that which Pliny reporteth in his second booke, namely that in a cer∣taine Citie hee defended himselfe against the Ro∣mane armie: for hee burnt an armed souldior with diuers things which he cast at him. The Greeke fire is not much vnlike these, and many other burning things.

Besides, there may be made perpetuall lights, and bathes burning without end, for we haue knowne many that are not burned, but purified. But ouer and besides these, there are other things of Nature that will amaze and astonish vs to heare of them: for noyses may bee made in the aire like thunders, yea with greater horror then those that come by Nature: for a little matter fitted to the quantitie of a thumbe, maketh a horrible noyse, and wonderfull lightning. And this is done after sundry fashions, whereby any citie and armie may be destroyed, after
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the manner of skilfull Gedeon, who hauing onely three hundreth men, discomfited the hosts of the Madianites, with broken pitchers, and lamps, & fire issuing out with an vnspeakeable noyse. These are maruailous things, if men knewe how to vse them effectually in due quantitie and matter.

But nowe I will propose many strange things of another kind, which although they haue no great profite, yet are they a most apparant demonstration of wisedome, and may be vsed for the prouing of a∣ny secet things, which the rude multitude gainsay, being like to the attraction of Iron by the Adamant. For who would beleeue such an attraction, vnlesse he behelde it? and there be many wonders of nature in this drawing of the Iron, that are vnknowne to the common people, as experience teacheth the studious. But these things are greater and more in number: for there is the like attraction of all met∣tals by the Stone of golde and siluer: and the Stone runneth to Vineger. Yea plants, and the parts of li∣uing creaturs beeing locally diuided the one from the other, will not withstanding by a naturall moti∣on concurre and come together again. Now when I had beheld these and such like things, and consi∣dered them well, I thought nothing incredible, neyther in diuine nor humane things. Yet there are greater behinde then these. For the whole power of the Mathematickes (according to the practise of Ptolomy, in the. 8. de Almagesto) setteth but an instrument vppon the superficies, wherein all things that are in the heauen shall be truely descri∣bed with theyr lengths and breadths: but that they should naturally mooue with a daily motion, is not in the Mathematicians power. Yet doth the
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faithfull and industrious practisioner, earnestly de∣sire to make it of such a matter and after such a man∣ner. That the heauens should be naturally moued with a daily motion, seemeth impossible vnto him, because many things are carryed with the motion of the heauenly bodyes, as Comets, and the sea when it floweth, and other things: eyther wholy or in parte: for then should all instruments of Astrology be in vaine, as well those which haue beene inuented by the learned, as those that haue beene deuised by the common sort, neyther shoulde a Kings treasure bee skant comparable. Moreouer, there may yet greater things bee per∣formed, though not in respect of their straunge∣nesse, yet if wee regarde a publike or priuate com∣moditie, namely, to gette as great plentie of golde and siluer as we list, not by a possibilitie of Nature, but by the perfection of Art, for asmuch as there are seuenteene manners of golde, whereof eight in number haue a commixtion of Argent-uiue with gold. Now the first kinde of golde is made of cer∣taine parts of golde, and some partes of siluer, vn∣till wee reach vnto the two and twentieth degree of Gold, alwayes augmenting one degree of gold with one of siluer: and there are as many more of the admixtion of Brasse with Golde. So that the last manner consisteth of foure and twentie de∣grees of pure golde, without the admixtion of a∣ny other mettall: and nature cannot proceede a∣ny further, as experience teacheth. But Art may augment gold very much in the parts of purity, and likewise accomplish it without fraude or couine. But this is a greater matter then the former, that although the reasonable soule cannot bee constrai∣ned,
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yet may she be effectually disposed, indued, and prouoked, freely to change her maners, affections and desires, according to another mans pleasures: and this may be effected, not in one particular per∣son alone, but in the whole body of a Citie, or peo∣ple of a Kingdome. And such a matter Aristotle tea∣cheth in his booke of Secrets, as well of a nation, as of an army or priuate person. These things are al∣most as much as nature or Art are able to performe. But yet the last decree, wherein the perfection of Art can doo oughts with all the power of nature, is the prolonging of life for a great space, and the possibilitie hereof is approued by many experimēts. For Plynie reporteth, that there was a Souldiour lu∣stie and strong both in body & mind, that continued healthy beyond the accustomed age of man, who when Octauianus Augustus asked him what he did that made him liue so long, made aunswere in a riddle, that he vsed oyle outwardly, and sweet wine inwardly. But afterwards there sell out many such things: for on a time, as a husband man was plow∣ing, he chanced to finde a golden vessell with a pre∣cious licour, which he surmising to be the dew of heauen, washt his face with it, and dranke thereof, and was incontinently renewed in Spirite, in body, and in quicknesse of witte: for which cause, of a plow-man hee was made porter to the King of Sici∣ly: & this hapned in the time of king Ostus. Besides, it is confirmed by the testimony of the Popes letters, that Almanichus beeing Captaine among the Sara∣cens took a medicine, by the benifit wherof, he pro∣longed his life fiue hundred yeares. For the king to whom hee was prisoner, receiued Ambassadors from king Magus with this medicine, but forasmuch
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as he suspected it to be poyson, he would needes make a tryall of it in this Captiue. In like man∣ner, the Queene of Tormery in great Britany, see∣king after a white Hart, lighted vppon an Oynt∣ment, wherewith the Keeper of the forrest had noynted his whole bodie, the soles of his feete onely excepted: he liued three hundreth yeares without corruption, saue that hee was troubled with the goute in his feete. And wee haue obser∣ued many Countrey-men in our dayes, who, without the counsell and adulse of Phisitions, haue liued a hundred and three score yeares, or there abouts. And these things are approoued by the works of bruit beasts, as namely in the Hart, the Egle, the Serpent, and many other, that by the vertue of hearbes and stones renewe theyr youth. For which cause wise men haue addiected them∣selues to search out such a secret, prouoked there∣unto by the example of brute Beastes, deeming it to bee possible for man to obtaine that which is not denied to vnreasonable creatures. And hence is it, that Artephius in his Booke, intituled the Wisedome of Secretes, diligently obseruing the force and power of liuing creatures and stones, and such like things, to the end that he might be ac∣quainted with Natures Secrets, but especially to attaine the knowledge howe to lengthen the life, boasteth of himselfe that he liued a thousande and fiue and twentie yeares.

And the possibilitie of the prolongation of life, is hereby confirmed, because the soule is naturally im∣mortall, and able not to die: for euen after it had bin polluted with sinne, it was able to liue about a thou∣sande yeares, and afterwardes by little and little
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the length of life was abbreuiated and waxed shor∣ter. Now this abbreueation must needes bee acci∣dentall, & therefore it may either in the whole or in parte bee prolonged. And if we will seeke out the accidentall cause of this corruption, we shall finde that it proceedeth not from the heauen, nor anie thing else, but for lacke of a due regiment of health. For in this age of ours, the fathers are corrupted, and therefore begette Sonnes of a corrupt com∣plexion and composition, and theyr Sonnes for the same cause doo corrupt themselues, and this corruption descendeth from the fathers into the Sons, so long, till at the last, the shortnes of life doth continually preuaile, as it appeareth this day. Ne∣uerthelesse, it cannot hence be necessarily inferred, that life shall alwayes bee shortned, because there is a time appoynted for humane things, and for the most, what men liue seuentie yeares, and the rest of theyr dayes are altogether labour and sorrow. But there may a remedie bee founde out for the particular corruption of euery man, that is to say, if euerie one for his parte from his youth vpwarde, will exercise a perfect gouern∣ment of health, which consisteth in meate and drinke, in sleepe and watchfulnesse, in motion and rest, in euacuation and constriction, in the ayre and in the disposition of the minde: for if anie man would obserue this manner of gouernment from his natiuitie, he should liue as long as his na∣ture (which he receiued of his parents) would per∣mit him, and be brought to the farthest end of that nature falne from originall iustice: but this he can no way passe: for this regiment affordeth no re∣medie against the auncient corruption of parents.
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Yet it is impossible that a man should with such mo∣deration carrie himselfe in all these thinges, as the rule of health requireth: and therefore it is of ne∣cessitie that the abbreuiation and shortning of our dayes should spring from this head also, and not onely from the corruption of our parents. But the science of Physicke doth sufficiently prescribe and determine this maner of regiment: though nei∣ther rich nor poore, learned nor vnlearned, no not euen the Physitions themselues (howe absolute so euer they bee) are able indifferently to obserue these things in themselues, nor in other men. Not∣withstanding, Nature fayleth not in things neces∣sarie, nor Art beeing perfect and compact, yea ra∣ther it is able to breake out against accidentall passi∣ons, and either wholy or in part to abolish them. And in the beginning when the age of men first be∣gan to decline, a remedie might easily haue beene found out: but after sixe thousand yeeres and more, it is a difficult matter to prescribe a remedie. Neuer∣thelesse, wise men mooued with the foresaid con∣siderations, haue endeuoured to finde out wayes, not onelye agaynst the defect of euery particular mans regiment, but also agaynst the corruption of Parents: not that men should be able to reach vnto the life of Adam, or Artephius, by reason of the cor∣ruption which daily encreaseth, but that they might prolong their liues for a hundred yeares or some∣what more, beyonde the common age of men now liuing, so that the diseases vsually accompanying olde age, might bee kept backe for a time, and though not vtterly prohibited and taken quite a∣way, yet they might be mittigated and diminished, that the life might be profitably prolonged beyonde
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the expectation of men, but alwayes within the vt∣most bounds and limits. For there is one tearme of Nature appoynted to the first men after sinne en∣tered into the worlde, and another alotted to eue∣rye man by the proper corruption of his parents. These two wee cannot passe: for though wee may passe the latter, yet are wee not able to arriue vnto the former: I am of opinion that a wise man may in this age attaine thereto, the possibilitie and apt∣nesse of humane nature, beeing the same nowe that it was in the first men: and no maruaile, seeing that this aptnesse extendeth it selfe to immorta∣litie, as it was before sinne, and shall bee after the resurrection. But if you say, that neither Aristotle, Plato, Hippocrates, nor Galen, attained hereto. I aun∣swere, that they were ignoraunt euen of manye meane vertues, which afterwarde were familiar to those that were studious. These therefore might ea∣sily bee hidden from them, though they laboured to finde them out: but they busied themselues too much in other matters, and waxed olde in a trice, spending their life in base and vulgar things, and yet they were acquainted with many secrets. For we knowe that Aristotle sayth in the Predicaments, that the quadrature of a Circle may bee knowne, al∣though it bee not yet knowne. Whereby hee con∣fesseth, that both himselfe, and all men till his time were ignorant of it. But now a dayes wee see that the truth is knowne, so that Aristotle might well be ignoraunt of the greatest of Natures Secrets. And againe, wise men are at this present ignorant of ma∣ny things, which the common sort of Students shall knowe hereafter. So then this obiection is altoge∣ther vaine and foolish.

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Thus hauing produced certaine examples decla∣ring the power of Art and Nature, to the end that out of those few we might collect many, out of the parts gather the whole, out of particulars, inferre vniuersals, wee see howe farre forth it is altogether needlesse for vs to gape after Magicke, when as Na∣ture and Art are sufficient. Nowe I minde to prose∣cute euery one of the foresayd things in order, and deliuer their causes, and the wayes howe to worke them particularly. And first of all, I consider that the secrets of Nature contayned in the skins of Goates and sheep, are not spoken of, least euery man should vnderstand them. As Socrates and Aristotle willeth: for he affirmeth in his booke of Secrets, that hee is a breaker of the celestiall seale that maketh the se∣crets of Art and Nature common: adding moreouer that many euils beride him that reuealeth secretes. And in the booke intituled Noctes Atticae, in the comparing of wise men togither, it is reputed a great folly to giue an Asse Lettice, when Thistles will serue his turne: and it is written in the booke of Stones, that hee impayreth the Maiestie of things, that diuulgeth mysteries. And they are no longer to bee tearmed Secrets, when the whole multitude is acquainted with them, if wee regard the probable diuision of multitude, which euermore gainsay the learned. For that which seemeth vnto all, is true, as also that which is so iudged of by the wise, and men ofbest account. Wherefore that which seemeth to many, that is to the common people, so farre forth as it seemeth such, must of necessitie bee false. I speake of the Common sort, in that Sence, as it is heere distinguished agaynst the learned. For in the common conceytes of the minde, they
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agree with the learned, but in the proper principles and conclusions of Arts and Sciences they disagree, toyling themselues about meere appearances, and sophistications, and quirks, and quiddities, and such like trash, whereof wise men make no account. In things proper therefore, and in secretes, the com∣mon people do erre, and in this respect they are op∣posite to the learned, but in common matters they are comprehended vnder the lawe of all, and there∣in consent with the learned. And as for these com∣myn things, they are of small value, not worthy to bee sought after for themselues, but in regarde of things particular and proper. Now the cause of this concealement among all wise men, is, the contempt and neglect of the secretes of wisedome by the vul∣gar sort, that knoweth not how to vse those things which are most excellent. And if they do conceiue any worthy thing, it is altogither by chance and for∣tune, & they do exceedingly abuse that their know∣ledge, to the great damage and hurt of many men, yea, euen of whole societies: so that he is worse then mad that publisheth any secret, vnlesse he conceale it from the multitude, and in such wise deliuer it, that euen the studious and learned shall hardly vn∣derstand it. This hath beene the course which wise men haue obserued from the beginning, who by many meanes haue hidden the secrets of wisedome from the common people. For some haue vsed Cha∣racters and verses, and diuerse others riddles and fi∣guratiue speeches, as Aristotle witnesseth in his book of Secrets, where hee thus speaketh. O Alexander, I will shew thee the greatest secret in the world, God grant thou maiest keepe it close, and bring to passe the intention of the Art of that stone which is no
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stone, and is in euery man, & in euery place, and at all seasons, and is called the end of all Philosophers. And an infinite number of thinges are founde in many bookes and sciences obscured with such darke spee∣ches, so that no man can vnderstand them without a teacher. Thirdly, some haue hidden their secretes by their maners of writing, as namely by consonants on∣ly: so that no man can reade them, without he knowe the signification of the words: and this is vsual among the Iewes, Chaldeans, Syrians, and Arabians, yea, and the Grecians too: and therefore there is a great con∣cealing with them, but especially with the Iewes: for Aristotle sayth in the aboue named booke, that God gaue them all maner of wisedome, before there were any Philosophers, and all nations borrowed the prin∣ciples of Philosophy of them. And thus much we are plainly taught by Albumasar in his booke named the larger Introductory, and other Philosophers, and by Iosephus in his eight booke of Antiquities. Fourthly, things are obscured by the admixtion of letters of di∣uerse kinds, & thus hath Ethicus the Astronomer cō∣cealed his wisdome, writing the same with Hebrew, Greeke & Latin letters, all in a row. Fiftly, they hide their secrets, writing them in other letters then are v∣sed in their owne counrty, to wit, when they take let∣ters that are in vse in forreine nations, and feigne them according to their own pleasures. This is a very great impediment, vsed by Artephius in his booke of the Se∣crets of Nature. Sixtly, they make certain formes, not of letters, but such as are vsed by diuiners and enchan∣ters, which according to the diuersitie of pricke and notes, haue the power of letters: and these likewise hath Artephius vsed in his science.

Seuenthly, there is yet a more cunning sleight of
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occultation behind by the helpe of Art notory: an art wherby a man may write or note any thing, as briefly as he will, & as swiftly as he can desire. And in this sort haue the Latine authours hidden many secretes. I deemed it necessary to touch these tricks of obscurity, because happily my self may be constrained through the greatnesse of the secrets, which I shal handle, to vse some of them, that so at the least I might helpe thee to my power. I giue thee therefore to vnderstand, that my purpose is orderly to proceed in the exposition of those things, whereof I made mention before: as to dissolue the Philosophers egge, and search out the partes of a philosophicall man. And this shall serue for a beginning to the rest. Take salt, and rub it dili∣gently in water, and purifie it in other waters, after by diuerse contritions, rub it with Salts, and burne it with sundry assations, that it may bee made a pure earth, separated from the other Elements, which I esteeme worthy of thee for thestature of my length. Vnderstand me if thou art able: for it shall vndoub∣tedly bee composed of the Elements, and therefore it shall be a part of the stone, which is no stone, and is in euery man, which thou shalt finde at all tymes of the yeare in his owne place. This done thou shalt take oyle after the maner of a searecloath, and of vis∣cous cheese, not able to be cut at the first, wherevnto all the fierie vertue must bee diuided, and separated by dissolution (now it must bee dissolued in a sharpe water of an indifferent sharpenesse, with a light fire) and decocted vntill his fatnesse be seuered, as the fat in flesh, by distillation, that no part of the oylinesse and blacke vertue, wherein the vrine is distilled, may get out. Afterward let it bee decocted in Vineger, till it be dryed into a coale (which is the cause of ad∣dustion)
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and that his blacke vertue do appeare. But if it be not cured therof, let it be done againe: be watch∣full and attentiue, for my speech is difficult. The oyle will dissolue, both in sharpe waters, and in common oyle, that worketh more apparauntly, or in a tart oyle of Almondes ouer the fire, so that the oyle may bee sundred, and the hidden spirite remaine, both in the partes ofliuing creatures, and in Sulphur, and Arsenicke. For the Stones (wherein there is an Oyle of a superfluous humiditie) haue certaine boundes of their humours: partly because there is no strong vnion, sithens one may be dissolued from the other, by reason of the nature of the water, which is put to liquefaction in the Spirite, which is the meane betweene his parts and the oyle. Disso∣lution therefore beeing finished, there will remaine a certaine pure humiditie in the spirit, which though it bee throughly mixt with the dry parts, which are mooued to and fro in it, yet is the fire able to re∣solue it, beeing called by the Philosopher a mel∣ting Sulpur, and sometime Oyle, sometime an ayrie humour, sometime a comunctiue substaunce, which the fire dooth not separate, sometime Camphora, and wash it. This is the Philosophers Egge, or rather the ende and accomplishment of the Egge. And let so much of the Oyles as commeth to our hands bee reckoned among Seeny seede, which must bee separated from the water, or Oyle wherein it is purged.

Moreouer, the oyle is putrified as thou knowest, by braying it with drying things, as with salt and vitriall, and by burning it, (though passion arise from the con∣trarie) and afterward it must bee sublimed, vntill his oylinesse be quite taken away, and that the water bee
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like Sulphur or Arsenicke in the minerals: for it may be prepared in the same maner that they are. Neuer∣thelesse, it were better to decoct it in waters of a tem∣perate sharpenesse, vntill it bee purged or made white. And yet there is another profitable concoc∣tion in a dry or moyst fire, where distillation must bee renued (if you would haue your worke come wel to passe) and the matter rectified: of which rectification the last signes are to bee white, and cleare as Christall. And wheres. other things grow black in the fire, this waxeth white, is purified, and euen shineth againe through the notable clearnes & brightnes that is in it. Of this water and earth is Argent-uiue engendred, be∣ing not vnlike the Argent-uiue that is in the Mynes. Now when the matter is waxed hot after this maner, it is cōgealed: but the ayrie stone (which is no stone) must be put into a Pyramis in a warme place, or (if you think good) into the belly of a horse, or oxe, and so be changed into a sharpe feuer. And when it hath passed frō this itno 10. and from that into 21. so that the lees of the oiles are dissolued in their water, before it be se∣parated, they do so often reiterate dissolution & distil∣lation, til at length it be rectified. And here endeth this intention. But thou must remēber that whē thou hast made an end, thou art then to begin a new againe.

Now will I hide an other secret from thee. Prepare Argent-uiue by mortifying it, with the vapour of Steele for Margarites, and with the vapour of Lead for the stone Iber: and rubbe it with drying things, and atraments, and such like (as before) and boyle it: this done, let it be sublymed: is for vnion, 10. if for rednesse, 21. vntill the moysture bee consu∣med in it. Neither is it possible that the humi∣ditie shoulde bee separated for the vapour (as the
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foresayde oyle) because it is very strongly commixt with his drie partes, neither doth it set any bound, as we haue already taught in the foresaid mettals. In this chapter thou maist easily bee deceiued, except thou perfectly vnderstand the signification of the words.

Now it is high time obscurely to intreat of the third chapter, to the end thou maist behold the very key of the worke thou lookest for. The calcined bodie is sometime put to (which is done to this end, that the moysture in it might be consumed by salt, and Sal Ar∣meniack and Vineger) and againe, sometime it is nou∣rished with Argent-uiue, and sublimed by them, till it remaine as pouder. These then are the keyes of the Art, Congelation, Resolution, Induration, Proiecti∣on, and this is both the end and the beginning: but as for purification, distillation, separation, sublimation, calcination, and inquisition, they are fellow-workers with the former, and now thou maist sit downe and take thine ease.

Sixe hundred and two yeares of the Arabians being accomplished, thou didst aske me of certaine secrets. Take therfore the stone and congeale it with a gentle boyling, and strong contrition, but without sharpe things. And in ye end mixe it a little with sweete water: and make a laxatiue medicine of seuen things, if thou think good, or of sixe, or of fiue: or of as many as thou wilt, but my mind is content with two: whereof the better shall be in sixe, rather then any other proporti∣on, or there abouts, as experience may teach you. Ne∣uerth elesse, resolue the gold by the fire, & restraine it better. But if you wil beleeue me, you ought to take but one thing. This is a secret of Natures secrets, able to worke wonders. It being therfore mixed with two things or more in number, or with the Phoenix
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(which is a worthie creature) at the fire, & incorpora∣ted by a strong motion, and that hereunto you putte warme liquor, foure or fiue times you shall be maister of your hearts desire. But afterward the celestiall na∣ture is weakened, and waxeth feeble, if thou poure warme water into it three or fouretimes. Thou must therefore diuide the weake from the strong in diuers vesselles if thou dare credite mee, and draw out that which is good. Besides thou shalt take the powder, and throughly presse out the water that remained: for certainely it will make the partes of the powder spirituall: for which cause thou shalt saue this wa∣ter by it selfe, because the powder dryed vppe here∣with, hath the force of a medicine in a laxatiue body, Worke therefore as thou didst before, vntill thou hast remooued the weake from the strong, and put the powder thereto three, foure, or fiue times, or oftner, alwayes working after one and the selfe same manner. And if thou canst not worke with warme water, thou shalt offer violence. But if it bee broken by reason of the tartnesse and tendernesse of the medi∣cine, together with powder thou must verie wari∣ly put more Gold to, and mollifie it: but if the plen∣tie of the powder cause it to breake, thou shalt giue it more of the medicine, and if it bee long of the strength of the water: water it with a Pestill, and gather together the matter so well as thou canst, and separate the water by little and little, and it will returne to his former state. This water thou shalt drie vp, for it hath both the powder and water of the medicine, which are to be incorporate as dust. Be not asleepe nowe, for I haue tolde thee a great and profitable secret. And if thou couldest tell how to place and sette in order the partes of a burnt shrub,
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or of a willow, and many such like things, they would naturally keepe an vnion. Beware at any hand that thou forgettest not this, because it is very pro∣fitable for many things. Thou shalt mingle the Trinity with the vnion beeing first molted, and they will rise vp as I suppose like vnto the stone Iberus: doubtlesse it is mortified by the vapour of the lead, which lead thou shalt finde if thou presse it out of the dead body, and this dead body thou shalt burie in a stillitory. Hold fast this secret, for it is nought worth. And in like manner shalt thou deale with the vapour of a Margarite or the stone Tagus, burying the dead as before thou art commanded.

And now forsooth the yeares of the Arabians being accomplished, I make answere to your demaund after this maner. You must haue a medicine yt wil dissolue in a thing that is melted, and be annointed in it, and en∣ter into his second degree, and be incorporate with it, not proouing a fugitiue seruant, and change it, and be mixt with the roote of the Spirit, and bee fixed by the calx of the mettall. Now it is thought that fixati∣on prepareth, when the body & spirit are layd in their place, and sublimed, which must be so often reitera∣ted, til the body be made a spirit, and the spirit become a body. Take therefore of the bones of Adam, and of calx the same weight, there must be sixe for the rocky stone, & fiue for the stone of vnions, & these you must worke togither with Aqua vitae (whose property is to dissolue all other things) that it may bee dissol∣ued and boyled in it. And this a signe of Incera∣tion, if the medicine will melt, when it is poured on an Iron redde hot. This done, poure water into it in a moyst place, or else hang it in the vapour of ve∣ry hote and liquid Waters, and congeale it in the
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Sunne 〈◊〉 thou shalt take Salt-peter, & conuert Ar∣gent-uiue 〈◊〉 lead: and againe, thou shalt wash and 〈◊◊◊◊〉 therewith, that it may come nigh to Siluer, and afterward worke as thou didst before. Moreouer, thou shalt drinke vppe all after this sort. Notwithstanding, thou shalt take of Salt-peter, Luru 〈◊◊◊◊〉, and of Sulphur, and by this meanes make 〈◊◊〉 thunder and lighten. Thus shalt thou 〈◊◊〉 worke. Nowe consider with thy selfe 〈◊〉 speake in a riddle, or tell thee the plaine 〈◊◊〉 be some that haue bin of another mind: for it was said vnto me, that al things must be resolued to the matter, wherof you may find Aristotle his iudge∣ment 〈◊〉 vulgar & vnknowne places, and ther∣fore 〈◊◊〉 my peace. Now when thou hast them, 〈◊◊◊◊〉 haue many simples and equals, 〈◊◊〉 shalt effect by contrary things and 〈◊◊〉 which before I tearmed the keyes of 〈◊◊◊〉Aristotle saith that the equalitie of the 〈◊◊〉 containe in it the action and passion of 〈◊◊〉 this likewise is the opinion of Auerroes re∣prouing 〈◊〉. It is thought that this is the most simple and 〈◊〉 medicine that may be found: It is good 〈◊〉 the feauers and passions both of minde and bo∣dyes, more cheape then any medicine whatsoeuer. 〈◊〉 these things shall haue the key that o∣peneth and no man shutteth, and when hee hath shut, no man is able to open it againe.

FINIS.