The lively Portraiture of the most famous and profound Philosopher and Physition Aureol{us}. Philippus Theophrastus Paracelsus Bom∣• ast of Hohenheim. who was Poysned ye 47th. yeare of his age.
Faithfully and plainly Englished, and Published by, J. H. Oxon.
London, Printed for W. S. and are to be sold by Thomas Brewster at the Three Biibles in Pauls Church-yard.
1660
1. THE ARCHIDOXIS OF Theophrastus Paracelsus 10 Books
- The First BOOK. Of the mystery of the Microcosme.
- THE Second and Third Book Of the Separation of the Elements.
- THE Fourth BOOK Of the Quintessence.
- THE Fifth BOOK Of Arcanaes.
- THE Sixth BOOK Of Magisteries.
- THE Seventh BOOK Of Specificks.
- THE Eighth BOOK Of Elixirs.
- THE Ninth BOOK Of Extrinsecalls.
- THE KEY OR Tenth BOOK OF THE ARCHIDOXIS Taken out of a most An∣tient Germane Manuscript.
2. A BOOK OF RENOVATION AND RESTAURATION, By THEOPHRASTUS a Philosopher and Phisician of GERMANY, called PARACELSUS the Great.
3. Ph. Theophrastus, Bombast of Hohenheim, a Philosopher, a Mo∣narch, a Spagyrical Prince, a most great Astronomer, a wonderful Phisician, and Trismegest of Mechanick Arcana's. His Book of the Tincture of the Philosophers, against the Sophi∣sters that are born since the Flood, in the year of our Lord Jesus Christ, the Son of God, 〈◊〉
4. THE MANUAL OR, A TREATISE OF THE PHILOSOPHICAL, MEDECINAL STONE.
5. Paracelsus his way of Extra∣cting Mercury out of all METALS.
6. Theophrastus of Hohenheim, OF THE Virtues of the Members,
- The First BOOK. Of the Vertues of the Spiri∣tual Members.
- The Second BOOK. Of the Virtues of the Inter∣nal Members.
- The Third BOOK. Of the Extraneous Members.
7. PARACELSVS HIS BOOK OF DEGREES, &C.
- THE FIRST BOOKE OF THE DEGREES AND COMPOSITIONS OF RECEIPTS AND NATVRAL THINGS.
- The Second BOOK.
- The Third BOOK.
- The Fourth BOOK.
- THE FIFTH BOOKE.
- THE SIXTH BOOKE.
- The Seventh BOOK.
MAns Supposition is no positive determi∣nation, it being uncapable of pre∣venting future Obstructions, else both this, and the several Books of other Authors, promised thee in my Epistle prefixed to the Aurora, &c. of Paracelsus, and the Water-Stone of the wise men, had ere this time been abroad; Accept of this at present: the rest, yea more then what I there promised may shortly follow: The ensuing Books may serve as a Whet-stone to sharpen the edg of thy honest De∣sires after a serviceable understanding. Imaginary Suppositions will fail the Confident man in a day of Tryal. Ye therefore that in reality aim at the good of mankind, be as Active as you can in the things which the Integrity of your minds perswades you unto. And those of you that without the base Ends
of Honor and Wealth, have a desire to Practise in Medicine, let me tell you, That though our Author hath in many places written obscurely, yet time may Evince to the constant mind, that much of stable beauty lies vailed under those necessary Masks. I would not impose ought upon thee, but lovingly advice thee, not rashly to conclude, that all such things as thou understand'st not, are falsi∣ties: Let not the Calumnies that our Author is aspersed withal affrighten thee; for what man ever detected the Fallacies and destructive Cheats of imperious disdainful men, but was thus reproach∣ed; and yet the bitterest of his Enemies must ac∣knowledge the Cures he performed were very great, yea, on such as themselves durst not visit. But we will leave them as they are, Hurtful to themselves, and Unprofitable to the Generation they live in: The Archidoxis discovers the making of Arca∣nums, Magisteries, Elixirs, Quintessences, Tinctures, &c. the Tenth Book whereof hath been Enviously supprest till now of late, It being a Recapitulation and Explanation of the Precedent Nine; both it and all the rest following are choice Treatises, and can speak more for themselves then I am disposed to do. Thou must not think that a bare Study will render thee a Master of such no∣table things as are therein contained; If thou disdained to do as the Author hath done, thou hast no great reason to expect any Benefit from his La∣bours;
For Diligence and Patience in Manual Operations must necessarily be undergone by thee if thou wouldest be his Disciple; but forget not with all thy heart to mind him in the first place, from whom 〈◊〉 good and perfect Gift descends. I am not forward to perswade thee to these kinds of Studies, unless thou hast a natural well-rooted Affection thereunto; for tis to be feared thou mayest soon faint in thy mind, and be very propense rashly to Condemn the Author thou proposest to thy self to follow, when •s the sole defect may be on thy part; Thou must not therefore indiscreetly determine with thy self to be aut Caesar, aut nihil; For much time must pass, and many Adventurous Com∣bates must you undergo, ere Nature will admit thee to be of her Council: I deny not but the bles∣sed God of Nature may reveale what, and to whom pleaseth him, nor shall I say, That it is impossible, no nor unlikely but that such as rightly wait on 〈◊〉 Sacred Majesty, may receive far beyond what I mak• mention of; For where a sincere pre∣pared heart is, there (if faithfulness be preserved) will a Measure sutable to the Vessel be (in time) bestowed. One thing more I must advise thee of, and 'tis this; Most of those many unusual words which here and there (but especially in the Books of Degrees thou wilt meet with, are Explained in that Chymical Dictionary, at the End of The New Light of Alchimy, &c. Sometimes thou
wilt meet with Expressions that are dubious, and therein I will not promise thee thè right under∣standing of his Iutention, till by use, and in time, thou beest better acquainted with him. Whatso∣ever thou obtainest by the great Mercy of God, im∣prove it honestly; for mans peace doth not so much consist in knowing and having, as in doing all the good that lies within his Sphere. And so farewel.
Thy Friend, J. H.
THe Triumphant Charriot of Antimony, together with the Stone of Fire, Written by Basil Valentine, is lately Printed at Oxford, and is to be sold by Thomas Brewster at the sign of the Three Bibles in Pauls-yard.
Besides those other Books formerly promised thee, and which are ready for the Press, thou mayst short∣ly expect Paracelsus his Paramirum, entire. Nor will it be amiss to desire such as shall be pleased to render any of his Works in English to give them us as whole as himself hath left them, without a Culling out, and Collecting some in this place, some in that; for fear of omitting what may be directory to a right apprehending of those Secrets of Nature, which are so warily dispersed through∣out the whole of his Writings.
PAge 2. line 6. for ban, read can. pag. 3. l5. dele And. p. 5. l. 6. f. How, r. Now. p. 10. l. 8 r. natural: for &c. l. 10. f. to wit, self, r. to it self. l. 11. f. sustain it, r. be su∣stained. p. 14 l 27. r. perfection. Briefly, &c. ibid. dele (;) p. 16. l. 19. d. not. l. 21. r. complexions, that &c. p 17. l. 6. r. multitude. p. 18. l. 36 f. &c. r. or. p. 22 l 14. r in a B. p. 25. l. 3. r. ♄. p. 26. l. 21. r. colours. p. 27. l 19. r. last, a part &c. p. 34. l. 5. r. Elements. p. 39. l. 32. r. from, after this man∣ner, &c. p. 63. l 13. f. let, r set. l. 25 r from one seed, &c. p. 66. l. 2. r. so. p. 67. l. 31. dele a flat. p. 37. l 18 r. from which, &c. p. 74. l. 22. r. unto. Setting about the practise therefore, &c. p. 81. l. 27. r. ritual, to it &c. p. 83. l 11. r. is a &c. l. 19. f. doth, r. is. ibid. f. complexionate, r. complexio∣nated by p. 84. l. 7. r. One way &c. p 87 l. 13. f Mineral, r. Minera. l. 27. dele in. p. 91. l. 11. r. less, alias more, then &c. p 99 l. 6. r. to, and in &c. p. 105. l. 10. r. Matter only, whe∣ther &c. p. 111. l. 26. dele pounds. p. 112. l. 33. dele all the. p. 115 l. 22. r. Citrine Aloe, p. 116. l. 18. dele and. p. 117. l. 24. f. not, r. now p. 119. l. 26 f. collected, r. cocted p 124. l. 1. r. Oleum. p. 131. l. 20. dele but. l. 22. put a (,) at be∣sides. p. 141. l. 2. r. is in. p. 143. l. 19. r. dissolved therein, to &c. p. 144. l. 11. r water oftentimes, &c. l. 21. put a (;) at Wine.
Page 1
IF we consider our misery, most dear Sons! and that our abode is in a grievous habitation, and obscure Cottage, subject to hunger and to a very very many various accidents, with which we are on every side Overwhelmed, as it were, and en∣vironed; We find that we cannot at all flourish, no, nor scarce live, as long as we have imitated or fol∣lowed the Medicine and Physick prescribed unto us by the Ancients; for we were often times assailed with many bitter Calamities and Conditions, and detained or imprisoned with terrible, cruel Chains, & all things daily become worse & worse unto us, and to exceeding many others that are in an equal ballance with us, and are our contemporaries, whom the Ancients could not hitherto assist or help by their Books, no not in the least. We forbear to reckon up in this place the various causes of this evil; Onely, we say thus much, that most of our Doctors have gotten abundance of Riches by that way of the Ancient Writers, but have neither purchaced, nor indeed deserved the smallest portion of praise and
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honour thereby, but have gotten so much wealth by meere lyes; The which when I considered, I was wil∣ing to compose & set down this work as my memorial, that so we might attain to a more prosperous & nobler practise, wherein we shall meet with such mysteries of nature as are admirable, and more then ban be ever found out. It will therefore be worthy our considera∣tion, how and in what manner the Art it selfe agrees with the mysteries of nature; against such as could not in the least arrive unto the Art hitherto.
The virtues of the mystery of Nature are impeaded or captivated as it were in their bodies, just as a man that is kept in prison, in bonds and setters, whose minde notwithstanding is free. For this mystery in its works, is like to a certain fire in green wood, that would sain burn, but cannot by reason of the moysture.
Since therefore the hindrance that impeads it, pro∣ceeds from those things, it seems expedient, to have it freed there-from; which being free and at liberty, this Art of Separations may then be compared to the Art of the Apothecary, just as the light may be compared to darknesse. And this we do not speak of arrogantly, but on this account, because those exceeding great wicked∣nesses and compositions that are made in the Apotheca∣ries shops, and instituted by Physicians, do very much displease us. And therefore it is not causelesly that we call them by the name of darknesse, and dens of thieves and Impostours; for such onely, for the most part, as have mony are undertook to be cured by the ignorant men, whereas if they have it not, then presently even at the first dash shall they be pronounced sound; For they, viz. these Doctors, &c. do full well'know that all their consultations produce not any helpful remedy.
Whereas therefore, that it both is and may deser∣vedly be called an Art, which reacheth the mysteries of nature, as for example, to cure a contracture by a Quin∣tessence, Page 3
and to heale that (in the space of four dayes) which would otherwise abide even untill death; Like∣wise to bring a wound to the end of its cure in xxiv. hours, which could not be accomplished by bodies in so many dayes. And now we will at length cheerfully set about the separation of the mysteries of Nature, from the Impediments and Fetters of their bodies, and this by experience.
Therefore first of all it is to be considered, what is the most profitable thing of all, and the most excellent for a man to learn. It is to know the mysteries of Na∣ture by the which he may exactly consider what God is, and also what man is, and how prevalent and useful the knowledge of them is, both as to the heavenly Eternity and Terrestrial infirmity. Out of which two, the know∣ledge of Theology, Justice and Truth doth very excel∣lently spring forth. Moreover, the mysteries of Nature onely are the life of men; and such mysteries are to be imitated & followed as may be known by, and obtained from God who is the eternal Good. For albeit, that there are to be found certain admirable things in Medi∣cine, & also in the mysteries of Nature, far greater things; yet neverthelesse, as to that Eternall Mystery, after this life, concerning both of what, how and whence it is, we have no other foundation or ground thereof then what is manifested unto us by Christ himself: Hence therefore doth arise that ignorant stupidity and sottish∣nesse of those Theologists and Divines that attempt to draw out as it were and demonstrate the interpretations of the mysteries of God, whenas they understand not the least tittle thereof; for we men cannot at all finde out what the will and pleasure of him is that gave it, or declared it. But verily they wrest his Word for pride and covetousnesse sake, from whence do proceed so ma∣ny seductions, and do daily prevail more & more, as we have demonstrated in our Monarchiâ. On this account
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therefore we do disesteem, yea not at all value that rea∣son or phantasie that hath not the least foundation in the mysteries visibly. In like manner the Jurists, or Lawyers do patch up Laws according to their own con∣ceits, yet so, that though the benefit of the Common-Wealth be wholly tossed as it were in danger, they'l be sure that themselves will lose nothing.
Seeing therefore that in these faculties and employ∣ments, there are so many vain transactions practised, without the Rule of equity, we shall leave them till their proper time. Nor will we at all heed the foolish pratings of such as talk more things concerning God, then he hath made known unto them, and would sain understand him, just as if they had been of his Counsel; and (in the mean time) do vilifie us, and detract from the mysteries of Nature and of Phylosophy, when as they are wholly ignorant of them all. The chiefest knowledge that these men have, is a wicked impudent noise and roaring, whereby they presume that them∣selves are the men upon whom faith intirely depends, and that were it not for them, the Heaven and the earth would perish. O! the sury and madnesse of men, and their most great cheating and deceiving! whom it would much better become to account themselves as unprofitable servants, and as none at all. Now albeit that even we our selves may by use, in our imitating of these men, easily learn together with them to wrest the word of our Teacher & only Creator unto our own pride, yet notwithstanding, seeing that we have not an exact knowledge of the Word, but it is to be laid hold on by faith onely, and is not established by any earthly reason how specious soever it be; Let us cast off this burthen or rather yoke of their reasoning, and search after the mysteries of Nature, in which mysteries the end or issue proves and confirms the foundation or way of truth, let us seek after not onely those mystries, but such also
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as teach us to accomplish the highest Charity. And this is that treasure of the chiefest good, viz. the ma∣terial part, which we do understand and mean in the writing of our Archidoxis, and as for the spirituall part, we will refer that to our Monarchiâ.
How out of the aforesaid bassis and foundation have we experimentally drawn our Medicine, whereby wee are made certain, and do occularly behold that the thing is truly so. To come therefore to the Practick part, we will divide this our Book of Archidoxis into ten parts; that it may be a kind of assistance for our memory, that we may not forget it; and withall we will speak so openly, that we may be understood by our Sons, but not by the vulgar; for we will not at all thrust the ma∣nifestation of these things upon such, so easily. We will not disclose our minde, thoughts and heart to those deaf ears, nor to wicked men, but will studiously en∣deavour to shut up our Arcanums from those with a strong wall and key. And for fear least this our labour should not be secure enough from those Ideots that are enemies to all true Arts, we shall wholly refrain from writing the tenth Book concerning the use and pra∣ctise of the things preceding it. that so we may not cast the childrens bread to dogges. Yet neverthelesse such as are our Sons will abundantly enough understand the other nine.
And that we may speak more openly of these Arts, you are to know in this Treatise of the Microcosme, that therein is an approved demonstration of each things, both of such as it contains, and such as receive or ad∣mit Medicine, & also of such things as be permixed here∣with. Likewise it viz. the Microcosm is conquered and governed by Medicine and so follows it, just as an horse bridled follows him that leads him; Or like a mad dog tyed with chains. Thus on this wise do I understand Medicine to attract and draw on nature and every living
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thing. Now in this we do meet with three things, which demonstrate unto us the virtues and powers whereby such things are to be compleatly done. As
First of all, by what means the five Senses shall bee helped by the mysteries of Nature, when as they pro∣ceed not from Nature, nor have a natural rise or birth, as any herb hath out of its own seed: but there's no matter which may produce them.
Secondly, The mobility of the body must be consi∣dered also, as from whence it proceeds, and by what it is moved and stirred, and by what means it is to be hol∣pen. Thirdly, There must be a knowledge of the divi∣sion of all the powers in the body, and what things they are that have an agreement with each member, and are to be transmuted according to the nature of those members, whereas notwithstanding they are at the be∣ginning one onely nature.
First of all therefore we will speak of these; of See∣ing, Hearing, Touching, Tasting and Smelling: You may take this teaching example. The Eyes have a matter of which they consist, as is mentioned in the composition of the body, so also have the other Senses. But now the sight it self is not out of that seed of which the eye proceeds, nor the hearing or tone out of that of which the Ears are made, nor proceeds the Touch from the flesh, nor the Taste out of the Tongue, nor the Smell from the nostrills, no more then Reason proceeds from the brain, but these are bodily Organs or rather coffers in which the senses are generated. Neither are we to understand that these Senses have their dependance upon the grace and pleasure of the Creator, in such wise as not to be of the nature of man, but only infused by the grace of God supernaturally, to this end that the great wonders of God may (if at any time a man be born blind) be made known unto us. We are not to conceive of it thus in this place; for the aforesaid senses have their
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proper insensible and impalpable body, even as on the contrary the other part of the body is tangible, for every man is composed of two, viz. of a materiall, and of a spirituall body. The materiality gives body, bloud and flesh; But the spirituality gives hearing, seeing smel∣ling, touching and tasting. So then, if one be born deaf, it proceeds from the defect of that mansion place in which the hearing is to abide. For the spirituall bo∣dy doth not perfect its operation in an ill disposed place; the cause of which we set down in the book of the generations of men. In this therefore are the great wonders of God to be known, that there are two bodies, viz. an Eternall and a Corporal, couched and concluded in one, as is also manifested in the book of the Generation of man. Now Medicine works upon the house and cleanseth it, whereby the spirituall body is able to perfect its proper actions therein, no other∣wise then as Civet in a clean and an undefiled case.
Secondly, Now let us proceed to the motive faculty of the body, and enquire whence it is, and how it hath its Original, viz. what or how the body unites its self to the medicine, whereby the motive vertue is encrea∣sed. You are to understand it thus; Every thing that lives hath its motion from nature. This is sufficiently enough proved per•se, as concerning natural motion. But now that motion which we imagine and make thereby is to be declared, as viz, how it comes to passe accord∣ding to our will and intention, as for example, if I would lift up my Arm, it may be demanded, by what vertue or power I do it, for I see no Organ whereby to move it so, but that thus it is done according as was my desire to do. And so of walking, leaping, running, and such like actions, which are made contrary unto and besides the motion of nature, for nothing of such actions is a peculiar product of Nature, but is made ac∣cidentally. These kinde of motions have their origi∣nal
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thus, viz. the powerful Mistresse Intention is above my motion natural, viz. on this wise. The Intention or Imagination kindleth the vegetative virtue, as fire kin∣dles wood, &c. as we have written in our Treatise pe∣culiarly of Imagination. Now it is not able to accom∣plish its operations more potently in any kinde of body then in its own proper body, in which it both is and lives. Likewise in every body there is nothing more easie to be kindled then the vegetative Soul, because that She runs and walks by her self, and is disposed hereunto; for even as a fire that is covered over and buried, doth, as soon as it is made bare and hath an accesse of ayre, burn up; even so likewise doth my phantasie apply and bend it self to the seeing of any thing. I cannot direct my eyes with my hands whether I please and would, but my Imagination converts them to whatsoever it likes me to behold. So also is it as to my journeying; for, if I have a desire of going any where, and do thus propose to my self according as seemeth me good, then is my body directed to this or that place thus intended by me. And by how much the more it shall have been imprinted in my Imagination and thoughts, so much the speedier do I run. So then its evident that Ima∣gination is the mover of my course. Even after the same manner is it, that medicine doth mundifie bodies, in whom is a spirituality, from whence it comes to pass that that motion is performed the more easily.
Thirdly, Is to be understood, the distribution that is made in the body unto all the members, out of all such things as are presented unto it either without or within. In that distribution is made a mu∣tation, whereby the things are so changed, that one part serves for the complexion of the heart, another part is accommodated to the nature of the brain: and so likewise is it with the rest. Now, the body attracts unto its self two manner of wayes, viz. internally and
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externally; Internally, it attracts whatsoever is taken in by the mouth. Externally, it attracteth the air, earth, water and fire; Thus therefore is the businesse to be constituted and defined, viz. Those things that are received inwardly, are not so necessary to be writ∣ten; for that they are to be known by the foundation of nature, (viz. these) which are distributed thus, as we shall speak anon concerning the division. But out∣wardly you are to understand it thus, that the body doth attract through the whole skin from the four ex∣ternal elements, what is necessary for it; which if it should not do, the internal nutriment would not suf∣fice for a mans support; and because that moisture is so very existent in the body by custome, the same body extracts it out of the Element water, and so it comes to passe, that as long as one shall sit or stand therein, he needs not any other quenching of his thirst. Now this proceeds not from the waters extinguishing the heat as it quencheth fire, but the internal heat attracts the ex∣ternal moisture to it self, & drinks it just as if it were ta∣ken inwardly; hence tis that the Cows are able to abide in the Alps without drink an whole Summer, for the air is as a drink to them and supplies the place and office thereof; The same may be concluded of as to a man.
Moreover the nature of a man may be sustained also without food, if he be set or planted with his feet in the earth. So have we seen a man that lived six moneths without food, and was sustained onely by wearing a piece, or clod of earth upon his' stomack; the which being dry, he now and then took a new fresh clod; he affirmed that during all that time he was ne∣ver hungry: the cause of which thing we shew in the book of the Appetite of Nature.
So likewise have we seen a man that sustained him∣self for many years by a medicine, viz. by the quinte∣sence of gold, and scarce took half a scruple thereof
Page 10
each day, Hence likewise or after this manner, have there been many others that have eaten nothing for many years, viz. xx years, such I remember I have seen in my time. Some do attribute this kind of living to the goodness and piety of the persons, and some also im∣pute it to God, the which we do not in the least desire to gainsay or judg of; yet however this thing is even na∣tural for sadness, melancholy and fainting, or grief of the mind do take away both hunger and thurst; so that by the attraction of the body, to wit, self, it is able to sustain it for many years; for as much as food and drink are not so ordained or appointed, as that we must of necessity eat flesh or bread, and drink wine or water, but also we may sustain our life with the air and with clods of earth; and we are to believe that whatsoever is ordained for food was made that we might try and taste it, the which we shall declare more at large in our book of the Monarchy of God; Albeit we grant thus much, that because of our labours and such like, we cannot want temporal and corporal food, and that for very many causes, and therefore food was ordained for this body, as medicine was against diseases; Now therefore as to the distinction of things which enter in∣to the body, observe it thus, that they are distributed throughout all the parts of the body, no otherwise then as if vinum ardens or burning spirit were poured into water, thereby making it all of the same odour, because it is defused throughout the whole body thereof; In like manner if ink be put into wine, all of it will be rendred black thereby. Even thus is it in the body of man, the humidity and moisture of life doth presently defuse such things as are received in, and that sooner and speedier then what we have proposed unto you by these examples; but as to the form that the substance thus took in, is transmuted into, the nature of this consisteth onely in the members which receive it
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and digest it into their own likenesse, no otherwise then as when bread, if conveyed into a man, is made mans-flesh, and if into a fish tis made fish, &c. Thus in like manner is it to be understood of the things that are taken in, they are transmuted by the virtues of the nature of the members, and become appropriated to the nature of the parts receiving them. The same is likewise to be understood of medicines, viz. that they are transmuted into the members according to the pro∣prieties of them members, for they receive their strength and virtues from the proper substances of the medicines according to either the good or evil, the subtile or gross dispersing thereof, according as the quality of the medicine shall be, as for example; if it be of a quin∣tessence, the transmutation of it will be more strong and potent; but if it be a grosse medicine, such also it remains, even as an Image or picture that hath its or∣nament from the colours as to fairnesse and deformity, the which colours if noble, such also will the picture be; So therefore that we may collect our experien∣ces in those like things which we have met withall, and may as it were, heap them up together for our po∣zy and better remembrance, that so we may have them in a readinesse when wee need them; we will write down these nine Books, but as for the tenth, I will re∣serve that close in my brain, because of the ungrateful Ideots; but yet notwithstanding in these 9 is enough declared to our Sons; and let no body admire and so much wonder at the teaching of my Doctrine, for though it be contrary to the courses and methods of the Ancients; yet notwithstanding, it is most firmly founded upon experience which is the mistresse of all things, and by which also ought all arts to be proved.
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Of the Separation of the Elements.
BEfore we set about the Declaration of the Separation of Elements, there are some things which we shall explain (seeing that the things written of the Generation of things are not so very consonant with the Separations of the Elements) for the better and clearer understanding of that same Separation; for every thing is brought to its end and issue, the more conveniently, where a mature intelligent consideration, as to what the event will be, precedes; For verily, thereby the practick becomes the clearer. We there∣fore say that the four Elements exist together in all things, out of which doth arise to every one its Prede∣stinated state.
But now by what means those four Elements, so mu∣tually contrary among themselves, are able to agree and abide together, without the destruction of them∣selves: you are to understand it thus, Whereas the mixion of the Elements is in and by predestination, so united and corroborated, the case stands thus; there is no weight to be accounted in them, but the ruling power of one of them is greater in things then anothers
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power is, by which is to be understood that in the di∣gesting or disposition and ferment of the predestinati∣on, the strongest element will bear rule, and overcome and subject the others. By which means the other three elements cannot in the least attain their perfe∣ction, but are in relation to that perfect element, as the light or sappy matter in wood is to the firm timber; therefore also they are not to be called Elements, for as much as they are not all of them perfect, but one onely is so; when we speak therefore of the four elements wch finally are in all things, we are not to understand it so precisely, that in them the four Elements are perfect; but there is but one onely finished or accomplished e∣lement in things; the other Elements remaining imper∣fect, by reason of the virtues and puissance of the chief excelling element; hence it comes to passe, that they can thus accord and consist together, because that there is no perfection in three of them, upon which account also neither can there be any corruption by the contra∣rieties to bear rule. Moreover, that an element is predominant in one kind, tis because tis hereunto pre∣destinated, and therefore no corruption nor permixion can adhere to them, as we mention it in the book of Generations; whereas therefore there is onely one ele∣ment in every thing particularly, it is needlesse to seek for four elements in things, there being three of them not posited in perfection briefly and finally; there∣fore we must understand that the four elements are in all things, but not four complexions actually, the case stands thus; a substance or matter contains the ele∣ment water, and then it is nenusar or water lilly; there is not in it besides this element, neither earth, nor air, nor fire; likewise, there is not in it any likenesse of heat, or drynesse, for it hath no peculiar operation, but the predestination thereof is water, and is the one∣ly element of water, under which is neither drynesse
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nor heat, according to its affianced nature. But yet although all these things are thus, yet notwithstand∣ing the other three elements are in it, but the creatures have not their rise out of those three elements which are not brought forth as it were perfect, nor have they their beginning or help and assistance from them, but out of the predestinated element which is united to, and impressed in that stock and kind.
And albeit, that this squares not with the Common Philosophy, viz. that the one predestinated element hath of its own nature the other three elements adhere∣ing unto it self, yet notwithstanding it is to be believ∣ed, that the element, and substance, or matter, are different from each other. The which is to be thus un∣derstood. The substance or matter is not from that element which tingeth and elementateth the substance; neither also are these elements from the substance, but they have an equal like agreement as the body and soul have. But now each body, as for example, The body of some growing thing hath its Complexion, and like∣wise its element. Although the element it self is not visible in the growing body, nor is it tangible or demon∣strable, and that for this reason, because this element is by reason of its subtilty more strong, and subjects the other elements of the growing body. And yet all of them are in the body, but imperceptibly, like as when water is permixed with vinegar, it becomes like unto it; and although the vinegar shall have changed all in the essence thereof, yet neverthelesse the Com∣plexion of the water remains incorrupt; nor is it vi∣negar, for that cause, but is as much water as afore: And although it puts not forth the virtues of water as afore; yet it doth not therefore follow, but that it hath them still.
Now therefore, by these propositions we are willing to declare by what way the Separations of the Elements
Page 16
are to be made; and here shall we meet with two Practicks that require our understanding. One is that which the Separation of the Predestinated Element a∣greeth unto, and this we will declare in the book of the Quintessence. The other is that which the four Substantial Elements that exist in growing things, apper∣tain unto. By this we are to understand, that the Pre∣destinated Element is the Quintessence, nor is it possi∣ble to make a separation of the one from the other, one∣ly it may be made from the other three Elements, as fol∣lowes hereunder, concerning the Quintessence. But where we speak of the Separations of the four Elements, we mean those four which are essentially in a body, from hence hath risen so many various errours, because that men have sought after the four Elements, and also the Quintessence in the Predestinated Element, the which cannot possibly be.
Moreover, you must also know, that when the Ele∣ments of bodies are not to be separated, so that one may be Fire, another Water, and another like to Ayre, and the fourth to Earth, according to their Complexions. That sometimes the Elements appear with their forms, sometimes with their Complexions, as the water like water, the ayre like ayre, the earth like earth, and the fire like fire. These are to be subtilly understood, and may then at length well be done by a similitude, if they are taken for the union of the Elements, not visibly or actually, neither according to the nature of the Ele∣ment of fire, but as an hot and dry Complexion, like fire. On this manner hath every Element its nature, essence and condition attributed to it; the propriety remaining incorrupt; for it is not to be supposed, that because some hearb is most hot, as a nettle, it doth therefore contain in it self the more fire; no, but it is rather to be accounted thus, viz. that the Quintessence of it is more hot, then the Quintessence of Chamomill,
Page 17
the which latter hath a lesser heat. But the Elements of the body do receive either lesse or more, from their own substance or matter; even as wood contains in it self more fire then hearbs do. Likewise stones have in them more of dryness and earth than Rozins have.
In like manner also note, that the mulittude and quantity of the degree in the Quintessence, doth arise from the Predestinated Element, and the intension or exaltation of the degree of the Corporal Elements, a∣riseth from the Species, or shape of the substance, which is unlike.
But as to the Practick of the Separation of the Cor∣poral Elements from all the other things, Observe that it is twofold; One way teacheth to extract the Three Elements from the Pure Elements, as from the burning Fire, from the invisible Air, from the true Earth, and likewise from the natural Water; the which Elements have not such a like Original as the precedent Elements have: The other way is of them, of (alias in) which those Four do exist, as we said afore, but yet with this difference, viz. That this exhibits more of the Ele∣ment of Fire, Water, Earth, or Air, with the similitude of the Form of the essential Elements. When they shall be separated after this manner, they can never be any more dissolved, viz. So as for the Complexions to be corrupted or altered any further; (alias, So as to be eradicated out of their Complexions.)
'Tis also to be considered, That the Elements by Se∣paration, are found to be, formally, of the likeness of essential Elements: for the Air appears like Air, that cannot at all be shut in, (which some falsly think) and that for this cause, because it presently exalts it self in the moment of Separation, and the Wind doth some∣time break forth, and ascends upward with the Water, sometimes with the Earth, and other while with the Fire: For verily the exaltation, or elevation in the
Page 18
Air, is very much wonderful, like as if the Air were to be separated from the essential Element of the Wa∣ter, it is to be done by boyling; the which beginning to boyl, the Air is forthwith separated from the Water, and carries with it the most light substance of the Wa∣ter, and by how much the Water is lessened, so much also is the Air diminished according to its proportion and quantity.
There ore it is to be be noted here, That no Element can be conceived or had without Air, although any of them may be had without another; wherefore we un∣dertake not the burden of Separating the Air apart, se∣ing it is in the other three, as the life is in the body; for when it is separated from the body, they all perish: as we clearly teach in the following Practick of Separations. In this place, there are Four wayes must be considered; One way, is in Watery bodies, that is, in Herbs, which have more of Water, than of any of the other Elements. The Second is in fiery bodies; such are Woods, Rozins, Oyls, Roots, &c. which contain in themselves more of the fiery substance, than of the others. The Third is to be understood of Earthy bodies, such as are Stones, Clayes, and Earths; but the Fourth is of Aierial: and this is in all the other three, as we mentioned above. In like manner also are there so many Wayes to be consi∣dered of, as to the pure Elements, after the same man∣ner as is said afore, of the Four fore-going.
Hence then is it easie to be known what the Ele∣ments are, and how to be separated; amongst which, the separations of the Elements from Metals come first, to be considered of; in which Elements there are pecu∣liar Predestinated virtues, which are lacking in the other Elements, (alias, which are forced out of the other Ele∣ments;) for although all the Elements are alike in the form, viz. in Heat, Coldness, Moisture, and Dryness; yet notwithstanding the Drynesse or Moisture, &c. the
Page 19
Heat and Coldnesse are not the same in one thing as in another; for in some it is Appropriative; but in other-some it is Specifick; by various wayes after this manner, according as in every kind they are each of them natu∣rated peculiarly and essentially, for there's no kind of the Elements like to another in virtues
Thus also are we to conceive concerning the Separa∣tions of Marcasites, the which do likewise differ from the others in the Practick, and Elemental Nature; for every kind, or Lineage, is posited in a peculiar Separa∣tion, and must be practised with, in a particular way; af∣terwards we will speak of Gems, and Stones, and de∣monstrate their Elements, for they appear not at all like the others.
Furthermore, Salts are of a peculiar and most excel∣lent nature, and of more properties then are perceived to be in the others: There is also a diverse essence in Herbs, which have no manner of agreement with the Minerals themselves; nor indeed can they be alike, as to what belongs unto their nature Likewise, the pro∣perty of Woods, Fruits, Barks, and such-like is singu∣lar; also the property of Flesh, Drink, and all edible Food, and of things not good and clean, but evil and impure, which are to be separated into Elements.
There are Two wayes found to be, of that Separation which we mean; One whereof is, the Separation of each Element shut-in by it self, into a peculiar Vessel without the corrupting, or losing of its virtues, the Air excepted. The other way is of the Separation of the pure from the impure, in the Four Elements, viz. after this manner: After that the Elements are separated viz. the one from the other, they have as yet a grosse substance; for which cause there follows another sepa∣ration of those same Separated Elements; we will therefore declare the Practick of them all, for 'tis to be known in the first place, that the Quintessence of
Page 20
things is to be separated & extracted this way, because truly the Elements drawn out of bodies, in the nature of Quintessence, are not subjected, but are left with it. Therefore it is able to tinge the Elements, either stronger or weaker; which is to be understood thus, That the vigorousness do not (because of this) perish from the Elements when the Predestinated Element, that is, the Quintessence, is extracted; for it is it self likewise Elemental and Separable, as to the Elemental form, but not as to the differing natures, as is evident in the Discourse of the Quintessence.
By these like Separations, all Elemental Infirmities may be cured, by one simple Quintessence, viz, after this man∣ner; If those Predestinations fight against these infirmi∣ties, as we set down more largely in the Discourse of Predestinations. By these things therefore thus spoken, we have sufficiently enough disclosed the beginning of the Separations, and therefore let us now hasten on to the Practick part of them; the variety whereof is Ten∣fold: One is of Metals, a Second of Marcasites, a Third of Stones, a Fourth of Oleaginous things, a Fifth of Ro∣zins, a Sixth of Herbs, a Seventh of Flesh, an Eighth of Juyces, a Ninth of Vitrified things, and the Tenth of Fix things: And now, as to those Separations of the Ele∣ments there are three wayes thereof, One by Distillati∣ons, a Second by Calcinations, and the Third by Sublima∣tions; To this do belong all the exercises, as the ap∣plying of the hands to the Fire, and Labouring, and o∣ther necessaries, which shall be set down in the follow∣ing Separations.
Page 21
AS touching the Separation of the Elements from the Metals, there need the best Instruments, La∣bour, Diligence, and an artificial Experience, and an aptitude of the Hands for this Work.
First of all, make an Aqua Fortis, thus:
Take Salinitre, Vitriol, and Allum, equal parts, the which you must Distil into an Aqua Fortis; pour this Water again upon its feces, and again Distil it in a Glasse. In this Aqua Fortis clarifie Silver, and after∣wards dissolve therein Salarnioniack: Having so done, Take a Metal, reduced into Leaves, and resolve it there into water, that is, in the same water, then separate it by B. M. pour it on again, repeat this so often until there be found an Oyl at the bottom, viz. of ☉ or Gold, a spadiceous or light red Colour; of ☽, a lazure; of Mars, a red, and very obscure; of ☿ a white; of ♄, a livid, wan, and leady; of Venus, an absolute green; and of {rum}, a yellow colour.
But yet note, that, not all the Metals are thus re∣duced into an Oyl, but such as have been afore prepar∣ed: as for example, Mercury is to be sublimed; Saturn to be calcined; Venus to be florified, or reduced into •ores, Iron to be Crocified, and reduced to a Crocus; Jupiter to be Reverberated; as for Sol, and ☽, they will easily submit themselves.
So then, when the Metals shall be on this wise re∣duced into a liquid substance, and thereby disposed
Page 22
themselves to a disjoyning of their Elements, (the which thing cannot possibly be done in a Metallick nature) for every thing is to be afore prepared for the use its agreeable unto and convenient for. Afterwards ad to one part of this Oyl two parts of new Aquafortis, and being well shut in together in the best glasse, set it in horse dung for a moneth, then destil it wholly off with a gentle fire, that the mat∣ter may be coagulated in the bottom. And the Aqua∣fortis which ascends, if it be destilled on this manner in a B. thou shalt fine two Elements together; But note that all the mettals will nor leave the very same Elements behind; for in Gold, the Earth and the Water remains in A. B. but the Air is in all the other three; and the Element of Fire abides in the bottom; because the Substance and tangible matter of Gold is coagulated by the fire, therefore it will come together in a substanti∣al matter and substance.
In Lune there will remain in the bottom, the Ele∣ment of Water, and in a Bal•y, the Elements of the Earth and Fire, for the Substance and Corporallity of (which indeed is of a six nature, and which cannot be elevated, is born and springs from coldnesse and moi∣sture. In Mercury, the Fire remains in the bottom, and the Earth and Water are elevated up. In Venus, the Fire also remains, and both, viz the Earth and the Water abides in a B. In Saturn, the Element of Earth remains in the bottom, the Fire and Water are to be had in a B In Jupiter, the Air remains in the bottom and the Fire, Water, and Earth are elevated there from.
Tis therefore to be observed, that the Air affords • body in {rum} and in no other mettal whatsoever, of the which although some part doth also ascend together and remaines, inseparably permixt with the other three Elements, yet notwithstanding that Air is not Corpo∣real,
Page 23
but is adherent and concurrent with the others, and is inseparable from them.
Furthermore, 'tis to be noted, that, that remainder, that is, the corporeal Element, which remained in the bottom, must be reduced by a B into an Oyl, with fresh Aquafortis; and so this Element will be perfected, the which thou shalt keep for one Part The rest thou shalt Separate by a B. on this wise; Put them in Sand, and Urge them gently; then first of all, the Water will be elevated, and will come forth; then after that the Fire, for you will know by the Colour where those two re∣main. But if the Elements, Earth and Water, should have remained, then the Water will ascend first, and after that the Earth. But if it be the Earth and Fire, then the Earth is elevated first, and the Fire afterward. But if the Water, Fire, and Earth should be together, then the Water will ascend first, the Fire next, and last of all the Earth. These Elements may be so kept in peculiar Glasses, each of them according to its nature: as for example, in Sol, the Hot and Dry, without any other property. Likewise the Cold and Moist, and the Cold and Dry. The like is to be understood of the o∣thers. But you must know thus much, That the Corro∣sive nature of the Aquafortis, is so to be extracted, as we have described it in the Book of the Quintessence.
HAving afore set down the Separations of the Ele∣ments out of Metals, it remains that we now pro∣ceed to those Separations that may be made from Mar∣casites, and they are these:
Page 24
Take of any kind of Marcasite (as you please) whe∣ther Bismute, or Talk, or Granate, or Cobolt, or any other kind, one pound; of Salt Nitre as much; beat them together very small, and draw them out, or distil them by an Alembick, without a Cucurbite, by burning them together, and keep whatsoever Liquor shall as∣cend. But as for that which remains in the bottom, grind it, and resolve it into a Water with Aqua fortis, and hereto pour the Water you gather'd afore, and Distil it into an Oyl, as was aforesaid of the Metals. And after the same processe, shall you Separate the Elements likewise; for thus 'tis to be understood, viz the Gol∣den Marcasite, to be separated like to Gold, the Silver∣ish like to Silver, the Bismutick like Lead, the zinck like Copper, the Talk like {rum}, the Cobolt like Iron, &c. Thus much may suffice for the Separation of all kinds of Marcasues.
THe Separation of the Elements of Stenes and Gems, is to be thus understood; Take a Stone, grind it exceeding well to pouder, whereto add twice as much Sulphurvive, and being all well mixt together, put them into a luted Pot in an Athanor for four hours, that the Sulphur may be wholly absumed; afterwards, let that which remains be washt from the feces and Sulphur, and be dried. This Stony Calx must also be put into Aqua fortis: and he proceeded withal as, is aforesaid of the Metals. Therefore Stones are com∣pared to Metals; as the clear Gems, that are not white, nor brownish, are compared to Gold; the white Ceru∣seous
Page 25
and blewish coloured, to silver or ☽; then the more common sort of stones, to the other Mettals; as Althaster to ♄; Marble to Mars; flint to {rum}; but Dulech to ☿.
ALL Oyles, Woods, Roots, Seeds, Fruites and such like as have a flaming nature, and fit for burning, are to be reputed Oleaginous; and the Sepa∣ration of them is two sold, viz. of the Oleaginous Bo∣dies, and of the Pure Oyles:
TAke this Body, break, grind or make it small by any other way you can, then wrap it up in a lin∣nen cloath, and tye it, set it in Hors-dung tell it be wholy putrified, the which sooner happens in one body then in another. After that it shall be putrefied, let it be put in a Cucurbite, and let be poured thereon so much common Aqua Ardens, or burning water, as may overtop it the breadth of four fingers, and let be de∣stilled all that can ascend, in Sand; for all the Elements ascend, except the Earth it self, the which you shall know by the colours; but yet, the Aqua Ardens doth first ascend, after that the Air, then the Water, and lastly the Fire, and the Earth will remain in the bot∣tom.
Page 26
But now as to pure Oyles, you are to understand that they do not need putrefactions, but are to be de∣stilled alone without addition; then afterwards, their Elements are to be separated, as was said afore of the others, the which are likewise destinguishable by their Colours.
After the same manner must you proceed with Rozins of a liquid substance, as Pitch, Rozin, Turpentine, Gums and such like. But such Rozins as are Corporal, as Sulphur is; they must first be prepared on this wise.
TAke Sulphur most finely ground, boil it with twice as much Linded Oyl, into a Liver; the which being beaten to powder, and shut up in a bladder, must be put into Hors-dung to putrefie for four weeks; Then let it be destilled by an Alembick, gently upon a naked fire, the Air and the Water do ascend first, in different and pallid Colours; then afterwards by the encreasing of the Fire a little, the Fire doth ascend upwards, but the Earth abides in the bottom. The Colurs ap∣pears pure, as the Air yellow, the Water like to thick milk, that it can scarce be distinguished from milk, the Fire like a burning Rubie, with transparency, and all the signes of fire, but the Earth is altogether black and adust; and the four Elements being thus Separated, each Element is perfect, in its own Elemental Complex∣ion, and without permixion, as is above said.
Page 27
SO also in Hearbs, the Element of water, is of most account, when they are cold Hearbs; but if they be Aërial, then that Element predominates. So likewise is it to be understood of the fire; The Sepa∣ration of their Elements is thus. Take Sage, and beat or bruise the leaves thereof, and afterwards set it in putrefaction, as is said afore, then destill it by an horse-belly, and the Element of fire will ascend first, So long until the Colours, and the thicknesse of the water be changed; afterwards the earth will succeed, and some part of it likewise will remain in the Bottom, the which part is indeed fix. Destil this Water in the Sun, six dayes, and afterwards set it in a B. then the E∣lement of the Water will first ascend, which is very lit∣tle, and is perceptible by the tast; after that, the co∣lour is varied the Element of the fire ascends so long, until that tast be likewise altered; then at last, at a part of the Earth is elevated up, but yet it is but very little, the which being permixt with the Air, is found in the bottom The like is to be understood of Aërial and watery Herbs; of which Hearbs the Air ascends first, after that the Water, and last of all follows the Fire, according to the process set down of Sage.
Page 28
THE Separation of the Elements from Fleshly Bo∣dies, and such as live with blood, is to be thus un∣derstood, that the Predominant Element in them, is to be perceived more abundantly, and chiefly at the last of all; as the Principal Element in Fishes is Water, in Worms fire; likewise in Fleshly Bodies that are com∣mestible, and such as we usually eat, is Air, accord∣ing to our discourse in the Treatise of the Generation of Animals.
PUtrefie the Fishes most exceedingly well, then de∣stil them by an hors-belly, and there will very much Water ascend, repeat this Putrefaction and De∣stillation, and so encrease it, until there will no more water ascend, that which remains, destil afterwards by Sand, then at length the Fire ascends in the form of Oyle, but the earth abides in the bottom. Thus the whole substance of the Fishes is Separated into the E∣lements; Here need not any consideration of their fat∣nesse and marrow, but it is to be supposed, that every thing is Separated by putrefaction, and divided into their Elements. In like manner is it to be understood of Worms, except that from them there comes not
Page 29
onely Water, but more of fire, unlesse they be aqua∣ous or watery Worms; as Serpents, in the destillation of which there are many things obvious, and things more wonderful then can be spoken, after the same manner is it to be understood of commestible Animals, which do also peculiarly disclose their Elements by Se∣paration.
AS to the Separatron of Juycy and Watery bodies, into their Elements, and of such bodies as have the form of waterinesse, as Urine, Dung, Water, &c. observe this Processe.
Take Urine and destil it very well, then will ascend the Water, Air, and Earth together, but the fire abides in the bottom; afterwards mix all together and destil them again, and do thus the fourth time, and in the fourth destillation, the Water will ascend first, then the Air and Fire, but the Earth abides in the bot∣tom.
Take then the Air and Fire in a peculiar Vessel, the which set in a cold place, and there will be Stria's or Crystals congealed, the which are the Element of Fire, though indeed they will be likewise congealed in the destilling, but yet in the cold the Congelation will be more.
Page 30
MAke the water boil, by an horse-belly, or dung∣hil, and the Earth it self will settle in the bot∣tom, putrefie that which ascends, for its time, and let it be destilled, afterwards by a B. and the Water will ascend first, and the Fire afterwards. Dung or Excrements, Vitriol, Tartar, and such like juyces, as Allum, Salts, and others of that kind are to be de∣stilled by ashes in that heat, and so long, until they will no more ascend, and that the Water and Air have as∣cended, and the Earth aboad in the bottom, afterwards by the fire, doth the fiery Element ascend. Tis to be observed in this place, that albeit the four Elements are separated, yet notwithstanding there do yet re∣main in the Earth, four Occult Elements, as being six, as in the Caput mortuum of Vitriol, the which you must subline with Sal Armoniack, and so will an Oyl proceed forth, in which the Water and the Fire are, and the Earth it self remaines Substantially, Separate them wch have ascended up, and the Water will ascend again, and the Fire will abide in the bottom, thus also is it to be understood of Tartar, and Salts. Now although there are many more Separations of liquors, yet we shall make a larger declaration of them, where we speak of Transmutations; for it is to be observed that there are more Elements in a Corrosive Earth, then in Ashes; Therefore the Separation is to be made by Sublimation, as we shall demonstrate elsewhere.
Page 31
THat which we have set down afore concerning the resolutions of Marcasites, the same is to be understood in this place about Glases, and is principally to be considered, viz. that they be calcined with Sulphur, as the stones were; then afterwards washed, and be dissolved with Salt-Peter and Aquafortis, &c. as we have mentioned afore, &c. Their E∣lements are likewise to be known by the colures, in the destillations of them, not as they shew themselves to the sight; and thus much for them.
THe Separation of the Elements of six things, is made by sublimation, as we teach of Salts and Liquors, but yet with this difference, that they are to be calcined with Salt-nitre, and to be sublimed afterwards; And al∣though there are many other things not set down in this place, yet neverthelesse tis to be understood, that the Separations of all Bodies are to be made, by these thus mentioned ten ways. Moreover as to the Sepa∣rations of the four Elements, tis to be observed that each of them may be Separated again, viz the Fire as fire, the Air as air, the Water as water, the Earth as earth, as it followes concerning their Peculiar Separations.
Page 32
YOU are also to know, that from the Element of Fire may be Separated four Elements after this manner, when the Fire is most violently enkindled or ascends, re∣ceive it in a Recipient, or Glass-vessel, wch shut exceed∣ing well, and set it in horse-dung for a month, and thou shalt find in that one Elements our Elements; the wch do thus with, open the vessel, put a Receiver there∣to, so the vapour, or Air will 〈◊〉, into the receiver, then afterwards, destil that which remains by a B. so the water will ascend, then by an heat of ashes, the fire will ascend, and the Earth will abide in the bottom; as to the virtues of these Element, what they are, and why they are in this place thus described, we shall ex∣plain more at large in other Books.
HAving received the Element of the Air into a firm glasse, and shut it with Hermes his Seal, tis to be exposed and directed or, turned at the Sun, for an whole summer; the Air is by the circulation changed into moisture, or Water, daily encreasing more and more. Thou shalt separate this quantity on this wise, viz. let it be putrified in horse-dung for four weeks, afterwards destil it by B. as you did the Fire; Its virtue shall be spoken of, more largly in another place.
Page 33
THe being put in a glass top-ful and not he least space empty, let be shut with Hermes Seal, and ••t at the warm Sun for a moneth, that it may daily have such a heat as if it would boil, but by rea∣son of the fulness of the glasse it cannot; which time being past, putrifie it for four weeks then open it and deful it by an Alembick of three qu•ls or beaks, by this way are the three Aleme•, Separated and the Earth of that Water abides in the bottom. The nature of •Spa n• said to be of very much vir•••• in many case•.
THe same process is to be observed with the Earth. 〈◊〉 was with the Water, except onely the c•vi∣lation, for this destiliation is like to that which is made or done in the fire, and is perfected by the same way. There is many a reason of our setting down thi• Separation of the Elements, in this place; not only because us very profitable in Philosophy, but tis so in Medicine likewise. We have now abundantly enough w•i•••n of the Separations of the Elements, and although more might be mentioned thereof, yo• i• is not so very necessary.
Now we will declare the Separation of the Pure, from the In pure, according to out determination and pur∣pose. The which indeed is done after the self same 〈◊〉 as we teach of Arcana's and Aurum Potabile, and therefore not to be 〈…〉 in 〈…〉 that
Page 34
processe is not from its very beginning, altogether the same with that which is set down about Arcana's and Magisteries, yet neverthelesse I do at the end assume, and follow the same way of Preparation by Separation of the Element, for asmuch as that here in this place, those Elements are to be Separated, after that each of them is purged from the desilements that are therein; so that no deformed thing or impediment may proceed from them, which otherwise might easily be.
The end of the Second and Third Book of the Archi∣doxis, of the Separation of the Elements.
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Of the Quintessence.
WE have formerly mentioned the Quintes∣sence that is in all things; now we are (here in the beginning of this Treatise) to con∣sider what it is; The Quintessence there∣fore, is a certain matter Corporally extracted out of all the things, which Nature hath produced; and also out of every thing that hath a life in its self, and is separa∣rated from all impurities and Mortality, is most subtil∣ly mundified, and likewise Separated from all the E∣lements; from hence it is evident, that the Quintessence is as if it were the Nature, Power, Virtue and Medi∣cine, shut up and imprisoned heretofore in things, but is now free from its dwelling place and extraneous in∣corporation; the same Q E. is the Colour, Life, and pro∣prietie of things; tis a Spirit like the Spirit of life, with this difference, that the spirit of the Life of a thing is permanent, but of man mortal; from whence may be understood, that a Quintessence cannot be extracted
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from the flesh or bloud of a man; and that for this rea∣son, because the Spirit of Life, which also is the Spirit of Virtues, dies, and the life exists in the Soul, which then afterwards is not in the substance. By the same reason also, even the Animals, because they lose their Spirit of Life, are therefore wholly mortal, and afford no Quintessence; for the Quintessence is the Spirit of the thing, which verily cannot be so well extracted out of things sensible, as our of in-sensible things; Now, Baume hath in it self a Spirit of Life, the which is its Virtue, Power, and Medicine; and although it be se∣parated from its Root, yet notwithstanding the Life and Virtues are therein; for this reason, because that is a fix Predestination: Therefore the Quintessence may be extracted therefrom, and be also Conserved with the life thereof, without Corruption, as a thing eternal, ac∣cording to its Predestination: But now, could we but extract after this manner, the life of the Heart, with∣out corrupting it, even as is possible for us to do, out of things insensible, without doubt we might be capable of Living perpetually! without the knowledge or feeling of Death, and Diseases; the which thing is impossible for us to do. And therefore we must expect to die.
Whereas therefore, the Quintessence is the Virtue of the things; we must in the first place tell you, in what form the Virtue and Medicine is in things, and that on this wise; Wine contains in it self a great Quintessence, whereby it hath very wonderful Operations; yet not∣withstanding there is not so much of the Operation, as of the Wine, as is evidently apparent: If Gall be cast into Water, it makes it all bitter, although the Gall be not the hundredth part of the quantity of the Water; So the smallest portion of Saffron, will tinge a great deal of Water; all which doth not therefore become Saffron. Thus in like sort is it to be understood of the Quin∣tessence, its quantity is very little, and lodgeth as a
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Guest in Wood, Herbs, Stones, and such like; The residue is a meere absolute body; the which we write of, in the Book of The Separation of the Elements. Nor are we to dream that the Quintessence is a certain fifth Essence, above the Elements, when as even it it self is an Element. Likewise some or other may sup∣pose, that the Q. E. is a Temperate Essence, viz. nei∣ther Cold, nor Hot, nor Moist, nor Dry, for verily it is not such. For there is nothing that consisteth of such a temperature; for by it, it would be wholly alie∣nated from the Elements; But all Quintessences, have a nature according to the Elements; as for example, the Quintessence of Gold hath a nature according to the Fire, the Q. E. of Lune, according to the Wa∣ter, of Saturn according to the Earth, and of Mercury according to the Air.
But the reason why a Quintessence cureth all deseas∣es, is not because of its temperature, but because of its implanted property, its great cleannesse and purity, whereby it doth in a wonderful manner, alter and change the body into cleannesse. For even as a spot or film is took off from the Eye, wherewith it was dark∣ened afore, even so doth the Quintessence mundifie the Life in man. Neither doth it follow, that all es∣sences must necessarily be of one and the same nature, mutually; No, nor are all the fiery natured essences of the self same Operation, by reason of their com∣plexion; as for example, should any suppose that the Quintessence of Anacardes hath the very like self-same operation, as the Quintessence of Gold hath, because both of them are of a fiery nature, he would be ex∣treamly mistaken, because the Predestination and dis∣position, causeth the diversitie of virtues; for even as every Animal conteins in himself the spirit of life, and yet for all that, they have not all of them the very same like virtues, because they all consist of flesh and
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blood, but one differs from another, as in taste, so in virtue; even so is it with the Quintessence; the which doth not receive its virtue from the Elements simply understood, but from the propriety existing in the E∣lements, according to our discourse, in the Book of the Generation of Things.
Thence it comes to passe that some Quintessences are Stiptick, some are Narcotick or stupifying, other some Attractive, others cause sleep, others are bitter, sweet, sower, benumming, and some are renewers of the body into youthfulness, others concerve it in health, purge it, bind it, &c. the virtues of which Quin∣tessences are innumerable, nor can they be reck∣oned up here, but yet a Physitian should know them very well.
When therefore the Quintessence is Separated from the not Quintessence, as the Soul from its body, and that it be taken inwardly into the body; What infir∣mity is able to resist so noble, pure and potent a Na∣ture? or to take away the life from our body, death ex∣cepted, viz. the Predestinated time which Separates our Body and Soul, as we teach in our Book of Life and Death. We are also to consider in this place, that eve∣ry Disease requireth its Peculiar Quintessence; although we teach some that are sit for all diseases. But by what reason that comes so to passe, shall be taught in its pro∣per place.
Furthermore we testifie, that the Quintessence of Gold is as to its Quantity, exceeding small; and the resi∣due of it is a leprous body, in which there is remain∣ing neither sweetnesse, nor sowernesse, nor any power or virtue besides the mixion of the four Elements. And this secret we ought not to be ignorant of, in the least▪ viz. that the Elements themselves; cannot without the Quintessence resist any disease, but are able to do onely thus much, and no more then thus, viz. to heat or to
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cool, without any kind of virtues; as put case the disease be hot, it is driven out by Cold, but not by that frigiditie as is destitute or void of Cold virtues, as wa∣ter and snow, the which two though sufficiently cold, yet there is no Quintessence in them, by whose power and virtue the disease may be expelled. On this account the body of Gold is, of it self, invalid; But its Quin∣tessence onely, existing in that body, and in its Ele∣ments, yeelds those virtues therein hidden; so like∣wise is it in all other things, tis their Quintessence one∣ly that cures, heals, and tingeth the whole body, as Salt doth excellently season any food; The Quintes∣sence therefore, is that which gives colour, such as it is; also virtue; and if Gold be spoiled of its colour, it doth likewise loose its Quintessence. The same is to be un∣derstood of the other Mettals, that when their Colours are removed from them, they are then robed of their natural virtue.
The like is it in Stones and Gems, as the Quintes∣sence of Corrals is a certain fatnesse with a redness, and the body of them is white; Likewise the Quintes∣sence of the Smaragdine is a green juyce, and the Body of it is also white. The same is to be supposed of all the rest of the stones, viz. that they loose their nature, essence, and proprieties together with their colours, as we teach peculiarly in their Extractions. The same is to be likewise understood of Hearbs, Plants, and other growing Products. In like manner of flesh and of blood, from which there can be no Quintessence ex∣tracted for the reasons afore rehearsed; but yet not∣withstanding there may be a certain similitude of a Quintessence extracted by us there-from; after this manner, a piece of flesh hath life in it self even yet, be∣cause the flesh is as yet furnished with its whole nature and virtues; and therefore there is a life in it, which although it be not the true life, is nevertheless a pre∣served
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life, and that so long until it putrifies. And therefore this difference is to be noted, whereby dried Herbs, and such like, are to be accompted of, as was spoken of Flesh. For, that green Spirit, that is their life, is perished from them. So then dead Things may be taken for a dead Quintessence, even as Flesh can emit from it self all its virtues, peculiarly separated (into one part) from its body: So also is it with Bloud, and dryed Herbs. Which indeed, though they be not live Quintessences, yet do they demonstrate, how even a dead Quintessence discovers some Virtues. But, Metals and Stones have in them a perpetual Life and Essence, nor do they Die; but as long as they are Metals, or Stones, so long also doth their Life endure; therefore also do they exhibite perfect Quintessence, which may in like manner be extracted from them
Moreover, we are to see by what way the Quintes∣sence is to be extracted: verily, there be many wayes, some are made by Additions, as by the Spirit of Wine; others by Balsamites; some by the Separations of the Elements; and by many more several wayes which we shall not here reckon up particularly.
But, whatsoever way 'tis done by, the Quintessence must not be extracted by the mixtion or addition of things inconvenient, and unsuitable; but the Element of the Quintessence is to be extracted alone from the Separated body: and likewise by such a Separated bo∣dy as is extracted. There are many wayes to be found by which the Quintessence may be extracted, viz. by Sublimation, Calcination, by Strong Waters, by Corrosives, by Sweet, by Sower things, &c. and it may be done any kind of way: But this also is to be noted, That every thing that hath been admixed to the Quin∣tessence, by reason of the necessity of the extraction, that same thing is to be extracted again therefrom, that so the Quintessence may remain alone, without being
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polluted, or permixed with any other things: for it cannot possibly be, that the Quintessence can be extra∣cted from Metals, and especially from Gold, (for that cannot be overcome by it self) without the using of some fit Corrosive, that may be again Separated there∣from afterwards. So Salt, which was Water, is again extracted from the Water, so that this Water is void of Salt. But now this is to be considered, that 'tis not every Corrosive that is fit for this work, because they cannot all of them be separated; for if Vitriol or Al∣lum be permixt with Water, neither of them can be Separated therefrom afterwards, without detriment or corruption, but they leave behind them a sharp resi∣dence; and that for this reason, because they are both Watery, and there's made a concurrency, or meeting of two likes; the which ought not so to be in this place: Therefore diligent heed is to be used, that you take not a Watery body to a Watery, or any Oyly body to an Oyly, or Resinous to a Resinous body; but verily, the Contrary ought to separate the Quintessence, and to extract it, as Waters extract the Quintessence of Olea∣ginous bodies, (as is mentioned of the Metals) and Oleaginous things, the Quintessence of Watery bodies, as we may learn of the Quintessences of Herbs, &c. So therefore, after the Separation, and extraction of the Quintessence, the Corrosives are to be again Separated, which will easily be done; for Oyl and Water are easi∣ly separated, but Oyl from Oyl not so; nor can Water be separated from Water without permixing each with the other; the which thing being left, may bring to the Quintessence a most great losle, for the Quintessence must be clear and undefiled, and must be gathered with∣out the permixion of any thing whatsoever, that it may have a Uniform substance, whereby it may be able to penetrate the whole body; for, the subtilty and virtues thereof; cannot be found out fundamentally; no more
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then its Original, viz. from whence it first proceeded, can be fully known. For it (viz. the Quintessence) hath many degrees; One against Feavers; as the Quin∣tessence of Opiates; One against the Hyposarcha, or an Hydropical distemper, as the essence of Tartar; One against the Apoplexy, as that of Gold; One against the Epilepsy, as that of Vitriol; the number of which is e∣ven infinite and unsearchable by experience. 'Tis therefore worthy the highest Consideration and dili∣gence, that to every Disease, its true enemy may be as∣signed; for so Nature will give an incredible assistance; the which we will make a better Declaration of in what follows. We cannot speak of the Degrees thereof, in such a manner as is the assignment of Degrees to simple things in Medicine; the reason is this, because there can be no Comparison of the degrees of a Quintessence, to the degrees of Simples, nor indeed may be; but when they are exalted, the excellency and virtue of one, is found to be greater, then that of another, and not the Complexion; Nor is it to be conceived, That the Quintessence of Ambos, is hotter then the Quin∣tessence of Lavender; or the Quintessence of Venus, dry∣er then the Quintessence of ❍; but the degree of any thing is to be discerned, by the great and more excel∣lent virtues that it hath, viz. after this manner; The Quintessence of Antimony cures the Leapry, the Quin∣tessence of Corrals drives away the Spasm and Torsions, or Gripings. But now to know which of these is the better and higher granduated, there can be no other judgement of it then thus, viz. That the Quintessence of the Antimony is higher and more excellent, and that for this reason, because the Leapry is a more grievous infirmity then the Cholick is, with all its appurte∣nances; and therefore answerable to the propriety that each hath against divers Diseases, are the degrees thereof to be considered: yea, also in one and the very
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same Disease; for so in the Leprosie, one essence is more powerful to cure it then another; for the Quintessence of Juniper expels it, and the Quintessence of Amber∣greece, and the Quintessence of Antimony, and the Quintessence of Gold: Now although that all these Four Essences will cure the Leprosie, yet notwithstan∣ding they do it differently, nor do they consist (as to the Cure thereof) in one and the same degree; for the essence of Juniper expels this Disease by a most high Repurgation and cleansing, which it brings into the bloud, and consumes the Venome so, that it is not so perceptible; and therefore to be accounted in the first degree of that Cure. The Quintessence of the Am∣ber-grecce takes away the venome also; and doth more, for it mundifies the Lungs, Heart, and Members, sub∣ject to the Leprosie; and therefore the Second degree is attributed thereunto. The Quintessence of Antimo∣ny doth go yet further then the Two aforesaid virtues, mundifies the skin, and acuates and renews the whole body, after a wonderful manner; and therefore obtains the Third degree. But the Quintessence of Sol, doth e∣ven alone accomplish all these Operations, and radical∣ly takes away all the signs of the Leprosie, and so re∣news the body, even as Honey and Wax are mundified and purged from their Comb; on this account it pos∣sesseth the Fourth degree.
By this kind of way, are the degrees of Quintessences to be known, and distinguished from one another; that is, which of them is more high, or more excellent. Be∣sides Simples are to be known by their Properties; for as is their Propriety in the Simple form, such also is their Quintessence; not sluggisher, but much more powerful and excellent.
Moreover, we must likewise know the differences of the Quintessences; for some of them do very much serve for the Liver, to resist all its Diseases. Some for
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the Head, others for the Reins, some for the Lungs, o∣thersome the Spleen, and such like; Likewise, some do operate only in the bloud, others in the Phlegm on∣ly; some upon Melancholy only, others upon Choler; othersome have their Operations in the Humors only, some in the Spirit of Life, some in the Nutritive Spirit; some Operate in the Bones, othersome in the Flesh, some in the Marrow, others in the Gristles, some in the Arteries; some also there are, that Ope∣rate against some Diseases Only, and against none else; as, against the Palsie, Falling-evil, Contracture, against Fluxes, the Dropsie, &c. Some also are found to be Narcoticks, others Anodine; some Somniferous; some Attractive, Purgative, Mandificative, Incarnative, Confor∣tative, Regenerative; and some Stupefactive, &c.
Othersome there are to be found, that Renovate, and Restore; that is, such as transmute the Body, Bloud, and Flesh; Othersome for the Conservation of the Diuturnity, or Prolongation of the Life; some for the Retaining and Preservation of Youthfulness; some of them work by Transmutation; and some by enkindl∣ing, or stirring up. Moreover, this is likewise to be un∣derstood that some Quintessences have a Specifical form, others an Appropriated form, others an Influ∣ential, and others a Natural form. Briefly, there are many more virtues that they are endued with, which we are able to describe, and their Operations in Medi∣cine, are exceeding admirable and unsearchable, and that variously; for some Quintessences will make a man of 100. years old, like to one of but 20. years of age, and that by their own Vertues and Power. And now, What man is able to search out the Original of so great a Mysterie? Or to find out, from whence the first mat∣ters do naturally spring? It is at the pleasure of our most Supream Creator, either to make them so, or to forbear. For, who shall instruct us to know, what the
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virtues of the Quintessence of Antimony are, by which the old Hair is cast off, and new springs up in its room? Likewise, why the Quintessence of Bawm roots out the Teeth, and eradicates the Nails of the Hands and Feet, and causeth new ones; and the Quintessence of Rebis, rubs or scours off the skin, and renews it? But the Quintessence of Celondine changeth the body, renewing it into good, and better; just so as fresh Colours renew a Picture. There are far more Properties then these, which we omit in this place, and reserve them to be de∣clared in their proper Chapters.
And now at last, How can it be possible that we can relinquish and neglect that noble Philosophy and Medi∣cine, seeing that Nature affords unto us such wonderful experiments, both in, and from them; yea such, as the other Faculties are destitute wholly of, for that they are placed in a meer Cavilation. And why should not this strange Operation be very pleasing unto us, viz. That the Quintessence of the Carline Thistle takes away the Powers of one man, and bestows them upon another that useth it. Likewise, that the Quintessence of Gold inverts, or turns as 'twere, the whole Leprous body in∣side outwards, and so washeth it as an Intestine, or En∣trals are washt in the Shambles; and doth likewise re∣move the Scabby Skin & make a new one, and loosneth the Organs of the Voice, and takes away the whole Le∣prous Complexion, and produceth such a one, as if he newly came forth out of his Mother. Now therefore, wee'l apply our mind to the making of those Quin∣tessences, and direct you the Way of their Extractions or Compositions; to this purpose, we will endeavour to declare them in a just due order, together with their Appurtenances, viz. One way for Metals, another for Marcasites, another for Salts, another for Stones and Gems, another for Burning things, another for Growing things, another for Spices, another for Comestible and
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Poteable things. But yet, you are to take notice in the Practick part of Quintessences, That the Theory, and a good knowledge of Natural things, is requisite; but yet notwithstanding Theorically, viz. of the Proprieties of things to natural Diseases; Neither are we to be Ig∣norant of the difference between a Quintessence, an Au∣rum Potabile, Arcanaes, Magisteries, and others of that kind, viz. thus; A Quintessence cannot be again reduced into its body; but Aurum Potabile may be again trans∣muted very well into its Metalick body; and therefore the virtues that are in a Quintessence, are far more noble then in other things.
But now, in our thus Discoursing of the Quintessence, the difference in respect of the one and the other, is to be known; and also what that difference is: And al∣though we have sufficiently explained it afore, yet the Practick allures and calls us some other way, by which said way, the condition and nature of the Quintessence may be found out. For although they do not appear in the form of a Quintessence, nor are made after the same manner, nor consist in one Element alone, as a Quintessence ought to be; yet nevertheless 'tis to be un∣derstood, that as to the Quintessence of those things, it is more then so, as to be called a Quintessence; and is ra∣ther to be styled a certain Arcanum, and Mysterie; con∣cerning which, more should be written then we have written of a Quintessence. But whereas we have de∣clared it in the Books of Paramyrum, we shall passe it over in this place. The number of the Arcanaes and Mysteries of this same Art is infinite and unsearchable, and many are the wayes thereof, that we meet withal, and which require the attentive heed of a mans quick∣est ingenuity. But yet, amongst all this number of Ar∣canaes, we will here rehearse Four. The First there∣fore of those Secrets is, Mercurius Vitae; the Second is, the Prima Materia, or first matter; the Third is, the Phi∣losophers
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Stone; the Fourth is the Tincture. And although these Arcanaes are, as to their revealment, rather An∣gelical then Humane; yet nevertheless we will not greatly fear, or doubt of them, but will rather endea∣vour to search out the wayes of Nature; and even all that which hath proceeded from Nature, may in my O∣pinion, be also natureally understood. We do therefore profess concerning Mercurius vitae, that it is not a Quin∣tessence, but an Arcanum; because there are in it, many virtues and powers, which preserve, restore, and re∣generate; as we write in our Book of Arcanaes. So likewise Prima Materiae doth not onely operate upon living bodies, but also on dead bodies after the same manner, more then can be imagined to be done natu∣rally. In like manner doth the Philosophers Stone shew its efficacy, the which tinging the body, doth release it of all diseases, even as each of the Metals are mun∣difyed from their Impurities. So also is it with the Tincture, the which doth as well transmute the dis∣ease into health, as it doth ☽ into ☉. These things, yea and others to, do Magisteries and Elixirs accomplish, and Aurum potabile, each whereof are treated of in their proper books.
NOw then we will in a few words, finish the Ex∣traction of Quintessences from Metals; for many men have (in our time) attempted and experienced very many things in them, and have met with many things that have as it were, even constrained them to enter upon other (and those various too) wayes.
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Concerning Metals. Therefore this is to be un∣derstood, viz. that they are to be devided into two parts, viz. into their Quintessence, and into their Body; both which are liquid and potable, and will not be permixed together: but the im∣pure body, turns forth the Quintessence to its super∣ficies, even as the Colostrum, or cream is Separated from the milk. By this way are made two fatnesses, or viscous liquors out of Metals, the which liquors are to be Separated. As for the fatnesse of the Body, tis alwayes white, even of all the Metals; but their Quintessence is coloured, even as we have explained it afore; concerning the seven Metals, they likewise have all of them the same process, and is this.
The Mettal must be dissolved into a Water, then af∣terwards, must this solution be destilled by a B. and be abstracted or drawn off, and putrefied so long until it be reduced into an oyl, the which oyl must be destilled out of small Glasse-Cucurbites by an Alembick, and one part of the Metal will remain in the bottom, let the which be again reduced into an oyl as before, and be destilled so long, until all the Metal shall ascend, then let it be again putrefied for a Moneth, and at length be again destilled with a gentle Fire, and the vapours will ascend first, and fall into the Receiver, the which vapours remove; Then there will ascend two obscure colours, one white, and the other answerable to the nature and condition of the Metal, and when they shall be wholly comeover, they become Separa∣ted in the Receiver. So that the Quintessence remains in the bottom, and the white colour of the Body swims at top. Separate these two by a Separating-Glass and put your Quintessence in another Glasse, and pour thereto some Purified Burning Wine, which let re∣main so long therewith, until it, viz. the Wine be plainly acuared, then let it be strained or Separated
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from the Quintessence, and more fresh be again poured on; this do so often till you perceive no more Acuity or sharpnesse. Then at last, powr on Water twice de∣stilled; where with let it be washed and brought unto its sweetness, then keep it; by this way is prepared the Quintessence of Metals. But as for the white Colour of the body if you reduce it, you shall have thence∣from a white Malleable and Metallick body; the which cannot be known, viz. under what species or kind it is conteined. Many other wayes are to be found for the Extraction of a Quintessence, which we shall be silent in, because we account them not for true extra∣ctions of Quintessences, but onely as transmutations, in which there is no Extraction made or used.
THere are also to be sound, various ways as to the Ex∣traction of the Quintessence out of Marcasites, but yet we cannot in the least account them for true Quintessen∣ces. And although they be of a greater virtue then their Quintessence is, as we teach, & discover of Arcanaes, Ma∣gisteries and Elixers; Yet notwithstanding the way and manner that we here use, in extracting the Quintessence from all Metal•ne Marcasites, is like to the true extracti∣ons of the Metals. And whereas we said before, that the Quintessence is the most supream virtue of things, and do yet for all that aver the contrary in Arcanaes, viz. that they are greater then the Quintessences them∣selves are; the reason is this, because all Arcanaes con∣tain in them the Quintessences, and are reduced fur∣ther, to such an acuity and subtilty, that they do re∣ceive
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thereby a far greater virtue then the Quin∣cessence.
The same comes also to be, by reason of their Ap∣propriate and Specisick faculty. The processe there∣fore of the Extraction of the Quintessence out of Marca∣sites is thus.
Take of a Marcasite ground most exceeding small, one pound; of the eating Water, two pound; being permixt together in a Pellican, let them remain in digestion two or three moneths, and they will be reduced into a li∣quor; distil this liquor by the Fire, wholly, and it will come over in an oyl, the which thou shalt putresie to∣gether in a Belly or Dung, sor a moneth, then distil it as you did the Metals, and there will likewise two colours ascend, as did from the Metals, one colour white, the other the true colour of the Quintessence; leave the white, except it be of Bismute, or a white Mar∣casite, and then you shall know them from each other by the thicknesse. Take the undermost and reduce it to its sweetnesse, as was afore spoken of the Metals. On this wise then hast thou Extracted the Quintessence out of Marcasites, without any corrupting of their powers and virtues.
THe manner of Extracting the tho Quintessence out of Salts is done by a peculiar way, that so their vir∣tues may not be diminished, viz. on this wise.
Take Salts, The which you must Calcine excellently well; but if they be volatile Salts, burn them; after∣wards let them he resolved into a Tenuity or thinness, and be destilled into a Water, put this Water in pu∣tresaction for a moneth, and destil it by a B. and there will ascend a sweet water, the which throw away.
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That which will not ascend, set again in Digestion for another moneth, and distil it as before; and do thus so often, till there be no more sweetness perceived; for by this way, hast thou now the Quintessence of Salt in the bottom; from one pound of Burnt or Calcined Salt, thou wilt scarce have two ounces. Half an ounce of this Salt Extracted on this wise (suppose common Salt) doth season meats more then half a pound of the other, for here is onely the Quintessence present, and the Body is abstracted thence-from, by the liquid Solution.
By this way is the Quintessence of all Salts Separated. But it is to be extracted from Allum and Vitriol, by ano∣ther way; thus, They do not admit of a Calcination, e∣ven to fusion, as Salts do; and therefore it is Expedi∣ent, that after their Calcination, you burn them, and resolve them according to the Rule of Practise; and af∣ter that they be resolved, power on again the Waters that proceeded from them, and proceed on, according to the Process given of Salts; for much of the Essence ascends with the moisture, the which doth again thus reside at the bottome in the Composition and Putre∣faction, and so come together into one.
THE manner of extracting the Quintessence out of Stones, Gems and Pearls, (the Process of all which is one and the same) is the most excellent of all, and is as to the Operation thereof, very Subtile and Indu∣strious; very, very little is the quantity of that Quin∣tessence, which is to be had out of Gems, and by now much the subtiler and purer the Gem is, so much the lesser is the Quintessence thereof; tis scarce worth while to Extract the Quintessence from gross, great & vile or base Stones, for they have but little virtue in them, and therefore also have but very little Quint. to come forth
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or proceed from them. The Processe thereof is this.
Take Gems or Margarites, or Pearls, beat them into pretty big pieces, not into a Powder, and put them in a Glasse, and pour thereto the Acetum of the Roote, or Radicated Vinegar, so as to overtop it the breath of four or five fingers, and let them be digested in a hors∣belly for a whole moneth, which being done, the whole matter will appear liquid; the which thou shalt ex∣tract with other Radicated Vinegar, and shake and mix them well together; so the Vinegar receives into it self the Colour of the Stone. The Coloured Vine∣gar must be poured out into another Glass, and powr on more Vinegar as before, so osten as there comes any Colour; now in that Colour is the Quintessence con∣tained, the residue is the Corporality. Take there∣fore the Colours, or tinged Vinegar, and boil them ve∣ry gently even to dryness, then afterwards wash it of∣ten with distilled Water, until it be made sweet, as a∣bove said: Then let this powder be dissolved upon a marble; thus shalt thou have the Quintessence of Gems and Pearls; but this is to be noted in the Colours of Pearls, that they are resolved into the Colour of thick Milk, and the Body of them is Sandy and viscous; and thereby may the one be known from the other. The like is it also with Crystal, its Quintessence appears at top, a certain Viscous Body remaining, by which the sufficiency or compleatnesse of those kind of Extracti∣ons may be known.
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ALL such things we call burning, as are not used for food or drink, and do naturally burn, and feed the fire in their Bodily Substance. The Process of the Extraction of their Quintessence is this. Take the Body, cut it exceeding small, and put it into a Glazed Pot, and fill it up, and close it firmly with the Seal of Wis∣dom, that so it breath not out, burn it in a Circulatory Fire for twenty four hours, so as to abide in an equal Heat, and the Pot to be glowing like the Coals: Then take it out of the Fire, and putrefie it in Dung for four Weeks, then distil as much as will ascend; Let this be put in a Horse-belly to distil off all the moisture there∣from, and be set again to putrefie, until there come out no more moisture, then at length the Quintessence of that which thou hast received, and at first tookest in thy Reciver, remaines in the bottom; after this man∣ner is the Quintessence to be Extracted out of all things that contain in them Oyl, or Rosin, or Pitch, or such like, as out of Turpentine, Fir-tree, Juniper, Cypress, &c. Likewise out of all Seeds, Fruits, and such like.
Moreover you are to note, that there are also far more waies and kinds of Extracting the Quintessence from them, by which it comes forth very Odoriferous, Sub∣tile and cleer; but those waies are not Extractions of the Quintessence, but certain Magisteries of those same things, by which some part of the Quintessence doth in the Permixion together, ascend upwards: But yet it is not a perfect Quintessence, for the Essence of Woods is a certain satness or Rosin, and thick substance, and is not therefore extracted in the form of Magiste∣ries; but the cause hereof is this, viz. the Quintessence
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of the Turpentine Tree healeth Wounds; but if it shall be extracted after the aforesaid manner, of other Magisteries, it doth not Cure them, because it hath not in it the basis and foundation of the Quintessence; For verily Magisteries are on this account distinguished from Quintessences, because they only concern and respect the Complexions and Four Elements, the which is not the nature of Quintessences; Likewise they receive, or have it Spiritually, and not Materially in its proper Es∣sence; as appears in the Chapters.
SUch we call (in this place) Growing Things, that fall off and grow again, as Herbs, Leaves, and such like And for the Extraction of the Quintessences of them, there are various wayes found out, by the addi∣tion of other things; but they ought to be extracted without the mixture of any thing; and so, as to retain their Taste, Colour, and Odour, and that they may be encreased in them, and not diminished. So if the Quintessence be extracted out of Musk, Ambergreece, and Civet, their bodies do stink afterwards, so that they are worth nothing, either in Taste, Odour, or Nature The like is to be understood of all the rest of that kind, as to the Extraction of the Quintessences. But we will not discourse of Mask, Ambergreece, or Ci∣vit, in this Chapter, because we write peculiarly of them elsewhere; and we treat at present of Growing Things only: a the Lilly, Spike, Leaves; for the Ex∣tract on of the Quintessence of which, this Process is to be observed.
Take of Growing Things, bruise them exceeding well, and put them into some fit Vessel, the which set in a Horse-belly for four weeks; then Distil it by B put
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them again into Horse-dung for eight dayes, and let them be again Distilled by B. M. So, the Quintessence will ascend by the Alembick, but the body will abide in the bottom. If there should ought of the Quin∣tessence have remained in the bottom, it must be fur∣ther putrified, and he proceeded with as before. Then take this Distilled Water, and put it again to this Grow∣ing Body, and so let them be digested together in a Pelli∣can for six dayes; then the Colour will be thick, the which abstract by B. M. and the body will go away, and be severed, the Quintessence remaining in the bot∣tom; Separate this (by a Retortive process or pressing) from the feces, and then digest this Quintessence four dayes; by this means thou shalt have it perfect in O∣dour, Juyciness, Taste, and Virtue, and of the Con∣sistency of a thick substance.
WE will now teach the manner of Extracting the Quintessence out of Spices; as Musk, Civet, Camphire, and such like; First of all, the Quin∣tessence must be reduced into another form, and then at length be separated therefrom; and in that same se∣paration is the Quintessence found, as follows,
Take the Oyl of Almonds. with which mix an Aroma∣tical body, and let them be digested together in a Glass at the Sun, their proper time, until they are reduced into a Paste; afterwards, let them be press'd our from their feces; after this manner is the body Separated from the Quintessence, which Quintessence is thus per∣mixed with the Oyl; and is to be Separated therefrom on this wise.
Take rectified burning Wine, wherewith mingle the aforesaid Oyl, and leave them in digestion for six dayes;
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afterwards let them be distilled by Ashes, and there will ascend the burning Wine, and with it the Quintessence; and the Oyl will remain in the bottom, without any remaining of the Quintessence. Last of all, let this Wine be Distilled by B. M. and the Quintessence will abide in the bottom in the form of Oyl, and Separated from all the like Additions.
THe Quintessence of things Comestible, is to be no other∣wise, then in a like form with that wherewith we are fed; as with Flesh: for the Quintessence of Comestible Things is the best nourishment. And although no Quin∣tessence can be drawn from Flesh, (as we said afore) yet nevertheless we are well able to Extract there∣from, as to its own being or essentiality, that which may be equivalent to a Quintessence; as follows.
Take a Comestible Thing, cut it in pieces, and put it in∣to a Vessel, or great Jugg, very well luted, and let it boyl for three dayes; then afterwards strain out that which shall be in the Pot, and distil it by a B. So there will first of all ascend a certain wateriness, the which when it shall be all come over, the Quintessence will be left in the bottom. This is the highest Nutriment, be∣yond all the others that we can set down, or declare: And in respect of nourishing, it is like to a Quintessence. Likewise, the Quintessence may be Extracted out of Potable things sundry wayes; but this is the true Pro∣cess which we account as the chiefest, fittest, and most profitable for this Work.
Tale any Potable thing, shut it up in a Pellican, as it is, with its whole substance, and digest it for a Month in Horse-dung, but 'twill be the better to leave it so for a year or more, and you shall find in the Pellican a
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certain digested somewhat; Separate this same by a B; afterwards by Ashes; and lastly, by Fire. By this means shalt thou have Three Quintessences, which are in like manner in all Poteable things, and that for many causes, as we set down more at large in the Treatise of their Generations.
These Three Quintessences thus extracted, and each of them put into its peculiar Vessel, the two latter are to be further digested, and then put into a B. M. and there will ascend more of the former Quintessence; this do so often until no more of the former doth ascend, and by this means are they very excellently well separated.
And whereas I have so briefly taught the Quintessence of all things, and the so short way of their Extraction, there's no cause for any to wonder at the hasty running of my Hand, or Quill. Because they are each of them well and sufficiently delivered so; nor are the Quintes∣sences so succinctly, or briefly written of by us, but that the Work and Labour necessary thereunto is most evi∣dently demonstrated: What need is there of many Writings to stir up a nauseate, both to our selves and Readers. For tis to be confidered that exercise and use teacheth all things. But now, as to the wonderful vir∣tues and faculties of the Quintessence, thus extracted af∣ter the aforesaid way, we have partly taught already, and shall more cleerly manifest (in the last Books) that which belongs to this Part of the Archidoxis: and so shall have abundantly enough discovered the Quin∣tessence of all things. And although that many men afore us, have in various instructions and documents written some great matters of Quintessences, yet ne∣vertheless we do not account of what they have writ∣ten, as for a Quintessence; the cause whereof we have sufficiently disclosed afore. We perceive also by their Writings, that Verdigreece, or greenness of Brass, was accounted by them the Quintessence of Venus, which is
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not so; but the Crocus of Venus, is the quintessence of Venus, which is to be thus understood; Flos Aeris, or the flower of Brass, is a transmutation with, and partaking of the substance, is gross and subtile together, and is extracted out of all the Venerean Complexion, or our of the whole Complexion of Venus, and therefore it cannot be a Quintessence; but the Crocus of Venus is (as we have taught) the true Quintessence, for it is a Poetable thing, divided from the body without Corrosion and permixti∣on, tis very subtile; yea, more then I am willing to write down here, because I would shun prolixity. So likewise the Crocus of Mars, and the Rust thereof, hath been hither to accounted for a Quintessence, but it is not so; But the Crocus of Mars, is the Oyl of Mars. Con∣cerning these things, we set down more of them about Transmutations, in our Philosophy.
A Quintessence therefore is to be thus understood, viz. That it is no other thing but a certain Separation of the virtues from the body, wherein the whole Medicinal Virtue and Essence is; But as for the Flos Aeris, and Flos of Mars, and many more such like, viz. What they are, shall be delivered in the place of Magisteries.
The like judgement must be had of the Vegitables, and Herbs, and such like, as of the Metals. And al∣though we have set down very noble, and many virtues of the Quintessence; yet nevertheless we have recited but the smallest part of their Virtues and Qualities; but we have chiefly declared thus much, that these things may be somewhat understood: but as to the quality and quantity of all their Virtues and excellency, that is not done by us in the least. Hereby may be hinted unto us, the greatness of that power which is in our hands, did we but know how to use it well. Hence also is ma∣nifest the cause why man was Created, and all things in Earth made subject to him; Likewise why nothing, be it good or be it had, proceedeth forth without a cause;
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the which we declare more clearly in the Book of the Nature of Things; for that fundamental, and basts, brings with it a faith strongly bent upon the Creator, and an hope of his Love towards us, as of a Loving Father to his Children; and therefore we must not snatch at e∣very shadowy and vain Faith, but ought to behold God only, and Nature, and the Art of Nature. Wherefore good reason have we to in voak him only in this life, and for ever; and believe that only which we see so to be; and neither Receive, or Approve of any thing that doth not agree with Nature, but is besides the way thereof.
The End of the Fourth Book, &c.
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Of Arcanaes.
HAving spoken of Quintessences, We not come in order to write of Arcanaes, 〈◊〉 Secrets. For as to these, we understand more to be herein, then is in Quit∣tessential Virtues; wherein we are by ex∣perîence taught, that there is a vast difference as to the great powerful Operations, by which are demonstra∣ted unto us, as by most evident signes, which are bet∣ter and more virtually prositable, and which are le• virtuous. Therefore may we assume the one instead of the other for Medicine, according to the suitability of the thing. Indeed the Ancients have often judge•Arcanaes to be Quintessences, because they saw them to be far more Subtile then the more-gross Substances; and knew that they Operated by the Subtilty of their Na∣ture, after a wonderful manner. But this Errour o• theirs proceeded not from their Reason and Considera∣tion, but arose rather from the barrenness of the
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Practick part. For they had no knowledge of the de∣terminate difference, and limited distinction of the de∣grees of high things, but accounted every higher, and highest degree, in the place of Quintessences. The which distinction notwithstanding must be not only known and defined by the Practick, but rather also from the Operations of Medicine.
Therefore, before we shall treate of Arcanaes, tis to be seen and known why they are so called, and what •n Arcanum is, seeing it hath a Name so excellent and indeed full well deserves it. An Arcanum is so called, because tis incoporëal, immortal, of a perpetual life above all, or every nature, intelligible, and is as it were of a more then humane knowledge. Therefore Arcanaes being compared to our Corporeal bodies, are to be accounted of as incorporeal, and of a far more excellent Essence then ours, and of as much difference as is betwixt black and white; for they have a power of Transmuting, Altering, and Restoring us, as the Ar∣canaes of God, according to their proper induction, and Order.
And although there is not in our Arcanaes, an Eter∣nity, or that Coelestial harmony, yet ne vertheless they are (in comparison of us) to be adjudged as Coelesti∣al; for as much as they conserve our bodies more then •s possible to Nature, or can be searched out, and do Operate thereupon by their virtues, after a wonderful manner. And therefore these Natural Arcanaes are (as to what appertains to Medicine) to be so compared to our bodies, as the Arcanaes of God are to them. Nei∣ther will we be afraid to write that these Arcanaes are higher and greater then we ourselves, and have a most great power of furnishing us with life, as shall be wit∣nessed by those Four which we shall set down. Nor will we in the least Care for those vain empty Tales of those unprofitable slavish Deünculi, [or Dwarf-like Divines]
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looking upon them, to understand no more then the blind do see; So therefore, one is an Arcanum in o•• Essence; another is an Arcanum of Nature her self: for an Arcanum is the whole virtue of a thing, but exce•• it a thousand fold. Therefore we are able to discourse without •ear thus, viz. The Arcanum of a Man is the whole Gift and Virtue of that which he retains to Eter∣nity; as we teach in another Book of this Archidoxis Therefore an Arcanum is to be understood two wayes the one is Perpetual, the other is, as-it-were-Perpetual This, viz. as-it-were-Perpetual Arcanum, we judge t• be like that which is Perpetual, according to the esteem and Predestination of it; But there are Four Arcana• only that we have known even from our Childish years with the which wee'l Compleat this Book, (and lea•• behind us a sufficient praise-worthy Memory) that i• we may never forget them, praying to the most High God, that it would please him of his Mercy to gra•• that this cur humane Flesh may arrive to many years that so we may lay apart and erect a long and mild Re• for our Age, may faithfully hope in him, and by r•∣means doubt, but that he (seeing he vouchsafed to as∣sume the Humanity) will give unto us to enjoy it that so we may not be at all frustrated in our Hope, th• which Grant we firmly expect. Being therefore the fraught with hope, we will in the first place declare what the difference between those Four Arcanaes is both as to the Labour, the Art, and finally, their Vr∣tues. Besides, the Final and Conclusive Knowledge o• the Virtues of every one of these is requisite, on th• wise: In general, they do chiefly Conserve the body in Health, and drive away the Diseases therefrom, the exhilarate a Sad mind, and free it of all Pensiveness they preserve from all Sicknesses, and do happily con∣duct and guide the body on, even unto its Predestinated death, the which hath no limit, except by a diminish∣ing
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Consumption, as we declare in our Treatise of Life and Death.
And although that we have already declared their virtues in Generall, and their Nature; neverthelesse they are very greatly and particularly different amongst themselves, in so much that they neither of them have an Operation alike, or do accomplish their Virtues e∣qually, but are different both in manner and form, each of them having their proper and peculiar wayes; there∣fore the first Arcanum is the Prima Materia; the second is the Stone of the Philosophers; the third is a Mercurius vitae; and the fourth is the Tincture; for even thus in this Order we let down the Practise of them, after that we have expounded the manner of their Operation as followeth.
First of all therefore tis to be noted, concerning the First Matter, that it shews and gives forth its Predestina∣tion, (to which it is ordained) whole and intire, and such as is described, assigned or exemplified, from the first Original, even to the end. As for example, a seed gives out of it self, the whole Hearb with a Reno∣vation of all its Virtues, and a consuming of the Old Essence. So that the Old Substance, Nature and Es∣sence hath no more Operation; So therefore do we e∣ven speak of the First Matter, that we are born from. One Seed as the growing Hearb in the Field, according to its growing Nature. According to the aforesaid ex∣ample, doth the First Matter introduce a new youth∣fulness into a man, and absumes the Old no otherwise, then as a new Hearb ariseth from a new Seed, in a new Summer and Year.
The Stone of the Philosophers, wch is the second Arca∣num, perfecteth its Operations in another form, viz. after this manner, Even as the extrinsical Fire doth, by burning of the spotted and defiled Skin of the Salaman∣der, make it so clean as if it were newly born; So like∣wise
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this Stone of the Philosophers doth purge the whole Humane Body, and cleanse it from all its defilements, by the introducing of new and younger Youth-like vir∣tues, the which it adjoyneth to the Nature of a Man.
Mercurius vitae, which is the third Arcanum, doth ex∣hibit and shew its Oparations to be such like as the Hal∣cion or King-Fisher doth manifest, the which Bird is in its Anual season renewed, and clad with new Feathers. Even so doth this Arcanum cast off from a man, the Nails of his Hands and Feet, also his Hairs, Skin, & every thing that is there to subject, and causeth them to grow up again, and renovates the whole body, as we spake a∣fore of the King-Fisher.
But the Tincture, which we set down as the fourth Arcanum, doth manifest its Oparations after the manner of Rebis, because it makes Gold out of Lune, and the other Metals; for after the same manner doth the Tin∣cture tinge the Body of Man, and takes away from him his Corruption, and Impediments, and transmutes all his parts into the highest Puritie, Nobility, and per∣manencie, &c.
How therfore can it be possible for us to depart from the Noble Medicinal Art, or from Philosophy it self, when as we may evidently see their powerful Virtues, the which alone are the things that so confirm us, as to give unto them the greatest belief, and that deserved∣ly; for we never inclined our miude to believe, Learn and imitate such Things as cannot be proved and con∣firmed by most true and most certain reasons, conjoyn∣ed with both Experience and Practise. If at that time wherein Christ did hang upon the Crosse, the Sun and Moon had not been affected with a kind of compassion, in so much thàt they were deprived of their light and obscured; and had not the Earth it self been also shook with a terrible trembling; and had not those other signes been manifested as to his birth, veri∣ly
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no body would now have believed in him; They now naturally teach us to See and Know him, that Jesus Christ is God, and that he assumed the Humanity. The like may be said of these Arcanaes, that they Make, and even Compel us to believe them, so as not to recede from them even till death; but rather strictly and day∣ly to give thanks unto God with many liftings up of our Hearts. So, neither the Eclips, nor the ❍, will with∣draw ought from us.
Now therefore lets come to the Practise and Work of those Four Arcanaes, by which we may be able to drive away the Accidents and Corruptions of our Youth, and rejoyce in them, even as our Eternal Arcanum rejoyceth in the Life Eternal, &c.
HAving sufficiently spoken of the First Matter, whence in comes, and what it is; you are to un∣derstand that it is founded not only upon Men, but also all bodily Creatures; that is, upon every thing that is born of any Seed; From whence it may be Concluded, That (if it hath its Operation in any Created body, and perfects it) tis able to preserve the Trees from perish∣ing by corruption, the Herbs from drying up, and also the Metals from Rust; the which is to be here in this place understood of Men and Beasts after the same manner. Therefore a Tree being now almost Con∣sumed by Age, and daily tending more and more to its Corruption, not by the Roots defect, nor by defect of Nourishment, but by the lack of its proper Virtue, may be renewed by its own Prima Materia, (even as we
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have spoken of the Skin of the Salamander) and may o attain even to another Age according to its Predesti∣snation; yea, even to a Third, to a Fourth, and more; For this reason are the virtues to be bestowed thereon, viz. That the Corruption and Destruction thereof hap∣pening in long success of time, may be now and then renewed. The same is to be understood of Herbs, which endure and last but one year only, because their Predestination is no longer; for even they, yea when they begin to be dried up, are renewed by their Pri∣ma Materia, so as to remain green and fresh for another Annual Age, and a third, and a fourth, and further. The like do I also mean concerning bruit Animals, as old Sheep. &c. the which may be Renovated, even to a se∣cond age, and so receive Strength, Milk, and Wooll, like young Sheep. In like manner may a Man be brought out of one Age into another, as we said afore; Now, tis to be noted from these things, what the first Matter is, as concerning its first Essence. In Created Insensible bodies, it is the Seed of every thing. In Crea∣ted Sensible bodies, it is their Sperm; You must also know that the first Matter is not to be taken from that thing which this Created body is produced out of, but from the producted and Generated matter: For the first matter hath such Virtues, as not-to-permit the body that is born of it, to go into a Consumption; but doth abundantly administer what is sufficient for the supply∣ing of every necessity. For verily death only riseth from the destruction or infection of the living Spirit. Now, that Spirit grow: out of the Sperm or Seed, and is verily a Spermatick matter, and therefore may it be helped with its like. For where a like-help is administred there's introduced a new age, for many causes, which we shall not at all set down in this place, but declare them in our Philosophy. Moreover, although we did not pur∣pose to write any thing of the Sustentation and Renovati∣on
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of Trees in this Book; Seeing our intent was to discourse of the Medicins and Physick of Mans body on∣ly; yet are those Inductions of the Trees, and other such like Transmutations set down, that thereby we may Parabolically, and by those examples, render our intention the more easie to be understood: As the Quin∣testence of Nettle, (alias Lavender) if it shall be poured on to the Root of its own Herb, that so it may receive its Tincture and be tinged therewith, it will a∣bide another year like as in the former year, and not putrifie till the other year be ended.
Likewise the Quintessence of the Seed of Quinces, if poured to the Root of the Quince-tree, the Tree abides green and flourishing even to the end of another year, and also produceth Flowers and Fruit. In like man∣ner the Quintessence of Cheries causeth the Trees of them to bring forth their Fruits twice in the year, like two Summers; for one is the half-Summer of the Sum∣mer-Cherry-trees, the other half is made a second Summer, like the former.
We also suppose it expedient, not only to speak of the Quintessence of the Sperm, but also of the Arca∣num of the Sperm; out of the which do proceed far more Wonderful Things, as we have already told you.
First of all therefore we will declare the Process of this Practise; First, 'Tis alike both in Men and Beasts: Secondly, 'Tis made out of the first Matter only, after this manner, as now follows.
Take the First Matter, let it be digested in a Flacco, a flat or flattish Vessel in a Resolutive digestion for a Month; then let the Addition of a Monarchy be ad∣joyned there unto in an equal weight, and let them be again digested for a Month or two, then distil this Matter over by a Retort, and that which shall ascend, shall be the Arcanum of the first Matter, of which we here write:
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Nor hath any one a reason to admire at this so short a way and Process, for multitude of words brings much Error.
I Am not an Author or Teacher of that Philosophers stone that is so diversly described by others; nor am a Practitioner thereof, much lesse a Searcher therein, and so should as it were speak thereof from Hear-say, or Writing; Whereas therefore I have no certainty thereof, I will leave that Process, and prosecute my own, as being such as my self hath found out both by Use and Practise: And I call it the Stone of the Philoso∣phers, because it so tingeth the bodies of men in such a manner, as they write of theirs. But mine is not pre∣pared according to their Process; for we mean not that same here in this place, nor indeed do we know it; We do not at all set down in this our Practick, the Process of the Operation, for we mentioned that afore in the beginning of the Book, where we wrote of its Virtues and Operations which it hath by the Separa∣tion.
But verily you shall further observe the Ingress of the Penetration, whereby it penetrates the whole body, and whatsoever is therein; for by its penetration it re∣stores and renews it, not that it wholly removes it, and introduceth a new body in its stead; or, that it doth (like the Prima Materia) infuse its Spermatical Arca∣num: but thus, It doth so purge the old, as the Sala∣manders Skin is cleansed, without any hurt or defect; and yet nevertheless the old Skin abides both in its Es∣sence and Form; even so in like sort doth this Philoso∣phers stone purge the Heart, and all the capital Members, and the Intestines, the Marrow, and whatever else is contained in the body it self. It permits not the bud∣ding
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forth of any Disease in the body; but the Gout, the Dropsie, the yellow Jaundice, the Collick-Passion, and all the Sicknesses proceeding from the Four Hu∣mors, it turns them all out, it also purgeth the bodies, and renders them in such wise, as if they were but new∣ly born; it bannisheth every thing that endeavours to destroy Nature, no otherwise then as Fire doth to Worms and Vermine, even so do all infirmities what∣soever shun this Renovation.
These are the Virtues that this Philosophers stone hath, whereby it expels such, and so many wonderful Diseases, not by reason of its Complexion, or Speci∣fick form, or its Propriety, or by any accidental Quali∣ty; but from the powers of the subtility of the Practise, with which tis indued by the Preparations, Reverbera∣tions, Sublimations, Digestions, Distillations, and af∣terwards by its various Reductions and Resolutions, all which kind of Operations do bring the stone to such a virtuous subtility and acuity, that 'tis even wonderful: Not that it had those Virtues at the beginning, but that they are at length attributed thereunto. The like may be apprehended as to Honey, the which is by its Ele∣vation rendred far more acute then any Aqua fortis, and any Corrosive, and more penetrative then any kind of Sublimate. Now it hath not naturally such a property of Sharpness; but it meerly proceeds from the Eleva∣tion, which changeth all this Honey into a Corrosive: This also is to be observed in those efficacious Arcanaes that such as use them, (and likewise the Children that are born from them) will live so healthfully afterwards, that there can be no Sickness or contrariety, or any such like Corruption happen in their bodies; But they will be wholly adorned with such a subtile and clean Complexion of Nature and such a Condition, as 'tis im∣possible to induce a more noble Complexionated state; for that most choise and most excellent Medicine doth
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very much amend and cleanse, and doth introduce a Life incorruptible, such as cannot be contaminated or defiled with any life; for it suffers not any thing to wither, but causeth men to live in the highest nobility of Nature, and promotes or gives vigour unto their Off∣spring, even unto the tenth Generation.
This Philosophers stone doth not only transmute one weight, but that weight doth again transmute Ano∣ther, and this likewise another, &c. insomuch that those mutations may be almost extended even to Infi∣nity; even as one light enkindles another, and that o∣ther a third, &c. The like may be understood of this Philosophers stone, in relation to health, even as out of a Good Tree proceeds a good Seed and good Succours, and Cions, out of which good Trees may again be pro∣duced. The virtue and power of the Philosophick stone is exalted in a wonderful manner, that it is even im∣possible to be found out how that can be naturally so brought to passe. And were it not for those most evi∣dent signes that are visible to our Eyes, it woule be e∣ven incredible, that men could perfect and accomplish such wonderful things; for the virtue of that Opera∣tion passeth from one Generation to another without Corruption▪ Likewise it consists, by the mercy of God, in one body, and is denyed to others, or of meer grace vouchsafed unto them, according as their deserving is.
Now we will set down the Process of this Philosophick stone after this manner;
In the Name of God; Take Mercury, or else the Ele∣ment of Mercury, and separate the pure from the im∣pure; afterwards let it be Reverberated even to a Whiteness, the which sublime by Sal Armeniack so long until it be Resolved; Let it be Calcined and again dis∣solved, and be digested in a Pellican a Month, then at length let it be Coagulated into a body; this body is
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no more Combustible, nor Consumible by any manner of means, but abides in the same state. Those bodies which it penetrates are permanent in the Cineritium, or Cupel, and cannot in the least be reduced unto nothing, or be altered; but the stone takes away every superflu∣ous Quality from Sensible and Insensible things, as we have afore declared. And albeit we have set down a very short way, yet notwithstanding it requires a proliae labour, difficult and hard by reason of the many Cir∣cumstances that attend it, and it needs such an Opera∣tour as is not affected with any nauseate or wearisome∣ness, but is highly diligent and expert.
NOw wee'l write of Mercurius Vitae, the virtue of which doth far excel the virtues of the two prece∣dents Arcanaes; for its virtue Consists not in the Art, nor in the Operation, but in the Mercurius Vitae it self; nor have we ever known any Simple thing that's like unto it; for as much as that Nature and property is as it were innate therein; nor is it from the virtues of the Quintessence, nor of the Elements, but from the Spe∣cifick Quality of its Predestination; Neither hath it only the virtues of Transmuting persons, and other Es∣sentials, but also of renewing every Growing Thing, and such like, out of the old Quality into a new, viz. on this wise; The Mercurius Vitae reduceth Mars into its First Matter, and doth again so Transmute it into its perfect Matter, that Iron is again made thereof; After the same manner it reneweth Gold likewise, the which it reduceth into its proper Mercury and Tincture, and again digesteth it into Gold, so as to become a Metal like the former.
Nor doth it Operate thus in Metals only, but also in other things, as Herbs, &c. When their Roots are
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perfused or moistened therewithal, they will bring forth Flowers and Fruits a second time; If when the first seed shall fall off, they be at that time moistened with the same as above, they will produce second Flow∣ers and Fruits without any respect of Time.
The same is to be understood of Men, and Beasts, &c. to whom if this Mercury be Applyed or administred, it Renovates all their Old and Consumed Members, and restoreth the deficient and lost Virtues, into the Youth∣ful-like Body or Habitation; insomuch, that the Months and Blood do as Naturally slow in old Women, as in the Younger. It doth likewise reduce the Aged Wise into the like perfection of Nature, as the Younger sort are in.
Furthermore this also is to be observed concerning the Arcanum vitae, or this secret of life, that its so po∣tent Virtues exist in its Specifick Form, by which it Separates the Old from the New, or Age from Youth, the Latter of which two, viz. youth is encreased thereby, and so the Age renewed. From hence it may be gathered, that that Youthfulness and the Vi∣gour thereof, is not at all defective and lacking to Old Age, but is as well and equally in the Old as in the Young; But the Corruption that grows up with, and encreaseth in youth, becomes so fortified and strong, that it takes away the Vigour therefrom, from whence Antientnesse is known.
And therefore when that same Corruption is Separated from the Youthfulness, this Juvenility doth again ma∣nifest it self, without Controversy and Impediment. The which is to be thus understood, viz. When any Body (or Carcase) putrefies, the Quintessence there∣fore doth not become Rotten, but is alwayes fresh and unconsumed, and is Separated from the Carcase into the Air, or sometimes is scattered and dispersed into the Earth, or into the Water, and goes unto its place.
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For there can be no destruction made of the Quintes∣sence, the which is most worthy noting, and highly to be admired, as we teach concerning Corruption and Generation; So also a Rose putrefied in Dung, retains its Quintessence in it self, yea even in the Dung. And although all of it stink and are putrid, yet nevertheless in the Separation of the Pure from the Impure, the Quintessence lives without defect or blemish, and the Bodies are stinking Carcases. Thus therefore say we of Mercurius vitae that it Separates Corruption, even as Rotten Wood is Separated from the Sound Timber. Tis also so powerful in man, that after the corruption shall be Separated from him, the Quintessence is again stirred and liveth, as in its Youth. But you are to understand me thus; not that the Mercurius vitae, excites a New Essence, as some may maliciously inter∣pret our meaning and experience, but that the Essence, and youthful Spirit, which the juvenile Virtues proceed and go forth, do remain unconsumed although by being oppressed it may be accounted for dead; therefore M. V. Separates the Impuritie, whereby it comes to pass, that the Old Life doth most efficaciously recover its virtues, as afore; even as in our formentioned Example of the King-Fisher, we have declared, that that Bird is renewed after death; the Reason is this, because its Quintessence doth not withdraw from its house and a∣biding place; but if that lodging be dissolved by Pu∣trefaction, then is the Quintessence received into that thing which it lies or is cast upon; Therefore there are oft-times found wonderful Conditions of Nature in growing Things, the which are not of their Nature, but of a like Accident, as we set down in our Book of Generations.
This therefore is to be this way understood. In Dung there is a Concurrency and an Accumulation of Various Corruptions, viz. of Hearbs, Roots, Fruits, Waters,
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and other such like Things; from whence it so comes to pass, that the Ground is not made Fat and Fertile because of the Corruption; but because of the Quin∣tessence that is in the said Dung, the which be taking it Self into the Roots, Exhibits Virtues to Growing Things, but the Body it self vanisheth, viz. the Dung, and is reduced into nothing, and is consumed in its sub∣stance. And therefore Mans-dung or Excrements hath very great Virtues, because it contains in it the Noble Essences, viz. of the Food and Drink, concerning which Wonderful Things might be Written; for the Body receives not any thing there-from, save nourish∣ment, but it receives not the Essence, even as we write of Nourishments.
But to come nearer to the Praxis of Mercurius vitae, which doth (as we said afore) perfect its Operations af∣ter a wonderful manner, viz. in casting off the Nailes of the Hands and Feet, and by Rooting out gray Hairs, it strengthens Youth, in so much that Corruption cannot come to that height as to discover old-age, by those signes attending it, except a following or second Age be again arived unto, or setting about the Practise; there∣fore we will tell it the Alchymists in a very few words, for tis needless to write much, and to Preach Prolixly of these things; but as for such as are Foolish preten∣ders, we will Exclude them wholly. This then is the way of its Practick,
Take Mercurie Essentificated, the which Separate from all its Supersluities, as the Pure from the Impure; after∣wards Sublime it with Antimony, so that they may both of them ascend and be made one; then let them be re∣solved upon a Marble and be Coagulated, and do thus even four times. Which being finished, thou shalt have the Mercurius vitae which we have so much men∣tioned afore, and with which we shall comfort and re∣fresh our old Age, as with an Arcanum.
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AFter the same māner is the Arcanum of the Tincture to be understood, viz. that it takes away all the unwildinesse of Old Age, and every disease, and what∣soever corrupts the health, and that hath an inclinati∣on contrary thereunto. This Arcanum is a certain Tin∣cture of such like properties and Conditions as to Ope∣rate and introduce Health; not after that same way as the three former do, but according to its Name, for the Tincture tingeth the Good and the Evil, the Gross and the Subtile. Nor doth it otherwise then so, perfect its Oparations in the Body likewise, so as to transmute the Corrupt and Disorderly complexions into sound and healthy, like that Tincture that makes Luna of Mercury; it Separates not the evil there from, but tingeth both the Good & the evil that they finally become together most excellent. So likewise doth this Tincture tinge the Hydropical and scteritial Body into a sound State; not that the Dropsie is took away, the Original driven out or Separated from the Good, but is transmuted into Good, even as is behooveful & is constituted in its high, yea best degree, even as the Corrupted Dung or Mud, may by the Subtile Corruption of Art, be brought into an Elixir, able to drive forth every Corruption; and that Corruption is not Separated, but the whole Substance is transmuted into another Qualitie and Na∣ture.
The self-same is to be supposed of this Tincture, that it tingeth the Body without any Separation of the evil from the good or expulsion of Mans first Essence, but by the renovation thereof.
But yet this is to be known, that that tinged body lives no more in the Old Form, but is after the manner of Metal, transmuted into into another; as Copper or
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any other may. Likewise Saturn hath not in it self its Old Quality, but the Qualitie of the Tincture it self; The very same is to be understood of tinged Bodies, such as have received the tinging of the Tincture, that they exist no more in the former life from which they were transmuted by the Tincture, but the condition of the Body, and Form, or Beauty, is far Nobler, better, and more Healthful then its Native Original was, and is like to Gold in Nature, made by the Tincture out of Iron, as we have likewise written concerning Trans∣mutations.
If therefore this Tincture is a Transmutress of Bodies to a better State, as that of Metals (which so few have the Knowledg and Experience of) is; there shall be so many such like Various Corporeal Tinctures, as there are Metaline Tinctures; of which as one is alwayes better then another, so are the Corporal. Tis to be observed, that some are naturally Tinctures, as Saffron, a Flower and Sulphur, some are so made by Art, as the Stone, Realgar, &c. These Things are most heedfully to be observed, because the beginning and entrance that they exhibit to those Tinctures is not small.
Furthermore tis to be considered, that those Tinctures ought to be made for the Seven Principal members, and their propertie to be attributed and given to each of them, as those that serve the Heart to the heart; to the brain such things as are sutable unto it; and those Tin∣ctures must be prepared from Metals, Hearbs, and such like things as are proper. Hence will it come to pass, that by them the whole Body may be Tinged. Nor will it be sufficient that it be tinged by one Tincture one∣ly, but even as one Tincture doth onely Tinge one Me∣tal, the like is to be supposed of these. The Practise therefore of the Tincture is this;
Take the Essence of the Members, from which Essence you must Separate the Elements; afterwards put their
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Fire in Digestion, and leave it so long until there re∣sides nothing more in the bottom, and that there ap∣pears not at all any thing of the Matter, Substantially. Then take the Matter and the Glass well Luted after this manner with the Lute of Hermes, and set it in a Moist and Cold place, in which place they will be a∣gain resolved into a Visible Matter; that Visible Matter is that Tincture whereof we wrote; and thus with these few we will conclude; For should we write more of this, the Stoicks would deride it, and therefore we will free our selves from their scoffing, and speak onely to the Alchimists.
The End of the Fifth Book, &c.
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Of Magisteries.
HAving thus finished the Precedent Books of the most excellent Medicaments; we have intended to adjoyn this Book of Magiste∣ries; And first of all to declare what a Magi∣stery is; This therefore is a Magistery, viz. that which can be Extracted out of things, without a∣ny Separation or Preparation of the Elements; and yet notwithstanding, the Powers and Virtues of the things, are by the addition of some thing, Attracted into that matter, and conserved there.
Those Virtues do not at all proceed from the nature of the things, as in reference to the operation, nor do they proceed from a Specifick Virtue, but from the Permixion, by which those same virtues are extracted; If Vinegar be poured into Wine, it makes it all Vine∣gar, this now is a Magistery. But if Wine be poured upon Hony, that is not wholly transmuted hereinto, wherefore it is not a Magistery.
Those things therefore are to be considered that ap∣pertain to a Migistery, even as, What Wines do to
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Acetum; for such as are perfect, and are, as is fit they should be, they are not in the least apt hereunto, nei∣ther can they make a Magistery. Therefore the Natures of things are to be considered; likewise the difference of the Extractions of Magisteries is to be heeded, as out of Metals, Marcasites, Stones, Hearbs, and such like Matters, by those things which are not Metalick, and are yet nevertheless made like to Metals, no other∣wise then as Wine is made like to Vinegar, both in Powers, Virtues, and Sapour. And that the Wine ap∣pears nor different from the Acetum, the cause there∣of is, because there is also a Nature like Acetum, in it, whence it comes to passe that their Natures have one and the same appearance. So likewise i• the Nature o• the Metals be pure, it doth even in like manner and equally appear so in their Magisteries, but yet it is not of that same propertie.
Moreover as concerning the Additions, this is to be noted, viz. those Things that are assumed to this in∣tent and purpose, although they are not of one and the same Complexion, Power, or Act, yet nevertheless they agree and accord in the preparation; For that which results from the Virtues thereof, is an appropri∣ated, and not complexionated product. By those Mediums do the Metals themselves afford their Magi∣steries, the which indeed may be accounted no lesse then Quintessences, as to their Virtues. Gold doth de∣posit and lay down in its Magistery all its Quality and Complexion in one essence; And it is not to be there∣fore supposed, that because the Body is of no mo∣ment or Value, that therefore the rest will be infected therewith; No, for the Leprosie thereof doth not at all hurt in this place, but the whole is good Sugar is intirely sweet, whilest tis yet in its Body and not Separated, and it also may be so prepared (with an a∣biding
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in its sweetnesse) that it may become far more sweet and efficacious then it was afore; but the abstra∣cted Quintessence is not sweeter then in or with i• own Body. Wherefore this Body doth not at all bring any dammage thereunto. But yet notwithstanding the Virtue thereof Separated from the Body, is more Noble, then being prepared in or with it. But the Magisterie doth amend it more then Nature could.
The very same also is to be understood of those Stones that enter into the number of Magisteries, and likewise of their Bodies, viz. that that which is assu∣med about the use of them, is not defective in its Vir∣tue, but is a Magistery sufficiently strong. This you are to understand on this wise, even as when Sulphur is kindled and wholly burnt up, that which burns it is the very least portion thereof; so likewise the stones; as for Example, Chrystal, when tis reduced into a Magisterie, it brings all Stones into their First Matter, and grinds them after a wonderful manner no otherwise then the Essence thereof; and that s•• this Reason, because the Body may be, or is tinged by the Quintessence, and may be accounted for an Essence no otherwise then as Vinegar and Wine is; One where∣of doth make the other like it self without any defect In like manner, tis not onely so in Stones, that the Tincture is thus made, but also in such like Metals a the Quintessence of Gold Tingeth all its Body into a pure Quintessence, the which light we account of a great, yea too too great, viz. the light of all the se∣crets of our Archidoxis; and therefore we kindle Coals with a cheerful mind, that so we may find the final con∣clusion of those Noble Mysteries of Nature; We draw our Instructions from Examples, proved experimenta∣ly by us, as in Magisteries, and chiefly in that • Gold, the which contains both the Body, and the Quintessence equally as well as the Quintessence
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it self is, that is drawn therefrom. And therefore Ma∣gisteries are known to us to be gifted with peculiar Vir∣tues, and we write them down, to our praise, even to death.
We speak in like manner of the Magisteries of Hearbs, the which are so effectual, that half an ounce of them o∣perates more then an hundred ounces of their Body, and the reason is, because that scarce the hundredth part is the Quintessence. Wherefore the quantitie of it being so very little, the greater heap thereof is to be used and administred, which is not required in Magisteries; for in those the whole quantitie of the Hearbs is reduced into a Magisterie, the which is not then to be esteemed inferiour (by reason of its Artifice) to the true extra∣cted Natural Quintessence it self; one part of this being administred, is more profitable then an hundred parts of the like Body, and that for this reason; because the Magisteries are prepared, and are rendred accute to the highest degree, and are brought to a qualitie, equal to a Quintessence, in the which Magisteries all the Virtues and Powers of the whole Body are present, and from them Virtues, doth its help and succor arise unto it. For in them doth the Penetrabilitie and Power of the whole Body exist, from the permixion that is made therewith; for the Body doth not receive any of these with desire or affection, but such things onely as are spi∣ritual to it self; whereby it comes to pass, that it at∣tracts that Magisterie, and permixeth itself therewith∣al, no otherwise then as even Gold draws to it self the Mercurie of Life, and is commixed therewith (the which thing Iron doth not do, and the reason is this, because they are not so agreeable betwixt themselves in the Composition) and so, both the Body of it, and this Magistery are Amalgamated together and made one; concerning which product many Examples are to be found, which we shall not mention in this Place. Some
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of the Marcasites do after the same manner perfect the Operation of their Medicinal properties; but yet with this difference, viz. they leave their Body and the best part of them onely (as the juyce) is extracted, and is neverthelesse a Magistery, albeit the Body be Separated therefrom; But yet this is to be understood, that that is not the Body of the Marcasite, but rather of the Earth or Mineral, in which the Mar∣casite doth lie; for it hath not such an efficacious Virtue of it self, whereby to be Separated from the Earth, or Minera, but abides therein, as a Marcasite, and is so accounted of. And therefore to declare a Magisterie what it is, of what it is made, and what Virtues it is endued withal, we will in what follows, set down the Practise thereof, and likewise describe the Artifice of its Preparation; but yet this Process cannot be couched in one General Explication, but there must be a particular treating of each, as of the Metals by them∣selves, also of the Marcasites by themselves, and so of the Stones and Hearbs.
Likewise there is to be had a Singular Magistery of Blood, and this is also taught by a Peculiar way and manner. In it is to be considered, what the Virtues and Powers of a man are, and that the Nature of it contains in it self, in what things there is a defect, &c. but yet without the diminution of the Natural Creation it self, but is to be considered as a work perfect & com∣pleat with its parts, even as a bird with all its Feathers.
First of all, we will set down the Magistery out of Metals, and declare that which shews it self to be of wonderful Virtues, and are to be known according
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to the Tenour of its Essence. The Process of them must be done without any Corrosives, and all such com∣plexionated things as are coutrary to the metals. For the Essences are corrupted by the Conjunction or Com∣mixion of contrary things, insomuch that by this er∣rour, they shew forth no virtues, the one overcoming and bearing sway over its contrary.
And whereas a great regard is to be had of their a∣greement and affinitie, therefore the Temperate alone will be suitable thereunto; but now you are to know what that Temperate Thing is; a Temperate Thing, a Complexionated somewhat or Body, for this doth re∣ceive the other into it self, and is incorporated with that whereto it shall be adjoyned, so that it doth not any more discover the old, and its own complexion, but the Virtues of that Body onely which shall be ad∣ded unto it; Thus indeed Vinum ardens, or burning Wine hath in it self a full and perfect complexion, but yet it doth (as I may so speak) Complexionate that which is put into it, much more abundantly, and doth so perfect its oparation, according to the Virtues of that Body which was put therein.
And therefore seeing it doth thus Attract the Virtues of another and tame its own, it is for this reason said to be Temperate, and is deservedly called so. But here are some destinctions to be noted, for we mean the Elements onely, and we may speak so of oyl, the which draws to itself the Natures of others, and hides its own Element. Out of any thing that is like to these may be made a Magisterie; so that the Virtues of the metals may pass into that same temperate thing, and may be mundified and purified therewith, and be destil∣led even to their limit or end, such a like Magistery after it shal be perfected, shal be called Potable, and that be∣cause it may be taken in drink, whence it comes to passe, that the Magistery of Gold, is called Aurum Pota∣bile,
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and that of Silver, Argentum Potabile, so of Iron, Lead, A•gent vive, &c. they may be made Potable and so called, and be described according to their own Complexions, and according to those processes, they have far greater Operations then is Expedient for us to write of; After this manner, with one Temperate me∣dium, and one process, and also by way of practise, may all the Magisteries of the seven Metals be made.
The practise thereof is thus;
Take Circulatum purged excellently well, yea to the highest essence, whereto put the thinnest Metaline Leaves or filings of any Metal you please, excellenly and most subtilely wrought and mundified.
These two being put together in a sufficient weight must be circulated for four weeks, and the Leaves will be reduced by this temperate medium into an oyl, and into a form of fatnesse swimming at top, and co∣loured according to the condition of the Metal, the which you shall Separate by a Silver drawer from the Circulatum; this therefore is Potable Gold or Silver, &c. The like may be also extracted with the other Metals, and may be taken in drink, or with your food, with∣out any detriment.
THE Magistery out of precious Stones, is to be under∣stood after the same manner, as that out of Metals, as to the Virtues, which each Stone hath according to its Nature; But this is to be noted, that for Stones there needs no Temperatum, nor any kind of Additi∣on, because their solution is not the same with the re∣solution of the Metals, but the Magistery of them is ex∣tracted by another way; in the practise of which there are three Processes to be understood, one for Gems, a second for Marcasites, and a third for Corrals; by which
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three all stony growing Things may be brought into their proper Magisterie. As for the process of Stones, their Colours are not to be observed, neither their brightnesse and claritie to be heeded, for that all the Magisteries of them have a white Colour. So likewise Pearls, Corral excepted, for they hold their Colour singularly above the others in the Magistery; and there∣fore the Colour in them is to be chiefly noted; for the Magisterie of them, together with the Body and Ele∣ment and whole Essence is Extracted (by additions) without corrupting them, and may neverthelesse be a∣gain restored into their perfection; and therefore as to their Generation and Nature, they cannot be com∣pared to Stones, and yet have they a Stony condition. This also may be done, viz. the whole Colour may be Extracted out of the Body of the Corrals, into another medium, and there may afterwards be made an image or frame of their Bodies, as of Clay; and after this frame∣ing, may the Colours be again infused, and be made as good Corral as afore. But now this cannot possibly be done so with Pearls, not with Gems, for they cannot by the same Rule be any more reduced into their perfecti∣on, but they remain in a Magistery, their essence not being corrupted. We have likewise perceived it to have pierced the Glasses, and the Instruments, and to have informed and stamped them according to its own Nature. As thus, The Magisterie of the Magnet, it hath drawn unto it self, in the form and manner of the ma∣terial Magnet, and hath afterwards fixt it into the Glass, and hath tinged it, so that even this also hath attracted Needles and Straws, &c. The same is to be understood of the rest, and therefore are they to be kept in Gold onely; we have met with more such things as these then is credible, of the which sort we make here a me∣morial onely, that so by this guiding, more thin as may be searched out in Arts and Magisteries; Whereas
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therefore they require a peculiar demonstration be∣side, or different from the other Extractions. We will now Teach their Practise on this wise; And first of Gems
Take Gems, (and first of all grind or beat them, and Calcine them according to a Reverberatory condition) and Common Saltnitre, in equal weight, viz. a pound; the which burn together excellently well into a Calx, and after let them be washed with burning Wine, so long, until there be found no more superflous Matter; After the Washing, Calcine this matter again, and proceed in all respects as afore, and so the whole will passe into the burning Wine. Evaporate this by Ebullition, so shalt thou have an Alkali, the which being Resolved into a Water, keep. There's no reason that thou shouldst abhor the use of the administration hereof, how acute or Calcineous soever it be; for 'tis by that acuïty alone that it Operates upon that which resists it; and it is so Subtile, that one only drop tingeth the Whole body into a singular Virtue.
Likewise Pearles are to be reduced into a Water on this wise, viz Take Corrected Vinegar, whereto put the Pearles being bruised, and let them digest therein for a Month, and so will they be Resolved into a Wa∣ter; then Distil it and Separate the Acetum therefrom by a B; this done, thou shalt find the Pearls in the bot∣tom Resolved into a Water: this is the Magistery of Pearls or Unions. And although the process of this Pra∣ctick be an easie and short way, yet nevertheless (be∣lieve him that hath Experienced it, for) Wonderful is the Operation of them; but yet this activity of their virtues is not made by Art, but is placed even in the Nature of them, and is hidden in their grosse sub∣stance, by reason of which they cannot Operate no more then a dead body, but a Resolution being made, their body will be vivified; but of this enough.
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But now Corrals are to be ground and Calcined (at the beginning) with Salt nitre, then afterwards to be prepared as the Gems are, and to be also Resolved; So hast thou the Magistery of Corrals, the virtues of which I do most highly and peculiarly admire, which God hath bestowed on this Growing Thing, and which are of such a powerful and wonderful Operation, according to the admirableness of their Growth,
AS concerning the Magisteries of Marcasites, this is necessary to be known, That they onely are Mi∣nerals; and therefore the Mineral is not adduced into its Magistry, but the true Marchasite only, as is also ap∣parent in Metals, the which do not passe into their Ma∣gistery unlesse they be first Separted from their Mineral: And although that Marcasites cannot well be Separated therefrom, yet neverthelesse it may be done in the Magisteries. There are indeed various kinds of Marca∣sites, as the Golden, Silverish, the Golden Talk, the White, and the Purple, the Tinny or Bismutey; An∣timony, Granate, and other such like; to all which, notwithstanding, there's one only Extraction is agree∣able. Likewise the Virtues and Powers of them do in in Medicine shew and discover themselves according to the Conditions of the Metalick Operations. And though they be not in Metals, yet notwithstanding have they the Properties of them, Therefore wee'l now set down a few things thereabouts, because we mention them more at large in our Book of Extrinsecals. There is a difference, or distinction to be observed, ac∣cording as is their particular Affinity and Agreement; as Gold and the Marcasite, Antimony and Lead, the which in their framing and Constelation, may be com∣pared
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to each other mutually, but are neverthelesse Se∣parated in Virtue; For in some Marcasites there is more virtues then in the Cons•milar, or like Metals. This we see happens in Lead and Antimony; of which two, this latter Cures the Leaprous, the Morphew, the Alopecia, & the like, and all Scabs, & Scars, or Chops, the Leonine, Elephantiack, and Tyrian, &c. which the Ma∣gistery of Lead or Saturne doth not do; Therefore the Properties of this kind are to be noted, the which do sometimes lie hid, not only in great but even in lesser thing, and that more abundantly. Therefore lets pro∣ceed to the searching out this Reason, Why Antimony possesseth more virtues then its Metal doth? You must note, that the body thereof is not fix, nor sufficiently digested into its own Perfection as Saturne is; there∣upon it assumes a volatile Property. But the Matter it self out of which tis born, is Beereavative (or capable of divesting) and Mundificative of its own natural Property, which so remained uncorrupt, as we set down in the Book of Generations. Hence tis, That it purgeth Gold and Silver more then the fire or any o∣ther Element doth; thereupon also it Mundifies and purgeth the body, even as Gold and Silver are freed by it of all their Impurities; The Magistery of Antimony expels the Leaprosie more then is Credible. The like is to be understood of the rest.
Now lets proceed to the Practise, whereby we teach the preparations of the Magistery from them all, on this wise;
Take a Marcasite, grind it most subtilly, and put to it so much dissolving Water as may over-top it the breadth of six fingers; Let it be dissolved, and after∣wards be putrified for a Month, then let it be Distil∣led, and be Separated, as we teach of Metals. This done, thou shalt have the Magistery of that Marcasite thou tookest.
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NOr is it to be otherwise conceived of about the Ex∣traction of the Magistery of Fatty Substances; as the at of Amber, of Rozins, Oyls, and others, as they appear in the like Material Substances; concerning which, there are Three waves of Extracting of their Magisteries; one peculiar way is of Amber, another of Rozins, and the other of Fatty Things; as Oyls, Fats, Butter, and such like. For Amber cannot at all en∣dure the Process of the Extraction of Fatty Things, because, thereby its virtues would be lost. Likewise Resinous Things cannot undergo the practise upon Am∣ber, for it would be destructive to them; Therefore we will teach the preparations of those Magisteries in Three wayes; Seeing that there appears such excel∣lent virtues in Fats, and that variously; There, where Essences can Operate nothing at all, do the Fatty Things help; for they have that property by reason of their Specifick and Appropriate Virtue, which is not found to be so perfect in other things, nor indeed is it; and as the difference is betwixt Corrals & Gems, so also is it to be understood of these; The Practise of them is this, and first of the Amber.
Take Amber, exceedingly well ground, as much as you please; and of Circulatum as much as is sufficient, di∣gest them in Flacco, or a flatted Vessel, in Ashes for six dayes; then let the Circulatum be Distilled thence∣from, and be again poured on, the which let be done so often until there be found an Oyl in the bottom, the which Oyl is the Magistery of Amber. This hath dis∣closed to us its wonderful Virtues. May it so remain.
The Resinous bodies are reduced unto their Magiste∣ry, on this wise;
Take Turpentine, Gum, or Rozin, as much as you
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please, put it into a Glasse luted, and let it be digested for a Month per se in a hot digestion; then being mixt with the dissolving Water, let it be boyled in burning Wine, for half an hour only. Then distil it by a blind Head, or Alembick, then let them stand for one day; So shalt thou find certain Oyls, distinct from each other, the which Separate, for each of them is a Magistery i• its Nature.
But the Magisteries of Oyls are made without the ad∣dition of dissolving Waters, the which likewise have virtues corresponding with the virtues of their Matter.
COming to Treat of Growing Things, we mean by Growing Things, such as grow green, and afterward• wither, and do again wax green in their Season, as a∣fore: and likewise those things that Flower; as Trees, Herbs, and such like. The Magisteries of these are di∣versly made and Extracted from them; as from Trees one way, from Herbs another; the difference whereof consists in this, viz. That the one is Wood or Timber, and the other is Putrifiable The Leaves therefore and Flowers must be prepared as the Herbs are; There∣fore we will set down these Magisteries Separately: The preparation of the Magistery of Wood's is thus;
Take the Wood, cut it small enough, the which put into a glazed pot, able to abide the fire, and shut or cover it exceeding well; let it be burnt with a fire of Coals for four Hours, then take it out, and putrifie it in a Glasse for a Month, then Distil it in Ashes even to the last Spirits; which being perceived, presently cease, that so the Magistery may not get any stinch from the fire; By this way shalt thou have the Magistery of that Wood which thou hast undertook to prepare. Thus also may Seeds, Roots, and Barks, and such like as contain
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an Oyl in their Material Substance, be extracted; There •es a greater Artifice in those Extractions then is said or understood, although the Process be here entirely described.
But as for Herbs, and other such like, they are to be permixt with burning Wine, and to be putrified there∣with for a month; then are they to be Distilled by B. M. and that which is Distilled must be again poured on; and it must be thus proceeded withal so long un∣til the whole Quantity of the burning Wine be four∣times less then the Juyces of the Herbs: Distil this same by a Pellican, with new Additaments, for one month, then Separate it; Having so done, thou shalt have the Magistery of that Matter or Herb wch thou tookest.
NOw wee'l declare the Magistery of Wine, the which appears to be endowed with innumerable Vir∣tues; whereas it receives such a Nature from most of the Virtues that lie hid in the Earth, as we set down in the Generation of Wine; Now you must know, That the Magisteries hereof are to be done Two wayes, albeit we passe over One of them in silence, because the process thereof is common, such as we use in the many Ex∣tractions of Wines. Some Practick wayes of this Magi∣stery of Wine are here set down; Some do endeavour to Extract it whilest the Wine is yet new, and boyls in the purging; Some bury it, and so leave it an hundred dayes, (or years;) Very many Separate it without fire. But however it be done, I shall not Write any thing here thereof; I will only deliver that Way which I have tryed by Experience. First of all, you are to know, That in Wine is a very Subtile Spirit, and but little; and is contained in (and accompanied with) much Phlegm. And although this be a Quintessence, yet
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notwithstanding is a Magistery to be made thereof, 〈◊〉 by using a greater Practise, and Process.
You are also to know, That there are more and gre∣ter virtues in that Wine which hath not as yet put do•• its Tartar, for there is sometimes more virtues in Tan• then in the Wine it self; Also the Oldnesse of Wine more laudable then that which is Young, for the Spir• thereof is more digested in Successe of longer tin• then a shorter. Moreover, tis to be considered, Th• the Wine that is to be for this use, must be buried in th• cold Earth, and its Vessel must be exceedingly we• shut both above and beneath, that so it may have n• breathing vent at all: for it may be kept thus many hundreds of years without Tartar. But we will not speak here of the length of time, for it will be too te∣dious; but yet tis good to remember it. Nor is that a Magisterie of Wine that is drawn out of Must, or n••Wine, but a Magistery of Must: Nor is it a thing of A•• to Distil it with its feces, or its own phlegm; as Vinum ardens is, because by this way those Virtues of the Spi∣rit are lost which are in its Essence. Therefore tis no wayes convenient to do this same thing. So by how much the oftner the best Vinegar is Distilled, so much the remoter doth it recede from the Spirit of Wine: Upon which account 'tis to be considered with the highest diligence, that the Quintessence be not by any means Corrupted in the Magisteries, but rather that it be augmented and fortified in its Virtues: Likewise, when it is Separated without Fire, it cannot by any means be a Magistery, because there is the Substantiali∣ty wanting. You are therefore to know that the Spi∣rit of the Wine is to be conserved together with its Sub∣stance, and not with its Phlegm: For there are Two Substances to be found in Wine; the one is Winey, in which the Spirit of the Wine is, and from which it cannot be Separated; the other is Phlegmatick, which
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is permixed with the feces, and the sweet, or insipid Wa∣ter, both which are to be Separated from the true Sub∣stance, as a Metal from its Mineral, or Earth.
Furthermore tis to be known concerning Wine, That •he Feces and Phlegm thereof is the Mineral as 'twere, and that the Substance of the Wine is the Body, in which the Essence is Conserved; even as the Essence of Gold lies in Gold. Therefore wee'l set down the Practise for a remembrance, that so we may not forget it: and 'tis thus;
Take the oldest Wine; and the best that you can get, both as to Colour and Taste, what you please; put it into a Glasse Vessel, so that a Third part thereof may be full; and shut it with the Seal of Hermes, and keep it in Horse dung, and in a continued Heat for four months; let it not be defective, viz. your Heat. This being done, then in the Winter-time, when the Cold and Frost are extreamly sharp, set it abroad in the cold for a month that it may be Congealed; After this man∣ner, the Cold doth thrust the Spirit of the Wine to∣gether with its Substance into the Centre of the Wine and Separate it from the Phlegm: That which is Con∣gealed or Frozen, cast away; but that which is not Congealed, you may account to be the Spirit with the Substance; Put this in a Pellican in a digestion of Sand, but not too hot, and there let it abide for some time; Afterwards take forth the Magistery of the Wine, of which we have now spoken. As for those more Pro∣cesses that are existant and are applyed to use, we will speak more largly of when we shall Treat of Elixirs; and here wee'l make an end, and be mindlesse of some other those Processes of Wine which we have no great liking unto.
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WE will now explain our Opinion concerning Blood, in wch there are most wonderful Virtues and admirable, more then can be believed, and are suffi∣ciently evidenced, yea most exceeding apparent, so that the Blood Exists out of the best Root, and most No∣ble Fountain of the Heart, (as we declare in the Trea∣tise of the Composition of man) wherein is no defect, so it hath its Conditions according to the Nature of the Heart, and is a pretious Treasure of the whole Nature and of all that which lives therein.
Here some may say, That the Bloud when it is let 〈◊〉 of the veins, is deprived of those virtues necessarily that renew and sustain the Bloud, but this is not so for it may be Conserved in the Essence as we shall shew be∣low. Let us therefore but consider the paucity of such men as live with a sound Body and Bloud; Therefore it must be looked to, that such men be brought into renewed Quality and Essence, by Arcanaes and a Quin∣tessence as we mentioned afore; that the Bloud may thereby flow from them sound and uncorrupt. Nor d• we speak of mans Bloud only, but also of the Bloud o• the Sperm, which we make a Discription of in our Se∣crets, in which there is no Disease nor Alteration, b••∣•he-most-highly-to-be-admired Bloud out of the Spe•• of man, which we pretend, and alleadg to be taken i• this place; and this for many reasons not here menti∣oned. We also speak of the Blood of Bread, which i• to be in like manner taken for the same use; for there are therein such Virtues as are scarce to be searched ou• by us, nor will we undertake the burthen of doing i• to its highest worth. In like manner may it be under∣stood of other nourishments and Commestible Things in all which is Blood to be had, although we see it n••
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in them, no more then in bread, the which is notwith∣standing made Blood, by putrefaction; as in the Sto∣mack and the Liver. So likewise every thing that is therewith taken, for food is changed after the same manner, as in the Body. We will forbear to Write of this Blood more largly and prolixly, especially because we see that it will not prove an acceptable thing to any body but our selves onely; and there•• G••• will sleep in rest, and being afterwards awake••• out of our sweet sleep, we will proceed on to speak further of this Blood. Each thing may be prevalent as far forth as it can in its Virtues, and answerable to asmuch as it hath in it; for out of a good thing doth much of good proceed, & this we must alwayes duly consider of. Nei∣ther will we only speak of the Blood of Commestible things, but also of Potable Things, which doth simply exhibit Blood unto our Body. Likewise there may be extra∣cted out of Blood, Quintessences as well as Arcanaes, con∣cerning which we do not here speak in the least, but have determined to speak of Magisteries onely, and to conclude each, in this one process.
Take the Bloud, which being shut up in a Pellican, let it so long transcend, or rise up upon the Horse-belly, (or Dung-hill) until the Third part of the Pellican be filled; for, all Bloud in its Rectification is dilated ac∣cording to the Quantity, and not according to the Weight; This time being finished, thou shalt Rectifie it by a B. By this way the Phlegms Separate, and the Magistery remains in the bottom; the which being shut in a Retort with the Seal of Hermes, Distil it nine times, as we have Taught in the Book of Preparations: By this way shalt thou have the Magistery of Bloud.
The End of the Sixth Book, &c.
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Of Specificks.
IT now remains that we speak of Specificks, in the which there are exceeding, admirable, and great Virtues, which do not derive or take their Ori∣ginal from Nature, as in reference to Heat, and Cold; but they have besides those Qualities, one only Nature and Essence, as we have hinted in many places. That same Specificality taketh its Original and Rise from External Things; as, when you throw some Wood into the fire, and it burns, that now is not an Action of its proper Nature, but is Wood, or a Wood. Essence; Therefore also Specificks are generated from a Conjunction; as, when Mastich and Colophony are fra∣med together, an Attractive is produced, the which neither of them is per se, or simple; Or when Turpentine is Coagulated, there is made a Stone thence-from, which attracteth Iron to itself like the Magnet. Ma∣ny more such like Things there are which have such Virtues, but yet 'tis from their Compositions, and from without. Ellebor also is Composed of the Liquor of Stone and Earth; by the Composition of those Two
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doth arise the Specificality, So the Oyl of Cherries with Vinegar, do (after their digestion) become a Laxative, and yet neither of them doth of its own Nature loosen; Wherefore those kind of Specificks are born of their own proper nature, by the Composition of their Ele∣ments and a proper matter, no otherwise then as Tin∣cture or Colour, the which doth not arise from Cold and Heat, but from the Composition; as Galls with Vitriol produce Ink, whereas neither of them is black; So likwise Sal armoniack and Urine do make a black Co∣lour, and yet are both of them white: The same is to be understood of Specificks, viz. That they do in-like∣manner receive their Original; but some things which assume those same Virtue from without may be in any Herb, but yet not in One kind or property, the which is to be thus understood, viz. Wheresoever the Magnet grows, there is a certain Attractive; as Colocynthis is a Purgative, and Poppy an Anodine: This now procee∣deth from the Composition existing in them; from whence it comes to passe that every Magnet is at∣tractive, and every Colocynthis purgative; But the Case stands not thus with the Specificks from without, the Condition of them is thus, viz. If one Flint should have the Virtues of the Magnet, and another like it should have none, now this Specificality shall be ex∣ternal, or from without; but yet tis rare to find a pe∣culiar Condition or Quality to be in One Herb, and yet not as well in Another that is like it. Furthermore, although many such like Specificks do arise from Influ∣ences, yet neverthelesse we will not much dispute (in this place) concerning their proceeding, or not-pro∣ceeding therefrom but will reserve that for its proper place in Physick, and rather forbear here.
Besides, There are to be found many Specificks, as Odoriferous Specificks, which have their Original from Composition and Digestion, as the Water of Vitriol
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Distilled with Sal armoniack resembles the Odour of Musk; and yet neither of them have such a smell, per se. Many more such things there are that become Odorife∣rous, and were not so afore, and do got a noble Odour; as a Rose, or Lilly, in whom there's no Odour at the be∣ginning, but tis at last stirred up by Labour, Digestion, and Separation.
In like manner Cow-dung is a stinking Excrement; but if it be but Elevated or Distilled it gets an Odour of Ambergreece; but the residue of the matter that a∣bides in the bottom, stinks more loathsome then mans Ordure.
Some Specificks are Diaphoretick, and provoke Sweat, which receive such a Virtue from a Composition; as a burning Coal put at top of a fat Earth, emits a Vapour; So likewise Ginger thrust into, or conveyed into the body, burns; and is to be extinguished as Calx or Lime, with the pouring on of Water. This Heat hap∣pens to the Ginger by reason of that acuity or sharpness which it contains in it self, and is Coagulated with an hot Element, as a Lime-stone, which is brought to such an heat by the fire. For every Diaphoretick is the Calx of the Liquour of the Earth, even as we mention it in the Book of Generations. In like manner do even Pur∣gatives proceed from a Composition; as Rhubarb, the which also is the Calx of a Liquour, but yet with a certain difference and distinction interveening; For as Tartar being burnt is Resolved into a Water, and toge∣ther with it all its Liquidity, if it shall be laid up in a moist place. So is it also with Rhubarb, and so may you judge of other Purges, which have their Original many waves, as the Calx of the Earth is; for some of them do Purge or Dissolve Choler, as Rhubarb, the which is like to Calcined Tartar; Some loosen Phlegm, as Tur∣bith, (This seems to have been inserted Suppositiously because that a WORD was wanting in the Authors own
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Hand-writing) with them Purges, Realgar is loosened, and nothing else. Others Purge Melancholy, as Sena; the which you are to understand thus, viz. 'Tis after the manner of Nitre, which Resolveth Stones with its power, and not any other thing. Some purge the Bloud, as Manna; like to in the manner of Arsenick which Re∣solves Sublimates. On this wise are you to determine of the difference of those things, even as they are di∣vided in themselves, and as we have now minded you of. Likewise some Comfortatives do arise from a Com∣position, as a Sperm destitute of virtues, yet notwith∣standing out of it a Glandule or Kernel is Generated by Nature, by reason of its Predestination: So therefore a Comfortative it self, is a certain Predestinated Thing a∣rising from the Predestination of the Composition. But the Carline, which is not born after this manner, draws the virtues of other Herbs unto it self, and takes their powers from them, (and doth then alone possesse those virtues) even as the Sun draws the moisture out of Wood; This we declare more at large in our Book of Ge∣nerations.
In like manner also, some Mundificatives do acquire by their Composition such a like virtue as to Mundifie; even as when a Calx of Earth is Transmuted into ano∣ther Form by a Liquid Thing, as Rozin, Honey, Gum, Pitch, &c. Those Alterations are like to the Flores of Venus, the which are at first a Purgative, as it becomes a Calx to be; then afterwards, they are reduced by the fire into a Stiptick Property, so that they lose their purging faculty, and do then mundifie.
In like manner are Corrosives to be accompted of, which are Salts, and are sometimes Calcined in Earth; and agen sometimes Substantionated (as I may so speak) into one matter, as is mentioned by us in the Book of the Generation of Salts. There are various and many such like Properties in Things, of which we Treat in our
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Book of the Properties of Things; and have sufficiently enough spoken thereof in this place. Nor will we here discover why some of them are hard, and contrariwise othersome soft; Nor doth our Archidoxis Treat of the whole beginning, but only of the Composing of Speci∣ficks, and bringing them to the highest degree of Nature, Concerning which we will now at length speak and pro∣pose the Experiences we have had thereof, and leave behind our backs those that are the Preachers in the cor∣ners of the Streets; such as speak of God, but under∣stand not any thing besides their Hypocritical Ceremo∣nies, and such like Fables; They are Enemies to those that are addicted to these Arcanaes, and Arts; and are sunk Head and Ears in the glory of the World: They are Bablers and Cavillers, and are endued with much Prating, which they sustain and bear (as the Proverb goes) with both Shoulders; They are Flatterers, and imagine themselves to be wise men, whereas they are stupid and follish, and are deceivers of men for worldly Riches. But lets now come to the Specificks, according to our using of them, and give leave to those Univer∣sity Physitians, (who be the Successe or Issue good or bad do only Read and Imagine) to grind and gnash with their Teeth against us as they please.
THerefore lets now speak of Odoriferous Specificks by what way and form they are made, and first of all as to what belongs to their Virtues; An Odoriferous Specifick therefore, is a Matter that takes away Diseases from the Sick, no otherwise then as Civet drives away the stinck of Ordure by its Odour; for you are to ob∣serve, That the Specifick doth permix it self with this e∣vil Odour of the Dung; and the stink of the Dung cannot hurt, not abide there, but the stink thereof is
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here tinged with the good Odour, insomuch that by how much the more stinking it was before, so much the more is it now endued with a good Odour; for there is Nothing can take away the good Odour of Civet or Musk, but yet tis Transmuted, as we prove in many places; whence it comes to pass, that somtimes some mans ordour is to be admixed to the Musk; for thi• penetrates more readily then any Lilly, with all its Operations; for tis well known that there is to be found more of evil O∣dour then of good: Even as also the Tyrian Viper is put into Triacle for a speedy m•st high penetration of all the Members, together with the Virtues of the other Things; So in like manner may we •udge of an Odori∣ferous Specifick. Now, this you are to Consider here, That by Odoriferous Things Diseases are driven away from those who cannot at all b•a• Medicaments, as in the Apoplexy, or Epilepsy; for verily there are many O∣dours that ease the Epi•eptick, & many that succour the Apep•ectical, not that they do Cure them perfectly, but yet they prepare the way. For the Virtue thereof that is afforded to the body, doth by its Odour presently excite the Bloud, and by the carrying of this to the Heart, doth Refresh it more then can be written: Wherefore wee'l ser down an Odorisick, out of which we may take a Foundation 〈◊〉 the 〈◊〉 of Odori∣sicks for all other Diseases; The P•ceess whereof is this;
Take white 〈◊〉, Anthos, basii, Cardamoms, and Roses, of each one Handful; Spile, two Handfuls; heat them grossely into a Paste. Whereto adde the Juyce of Orange Apples, two Quarts; put all these to∣gether in a Pellican, and let them be digested for one month; afterwards let them be Separated from their seces, with your Hands, or with a Press which is better; put this again into a Pellican, and presently let be added Mice, Cloves, Cinamome, of each one Ounce: Ambergreece half an Ounce; Musk two drams; Civet one ounce;
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grind them most exceeding small, and put them into the said Pellican with the other things, and digest them in Dung; Then adde Gum Arabick dissolved, half an ounce; of Tragacanth also dissolved, one ounce; and so let them harden with the Cleer of the White of Eggs in a shut Glasse; then presently as soon as you see it to be made of the likenesse of Glasse, break your Glasse and take out this Stone, and thou shalt have the Odori∣ferous Specifick, of which we have now written e∣nough, But yet 'twill be good to adde Aurum Potabile.
THere are also many Causes that induce us to write of this Specifical Anodme, for we have met with some Diseases in which all sorts of Arcanaes have failed us, except a Specifical Anodine only, and that hath per∣formed things miraculous. Neither let us wonder there∣at, for as we see that Water quencheth Fire, even so doth the Specifical Anodine extinguish Diseases, and that for many Causes which wee'l forbear mentioning of now.
For, That which rests or sleeps, doth not naturally offend; If the Paroxism sleep, it is not felt: but if it doth not sleep, the Operation thereof is accomplished. This now Comforts and encourageth us, in that we see many Cares and Melancholy taken away by sleeping.
But yet this is to be noted in this place, That tis not necessary that the man sleep, but the Disease it self; And therefore we compose a Specifick to sight only against the Disease, and not the whole man, as is to be understood of Feavors, and is to be made use of in them. Now we propose and set down such things as are Mortal in the full or perfect man, but healthful and Salutiferous in a full or perfect Disease; And therefore we set upon the Disease it self, and herein we labour
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that it may have no operation upon the Body, nor be able to have, on this wise;
Take of Thebaick Opium, one ounce; Of the Juyce of Orange Apples and Quinces, of each six ounces, of Cinna∣mome and Cloves, of each, half anounce; Beat them al∣together exceeding well, and being mixt, put them into a Glass with its blind Cover, and digest them at the Sun, or in Dung for a moneth, afterwards let them be prest out, and be put in again with these following things, viz
Take Musk, one Scruple and half; Ambergreece, four Scruples, Saffron, half an ounce; The juyce of Corrals, and the Magistery of Pearls, of each, one Scruple and half, commix them, then after their digestion for a moneth; Add of the Quintessence of Gold, one Scruple and half, which being permixt with the rest, there will be a Spe∣cifical Anodine for the taking away of all griefs, both Internal and External, so that no member may be tor∣mented or seized on any longer.
NOW we come to speak of a Specifical Diaphoretick, whereby every such disease is cured, that can or ought (because of its Nature & Propertie) to be healed by sweat; such a disease is to be driven out with this Medicament beyond all other Medicines. For by a Di∣aphoretick, a Cold Disease becomes Hot, and is by that Heat took away; for it hath often befallen us, that the Cassatum (or the dead Blood in the Veines obstructing the mo∣tion of the good) of twenty years standing, hath been healed by a Diaphoretick, and very many other Diseases which they call Intercutaneous, or between the Skin, and also such as stick in the Marrows, in which Diseas∣es a Quintessence effects nothing, much lesse a Comforta∣tive Arcanum; the cause is chiefly this, viz. there is
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not so powerful a Vigour in the heart, as to drive out the Cassatum, except it be done by a Diaphoretick alone; for even as the O doth heat the Frozen Stone, & melts the hard l•e, even so doth a Diaphoretick display its Vir∣tues upon a Disease, which cannot be cured with any other Virtues how noble and good soever. And although Flammula or Crowfoot be a most hot Hearb, yet never∣theless the heat thereof is not at all comparable to the smalest point of the Nature of the Sun; Even so ex∣ceeding much is the difference betwixt each hot things and Diaphotericks themselves. Therefore we set down in this place a Specifical Diaphoretick, which compre∣hends Diaphoretical Virtues.
Take of Ginger, one pound; Long-Pepper and Biack, of each, half an ounce; Cardamomes, three drams; Granes of Paradise, one ounce; beat them into Powder and put them in a Glass with one ounce and half of the best Camphire, ground or beaten and with two ounces of Aqua Solvens or the dissolving Water, Seal up the Glass, and let i• remain in Sand the time of finishing its Digestion. Then Separate from them the dissolving Water, and let it putrefie for a moneth, and be circu∣lated one week. Afterwards presse it out and keep it; this is the best and most potent Diaphoretick, acting more vehemently then is credible, as well in the Cas∣satum, as in other most grevious Diseases; of which enough.
TIS expedient also, that we write of a Specifick Pur∣gative; and although the Complexions and such like things come under consideration; yet nevertheless we are confirmed, and build on a solider Foundati∣on, taking such things as take away the Diseases, and that do not drive away one or another Disease particular∣ly,
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but every evil; from whence may be gathered, that whatsoever of choler is superfluous and of no moment, doth thereby depart▪ The like is to be understood of Offending Phlegm, Melancholy, and Blood; as also of Apostemes and other Corruptions, which cannot be purged according to the Complexions, nor be resolved with Purgations, of which sort of Diseases, there are many to be found.
We do therefore endeavour to draw out the offend∣ing Matter, onely whether it be corrupt or not, whe∣ther with an Aposteme or Complexion, or any other permixion.
But as for the tedious and unprofitable discourses of the Universitie Physitians, we shall not care for them, but diligently consider of the health it self; and for this cause we will frame our Medicaments. Such a Medica∣ment is Tartar, which (of its own Nature and Proper∣tie) takes away all Putrefactions; nor is it inclined to Choler, nor Melancholy, nor Phegm, nor Blood, but takes away every unprofitable thing in the Body, and such as may endammage it. So likewise Vitriol purgeth a∣way all such occasions as give birth to many infirmities. For verily we are to consider, that Colocynthis doth not purge us of all our Choler, or of all that ariseth there∣from; neither also doth Rhubarb do it; nor doth Tur∣•ith carry off every thing that proceeds from Phlegm; nor Lapis Lazuli, all the Impediment caused by Melan∣choly; nor doth Manna expel all the coutrarietie of the Blood; but these our two Specifical Purgatives, and many others not here mentioned, do accomplish it, and that principally in all these putrefactions and superfluous fe∣ces of the Body, from whencesoever they proceed, all which it purgeth no otherwise then as Water washeth Linnen Cloaths, and as Soap clears them from their filth and defilements of any kind. For thus do they Operate singularly upon each disease; We will there∣fore
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now set down that Specifical Medicament according to our aformentioned purpose, after this manner▪
Take the Magisterie of Tartar, and the Magistery o•Vitriol, both which commix together into one Body then add equal parts of the Quintessence of Saffron. the being shut up in a Pellican, let them be digested is Sand for a moneth, and let the Medicine (which • spake of above) be kept most carefully; as or the res• hereto necessary, there is requisite a greater understand∣ing, as well with the learned as the ignorant; neither are Men onely, but also Trees and Hearbs capable of be∣ing purgedfrom their Diseases and superfluities; for there are infirmities as well in the things that grow as in Per∣sons, and they also have their remedies, as we have elsewhere mentioned; the defect of Anthos, viz. when it cannot perfectly grow strong, the Magistery of Vitriol heals, and causeth it to grow egregiously afterwards, as we set down in our Discourse of Plants; Thus therefore will we now conclude this Ch.
AND now that we may begin to speak of an Attra∣ctive Specifick; we are to know that a Specificks Attractive draws unto it self whatsoever is superfluous in the Body, and whatsoever evil adheres thereto as it often happens, it brings out, as we set down in many places, and is manifested by probable demonstrations Likewise some Specifical Attractives have been so appro∣priated and suited to Flesh, that they have drawn •• themselves an hundred pounds of Flesh, no other∣wise then as the Load-stone draws Iron. It hath also happened that in my time, that such a like attractive hath drawn the Lungs out of the Body into the mouth, and so have choaked the Man; it hath likewise happen∣ed, that another hath had the Pupil or Ball of the eye
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drawn from its own place, even to the nose, and could •ever be thence moved. For there are not onely At∣tractours of Iron, but such also as respect Wood, Hearbs, flesh and Waters; for we have seen an Emplaster that •ath Attracted so much Water as to be able to fill a tub, and the Water to have flown down from the Plaister, as if it dropt down from a house Eaves; so like∣wise, Lead, Tin, Copper, Silver, and Gold may be At∣tracted by the composition of Attractives.
Moreover it may be so contrived, that by these kind of Attractives, Boughs may be torn off from the trees, and Cow may be lifted up on high, and many more such things may be done, which we have declared in our Se∣crets as a Treasure, that so we may in these things admire and worship him onely who hath created all things with so wonderful an Artifice, insomuch that so various things are to be found, as demon∣strate incredible operations, far transcending Na∣ture, according as it is constituted and ordained in it self.
We will therefore set down some Attractive Virtues for the Body, by which that which is evil and corrupt •ay be extracted, and be separated from the good on this wise, viz. the Attractive must be placed upon some Emunctory, and in that place where the defect appear∣ed, or upon an Ulcer, the which may likewise be ac∣counted of as an Emunctory; and if any Glandule or Kernel ariseth, it is to be first opened like an Emunctory. But now we know by experience that such a kind of Attractive, hath extracted the pestilence more then is •it to write of in this place. No sick person ever died that had this Medicine, although possest with a grievous Disease. The Receipt of a Specifical Attractive is this;
Take the Quintessence of all the Gums in every kind, of each, one quarter of a pound; The Magistery of the Mag∣net,
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a quarter and half (alias half a quarter) Of Element of the Fire of Amber, one pound; Of the Fire Element of Mastick, of Myrrh, of each, one quarter •• half; Of the Element of Scamony, ten ounces; Mi• thereof a Cerote with Wax, Gum Tragacanth, and Tur∣pentine; Use it as is aforesaid.
NOW we come to speak of a Stiptical Specifick, •• Virtues of which are very many, and are mor• then is to be understood or learned by the other Speci∣ficks. For when such wonderful works of Nature •• the Qualities of those kind of things are obvious to o• Eyes, they do encourage us with a supream Joy, not • desist from them, but to renew, as it were, and quick• the remembrance of all those things which are pre∣sented unto us by those same Arts; and if happily the• should be found any thing written of the Nature • things by the Ancient Physitians and Phylosophers which doth not all agree with us; yet notwithstanding that shall not in the least disturb us, for all that th• have written is uncertain, but we are delighted wi• those great Mysteries as are in Nature herself, and which present themselves to our hands; and as for those la∣bours of the Antients, which are to be accounted of •• Lame and imperfect, we do deservedly neglect there as we have hinted in many places; Nor may we so much admire at the vehemency of Stipticks, which have •• great virtues, even in their Quintessences, Arcanaes ar•Mysteries, in so much, that they will so firmly aggl•∣tinate two pieces of Iron, that they cannot be Separated afterwards but by Fire. Nay more then so, one pieces of Copper is by such like Stipticks, so glewed on •• another piece of Copper, that they can no more b• Separated, neither by Fire nor by Water; Likewise
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th•e may be by such a like Stiptick Attractive, an heap Stones glewed together into a huge Mass like a Rock. like sort may Sand and Calx be (by such like Stip∣ticks) concreated or knit together into an ever-during compactness, and harder then Marble it self; thus much concerning hard things; we will now also speak of o∣thers. We have seen (after the same manner) Leaves have been so conjoyned together, that they have been accounted for a Natural concrete, as the leaves of Lilly, with the leaves of Roses in one compaction; likewise Smiths have (by my advise) so firmly and com∣pactly consolidated their Irons together as if they had been conglutinated with a true compaction, or •elling.
We have also seen the lips of the Mouth, to be so •rawn together with a bare washing onely with a Spe∣cifical Stiptick, that they could not be opened but by ••rce, with the help of Instruments and much effusion •f Blood; The Fundament also hath been by the sport∣••g or waggery of some, so comprest with such a Speci∣fick, that for evacuations sake, they have been con∣tained to open it with an instrument; The like com∣paction or closing together, we have seen in wounds, and in the rupture of the bladder, so that no opening •r rupture did any more afterwards break out either in their time or mine. Whatsoever member this Material Stiptick shall touch, it doth so contract, whether it be •he bone it self, or the bare flesh, that it cannot be •raped off, without a file, or Separated without a knife, •or no water mollifies these Stiptick Virtues of which •ort there are far more then what we have here set down, but as to what belongs to Medicine, we will •et down a Specifical Stiptick as follows.
Take the Quintessence of Bole, and of Iron, the Quin∣tessence of Amber, (alias Cathebes) of each one pound;•et them be digested in Ashes for a moneth, afterwards
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put in a pound and half of dryed Tartar; with this cu• the Body where need requires. This and such li•• Stipticks are not searchable, whilest (in their Bodies but in their Separated Substances do Attract more th•• is credible, because of the Nature and quality of the• most great drynesse, and therefore are they called Stiptick Specificks, as being Stipticks beyond and abo•• all others.
NOW we will add and describe a Specifical Corrosive• in which are wonderous Virtues implanted b• Nature. For verily (being compared to the Antie•• Corrosives) tis even wonderful, for it Absumes ar• wholly Consumes Metals even to a nothingness, so th•• in them can there be no body any more sound, 〈◊〉 more then is of Wood that is burnt up by the Fire Now although that even by Strong Waters there is made a consuming of the Metals, yet notwithstanding the• are not diminished in their weight, nor changed i• their essence, but may be again reduced by the Fire into their first Body and Matter, the which is impos∣sible to be done, after that consumption that is made by the Specifical Corrosive; and the Reason is this, be∣cause there is no matter can be found any more in thi• place, that can be (by any way or means) reduced us to a Metalick Nature, no more then Wood-ashes c•• be reduced into Wood; further you are to know, tha• this Corrosive doth operate so strongly in the flesh, th•• nothing can be compared therewithall, for it pers•∣rates the hand in a moment like an Awl.
We mention these things for Medicine to this end that so all the putrid and up-grown (or proud flesh in the body, that doth very much arise in Ulcers, (i• in Fistulaes, Cancers, Scrophulaes) may be removed; 〈◊〉
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which may be Cured by such Corrosives, for there is in • a Stiptick Virtue of exceeding powers, by which it requires peculiar properties of Curing. Though indeed 〈◊〉 may be rather called a Fire then a Medicament, for it consumes Iron Chains, and Bolts more readily then is credible, or can be written; and therefore we will assign this Receipt hereto, and that most briefly thus;
Take Aqua Fortis rectified from the Caput Mortuum, one Pound; Of Mercury Sublimate, one Quarter of a Pound and half. (alias half a Quarter;) Of Sal armoniack, two Ounces; Mix all these together, and let them be Con∣sumed or devoured; then admix an equal weight of Mercurial Water and keep it. There is no Diamond can resist this Corrosive. Though indeed the same may be understood of a Quintessence and Arcanum. viz. That the Skin may be taken away from any one by that kind of Cautery, and instead thereof may a new Skin be brought thereon; as in the Leapry, Morphew, Serpig, Lentigo, Pannus, &c. Against which Diseases this Specifical Cor∣rosive is useful; but (because of its vehemency) we o∣mit it, and do take this mixture, wherewith the Skin must be washed, for so tw•ll fall off and be bare; then afterwards may it be consolidated, as the Custome is: The Mixture may be thus;
Take the Juyce of Flammula, (or Crowfoot) one pound; Of Cantharides, four pounds and an half; Of the aforesaid infernal Fire, two drams; permix them to∣gether, and do as above.
NOW at last we come to speak of a Specifick for the Matrix, and that for various Causes, and because of the various Affects or Diseases thereof: but now we will not at all speak here of the Elements that either heat or cool it, for that is to be done by Magisteries and
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Arcanaes. But we here mention Two Specificks; One is in the Suffocation of the Matrix, the Other is in ei∣ther Provoking, or Restraining the Months: You must therefore understand, that the Suffocation cannot be removed by any other thing then a Specifick; though i• be such as is unelementated & unprepared, yet tis to be administred in the Common Form or Essence as it grow• in: Such is the fig of the Skin; as soon as the Fume of this enters in through the Privities, the Disease is expelled: The which thing verily is highly worthy o• Admiration, because this is so vile a Simple thing, which albeit it should be prepared, yet notwithstanding the Essence of its Fume doth not perish, for in that alone is the Virtue. But as for the provoking of the Months the Specifick Remedy is in the Spleen of a gelded Bull or Ox, brought into a Magistery or a Quintessence; the provocation property of which is most excellent as well in young solks, as in old.
So also for to Restrain them, you must know, That the Quintessence of Corrals, or the Oyl of Iron, or Potable Iron, which doth wonderfully Restrain beyond the rest, is a most exellent Remedy. Tis no wayes ne∣cessary to write down any more such like Properties, for it would prove too Prolix in our Archidoxis; yet tis to be noted, That under the aforesaid Compositions. Specifical Compositions are comprehended; as the In∣carnative, Conglutinative, •axitives, and Mundifici∣tives, and such like, and under the Purgatives them∣selves (so is it concerning the rest) are the Deoppila∣tives, viz. under Purgatives and Attractives. And •• wee'l Conclude this little Book of Specificks, for to suc∣cour our Memory that we may not forget them; Like∣wise Comfortatives are rehearsed in all the singular Chapters.
The End of the Seventh Book, &c.
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Of Elixirs.
HAving written of many most secret Myste∣ries of Nature, we are now also willing briefly to treat of Elixirs, and that not in Vain, for we perceive that there lies in them the greatest conservation, and this doth even constrain us to bend our mind thereto, with∣out resting, for every Elixir is an Internal preservative of that Body, in its essence that takes it; even as the Extrinsecal Balsome, is the External preservative of all Bodies from putrefaction and corruption; the which thing is sufficiently evident in Balsome, viz. that it pre∣serveth Bodies so, that they abide many hundreds, yea thousands of years without corruption or muta∣tion.
And therefore seeing such a like gift or faculty is in Balsome, as to preserve dead Bodies and to conserve them incorruptible; you may well conceive that in and by this same gift and Mystery, a sound and living Body may be far better and more commodiously pre∣served; But now we have not this according to Na¦ture,
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viz. that these Mysteries of Nature, yea, and con∣stituted above Nature (by which we may conserve the Body inwardly and outwardly from all contrarietie) become manifested and known unto us; but in them we meet with many Mysteries as are most occult and hid from others.
Verily as concerning Elixirs this is to be known, that they have not their operations from their Nature, not from their complexion, but are Mysteries rather then Spe∣cificks leading us to a most high admiration of the Crea∣tour, by many demonstrations. Yet they are plan∣ted in Nature her self, so that they are in her, even as may be seen in Balsome; if therefore it be possible to preserve dead bodies, tis much more possible to pre∣serve living Bodies. Nor makes it much to heed the Words or Arguments of our Adversaries, but we will disclose our own Arguments, and hereby shall endea∣vour to direct and guide, to the true foundation of the Intrinsecal Balsome, not regarding the trifling unpro∣fitable sayings of those that talk of a Term or limit of death, and its Predestination, and conclude or stint it in its determinate points; for God our Father gave life unto us, and together therewith Medicaments, by which we may be able to defend and sustain it; if therefore the tearm of death were precisely set and limited, it would necessarily follow that the other be false, which is not so. But as long as we have abilitie and knowledge, we have power of sustaining our Life, for Adam attained to such an Age, not from the proper Nature or condi∣tion of his own propriety, but meerly on this account, because he was so learned and wise a Physitian, and knew all things that were in Nature her self, with the which he also sustained himself so long a time. So likewise many other were there, that used such like remedies.
Many there were that dyed in the dayes of Adam,
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that attained not to his Age, and some attained not to our Age, (as we are now constituted and ordained since the flood) but dyed even as we, and that be∣cause they were ignorant of these Arts, which Adam and the rest understood, and hereby it came to past that they dyed afore their time, nor did their Food or Drink help them.
Whereas therefore we are able from such like exam∣ples Naturally to find out, that an old or long life pro∣ceeds from Nature, we will enquire what Nature and the gift of God is; some things do conserve a dead bo∣dy from putrefaction onely one year, as Oleum Lateri∣num, or Oyl of Bricks. Others ten, as the Corrected Oyl of the Philosophers; some twenty, as the Water of Hony; othersome fifty, as a Destilled Preservative; but others preserve it perpetually without end, as Balsome; Some onely eight dayes, as Salt; others for a night, as Destilled Water; some longer, as Vinum Ardens; other∣some also there are that preserve the Body from Cor∣ruption, in a new and strong essence and Nature, when a man is confirmed and strengthened by them, accord∣ing to his complexion, as Cittine, Aloes, and Myrrh; some Bodies are defended from Putrefaction, by reason of their most great Tincture onely, which is so potent, that it admits of no evil, nor suffers any to grow or to enter therein, as Gold, the Saphir, Pearls, Arcanaes, Magisteries, and such like as we have afore written hereof.
We will therefore write down a Preservative against all the Corruptions of the Live Body and the Dead; But it is to be considered that the preservative of the Live Body is to be taken by the mouth, and ought to penetrate the whole bodie, so that here may be no member in the Body, but may perceive and admit of that preservation, and may (by the Attraction of the benefit thereof) be informed and impressed thereby;
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Moreover tis to be noted that the Spirits of the ex∣crements in the bowels are sufficiently vehement and strong to fight against the Preservative, and that for this reason, because no putrefied thing can be Em∣balmed or preserved; for it hath not in it self any es∣sence, as newly dead flesh, which is embalmed hath. And that doth as much sute with a Preservative, as Vermine with the best hearbs, and as a putrefied thing doth with an incorruptible; for a thing that is putrid, cannot be corrupted more, nor be altered, for it is of no value; contrariwise, a preservative cannot in the least be putrefied, for it i• like to Gold that never be∣comes rusty. They mutually are Separated from each other, so that each of them fulfills and performs what is proper to it; But thus much we have thought fit to mention, because the Dung or Excrements are able in time to overcome the preservatives, which thing cannot so come to pass in dead bodies, and because they are unbowelled, or if they are not as yet unbowelled, they are indeed coagulated by death, even as the blood Separated from the Vains congeals.
We call this Preservative Elixir, as if it were Fer∣ment, with which bread is fermented and is digested by the Body. Its Virtue is a Preservative of the Body in that same state wherein it findes it, and in that same Vigour and Essence; for this is the Nature of Preser∣vatives, viz. that they defend from corruption, yet not by mending or bettering, but by preserving onely. But whereas they also take away Diseases, this is done by the subtilty that they possess; Likewise they do not onely preserve, but also conserve; for they have a two fold Labour and Office, viz. to prevent Diseases, and to conserve the Essence it self in its own State.
Nor do they thus onely in humane Bodies, but like∣wise in all sensible Bodies. Thus also dead Wood
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may equally as well be preserved from corruption, as a Body that is seasoned with Balsome; nor is the conser∣vation of Hearbs in their Essence any otherwise then a certain live Body is; for those conservations that are done to Hearbs, do conserve them in the same Essence that they find them in, so that they are still green, and remain equally as fresh as in the Fields or Gardens, &c. even to the fifth or sixth Age. If they be taken toge∣ther with their Flowers, they also conserve them, and so if with their fruits, they conserve them. Neither is there so great reason of wondering thereat, for tis a thing possible for dead Wood to live again, and for I∣ron to be fixt so, as never more to contract Rust; so likewise for Sulphur to be made incombustible, all wch are very contrary to the understanding of a simple man. The cause of all these we set down more at large and more sundamentally in the Book of Conservations. Nor are they to be judged of as impossible, for many more things that are esteemed impossible, may be most assuredly accomplished. We will therefore speak of the conservation with Balsome, by the destinctions of Ages as followeth.
WE will not write of the first Elixir, which con∣serveth the Body in that Essence as it finds it in; suffers it not to putrefie, no• to be infirm; but conserves it in the spirit of life, so that no accident can befall it. Likewise it brings it unto the third Age or more. As concerning its use, the operation upon dead bodies is different from that upon living, for those must lie in the Balsome night and day, whereas the liv∣ing and sound bodies neither may nor can at all do so.
And therefore this Elixir is to be lookt on as being
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useful only for life; as for the Heart and those place chiefly in which the life is most vigourous and depen∣ding, for it is ordained for the Spirit of Life that dispersed through out the whole body, and it preserve the Spirit of Life by that Virtue by which the dea• Body or Carkase is kept from putrefaction; for, as • Wound or Ulcer may be outwardly preserved from pu∣trefying, and from evil, so likewise the Intrinsecal body is disposed, and capable of being preserved from all adversity. We do therefore so frame the Elixir, that it may Operate upon the Spirit of Life, like as Ferment Operates in Paste or Dough; and upon the body, even as when a Tree is tinged in the Root, in such wise as its Colour may never depart therefrom. After this manner is the whole body preserved; for the Tincture is either more or lesse dispersed, and penetrates into all the Members, even as the whole Metal is tinged into Gold, and is so made Gold, or is preserved from Rusting. Thus is it in the Conserved Body, there's no Member but it full of the Elixir.
Now then, when the Virtue is thus dispersed and re∣ceived throughout the whole body, and doth thereby exercise its Operative power, there cannot happen a∣ny Corruption by putting any thing thereto, for the Life of every member is full of Elixir, even as the tinged body is full of the Balsam. But you are to understand that tis not necessary that the whole body be balsamed by taking he Elixir; for where the Spirit of Life is only environed there with in its root, tis sufficient as to the Conservation of the body.
Now come we to the Practick part; and first of all to Treat of the Elixir that doth Conserve the whole body from putrefaction by the Conditions and proper∣ties of the Virtues of Balsam. Then wee'l speak of that Elixir which preserves the body by the potential Vir∣tues of Salt. And Thirdly, of the Elixir of Sweetness
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that supports and sustains the body in its Conservati∣on. Fourthly, Wee'l Teach that Elixir which enters mans body with the virtues of a Quintessence. Fifthly, There shall be another Elixir added that is truly noble by reason of the Virtues of its most great Subtilty; for it resisteth all the enemies of Nature, by which resisten∣cy it permits not the body by any means to slide in∣to Diseases. And then for a Conclusion, wee'l adjoyn that Elixir which (by the Virtues of its own proper nature) is endowed with such like Conservative Qua∣lities.
TAke of true and the very best Balsame, (well known to us) one pound; Let it be put into a Glasse, which cover with a blind Head, and pour in together there∣with two ounces of the Quintessence of Gold, and one ounce and an half of the Essence of the greater Circu∣latum; all which, let be digested together at a gentle fire, so as the Vapours may ascend day and night. Then afterwards encrease the fire, that some drops may ad∣here and stick, and may fall down drop-by-drop for two months; then let them remain in Horse-dung for four months, that so they may have their digestion without intermission. This done, the Elixir is compleated. You are to understand that this Balsame or Elixir, is be∣come a ferment, which is to be collected and immixed in the root of Life, and hath the power of Reducing the Life in to a good Essence, so as no Nature can be able to resist it. Even as Arsenick overcomes Nature for evil, so contrarily this Elixir overcomes it for good, by defending the body. The dead body is preserved safe by that Odour, so as it cannot in the least putresie when tis put into its Sepulchre, and covered, that it cannot Evaporate; How much more then do the Vir∣tues
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of a Living body remain hereby: Thus much may suffice to have spoken in this place.
THere is no lesse power and virtue in Salt, then in Balsame, whereof we have spoken; and that for this reason, because Flesh is preserved by Salt from pu∣trefaction for many dayes, years, and a long time. And that, sundry wayes, and by one way more then by ano∣ther. By the same Basis and Rule will it be possible to Conserve and Preserve the body; Not that we advise the Use of Salt in such a manner as tis used in dead flesh but tis necessary to make thence-from the Elixir of Salt, which doth materially penetrate the Spirit of Life, so, that it lives by the Salt, even as salted Flesh; for this Elixir is so subtile, that it may be compared to the Spi∣rit of Life. They two do so straitly and closely agree in One Conjunction, insomuch that the One is tempered or seasoned with the Other unto perfection; (even as Salt makes some Food favoury) without which it could not possibly be brought to perfection in Unity. This therefore is to be noted, That the Elixir of Salt is a ferment, in which there is a certain Tincture whereby the whole body is penetrated. Tis also an inconsume∣able thing, and is not in the least absumed (with natu∣ral Things) in the body by the digestion; but is fix, like to Glasse in the fire, which doth not at all perish by boyling or fusing. This fix Elixir doth so fix the body, that it becomes permanent in Life, no otherwise then as when a metal is fixt, which, no moisture, no Corrosivity, or such like can hurt afterwards, or bring to be rusty: So therefore, it may be gathered from hence, That the Elixir hereof is as fix a body as Gold, whereinto no unclean thing can penetrate, so as to hurt
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it; We will therefore describe the Practick of the Elixir of Salt, after this manner;
Take Salt excellently well prepared, the whitest and cleanest, put it in a Pellican with so much quantity of Aqua Solvens, or the dissolving Water, as may be six times its weight; let them be digested together in Horse-dung for a month; then afterwards let the dis∣solving Water be Separated by distillation, and be a∣gain poured on, and be Separated as before, this let be done so often until the Salt be converted into an Oyl, whereto let be added an eighth part of the Quintessence of Gold, and let them be digested together in a Pellican and in Horse-dung for four months, and let them be Circulated for a month after; then adde another part of Circulated Wine, and let them so remain in Ascensi∣on yet a month longer. This time being over, thou shalt have the Elixir of Salt, of the which we have made for ourselves a memorial as a pattern, for the succouring and lightning of our Ancient dayes.
WE are certain, That bodies may be preserved from Corruption by Sweetnesse; but as to the Virtues that it is to be done by, we deliver them in the Treatises of the Generations of Honey, Sugar, Manna, Tronus, (the sweetest kind of dew) and such like, which we won't Repeat in this place because of the Writings of the Antients. We are able to Transmute Sweets in∣to an Elixir, the preparation of which doth rather con∣serve the lively body in its Conserved Essence, then the Languid or decayed body. For tis the property of all Specifick Sweetnesses neither to be Corrupted, nor do they suffer this body to be Corrupted, unlesse by things Contrary, thereby they are made ob•oxious to Corrup∣tion; as for Example, Out of Honey and Bread, Vermine
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and Emmets are generated; and in like manner out ••Sugar and Coagulated Milk. Out of Manna and Wal• is made a Corruption like to Mud or Dung. Many more such like Compositions may be made by which the Sweetnesses passe into Corruption. To prevent which this is our Intention and Experience, viz. That (i• that Composition) such a thing be taken as may not hinder the Sweetnesse to remain in its proper Essence and such as may be without the Corruption of any o∣ther things. By this way and means it hath the Vir∣tue of a Balsame, to Conserve the dead fleshy bodies of Carcasses, and other things. For such a like Sweetness is the Balsame of the Earth, and othersome there are of Dew, for in them hath it its Original. We will there∣fore set down the Elixir of Thronus, because there's no Sweetnesse comparable hereunto; It doth also contain more Mysteries then is credible, as we set down in the Book of Generations. By the preparation of which may be Collected the wayes of preparing other Sweet∣nesses.
Take as much Thronus as you will, which let be put in a Pellican, in digestion at the Sun for two months, (but twill be better for a whole Summer) Afterwards let be added a fourth part of the Quintessence of Gold, and so let them be Circulated together for two months, then keep it. Albeit this way be very short, yet ne∣verthelesse the Elixir hereby made, is very wonderful in very old folk.
IN like manner may Quintessences be brought into an Elixir which Conserves both living and dead bodies, like as Balsame doth; We make but a very brief Re∣hearsal
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thereof in this place, because tis afore demon∣strated in the Process of Quintessences; So therefore wee'l proceed here a little further and set down such things as we have noted to make for Preservation and Conservation. Then out of the Elixirs of those pro∣cesses, we will teach the Composition of one Elixir, fully as profitable to the body as the Three precedent are; Verily you are to underdand that this Elixir of Quintessences hath in it a secret Virtue, which daily tends to a Restoring, and which endeavours to Renovate and Restore the whole body; Therefore it Operates more then a bare Conservation, for it also Renovates, yet not so perfectly as we have mentioned above of Quintessences and Arcanaes, but is of meaner Virtues, and that be∣cause the Conservative and Renewing property of them cannot be together, but yet by this way is Renovation disposed for Conservation, thus;
Take the Quintessence of Celondine, of Bawme, of each two ounces; the Quintessence of Gold, the Quintessence of Mercury, of each half an ounce; the Quintessence of Saffron, and of all the Mirobolanes, of each one ounce; Let them be all well mixt together, and be shut in with a blind Head, and remain in the digestion of Sun for two months; Then adde of the Quintessence of Wine, and the Magistery thereof, of each one ounce and an half, and let them be digested again for a Month, as above; then keep it as a Treasure, not only for Preservation, but also for Restoration.
NOw we accompt it expedient to set down the E∣lixir of Purity or Subtilty; for it Conserves by the power of its great Purity and Cleannesse, such as is the Corrected Oyl of the Philosophers; this suffers no∣thing that shall be anointed therewith, to putrifie:
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The like doth the Corrected Oyl of Bricks (or Oleanum Laterinum) effect, and many others; and yet tis not their property to preserve from putrifaction, but they acquire this thing, and get such a property from the Preparation and Labour: So likewise Distilled or Cor∣rected Wine permits not to putrefie, nor doth Digested Wine; nor is it at all changed by the fire. The Water of Honey doth (by its preparation) resist putrefaction, as to what appertains to sensible bodies; but the Crude Substance thereof doth not do so, but is subject to all putrefaction; We therefore set down an Elixir of Sub∣tility, forasmuch as mans body is (just like as Mercury it self which is volatile, is fixed with its own Water, and made permanent) also fixed into a Constancy and per∣manency; Now although that this same thing may be done by many other things then what we here describe, Yet neverthelesse we will mention such only as are known unto us by Experience; Nor will we for this Cause detract any thing from the others, but only we say thus much, That as yet all of them have not been known unto us, nor been Experienced by us. The processe of this Elixir is thus;
Take Oyl Olive, Honey, and Vinum Ardens, or burning Wine, of each one pound: Destil them altogether accor∣ding to the Chymical manner, and that thrice. After∣wards Separate all the Phlegm from the Oyls, which are distinguishable by the many Colours; put all these Oyls into a Pellican, and adde to them of the Quintes∣sence of Bawme, and of Celondine, a Third part; digest them for a Month, Then keep it for your use: There is no Sensible body is able to resist it, no nor Insensible, and that for many Causes and properties which we will not at all set down in this place.
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IN like sort may a perfect Elixir be extracted out of Natural Things, as out of Myrrh, Saffron, and Aloë∣patick; but as for those Vittues that it proceeds from, we describe in their Generations; We only mention the process here, omitting their Original, which we else∣where do often Treat of.
Take of Myrrh, Aloëpatick, and Saffron, of each one quarter of a pound; the which being put together in a Pellican and placed in Sand, let them ascend most gent∣ly for two Months, then at length Separate the Oyl from the feces by an Alembick without Adustion or burning. This Oyl must be digested for a Month together with Circulatum in equal weight, then (after) keep it: In this Elixir are all the Virtues of the Natural Balsame, yea, and such a Conservative Virtue for old Folk, more then is fit to ascribe unto it, because there doth not only proceed one Age therefrom, but Four, Seven, or Ten, &c. Tis scarce possible to expresse its force and natures; but tis in my Judgment sufficiently enough Dilucidated, nor do we think it need any more ample Interpretation.
The End of the Eighth Book, &c.
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Of Extrinsecalls.
HAving in the Precedent Books, treated of Intrinsecal Diseases; 'tis expedient now for us to write of those Diseases as proceed from without, and to set down some remedies for them. And although we insert nothing (in these Books) of the Origenal of those Internal and also Ex∣ternal Diseases, yet notwithstanding we will set down the Originals of those Medicaments, and then afterwards the composition of such like reme∣dies for external Diseases. Some remedies are one∣ly for Wounds, with which a Wound may be cured in twenty four hours; which you are to understand thus;
When there is a Wound made, it needs nothing else but that it be again knit together, or conjoyned on such wise, as two pieces of board are knit together with Glew. Do not at any rate let Wounds lie open, but endeavour to replenish them with flesh, for tis rather a thing Rustical then Medical. Consider that when the
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lips of a wound are joyned together as two pieces of Boards stick together with glew, they are even more then half whole already; the which is to be neces∣sarily done by a certain Medicament, so contracting both sides of the Wound together, that it cannot be better and more fitly done; Thence it follows that where the lips touch each other by the compression of the Medicament helping Nature, there is the healing compleated; insomuch that there is no Wound wherein the Bone is not broken) is so evil, but will easily be healed in twenty four hours. But the Bones do not permit themselves to be knit so together as the flesh doth; therefore we speak not at all of them! in this place. For example understand us thus, viz. when any Member is plainly cut off, then (before that the Vains be dead, but whilest they are yet warm and fresh) let them be presently moistened with that Medicament, and let the wound be conjoyned, and so the sides there∣of will be so knit together (as two Sticks are conglu∣tinated with Glew) and be healed and united. Thus is the operation of this Medicament, and herewith dot• Nature cure so soon because of the great resiccati∣on, or drying up of such like Medicines, and tis by that Virtue (which we have afore spoken of) that it heals. Moreover you are to know, that an Incarnative Medica∣ment is not at all to be used for Wound, nor any mum∣dificative, or Attractive, because that those extract, and are to draw out all Putrid Fluxes into much Sa•ies.
Furthermore the gaping or caveity of a Wound is to be filled with flesh; now that is a long time doing, and consequently very dangerously and without any Master∣ship. The same is also to be conceived of in old Ul∣cers, which are a long time loaden (as it were) and burdened with fluxes, whereby it comes to pass, that they cannot be cured without many accidents, and ex∣ceeding
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great difficulty, and sometimes never. So then it is most necessarily expedient that the Medica∣ment of them, be made of those things which we have spoken of, and which do likewise by a certain force compress and cling together the Skin and widenesses Likewise in the curing of Ulcers, you are to consider, that the Generation of Flesh is necessary, but that cannot possibly be done by compression, or closing to∣gether (as we mentioned in Wounds) in Ulcers, as it Eistulaes and such like; all which are to be cured by the Virtue of such like Medicaments, as anon. There∣fore we describe and set down two Fundamentals, for such an opening or gaping of the Skin, the one is an Incarnative, the other is an Exiccative or dryer up.
Now let us speak also of the other deformities of the Skin, as Scars, Morphews, Serpigees, the Pannus or Birth-mark, the Stains and Leapry, and such like Dis∣cases proceeding from the Skin, the which we advise the cure of after this manner. First of all we ordai• and appoint the Skin to be pulled off, even as the Skin of a Beast is stript off, then (afterwards) to be clad with new by a convenient Medicament. For it is to be un∣derstood, that the Skin must be took away by a cer∣tain Medicament, and a new Skin pure and unspotted be generated of another Colour; as with that Me∣dicament that follows hereafter, whereby much of Flesh and moisture is not to be attracted; thus are all Spots to be removed, by the way thus described. As to the taking away of their Original, we make no mention in this place, nor as to their entrance or be∣ginning, for it is elsewhere Treated of, nor doth it bring either benefit or dammage to our present intenti∣on or Doctrine. There are many other Distempers, as the Cancer, Buboes and such like, which require their Peculiar Medicament for the drawing out of the• Originalitie, and the total purging out and cleaning a∣way
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their defilements, the which is exceedingly well performed by the Specifical Attractive; then afterwards there is need of Consolidation, the which we have set down in our Discourse of Fistula's and such like.
But now the Ruptures, &c. breaking of Bones and the like are to be consolidated with a Stiptical Attractive onely, the which Medicament we shall not here repeat as having spoken there of elsewhere▪ In like manner there are found to be many superfluous Crescences, as Strumaes or the Kings-Evil, Kernels, &c. the which must first be evacuated or emptyed, and then be cured afterwards.
We will therefore divide Chirurgery into three Parts or Cures, and refer one part to Wounds, the second to Ulcers, and the third to Spots or Blemishes; as for the Cancer, we shall Cure it with a Specifical Attractive one∣ly, and afterwards with these Medicaments which we shall Teach here following.
IF we would attain to such a Medicament as may (by its own proper Nature) so knit the Lips and sides of Wounds together, as two pieces of Boards are with Glew, then it is necessary that it be done by the greatest Siccity and Stipticknesse, as may serve for the Flesh onely, as follows;
Take Samech excellently well burnt and calcined in∣to a Whitenesse, whereto add Circulatum minus; then afterwards destil it, that a most dry Caput mortuum may remain in the bottom, and that the Glass be wholly red hot, then pour on fresh Circulatum again, as afore; and thus do so long until the Circulatum come off alto∣gether
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sweet therefrom, as it is in it self, then suffer it to be resolved by it self. That which shall be resolved, is this Remedy here spoken of for Wounds, and may be Intituled, a Balsam for a Wound; for Balsam (in our Common Germain Speech) is as much as to say Baldtru∣sammen, that is presently conjoyned, and not according to the Latine Idioine. We shall not make any singular de∣scription of the Virtues of that same Medicament, but do make this General Assertion, that tis fit for all Wounds, as being what we have cured many hundreds of Wounds withal, by a bare washing, and that above what is credible to be done by Nature.
WE are also to understand, that Ulcers may in like manner be compressed or closed together by the Virtue of such a Medicament, together with a Generative Virtue. Nor do we imitate the writings of the Anticuts for their writings are malitious and wicked. This therefore is to be considered of, viz. a constraining or causing that to enter into the compo∣sition, and that on this wise;
Take the aforesaid Balsome for Wounds, and also the Balsome in like manner made of rust, as that of Samech, of each one pound, mix these together, and add thereto one pound and half of the Oyl of Iron, all being through∣ly permixt, let be put upon Ulcers, and let them be washed daily, as shall seem expedient, and let a Con∣solidative Plaister, such as we teach for Ulcers, be applyed; proceed therefore on with your Ligatures, even to the end of the cure; for this is to be heeded, that the Members are to be (as it were) drawn together or com∣prest with Ligatures, which thing we largely enough teach in other places. And therefore let thus much suffice for Ulcers.
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WE have sufficiently described the taking off the Skin, by a Specifical Corrosive, and together with that, the Cautery how it is to be done and u∣sed. And after the taking away of the Skin and the Ble∣mish with it, then the cure thereof is as follows;
Take the aforesaid Balsam for an Ulcer, to this, add of Washed Turpentine, of the Oyl of Worms, and of the Oyl of Eggs, equal parts; with this mixture must all the Flesh that is bared of its Skin, be washed. After this Cure there is no more requisite, for this is the proper∣tie of that Medicament, viz. to induce together with the new Skin, a new Colour, and a Natural hardnesse, in so much that it can no more be defiled with the afore∣going Blemishes.
Now although such like Staines and Blemishes may be removed by many Waters, as the Water of Bean Flowers, of Sigillum Mariae and such like, and also with Mans∣dung, but yet these are not for our purpose, for they do not at all times answer our expectation, and be∣sides all blemishes are much more perfectly taken a∣way with those things which we have already set down.
Nor hath any one reason to admire that we set down so few, and so brief Remedies for the whole Chyrurgery; for we do not imitate the wayes of the Surgeons, such as the Ancients have written of, and which the Modern Surgeons do also make use of, as well as they. For when we followed that Medicinal way or Method, we could never (by that kind of Physicallity) find or e∣ver perceive any thing well founded or certain. But we have made use of our own Remedies according to experience, and have by this way sound out the
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best Medicines of all Chirurgery; even as we have com∣prehended them in this place, under three processe onely.
And albeit that there are to be found more disease then are here mentioned, as, the Bulla, Allopecia, &c yet are they comprehended under Blemishes, and Cica∣trizes, and are to be cured as those others are; for which there are many causes not here mentioned, but are les• for our use or practise, but we are mindeful even o• them; for when we had seen that Wounds (of which we have had many hundreds and thousands under our hands) were so speedily and exceeding wonderfull• cured with these Remedies; what reason is there for us to imitate the long and vain processes of the Antients, and so be forgetful of our Neighbours. And what cause have we to make use of the Mundificatives, Washings, Sutures, Ligatures, Corrosives and such like, when as they are all Iunimicitious to Wounds, and do most mise∣rably deprave and spoil them; the causes whereof we do largly enough explain in the Book of Wounds. What need is there of the divers Emplastors, Cerots, Unguents and the like, that we should take them even for the cure of Ulcers, as also the Ligatious, Unctions? &c. all which to reckon up is tedious, for they teach no∣thing else but a Prolix, intricate and foolish way to walk by, the end of which is to enquire and to find out many Accidents by their foolishness; for it is by reason of our superstition, that we so much credit the Antients; For verily it is not the silly boasting nor use∣lesse writeings (for they can never Recompence or make amends for the lost paper employed about them) can inform, in Surgery, what a Fistula, Cancer, Ulcer and such like are, and so likewise to assign to each of them their peculiar Medicament; for they may all of them be sufficiently and exactly cured and healed by one onely Remedy, as the External Leapry, the Alopecia,
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Serpigo, Blemishes or Marks and such like, as Pustules, ••chings, and Cicatrizes, all which may be abundantly re∣moved by one onely Medicament, and one onely Pra∣ctick; as likewise the Artetick Wounds of dartings, of Missive Weapons and Bullets and such like Wounds. And so we will conclude our Surgery with these few Medica∣ments, and put a period thereunto.
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ALthough we were minded to Write our Archidoxis, and other our Books ap∣taining to Medicine, somewhat more plain and more cleer then is done; yet because the highest Medicinal Universal Arcanaes cannot be prepared without true Chymical Manual Operations, and be brought unto the desired Exal∣tation of Degrees; for 'tis well known to most,
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how the whole World is in a manner addicted to Riches and worldly Wealth, and doth only with all their might drive at Tinctures, and the Transmu∣tations of Metals, to scrape together abundance of Gold and Silver; Now, for the attainment here∣of, they do very much need true Chymical Prepara∣tions, the which they would willingly find in our Ar∣chidoxis, briefly and without labour.) Therefore, for this reason, viz. That we may meet with so great an evil as might arise from thence, and may crush their Malice; We even concealed our meaning in those Books, according to the Antient Philosophick Custome, and Cabalistical Form, and have yet neverthelesse made demonstration cleerly to the good and well accomplished, but obscurely enough to the Contemners and Impious men; And yet tis not only the Lacrymists, that gape on Gold, are the cause of our Cabalistical Philosophick Writing, but also that most great Troop of the Sect of Galen & Avicen, for they would very willingly make use of our Medi∣caments and Arcanaes, for the driving away of Chronical Diseases, (which are uncurable by their Galenical way) Provided, that they could find a brief, sure, and easie Method for the Preparation and Administration of them, without renouncing the old Error of the Ethnicks and false Christians, and could attribute the Honours, Fame, and Riches which they get thereby to the Galenical Writings, and to themselves only, and thereupon (out of an
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envious mind) suppress my Name and famous Deeds, and vindicate themselves by their Wri∣tings, and (because I say that that Art proceeds from me) affirm that they secretly possesse the ve∣ry same thing.
For, whereas they are Ancient Doctors, they will not by any means seem (themselves being so Aged) to be, and publickly professe themselves Disciples of a more grosse Wit, and younger Schollar, (whom they all Envy because he subverteth their Foundations) Therefore, because of their Sloath∣fulness, Ambition, Envy, and Hatred, together with their Ingratitude, I have thus Taught and Reasoned in the Archidoxis, and my other Books; After the aforesaid manner, so well liking me, (the which I shall at the last day approve and justifie be∣fore God and my Conscience) that so those as would attain to the Foundation of my Archidoxis, may publickly call themselves Theophrastists, and ac∣knowledge me to be their Monarch, may follow me as to Labouring, may frequent my School, and may contrariwise cast away their old Fathers under the stall: And although they may privily get some Ex∣periment from some miserable simple Country Clown, or elsewhere, yet they shall not understand the great Arcanaes of Administring my Medicaments, and so consequently will purchase more Disgrace then Honour therefrom. And therefore although some Old Wi•e hath told them, That the Chicken, or
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the young of the Swallows that Cranium, & vis∣cus Quercinus, &c. are a certain Cure for the Falling Sicknesse (as in very deed it is) yet shalt thou not herewith Cure it. But whence is it, or what is the Cause? 'Tis this, because thou under∣standest not the way of the Administration, nor the great Ilech, nor wilt thou be able to Learn it of thy Galen, unless thou frequentest my School, and learnest Philosophy according to Christ, and not ac∣cording to Fiscus, or a Promoter. Now then seeing that Viscus Quercinus doth not afford thee Help, thou supposest it to be too weak by it self, and there∣fore thou Correctest it with other Herbs, and Com∣posest a great Mixture of Sixty parts, or more; these thou dost Digest, and Purgest the Excrements by them; but thou canst not Expel the Disease therewith, because thou understandest not neither the Simple, nor the Compound, nor the Administra∣tion.
But, Would they have thankfully accepted of my Dostrine, and cast their Red Cap, or Fools Coat (that they have received of Galen) behind the Door, and would withal have submitted themselves under my Discipline, I would have put on them a better Cap, yea, the Cap of even Fortunatus him∣self, in the which doth lie more Art then in all the other Writings besides, insomuch, that they should not need to put it off in the Presence of any body, but be able to Cure Chronical Diseases equally
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as well as Fortunatus Restored the Kings Daugh∣ter.
But indeed, they are unworthy of any better, and are to be Accused (as culpable) of their own harm because they have known nothing of the Magnalia, and Misteries of Natures Sanctuary, nor of that Coelestial Treasury which is liberally Revealed to me from above in these last Times and Seasons of Grace; the which things do make a true Adam, and wonderful Physitian according to the Enochian dayes, in the understanding and preception of new Generation; But those Ignorant braggers have Re∣fused it, and therefore I will no farther pitty them, but leave them in their Ignorance: But, because there's no doubt but that amongst such a great mul∣titude of men (concerning whom there's mention made in the 4th. of Esdras) the Lord God will re∣serve some very smal number of some of his Elect; who will be desirous of faithfully following my Theo∣phrastical Doctrine, and of loving the Truth, and of helping their Neighbours in their Necessities and Diseases, out of a true unfeigned Christian Love, and not for Gain and Ambition, but for the pure Love of God: And are also desirous, That the Wonderful Works of God may be made apparent by the Light of Nature, (albeit all men are not born under such a Constellation, as to apprehend the meaning of our Books (without the help of God) though they diligently study them) Because there∣fore
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of the sincere Intention and Love of such, and that they may comprehend the true Foundation of our chiefest Writings, and Arcanaes concerning Medicine, and may arrive to an happy end; And that the most precious Treasure of Nature that God hath Revealed unto me may not be wholly buried with me; We will therefore Write this little Book for them, and will therein cleerly shew the Founda∣tion, or Basis of our Archidoxis, and Universalities, and will Teach the Preparation of the several Ar∣canaes, the Quintessences; the First Entities, and Magisteries.
But, that this Clear Light may not come to the Ungrateful and the Unworthy, I do exhort all such as have the Possession or Understanding of this Book, and do bind thee by the most great Sacra∣ment, and the Oath thou hast made to God in thy Baptisme, that thou even Concealest all these things privily, and as the most noble Treasure of Nature; and that thou doest not admit any Unworthy Person thereunto, but that thou Honourest it as a most blessed Talent, and servest the Necessities of thy Neighbour therewithal.
The Lord God bestow his Blessing and Grace, that whosoever Partakes hereof, may rightly use it.
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THE four Elements are commixt with each other in all things, but yet (in every thing) one onely of those four is perfect and fix, and that Element is the Predestinated Ele∣ment, wherein the Quintessence, Virtue and Quality doth lodge; but the rest are imperfect Ele∣ments,
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and as a bare Simple Element, wherein there's no more virtue then is another simple Element; and they all are as an habitation of the true, fix, and perfect E∣lement; on which accompt also they are called, Things Qualified: And whereas some do imagine the body to be the true Element and Quality, and that it discovers in some sort the virtue of the true Element, the reason thereof is this, because the body (and likewise the three imperfect Elements) is tinged and Qualified (each ac∣cording to its nature) by the fix, perfect, and Predesti∣nated Element, or Quintessence, as with its Inhabi∣tant.
For Example: In some things the Element of Water bears rule, in other bodies the Fire is chief, in others the Earth, and in othersome the Air, So then, if you would have the fix Predestinated Element Separated, tis expedient that the House thereof be broken open; But now this breaking up the House, or dissolution, is performed by several wayes, as is cleerly spoken of in my Metamorphosis, in the Book of the Death of Things: If the House be dissolved by Aqua Fortis, or Strong-Waters, Calcinations, and such like; this alwayes it to be observed, that the dissolved be separated from the fix by vulgar distillations, for then the body of the Quin∣tessence comes over in the manner of Phlegme, but the fix Element abides in the bottom; But whereas we take no great Care about the House or Habitation, but diligendy Enquire for the Inhabitant only, tis needful that we find him in the fix Predestinate Element, and from thence extract him according to the manner of a Quintessence; and so consequently that fix Element is to be dissolved by other more powerful Artifices then by Calcinations, Sublimations, &c. and the Pure be Separa∣ted from the Impure.
The Pure is the Quintessence, but the Impure is the Tartareous Superfluity which is permixt in every Gene∣ration;
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Concerning which, see the Book of Tartarous Diseases.
But whereas my Theory is more largely Opened in my other Books of the Archidoxis, my Metamorphosis, and of the Generations mentioned in our Book Paramirum; therefore I will not be (in the least) tedious, but briefly disclose the Practick: Reduce a Metal (prepared according to the Process in the Book of the Death of Things) into a Liquid Substance with Aqua Fortis, according to the manner which we have Taught in the Book of the Separation of the Elements; and Separate the Three imperfect Elements by very many Cohobati∣ons and Putrefactions; then the fix Element (of what kind soever it be) remains in the bottom; and so those Four Elements are rightly Separated.
ABstract the Volatile (which comes over in the Se∣paration of the Elements) from the fix, often∣times, that so the Quintessence which partly ascended with the Phlegm, may be again Co-united. Take then the fix Element that remained after the Separation of the Three Imperfect Elements (what kind soever it be of) and dissolve it in its appropriated Water; each according to its Nature, as we have spoken of in the Ar∣chidoxis concerning a Quintessence; keep it in the greatest puterefaction, distil it by Cohobation, the rest per Descensum; Putrifie it yet a little more, distil and con∣joyn all, and distil it in B. M. even to an Oylinesse;
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Then corrupt or break it with the Subtil Spirit of Wine by boiling, then the Impure will settle to the bottom, and the Pure will Swim at top, Separate it by a Tritory, or Separating Glass, and that it may there∣withal loose the Nature of the Aqua Fortis, pour on a greater Quantity of the Spirit of Wine, the which ab∣stract often until the Quintessence becomes Sweet; Lastly wash it off with Common Cold Water; After the like manner are you to conceive, of Marchasites, Stones, Rosins, Hearbs, Flesh, Excrements and Fix Things, viz. that (first of all) the three imperfect Elements be Separated, and that the fix Element be farther proceeded with according to the Doctrine of the Book of the Quintessence.
When we speak of an Eating or Coroding Water, understand Acetum mixed with the Spirit of Wine, and such a Spirit as being often abstracted from the Spirit of Salt Nitre, becomes an Acetum. The fix Elements of Marcasites are to be dissolved, therein to be putre∣fied and Elevated by an Alembick, and then at length be corrupted or broken with Spirit of Wine, that the Impure may fall to the bottom, and Separate it self from the Pure.
As concerning the Essence of Gems, where we speak of Radicated Vinegar, understand us thus, viz. that you have a sharp Acetum Corrected with Tiles or Bricks, and oftentimes Abstracted from the Tartarised Matrix of A∣cetum. Your Gems are to be first Calcined by Sulphur, then dissolve them therein, and Putrefy them, and then Separate the Pure from the Impure by breaking them with Spirit of Wine.
An Essence is easily perfected out of Fruits, Hearbs and Roots; so that you dissolve the Imperfect Elements, by the highest Secret Putrefaction of the highest heat. Then shalt thou putrefie them in Dung, and drive out per descensum, all that is able to go out, and from
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thence Abstract by a Destillation in a B. all the huttfull imperfect Body of the moisture, then will the Predesti∣nated Element remain in the bottom; this must be not Separated from the Superfluous Impurity, by corrupt∣ing or breaking it with its own Spirit, or with the Spi∣rit of Wine, the which Spirit draw off, and thou shalt have the Quintessence pure.
The Extraction of the Quintessence out of Salts, as Vitriol, Common Salt, Salt Nitre, Venus or Antimony, &c. is done thus, viz. Cohobate them with their own pro∣per Liquor or Water, oftentimes Putrefie them with the Phlegm, and abstract the Body thencefrom in the manner of Phlegm, even to the fix Spirit. This then dislove in Water, or in their own proper Water, and (in the heat) Saparate the Pure from the Impure with Spirit of Wine.
MAgisteries do well deserve to be called Mysteries because of the great Tinctures they shew in an ap∣propriated Menstruum, viz. in Acetum, in Wine, and as we there mentioned, so likewise do we here enjoyn, that respect is to be had onely to such concordances or uniformities as are commodious for the extraction of the Magisteries, for if you take Destilled Vinegar, you shall not tinge Water, but wine into Acetum, because the Tincture or Vinegar was made of Wine. Didst thou but well and rightly know the Magistery of Acetum, thou wouldst likewise well enough understand the Book of Magisteries.
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In the Magistery of Vinegar this is to be considered, That first of all you make the Tincture, that is, the Vine∣gar out of Corrupted Wine by that serment that is al∣lyed or a kin thereto naturally; as for Example, by Tartar; then with a small Quantity of that same Acetum may you tinge a most great Quantity of Wine, (first cor∣rupted and putrefied) into the best Vinegar in a short time. If therefore you intend to convert Merals into a Magistery, and plainly to tinge the whole body into an Essence, tis expedient that you take a chief and Open Metal, to which all the other Metals are by Nature al∣lyed; the which you must corrupt or break in its own Matrix which is placed in Water, and is termed the Mother of all Metals, and you must purge it from the superfluous Elements, and reduce it into its first liquid Ens, that is, into a most sharp Metaline Acetum; as of∣ten as all the Metals are digested therein, they are ne∣cessarily Transmuted thereby into Acetum, that is, into a Quintessence. But now, even as Wine must be in some sort afore corrupted, if you would have good Vinegar quickly prepared thence-from; even so in like manner must the Metaline bodies be afore corrupted, or putre∣fied and mortified, as is spoken of in the Metamorphosis in the Book of the Death of Things; and then are they truly called Potable.
After this same manner also are the Magisteries of Marcasites to be prepared even as the other Magisteries are in which said Marcasites is (in a manner) more Virtue to be found then is in Metals; and by our dissolving Water is to be understood the Water of Salt.
But the Magistery of Gems is this, viz. You must first Calcine them with Sulphur for four Hours, then Rever∣berate them, and afterwards burn them with Nitre, then boyl them with Simple Water eight Hours, Filtre, and Coagulate it, and Extract it with Spirit of Wine.
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The Magisterie out of Gums and Rozins (as for Ex∣ample, out of Turpentine and Amber) is made after this manner; First, boyl them in Spirit of Wine, then Cor∣rupt them in new Spirit of Wine commixt with a dissol∣ving Water, viz. of Salt; and Distil it thence∣from.
The Magistery of Herbs likewise, as also of all Spices and Fruits is thus done; First of all, let them be fer∣mented like Must, or new Wine, then draw off from them a Spirit, as from the feces of Wine; in that Spirit digest the putrefied Herb, oftentimes renewed with new Herbs until the Spirit become four times the Quantity it was. But because there's frequent mention made in our Archidoxis of First Entities, and whereas the chief∣est Foundation is hidden in them, we will together therewith briefly adjoyn the preparation of our Water of Circulated Salt, which is thereto requisite, but was omitted.
WE have sufficiently shewed and declared in our other Books, That the Water or Sea, is the true Element, as being the true Mother of all the Metals, and hath received out of its own first Ens the Sperm of the Three Principles, of which no body hath made any mention afore me, but built their principles from Sul∣phur and Mercury only, they neglected the mentioning of the Third Principle, viz. Of Salt which lies in the
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Sea: But Experience being my Tutor, I have also in my other Books briefly hinted, That the first Ens or the Quintessence of the Element of Water, is the Centre of Metals and Minerals; and I have elsewhere added, That every Fruit must die in that in which its life is, that so it may receive a new better life afterwards, and so (by the deposition or laying off the old body) may be re∣duced into the first Ens, We will therefore here adde the. Extraction of the Centre of the Water, in which the Metals ought to lose their body.
Take, in the first place, the true Element of Water, or instead thereof another Salt as is not yet wholly boyled to a drynesse; Or, even Sal Gem depurated; pour there to two parts of Water mixt with a little Juyce of Radish, putrefie it in an accorate Digestion, by how much the longer, so much the better; then af∣terwards let it congeal, and putrefie it again for a month, then distil it by a Retort; Urge the Residue by a strong fire, that so it may flow or melt, Reverberate it in the Retort with a continued fire, Dissolve it on a Marble, then take that water that flows from hence and pour it on again, and putrefie it; distil it again even to an Oylinesse, Conjoyn it with Spirit of Wine, and the Impure will fall to the bottom, the which Sepa∣rate, but the Pure will be Cristallized in the Cold; pour on again that which is distilled, and Cohobate it so often till a fix Oyl remain in the bottom, and that no∣thing comes over sweet afterwards. Then farther, di∣gest it for a month, and then distil it so long until the Arcanum of the Salt passeth over by an Alembick: Let not the length of labouring here-abouts grieve thee, for this is the Third part of all the Arcanaes that are hid in Metals and Minerals, and without it, can nothing fruitful, and nothing perfect be accomplishr.
But although there are more wayes for Extracting the first Ens of Salts, yet this is the most profitable,
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and the most ready way; and next to this is that other way which we have mentioned under the Title of the Elixir of Salt, viz. That new Salt being permixt with the dissolving Water, (which Water is the Distilled Spirit of Salt) be putrefied and distilled so long, until the whole substance of the Salt be dissolved and reduced into a perpetual and during Oylinesse, the body being removed there-from in the likenesse of Phlegm. After this manner likewise is Taught the ma∣king of the Arcanum, or Magistery of Vitriol and Tartar, and out of all other Salts.
IF you would Reduce the Mercury of the Vulgar into its first liquid Ens, then is it to be first Morrified and brought out of its own form; and that is done by various Sublimations with Vitriol and Common Salt, that so it may at last be like six Crystal; Then dissolve it in its own Matrix, viz. in the first Ens of Salt, putre∣fie it for a month, corrupt it with new Arcanum of Salt that the Impure thereof may be precipitated to the bottom, and that the Pure may be turned into Crystals;
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Sublime the Stones or Crystals in a close Reverberatory when tis Sublimed, alwayes turn it up side down, until it comes to a redness. Extract this Sublimate with Spi∣rit of Wine rectified even to the height; Separate the Spirit of Wine, dissolve the rest upon a Marble and di∣gest it for a month; pour on new Spirit of Wine, digest it for a time, and distil it. Then the Arcanum of the first Ens of Mercury will come over in a liquid substance, the which is called by the Philosophers, A most sharp Metalline Acetum; and in our Archidexis, Circulatum Majus. The same is to be understood of Antimony, Gems, and Herbs.
YOu are thus to understand our speaking of Arca∣nums, That they are nothing else but a graduated Quintessence, a Magistery, or first Ens. And first, by the Arcanum of the first Matter, we mean the first Matter, or first Ens of the Limbus of man; likewise the first Matter of the Mercury of Salt, for that is neerest con∣formable. Therefore thou must (according to the pro∣cess of the first Ens) reduce all things into a liquid sub∣stance, and then again Conjoyn it with a Monarchy, as 'twere with the living unreduced body of that thing, and promote or set it to distillation.
As for our Opinion concerning the Arcanum of the Stone, it shall be declared in the following Practick: But by the Arcanum of Mercurius Vitae we mean a Living Fire, so that the Mercury of the Vulgar be Essentifica∣ted
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with the Quintessence of Salt, and be vivified with the first Ens of Antimony, as 'twere with a Coelestial Life; but the Arcanum of the Tincture displayes and un∣folds it self, and therefore we here omit it.
THat which we have here and there set down Theori∣cally, concerning the Arcanum of the Stone, we o∣mit in this place, and I only say, That this Arcanum is not to be sought for in the Rust, which many have falsly termed Flores but in the Mercury of Antimony; And that Mercury of Antimony when tis brought to its perfection, is no other thing but the Heaven of the Me∣tals, because its Virtue is alwayes Vital or lively, and is no other thing then a perfect pure Quintessence; and therefore even in the deludge, nothing of its Virtue or Efficacy was taken from it; for the Heaven being as 'twere Life it self, cannot be destroyed by any lesser or inferiour thing; The preparation thereof I do here briefly describe.
Take Antimony, purge it from its Scoria or drosse, and Realgar in an Iron Vessel, until the Coagulated Mercury of the Antimony appear white and fair; and although it be the Element of Mercury, and hath in it self a true hidden life, yet notwithstanding all these things are in power, and not in act. But if you would bring it unto
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act, then tis expedient that you stir up that life with it own like living Fire, or with a Metaline Acetum, in or with which fire many Philosophers have proceeded many wayes. But because they have all agreed in the Foun∣dation or Root, they all arrived to the appointed end: For, one of them hath extracted a Quintessence out of the Coagulated Mercury, by much labour, and hath therewith brought the Mercury of the Antimony into act; but, others of them have beheld a Uniform Essence to be in other Mineral things: As for Example, in the six Sulphur of Vitriol, in the Magnetick stone, and have thence extracted a like Quintessence, and have there∣with ripened its Mercury or Heaven, or brought it into act. And because they extracted their Quintessence out of a stony matter, they therefore called that Magistery a Stone; and indeed their Opinion is right: Yet not∣withstanding, that Fire or Corporal Life is found much more perfectly and sublimely in the Mercury of the Vulgar; and this is evidently witnessed by its Flux and Running, viz. That there is hidden in it a most chief Fire, and a Coelestial Life. And therefore whosoever desires to Graduate his metalline Heaven even to the height, and to reduce it into act, he must first of all extract out of the Corporal Life, (viz. The Mercury of the Vulgar) the first liquid Ens, (as being a Coelestial fire) the Quintessence of Sol, and a most sharp metalline Acetum by a Solution with its own Mother, that is, he must permix it with the Arcanum of Salt, and with the stomach of Anthion, that is, with the Spirit of Vitriol, and must therein dissolve the Coagulated Mercury of Antimony, digest it, and afterwards reduce it into Cry∣stals, that it may be like to a yellowish Crystal; of the which we have made mention in our Manual.
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EVen as a Temperate Essence is educed or drawn out of Hearbs, as for example out of a Vine, by the which Essence may be Attracted the Essence of Hearbs and Roots of every kind; insomuch that the Mercury of the Wine doth not shew its own proper Na∣ture, but the Nature of that which it is Essentificated with; even so in like manner is it with Metals and Minerals, for such a like Mercury or spirit is extracted out of the open and middle Metal (Mercury) if an Es∣sence be extracted out of the perfect Metals with that same spirit; then that Essentificated Mercury, is after∣wards conjoyned with the Celestial Balsam of the Quin∣tessence, in a close Reverberatory, by which it obtains a life, and is therefore called Mercurius Vitae. The Vir∣tues of which seem to us very admirable, and therefore must be concealed and hidden by us, that so they may not be contemned.
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IN our Paramirical Writings it is clearly enough de∣clared, viz to a Philosopher, or a Physitian, as much as is needful for the preservation of the whole humane Body, not onely in his Corporal and Earthly Mass, but even in the Celestial Balsamick Part, and for the cu∣ring it of all Celestial and Terrestrial Diseases. For it is expedient that such a composition be in that Medi∣cament, as doth not consist in the number of Ingredi∣ents. For example sake, should any one think that by the mixing of Water and Wine together, were made a true mixion, it would be a false conception; for one part may be Separated from the other without the hurting of either, which is far otherwise in our great Composition; for here is made a uniform, and an Har∣monius mixture, insomuch that two things different or distinct in Nature and properties are united, and neither of them can be Separated from the other without hurt, because of their notable Concordance; as it also comes to pass in the Masculine and Feminine Seed; if therefore such a composition be to be prepared as is in its state and form sutable and agreeable to man, in the propor∣tion of Celestial and Terrestial Things, it is convenient to consider of the Name of the Microcosm, and that man is a little World; And consequently if you would cure him Universally of all his diseases, it is necessary that it be done by his like. Concerning which Hermes Tris∣megistus
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saith, tis expedient that he who intends to make this composition, do Create a new World; And even as God created the Heaven and the Earth, • likewise must the Physitian frame a Medicinal World Separate and prepare it. And that he (the said Hermes) may faithfully shew unto his Disciples, what thing o• matter this composition must be made out of, and how also a Concordancy of Celestial Virtues may be found with us in the vally of darknesse, he doth very wisely and truly add a little after, viz. That which is beneath is like that which is above, and the things beneath are so related to the things above as Man and wife, and for the better understanding thereof, he teacheth that the Heaven (doth of it self) agree with the Element of Water; for it had its First Spermatick matter in the Water, and that the Element of the Earth thereof, be∣ing coagulated or changed out of a Spirituality, into a Corporality and Earthlinesse, is like to the Plannets and the other Stars; for they also did at the begining obtain their Spermatick Matter in the Heavens, and did from thence pass, or were changed (by a Separation) out of the Celestial transparent Nature, into a thick Co∣agulated Body.
In the first Creation, the things above, and the things below, the upper and lower Heaven or Water, the Su∣periour Coagulated Nature or Stars, and the inferiour Terrestrial Nature were all commixt in one, and were but one thing. But God Separated the Subtile from the gross, that so of one Water might be made two, the Superiour Water was Subtile, and to be accounted of as a Masculine Sex to the inferiour, more gross, Femi∣nine Water. But even as God did farther devide and Separate the superiour Water, that the subtile Aerial part might be ordained for Stars, so that the Celestial Bodies or Stars are so related to the Heaven, as Sons are to a Father; even so likewise by the same way, hath
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God appointed (in the more gross Feminine Bodies, viz. the Waters in the Vally of darkness) a Separati∣on agreeing with the Superiour Separation, and hath also divided it into two Parts. The seventh more clear part, he called Water, the other six dryed parts, or Coagulum, he called Earth, the which comprehends in it self all the Specificated or particular Fruits and Planets, that had their first Original in the Water, as in their Heaven. Even as Metals, Minerals and Gems, which are to be accounted of in respect of the Water, as Daughters in respect of their Mother. So the Superi∣our. Heaven hath a Nature and properties like it self in its Feminine Nature, viz. in the Inferiour Heaven or Water; and the Superior Terrestrial Bodies or Stars, as being the Sons of a Father (that is of the Heaven) have a like concordancy and affinity with their Sisters, the Terrestrial Bodies. And by how much the Supe∣riour Celestial Bodies or Stars are conjoyned with their Father the Heaven; Even so by an equal kin or affini∣ty, the Inferiour Terrestrial Minerals and Metals are allyed to the Water (their Heaven) as being their Mo∣ther, from thence therefore is the truth of the saying of Hermes evidenced, the which we do even commend to our Sons of learning, in these expressions, viz. that the whole Microcosm (as far forth as appertaines to the com∣prehensible Mass, and to the living, Moving, Corpore∣al, Generating Spirit) ought to be gathered as it were and composed of those Inferiour Elements, dark Wa∣ters, their most Noble Essences; But as to the Mental Arcanaes (by which a sound mind consisteth in a sound Body) they are to be Attracted from the superiour Ce∣lestial Waters, and their Astral Influences (spiritually) in a Mental manner, through the mind of the Image and its Gamahea or (if they are not so pleasing to us) may be eschewed; even as we have largely and cleerly enough demonstrated these things in our books of long life.Page 156
And because we have comprised the Theory of this great Composition in other places, but especially in th•• Books of Paramirum; therefore we shall content o•• selves with them, and rather adjoyn the Practick 〈◊〉 self, viz. how the Inferiour World or Heaven ought 〈◊〉 be united and compounded with its Earth, or the 〈◊〉 with its Heaven. But because we have afore premis• the preparation of the Heaven, and have taught it un∣der the Arcanum of the Stone, we omit it in this place But now whereas of it self alone, tis like the male se•• and can bring no benefit in the Body of man, but one• restore the Celestial Parts, viz. the Radical Moisture 〈◊〉Balsam of Life, therefore it is expedient that it be co•• joyned with its Terrestrial Corporal Mass, and b• brought into a Concord and Harmony, that so even th• Fleshy Masse in man, may be also refreshed and restor∣ed, and not onely one Member be restored to health but the whole Body Therefore such a Corporal Ma• must be taken as is equal in its Nature to the Superio• Sun, and comprehends in it self the proprieties of a•• the Stars; for as much as it is impossible for all the Subterrane Stars, and Coagulated Bodies to be com∣prehended together in the number of Ingredients. This Coagulated Essence of the Heaven, that is the Sun in its own Essence and Temperate Element, is so elevated and graduated, that it doth also even six its own habi∣tation (that is the superfluous Elements) with it self, so that it cannot be destroyed by any Element, and the Inhabitant or Corporal Balsam therein hidden, is able to continue eternal. If therefore (as is aforesaid) the whole Microcosm is to be truly cured, then the Corpo∣ral Coagulated Balsam is to be Co-united with the Cele∣stial Spiritual Balsam, and the discord betwixt the Elements of the Sun, to be reconciled, so that the superfluous Elements, may be Separated from the fix Predestinated Element, and may plainly die, and may
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leave the Eternal fix Element (as being their Inhabi∣tant) alone. If this dead Body of the Sun, be after∣wards cleaned from superfluities, and be brought into •otatile Spiritual Nature, then is perfected the true •limed and resolved Mercury of Sol (not that Hore∣•ntal, which many endeavour to prepare with the •ercury of the Vulgar, and Sal Armoniack.
THat you may stir up a discord between the Ele∣ments of the Sun, or of the habitation of Gold, it expedient that you draw out or bring Sol in a strong •olution by a Phlegmatick Fire or Quintessence of Tar∣•• into its proper heat and fervency; By which the •lement of the Air is most greatly augmented in the Sol, and (by the assailing or accompanying Air) the fix E∣lement of the Sun (as being its proper Fire) is so much •raduated, that it is able to overcome and destroy the dwelling of the other three. Putresie this destruction •ith the Quintessence of Tartar, and with the Ostrich,•onvert it by a proper Sublimation, into the Matter of •ercury, and then the fix Mercurial Element of Sol, will remain alone without a habitation; but because that it (as yet) permixt with its superfluous Tartar, there∣fore this is to be removed therefrom; dissolve it there∣fore in the Circulated Water of Salt, corrupt or break 〈◊〉, and the Tartar will be precipitated. Sublime the •ure in a close reverberation of an Athanor; dissolve • upon a Marble and putrefie it, so is the Mercury sublim∣•d, Graduated and resolved into the First Matter of Sol,•nd is prepared in the highest degree.
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OF the Mystery of the Microcosm Page
Of the Separation of the Elements. P. 1•
Of the Separation of the Elements out of Metals. p. 2•
out of Marcasites. p. 2•
from Stones. p. ••
from Oleaginous bodies. p. 2•
in Corporal Rosins. p. 2•
from Herbs. p. 2•
from Fleshy bodies. p. 2•
from Fishes. p. 2•
from Waterish things. p. 2•
from Water. p. 3•
from Glasses. p. 3•
in fix Bodies. p. 3•
Of the Separation of the fire. p. 3•
of the Ayre p. 32
of the Water. p. 33
of the Earth. p. 33
Of a Quintessence. p. 35
Of the Extraction of the Q. E. out of Metals. p. 47
from Marcasites. p. 49
out of Salts. p. 50
out of Stones, Gems and Pearls. p. 51
out of burning things. p. 53
out of growing things. p. 54
out of Spices. p. 55
from Edible and Potable things. p. 56
Of Arcanum's p. 60
Of the Arcanum of the first matter. p. 65
of the Phylosophers Stone. p. 68
of Mercurius Vitae. p. 71
of the Tincture. p. 75
Of Magisteries. p. 78
Of the Extraction of Magisteries out of Metals. p. 82
out of Pearls, Corals and Gems. p. 84
out of Marcasites. p. 87
from Fatty Substances. p. 89
out of growing things. p. 90
in Wine. p. 91
out of blood. p. 94
Of Specificks. p. 96
Of an Oderiferous Specifick. p. 100
Of an Anodine Specifick. p. 102
Of a Diaphoretick Specifick. p. 103
Of a Purging Specifick. p. 104
Of an Attractive Specifick. p. 106
Of a Stiptical Specifick. p. 108
Of a Corrosive Specifick. p. 110
Of a Specifick for the Matrix. p. 111
Of Elixirs. p. 113
Of Preservation & Conservation by Elixirs. p. 117
Of the Elixir of Balsam. p. 119
Of Salt. p. 120
Of Sweetness. p. 121
Of Thronus. p. 122
Of Quintessences. ibid
Of Subtilty. p. 123
Of Propriety. p. 125
Of Extrinsecalls. p. 126
A Remedy for Wounds. p. 129
For Ulcers. p. 130
against Marks or Blemishes. p. 13•
Of the Separation of the Elements. p. 140
Of a Quintessence. p. 142
Of Magisteries. p. 144
Of the preparation of Circulated Salt. p. 146
Of the first Ens of Common Mercury. p. 148
Of Arcanums. p. 149
Of the Arcanum of the Stone. p. 150
Of the Arcanum of Mercurius Vitae. p. 152
Of the greatest Composition &c. p. 153
Of the Corporal Balsame or Mercury of Sol. p. 157
Of the Composition of the Spiritual Balsams. p. 158
FINIS,
Page 1
WE are (in the first place) to understand, in the Creation of things, what Restau∣ration and Renovation are; what those things be which restore and renovates and also what this is that can be renewed, and restored: In∣deed all Minerals are thus brought unto a youthfulness, are renewed, and repaired, insomuch that rusty Iron may be again reduced into new Iron; and the Verdi∣greece, or flos Aeris, into its Copper: Likewise, Mi∣dium into Lead, and Saturn into Mercury (alias, the •alx of Iupiter into Tin.) So then Renovation, and Re∣staurtation (in this place) is that which reduceth a destroy∣ed, or rusty, or consumed [Mineral] to its juvenility and perfect essence. But yet notwithstanding this Reno∣vation which we have here induced, cannot be compar∣ed (in the least) to that Restauration, and Renovation which we pretend to expound: for although that Rust and Verdigreece be not a Mettal, yet nevertheless, 'tis not •• yet perished or consumed in its Mettalick essence, and therefore it cannot (in this place) be made use of •y way of comparison, for the explaining of our intent and meaning concerning Restauration and Renovation, because such Rusts, nor Ablutions, doth not at all hap∣pen
Page 2
in Mankind; thence comes it to pass, that men not at all need such a kind of Reduction.
But now if after this manner, a decreasing or consu∣ming hap to befall an old, or decreped man, (as if 〈◊〉 were a kind of rustinesse in his substance) then may 〈◊〉 body be on such wise reduced from his decrepit degr•• unto juvenility, and it is a reduction from any whatsoe∣ver disease unto health; but yet this is not the thi• which we (at present) will write of. Moreover this a• so may be accompted of as a kind of Restauration when a metall is naturally made out of Salt, Sulphur and Mercury: This perfection being accomplisht, ar• brought into a perfect metal, this metal may again easily return into its three first Principles, so that i• Salt, sulphur and Mercury may again be made appa∣rent, as they were at the first Generation thereof, inso∣much that the metalline Essence may wholly passe a¦way, and it be no more a metal. Thus may it also happen, viz. that the matter of the three Principles m•• return into a metall, as afore, as for example, if 〈◊〉 the three Principles of Copper there be again mad• Copper, &c. This (now) in metalls, is likewise a Restau∣ration or Renovation, when there is a certain generation made of a metal formerly perfect, into a perfect an• compleat mettall again. But yet' that is not to be estee∣med of as a Renovation and restauration, if it be compare• to a man; because we cannot (in the least) be reduced into our three Principles, or be brought into our Sperm out of which we may be again renewed and restored (as we spake above concerning metals.) For so it would come to passe, that we could then have power of bet∣tering our selves by a second generation, better then the first was, or as iron, which being reduced into its three first Principles, and afterwards into silver, or gold is by this same made incorruptible, or as ♄ which is a∣gain reduced unto its own Mercury, and at length chan∣ged
Page 3
into an incorruptible metall; Even so then should we be able to effect or create an incorruptible Creature out of our selves, the which (notwithstanding) we have no power to do; for we want that first matter, nor can we go back into the irreducibility of our appointed and ordained state, but must proceed on, as we have begun; for there is no way by which we may be able to recover, for to have this thing out of which we proceeded.
There is therefore a twofold Restauration or Renovati∣on. One is what we have brought and declared about metals; The other is when an old Image is renewed with fresh colours, that so it appears fresh and new as it was at first; but yet we are not for this Cause to un∣derstand in this place, that there is made a new mat∣ter out of the old; but that the old image is palliated, and cloaked as it were, so as to appear new; and there∣fore, neither may this be called a Restauration, in refe∣rence to the Renovation and Restauration of a man: But Renovation and Restauration are to be understood af∣ter this manner, viz. That his Radicall moisture acting or governing, and exercising the Spirit of life, be not diminished or driven backward, but be rather augmen∣ted and promoted in its vertues, as a tree that hath help administred unto it for the Production of its flowers and fruits, the which falling off, and being gone, there are others produced again as afore: But although that this example here made use of doth not on every side serve for the Declaration of our alledged opinion; yet neverthelesse it affords us the understanding of making an advance or promotion of the Radicall moisture of life, as we have demonstrated in the tree. And verily we would have you to apprehend of Renovation and Re∣stauration after this manner, viz. that it is not to be done in the radical humidity, but in that which is born of the said humidity, and draweth, or deriveth, its Originali∣ty, materially and corporally. For, even as a Bell made
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by fusion, doth not at all receive its sound from the To•• or note, that 'tis framed unto, but from the body; so the Restauration or Renovation doth not receive its opera∣tion in the spirit of life, but in that which makes, and effects it; that is, the one is Material, and the other •• Substantial, or spiritual. But, when all this, in which the radical moisture is, shall be mundified, its Tone will be also mundified: and by how much the better its Tone is, so much the better will the body be. And when we say that the radical humidity proceeds from bodies and members, we intend and mean after this manner, That the radical moisture it self, and that which proceeds thence from, are; even as the root and the tree is; one whereof cannot at all live and subsist without the other: In like manner is it to be (here) understood, that these two are so united and conjoyned, that they cannot be separated: therefore the radical humidity, and spirit of life, with the moisture of life, is in the bodies and mem∣bers, even as the Tone or Note in a Metal, which is not seen, but only heard: for the spirit of life, and the ra∣dical humidity, are truly in bodies; therefore it will be a foolish thing for us to endeavour to amend it, or to renew the body by it, but 'tis expedient and •it, that the body and the matter, (which are born and risen, or sprung off, and with it) be renewed and restored. From thence, then, may it be collected, that Restaura∣tion and Renovation is a Transmutation of those mem∣bers, nor parts, as exist in the body, superfluously; so that every such thing as proceedeth from the body and from the radical humidity, may fall off, and new may be born in the place thereof; even as we spake of trees, all the leaves of which, its flowers, fruits, and excrescences do fall off, and again spring up, and yet the Wood it self is not changed, so as to fall off, and other to be born again, but remains: even so likewise the radical humi∣dity remains; that is, the life in the body, and (with it)
Page 5
the body do cast off the hairs, nails, and teeth, and then afterwards the like of them are re-born, and grow again. This therefore is restauration, and renovation, by which this same thing as is to be renewed and restored, is so restored and renovated: for every Restauration and Reno∣vation is made in the superfluities, and in those things that rise and grow out of the substance: So then, it may be sufficiently understood what way it is that the body may be restored and renewed by: and (from the demonstrations we have made) viz. from those super∣fluities that are not of so material a growth, as the hair, teeth, skin, and nails; for these are in the body as cer∣tain superfluous things, and do not pass into the cor∣poral matters, or substance, but remain in their own Essence, like as are the Four Complexions, alias humors, •ne whereof proceeds from coldness and moisture, which is born and retained in the whole body, and hath no peculiar place, nor beginning from whence it may pro∣ceed, as is proved [in our Discourse] of the Four Com∣plexions. A Second proceeds from things contrary to the former, viz. from heat and dryness, and even this also is so in the body, and hath no peculiar abiding or original, and it likewise causeth, or maketh moisture. The Third is cold and dry, and its way of birth is the same with the Others. The Fourth is hot and moist, and doth proceed even as doth the rest.
Here you are to observe that it happens that all those Four Humours are not alwayes in all bodies, but some∣times one of them only, sometimes two, sometimes three, and otherwhile four; This also is to be heeded, as concerning them, that they are consumed and ex∣pelled in the Renovation and Restauration, for this reason, because the nature and life of man can very well persist and abide without them, and doth not at all need them, for they are only superfluities; like as the feces are in Wine, or as the s•um and sroth flowing there from in the Vintage-time.
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This likewise is to be believed concerning the Four Complexions appearing in a man, that they are not to be renovated and restored because they spring not from any either greater or lesser member: nor are they in the bloud, nor in the flesh, or such like: Neither is it true, that the sanguinc Complexion proceeds from the Liver, by reason of the very much-abounding quantity of bloud; or that Melancholly proceeds from the Spl••n, or Choler from the Gall, and Phlegm from the Brain, and such like; for verily the aforesaid Members do not give any man his Complexion, but the Complexions happen to a man even in his Nativity, and abide even till his death. But we undertake not to dispute hereof in this place, for as much as it would be too too wide from our text of Renovation and Restauration.
Whereas therefore none of the Four Complexions hath any place or original in the said bodies, but they exist in the spirit of life, and in the radical humidity: therefore the Complexions cannot be renovated, not restored; but where the body shall be clarified, the na∣ture of them is also clarified.
Moreover we also signifie this, by our text, viz. That the division, and distinction of Complexions according to Age, Country, and Regiment, is not at all to be cured, because there are no Complexions imprinted in the body, from these three: It may happen indeed that old Age may inforce a sadness in bodies, but yet that it no Complexion: So likewise the Country or Region may induce Phlegm, but yet that Complexion is not therefore Phlegmatick. So Choler may cause one to have a yellow colour, but these things have no place of discussing here, for they are declared in our treating of the Construction, or framing, of the body. There's a pe∣culiar understanding requisite for Divisions (or Distin∣ctions) of this sort, wherein is to be noted that they are not only Humours, but also sometimes Minerals, some∣times
Page 7
Corruptions; all which are superfluities against nature and strength: The like may be said concerning the principal Members, for these resist Renovation and Restauration, thus, viz these perceive not those (quali∣ties of renewing, &c.) nor receive they them unto them∣selves; but every thing that passeth through them, and is prepared with, or by them; they receive and admit of it as Nutriment only, and not as a Medicament: but yet, if haply any humours or superfluities should be in them, they would be expelled. Even so then is it to be equally understood of the other Members, viz. the bones, marrow, brain, heart, liver, lungs, reins, milt, sto∣mach, intestines, gristles, muscles; and also as concerning the Bloud, you are to know, that corruption, or super∣fluity, may be even in it; yet this is only accidental: And even so may it be equally-alike understood as con∣cerning the Flesh; and verily this accident is purged a∣way in the Renovation and Restauration; not that there is to be made other bloud, but that the evil be removed there-from, and the good be preserved, and predomi∣nates. The same consideration is to be had concerning the flesh. But that we may briefly explain what those things are that may be restored and renewed, know, That the Leprosie, Falling-sickness, Madness, Pustules, or Pox, the Gouts of the Fact, of the Hands, and of the Joints, and many other such like, may be taken away by the Renovation and Restauration, unless there hap to be a Disease that had its Original even from the Nati∣vity, for that will not be removed.
But as concerning the Leprosie, or if there be in the body any more grievous Disease then that is, you are to know that there is to be made a Transmutation thereof in the body. not that there be made a seperation of the Pure from the Impure, but that the Leprosie be conver∣ted into Health, even as Copper and Iron are into Gold: Nor ought any one to admire at this same Transmutation,
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for Renovation and Restauration do consume even a• the fire consumeth all the Falsities and Impurities that are in Gold or Silver, and leaves them pure and clean: By the same way are the Falling sickness & Gout removed; for so all things that are in the whole body are renewed by the flesh and blood, together with all the others therein concluded; for even as Alcali mundifies the Leprous Mercury into the best Silver, even so the Renovation and Restauration do transmute the body into a good essence, as is said before.
So then Renovation and Restauration drives forth what∣soever is superfluous in the body, and contrary to Na∣ture, and changeth all that which Nature doth not stand in need of, or which shall be of no moment or virtue, into good: Likewise it restores all things, and causeth them to grow again, as we said above: It reduceth the whole body into youthfulness, &c. and that for this reason, Because Nothing of those things as are in Na∣ture it self, is able to resist them.
But now we come to consider the way by which the body may be restored and renewed, viz. 'Tis done by that kindling (of a renewing. and restoring Medica∣ment) which it hath in the spirit of Life, and in the Radical humidity; by the which kindling the aforemen∣tioned Operations are made like to the burning vertues of a Nettle: Who is so quick-sighted as to be able rightly to search out such kind of virtues, when as they do not appear (in that action) so materially as they art sensibly known to be? After this manner also even Re∣novation and Restauration of nature are as 'twere assist∣ing-approaches made by such virtues as we are not able to express. Now we evidently know that every visible thing is cleansed and purged by fire; for so Nature re∣quires that this very thing be done by fire, that is not possible to be done by any other thing. And therefore we understand a twofold fire, viz. A Material and an
Page 9
Essential Fire; the Material operates by a Flame, the Es∣sential by the Essence and Virtues like Cantharides that burn the skin, and raise blisters, like to the most violent fire; And yet notwithstanding they are not fire, (in the •east) nor are they so perceptible to the sight, like as fire is: The same likewise doth Crowfoot and Nettles do, as we have oft times said.
'Tis in like manner evident unto us that the Renovation and Restauration (when they come into the body, or are conjoined with it by union) do perfect their Operati∣ons after this way, viz. There is such an operation as is made in the Mercury of Saturn or Mars, the which are put into the fire with their Realgars; and although nei∣ther of them be hot or fiery, yet are they burnt like wood, and the perfect Metal is found in the bottom, though it appeared altogether leporous before.
Likewise who is there that can search and find out what means it comes to pass by, that when Migdalio shall have been most vehemently melted with Vitriul, it becomes Copper, and in all respects like to true Copper, and yet it had not any similitude of Copper afore: even so are we to understand concerning Renovation and Restauration, viz. That they perfect their Operations like to Lime or Calx, which is extinguished or quench∣ed with water, and purifies it self, and the force and ac•i∣mony thereof is taken away by the essential fire, and extinguished. The Renovation and Restauration of our Nature is much resembling that of the Halcyon, or King-fisher, the which Bird is renovated by his own pro∣per nature. Hence then, there are many more such like things to be found as have a power of doing that, and of them we have made mention sundry wayes in our Archidoxis, or much rather, in our Secrets, from whence a very many might be brought, but that their digression from our present Text of Renovation and Re∣stauration, would be too much; such things as we there
Page 10
demonstrate, the same are to be understood in like man∣ner here in this place concerning Renovation in our rei∣terated assertion, viz. That we cannot sufficiently or certainly know how the fire operates, although we see that it consumes the wood; for it overcomes and ab∣sumes all other things by the vehemency of its heat: But omitting this, wee'l betake our selves to another thing.
So then having abundantly enough spoken hitherto concerning the beginning of Renovation and Restaurati∣on, let us now go on to discover those things which d•∣renovate and restore; We have indeed taught the pre∣preparation of them in our Archidoxis, and have given them their proper Names by which they may be known and heeded. Now wee'l set down the Compositions of them, but in the first place their process: Now when we speak of, and teach you concerning simple Medicines and Arcana'es, 'tis to be understood that the operations thereof are done diversly; for there are some things to be found which do even violently cleanse the Lepro∣sie, and do drive away no other Disease so well as they do that; and yet nevertheless are (as to Renovation and Restauration) perfect; besides which, in the distin∣ctions of Diseases of this kind, are the Quintessence, the Magistery, and Element of Antimony, the which doth so cleanse the body from the Leprosie, even as it doth purge Gold and Silver melted therein, in whom it leaves no footsteps of Impurity. So likewise the Element of Sol, and its Quintessence, as also its Oile, and Aurum Potabite, do take away the Leprosie, together with all Diseases, and do renovate and restore; so likewise the Quintessence of Hellebor, of Colandine, of Bawm, Va∣lerian, Saffron, Manna, and Betony, do renew the body, those Diseases abovementioned being excepted, for they do not drive them away.
Likewise the quintessence of Pearls, or Vni•'s, of the
Page 11
Smaragdine, the Saphir, Ruby, Granate, Jacynth, do re∣novate and restore the body into all perfection, they take away tartarous Diseases, as the Stone, Sand, Feet-Gout, Hand and Joint-Gout, and the things that are congeal∣ed and coagulated, and all such like Diseases as arise from Tartar, so likewise the Qnintessence and Magiste∣ries of Minerals and of Liquors, do renovate and restore the whole body without any defect, and free it from the •alling-sickness, Swounding, Suffocations, and all such Di∣seases as happen with a deprivation of the senses, as •adness, the Vitista, or Laughing Diseases, and such like.
The Magisteries and Essence of Tartar, and of Al∣cali, do also renovate the body with the perfection of, Re∣stauration; they take away all Aposthumes, and amend the putrefactions and grossness of the Humors.
In like sort the Essences, Extractions, and Magisteries of the greater remedies, do renovate and restore the whole body; as for example, They remove Feavers, as Quotidian, Quartan, the Syncchus, [or continual] the E∣phe••ra Feaver, &c. Likewise the first Ens of Marga∣rites are able to renew and restore the whole body, and to take away all Womens Diseases, together with their Ac∣cidents, and to render both the Man and Woman fruitful; so likewise those same Arcana's do take away all long and incurable Diseases by the renewing and restoring of the body into its supreme Virtues.
Thus also doth the Quintessence drawn out of Bal∣som, renovate and restore the body, and take away Pleuri∣fies and the Pestilence by the admirable operations and virtues of its prefecting property: There are many more such like things which shall be elsewhere repeated, and such as are of a far greater virtue then is able to be attributed unto them, and then can be mentioned. But yet as to these things, this is diligently to be heeded and considered of, as to Compositions, that although there
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are very many of them, yet none of them is sufficiently able generally to expel and cure all the Diseases (by it self) as are to be expelled by those Medicaments of Re∣novation. Wee'l therefore demonstrate the manner and Practick of our intention and meaning, even to the end; yet we will not set down all the Processes, for that is not necessary; for he that understands us, will apprehend and mark our writings, but he that doth not, will not be instructed by them; & yet wee'l set down all the Proces∣ses (as are necessary) abundantly enough: But 'twould be burdensome for us to write down such things as ma∣ny have written of, or are known before; yet this whole Doctrine cannot be better delivered, or treated of, then by the first Ens, wherein there's a singular Nature of o∣perating upon the body, and of transmuting the essence thereof; for the first Ens it self is an imperfect Compo∣sition, predestinated to a certain and assured end, and corporal Matter. And because it is not perfect, it is able to alter every thing that it shall be incorporated withall; even as Mercury, which is like to the first imperfect Ens, as to imperfection: For although that it be determina∣ted and bounded, yet notwithstanding it is not changed from Imperfection, but is limited therewith.
Mercury hath even a power of renovating the whole body, for that there is a most wonderful Laxative, & Al∣terative Virtue therein, which can never be sufficiently enough searched out: And yet nevertheless tis wholly imperfect and unprofitable in its Own operation, and that (forsooth) because 'tis Mercury, and the first Ens thereof must not be predestinated into anothers body; for such as it, viz. ☿ is, so is its perfection: But we speake of a first Ens that is perfect, for the renovating and resto∣ring of the whole Body, as is the first Ens of Gold, and that for this reason, because it truly possesseth the spirit of the Gold, and the most subtile spirit, and is far more subtile then the true body it self is, viz. Gold.
Page 13
Hence likewise the first Ens of Sol, or Gold is pene∣trable, even as a Mercury in Metals; nor containeth it in it self the spirit of Salt, whereby it may be coagula∣ted; for the spirit of Salt coagulating the first Ens, doth take away so much virtue that the Gold is not a hun∣dredth part so potent in its virtue, as its first Ens is; like to Generous Wine, which being coagulated with Frost, doth not again return to its former power and excel∣lency.
But that we may perfectly speak and write concern∣ing Renovation and Restauration, you must know that the first Ens, that is, that the first composition of Gold, which is as yet a liquor, and not as yet coagulated, doth renovate & restore whatsoever it layes hold on; and not man only, but also all cattel, fruits, herbs, and trees: And what we thus mention, is to be understood on this wise, viz. Like to the Mineral, or Oar, of a Metal, which is endued with far greater virtues than its Metal is: for in the Oar there's a spirit of Arsenick, and Salt, of Sulphur and Mercury, all which do go away in the purging of the metal, the said metal remaining in one essence only.
The like is to be understood of the first Entities of Marcasites, as of Antimony; the which you must note to be no less then the first Ens of Gold is; for there is such a virtue in the first Ens of Antimony, that it doth, of it self, of its own proper nature, transmute every thing that it seizeth on, even like as Antimony it self doth by the fire: for the virtue of it separates every thing from the body that is born out of the radical hu∣midity, and doth thoroughly renovate the said body from a true foundation; because its first Ens is seated is that predestination, insomuch that such an essence proceeds and goes out there-from, as the heat doth out of the fire.
The like is to be understood of the first Ens of Rosins:
Page 14
The first Ens of Sulphur is an entire transmutation of the body into some Renovations and Restaurations, for it is so vehement that it tingeth all the first Entities of me∣tals into its own essence, it takes away their operations, and reduceth them again to their first matter, and doth afterwards reduce them into a new perfect body: For, the first Ens that's produced out of Sulphur, hath such virtues upon the body of a man, that it renewes all the radical humidities in him, in all his parts and mem∣bers.
In like sort may we speak of the first entities of Gems, the which do, by their first essence, most potently restore the whole body to its former powers and vigorousness, and do amend it of all its impurities, and renovate it, even as fire transmuteth Lead into a most pure Glass: for the primum Ens of the Smaragdine doth regenerate and renovate it self, for 'tis a perfect body from the be∣ginning: Even as the green Marble, the which hath such a nature from its proper predestination, that it reno∣vates it self from all uncleanness and impurities, and doth again coagulate it self until it become pure; and it doth sometimes thus renovate it self, and return into juvenility a third, and a fourth time; and by how much the oftner it doth thus regenerate itself, so much the more pure and constant doth it become: therefore as far forth as the virtues of the first Entities are known to me, they do assuredly far excel all the rest.
So likewise are you to note concerning the first Enti∣ties of Salts, that they are according to their spiritual virtues, far greater then in their perfection: So the first Ens of Vitriol transmutes all white Metals whatsoever into red, and those that are red into white, and over comes and subdues all the perfections that are compre∣hended in them; it renovates and restores all the im∣perfect bodies of the Metals, as, Yin into its own fi•••Ens, and into Tin again, in which is more virtues then is in the Old Tin.
Page 15
After the same manner it reduceth whatsoever pro∣ceeds out of the radical humidities into the radical moi∣sture, and causeth the Renovation and Restauration it fell more perfect, more plentiful, and more abundant; for there's no other thing that operates so vehemently upon the radical moisture.
Nor are the first Entities of herbs and trees different from what was aforesaid, the which Entities are a thou∣sand times more potent as to theirvirtues, then when they have received their body, stalk, or trunk, and are incorporated: Even as the first Ens of Bawm doth reno∣vate and restore the whole body far more powerfully then seems possible to be done in natural things; for 'its to be known that the Hal•yon, or King-fither, is not thus renovated nor restored from his own nature; but because its nature is such as to be nourished and live on first En∣tities, on this wise, when it seeds on the bodies of herbs, or seeds, and such like, his stomach doth, by digestion, reduce them to their first Ens, and doth afterwards our of that first Ens perfect the operations of its Renovation and Restauration: for, that Birds digestion hath its pre∣destination naturally to first Entities only, whence it comes to pass that he doth first transmute all his food and drink into a first Ens; and therefore likewise doth he seed only on such bodies as do regenerate and restore, with which bodies he is even from the very be∣ginning alwayes provided for, and nourished with by his Parents, or Dam: this also is his nature, viz. to be renovated and restored after death; and that for this reason, because the first Entities cannot at all have their progress, or full course, in the Bird whilest he lives, for the life of this Bird takes away all the virtues thereof by converting them into bloud and flesh; but being dead, he flourisheth according to the yearly seasons: And even as the first Entities disclose and produce them∣selves in the earth, even so, in like manner do they then,
Page 16
even in the Bird it self, put forth themselves and so re∣novate and restore the dead flesh; and this is [in nature her self] a very wonderful Argument of its most great virtues and power: And now, were not these things apparent to sight, they would seem incredible, although thus described by many a one; for this cause also doth it happen that the Hal•yon's do renovate themselves at different times, viz. some of them sooner, some later or flower, according as they have either more early or more late, eaten the first Entities; for some of them are born and do come forth either sooner or later then other-some do. In like sort there are very many Ver∣mine or Worms renovated and restored, and that for this reason, Because they are fed and nourished by first Entities, while & they are as yet in the Earth, imperfect. Many more wonderful things are there that are hidden, yea far more then are known, or openly manifest, con∣cerning which I could write more largely, but that it would be too much wide from the Text of the Book of Renovation and Restauration.
And although we cannot so very well take, or get the first Entities, as we have written of them, or have them in the same Essence as we have demonstrated before, yet nevertheless' tis a thing possible unto us; for if we know where the Mineral of Goldlyes hid, we shall even the•e find its first Ens, if we but come afore its perfection; for there are certain signs whereby it may be known, in what manner the form of the Metal is posited, viz. thus Whilest it is in its first Ens it makes trees fruitful, and the bottom, viz. the Earth, fertile; it renovates old trees, that have produced no fruits for these twenty yeers; for when the first Ens of Gold shall lay hold on them, or on their Roots, they again begin to live and flourish as before; but albeit, that there are many more admira∣ble things done by the first Ens of Gold, then we write of, yet notwitstanding these things are sufficient for the
Page 17
demonstration of the 〈◊〉Ens, that, viz it is there.
But when you 〈…〉 or some 〈…〉, and to be noted that treme•tal is 〈…〉, and that it •••h be∣taken 〈…〉; these are •• be ac∣counted a 〈…〉, of the other 〈◊〉, as 〈…〉 those of Gold.
When therefore such a 〈◊〉•ee•, o• found •ut, 'tis to be understood, 〈◊〉〈◊〉 very fi••t E•s is not in the 〈…〉 up (as 〈◊〉 in the hear, as it is when it lies in its pe•••ction, but is d••ated (in that place) 〈…〉.
And therefore this earth is in the virtues of the first En••ies, for o•t of it ••e they 〈◊〉 as 〈◊〉 in Ce∣l•ndin•, when 'tis not as yet compounded, or •••moned▪ 〈◊〉Ens is in the earth, in which it oath its situation: for this reason a like earth must be taken, be then it much be at length extracted therefrom, as we have demonstra∣ted concerning the 〈◊〉 of 〈◊〉 you are likewise 〈◊〉, that there is this 〈◊〉 between the 〈◊〉Ens, and perfection 〈…〉•an Reno∣••e, and 〈…〉: but be∣ing perfect, it 〈◊〉•nely the natur••〈◊〉 i• as to in∣cline thither •••d, as 〈◊〉, but yet ••perfectly. So then you are to understand from hence, that if you would have from them the virtues of those first Entities, then 'tis 〈◊〉 that you remove th•• from their co∣••ulation, and 〈…〉, as is demon∣strated in A•••n••'s and Quintessences but yet every thing in its first 〈◊〉 hath 〈◊〉〈◊〉. Nor let a Phi∣losopher wonder here 〈…〉 that out of a certain earth in which an herb is essentially born, before it be incor∣porated, all the virtues of that herb may be extracted: 〈◊〉 that the virtues may be 〈◊〉 kept, or preserved,
Page 18
and the earth may be again put into its place, and in such wise, as that 'tis thenceforth but a meer earth, not hath in it any fruitfulness at all, because its first Ens•• now sequested from it, that lay in the earth: from thence its wont to come to pass, that the virtue of such a first Ens, may be shut up in a glass, and be brought to that state, as that the form of that same herb may grow in itself without any earth: and after 'tis wholly grown, may have no body, but be notwithstanding, a formed thing like a body: the reason whereof is this, because it hath no liquor of the earth; from whence it follows, that the stalk thereof is nothing else but a certain appa∣rition to the sight, which may be again th••st down with your ••n•er into a juice, in the likeness of asume, 〈◊〉 which demonstrates the Substantial form, but not per∣ceptible by the touch. In such like growing things is the Quintessence altogether incorrupt, and in its highest per∣fection, as in the earth.
Therefore there is born, after this manner, out of the first Ens of Gold, a concluded, or inclosed Gold, which in touch is like to a •ed water, and is stirred up, and is exalted after the manner of Gold.
But enough of this Let's therefore now betake our∣selves to the practick of those things as do Renovate and Restore; provided they be prepared according to the possibility and rule of Art: the which, though briefly described by us, yet are evident enough, for those in∣telligent men that have a good knowledge of Medicine and Philosophie.
So then, such things are to be known in the first place, as Renovate and Restore, as we have demonstrated, and the first Ens of them is to be extracted, and by it is a Renovation and Restauration to be made: but for a close of this matter thus treated of, wee'l set down four Mysteries: viz. of Minerals, Gems, Herbs and Liquors, as followeth.
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Take the mineral of Gold, or of Antimony, ground exceeding small one pound; of circulated Salt, four pound; mix them together, and digest them for a month an Horse-dung, then 'twill become a water, the pure whereof must •• separated from the 〈◊〉: co∣agulate this into a •••ne, the which you must 〈◊〉 with cen•sia•ed wine, and again seperate it, and dis∣solve it upon a marble: putrefie this water for a month, then wil there be made a liquor, in 〈◊〉 do happen all •• signs, as in the first Ens of Gold: Antimony, and therefore we justly call it the first Ens of th•se things: the same is to be understood concerning Mercury, and the others.
Take of Smarag••••, or Emerald• excellently well ground, one d•am, 〈◊〉 them in 〈◊〉 dissolved un∣till they be converted into a 〈◊〉; then let them be dissolved and ne put into a Pi•ial glass, 〈◊〉 with the Lute of Hermes; let them be set over a 〈◊〉•ine, and let the matter be hang'd up somewhat ••gh, in a 〈◊〉 un•oated glass, so as 〈…〉 so long, untill it fall down from its 〈…〉 and condition unto the bottom, into a body like the liquor of Hony. This body exhibits the 〈◊〉 of the Emerald, and therefore may deservedly be called, the first Ens of the Emerald.
Take Celondine or Burnt, heat them into a Pult•〈◊〉, and put them in a glass 〈◊〉 with the Lute of Hermes, set them a digesting in Horse-dung for a month, then afterwards 〈…〉 the pure from the impure; powr
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out the pure into a glass with the dissolved Salt; the which being shut, let it be set in the Sun for a month, which time being over, thou shalt find a thick liquor in the bottom, and the salt swimming at top: separate it, and thou shalt have the virtues of the Bawm, or Celon∣dine, as they are in their first Ens: the which both are, and are called the first Entities of Bawm or Celondine.
Take the Mineral of Sulphur, and Salt dissolved, and let them be totally reduced into a Water by themselves, the which distill four times there will ascend up a cer∣tain whiteness, in the first place, which demonstrates all the virtues of the first Ens of Sulphur, and therefore may we deservedly account of it as the first Ens of Sul∣phur, and so term it. Having thus written of the fo• first Entities in general, 'tis to be further noted, viz. in what manner, they are to be made use of, that then vir∣tues may be perceived, the which is thus: Each of those first Entities is to be put into good Wine, in such a quan∣tity that it may be tinged therewith; which done, 'tis prepared for this regiment, or work. Or this wine must you drink every day in the morning about day-break; so long, till your nails of your fingers first fall off, and then the nails on your feet, then your hair and teeth; and then lastly, till your skin be dried up, and new bee again generated.
All this being done, you must cease from that Medi∣cament, or Potion, so will there new nails be born a∣again, new hairs, new teeth, and withall, a new skin; & the diseases both of the body and mind will depart away, as is afore-mentioned. Herewith wee'l conclude this our small book of Renovation and Restauration.
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WHereas thou O Sophistic〈…〉 me wich such 〈…〉 words, viz. That I am a rude Helvetian, or illeterate fellow, and nei∣ther understand or know any thing, and that being more by one Letter then a Phisician •f viz. 〈◊〉, or a Beggar: I wander and rove like a Vagabond, from one Countrey to another: I have therefore pr•po•ed to make known to the world in this shore Treatise, Those igno∣rant and unexperienced men, and also, What good Arts were in being, in the first Age; and What My Art is able to do in comparison of Thine, and what Thine is in comparison of Mine, and how Each are to be accompted of; and withall,
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How I shall be imitated by such as come after in the Age of Grace: Look upon Hermes, Archelaus, and other 〈◊〉 in the first Age what ••a•y•ists, and how great Philosophers they were Their 〈◊〉 Adversaries and which, O•• So∣phisters, are your Patr•••) do testifie thus much, That them∣selves are even to this very day rather Images, then otherwise. But, although 〈…〉 and 〈…〉 Authentick and 〈…〉 accompted of • Fathers, yet that Antient Smaragdine •able doth 〈◊〉 and un∣〈◊〉 A•••d Experience both in Philosophy & A••himy, in Mag••, (or Natural Wisdom) and such 〈◊〉 Arts, 〈…〉•e taught by Thee, or all the whole Tr••p of 〈…〉 yet understand from what's af•re sp••e•, viz. What, and how great th•se Treasures be, then 〈◊〉 whence it c•me to pass that no King or Pri•••〈…〉〈◊〉? And why Di•••esian the 〈…〉 such Spagy•ical Bo•kes as •ver came with• his ••wer, to be burnt? For had not their Bookes contain• something, they had long since b•en •on•rained to 〈◊〉 under∣gone that intol•erable yoke of Seraitu•• such as w•ll, in time to come, light upon the•e• Sophister, and thy Colleagues.
In this middle Age the Monarchy of all A••• is 〈…〉. Theoph•astus Pa••el••〈…〉. Ga∣•en, Avi••n, Me••e, or any ther of then followers 〈…〉 Theory proceeding out of the Light of Nature, 〈◊〉〈◊〉, or decay, nor be •h•nged, because •f its Con∣•iancy, or Basis; but will at length begin to flourish in 1•58. Then the succeeding Practick will be proved by Signs both •onderful and incredible, so as to become apparent even to 〈◊〉 and common people, and even they shall through 〈…〉 the Para•el•i•n. 〈◊〉〈◊〉, against the 〈◊〉 yet of the Sophisters •〈◊〉
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that other Sophistick •hea•ing Art hath •eed of Papal & Im∣perial Priviledges to support and bear up their sill, ••pperies.
But whereas I am accounted of by ••ee, O 〈◊〉 Sophi∣ster as a Beggar and Vagrant, I will be 〈◊〉, and 〈◊〉 Danuby and••lieiue to answer for me. ••y 〈◊〉 studied Slander ••ast upon me, have often a•sp••as•d 〈◊〉, Princes and Nobles, likewise. Imperial •iti••, and 〈…〉 a Knightly Dignity and Nob•••〈…〉 in a certain Ci•• of〈◊〉, called〈◊〉, in the Hospital, the which neither thou〈◊〉the Roman, nor th••• Charls the German, are able to pay for with 〈◊〉 E∣states. Although there be a signed Star entered up••, an• s••d into the A•••num of your Names, it 〈…〉 any but the S•n of the Di•ine S•a•rri•al Art. A•d therefore whereas thou Verminous and Low•••〈◊〉 i•aginest the Monarch of Ar•an•'s 〈…〉 and prodigal decocter & b•yle•, I will therefore in this 〈◊〉. Age ••ke open in this Booke an honourable prose•uti•• of th•se ••ings, together with the v•rtues and preparation of that Tincture of the Natura•• is, for the ben•fit and hon•ur 〈◊〉〈◊〉 Lovers of •ruth, and whereby the 〈…〉 Arts may be redu••d 〈◊〉. The La•• Age •hall be 〈…〉〈◊〉, as •••g a Gift of 〈…〉 tru• spirit so that the 〈…〉 and •isdom, was never 〈…〉 beginning 〈…〉 However, in the mean time 〈◊〉 shall not be 〈…〉 press the good and honest men; 〈◊〉 shall the Pow•• and 〈◊〉 of those many Opposers, be any damage to the upright.
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I 〈◊〉Therphrasius B•mbast doth say, that 〈◊〉, and according to the man••ed 〈◊〉 n•• D••n• Grace there are va••ous wayes found •ut •• the att•inin• to the T•nclure of the Philos•∣pheis, all wh••nd finally belong and lead to the same 〈◊〉 and end, for Homes Tris••gi•i, the E••p•an,〈◊〉 ab•ut this Work according to his own pe•uh• way ••u• the 〈◊〉 obte••ed the same Pro•es•. 〈◊〉 the Arab••• continued in his pe•••ar Method▪ But 〈…〉, followed a very ••dict•••∣•ess I very •ne of them proceeded according to the•• proper 〈◊〉 and manner; but yet never the less they all ar•ived to One and the same ••nd, viz. to a L•ng Li•e, so much desired by the Philosophers, and to an n•ne•• Su••ntati•n and Conservation thereof in this Valley of M•eri•s. Therefore I Th••ph Paracelsus Bomba•t, he Mon••ch of Arcanum's, am (in this season) gifted by God wi•h pe•ulia• Endowments and that for this end, •iz That every Sea•cher after this high natural work, may have occasion and en••uragement of imitating and
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following me, be he wha• he will, either Italian, Pal•ni∣••. French-man, German,〈◊〉 Come nither after me all ye Phi•••phers. A••ron•ners, and Spa••ri•, what high N•me soever ye •e of, I will 〈◊〉 and open unto 〈◊〉, ye 〈◊〉 Doct•r•, ex•ted by me with 〈◊〉•••ine 〈◊〉 that C•orr••al Regeneration, I 〈◊〉〈◊〉 you the T••ciure, the Ar•anum, o•Quintess•••, in 〈◊〉〈◊〉 very Fundamentals of all •ysteries and 〈◊〉 p••a••ons de lye hid; for verily a m•n m•y, and Ought 〈◊〉 belie•e another, Onely in such things as h• hath 〈◊〉〈◊〉 o• by the fire 〈◊〉 any one shall introduce an• tr•ng besides this kind of Experience into the 〈◊〉〈◊〉〈◊〉 Art, the•e's no cause of giving any 〈◊〉 there unto; 〈◊〉 Experien••〈◊〉, that by t•e 〈◊〉 made a se•〈◊〉 of the true from the false, 〈◊〉, the •i•ht of Nature is 〈◊〉 this •ise created, th•• by it may be m•de evident the 〈◊〉, or tryal of ev••y t•ing; but yet to such Only as wa•k in that •ight N••. from that •ight we w•ll t•a•h by most excellent 〈◊〉〈◊〉, and 〈◊〉. 〈◊〉 all •••h •s h•ve eve•, bef•••〈◊〉 time. entred upon this 〈…〉 their pe•uli•• F•ncies, and a••ute Spe•ular•〈◊〉, 〈…〉, 〈◊〉 this found •tion of mine, therefore, many 〈◊〉〈◊〉 have been made N•b•es, and 〈◊〉, ••ny 〈◊〉 hav• been by their •utatitio•s and 〈◊〉〈◊〉, turned 〈◊〉, R••ti•k, su•h as h•ve •••ied Gold 〈◊〉 untains in t•eir Heads, bef•re they h•ve set the•••ands to the C••les In the first place therefore, is 〈◊〉 be learned, Di••stions, Di•tillations, Subhmati••s, Re∣••berations, •xtractions, Soluti•ns, ••agul•tions, •ermentations, •ixations; and every ••strument requi∣••• to this work, is to be known by use; su•h as are Glasses, •u•••bites, Ci•culato•ies, Vessels •f •••mes,••uthen Vessels, Balneas, Wind-Fornaces, Reverbera∣•••es, and other such like: Also a Marble, Coales and
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•ongs. Thus at length mayest thou profit in Alchimy and Medicine: But as long as thy Fancy and Opinion adhers to thy Fiction Books, thou art not fit, or prede∣stinated to any of these things.
BEfore I come to the Process of the Tincture, 'tis ex∣pedient that I lay open unto thee the Subject there∣of; for this hath alwayes been peculiarly hidden hi∣therto by the lovers of Truth. The Matter therefore, of the Tincture, [see that you understand me according to a Spagyrical sense] is a certain thing which doth by the Art of Vulcan, pass out of three, into One Essence, or may remain. But, that I may mention it by its proper Name, according to the use of the Ancients, 'tis by ma∣ny called, the Red Lyon, but is known but by a few; this Lyon may by the help of Nature, and the Art of an Artist, be transmuted into a White Eagle; so that of One are made Two, and so Lustrous, that the splendor of Gold shines not so bright to a Spagyriss, as this doth; those two have a brighter shine if kept in One. If n••〈◊〉 do• not understand and the use of the Cabalists, and of the Ancient Astronomers, or their 〈◊〉, thou art not •Spaan• ordained by God for the Spagyrick Art, not 〈◊〉 chosen by Nature for the work of 〈◊〉, nor created to open thy mouth concerning the Chymical Art: The matter therefore of the Tincture, is a most excellent Pearl, and a most precious Treasure, and the most noble thing [next the Manifestation of the Most High, and the Consideration of Mankind] that can be in the Earth; this is the 〈◊〉 of Alchimy and of Medicine, which the Philosophers have so accurately sought after; but because or the defect of the m•ne knowledge thereof, and i•
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perfect Preparation, they arrived not to its perfect end; there is given us an 〈◊〉 onely of the Tincture, by their Searchings and Experiences; but as for the true foundation, which my 〈◊〉 to imitate, is les• t• me, so that no body may commi• then 〈◊〉 without Intentions. Deservedly therefore do 〈◊〉 my long Experience • co••ect and regulate the Spagyris•s, and seperate the false and •Wprd• from the true; son I have by my long Inquiries and •••gent Search, found out such ways, by which I may justly reprove and change many things: But yet notwithstanding, had I found the Experiments of the Ancient, to have been more excel∣lent then mine, I would not at all have taken such great Labours as I have willingly undergone for the 〈◊〉, be∣nefit and honour of all Honest Archimists, &c. Having therefore sufficiently declared the subject of the Tincture in such wise as can 〈◊〉 be done more faithfully be∣tween two Brethren, o• indeed is lawful to be done more, I will proceed to its preparation; and having first set down the Experiences of the First Age, I will also add my Inventions, to which the Age of Grace and Mercy •• at last adhere, whatsoever 〈…〉 thou, O Sophister, makest and producest in the me 〈…〉, as 〈…〉 of thy Philosophy.
THE Ancient 'Spaygrists putrefied L•y for a Philos∣phical Mo•th, and did afterwards 〈◊〉 thence from the mo•st spirits, 〈◊〉 at length the day spirits were ele∣•ated; the Caput Mortum they again imbued, and moi∣stened with the moist spirits, and ••structed them often
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thence from by distillation, and that so long until the dry spirits were wholly elevated; then afterwards they united the abstracted Humidities, and the dry spirits to∣gether by a Pellicane, three or four times, until all the Lily remained dry in the bottom.
Although that the first Experience gave this proceed∣ing before fixation, yet nevertheless our Ancestors have thereby of entimes perfectly obtained their desire; but yet they would have lighted on a shorter way of attain∣ing to the treasure of the Red Lyon, had they but learn∣ed the Harmony of Astronomy, with Alchimy, as I have demonstrated it in the Apocalyp• of Hermes. But where as every day, as Christ speaks for the comfort of the faithful, hath a ca•e proper to it self; the Labour of the Spagyrisis before my time, was grievous and very great, but now in this last Age, by the help of the inflow∣ing of the Holy Spirit, 'twill be cased by my Theory and Practick, and will be declared to all those that shall constantly persevere in their workings with patience: E••, I have tryed the properties of Nature, its Essences and Conditions, and have known its conjunction, as∣well as its Resolution; and this is the highest and great 〈◊〉 in a Philosopher, never as yet made known to Sophisters.
When therefore the first Age gave forth the first Expe∣rience of the 〈◊〉, the Spagyrisis out of one simple Thing made two; but when that Invention did pe••• afterwards in the middle Age, their Successors did after∣wards by a diligent and thorough search light upon the two Names of that simple Thing, and stiled it by One word, viz. Lily, as being the subject of the tincture.
Then the Imitators of Nature putrefied this Matter for its time, even as the seed in the Earth is: For nothing can be born thereof, nor can any Arcanum break forth, or be revealed before this corruption or putrefaction. Then afterwards they abstracted the moist spirits from
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the Matters until at length by the violence of the fire, the dry were likewise sublimed, that so by this way they might attain unto maturity, (like as the Countrey man expects in the season of the yeere where one thing is wont to ascend after another, and so to sail away.) La• of all, Even as after the Spring, the Summer comes, so they 〈…〉 those fruits and d•y spirits, & brought the Magistery of the Tincture to that pass that it became •pe for the Harvest, and disposed it selfe to Matu∣ration.
THe ancient Sp. gyrisis would not have needed such a prolix labour and tedious 〈…〉, had they learned then Work out of my School, and so attempt∣ed it; they would fully as well have obtained them de∣sired End, with far less costs and labours: But now in this Season in which 〈◊〉 Paracel•••• is becom∣the Monarch of Areanum's, the time is now at hand of the invenuon of that which was hidden to all the Spagyrisis that were before me. And therefore I say, take Only the bloud of a Ros•e colour of the Lyon, and the Glew of the Eagle, the which after then hast conjoined them together coagulate them according to the old process, and thou shalt have the I incture of the Philosophers, which an infinite number have sought af∣ter, and but a very, very few have found.
Thou Sophister, Will thou, or ••ll thou, this is a Ma∣gistery in Nature it self, and a Magna•• on wonderful thing of God above Nature, and a most pre•ious trea∣sure in this valley of miseries. If thou beholded a ex∣t•i•secally, it seems to be somewhat a ••le thing ••
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transmute another thing into a much more noble Bo∣dy then i• was before, But thou must even brook it, and confess that this is a Miracle produced by a Spagyrist, who by the Art of his Preparation corrupts a visible ex∣ternally 〈◊〉 body, out of which be excites another m•• noble and most precious Essence. If now thou hast like∣wise learn'd any thing from the Aristotelian Light, or of us, or any thing of Scrapi•'s Rules, come hither, and bring it forth by experience) unto light, and pre∣serve the Right of the Schools, as becomes a Lover of Honour, and a Doctor: b•t if thou knowest nothing, and canst do nothing, why dost thou despise me as if I were an irrational Helvetian-Calfe, and called me; Wandering-Vagaband? Art is a second Nature, and; peculiar World, as Experience witnesseth, and demon∣strates against thee and thy Idols: And therefore some∣times the Alchimist compoundeth some simples, the which he afterwards corrupts according as his necessity requires, and thence prepares another thing; For so of∣tentimes, of many things is made One thing, the which is more efficacious, and doth more then Nature by her¦self is able to do, as is evidently apparent in Gasia•∣n••m, where ♀ is made of ♄; also in 〈◊〉, where ☽ is made of ♀, and in Hu•gary〈◊〉 is made of ☽: I• shall forbear to speak of other transmutati•ns of Na∣tural things, they are well known to the Magi, and brought to light, and are more wonderful then those things that Ovid declares in his Metamorphosis. But that you may rightly understand me, you must seeke your Dyon in the East, and your Eagle in the South, for this our assumed or chosen Work: Thou wilt not find better Instruments then what Hungaria and Hi••ria do produce: But if thou desirest to bring it from Vnity, by Duality, into Trinity; with an equal permutation and change of each, then you must direct your journey to the South, for so in Cyprus shall you obtain your whole
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desire; concerning which we must forbear the making of any larger Discourse then what we have here at pre∣sent declared. There are many more of those Arca∣num's exhibit transmutations, although but a few know them, the which though m•nif•sted by the Lord God to any one, yet the reporting of this Art doth not therefore presently break out, but the Omnipotent God doth together with it also give understanding of concealing these and other such Arts until the coming of Helias the A••••t, in which time there shall be no∣thing so occul• but it shall be revealed. Ye also visi∣bly perceive th•ugh indeed I have no reason to speak a word of these things, because some may decide it) that in the fire of Sulphur i• a great •incture for Gems, the which doth ex•lt them to a more noble degree then Nature of her self could do. But as for that Gradati∣on of Metals and Gems: I shall omit the Discourse of them in this place, for I have abundantly enough writ∣ten thereof in the Secret• of 〈◊〉 and in the Book of the Vexations of the Alchimish and in other places. And now, as I have begun the process of our Ancestors con∣cerning the Tincture of the Natu••llists, ••e'l perfectly conclude and 〈◊〉 hit.
LAstly, the ancient Spag•rists did by a cert••n •derly augmentation of the 〈◊〉, so lon••ix the Pell••a∣nated and dryed Lily, until it c•me 〈◊〉 bl••kness, with a permutation of passing through all the 〈◊〉〈◊〉) to be a••ed as blood, and did therewith assume the property of the Salamander. Indeed they rightly proceeded in such a labour; and 'tis very sitting and exped•ent that
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Every one as aims at the getting of this Pearl, should proceed after the same manner. 'Twill be too hard a task for mee to declare this more clearly unto thee, unless thou hast learned in the School of the Al•him••ls, to observe the degrees of the fire, and also to change, or alter thy vessels: for then at length ••alt thou see, 〈◊〉 presently upon the he ••ng of thy Lily in the Physical •gg. it will with vonderful apparitions be made blad••• then the Crow: then afterwa•ds in su•cess of time, 〈◊〉 be w•iter then the 〈◊〉 & th•n la•ly 'tw•l pass through a yellow colour, and become more •ed then any blood Seek, seek, saith the chiefe•t Spag•ust, and you ••all find; knock and it shall be opened unto you: It will be i•∣pious and unseemly to 〈◊〉 m•at into the m•uth of a per•idious •••d, let her rather fly hereto; even as my self, together with such as were before me, h•ve been constrained to do: Follow the tru• Art therefore, for this will guide thee unto the perfect kn•wledg thereof 'Tis not sit to m•ke a la•ger or •lea•er addition of any thing, then what I have afore spoken. Let thy Pna•∣sai••l Schools teach thee what they will from their un∣stable and slippery foundation, it •eacheth not its end or scope.
Now 〈◊〉 length when thou h•st been as a••urately taught as possibly can b••d me by th• Al••anical in∣dustry, then at length, will the•e be nothing in the na∣ture of things so diffi•ult, wh•• may not be made ma∣nifest unto thee by the help of 〈◊〉 A••: But verily na∣ture, barely of her sel•, never brings unto light any thing that is e•alted to the height of its perfection, as we may here see in this place, from and concerning the unity, or union 〈◊〉 duility. But a man must by Spagy•ical preparations) bring it to that pass, to which it was destinated by nature▪ Thus much therefore let suffice concerning the process of the Ancients, and my correcting of the •ncture of the Philosophers, as to
Page 33
what pertains unto its operation.
Furthermore, when we have that Egyptian, or Herme∣•••l treasure in our hands, 'tis expedient that we con∣vert it to our bene•it: and this may be done after a two∣sold manner, by the Spa•yrical magistery. The •ull way is the application of it to the •enewing of the body; the latter is the using it for the •ansinutation of metals. And whereas I Theophrastus Paraecelsies have diver••y ex∣perienced them both, I am willing to deseribe and 〈◊〉 the same down according to the signs of the wo•k, and according as they have be•t•r and more perfectly ap∣peared in, and by the testimo••y of Experience.
IF you would make use of the Tincture of the Phi∣losophers for transmutation, then first of all, there must be one pound thereof projected upon a thousand •ound of mo•ten Sol. then at •ength will thy medicine be prepared for the transmutation of the leprous humi∣c•y. or juice of the metals. This is a wonderful work in the Light of Nature viz. that by the Magistery, or Operation of the Spagy•ist, a metal should perish from what it was afore, and become another. And this hath even rendered that same Aristotle, together with his ill-founded Philosophy, a foolish man: for ve•ily the Ru•tical fellows in Hungaria, when they have thrown some ••on into a certain Fountain, called, ••pserb•o•nen and there les• it, its time, 'tis consumed into a Rust, which being melted with a blast at the fire, 〈◊〉 presently becomes pure Venus, and never more re∣•urns into ••on. Likewise in the mountain 〈◊〉 commonly so called, they st•ein a Lixi•i•m, or a •y, •ut of Marchasites, in the which I•on is presently turned
Page 34
into most excellent, highly graduated Venus, and more malleable then the other natural Venut is.
These and many more such like things are better known to plain simple men, then to the Sophisters, viz. the transmutation of one Species, and kind of metal into another. But yet these Arts, partly by reason of the very much contempt of the Ignorant, and partly be∣cause of the just envie and displeasure of Artificers, are almost quite hidden. Verily I have in Istria, oftentimes brought Venus beyond 24 degrees (alias 38) so that the colour of Sol could not ascend higher, 'twas constant in the trial by Antimony and the Quartation, the which Venus I have made use of, in all respects as the o∣ther.
But now although the Artists of old were very desi∣rous of this Arcanum, and sought after it with the high∣est diligence, yet nevertheless 'twas but a very few that could bring it by a perfect preparation to its end. For the transmutation of a meaner metal into a better, bring• with it many difficulties and hindrances, as that of Ju∣piter into Luna, or of Venus into Sol. Haply 'tis the pleasure of God, that the Magnalia of Nature be hidden from many men, because of their sins; for when th•s Tincture hath been sometimes prepared by Artists, and that they could not bring their projection to take effect• it happen'd that by reason of their negligence and ill• keeping it, it was devoured by Hens, whose feathe• thereupon fell off, and grew up again, this, I my se•• saw. By this way, through the abuse perpetrated by th•• negligence of the Artists, came Transmutation into Me∣dicine and Alchimy; for, when they could not in th• least make use of that Tincture according to their desire• they coverted it to the Renovation of men, as you sha• hear more at large in the following Chapter.
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SOme of the chief and antient Philosophers in Egypt lived by this Tincture an hundred and fifty years: likewise the lives of many men have been producted and prolonged for some Ages, as is most evidently men∣tioned in many histories; this will hardly seem credible to any body, for the virtue thereof is so admirable, th•t it continues, and lengthens out the bodie more then is possible for its ••-born nature to do; and it conserves it in that degree so firmly, that it live• safe and free from all infirmities. And though it may have old age; yet nevertheless doth it appear as if constituted in its former juvenility.
The Tincture, therefore, of the Philosophers, is an uni∣versal medicine, and consumes all diseases, whatsoever nam• they are called by, like an invisible fire: its Dose it very little▪ but its operation is most powerful; I have thereby cured the Leapry, Lue• Venerea, D•opsie, Falling Sickness, Collick, Gu•ta, and such like diseases: also the Wo•f, Cancer, Noli-me-•anger•, Fisiula, and such kind of internal diseases, and that more certainly then is credible: concerning which, Germany, France, Italy, Poland, Bohemia, &c. will yeeld sufficient testimonie. And now Sophister look back upon Theophrastus Para∣celsus; How can thy Apollo, Machaon, and Hypocra∣•• be able to stand against me? This is the Catholicon of the Philosophers, by which all the Philosophers pursued long life, and resisted diseases; and did by this universal Tincture most excellently, and most effectually obt•in it, and stiled it (accord•ng as seemed them good) The Tincture of the Philosophers: for what can there be greater in all medicine, then the mundifying of such a body, by which mundification
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al supe•fluity is even radically and totally taken away therefrom, and transmuted; for heal but the seed, and all things are becom perfect. What profit is there in the most untowardly-sounded purgations of the Sophisters, when as they take away nothing of that which they ought to remove. And therefore this is the most excellent foun∣dation of a true Physician; viz. A Regenerating of na∣ture, and a Restoring of youth; then afterwards the new essence it self, expels all that which is contrary to it self. In order to this Regeneration, the powers and virtues of the Tincture of the Philosophers, are sound to be wonderfully excellent, and are used with much secresi•, and absconded by the true Spagyrists even to this time.
FINIS,
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REader, Forasmuch as it hath pleased God to permit the Spirit of Medicine truly to Operate by Macha∣on, Podalirias, Apollo, and Hypocrates, &c. that so true Medicine •hining through the Clouds, (for it cannot possibly be known fully and plainly by them) might proceed forth unto the light, and be manifestod unto ••n: He was also pleased by that same means to prohibit the spirit of Darkness from wholly suppressing and quenching the Light of Nature, whereby the Magnalia of God which lie hidden in Arcana's, Quintessences, Magisteries, and Elixirs, would have been unknown. God therefore hath or∣dained certain Mediums, that so the diligent search of such Arcana's and Mysteries might furthermore be implanted in ••n by the good Spirits, even as some men (there have been, •h•) have received Angelical Natures from the Heaven
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in which the Angels are: Such men could afterwards (as being endowed with a perfect understanding of Nature) search thereinto, and into its daylie Course, more profoundly then other men, and compare the pure with the impure, and seper∣ate these two, and so alter and change the Pure, that it seemed to some a thing impossible: For they (as being natural and true Physicians) do know how by convenient Medium's to help Nature, and to bring ••r by their Arts, to perfection: And therefore all imperfect and diabolical Operations, must give place to them, even as a lye doth to the truth and perfe∣ction. 'Tis beh•veful I say, that we speak the truth, if no would arrive to a happy End: And if it be absolutely law∣ful to lay hold upon the truth, let it be no shame to any one to seck it, whatsoever place is be in.
So then, let no body take it in evil part, that even I my self have loved it, and sought after it; for 'twas expedien: for me to follow Her, & not that She should have sought after me: Whosoever will see a strange City, he must not lye at home in his C•uch, nor must he be a rosting of Pears in his Chimney; 'tis not sitting that he should be made a Doctor there. There can be no famous Cosmographer made at his table on∣ly: Nor no Chyromancer in a Parlour: nor no Geoman∣cer in a Cellar. So▪ neither can we obtain true Medicine without abundance of diligent search. 'Tis God that makes a true Phisician, but not without trouble and labour, as himself saith, viz. Thou shalt eat of the Labours of thy hands, and it shall be well with thee. Whereas therefore, to SEE, precedes the truth, & such things as the sight perceive•, so the heart is accordingly either exhilerated, or affright•ned: I• will not be lost labour to me, nor any infamy, to visit (or go travelling into) other places, and to adhere to such men as fooles do contemn, that so I may try what lyes hid in the Lim∣bus of the Earth, and may fulfil the Office and Duty of a true Phisician, that so Medicine may be administred to our Neighbours benefit, according to Gods appointment, and that least it should bring loss and damage rather then benefit: But
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this it not to be done by an idle, lazie man. Let him that will (therefore) set in his Couch: My journying to and fro de∣lights me, together with such things as God and time permits me to search into, and see.
But, because of the Candid Readers, who desire to learn, and who love the Light of Nature, I have thought good to write this Book, that so they might know the foundation of my true Medicine, and may reject the tris•es of the evil Physici∣ans, and may be in some measure able to defend my Cause a∣gainst them: But I suppose that even these things will be ac∣counted fabulous; For those •gregious Fellows have very well known all these things long ago: And the Ass-like-Do∣ctor hath long since had these things in his Budget, but yet he shall not so easily obtain them: For verily he that would un∣derstand this Book, must be a good Alchimist, such an one a• the Coales do not hurt, and such an one as is not tyred with the daylie smoake: So then, let these things be pleasing to whom they list, I will compel none; but this I say, That this will no• fall without some fruit, howsoever the lying Phisicians (my Adversaries) may blame and accuse me.
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IF you would (by Vulcan's Art) frame the Phi∣losophers Stone, which for very weighty causes we call a perpetual or perfect Bals•m; you are first of all to know and consider how that Stone is to be placed materially before thy Eyes, and be made visible and sensible; and likewise how the virtue or fire thereof may come forth and be known. But for the clearer setting forth of this my in∣tention, let's borrow an Example of Common Fire, viz. By what means the virtue or power thereof shews it self, and becomes visible: And that is done on this wise. First of all by the Vulcanick Art is Fire smitten out of the Flint: Now indeed this Fire can do nothing unless it hath such a matter as is friendly to it, upon which 'tis capable to operate, such as is Wood, Rosin, Oyle, or such like things, as it is naturally easily combu∣stible; When therefore the said Fire lights upon some such a like thing, it proceeds on to an uncessant operati∣on, unless it be destroyed or impeaded by its contrary, or unless the fuel sail by which it multiplies it self; for if Wood or such like be put thereto, then doth its force become stronger and stronger, and so it alwayes operates until there be no more fuel put thereunto. Now then,
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as the Fire exerciseth & shews its operation in the Wood, even so is the same thing done with the Stone of the Phi∣losophers, or the perpetual Balsom in Mans Body.
If that Stone be made by a prudent Phisician, out of a convenient matter, and by a philosophick manner, and (after a due consideration of all the circumstances of man) it be administred unto him, it doth then renovate and restore the Organs of Life, in such wise as if Wood were put to a Fire, by which the well-nigh dead Fire is cherished, and a shining and clear Flame procured: From hence therefore 'tis evident, that there's much placed in the matter of this Balsom, forasmuch as 'tis behoveful that it have a singular Harmony with the body of man, and may so exercise its virtue, as that the Human Body may be safe from all the accidents as might be able to happen thereunto from such a matter.
And therefore there is not onely much placed in the preparation of the Stone or Balsom, but 'tis much more behooveful to know the true matter it self, that is there∣to sit; and furthermore, to prepare and use it as is sitting, viz. soberly and prudently, that so such a Medicine may be able to purge away all the desilements of the Blood, and other superfluities, and may induce Health in the room of the Disease. 'Tis therefore expedient for a true and honest Phisician, to have a good knowledge, and not to regard ambition and pomp, nor to appoint things doubtful or contrary, nor to trust an Apotheca∣ry too much, but well to know the Disease and Diseased, or otherwise ye will alwayes heal sinisterly, and will get nothing thence-from, but onely this, viz. The sick is deluded, and only deceived by the pride and ignorance of the foolish & unmeet Physician But this is a great sin, and such as wil not go unpunished: For what is it else but a voluntary wickedness, viz. For any one to demand money, and a reward for that which he knows Nothing of, and yet he'le be a Master, but with infamy enough;
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For many men do dis-esteem money, and not regard it, could they but be rightly advised and informed: But if this be not done, they lose both their Bodies, and For∣tunes: And yet nevertheless 'tis counted a praise to de∣mand money and fees; but believe it he that lists, for my part I'le reckon of such a Doctor after another-gess-manner: For 'tis manifest, that of such Doctors (who in their own conceits are most highly learned) there's not a tenth part that hath a right knowledge of Simples, and much less that are certain of what they command to be done, and how the Medicine is boiled by the Apothecary; so it often comes to pass, that such a Doctor orders such or such a simple to be taken in his composition, which himself never knew, and haply the Apothecary much less; and verily it frequently is so, that the Apothecary hath it not at all; and yet this Me∣dicine must be called Perfect, and the sick must drink it off as a good Medicine, and pay deer enough for it, but as to the Event, that the Patient feels; for although it be no wayes profitable to him as to his health, yet 'tis profitable to the Doctor and Apothecary, as to the filling of their Purses. But if the Doctor and Apothecary themselves should be possest with the like Disease, they would not take such a like Medicine: Therefore it may well be guest, how miserably and wickedly they act, and that 'tis most highly necessary for them to order their Affairs otherwise, to amend their errors, and to follow better things: But I fear 'twill be a hard matter to tame and master old Dogs.
But to return to my purpose, (from whence a just zeal to the miserable and forlorn sick persons withdrew me) and to give satisfaction concerning it, I say, That it is not so much expedient onely to prate or boast of the Philosophers Stone, but 'tis necessary that that Stone be framed and prepared out of a convenient Matter, and be discreetly used: But know, that many of the An∣cients
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have in their parabolical writings sufficiently dis∣covered that Matter, and have, moreover, disclosed the Operation under figurate expressions, but yet have not wholly, and perfectly, manifested it; that so the foolish ones might not abuse it, and yet their sons might not have it hidden from them.
But whereas they are but a few that have followed them, and that have aptly set upon the thing, these se∣crets have, in process of time, been, as 'twere, blotted out of remembrance, and Galenical fables have crept into the room thereof: But as the foundation thereof was at first laid, so doth it even yet stand in the same state, or rather grow daily worse and worse: This you may see in their Herbaries, how do they torment them∣selves therein? How do the Germanes mix Italy with Germany; when as, notwithstanding, Germany doth not need those ultramarine herbs, but hath even suffici∣ency of perfect medicine in her self. And therefore lest the truth should be constreined to give place to a Lye, and least the darknesses of Galen, and his Complices, should quench or suppress the Light of nature in medi∣cine, it is expedient for me Theophrastus to speak in this little book, not as an imaginary Physician, but as a knowing one, and as such an one as is not ashamed of his actions in Medicine, and who (by the grace of God assisting) have had good proof and experience in ma∣ny sick persons, such as thou Galenist du•st not to have visited: Tell me now, thou Galenical Doctor, from whence came thy foundation? Do'st thou not place the bridle upon the horses tail? Didst thou ever cure the Gout? Didst thou ever dare to go to the Leprous? Hast thou cured the Dropsie? I believe, and that upon good reason, that thou wilt be mute, and suffer Theophrastus to be thy Master. But if thou wilt learn, learn and see what I shall here write and say; viz. That the body of man hath no need of thy Herby-chariot, especially in
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Chronick and long continued diseases, the which (by reason of Ignorance) thou callest wholly incurable; for thy Herbs are too too weak for these diseases, and cannot, of their own nature, find out the Centre of the disease.
Neither wilt thou be able to do any thing with thy Pills, unless to purge the Excrements onely; and with∣all, because of their inconveniency, thou oft expellest the good with the bad; the which cannot possibly bee done, without the great dammage of the sick; and therefore well might those Pills have been omitted: Furthermore, neither do thy Syrups profit any thing, yea rather are as a thing of no value; and bring such a nauseate to him that takes them, because of their hor∣rible and loath some favour, that they burthen the sick, and do afterwards induce gripings and danger, and do operate against nature.
But now I'le leave the rest of thy absurd and impro∣per medicaments, for that they fight directly against na∣ture, nor should be made use of by any means. Whereas, therefore, those things that I have spoken are true, and that ther's no true medicine to be found in Galen, Rha∣sis, or Mesue, that can set upon the said diseases in their root, and purge them out, (even as the fire mundisies the skin of the Salamander;) it necessarily follows, that the Cure of Theophrastus is far different from the Gale∣lenical Fantasies, and that his Curing flows forth from the fountain of Nature; otherwise Theophrastus should be as reproach-worthy as they.
If therefore we would follow Nature, and use natu∣ral medicine, let us see what things they are, amongst all the others, that are most convenient in medicine for the body of man; viz. for the Conserving it (by rea∣son of their virtue and efficacie) in soundness and health, even to the term of the predestinated death.
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This then, if considered of, I doubt not but that 'twill be on all hands Consest, that Metalline things have the greatest agreement with the body of man; and that the perfect Metalls, by reason of their perfection, but principally their radical humidity, are able to do much upon the body of man: for that a man is also a partaker of that Salt, Sulphur, and Mercury, which doth in some measure, though hidden, •est in mettals, and metalline things. Now then like is to be applied to like, the which is wonderfully profitable to nature, so it be rightly done, the which is a great secret in Medi∣cine, yea, may be called an Arcanum.
What wonder therefore, is it, if excellent, unheard of, and inseparable Cures do follow, and such as igno∣rant men accounted impossible to be done?
But that I may not digress any further, I must for brevities sake, here hint what I have determined to write in this Book; for I have a mind of treating more clear∣ly here in this place concerning true medicine, then else∣where. But we have afore toldhow man hath his original of Sulphur, Mercury, and Salt, even as Metals have; this therefore being sufficiently declared in the book, P A∣RAMIRV M, 'tis needless to repeat it here▪ wherefore I shall only shew you, how the aforesaid Stone of the Phi∣losophers may be known, and in some measure prepared: Know therefore of a Certainty, that there's nothing so small, out of which any thing is to be made, that can stand without Form; for all things are Formed, genera∣ted, multiplied, and destroied in their Concordancy, and propet agreeableness, and do shew their Originality, whereby it may be perceived, what it was in the begin∣ning; and that, that same also must be in the Vltimate matter, and that, that which runs, or steps in between, is like to that imperfection which nature admixeth in the Generation.
But whereas such Accidents may be separated by
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Vulcan, least they might do somewhat that may be an hindrance, Nature may in this case be amended: and this is likewise done in this Stone; for if thou wouldst make it of the right proper matter (the which may bee well enough known by the aforementioned circumstances) 'tis necessary that thou take from it its superfluities, and frame, multiply, and augment it in its Concordancy, or uniformity, like another, or third thing: for with∣out its Concordancy it cannot be thus done, for Nature hath left it imperfect here, forasmuch as it hath not fra∣med the Stone, but the proper Matter, and is hindered by accidents, whereby 'tis uncapable of doing those things that the Stone, when prepared, is able to effect: and therefore such a Matter, without preparation, is, in respect of the Stone, but an half and imperfect thing, and stands not in any Concordancy, and Harmony, whereby it may be called perfect, or may be helpful for the health of mans body. The Microcosm affords thee an example of this thing: for behold, man as formed by the working Framer, into a man onely, is not an whole & perfect work, whilst standing out of his concordancy, but is but an half-work, until the framing of the woman sui∣table to him, and then he is a complete entire work.
But both of them are Earth; and so now these two Earths do constitute, or make up an entire man, capable of Augmentation and Growth; and this is done by the thus framed concordancy. In such wise must be done with the Philosophers Stone, if you would have it Reno∣vate as well Men as Metals: If it be unburthened of its superfluous Accidents, and placed in its Concordancy, it causeth wonderful effects in all Diseases: Except this be done, all your Attempts thereabouts are but vain.
But now if you would thus place it into its Concor∣dancy, 'tis expedient that you reduce it into its First Mat∣ter, that so the Male may act upon the Female, and that its outside may be turned inwards, and its inside out∣wards,
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and that both the seeds, viz. the Male and Fe∣male, may be inclosed in their own concordancy, and be by Vulcan's help brought to a more then perfect con∣dition, and be exalted in their degree, and withall, may from it self pour in all virtue, (as being a clarified, tem∣perate, and qualified Essence) into mans Body, & like∣wise into Metals, and may render them sound & whole, driving out all the desilements by way of expulsion, and that the good in the blood of man may thereby be drawn to the due places, by the means of attraction, that so the Microcosms which is posited in the Limbus of the Earth, and framed of the Earth, may by this Medicine as being like himself, be Radically, and not imaginarily, but most assuredly restored to health, or preserved there∣in. This therefore, is a Mystery of Nature, and such a secret as every Physician ought necessarily to know; And indeed every one that's born of the Astral Medi∣cine is capable of comprehending it: But that I may more clearly describe the Matter▪ and the preparation of a Medicine so excellent, that so an entrance may be given to the Sons of Learning, who love the truth.
You must know, that Nature hath given us a certain thing in which (as in a chest) are mysteriously conclu∣ded, or comprehended 1. 2. 3. the vertue and power whereof is more then enough sufficient for the conser∣vation of the health of the Microcosm, insomuch that af∣ter preparation, it expels all imperfections, and is a true Defensive against old Age, and by us is called a Balsom.
But now you must first know what thing it is that Na∣ture hath placed such a number in; for I cannot describe it thee more clearly, for many reasons
But as to the preparation thereof, neither Galen, Rha∣sis, or Mesue, understood it, nor shall those that follow them attain it: For this Medicine hath such a prepara∣tion, as your Pill-sellers attain not unto, and much less for an Helvetian-Calf to apprehend. Moreover it hath
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as it were celestial and singular operations; for it doth purifie and renovate by (as 'twere) a regenerating way as you may read more at large in my Archidoxis; and withall, well and advisedly take notice of the Original and the Essence, together with the vertue of Metals and Metalick things. He therefore that hath ears to heare, let him hear and see whether or no Theophrastus writeth lyes or truth, and whether or no he speaks groundlesly and from the Devil, as thou Sophister triflest and suppo∣sest, who art thy self invironed with the Devil, •yes and Darkness, and callest nothing Good but what thy foolish head is able to comprehend, and what serves for thy fan∣cy without any previous labour: For thou seest but with one Eye, and erroneously wandrest, nor goest thou to the right Window of the Kitchin: But yet thou maist without offending me, wind about thy intricate thred, and search for the Centre of the Labyrinth amongst the dark stars. But notwithstanding, if thou shalt at any time hap to make use of thy Wisdom, and consider what thing the Paracelsian-Art is founded upon, and how lame thy hotch-potch-fragments are, there would not be that contrariety betwixt thee and Paracelsus: For, as concerning the things whereof I now do, and shall briefly write, whereby my Astral Disciples may appre∣hend and enjoy them, and glory of them; these things I say, may by the diligence of such an one as is not asha∣med to learn, be well understood, there being nothing so difficult but may be known, and learned by labour and study.
The practice therefore of this Work, is as follows.
Take the Mineral Electrum, filed; put it into its own Sperm, [Others read it thus: Take the Immature Mine∣ral Electrum, put it into its own Spheare:] that the desile∣ments
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and supersluities thereof may be washt away, and purge it to the utmost, as much as you can with Stibi∣um, after a Chymical manner, lest that otherwise thou shouldst suffer loss, by reason of its impurity. Then resolve it in the stomach of the Ostrich which is born in the earth, and is comforted and strengthened in its vir∣tue, by the sharpness of the Eagle. But when the Ele∣ctrum is consumed, and hath, after its solution, gotten a Marigold-colour, be not unmindful of reducing it into a spiritual transparent essence, resembling the colour of true Amber: then add half so much onely of the exten∣ded Eagle as the corporal Electrum (afore its prepara∣tion) weig•ed, and oft-times abstract thence-from the stomach of the Ostrich, for so thy Electrum will be still more and more spiritual. But when the stomach of the Ostrich is wearied, or spent with labour, 'tis needful that thou refreshest, or renewest it, and from time to time abstractest it. Then lastly, when it hath again lost its sharpness, add the Tartarizated Quintessence, yet in such a proportion, as to over-top it the height of four singers, that so it may be deprived of its redness, and may pass, or distill over together therewithall: this do so long and so often, untill it becomes white of it self: Now then when 'tis enough for thou wilt see with thine eies, how it will by little and little •it it self for sublimation) and thou perceivest that sign, sublime it, and so the Electrum will be converted into the white∣ness of the exalted Eagle, and 'tis brought thus to pass, and is transmuted by a little labour. This now is that wee seek for, for our use in Medicine; with the which thou maist make a safe progress in many Diseases, which will not yield to vulgar medicines. Thou maist likewise convert this same into a water, an oil, or a red pow∣der, and make use thereof in all such medicinal cases as need requires.
Give me leave to tell thee, and that truly, that there
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is not a better foundation for the whole structure of Me∣dicine, then what lies hid in the Electrum. Albeit I do not deny but that (according to what I write in my o∣ther Books) there lye hid even in other Mineral things great secrets, but then they require a longer and greater labour, and besides 'tis more difficult to use them aright, especially for the unskilful; sor if such make use of them, there accrews more hurt then good thence from.
For these respects therefore, it is not laudable for e∣very Alchymist to exercise the Medicinal Art, if he bee ignorant thereof. It would be expedient that, as to this, some let and bar were here instituted, that so an inhibi∣tion might be imposed on such putatitious, imaginary Physicians. For my part, I'le not bear their blame, not acknowledg them for disciples, seeing they follow not the truth; but account of them as notorious deceivers, and sloathful Loyterers, such as snatch the bread out of the true disciples mouths, and of set-purpose hurt men, esteeming neither Conscience, nor Art. But in our said Electrum prepared, there lies so great a virtue of Curing men, that there cannot be sound a more cer∣tain and more excellent medicine in the whole world.
Indeed the Galenical Triacle-selling Doctors do call it Poison, and oppose it, not knowingly, but out of pride and meer foolishness. I my self do likewise grant that in its preparation it is a poison, and as great, or greater then that of the Tyrian Serpent, or Adder, that is put into Triacle; but that it remains poisonous after in preparation, that is as yet indemonstrable: for though to some blockish brains it be incomprehensible, yet doth nature alwaies tend unto its perfection, and it may therefore be much rather brought to that pass by conve∣nient Arts, then alone. But I'le grant yet farther, that after its preparation, it is a greater venome, and more vehement then afore; but yet 'tis onely such a venome
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as is so directed, as to seek after its like, and to find out fixed and other incurable diseases, and expell them; not in such wise, as to suffer the Disease to be operative, and so hurtful, but 'tis, as it were, an enemy to the dis∣ease, and attracts to it self the like matter, and radical∣ly absumes it; and it doth so wash, even as Soap scour∣eth off the spots in soul cloaths, and together with the said spots, doth it self also go off, and leaves the cloaths purified, unhurt, clean, and fair.
So then, this venome (as thou callest it) hath a far o∣ther and better efficacie then thy Axu•gia, which thou art wont to make use of, in the cure of the French dis∣ease, and which thou oftner anointest withall, then the Currier doth his skins. For this Arcanum which lyes hid in this medicanient, hath in its self a well proportio∣ned, well-prepared, and excellent essence; such as ad∣mits not of any Comparison with other poison, unless you apprehend me according as my self said before, and it is as much different from thy •Span, which thou anointest with; and from thy Precipitate, as to virtue and efficacy, as the heaven is from the earth 'tis therefore called, and indeed is a Medicine blessed by God, and is not revealed unto all; for 'tis much bet∣ter corrected then those mucky, dirty medicaments that the slow-paced Doctor hath in his gown, or hath sil•red through his double Strainers, or Fools-bag: Further∣more, this blessed Medicine hath thrice greater force and operative virtue in all diseases, whatsoever name they are called by, then have all the Store-houses and Shops thou ever sawest. But now I attained not hereunto by idleness, sitting still, and •loth, nor did I find it in an Vrinal; but by Travelling, and as thou termest it • Wandring: I perceived that if I would indeed know, and not conjecture onely, 'twas necessary for me to learn by much diligence and labour. But as for thee, thou suckest thy Medicine and Artour of the old Mat∣tress,
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or Pallet, old Cushion, or Couch, wherein the Necromantick Old Wife sitteth; 'tis shee who hath in∣spired thee, and hath covered thy Coelestial Intellect with a Blew Cap for Medicine: It doth not therefore •• all repent me of my Journyings, for I shall continue to be thy Master, and trace the steps of Machaon, which spring forth from the Light of Nature, even as a flower doth by the heat of the Sun. But that the Work I have intended may not be retarded, and be left imperfect, wee shall go on to observe how the procedure is to bee made, and what virtue and property Medicinal Na∣ture hath given to this Philosophical Stone, and how it may be brought to the end.
Thy Electrum being destroied, as aforesaid, if then wouldst make a farther progress, and arrive to thy wish∣ed end, Take the destroied and flying-made, or Vola∣tilized Electrum, as much of it as thou hast a desire to perfect, and put it in a Philosophical Egg, and seal it excellently well, that nothing may evaporate: Let it stand so long in an Athanor, until it doth of itself, with∣out any addition, begin to be resolved from above; in such wise that there be an appearance of, as 'twere, an Island in the midst of that sea, the which doth day by day grow less and less, till at last it be changed into the blackness of Shoomakers-black, or Ink: This blackis the Bird which flies without wings by night, the which even the first cloestial dew hath by a perpetual Coction, and ascension, and descension, transmuted into the blackness of the head of a Crow, the which doth after∣wards assume the Peacocks tail, and then gets the fea∣thers of the Swan, and last of all, receiveth the highest Redness of the whole world; the which is a sign of its fiery nature, by the which fire it expells all the Acci∣dents
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of the body, and cherisheth the cold and dead members.
Such a Preparation as this is done (according to the saying of all Philosphers) in one onely Vessel, one For∣•ac•, one Fire, the vaporous Fire never ceasing.
So then, that Medicine is as 'twere Celestial and Per∣fect, or at least may be made a more then perfect ☽ or Me∣dicine, by its own proper Flesh and Blood, and by its internal Fire, produced and turned outwards, as was spoken of but now, whereby both all the desilements of Metals are washed away, and by which also the hidden parts of Metals are manifested: For that same More-then-perfect Medicine, can do all things, it penetrates all things, and infuseth, or pours in health in that very self-same time when it expels the Evil, and Disease. There∣fore there's no Medicine in the Earth that is likeit. Here∣in then exercise thy self, and be strong, for this is it which will bring thee praise and glory; neither wilt thou be an imaginary, but a knowing Physician, yea, thou wilt be even constrained to love thy Neighbour; for such a Divine Arcanum cannot be perceived or understood by any one without Divine Assistance, nor its vertue, for 'tis unspeakable and infinite, in, and by which the Om∣nipotent God is to be known
But know, that there's no Solution made in thy Ele∣ctrum, unless it hath perfectly run through the Circle of the seven Spheres thrice; for this Number becomes it, and this Number it must fulfil: Give heed therefore to the Preparation, for 'tis the cause of Solution, and to the glorified, destroyed, and spiritualized Electrum, use the Tartarizated Areanum to wash off the superfluities which hapned in the Preparation, least you labour in vain: But yet notwithstanding, nothing of the Arcanum of Tartar will remain there, but you are to proceed with it onely circularly, according to the aforesaid Number; for so it easily becomes of it self in the Philosophical Eg,
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and Vapour of the Fire, a Philosophical Water, the which the Philosophers call a Viscous Water: It will also coagulate it self, and represent it self in all colours, and at last be adorned with the highest Redness.
I am prohibited to write more plain of this Mysterie, it is at the Dispose of the Divine power; For this Air is most assuredly the Gift of God, and therefore all men cannot understand it, God bestows it on whom it plea∣seth him, nor will be suffer it to be sorcibly wrested out of his hand, but will alone have the Honour herein: Whose Name be blessed for evermore:
Amen.
'Tis likewise expedient that I write of the use of this Medicine, and its Weight: Know therefore, that the Dose of this Medicine is so little and small, that it is scarcely credible, and that it must be taken onely in Wine, or the like; but however taken, it must be of the very smallest Quantity, because of its heavenly force, vertue, and efficacy; for it is onely for this end mani∣fested unto man, that so no imperfection may remain in Nature; and it is so provided and predestinated by God, that the Virtue and Arcanum thereof may be pro∣duced by Art, to the intent that all creatures may be constrained to be profitable unto man, as being Gods I∣mage; but above all, that the Omnipotency of God may be made known. He therefore that receiveth his understanding from God, to him shall this Medicine be given: But the ignorant Galenical Drone will never be able to comprehend it, but rather loath and abhor it; for all his 〈◊〉 are Darknesses, whereas this Work doth opera••〈◊〉 in the Light of Nature. Thus in few, but true words, hast thou the Root of all true Medicine, and its Original, such as no body shall pluck from me; no, though Rhasis with all his soul off-spring be staring∣mad;
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though Galen be as bitter as Gall, and Avicen gnasheth his teeth, and Mesue lyes largely, yet it will be too high for them all, and Theophrastus will stand firm in the truth: Whereas on the other side, the maimed works of the Apothecaryes, and the sinearings of the Physici∣ans, together with all their pomp and foundation, will tumble down.
One thing more 'tis convenient for me to speak, be∣cause my present Writing will seem obscure to many: thou wilt haply say, My Theophrastus, then speakest too briefly and intricately unto me, I know not thy kind of speak∣ing, and how rightly thou declarest thy things and Arca∣naes, this Writing of thine will not profit me at all. Hereto I answer thus: Pearls belong not to Swine, nor a long tale to a Goat, for Nature would not give it them; there∣fore I say, He to whom God will vouchsafe it. he shall find sufficiently, and more then enough, yea more then he hath been desirous of.
I write these things for an entrance and beginning, follow thou on prudently, neither shun thou study, la∣bour, or the Coales: Let not the bragging praters se∣duce or hinder thee, nor turn thee aside from that dili∣gence which is requisite, for by perpetual Meditations, are many fruitful & profitable things found out: Where∣fore accept of what I give thee in good part, and apply thy self to make use of the Fountain, so shalt thou have no need to drink out of the pits of the Philosophers, nor shalt thou have any thing to do with the dead-bury∣ers, but shalt be able to serve thy Neighbour well, and bring praise and honour to God: He that is a master of Hares dung, even so let him remain, with him is neither help nor counsel. These things I was willing briefly to set down in this my little Book of the Philosophers Stone, least men might imagine that Theophrastus cures many Diseases by Diabolical means. If thou followest me a∣right, thou shalt do the same, and thy Medicine shall be
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like unto the Ayre, which pierceth through all open things, and is in all things driving forth all six Dise•ses, and immixing it self Radically, whereby health •••y succeed in the place of the Disease: For out of this Fountain doth True Aurum potabile abundantly flow, nor can better be any where found.
Accept of these Instructions as a faithful Admoniti∣on, and do not reject and vilisie Theophrastus before thou knowest what he is: I am ••willing to set down any thing else in this Book, though it would have been ne∣cessary to say somewhat of Aurum potabile, and to speak of the Liquor of 〈◊〉, philosophically. But I shall onely hint at these things, the which if they are but rightly prepared, are not to be contemned in their virtues. But because my other books do •eat much, and declare sufficiently enough as to these things, viz. What a true Physician ought to know, I will even here for∣bear, hoping that this little Book will not be altogether fruitless, but rather be a sufficient Counsellor to the sons of Learning. The Lord bestow his Grace for his Own glo∣ry and honour:
Amen.
TO extract a Mercury out of Metalline Bodies, is no∣thing else but to resolve them, or reduce them into their first Matter, that is, into Running-Mercury, viz. such a Mercury as it was in the Centre of the Earth, be∣fore the Generation of Metals, viz. a moist and viscous
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Vapour, containing in it the Mercury and Sulphur of Nature invisibly, which are the principles of all the metals, such a Mercury is of unspeakable Virtues, and possesseth Divine Secrets.
This Reduction is made by a Mercurial Water, which neither Iohn de Rupescissa, nor others, what ever boasts they have made thereof, ever knew: It is therefore by much diligence to be known, and to be handled or im∣proved with unwearied Labour. On this wise therefore is the said Mercurial Water to be prepared.
Take Mercury seven times sublimed, with Vitriol, Salt-ni∣tre and Allum, three pounds.
Of Sal Armoniack clear and white, thrice sublimed from Salt, one pound and an half.
Both of them being ground together, and Alcaoliza∣ted, sublime them in a Sublimatory in Sand for nine hours: Let all cool; then take off the Sublimate with a Feather, and sublime it with the remainder, as before: Repeat this operation four times, until it will sublime no more, and the Masse remain black in the bottom, and flowing like to wax: cool it, and take it out, and grind it again, and put it in a Glass-Dish, and imbibe it often∣times with the Water of Sal Armoniack, but let it be the prepared Water, and let it Coagulate of its own ac∣cord, and then again imbibe it, and dry it, even till nine or ten times, until it will be almost no more coagulated. Then grind it subtilly upon a Marble, dissolve it in a moist place, into a fair Oyle, the which you must recti∣fie by distillation in Ashes, from all fece and residence. Diligently keep this most chief and principal Water, of the which—Take eight Ounces, and put thereinto one Ounce and a half of most purely mundisied Leaves or Plates of the best Sol or Luna, set it a digesting in hot Ashes, in a shut Glass, for eight hours: Thou shalt see thy body in the bottom of the Vessel, transmuted into a subtile Vapour, or Mercury: The Solution being
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made of the whole Mercurial water, separate it from the first Matter by Sublimation in an Alembick, with a gentle fire, and keep it in a glass vessel diligently. By this means shalt thou have the most true Mercury of a body, the use whereof in desperate Cases (provided it be wisely used) is miraculous, and caelestial; and therefore not to be revealed to the unworthy.
The Sulphur of Metalls is an Oilyness extracted out of them, the which is endued with abundance of vir∣tues for the health of Man. One Sulphur is extracted out of Metalls afore they have endured the fire: as for example, Out of golden, or silver Marcasites, &c. ac∣cording to the nobility of the Mineral, so is the Sul∣phur noble and excellent. So likewise out of the Mi∣neral of a Marcasite, and Cobolt, each as its nature and propriety is.
The more common way of the extraction thereof is this: viz. You must take Vineger excellently well di∣stilled, such as hath stood for 24 hours upon a caput mortuum of Vitriol, Salt Nitre, and Allum distilled, and been distilled by an Alembick thence from. This, I say, must thou powr upon the pulverized metalline body, in a glass that it may overtop it seven singers, and set it to digest in a Horse-belly for nine daies: then take the coloured Vineger, and distill it in ashes, even to the Sul∣phureous oil, the which you must rectifie in a B. or at the ☉, so shalt thou have a most true Sulphur of the metalline body, the which thou must rightly make use of according to thy discretion. An extraction may like∣wise be made by a sharp and well-depurated Lixivium. But these other Sulphurs are not so profitable, as to the inward use of the body, because of the Alkali of the Ashes, out of which we make a clavellated gnawing
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Salt: and because of the Calx, or Limyness which such Lixiviums are made withall. The Sulphur that is thus extracted, may be washt with sweet water, and be Precipitated: but the digestion afterwards requires twice the time.
The Lixivium also is to be rectified by the sublimation thereof frō all terrestrial residence, lest that such Sulphurs being incorporated with it become corrosive, to the de∣struction of the sick: the which to prevent, the said se∣partion is to be made. And so much concerning the Crude Sulphurs.
But now as for the melted and depurated Metalls, you may extract their Sulphur too: There is not given a more certain, a more noble, and better way, then by the water of Salt, or its Oile prepared on such wise as I have evidently described in my books of Alchimy for such a Water doth sundamentally and radically ex∣tract out of all Metalline bodies, their natural liquor, or Sulphur, and most excellent Crocus, as well for Medi∣cinal, as for Chymical operations: it resolveth and breaketh every mettal, bringing it out of its Metalline nature into another, according to the different intention and industry of the workman.
The Crocus of Metalls is four-fold; viz the Crocus of Sol, Venus, Mars and Chalybs: that of Chalybs, or Steel, is the better, 'tis extracted by Reverberation, or Calcination, reducing the said bodies into a powder. So Iron filed is consumed by Rust: the Consumption of the Rust is made by the inhibition of those things which cause Rust, and by a decoction extracting the co∣lour of the Rust.
Take old Vrine powred off from its residence. viz. some Cups of it, in which dissolve three handfuls of
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Salt ground; strain it, boil it, and scum it well: Here∣in again dissolve an handful of Vitriol beaten, and two Ounces or three of Sal Armoniack beaten, and scum it again very well: With this Liquor imbibe the silings, and boil them until they are pulverisable; the which powder you must reverberate with a strong fire, continu∣ally stirring it with an Iron rod, until it pass from one colour to another, and at last into a most lucid Violet colour; out of which thou maist easily extract the Tin∣cture by spirit of Wine, or distilled Vineger, and by the separation of the Elements gather the abstraction left in the bottom of the vessel, with which thou maist effect wonderful works, as well within the body, as without.
As for the making of Crocus Veneris, do thus: Take one pound or two of the best Copper-rust, or Vordigrease al∣coolizated; powr thereto plenty of distilled Vineger, and stir it well thrice every day. Pour off the colour'd Vineger gently, and totally sublime, or distill it in ashes, even to a dryness: Let this powder be afterwards washed nine times with warm wa∣ter from all the sharpness, and be dried; so shalt thou have the prepared Crocus of Venus, or the Flos of Brass; out of which thou maist, if thou wilt, easily extract an Oil, according to the precepts delivered in the great Chi∣rurgical work, where also its use is explained.
The Crocus of ☉ is to be extracted by the water of Salt, by which the Metalline nature thereof or Mallea∣tion, is broken, the residence is to be washed with hot water, and the Crocus to be extracted with spirit of Wine, the which being again separated, the Crocus will remain in the bottom; the which by elevation, by the degrees of fire, in five times sublimation, is changed into a Liquor, or the most true Quintessence of Sol. With this thou maist perform miraculous things: but hereto is required not a putatitious, but an industrious and skilful Artist.
FINIS.
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THE Spirit of Life is a Spirit planted in all the mem∣bers of the Body, whatever Distinction they are de∣nominated by: It dwelleth in them all, and in each of them, and is the One, or sole Virtue of them all, pro∣miscuously. 'Tis it that is the supreme and most no∣ble Grain, by which all the whole members live: But ac∣cording as 'tis extended or dis•used, so doth it become
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various, answerable to its various Seats: For in the Heart it is so acted, as to assume the Virtues of the Heart, which property it is not fraught with in the other mem∣bers: So likewise in the Liver it gets the virtues of it, and performs that Office there onely, and not in the o∣ther parts. The like is to be judged of the Marrow; but although that these Virtues are either perceptible, or not perceptable; yet the virtues of all the members are uni∣form, nor are they any otherwise to be understood then thus, viz. That the virtues of the Heart do in some sort onely differ from those of the Bones, whereas the virtues are but One notwithstanding: For the Virtues that su∣stain and conserve the Bones, are not weaker then those are which refresh and strengthen the Heart; for there's as much of importance scituated in the Bones, as is in the Heart: So in like manner the virtues of the Spirit of Life in the Brain, are not of more excellency then those in the Marrow: And although by reason of the use and necessity of that in the Brain, the contrary seems true, yet the necessity of the Marrow, is as much as that is of the Brain, and the virtues of them both are alike.
The like consideration is to be had of all the members, of the which though some seem worthier then other some, yet 'tis but one onely Spirit of Life that is the Go∣vernor, the Virtue, the Efficacy, and Operation of them all.
THE Spirit of Life ariseth from external Causes or Generations, and not from Natural, according to the Flesh: For as the Generation of the other members i• twofold, so the Generation of the Spirit is simple, and is united with the body and the members, as we have said: this likewise is the cause why (as in reference to its own Virtues) it cannot be strengthened, unless the members
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themselves be healthy and strong; for by how much the stronger, healthier, and chearfuller a Member is by na∣ture, by so much stronger and more refreshingly doth the spirit shine forth: And therefore we must not by a∣ny means attempt to conserve, strengthen, and advance it as 'tis a Spirit of Life, but onely thus, viz. by conser∣ving and strengthening the members (which have their birth from Nature, in their first Integrity, and Original Healthfulness; this being done, the Spirit doth in it self become more enlarged, and more strong: But yet theres One thing that appertains to the Spirit onely, and 'tis this, viz. That it be occupied in the Open Passage, and kept unstopt: Concerning which Oppilation or stopping if it chance to happen, we will here annex a peculiar Treatise; then after we have so done, we will annex two little Books of the Members that govern themselves, as shall anon follow: You must therefore know, that the Spirit of Life may be so stopped, that unless the wayes and pores of its passages be opened, it may be strangled; for the second Generation is nothing else but a Vapour and the Spirit of Life lives in us in the form of a Vapour, as the Nature of the second Generation, which is made without Nature, (or Externally:) therefore the Pores are to be immediately opened, even at the very begin∣ning, viz. In the Marrow, in the Flesh, in the Veins, in the more principal Members, in the Bones, in the Ligaments, in the Nerves, in the Joints, in the Bladder, in the Diaphragme, in the Matrix, in all the members, none excepted; for this Spirit is likewise placed in the Brain as well as in the Flesh, and passeth through the Brain upwards, & down∣wards, and penetrates the Pia Mater, and Dura Mater, and runs through the Heart and its Case, and the Chest of the Gall, and the Regions of the Reins, and the Cen∣tre of the Bladder, and possesseth as wel the place that is empty, as that which is full.
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WHeresoever therefore, the Spirit of life cannot pene∣trate, there a Disease is stirred up; for if it be stop∣ped, there ariseth a Putrefaction, degenerating into an Ex∣ulceration, for there it dyes in that place; But now, that which is dead, doth putrifie, and make an Vlcer, accor∣ding to the Nature of the Member, which the Disposi∣tion (or effect) it in; for if the Vlcer be made in the principal parts, it causeth death. From the Oppilations of the spirit of life, do proceed Feavers, Aposthumes, Pleurisies, the Iaundice, Vlcers, and whatsoever seizeth on the body with a Feaverish Fit, as the Plague, and the like; the cause hereof is this: The spirit foreknowing its suffocation and death, doth first shake the whole bo∣dy with horror, whiles it is as 'twere congealed; then af∣terwards if it be resolved, heat and inflamation prevail: I do here except those Feavers that produce more Pa∣voxisms or Fits then once, as the Quotidian, the Tertian, and Quartain; and therefore (as I may so speak) if it causeth Fits in the Brain, it stirs up the Phrensie, Madness, and the like: If in the heart, it induceth the Chorea viti, or the Laughing-Disease, for it toucheth the Veins of re∣joicing; and it often happens, that it procures Fits, ac∣cording to a time, and hour, and year: But this the Regular Practice of Feavers and the Plague doth disco∣ver, viz. From what causes such things come to pass, the Spirit of Life is subject to influence, even as the body it self to the Earth; for even as the Body eateth the Earth, and is it self that which it eateth, and sustaineth its Life from the Earth, even so likewise the Spirit of Life eateth of the superior Influence, and is nourished by the Element of the Fire, in which the four Elements do shine bright; For even as the Earth doth according to its fruits shine in the four Elements, so here do the in∣fluences
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also shine. There are therefore two Practicks to be set before us; the first is, That the Influence may be so much conserved, a• is grateful and suitable to the spirit. The second is, That the Body may be kept profitable to, and fit for the spirit; this done, there follows the health of the body one way, as to the Spirit.
THE vertue of the Spirit of Life is extended, or en∣larged by the Stars, and all the Influences of the whole Heaven, by which the Firmament is manifested, and 'tis like a coelestial, invisible Vapour, with which it is united, even as Cold & Heat are, when a temperature is constituted and made of them: But if haply the Stars of the Members do at any time run cross, corrupt, and cause Fits, then also that member of the body is vanquish∣ed, and either stops the Spirit of Life, or doth vitiate and corrupt it in that same Place: But there can't be ad∣ministred to this Evil, any other Remedy then a Recesli∣on from that l•f••ence, and undergoing another: For the Opinion of the Astronomers concerning Nativities and Ascendants is false and wicked: For example, Put case I am born under Scorpio, if now I submit my self to Aries, I am become of his stock, nor have I any commerce with Scorpio thenceforward: It is not there∣fore any longer my Ascendant then whiles I submit my self thereto, even as I have treated thereof concerning Nativities.
The Place therefore, as to the Nature of the Firma∣ment, is to be changed, nor is the Ascendant or any Con∣junction afterwards to succeed: So if I should be born under such an Aspect as that I should be hanged, and such a like spirit of the Firmament should be in 〈◊〉, (at
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we know it delivered or written of Humane Spirits) if then I would hinder and annihilate this efficacie, I re∣ject that Planet, and take to me another, and so the force thereof is broken. And although that that pro∣perty, or nature, and kind remain, yet the effect doth not follow. But contrary wise it often happens, that an honest and ingenuous man becomes (under an evil in∣fluence) a thief; according as is written of Spirits, in the Treatise Of the External Senses of men.
AS for the removing of the Stopping of the Spirit of Life in general, 'tis necessary that the spirit be pre∣served in its heat, so as it may be more strong and vigo∣rous therein, the process whereof is this; viz. That it be made Diaphoretical; and constantly glow in its own essence, and continue in a full heat; the which is spee∣dily done by this Receit: Take Saffron, Ginger, and Triacle, &c. Extract their essence, &c.
THe Heart requires nothing els but corroboration of it self, when that which is adverse and contrary unto
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it is removed, for it is too weak of it self alone to resist and strive with all those evils which daily beset and as∣sault it. And therefore it must be succoured by supply∣ing remedies; for that member is the chiefest, and given to man for this end, and is implanted in his body, that it may continue him in his stability and vigour. But if any hurt, and dissolution of substance possesseth any member, 'tis not to be thought that the Heart is ap∣pointed and ordeined to turn it off: but that evil is to be corrected and removed by the help of Medicine; where upon that Medicine seems to be esteemed as ano∣ther Heart. For the more diligent and acceptable care of a Physician, depends more on registring and ordering the external heart, then the internal. For this, viz. the Internal, is not subject to the Physician, but the Exter∣nal onely. If therefore at any time the Internal Heart hath need of the External, 'tis wholly necessary, that (as we have said already) it be appled unto, and con∣serred thereon; for there must not be onely a Cordial, and a simple Medicine administred, but it must be ma∣nifold: for 'tis fitting, that One [Medicinal property] do strengthen the elemental powers, that another pro∣perty do hinder a particular corruption, or putrefaction, that another property do divert and turn away other external accidents: therefore 'tis necessary that various virtues be congregated, or assembled into One Medi∣cine.
The Recipe, thus.
Note here the Description of Aurum potabile; the Matter of Pearls, the Essence of Saffron, the Essence of Bawm, the Essence of Celondine, the Essence of Mace, &c.
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THe highest Arcanum of comforting the Heart, so as not to be hurt by any accident that may befall, and that its substance may not be suffocated, or depra∣ved, is Aurum potabile, or the Liquor of Gold, and the Matter of Pearls, in the form of Oil, like Balsom: then next, the Essence of Saffron, Mace, Corrals, &c. The description of the Gold is this: That the Gold be calci∣ned into its yellowness by the Regal Cement of Hil and Malch; then let it be separated from its impurity, and afterwards let it be permixed with the Circulated water, and be digested for twenty four hours, in a mo∣derate fire, then the Oil will flow forth, which will swim on the top of the water; gather it, and drink it with Aqua Vitae; nothing is more excellent then this: In like manner must thou proceed with Pearls, doing onely this; Add the Calx of Cheb, and Cohobate them with distilled Vineger, so long, untill they pass into a Liquor: take likewise your Corralls, and resolve them in burning Wine, permixt with Hell: if then you ab∣stract the burning Wine from the putrefaction, thou shalt have the Liquor of Corral. So likewise as foro∣ther diseases that assault the heart by reason of the con∣dition, or elemental humors, the Essences of Saffron, Celondine, Mace, Cosius, and Bawm: the manner how to prepare them is this; First, take the best Saffron, coho∣bate in the best Aqua vitae, hang is in a fost cloth, that it may not touch the bottom, and sealing it with Hermes seal: this must be done by thee twelve times, and the Saffron will become an Oil of a most strong odour. Administer one drop of this in the Wine of Life. This medicine is a most high refresher and rejoicer of the heart in old men, in in∣firm, melancholy, and sad men.
After the same manner must you proceed with Mace,
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only you must go on in the Cohobation of it twenty four times; this Essence doth in some virtues exceed the Saffron; thou must cohobate the Celondine, Hawm, and such like in themselves, four days space: then afterwards separate the pure from the impure, by straining it; take away its Phlegme, and add thereto the Wine of life, and Cohobate it even to a Liquor; on this wise thou shalt ope∣rate with all Herbs that are to preserve the Heart, and to comfort the Spirit of life.
AS there are two Hearts, so likewise two Brains: One is External, the other is Internal: The Nature of the Internal is unchangeable; that is to say, the Brain it self cannot of it self purge away the faultiness that is in it; for as it is framed, such doth it remain, nor is it changed: But if it be invaded by some external ef∣fects, or if that offending matter proceed from the Bo∣dy, or from the Spirit of Life, that Effect is to be wholly cast out by another Brain, which God hath implanted in the Herbs; nor do the members themselves acquire a certain power whereby to fight against the Disease, and expel it, but themselves remain quiet, and commit the wrestling and chasing it away, to the external Brain: If then this gets the victory, the Internal Brain grows wel; but if it be mastered, then the other feels the loss: You must therefore know that External Brain, that strives a∣gainst all such things as may annoy the Internal Brain: Of which kind are, the Oyle of ☽, the Liquor of the Saphir, of Musk, and the Liquor of Vitriol.
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THE Brain is to be conserved in its strength, so at that nothing may endamage it, and that it self may be wholly Brain: But it sometimes any infirmity be tide it, then the Hurts and Distempers are to be remo∣ved by the External Brain, that the whole Brain may re∣main: Of those sorts of Brains, one is the Liquor of ☽, and is thus made: First calcine it, then cohobate it with the Wine of Life for seven dayes, so the Calx of ☽ will be resolved into a soft or clamming Liquor.
Digest this in a Balneo for a Moneths space, then 'twill be resolved, and be in the form of a Green Liquor: This is the highest Arcanum, by which the substance of the brain is cherished, and a new, or extaneous brain im∣planted. Like unto this is the Arcanum extracted out of Gilla; on this wise, Distil the Gilla in an equal Weight of the Wine of Life, circulate it so long till it touch not the bottom; administer it with Falernum Wine, or Muskadine: It doth so powerfully strengthen the brain, that no Vertigo, Phrensie, or Madness can offend it.
The Liquor of the Saphir, and of Musk, do the same, and is on this wise prepared; If the Saphir be reduced into an Alcoadamantine Nature, and be dissol∣ved afterwards by Chybur into its own powder, and the Wine of Life be added by six dayes Cohobation to this Powder, then at length the Liquor becomes potable, and heals the Choraea viti, or laughing Disease, and the Mad∣ness and Phantasie of such as incline to hang, or other∣wise destroy themselves: A like Medicine is extracted out of Musk: It is to be decocted in a Cloath by the Wine of Life, into the form of a Juyce, like to Storax: Herewith is the Vertigo, the Scotemia, or running round of the Head, and whatsoever induceth as wounding or
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Giddiness, cured; as also the beginning of the Falling-Evil, Madness, and Phrenzie.
THE Liver it self of the Body, hath likewise need of an external Liver to succour it: Neither is i• such a Warrier, and of such a Military ingenuity or ca∣pacity as to be able to defend it self. On this accompt these are called spiritual members, for no spirit goes a warring, but the body: But now the Liver onely, and of it self is a spirit, but the flesh thereof, which bears the Name of the Liver, that is a Member of the Body, wherein there is not so very much placed If therefore at any time the Liver is to wage war, then 'tis behove∣ful that some other certain thing do fight for it, that is to say, A certain Body that hath its proper Hands and Feet, with the which he produceth and employeth his Weapons against the corporal Disease; for if the body suffereth, it suffers materially: 'Tis therefore sitting that such a like Medicine be applied, that so by this means Matter may proceed against Matter, and Like may act upon its like: Such a one now is this; Take the Essence of Spodium. Likewise if the Liver he broken or marred with an Hyposarcha, then the virtue or property of it is thus: If with the Iaundice, its Virtue is so. If Feavers, then so. If with an Aposthume, then is its vir∣tue so, &c.
THere is nothing more excellent, or conducible then Cheiri for procuring Healthfulness to the Liver, so that it receive no detriment, nor be hurt. The Prepa∣ration
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is this: Take Cheiri, and let it be sublimed from its blackness into whiteness; this Whiteness is to be drunk with the Wine of Life: With this Drink the A∣postematical Nature, and putrefaction of the Liver is re∣moved, and all its corruption is amended, insomuch that thenceforth it doth well digest, and rightly dispence the Blood; nor doth it onely produce much, but such as is good and laudable, and not so capable of being sub∣iect to any Diseases. It doth likewise renew the old and exalete blood, and doth so amend it, as to cause even the Leprosy to vanish. The Yellow Anthos doth the same, if it be resolved by the spirit of Aqua vitae, so drunk, it heals all the faults and Diseases of the Liver.
But the Liquor of Alchahest hath also a great power and efficacy of conserving and comforting the Liver, and consequently of preserving it from the Dropsie, and all such kinds thereof as arise from the defects of the Liver: The Process whereof is this; It must be resol∣ved after its coagulation, and be again coagulated into a transmuted Form, as the Process of Coagulation and Reso∣lution teacheth; For then if when it hath overcom its like, it becomes a Medicine for the Liver, exceeding all o∣ther Medicines: And verily, should the Liver it self be broken and dissolved, yet this stands in the place of all the whole Liver, no otherwise then as if it had neverbeen broken and dissolved.
Whosoever ye be therefore that set about the work of MEDICINE, 'tis needful that ye endeavour with your utmost diligence, the learning how to prepare the Al∣•ahest, because of the turning away, or hindring of the many Diseases that arise from the Liver.
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THE Spleen is like to the rest of the Members, for it, it self also doth no less then the rest, admit occasion of breaking of the body, & therefore hath need of having its like sought out: Herein confists its mis∣chievousness, that it generates Hardness, stirs up Fea∣vers, Putrefactions, Oppilations, and many more such like.
But the Virtue and Industry consisteth herein, viz. That the Spleen of the Body be taken our, and an Ex∣ternal spleen be immitted or implanted: For the Life without the Spleen is longer then with the Spleen; the which though it cannot be so spoken as in relation to the three aforesaid Members, for their being in the bo∣dy, is most highly necessary; yet notwithstanding it is true, as to the spleen, for we can be conveniently without that. The whole Practick therefore is to be thus, viz. That we may live by the benefit of the Ex∣ternal, and not the Internal spleen, and that we root out the Internal, and radically consume it.
AS for the consuming and taking away of the Spleen, that's done by Sutratar, from the which separate its Liquor without a Corrosive, by a Report in a strong Fire, then afterwards abstract it five times; Let every Cohobation be rectified with the (alias, as in the Dutch) Cohobation it all with rectified Wine of life, & so let it be drunk: This doth throughly take away the Spleen, nor doth it leave any footsteps thereof behind it, and doth likewise consume that which was to be digested by
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the spleen; it preserves the whole body from Hurtfulness. The same virtue and operation is to be likewise found in the Feces which the Wine of life is separated from; the like Efficacy is also planted in Cafa: It is to be mace∣rated in Oyle Olive, and to be afterwards mixed with one pound and a quarter of Opopanax, let it be distilled in an Alembick: this Oyle anointed upon the Region of the Milt, takes away all the spleen; being yeerly used, it re∣moves all Diseases begotten by the spleen: But yet be∣ing used by a more accurate order, it doth thoroughly take away and consume the spleen, and remove its Griefs, Diseases, and all its Hurts.
THE best comforting of the Reins is to be in those things which are Reins outwardly, as thus: the in∣teriour Reins are to be abolished and taken away, and be rendered like to the Spleen, and then at length the virtue of the Reins will be intire, if the Operation of them shall be slain; For they do by their Operation produce the Lithiasis, Stone, Sand, Diabetick, and ma∣ny other such things; but the Operations of them be∣ing dead, and that other Essence be therein, none of those Diseases remain, but the virtue of the body is good and strong, and both its Old Age and its Youth is sound, nor is it invaded by any of those Diseases which would happen to them, viz. the Reins, were they alive, and remaining.
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BVt that the Reins, which make more for chastity then do the Testicles, may be removed, you must know that they may be taken away without any hurt: And as for the damage that may follow upon their being taken away, it doth not at all pertain to the rest of those pas∣sages which run through the Reins themselves; for their Matter and Life remains, but their Nature and Operati∣on is taken away: And this is done by Aroph, the which by distillation in Bread, is reduced into a Liquor, and is to be so drunk: this Drink takes away the Evil which the Reins beget.
THE highest selicity and virtue of the Gall is, that it be materially taken away and consumed; for so there will not be generated those chollerick Diseases, the Chollick, Iliack, and such like, the Contractures, Tremblings, and other ill effects of the Ventricle; for these parts do nothing else but destroy that which the profitable Members have built up; But the Physicians are ignorant that the Gall is nothing profitable; for they ascribe unto it great Vse and Honours, when as there's no cause; for this is a superfluous Member in Nature, and is like a Monster; for indeed there's nothing so good and so pure, but that Tares and Cockle are sown therein; so likewise the Gall and its like Member, is the Tare or Darnel of Nature, and hath insinuated it self next to the good, not for the conservation, but for the destruction of the body.
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THE process of so consuming the Gall, as that what∣soever thereof is unprofitable, may be abolished, is this, viz. that all the Diseases arising from the Gall, be removed, and that neither any anger or sickness be induced therefrom henceforth. And this is obtained by Rhubarb on this wise: Take Rhubarb and the Flowers of Cheiri, ana, and extract the Liquor of Cheiri, as we said before, and extract it out of the Rhubarb after the same manner, as you did out of the Anthos; mix these two together, and then add as much Wine of life, the which when thou dost administer, so do as first, as to cause the Anger to be appeased, then afterwards the Di∣sease, if any be from the Gall; then after this a thirsti∣ness inwadeth.
With this the Gall dis-appears, and goes away; then at last doth Health follow more profitable then the former.
THis is the best virtue of the lungs, viz. that it re∣main in its own Matter, and that nothing be put thereunto, but that it act, and be solely and alone with∣out any thing adjoined thereto; but now it is more mo∣vable then all the other parts of the body, the which it hath from the force and virtue of the spirit of life; there∣fore Reason and Vse informeth, that this is to be com∣forted chiefest of all, and 'tis accomplished by such things as make all the Members found, for thus even the Lungs will be also whole: But to avert such Fluxes there to as are more then fitting, wee'l deliver the fol∣lowing Medicine: And here 'tis equally as well to be
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observed, that the other Members are to be conserved sound, lest an occasion of death be given.
AMongst all the Medicines profitable for the Lungs, there's none that excels Chibur: therefore let Chibur be taken, and be mixed with two sorts of Calxes and Minerals, and be sublimed thrice, and give thereof to the sick.
This takes away all the evils of the Lungs, encreaseth and doubles its strength, and so is a Balsom of the Lungs and of the whole Breast, a more potent then which is not to be found in all the virtues of things, not is there any thing in which more of the external Lungs is to be found, then in Chibur, as we have said.
The End of the second Book of the Virtues of the seven Internal Members in the little World
The third Book of the Virtue of the External Mem∣bers.
The fourth, of the Virtues of the Members of the Chaos.
The fifth, of the Four Elements, how ihey are desended.
The sixth, of the Three Essences of which Nature is composed, and how they are considered.
FRiendly Reader, I have here need again to forewarn thee that these Books, according as the Author hath disposed, and begun to write them, are not to be found with the two for∣mer Books, because haply he had not •niched them: An
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this may be conjectured out of the Original; for 'twas writ∣ten with an hasty Pen, so as onely to exhibit or discover the face of the first delineation, or rude Pourtraicture, and Rhap∣sody. But these following Titles, together with the begin∣ing of the Fifth Book, because they were found in the same Papers with the two first Books; they are here placed for this reason, That an occasion might be administred thereby to the studious Inquirers of a nearer attaining the mind of the Author: And whereas there's good reason to suppose, that this small Book of the three first Essences, is the Sixth here inscribed; 'tis here annexed to the rest, for that reason. 'Tis but just in thee, therefore, Reader, to enjoy these present things with a contented mind; and not to complain, and be displeased, because of the things that are wanting.
The Fourth BOOK. Of the Virtues of the Members of the Chaos, is not to be had.
The Fifth BOOK. Of the four Elements how they are defended.
THe Elementary nature which is in us, besides the substance of the Members, and the other things
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which we have spoken of, have also their interpretati∣ons on this wise; viz. that we do also conserve the four Elements in us, after such a manner, as that the Element of the Fire doth not generate the Stone; or the Element of the Earth, the kinds of Pustules; or the Ele∣ment of the Water, the Dropsie; or the Element of the Air, the Tinipany: for by the same means as they gene∣rate externally, do they also internally.
WHereas therefore those four Elements are mixed in us, you must know that they are placed in the whole body, in that form or species of the four Humors. Two Elements lie in us externally, and two hidden, on this wise: The Aire and the Fire are the Flesh and the Skin: the interior Elements, that is, those that are pla∣ced in the hollow of the body within the Ribs, Brain, and Bones, are subject to the other Elements, viz. of the Earth and Water. The Intestines therefore, the Matrix, ••. are the Element of the Earth, the other members are the Element of the Water.
Of the three first Essences, out of which a thing Generated is composed.
EVery Generated or begotten thing, and every thing produced from its Elements, is assigned to three;
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viz to Salt, Sulphur, and Mercury: out of these three is a Conjunction made, which Constituteth one body and united Essence. As to what appertains here to the Body, that is not spoken of, but the Internality onely of the body.
The Operation thereof is threefold; One is of the Salt, and this acts by Purgation, by Mundisication, and by a Balsamick property, and other waies, and ruleth over that which tends to putrefaction. Another is of Sulphur, and this rules over that which is the over∣muchness or superfluity of the other two, or is dissolved. The third is of Mercury, and this removes that which hath its tendency unto a Consumption.
As concerning these three, you must know what the form of each is; One is a Liquor, and that is the form of Mercury. Another is an Oilyness, and that is the form of Sulphur. The other is an Alkali, and this is the form of Salt. Mercury is without Sulphur and Salt: Sul∣phur is without Mercury and Salt: Salt is without Sul∣phur and Mercury; and by this means and way every thing abideth in its Potency. But as for those Operati∣ons which are found in permixt diseases, you must know, that the Separation of things is not perfect, but two are conjoined in one; as in the Dropsie, and such ••ke. For those sicknesses are permixed, which exceed their juice and temperate humidity. So sometimes Mercury and Sulphur do take away the Palsey, because there's a concurrance also of corporal Sulphur: Or because there's some hurt in the next and neighbouring Confine. You are to consider, therefore, that every Disease may be ei∣ther doubly or trebly Commixt; and that is a Com∣mixture of the Disease. Herein the Physician is to con∣sider, when he makes use of a certain Simple; what the degree thereof is in Liquor, in Oil, and in Salt, and how it squares with the Disease of the adjoining, or neighbouring hurt. According as is that degree, so must
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the Liquor, Salt, and Sulphur be extracted and ad∣ministred as need requires. So therefore, this short rule ••to be heeded, viz. that One Medicine be given to the 〈◊〉, or annoiance, and another to the disease.
SAlts do purge but yet various waies: Some purge by Stool, and of these there are two sorts; One is the Salt of the thing, and this disposeth to the Stool; the ••ner is the Salt of Nature, and that drives forth. With∣••• Salt therefore, no excre•ion, or casting out of su∣perfluities can be done. Hence then it follows, that the Salt of the Vulgar is helpful to the Salts of Na∣ture.
Some Salts do purge by Vomit; such a Salt is most •ost, the which, whereas it cannot p••ss into digestion, •••seth a strangulation in the stomach, inwards: some ••rge by Sweat, such a Salt is a most subtil one, for it doseth with the blood: the other purgative and vomi∣tive Salts don't conjoin with the blood, and therefore they provoke not to sweat; and 'tis Salt onely that de∣parts, or separateth. Some Salts purge by Vrine, for all the whole Vrine is nothing else but a superfluous Salt. The Excrement, or dung, is a superfluous Sulphur, 〈◊〉 nothing of the Liquor departs, as superfluous out of the body, but abides within: On this wise are all the •oidings of the excrementitiousness of the body; the Phlegm is expulsed by the Nostrils, by the Ears, by the Eies, and other waies, and all by the Salt. But now you are to understand, that this is done by the Archeus, from whom they derive their Operations, as shall be last of all declared.
Now therefore, even as there proceeds from the Ar∣cheus a Laxative Salt; that is to say, One purgeth the stomach, and comes from the stomach of the Archeus:
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another purgeth the Spleen, because it comes from the Spleen of the Archeus: Even so is it likewise with the Brain, Liver, Lungs, and other members; for the mem∣ber of the Archeus is the mover of the member of the Microcosm. You must know, as concerning the Alca•• and Salt, that it is various: One is sweet as Cassia, an• is a separated Salt; which in Mineral is called Anti∣mony. Another is an Egar Salt, as, Sal Gem: Anothus is sharp, as in Ginger: Another is a bitter Salt, as i•Rhubarb and Colloquintida. Moreover you must know that many Alkalies are begotten, as that of Harmes many are extracted, as that of Scammony: many are co∣agulated, as that of Wormwood; all which is to be un∣derstood according to that which is to be considered o• and known in the Salt. Likewise some things purge on∣ly by Sweat: some by consuming the diseases, and the like: for as often as there is a peculiar savour, so often is there a peculiar operation and expulsion: but yet there's no more then two kinds of working, that i• the Operation of the thing, and the extinct or quench∣ed Operation.
SVlphur Operates by drying up and consuming Su∣perfluity, whether it be of it self, or of other things it must be wholly consumed by Sulphur, provided, that it be not subjected under Salts. Thus a Medicine of Salts produced out of the Liver of the Archeus, is good for the Dropsie, to consume that which is putrefied and corrupt. But yet there's need, besides them, of the vir∣tue of Sulphur, for the taking away of that same diseases to which those kind of diseases are subjected, as to their Originality: although every Sulphur is not able so to do. And 'tis so produced from the nature of an Ele∣ment, that every kind of sickness, which the nature of
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the body begets, hath its contrary out of the Elemental nature, and this is done universally and particularly: therefore the several kinds of Diseases are to be known from the kinds of the Elements: so the one is alwaies the sign and manifester of the other.
The like judgment is to be had concerning ☿, it as∣sumes that which hath not to do with Salt and Sulphur. From hence are made the Diseases of the Ligaments, Ar∣teries. Joints, Articles, and such like: therefore in these Diseases this One thing is to be heeded, that the Liquor of ☿ be taken away But the said sicknesses are to be re∣moved by those things which shal seem suitable & bene∣ficial unto each, which are demonstrated by the specia∣lity of things in nature, and in Philosophy, by the thing itself, and nature, which for brevities sake we here omit.
ON this account therefore, the Phisician is to under∣stand the three kindes of all Diseases: One is of Salt, one of Sulphur, and one of Mercury: Those of Salt are on this wise, viz. Every lax or loose Disease is generated of Salt, as the Flux of the Belly, the Dysen∣••ry, the Diarrhea, the Lyentery, &c. But that is Salt which lyes in its own seat: For every voiding of Or∣••re is caused by the Salt, both in sound men, and sick; One is the Salt of Nature, (viz. the sound mans:) The other is a corrupted and resolved Salt: From hence 'tis to be gathered, that even by Salts the Cure of it is to be perfected, in such wise, that the Salt may again rectifie and separate the resolved Salt from the the Sound: then afterwards, the Sulphureous Cure follows, as being a kind of confirmation of the Operation of the Salt: for that doth bear rule over this, and is a special Sulphur out of the virtue of the Archeus, &c.
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Furthermore, out of Mercury do all those Diseases arise that possess the Arteries, Ligaments, Articles, Bones, Nerves, &c. For the substance of corporal Mer∣cury doth not bear sway or rule in other places of the body, but in the external Members onely: For the Sul∣phur doth mollisie and cherish the internal Members, viz. the Heart, Liver, Brain, Reins, &c. And Diseases of those are to be called Sulphureous; for a sulphureous sub∣stance is placed in them, an example whereof we may take from the Chollick, the cause thereof is Salt in re∣ference to the Intestines, in which salt predominates, and begets many kinds of Chollick, viz. One kind if it be resolved; Another if it be too much hardened: For so it exceeds its temperature, and becomes either too moist or too dry; thence it comes to pass that in the cure of the chollick the humane salt is to be rectified by the E∣lemental salts: But if any other salt be thereto joined then of sulphur thou shalt esteem it an overwhelming of the salt, and not the cure of the Diseases of the Chol∣lick So likewise in Mercurial and sulphureous Diseases a proper thing must be applied unto each, and not acon∣trary thing to a contrary; but a thing proper must be ac∣commodated to that of its like nature; for the Cold doth not overcome the Hot, nor the Hot the Cold, in Natural Diseases; but the cure proceeds from that which hath generated both the Disease, and the place thereof
THE several kinds of Diseases are divided into vari∣ous Boughs, Branches, and Leaves, but yet the cure is but one: For example, Consider a Mercurial Disease, and you shall finde that the Mercurial Liquor doth likewise pass into many Branches and Leaves; so 'tis in the small Pox, or Pustules, all the kinds thereof are un∣der Mercury, for the Disease it self is Mercurial: Some
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French-Po• are under Common Mercury: some Pustules are under a Metalline Mercury, some are under an Ebo∣nywood Mercury, some are under a Mercury of Antimo∣ny: The cause is this, viz. the Mercury goes to its pro∣per Branches, and not out of order; 'tis needful there∣fore that the Liquors of Mercury be known, for he it is that heals that which his salt dissolves. There's also a∣nother thing which is placed in it, viz. An Incarnative, and Consolidative Virtue, according to the nature of the Mercury. But now this mercurial Liquor is manifold: In ••als, the Liquor of Mercury is like a metal: In Juniper and Ebony, 'tis like Wood: In Markasites, Talx's, Cha∣•ymia's, 'tis like a mineral: In Brassatella, (or Adders∣••gue) Arsmart, and Serpentina, (or sea-Plantane) 'tis like an Herb: And yet notwithstanding 'tis but one and the same Mercury which doth so manifoldly present it self: As 'tis with Pustules, so likewise is it to be under∣stood of Vlcers, some of which are to be cured by the Mercury of Arsmart, some by the Mercury of Arse∣nick, some by the Mercury of the Guaieum Wood; the Phisician therefore ought to know the tree of the Disea∣ses, and of the things suitable: some Trees there are of this sort; theres one tree of salt, and it is twofold, viz. of Rebis, and of the Element; there's likewise a tree of sulphur and of Mercury, therefore the Phisician must be careful that he implant not two trees into one cure, but let him keep to the Rule, and know that a Mercury is to be given to mercurial Diseases, salt to saline Diseases, and sulphur to sulphureous Diseases; that it to say, to every Disease let an appropriate Remedy be administred, as is convenient: For to speak truly, there are but three Me∣dicines, even as there are but three Diseases: And there∣fore those long circumstances, and trislings or cavill•tions of Avicen, Mesue, and others, are to be cut off and omitted.
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NOw therefore (after all this that we have hitherto spoken that a Phisician may carry about him a brief & ••sie •om•en •ium he must divide or place his Diseases under the Name of his Medicine, as we have made a be∣ginning thereof in the aforesaid Diseases; and let him carefully shun to say, This is the Iaundice: for such a speech is beside, or void of the Practise of Art, and every Countrey Fellow knows such a kind of Art as that: But contrariwise, thou shalt speak thus, viz This is the Di∣sease of Leseolus: For so thou shalt comprehend the Cure, Property, Name, Quality: Disposition, yea thy Art and Science in one word alone: For Leseolus cures the Iaundice, nor doth it cure any thing else save this Di∣sease: By this means thou hast gotten thy self out of all Errors, and the cure is thus proved, viz. In Leseolus there is a most notable transparency of salt, which co∣loureth and figureth more excellently then a molten To∣paz: Even so the Iaundice is (as I may so term it) a diaphanous, or transparent Iaundice salt, (of a yellow co∣lour) and hath need of being expulsed and thrust forth by its like. After the same manner the yellow Orpmens, and the salt which makes the Iaundice, is the mother of the Orpment and Leseolus, but yet notwithstanding 'tis begotten of two mothers, viz. Annual and Elemen∣tal.
I do therefore perswade all men rightly and solidly to know those three trees, for he that knoweth not the seed of these trees, i• drowned in meer Errors. Thus likewise you shall say, This is the Disease of Gold, and not say, This is the Leprofie, nor must any species of it be named: And thus to speak is truly Phisician-like, and that on this ac∣count, Because this one Name only, doth sufficiently declare what cure thou intendest to apply in the Le∣profie:
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and thus to say, is much more then if thou should'st call it the Leprofie: So again, if I say, This is a Disease of the Tincture; A wise man will sufficiently understand that I both know how, and what a Tincture is, and how it regenerates, and causeth old age to become young. So again, if I say, This is a Disease of Vitriol: experience will declare this to be true, viz. that the sorts of the Epilepsie may be cured by the Oyle of Vitriol, or its spi∣rit: The which very thing, albeit 'tis every where all∣most confirmed by writing; yet seeing it doth apper∣tain here to the Theory of my intention, what hurt is it to repeat it here? by what means the Theory is to be per∣fected: But in that I have comprehended these things Theorically, the cause thereof is this, viz. the especial mean out of which the former is deduced, together with the Mysteries of Nature, which have been hidden by the Chimical Authours, out of whom I do on just grounds prove and demonstrate my Theory, of both the one and the other Originality, viz. the Elementall in its produ∣ction, and the Annual, alias, Animal, in its Genera∣tion, and from thence do I build the foundation of my Theory.
MOreover we may enquire from the Theory, out of what vertue Incarnatives are? They are out of ☿. onely, 'tis it that heals wounds; and viz. in a long time by the Mercury of Rosin, yet sooner then, alias, by the Mercury in Mummy; and again sooner then, alias by the Mercury in Tartar: So likewise doth it in Vlcers, some whereof are Cancers, Estiohmenae's and Erysiples: There are many such Mercurial operations or virtues in things Elementary and Annual. all found out by the ex∣perience of those who do understand what things one ☿ lies in, and what things others, viz. Mercuries lie in:
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who likewise know how to prepare that Mercury, and to form one ☿ into a Topaz, another into a yellow-sanders, another into a Spirit but each into its exaltation, in which it is must pleased
And although indeed Mercury i• but onely one yet notwithstanding as the need of it is; so will it be pro∣duced: We do therefore testifie in this place, that the virtue of Incarnating and Consolidating proceedeth from Mer∣cury alone, in which there's neither Sulphur nor Salt, but it must be extracted and reduced into it pure Liquor.)
After the very same manner is Sulphur and Salt to be proceeded witha••; and you must know the exaltation of them if you would obtain the name of a Physician, and heal your sick Patients laudably. Full well do I know, that Pur∣phyrius will wonder to hear that the Saphir is a Mercury, and the Noble Iasper, so too, because he doth not see it, nor feel it with his hands; Who albeit he is not hither∣to any wayes experieneed, nor hath, ever set himself to learn any thing, yet notwithstanding doth dote and dream of I know not what.
SO likewise, whence is it that Ginger is a Diaphoretick: 'tis because of the Salt, by the body whereof this is made so to be, (alias, out of which the body is made) But, that same is the virtue and power of the fire, by which the Generations do bo•le up, by which there's a Ge∣neration of Ebullition, (as is treated of in our Philosophy) and by reason of the Ebullition, it doth open and unstop, and reduceth or advanceth the humours of Sulphur, Salt, and Mercury, into the second▪ third, and fourth degree of Ebullition: And according as it is constituted in rela∣tion to the sieriness of the Salt, even so doth it kindle the degree; by which degree the humidities do distill forth, through the poars, and by drops. Hence also it
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is, that Mundificatives do cleanse, meerly by virtue of the Salt, as Noney and other things; from whence it follows that in Honey is placed the Balsame of Salt by reason whereof it doth not putrifie; for Balsom is the most noble Salt that Nature ever produced.
The Attractive virtue, or property, is of a Sulphure∣ous Nature or Essence, as is to be seen in Gums; They attract by reason of a Sulphureity. Mastich is a Sulphur thus produced, and so is Opoponax, Galbanum, and others. Neither are you to believe this Axiome of the Physitians, viz. That it is the property of heat to draw, but you are to say thus, 'Ti the property of Sulphurs to draw or attract, and this is most true: For hot things do draw there onely, where they are; that is, where they burn; but that which burns, is a Sulphur, but not fix, and therefore •lies away; and this, Gums do perform. Laxatives do also draw from those places in which them∣selves are not, in the manner of a Magnet: But the cause why salts do also draw, is because of the Impression of sulphur, in the salt; and because of that it is Coagulated by the Spirit of the sulphur: and therefore it doth attract from those places that are more distant from it self; In like manner, Repercussives are also sulphureous, be they told, or green, or red, or whatever other manner they are of; for this is the Nature of a Repercussive sulphur, it goes to the Center, and drives before it whatever move∣able things it laies hold on. Nor is that true which they usually say, viz. That 'tis the property of Cold to reper∣cuss; Alass! those simple Dwarfs think to hold the Fox by the Tayl, when as yet, they have onely caught him by the Arse.
He must be a subtile Albertist that would or can de∣send that Rute of theirs: But more at Large of this is spoken in our Philosophy.
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BVt as concerning what is requisite for us to know a∣bout Comfortatives, the explanation of the Archeus teacheth that, it being like to a man, and lyes hid in the four Elements; that is to say, there is but One Archeus, but it is divided into four parts: It therefore is the great World, and man is the lesser, and one is like the other; from that Greater proceeds the virtue of comforting; so that that which proceeds from the Heart of the Ar∣cheus, is the comfortative of the Heart, as Gold, the Em∣rald, Corrals, and such like. That which proceeds from the Liver of the Archeus, comforteth the Liver of the lesser World, and so consequently, 'tis neither Mercury, sulphur, nor salt that afford this so comfortative a virtue, but the Heart of the Elements giveth it, from this it is that it flows. In the Elements is a virtue and power that brings a tree out of a seed: And from the Element it self cometh that virtue by which the tree stands, is fast∣ned, and abideth; thus likewise Hey and straw is strengthened externally, as is visible to the eye: the like strength is in Animals, by the benefit whereof they go, stand, and are moved, and so is it in the other Products.
Besides, there's another strength not visible, but that is a strength it hath in it self, by which that Body abides sound and strong wherein it is: But this is the spirit of Nature, which spirit except every thing hath, it perish∣eth: that spirit abideth fix in its body, and that-same doth also comfort a man. So therefore, the virtue of the several members of the Archeus, flow∣eth down into the lesser World, and that by the means of the Vegetables.
FINIS.
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To the Studious of the Medicinal Art, Health.
WHereas of all Disciplines Medicine one∣ly, as being a certain divine gift, is prai∣sed with the honorable title, and name of Necessity, by the testimony both of Sacred Writ, and also of Prosane; and whereas the number of Doctors that do at this day prosperously exercise it, is most exceeding small, it seemed good to recall it to the former praise of its Au∣thority, and Credit: the which wee will purge and cleanse from the Dregs of the Barbarous, and from their most grievous Errors. We do not addict or lind our selves to the Precepts of the Antients, but to such onely, as partly from the Indication of the na∣ture of the thing, and partly from our own labors, we have found out, and have by the long use and experi∣ence of the things, made proof of. For who knows not,
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but that most of the Doctors in this Age, have (to the exceeding great hazard of the sick) most foully erred? because that they have anxiously adhered to the sayings of Hipocrates, Gallen, Avicen, and others, just as if they had been so many Oracles, proceeding forth out of Appollo's Tripode; and such, as from which it would be unlawful to depart even a fingers bredth. By these Authors we may doubtlesly be made most gallant Doctors, (if fates so favour) but not Physicians. 'Tis not Title, nor Elo∣quence, nor knowledge of the Tongues, nor the read∣ing of many Books, (though those things are a come∣ly ornament) that are to be required in a Physician; but an excellent and deep knowledg of Things, and Mysteries; which one bare knowledg, doth easily supply the room of all the rest. The Rhetoricians part is to be able, Eloquently to speak, and perswade, and to draw the Judge to be of his opinion: But the Physicians part is to know the Kinds, Causes, and Symptoms of Affects, and withall (by his pier∣cing quick-sightedness and industry to apply Medi∣cines, and to heal even all, according as the nature and occasion of every one requires. But that I may in a few words trace out to you the manner of teaching, but especially as concerning my own particular; know, that I being invited by the large stipend of the Lords of Basil, do (for two hours space, daily) publickly interpret, with most accurate diligence, the Books of both the Active, and also Inspective Medicine, both of Physick, and Surgery, (which said Books
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my self am the Author of) to the great fruit and pro∣fit of the hearers: But yet I have not begged them from either Hipocrates, Galen, or any else, as the custom of others is; but these of mine are such as I have obtained by Labour and Experience, the chiefest Instructress: Therefore when I would prove any thing, Experiments and Reason, are (instead of Authors) my Spokes-men; Wherefore, honest Readers, if the Mysteries of this Apollinean Art are delight∣ful to any of you, and that a love and desire after them possess you, and that you covet throughly to learn in a short space of time, whatsoever pertains to this Discipline, come forthwith unto us at Basil, and you shall find far other and greater things then I can de∣scribe in these few Lines. But that my intention may appear the more clearly to the studious; I am not a∣shamed to put you in mind (by way of Example) that we do not in the least imitate the Antients, as to the Account of Complexions and Humours, for they have falsly attributed to them, all kinds of sicknesses; Whence it happens, that none, or at leastwise a ve∣ry, very few Doctors have even at this day exactly known, the Diseases, Causes, and Judicial daies. Lastly, let these things thus demonstrated, through (as 'twere) a Lattice suffice; but yet I do not allow ye rashly to judge of these things, till you have first heard Theophrastus. Fare yee well; and take in good part this our indeavouring the Reformation of Medi∣cine. Dated at Basil, in the Nones of June, MDXXVII.
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Theophrastus of Hohen∣heim, an Hermite, Doctor of both Me∣dicine, Physician and Ordinary at BASILL. To the most Excellent, Mr. Christopher Clauser, the most Lear∣ed Doctor of the Tygurine Phi∣sicians and Philosophers, HEALTH.
THe best and most excellent thing of every true Physician, is, Wel to know his own proper Medi∣cinal Verity; and withal, Whe∣ther he be a possessor of his own Arcanum, or not; Even as thou O Christopher, the best of the Tigurine Physicians, dost not make use of ought in the Medicinal Facul∣ty, without Judgement, and an exact Con∣science, (which is not causelesly said to be a thousand Witnesses:) But as concerning the Power or Authority whereby I exercise my self in this my Monarchy, 'tis thus: My Medicinal drivings and forcings are born in me out of my Countrey Soil: As Avicen
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was the Arabians Physician, Galen the Perga∣mensians, and Marsilius the best of the Itali∣an Physicians, even so the most fruitful Ger∣many her self hath chosen me to be its ne∣cessary Physician; for even thou thy self knowest, That Experience her self is (as it were) the Mother of every Physician, and also verily is of all my whole Monarchy. Besides, thou knowest that every Countrey hath its own Laws and Customs, and moreo∣ver, that no Stranger or Alien can be well united with the Senators of another Coun∣trey; nor can a Contrary (that is, a meer Stranger) be ever well joined together with another Contrary: From this observe, that thou compares Hypocrates to Me, Me to A∣verois, and compare Rhasis together with Us three, viz. Each according to his own coun∣trey
Forasmuch as the Arabians and Graecians, together with the Germans, do stand in an e∣qual Poise, no otherwise then as the Triple Horehound; and they do make the Ambergreese of Germany and Graece, equal with Storax and Turpentine, Balsom and Mummie; nor art thou ignorant that every Countrey contains in it self the Matrixes of its own Element, and exhibits to its own self that which is necessa∣ly: For there is in Arabia the Ambergreese of its own Countrey: And although a (hal∣dean
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Rose be haply no wayes comparable to a Rose of Arpinum, yet what is this to the sick∣nesses themselves? For a Rose is alwayes a Rose of its own Countrey: Just so every Na∣tion produceth to it self its own proper and peculiar Physician, and that out of its own Archeus: For every Necessity affords Industry (alias, things necessary) to its Workman: But the self-same Necessity, is as it were both a Master and Parent of every Physician; therefore the Italians may excuse themselves from using the Graecians, and the Germans may from them both: For each of these have their necessities to themselves, and likewise a pecu∣liar Helper of that Necessity, viz. of the na∣ture of that proper Nation: Nor is there a∣ny need for any one to follow the Dreams and Customs of the Arabians or Graecians, but the so doing is the Error or Ignorance of the Countrey, and a Peregrine Arrogance; verily this is negligently done of them, and as it were, dreamingly, without any Reason, and uncompulsively, beside either Opportunity or Necessity; from which things a Physician is (notwithstanding) to be begotten.
But he that is (by reason of such like do∣tage and carelessness) stirred up from the necessity of his Countrey, to be a Physician, he at length is a perfect Physician of his own Nation, and plainly is the very Hypocrates, the
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very Avicen; and finally, the Lully himself of that Countrey: Albeit, I do not (in this place) therefore praise them to this end, as if they were born from necessity; for (and this I shall pass by in •ilence) their own Countrey could not sustain the Errors of them: For I pray, What help did R••si; afford Vie••a? What did Savanarola profit Friburgh? What did Arnoldus the Suevians? What doth enti∣lis, of the Countrey of St. James, and the Tru∣sane Commentaries, help the M•sntan Physicians? What doth Avicen help all these; for as much as even the health alone of the sick is to be considered. This therefore is that Faculty I write of, which even my Countrey her self hath given Me, and that very thing is by the Necessity which I spake of, out of which I am begotten. Therefore I dedicate unto Thee, even whatsoever is in this Book, that thou mayest have it committed to thee in Print. But I am perswaded that after a while some unskilful Fellow or other will Reply to these Books of mine, and my self answer them a∣gain: For from thence will be plainly mani∣fested, and evidently known on both sides, the necessity of every Physician, and the heal∣ing of the Sick: But as for those whom I most dearly love they perhaps will briefly give the interpretations of some obscure places in these my Writings; but not those, viz. the very
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oldest of my Foxes: For my Troop, forsooth, of the Physicians, is cut and torn a pieces; for one part of them is of a deceitful Tongue, the other part of Heart and Tongue. Questi∣onless thou understandest what I drive at; I will send thee very suddenly some Descrip∣tions, together with my amending of the Colcotharine Oyle. Take this in good part, and always be careful to act the part of a friend. Farewel.
From Basill, the 4th. of the Ides of ber. An.
1526.
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BEfore I begin to treat of the Degrees, there are two Complexions of Nature that re∣quire our observation: the one is Hot, the other Cold: Moreover each of these hath a certain unbred disposition with∣in it self; For every Hot thing is dry, and every Cold thing is moist, nor can Heat nor Cold be alone: Therefore these two Natures, as Hot and Dry, are one thing, and so are the Cold and Moist.
Hence therefore are the Degrees easily found out, that is to say, In what manner every thing is in its own De∣gree, and how many Degrees each thing doth occupy. And haply in this place those that have a long time had Catarracts in their Pannicles, (or Filmes over their sight) will gain-say, and such as have been accustomed to the in nature Treatises of the four Complexions, viz. Hot,
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Cold, Dry and Moist, from which they gather and un∣derstand that Cold is present in moisture and driness; and likewise that Heat is coupled with both. And according to this Opinion have they directed every thing, viz. That Cold may be dry, and Heat may be moist, which verily is a contradiction; whereas if they had approa∣ched neerer and throughly searcht into Nature, they would certainly have found my Arguments here follow∣ing to have been neerer the truth; for they did not suffi∣ciently understand that these four are but two onely and therefore have they falsly ascribed them to the four Elements, when as they are nothing less then Elements, the which Philosophy doth evidently demonstrate.
BVt that those things which I have spoken of, as to the two Complexions, may be the better known, under∣stand thus: Whatsoever the Elements have produced in the Nature of things, is either Cold or Hot; If it be cold, it hath in it self a certain imbred, individual Hu∣midity: Therefore where there is moisture, there is cold; so where heat is there is driness, for driness is in heat alone: Nor can it possibly be that cold can be dry, and heat, moist; For these are Elemental Conjunctions which come of the Ares, which is evident in the Example of a Man and a Woman; the man hath in himself the hot and dry, and the woman she hath the cold and moist, but they contribute to the Complexions as far forth as in their Degrees. First of all then, it is to be considered what moisture is, what a coagulated is, and finally, what a resolved dryness is: For from thence flows a common Error, which is very frequent amongst the chiefest Phisi∣cians: For Example, Take Christal, which appears cold, and besides that, dry, for it dryes, but falsly; for the most dry virtue of Christal is a moist Coagulum, and in its ad∣ministration
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it transmutes whatsoever it overcomes, and compels it into a coagulated Humidity, because it is a∣gain resolved like Ice. Likewise in Petroleum, (or Oil of Peetr•) it is not a resolved Siccity, as it appears to be (alias, 'tis a resolved Siccity, and not (as it appeareth to the fight) moist: For the dryness is resolved in the substance of its own body; Wherefore here (by way of in Epilogue or Conclusion) I define the Degrees to be ob∣served in a twofold manner, viz. Hot and Cold and therefore the dry is twofold, and so is the moist, viz. the dry perse, and the dry resolved; the moist perse. and the moist congealed: What else is in this place desirable, may be found in our Philosophy it self.
ALthough more things might be spoken in this place about the Degrees, then have been hitherto men∣tioned by me, yet notwithstanding, because these things are known to such as are after any sort skilled in Medi∣cinal affairs, I shall pass them over in this place with si∣lence, and onely briefly speake of those things which have been hitherto falsly and erroneously, yet common∣ly uttered; the which take and observe in the following manner. In the first place the Sum or Number which re∣spects the Elementated Degrees, is not only to be noted, forasmuch as it only servs to Elementated Sicknesses, but also those things which respect Mundificatives, Incarna∣tives, Laxatives, Constrictives, Repercussives, Diaphore∣ticks, Narcoticks, Cicatrizers, and others of that kinde. But as for these things, there is in the first place requi∣red a plenary knowledge of sicknesses, and also of the peculiar Degrees of every infirmity: For, as for wounds, their proper Degrees are requisite, viz. Of Incarnation: As for the Dropsie, or Hiposar•ha, the Degrees of drying up. For the Gutta, the Degrees of Comforting. For
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the Epilepsie, the degrees of Specification. For the Cha∣cexia, the degrees which are of Commis•ion. If thou hast well examined and considered all these things, then at length set upon, or attempt the Composition of Re∣ceipts.
Neither do I think it sit to for bear to demonstrate in this place, that for the perfect knowledge as well of sick∣nesses, as of degrees, there i•〈◊〉 onely required the Me∣dicinal Professi•n, but also the A•••logical, and besides them, the pegyrual Species, (o•Qualities) for all these things deserve a perfect and so consequently a long Ex∣perience; for even this alone (and not a bare continu∣al reading, nor a judgement, though it be exact) unlocks the scope of this Book.
Lastly, If you desire any thing in this place concern∣ing degrees, seek it from a daily use, whereto we direct and refer you all, that ye may know the virtue of An∣thera, and also of Tereniabin, which is eminently eno∣bled; xnd lastly of the Flower of Cheiri.
BVt before we come to the degrees themselves, there are certain rules of the degrees to be observed, viz. By what means the degrees are augmented, or diminish∣ed: Therefore in the first place you are to observe this method: Whatsoever is of the Elements of the Earth, it possesseth the first degree, such as are Lettice, the Vio∣let, Anthos, &c. Likewise whatsoever is made by the Ayre, as the Plagne, the Peripnumonia, or Imposi••me of the Lungs, the Causon, or most sharp Fever; these are in the second degree: But that which is begotten of the Element of Water, possesseth the third degree, as Lead, the Saphir, the Topaz, &c. But such things as come from •he Element of Fire, as Ice, Crisial, Snow, they are of the Fourth degree, and that either hot or dry: There¦fore
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you are to note, that whatsoever, sensitive thing proceeds off an Element, it is the same with the Element; as for Example, a Frog, whose Spenn i• in the third Degree; Likewise Camphire. That which is of the Earth, as men, is in the first Degree, as Rebis: What∣soever comes forth out of Volatile or flying things, is in the second Degree, as ava, alias nvis, a Bird. But whatsoever breaks forth from the fire, as the Salamander; is in the fourth Degree: But the means by which one excells another, shall be laid open in the following Chapters.
MOreover, that the Degrees may be more clearly known in their Points, consider the present Ex∣ample: Even as the Degrees which respect the Herbs, have been hitherto divided into four Degrees, so as ma∣ny of them as ever there be, are to be referred to the first Degree, but yet not all alike; for one is sometimes more strained or exalted then another, viz. as to th• beginnings, middle, and end of both; but yet so, that whatsoever descends from the Element of the Earth, re∣mains in the first Degree, nor is to be placed without the same: For amongst you, the Water-Lilly possesseth the fourth Degree, and with you, Saturn is placed in the third Degree, which in its frigidity or cold▪ exceeds the Water-Lilly almost eight Degrees: Wherefore they can never be placed or assigned to the same Degrees. So whatsoever is here in the second Degree; there even the first point overcomes, or exceeds the fourth Degree of the Element, which is off the Earth. And the fourth Point is more sublime by four Degrees then the last Point of the first Degree.
The like is to be supposed in the third Degree, and so of the fourth: From thence are collected sixteen points,
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which ascend, as it were, by stairs unto true Degrees, yea even to the six hundreth sixty and third. Therefore we have rightly affirmed, that those have erred, who have com•rized Camphire. the Sperm of Frogs, the Water-Lilly, Adums into one Degree; from which a cer∣tain and true Degree could never be found out in Re∣ceipts, the which shall be shewed in the following Forms or Measures of Compositions.
BVT that you may peculiarly understand both the Degrees and the Point of those which induce heat, Observe, Whatsoever beings a thing into Athes, Calx, or Glass, is in the fourth Degrees fire: as Fire, Mer∣curial-water, and Aqua-〈◊〉, &c. So whatsoever is of a biting quality, and bring a thing to an Eschar, so as to putrifie poslesseth the third Degree such are Calcothar, Arsenick, Salt-armoniack, Borax, Auripigment, and others of that Kind, as also Alkali: But as to what ap∣pertains to the vertues of these things, by which some things excell others, that belongs to the Points; and not the Degrees. Besides, whatsoever makes Cicatrizes, or Blisters, possess the second Degree, of which sort are Rab•boia, Cantharides, Flammula, or Scarwort, Melsna, and others of that Kind: For although Flammula be in the first Degree, yet other ways it affects the second De∣gree; Because the spirit of Salt reduceth Flammula so far that it may be in a sort transferred to the first Point of the second Degree.
Lastly, whatsoever heats, and yet attains not to the aforesaid signes, as Ginger, Cardamomes, Southernwood, and other of that kind, is in the first Degree, together with their higher and lower Points. But you are to ob∣serve in this Rule, that the Degrees are not here ordered according to the Nature and Reason of the Elements,
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but are concluded into this present Rule, without them, and that on this Account; because the present Rule is taken from the three Principles, and serves for these things: which excell in Salt, in Mercury, and finally in Sulphur.
Wherefore in this place, we are chiefly to beware, that we use not this present Rule in Elementatedsicknesses; for they are certain things pickt out of these, and serve for such Diseases onely, as are to be healed by the three Principles.
BVT that you may know the Degree of Cold, besides that which is Elemental; understand it thus: What∣soever Congeals humours, possesseth the fourth Degree, of which sort are those things that are begotten of the Element of Fire: But whatsoever infrigidates (that I may use the Common expression and yet doth not impair the Spirit of Life, the Remedy being administred in its own proper Dose) as Narcoticks, Anodynes, Somni∣sirous things, the sperm of Frogs, Hemlock, &c. are subjected to the third Degree. Moreover, whatsoever Congeals humours, as the Beryll, Carniola, possesseth the second Degree: But whatsoever extinguisheth prae∣ternatural heats, and allays the Paroxismes or Fits, is in the second Degree.
Lastly, whatsoever hinders a Disease from breaking forth into a Paroxisme or Fit, is of the first Degree. This Rule doth not much dister from that which is of heat, for these things have the Enantiosis, or the just-contrary of the things aforementioned: But whatsoever portion of Degrees those have which are off the Elements, the same portion doth also remain according to the decreed form or precept, together with the present Degree; so that now there's made a two-sold Degree of Nature, and it
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operates meerly according to the Rule and Nature of the Elements.
MOreover the Rule of Colours is worthy observati∣on; for they also declare the Nature of the things wherein they are, as Century which is Red, and therefore of an hot Nature; and a Lilly which is white, and therefore of a cold Nature; But as concerning the Colours, which are outward, there can be nothing of certainty defined, unless on this wise; A Rose is red and of a Cold Nature, because of the yellow Threds •ying in the middle thereof which attracts the •ea• of the Rose. Besides, wheresoever there is a yellow in a Red flower, there also is the heat, viz but the Redu••s i• adjudged to be of a cold Nature, the like opinion is to be had of other Flowers.
Moreover there are Flowers which although they ap∣pear to he of a hot Nature yet 〈◊〉 they Cold, amongst which Minium is one. Others seem Cold o• Nature, when as they are Hot, such as Copper is: For the bet∣ter knowledge of these things, N••e the following Rule; Whatsoever is green, brown or du•kie, as soon as in com∣mixtion, 'tis pickt out, or taken from the body, is hot; likewise that body under which the Colours lie hidden.
Silver is Cold in its Nature, and keeps the Colour of Cold, for in the End it goes into the Colour of Lazure; But Mars is by Nature of a cold Colour, and suffers it self to be Transmuted into an hot Nature, yet nevertheless it keeps the force and Consequently the Vniversal Virtue of its own Nature: The black Colours are of no Nature, for they are nothing else but a Sul∣phur, which is Adust, or burned, under which there lies nothing at all, which is Elemental: But whatsoever is White, Wan, Black; and jaecynth is Cold, the other Co∣lours
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are Hot; But whatsoever is garnished with divers Colours, consisteth in one Nature, viz. in that which is of the more principal Colour: So likewise in a green Colour, although there be Cold therein, yet 'tis com∣prehended in its Own Head, or Principal thing.
WHatsoever is fat, and moreover moistned, is cold, although this be in a green thing, yet that green∣ness is turned into a Cold Nature; But whatsoever is dry, is of an Hot Nature: Besides, whatsoever is of Sul∣phur, Mercury, and Salt, fall within the compass of both Natures, viz. hot and cold, by reason of the three Principles. Briefly, whatsoever burns, is sulphur, and of an hot Nature, unless it be in the hot, alias cold, Colours; But whatsoever goes into Sublimation, and Calcination, admits an hot Nature: So whatsoever re∣solves it self, or is boiled, or brought into an Alkali, is hot: Also whatsoever it austere, is Cold.
Every sweet and bitter thing, is of an hot Nature, un∣less it be subjected to the former Rules; But that which dries the skin is hot, and that which Constringeth is cold. Now if you would judge by the Odours of these things, you can define nothing certainly; Except, as far forth as they keep the same Nature with the body. Lastly, there are other Rules which may be allowed of, if they obstruct not the precedent Rules.
MOreover, 'tis observable that there are some things in which the Degrees (besides those that are Na∣tural) do lie hid two wayes, and that, according to the two Bodies; as in Metals, Gems, and Stones: And according to this Opinion, Mercury is the chiefest amongst the
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Metals, and hath a certain peculiar Nature in it self, viz, Hot and Cold, nor can it be taken therefrom. Now then if a Metal be generated from thence, In Iron or Lead, it doth (besides this nature) get to it self another Na∣ture, and so two Natures will be in one Substance: Wherefore henceforth Lead shall be instead of Mercury, if the Leaden Nature which it therewithall conceived, shall be accommodated, or appropriate to thy occasions. The like is to be judged of Tin, Silver, Iron, and Cop∣per, forasmuch as they return into their own Body: Af∣ter this manner 'tis also in Gems, the Liquor remains in its own nature, viz. In a Mercurial Nature: Now then if the Liquor be congealed into a Gem, it doth in like wise put on a twofold Nature, because they are again re∣duced into the first Liquor. The like is to be supposed concerning some common Stones or Pe∣bles; also in some Herbs theres the like Nature: Where∣fore read, and read over again, and then bring to Expe∣rience whatsoever is committed to thy Memory concer∣ning the nature of things; but call it so to Experience, that thou maist not onely Opinion •t• or Conjecture, but maist exactly know every thing for in these things lyes hid the true and certain Phisician or Naturalist.
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ALthough I have afore-written the Re∣lolleum's according to the Reason and Nature of Heat and Cold, to∣gether with the innate Essence; yet notwithstanding, besides those things, there are others which the Ares of Nature hath produced; and this doth by many parts excel that which I have treated of in the former Books: And that I may begin from thence; first of all, If you would exactly speake of Accidental Complexions, you shall find that in this place of degrees, the Superior, or fore∣going Relolleum's of Nature, are to be but little appro∣ved of, and that on this Account, Because throughout the whole Vniverse, there are two Natures in things which are both together in one substance, although the one of them appears onely) and these are an Innate Accident, and an Elemental Accident: Besides, Every thing in the nature of it self, is hot: For the first mat∣ter of things is hot perse; nor doth the Innate Accident change, because every one of the three principles in the Complexions, do consist or abide even unto their ulti∣mate Matter, that is, look what manner they are dis∣cerned, or found in, before the Relolleum's. In the same manner do they remain so long as until the Relolleum de∣parts. Therefore like as Experience comprehends,
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or perfects the End, in like manner the beginning i• ma∣nifested in, and by it self, yet notwithstanding before we come to those Simples which are in the degrees, 'tis to be observed, that neither their heat or cold is their Innate Accident, but rather an Elemental and External Acci∣dent.
MOreover, Nature doth not wholly emit, or let go any thing out of it self, the which a man skil∣ful in Medicinal Affairs may easily apprehend, but it keeps the Innate Accident so long at the Matter or Body wherein the Accident is, remains: An example hereof you have in Fire for in this the Innate Accident is Heat, and is the nature of the three first Principles, which is manifestly Hot. Moreover it cannot otherwise be, but that together with the Heat, the substance passeth away, if you would translate, or bestow the Heat on another object. And although that Heat makes Warm, yet it is but a dead Heat, nor doth it heal a sickness, nor give a∣ny help, but it is a certain superfluous Heat, added to the Body from without. On this wise doth every Innate Accident open its virtue, & discover it, but without help∣ing or succouring the sick. Therefore whatsoever is acco∣modated or fitted to be a Medicine for Diseases, must be thus prepared: In the first place, bring your Medicine to that which seperates the two Essences, the one in the Sub∣stance, the other in the spirit of life; For wheresoever you would administer a Medicine, even there 'tis expe∣dient and necessary that the Spirit of Life departs from the substance, and accords with, or is suitable unto the offending-matter of the Disease, and then the Medicine will appear alone in its own Body, and this according to the nature of the three Principles: But the External, Elementated Accidents go to that place where the sick∣ness
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doth lurk thereby I gather, that in the universal nature of things there is a twofold accident, an Innate, and an External; the Innate tends but little to Health, but the External onely doth, and in the fire there is no∣thing of an External Accident: Wherefore I affirm it to be an imperfect work of Nature.
WHen Nature doth at first bring forth in its proper Element, then the Archeus doth prepare it accor∣ding to the reason and nature of a private (or peculiar) Iliastes, so that the Ares doth plainly consist in the three Principles, and generates the substance of the body in the same thing; this Generation perse, is for the Bodies sake onely, that it may at pear the same with the Relolle∣um: But what is this to the sick? For the sire is even a∣like, a Relolleum Accident, also Snow, yet they heale not sicknesses, nor have they any power in themselves of curing Diseases, because they are a Relolleumper so. Be∣sides, the External Elements do make the Cherio of na∣ture, the which is also needful that you bring to the Re∣lolleum, which although you take together with the Che∣rio, yet 'tis the Cherio that heals all the sicknesses: And in this place you are to observe concerning the Cherio, that the Cherio is no other thing then the Heat, or Cold∣ness of those things which leaves the Body, and goes into Nature: An example whereof you have in Cam∣phyr, for it hath its frigidity from the Cherio, and is there∣fore a most present help in Sufflatures, (or Windy sir••∣lings) but in the substance of its first Principles, it remains hot, even as Sulphur, and the spirit of Salt, together with the Mercuriality; so likewise Gems and Herbs. Moreover, whatsoever Nature produceth, hath its pro∣per Cherio, that is, an Elemental, External Accident: Wherefore in this place of degrees I affirm, that one thing
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hath more Cherionick Heat, or Cherionick cold, then a∣nother: Thus hath the Archeus disposed all things, and that for the sake of the Microcosm.
BVT that you may the more clearly understand our Intention and Opinion, concerning the Compositi∣ons of Receipts, you are to observe, that like as I have before mentioned the Relollenm and Cherio; so in this place, 'tis expedient, that you again understand it, in reference to the Body, viz. thus, That such sicknesses, which are onely of a Cherionick nature, and lie hid in the Body, do descend into the Body without the destru∣ction of the three first Principles of the Body it self; For as the •iiastes in the four Elements doth, (mother-like) produce, [or bring forth] the Relolleum and Cherio, so doth Man stand in the four Elements, and doth receive (as it were hereditarily) those sicknesses that do now and then bud forth in the Body, so that they also in the end break forth into External Elementated sicknesses: Wherefore for the ordering of Cherionick Receipts, 'tis behavefull, that the External Elementated things, do leave and for sake their own Bodies, together with their substances, and decline, or turn into the Spirit of Life, for from thence is the sick person freed, or relieved: Therefore 'tis to be noted, that death is not Cherionicall, but Relolleaceous Nevertheless hence it is, that on what part soever it is turned or inclined, it cannot dye: For who can separate or take away that, which is an Indivi∣dual, from that under which it lies hid? But in this place we speak of cold and hot Cherioes, and not Relolleums. As for the Rest of what may be here desired, You may read it in The Discourse of the Original of Diseases.
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LIke as I have in the former Book, delivered in many and sundry Rules, the knowledge of the Nature of those things, which is either hot or cold: So in this place, the present Rule now to be observed i• concern∣ing Hearbs: the most of which part are cold and dry, alias, moist: yea, and such as have in them a certain ob∣scure viridity: Now although th•• these are esteemed hot, yet are they truly cold is Vervain, shepherd, purse: Othersome are reputed cold, whereas they are hot, as Bugloss, Dill, and that on this Account: Because the Coagulated Humidity, brings by its Congealation, a most great driness, and the Resolved Siccity doth not re∣solve without some little moisture, because of the Cherio∣nick Nature: For 'tis evident, that otherwise nothing can be begotten of the Element of the Earth, but it must be hot, nor of the Element of the Water, but it must be cold, for this is the Order of Nature: But that no such thing doth come to pass, the External Elementatedness is the reason thereof, for it corrupts and breaks the former Nature▪ Wherefore, 'tis to be heeded, and dealt with according as is its Cherionick-nature, that is, according to the Gui∣dance of Experience: Likewise because the same Nature, whether it be hot or cold, doth not form the body, under which it lies hid, there's no need that you should pass so much for the Body, but bestow all your Experience, upon the three aforesaid Natures, according to what we have afore spoken in the first Book.
LAstly, the Physician is to observe the bodies of such things, as 〈…〉, for all those Bodies in which these things lie hid, are nothing else but •Liquor, under which is hidden that which is Cherioni•al•, but the liquor is
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Congealed in like manner, in or with its own Element, even as the Iliastes hath brought it forth; wherefore the separations of Nature do again resolve that which Na∣ture hath Congealed, and in this resolution the two aforesaid Natures are separated.
Hence 'tis evident that the Externall Elementated things of Nature, are the Relolleum-accident of Nature, and, being apart, do not partake of any Virtue: So likewise 'tis clear, that the other Nature is fully and most perfectly present, in such things as abide in their proper Innated, and in their proper Accidental Quality; both of them in their separation: From these things 'tis evident, that there's nothing, in-born, hot or cold; but that which is Innase doth neither profit, or disprofit any one
Yet besides, there is another certain Nature, which induceth an heat or cold; according to which we judge of the heat or the cold, viz. by the Cherionicall Testi∣mony or Touchstone; by the mediation of which, eve∣ry sickness is to be healed; for, that same Frigidity or heat, doth, upon its ingress or entring in, incline to, or betake it self unto the sickness or distemper; the which its Innate property doth never affect. All these things are to be found in the Book Of the Conjunctions of things in the Proprieties of the two Natures, according to the three Principles; and that according to the prescription of Philosophy. Moreover, you shall see the Order of the Degrees in the following Chapters, and that, accord∣ing to the reason and Nature of their Elements.
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Dittander.
Lyons foot.
Anthor, or Rose∣mary flowers.
Lacca.
Dadder of Time.
Fig.
Broom.
Costus.
Pennyroyal.
Humulus.
Lencopiper.
Hartwort.
Cretamus.
Scammony.
Teazels.
Basill.
Horehound.
Sagapen.
Agrimony.
G•ntian.
Eaecampane.
Cipress.
Great spurge.
Gallingall.
Phili•endala.
Blouawort.
Laudanum
Claves.
Moncks Rhubarb.
Macropiper.
Fonrel.
Granes of Paradise.
Civonia.
Bawme.
Chamepitis.
Badellium.
Fumitory.
Thistle.
Cheiry.
Mellilot.
Clary.
Fi•la.
Calamus.
Hirundinaria
P•o•y
Ginger.
Flammula.
Herb of Paradise.
Lavender.
Mustard.
Calbanum.
Gamandrea.
Liquorish.
Succory.
Cubebs.
Cardamoms.
Marjoram.
Mother of Time.
Opopanax.
Ammoniacum.
Tereniabin.
Nube.
Chaos.
Ilech.
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Vitriol.
Sulphur.
The Golden Talck.
Copper.
The Topas.
Carniola.
Both sorts of Arse∣nick, Red and White.
The Kakimia of Salt.
The Granat.
The Red Marca∣site.
Congealed Salt.
Sal Gem.
Gold.
Smaragdine.
Copprose.
Molten Salt.
Argent Vive.
Realgar.
The Kakimia of Sulphur.
The Chimeaolae Cal∣cis The Iacynth.
The Crisolite.
Ogorum.
Feathered Allum.
The Ruby.
The Hot Lightning.
Every Aetna.
The Hot Hail.
DOdder.
Strawberries.
Comfrye.
Brancursine.
The Mandrake.
The Rose.
Acetum.
Cic•nidion.
Chesnuts.
Water-Lilly.
Lentils.
Eyebright.
The bitter Ve•ch.
Mallows.
Herb-Mercury.
The Pomegranate.
The four greater cold seeds.
The Flowers of Mulbery.
Ribes.
Dates.
Beans. Galls.
Crispula. Ath.
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The Gourd.
The kinds of San∣ders.
Tragacanth.
Nightshade.
High Taper.
Lettice.
Endive.
Gladwin.
The flower of bread Corn.
Henbane.
Purslane.
Citron.
The kinds of myra∣bolanes.
Ripe Apples.
The fourlesser cold seeds.
Melon.
Snapdraggon.
Pisa.
Darnell.
Lilley of the Val∣ley.
Cowcumbers.
The greater Arrow head.
Fleawort.
The kinds of Pop∣pies.
LEad.
Camphire.
The white Kakimia.
Electrum terrae.
Thallena alterrea.
Thallena frigida.
Antimony.
Hoematites.
The 3 sorts of Tin.
Alumen de glacie.
The silver marcasite
Iron.
Silver.
Alumen Entali.
White talk.
The three kinds of Corrals.
Lotho.
Aqua glariona.
Crystall.
Arles.
The Baeryll.
Cold lightening.
Citrinoeus.
Cold Hail.
Citrinula.
Snow.
Ice.
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TIS therefore to be observed, that by what reason or consideration every thing proceeds from the Ele∣ments, by the same Reason also doth it posses the same degree, according to the aforesaid Rules: Moreover, whatsoever sensitive thing exists from the Elements, the following figure will discover.
Men.
Children or Boys.
Capricorn, or the Goat.
Leopards.
Lyons.
Horses.
Oxen.
Bears.
Rams.
Wolves.
Cocks,
Foxes,
And such like.
The Eagle.
Ostritch.
Phoenex,
Swallow.
Sparrow▪
Heron, &c.
And all flying▪ living creatures, except such as are in the Water.
Castor.
The Salamander.
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The following things are of a Cold Nature.
Women.
Maids.
Cows.
Menstruums
Every Sperm.
Pidgeons.
Storks.
Fishes.
Worms.
Tortoises.
Frogs.
Gnavi, (alias Gnani)
Zommi.
BEsides, there are other Simples which by means of a composition, attain to the second degree: these, al∣beit they do not altogether or wholly follow their pro∣per degrees, according to the Reason and Nature of the Elements; yet such as are in the first degree, attain the se∣cond; those in the second, the third; and those in the third, the fourth, as appears in the subsequent figure.
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The Rose.
The Violet.
Nightshade.
Anthera.
Water-lilly.
Chamomel.
Flowers of Mul∣lein.
Flowers of Hy∣pericon.
Flowers of Centau∣ry.
Flowers of Self∣heal.
OYle.
Burning Wine.
Crude Vinegre nAnd every fatness.
Vinegre distilled.
Moreover, although the Nature of it self, be not so Cold, yet a Composition reduceth •t to that pass, that by an addition, the second Degree of heat or cold may break forth; and this is evident in Oyle of Roses, and in Rosed Vinegre, and others of that kind. Some things also there are, which otherwise, are in the third Degree that attain the fourth Degree, as Vinegre Campherated, the Oyle of Lead, &c. There are besides, some Degrees, which by separation, Aseend from the first into the fourth Degree; and like wise from the third into the fourth: and this shall be evidenced in the third Book of Spagyricall Degrees. Moreover, there are some things which are not at all augmented or advanced for∣wards, as Snow and Ice, and that because of the Nature of the Relolleum. Some things also there are, which un∣less they are prepared, do not draw out their Nature, as the Sperm of Frogs, Chrysall, and Sulphur▪: Likewise some things may be reduced from an hot Degree into a cold, as Gems; othersome from a cold into an hot De∣gree as Camphire, Corrals, &c. Lastly, there are things which in their preparation, loose a Degree, as those things which are Congealed or Resolved: Likewise such things as in their Corporeal Substance, operate no∣thing
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at all, a• the Oyle of juniper, and others of that kind: What else may be here desired in this place, will be taught by Experience.
FINIS.
IT is to be observed, in the Frontespeece of this third Book, that, besides those Essences which I have men∣tioned in the former Books; there is another Nature, or Essence, distinct from the former; Which is called a fifth Essence, or as the Philosophers term it, an Elemental Accident; or as the Ancient Physicks terms it, a Speci∣fick form. But it is called a fifth Essence, on this Account, because four Essences lie hid in the three first Principles: Therefore the Elemental accident, and that which in this place is called a Quintessence, hath a Nature neither hot nor cold, and is without all complexion in it self: But that I may the more clearly discover it by an Example, tis the Quintessence introduceth firm Health alone, like that fortitude and vigour, or firm Health, which is in a man without any complexion, and is prolonged and continued to the end or termination of it selfe. Thus doth the virtue lye hid in Nature: For whatsoever drives out sicknesses, is no other thing then a certain comfor∣tative, even as the driving out of an Enemy by an ac∣quisition of force and power. As for the nature of things,
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'tis to be supposed that there is nothing amongst natural things that is (alias, but is) destitute of virtue, unless it be of a laxative nature, and that is (alias, because it is) as much as a Quintessence, for that it is an Accident with∣out a complexion. Although Frigidity doth sometimes loosen, and sometimes heat, yet 'tis preternatural, and is by reason of the virtue of the Relolleaceous Nature: But whatsoever operates according to Nature, is the quint∣essence of that thing: For hereunto is the virtue dispo∣sed, viz. that it may take the filth away from the body even as Incarnatives do (in the healing of Vlcers) in∣duce new flesh, by this means (or, on this account) that by their interveening virtue the peccant matter may be removed: these three things are of a threefold Es∣sence, but 'ti but one virtue; which by a proper just ti∣tle, may be called a Quintessence.
FOR the knowledge of those degrees which are of a Q. intessentiality, and especially of those things that comfort, there are in the first place requisite four observa∣ble things: First, What ever is of the earth, obtains the first degree of Health. Secondly, Whatsoever is of the Air, affects the second degree. Thirdly, What ever is of the Water, possesseth the third degree. Fourthly, Whatsoe∣ver is begotten by the fire, claims the fourth degree. More∣over, he labours in vain, whoever he be, that thinks to extract a Quintessence out of Terrestrial things, equal to that which is extracted out of the Ayre. In like sort that thing which is from the Ayre can never be compared to that which hath its rise from the VVater: And thus are you also to judge concerning the fourth Element; an ex∣ample you have in the extraction of the Quintessence out of Colondine. 'Tis in vain to endeavour by the Quint∣essence of Celondine, to attain to, or match the Quint∣essence
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of the Phoenix: and likewise by the Quintessence of the Phoenix to equallize the Quintessence of Gold; likewise by the Quintessence of Gold to match the Quintessence of Fire. Although that in Celendine, Bawm, Valerian, there is a greater Arcanum then it in the rest, (Herbs:) yet is there such an excelling precedency in the degrees, that that Arcanum is much transcended by ma∣ny parts. So in every degree one thing is of an higher state then another; therefore amongst the Earthly terrene things 'tis to be observed, whether or no Celondine outstrips Bawm and Bawm, Valerian; the like Judgement is to bé had concerning the other three Elements.
WHatever I have treated of in the former chapters, hath been onely to this end, that I might descend unto the following signs of Degrees, and that so it might be made manifest by what means or order the Degrees in the Elements consist: For I am not ignorant of the great dissention of Platearius, Dioscorides, Serapio, from this point; and of the others also, which have been followers of them, who have written many things of a Quintessence, but falsly.
But thou, whoever thou art, seek the knowledge of this Quintessence from Experience, for so shalt thou find out the Degrees in their division. But that it may also be manifested by what means Diseases may be driven out by the Quintessence, thou must first of all diligently observe the concordance or coherence of things and diseases; for some virtues give an assault onely in the Synodoia, other∣some in the Mania, or Madness; others in the Aschlyte, others in the Lethargy, &c. And this is to be imputed to the concordant property. I esteem it worth know∣ing in this place, that which lyes hidden in Nature, as in Gelutta, or the Herb Chameleon, and Bawm, which reno∣vate
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and convey away the Disease without any virtue of the Degrees, viz. in renovating and repairing the former Juvenility, or Youthfulness and Lustiness: But by what reason or cause, and by what virtue these things are done, is declared in the Book of Long Life, as some certain pe∣culiar Mysteries, which (besides Arcanum's) are in the Nature of things. Wherefore I think it expedient to pass them over in this place, that so I may prosecute what I have begun, concerning the degrees of the four Elements. And although here are many and sundry vir∣tues which do overcome and conquer Diseases, some by their diaphoretick Nature, others by a Narcotick, others by other properties; yet as for these things, I refer them to those that give their mind to Theorems and Speculations.
EVery Confortative it temperate: In this place the Substance will impead or hinder nothing, be it cold, or be it hot; yet notwithstanding it will not at all enda∣mage the Quintessence in its work: Moreover, every Specifick is a Quintessence, without any corrupting, (or breaking) of its own body: Besides, there is nothing temperate but the Quintessence; all kinds of bodies are E∣lementated in nature, and in their proper accident.
The degrees of Health.
Such things as proceed forth from the Earth, do pos∣sess the first degree of health, as
Herbs.
Seeds.
Roots.
Sponges.
Animals.
Flowers.
Barks.
Fruits.
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The things of the Ayre have the second degree, as all kinds of Birds.
Those of the Water have the third degree, as
Metals.
Marcasites.
Kakimeaes.
Salts.
Minerals.
Rosinous Sulphurs.
Fishes.
Gems.
Stones.
The things of the Fire the fourth Degree.
The Tincture.
The Stone of the Philosophers.
Albeit there are some other virtues also so be obser∣ved, which lye hid in Herbs, and not in flying things, nor in Metals, even as the Vrsina, the Carlina, or the Carline thistle, declare, the which admit in themselves other different virtues besides the degree, amongst which also is the Smaragdine, which (besides others) admits of another 〈…〉 in it self; yet they tend not at all to be 〈…〉 onely external virtues, and do not at all 〈…〉
HItherto we have spoken of 〈◊〉, now for Laxatives and their degrees: therefore first of all us to be observed, that that division or distinction by which
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Laxatives are divided into four Natures, is not to be ob∣served in this place, the which (forsooth) are described on this wife, according to the ancient custom: Colequin∣tida, and Scammony, purge Choller. Turbith and Ellebor, Phlegme. Manna, and Capillus Veneris, the Blood▪ La∣pis Lazuli, and black Ellebor, Melancholly. Besides, some things there are which drive out a yellowish, or yelky Choller: Others, an Eruginous: Others a yellowish cit∣trine Hydropical Water: And others of that kind there be which are elsewhere described, which with us are un∣worthy of credit, and that on this account, Because the former things operate by (alias, upon) the peccant mat∣ter, even in any kinds of Diseases whatsoever: And by this Sentiment or Rule, the innate Disposition of Colo∣quintida is to provoke to stool, where there is Melanchol∣ly. So Turbith stirs up stools not unlike to slyme, even in choller; and so is it with the others. Wherefore that Judgement concerning the colours of the Stools or Ex∣crements, is not to be taken from the Nature of the Di∣sease, but rather from that which stirs up the stools. More∣over, although the Stools or Excrements do sometimes make an Exit, or outpu•s, according to the disposition, & by the reason of the sickness from which they are pro∣duced; yet 'tis to be considered without difference, with, or in what Purgations these stools are to be stopped, vlz. not according to the nature of the four Humours, but rather according to the nature of the four Degrees which do more powerfully stop the belly. O great Alaoscopy, by which men determine to call that in question which could not by any means be apprehended, as shall be the more clearly evidenced beneath, when we speake of Stools.
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LIke as I have made mention of the Degrees of Lax∣atives in the former chapters▪ so in this place do I rehearse the same things, whereby they may take the deeper Impression in your minda▪ viz. that Laxatives do not wholly observe the degrees of the four Elements, but have mixt degrees, without any respect to the Ele∣ments: Wherefore the Nature of the Disease is to be the more diligently look't into, least von do too rashly abuse Comfortatives in healing a Disease: but rather order and accommodate it so, that it may on every side square with the nature of the disease, and that thou maist. in what place soever, apply a degree to the disease. But lest we should (in this place) rush into this order of purging, with unwasht hands, as the proverb goes; this is the Work, and this is the Labour. 'Tis to be ob∣served therefore, that sometimes there are unequal parts in the same operation, in the fourth degree: as, sometimes Ellebor takes away that which Tithimal, or Spurge cannot Likewise the Catapurias, or great Spur∣ges, expell that, which the other two could never bring to pass: sometimes Praecipitate, sometimes Esula, or the smaller Spurge: likewise Cassia Fistula. Besides, sometimes in Fevers a Laxative purgeth Febrile hu∣mors, as Centaury: sometimes in the Cataleptick dis∣ease, as Hellebore: sometimes in the Ascarides, or Worms, as Agarick, and so in others of that kind: the cause whereof is Nature, and not the humors, the which is here unto destinated, that it may take away whatso¦ever is Melancholy, or Cholerick, or Phlegmatick, or whatever other thing may relate hereto: For that which you call Eruginous, or rusty •anker'd Choler, may slow out from all these according to the account of humors:
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As for all these things, what mysteries each have in themselves, apart, experience will declare.
AS for the Degrees of more Intense or Violent, and more Remiss, or slow Purging; note these things which follow:
Polypode
The tops of Botim
Maidonhair
Turpentine
Sene
The tops of El∣der
Gamandrea
Stomachiolum
Manna
Succory
The tops of Dane∣wort
Whey
Siler montanus
Sowbread
Turbith
Asarabacca
Hermodactyl
Rhubarb
Esula
Vitriol
Diagridium
Agarick
Lazulus
Scammony
Centaury
Both Hellebors
Colloquinoida
Tithymal
Serapine
Cataputia
Praecipitate
AS for Incarnatives, and Consolodatives note and observe these things: Incarnatives and Consolida∣tives
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have in themselves four degrees; but the Consolida∣tives do exclude the Elements in the some manner as the Laxatives do. 'Tis therefore observable in the first place, in what order or proportion the sicknesses which we would heal, have their consistency in the degrees: For from hence follows the like degrees of Natural things for some heal the Fractures of Bones, others heal wounds, othersome heal common Vlcers, others cancrous Aestio∣mena's: From thence proceed four Degrees on this wise.
1.Fractures of Bones are healed by
Lyons foot.
Perewinckle.
Hypericon.
Sanicle.
Aristoloch-Rotunda.
Consolida, or Comsry-Serpentina.
2. Wounds are healed by
Natural Balsom, Artificial Balsom, the Powders of the Apostles, Wound-drinks, the Emplasters of the Apostles, Apostolical Vnguents, Oile of Hypericon, Oil of Centau∣ry, Oil of Self-heal, Oil of Dill, Oil of Turpentine, Oleam Benedicti, Oil of Tiles.
3. Aposthumes and common Vlcers are healed by G•mm'd Plaisters, Mummigated Emplaisters, Apostolick Emplai∣sters, Apostolick Vnguents
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Cancrous Aestiomenaes are healed by a Composition of Mercury, a Composition of Brassatella, a Composition of Realgar. All ye Chyrurgions, come, come hither, (I have not as yet beheld one of ye so much as worthy of the title.) Come, come hither I say, hasten all ye Im∣postors together, that ye may once know each Degree a∣part, according to what is prescribed and sorewritten, from which you have so far strayed some certain Ages, being taken with the allurements of your silly Receipts, which even from your childhood, (as 'twere) ye have one after another begged, but are not worth a Nut▪ Re∣pent I pray, repent, and now at last cease from your Vnguents, Sparadaps, and Cataplasmes, which are tossed up and down in a confused manner, and approach unto the true Order of Curing.
MOreover, there are other things different from the former, which do equally as well possess their pro∣per degrees, of which sort are Poisons, in which the De∣grees are even most specially to be observed, that they be not admitted into the composition of Receipts, accor∣ding to their Elementated Nature; therefore in the first place the quantity of the Poison is to be look't into, and then the weight is to be prepared, and that by this Rule.
Poisons in their DEGREES.
Colcothar.
Allum.
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Spirit of Iupiter.
Spirit of Saturn.
Tartarum.
Scissum.
Arsenick.
Mercury.
The other kinds of Poisons, as of Spiders, Toads, Seor∣tions, Lyzards, Serpents, the lesser Dragons, and others, forasmuch as they are not Ingredients, I think good to pass them by, except Tyrum, or the Tyrian Adder, which shall be spoken of in its place.
Besides, there are some things which provoke the Menstruaes: wherefore in stopping the Months, the things most fitly appropriate shall be related, viz. amongst the other Receipts, like as the Nature or Order of their Degrees, according to the Prescription or Rule of the composition of Receipts. Moreover, there are things which re•ress Humours, and provoke Vrine: All these things, and what else is like them, are to be sought for from Experience and Concordancy. Thus much of the Degrees: As for what else may be desired in this place, daily use will declare: Now of the Spagyrical Degrees.
BY the Spagyrical Industry, four Degrees do proceed forth in the same manner with the four Elements,
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which overcome the other Degrees in their quantity Moreover, wheresoever the last Degree terminates or cea∣seth, there the first Point in Spagyrical things, begins on this wise.
- The Oil of all
- Herbs.
- Roots.
- Seeds.
- Oiles.
- Rozins.
- Gumms.
- Fruits.
- Mushroms.
- Mosses.
By distillation.
- The Oile of the
- Vultur.
- Dove.
- Heron.
- Crow.
- Pye.
- The Water of Vitriol [the Liquor or juyce of it.]
- Mercurial Water.
- Oil of Argent∣vive.
- Viridity of Salt.
- Alluminous-Waters.
- Calcinated Oils.
- Oiles of Metals.
- Liquors of Gems.
- Potable Gold.
- Essence of Anti∣mony.
- Oile of Christal.
- Oile of the Berill.
- The Tincture.
- The Philosophers Stone.
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All these things are hot; for the Spagyrical Degrees do take away the Elementated, and tend in their degrees above that which is Elemented▪ Wherefore, for the knowledge of these Degrees, a plenary and perfect Ex∣perience is requisite, that you may see the preparation of those things which descend, or go out of an Elemen∣tated thing, (to that Degree) wherein they overcome and transcend that which is Elementated.
* The things which come from the Earth are of the first Spagyrieal Degree, a out of the
- Seeds of
- Dill.
- Iuniper.
- Cardamoms.
- Cloves.
- Roots of
- Henbane.
- Re•pontick.
- Angelica.
- Ostritium.
Woods of
Hehony▪
Iuniper.
Saunders.
* The things from the Aire, are of the second De∣gree, as out of
- Fruits of
- Nuba.
- Ilech.
- Terniabin.
- Volatiles, or Birds the
- Phenix.
- Eagle.
- Dove.
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* Things of the VVa∣ter are of the third Degree, as of
- Metalls.
- Gold, Mercury, Silver.
- Copper, Lotkon, Iron. Lead.
- Tin, Electrum.
- Gems, the
- Sephyr. Smaragdine. Granate.
- Topaz Ruby. Iacynth.
- Amethist. Corralls.
- Mineralls
- Marcosite Kakimia.
- •a•k Realgar.
- Salts,
- Vitriols.
- Allums.
- •a•ts.
* Such as are from the fire claim the fourth Degree, As of—
- Beryll.
- Christall.
- Arde, alias, Arles.
- Aqua-vite, or Distilled Balsams.
- Circulated water.
- Distilledliquors.
- Distilled Birds.
- Teremabin.
- Nuba.
- Ileeh.
- Potable Gold.
- Liquor of Silver.
- Resolution of Mercury.
- Things Sublimated, Calcinated, Reverberated, Resolved, Congealed.
- Liquor of Chrystall.
- Liquor of the Beryll.
- Liquor of A•r de, or Ar••.
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EVen as I have earnestly commended in my former Books, those things which concern Degrees, to∣gether with the differences of them; so likewise in this place do I again commend unto thee the difference by this Rule. Those Herbs which are of a cold Nature, and of the Earth, are not universally pro∣fitable for all the Diseases of an hot Nature; nor on the other side, are such as be hot, for the Diseases of a cold Nature: From these things are gathered seven kinds of Diseases, and also seven kinds of Heats and Colds, of which sort (amongst the other Members) are those of the Heart.
This difference is to be even chiefly observed in the beginning of this Book, whereto is prefixed a title of the Composition of Receipes, that those things which the Liver wants, whether it be hot or cold, may be sought for from the same-like Herbs: So those things in which the Brain is defective, require their proper Herbs. Moreover, al∣though the Herbs are generally either hot or cold, yet these Herbs that are for the Spleen, do nothing at all benefit the sicknesses of the Reins: Wherefore next to the know∣ledge of the Degrees, follows the difference of the Herbs after this wise.
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YOu must know the difference of Herbs, thus: First of all the Herbs are divided into seven species, to∣gether with the rest of the Elements▪ and that according to the Order and Nature of the Astrum, or Stars, the which is as well as these, put or digested into seven spe∣cies or kinds: Besides, by the same account or reason that these receive a sevenfold division▪ by the same rea∣son doth the body receive a sevenfold partition, and eve∣ry of them do affect their like; as those things that are under the Sun are appropriated to the Heart, & are two∣fold: But those things that are under the Moon, to the Brain, and that in the degrees of both; those that are under Venus, heal the Reins; those things that are under Saturn, comfort the Spleen, those under Mercury defend the Liver; those under Iupuer do respect the Lungs. Last∣ly, the things that are under Mars, are referred wholly to accommodate the Gall. Besides, although the Herbs, together with the Simples, are not governed by the Pla∣nets, not the Planets by them, yet is there existing a cer∣tain singular Dominion or Ruling in every Element, without the commixtion of another.
NOw for the knowledge of those Elements which relate to the Heart, you are in the first place to ob∣serve, that whatsoever regenerates, is most friendly to the Heart, [☉] as Gold, Bawm, Nuba, &c. Moreover what∣sover absumes or takes away Phlegm, by the interveening native fragancy of the thing, is referred to the Brain, [☽] such as are the Rose, Camphyr, Musk, Ambergreese. Al∣so, whatsoever quencheth or appeaseth the blood, or makes it warm, serves for the Liver▪ [☿] That which
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provokes urin & encreaseth the sperm, serves for the Reins [♀.] that which conserves long life, is for the spleen: [♄] Whatsoever deoppilates on unstops, is for the Lungs: [♃] The knowledge of these things consists in Experience, and rather in that which is of Philosophy, (that is of Regeneration) then that which is Medicinal, (that is of Diseases:) but yet that, which is born of, or proceeds from transmutation; for there, both the Philosophical Experience, and also the Medicinal, do co•our, and so the proper and Genuine Diathesis, or Disposition of e∣very thing is found out.
THerefore the transmutation being known, which discovers and shews the seven Species both of Cold and Hot tis to be observed, that whatsoever rege∣generates and expels that which is waxen old, and brings cleanness, and renders a thing whole, and so uncorrupt, is concluded under the same species or king, whether it ariseth from the cold or the heat of the Elements. More∣over, whatsoever in transmutation consumes supersluous Humours, as Salt takes away the Leprosie of the Moon) is a most present Remedy for the Brain. In this place you shall observe, that Herbs are not to be admi∣nistred on this account, because they are Lunar: but be∣cause they reduce and constrain Lunar things into their own power: For, the Brain is by no means healed by Silver or Luna, but rather by those things which con∣tend and sight with these: Also, whatever fortisies or strengthens against Rust or Putref•ction, and conserves things in essentiality, (as those six things which are found out in the transmutation of Metals) doth by the same reason conserve the spleen uncorrupt; so whatsoever re∣solves a Substance, or a body into a Liquor, comforts the Liver, and expels that which is repugnant. But
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whatsoever doth resolve so far, as to separate contrari∣ties one from another, is imputed to the Lungs, such as are the Alkali in Tin. Last of all, Whatever prepares things, and renders them fit for encreasing or augmen∣ting of transmutation, such as are the conjunctions of Arcana'es, is to be made use of even in the chiefest or first place. As for these things, seek the experience of them out of the transmutation of Nature; Nor do not (in the interim) tire or weary out your whole life time, with your pittiful and deplorable Degrees, nor in those cold, feeble descriptions of Herbs, which the unsavoury, and unprofitable Books are full of, for these things are not assistants and helpers, but are rather tyrannical and full of cruelty against the Lungs.
MOreover, this which follows will declare in what order or manner the seven aforesaid species or kinds, are found to be in the four Elements, viz. what is of the Earth, of the Ayre, of the Water, and final∣ly, what is of the Fire; by the description of which, thou shalt judge of the manner of composing Receits, and that on this wise.
Such things as are from the Earth, and are of an Hot Nature.
| ☽ The Brain. | ☉ The Heart. | ♀ Venus Reins. | ☿ Mercury Liver. | ♄ Saturn Spleen. | ♃ Jupiter Lungs. | ♂ Mars Gall. |
|---|---|---|---|---|---|---|
| The Viridity of Salt. | The Essence of Bawm. | The Correction of Sivet. | The Liquor of Brassatella. | The Mysterie of black El∣lebor. | An Extracti∣on from the Lungs. | The Quintes∣sence of Ce∣londine. |
| the Liquor of Vitriol. | The Quintes∣sence of Gold. | The Essence of Satyrion. | The Liquor of Brassatella. | Of Valerian. | From Vsnea. | |
| the Liquor of Lunaria. | Of Zilo-aloes. | Of Vervain. |
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Such things of the Earth as are of a Cold Nature.
| Brain. | Heart. | Reins. | Liver. | Spleen. | Lungs. | Gall. |
|---|---|---|---|---|---|---|
| Essence of Geloen. | The Matter of Laudanū | Materia Sintorum. | The liquor of Sene. | Compositio Cand. | The Matter of Dew. | The Composition of Agresla, (or Ver∣juyce, viz. the juyce of unripe Grapes.) |
| Essence of Anthos. | The Matter of Pearls. | alias, Stin∣torum | Q. of Blood. | Confectio-Dubelteleph | The Matter of Sulphur. | The Composition of Balaust ium's, or Pomegranate flowers. |
| alias An∣thera. | The Matter of Saphyrs. | The matter of Lettice∣seed. | Q. of Ga∣mandrea. | The Matter of Olog•n. | ||
| Q. of Cicho∣rea. |
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Such things of the Ayre, as are of an hot Nature.
| The Brain, Heart. | Reins, Liver. | Spleen, Lungs, Gaul. |
|---|---|---|
| Nuba. | Iloch. | |
| Cymona. | Hallereon | Thereniabin. |
Such things of the Ayre, as are of a cold Nature.
| Halcyon, or the king-fishes. | Ilech Crudum. | Arles Crudum. |
|---|
Such things of the Water as are of an Hot Nature.
| Brain. | Heart. | Reins. | Liver. | Spleen. | Lungs. | Gall. |
|---|---|---|---|---|---|---|
| The Oyl of Mercury. | Aurum Potabile. | The Essence of Vitriol. | The Mi∣stery of Mer∣cury. | The Magistery of Asphaltum. | The Flos of Jupi∣ter. | Crocus of Mars. |
| Of the ☽. | Liquor of the Sun. | The Q. E. of sulphur. | The Mis∣tery of An∣timonie. | Rubedo de Nigro, or the Red of the black. | The Extraction of Tin. Talk Resolved. | Topazius éserro (or the Topaz out of Iron. |
| The Essence of silver. | The Oyl of the seventh, that is, of Saturn. | Flos of Ve∣nus. | ||||
| The Essence of the sixth, that is, of Venus. |
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Such things of the Water as are of a cold Nature.
| Brain. | Heart. | Reins. | Liver. | Spleen. | Lungs. | Gall. |
|---|---|---|---|---|---|---|
| The juyce of the Amathist. | Both Mar∣casites. | The Tin∣cture. | The spirit of Saturn. | The Mystery 'of Mercury coagu∣lated. | The Flos of Crude Jupiter. | Ferrugo de Quin∣to, or the rust of the fifth, viz. ♂. |
| The Liquor of Granat's. | White Talke. | Lapis de Physico, or the Philoso∣phers stone. | The Essence of Lead. | |||
| The composi∣tion of Gems. |
Such things of the Fire, as are of an Hot Nature.
The Brain, Heart, Reins, Liver, Spleen, Lungs, Gauls. Nosloch. Calidum, or hot Nosloch.
- Arcana's, of Christ all.
- Magistry's of Beryll.
- Liquores Citronei.
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THE Degrees, and the species or kinds of the Degrees being known, then at length attempt the composi∣tion of Receits, according to the prescription of the fol∣lowing Rule. Like as there are four Elements, so four sorts of Receits are to be prepared; thus: Viz. Some kinds of Diseases there are which affect terrene remedies; othersome desire Aereal; others require Aquaous, or Watery; and others Ignious, or Fiery. First of all there∣fore, the sicknesses or distempers are to be taken notice of in the aforesaid seven Members, viz. Amongst, or to what Elements they have relation; for, thencefrom are the Simples to be taken with which you would pre∣pare a compound, according to the reason and order both of the degrees, or species and kinds of them; there∣fore in Elementary sicknesses, (suppose in earthly ones) the Compound is not to be prepared higher then its De∣gree, but is to be left in that self-same Degree. The like is to be understood in Aereals, that nothing of the other Elements is to be thereto admixed. After the same manner are you to judge of the other Elements, as of the Water and Fire But that you may accommodate and proportion the several sicknesses, to the several Ele∣ments, this is the Work, and this is the Labour: For from thence happens that common Error which oftetentimes buds forth in the Gout, in Paralitical Diseases, and o∣thers of that kind, because of the preposterous and rash order of Healing, which unskilful men set upon; An example you have in the Epilepsie, the species or kinds of the Epilepsie are subjected to the Element of the Wa∣ter; Wherefore 'tis to be healed by those things which are called Minerals; and thus are you to judge of the rest.
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AS for the general Rules of the composition of Re∣ceits, take them thus: All such Receits as are to be prepared for Elemental Diseases, do consist of six things, whereof two are of the Planets, two of the E∣lements, and finally, two of the Narcoticks. Although they may be composed of but three, so as that but one of each may be taken; yet these are more infirm and wea∣ker then those that are to be admitted and used to the order and reason of Healing. But to return to my for∣mer sayings, there are two (I say) which consist of the Planets on this account, because they unite, commend, and correct the Medicine: two of the Elements, that the Degree of the sickness may be overcome. And last∣ly, two of Narcoticks, for this reason, Because the four aforesaid parts are too weak to prevent the critical day, and to expel the Disease before the Crisis. Wherefore in this place of Compositions, you are chiefly to observe that you prevent the Critical day: such Receits there∣fore as are thus prepared, are very fitly availeable in accute, very accute, and the most accute Diseases, the which Receits thou must make use of on every hand.
LAstly, as for the Weights, observe the following Rule. In the first place note the Degree, least that the De∣gree be vanquished or exceeded by the Medicine, and whether it agrees and squares with its proper degree on every part; but so order it, that these threefold species or kinds do not corrupt or hurt one another: Next to those things, dispose of, and frame your Weight by this Rule: First of all, such things as are of the Planets, reduce to four parts in the Receit; such as are •f the s•
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lements, to three parts; such as are of Narcoticks, to one part: And that my Advice may be the more clear∣ly evinced, I will address my self to those compounds which are composed according to this manner of prepa∣ration, and that on this wise: Take the Essence of the Planets, the Elementated Essonce, and finally, a pure Nar∣cotick: Otherwise, if the substances are admitted into the Weights, the Receit becomes depraved: For this com∣position is not to be made of the multitude of Grass or Hey (according to the prescription of the Catarractists, or blind Doctors) but rather of the Native Virtues. Thus much for the Composition of Receits in general; but as for the order and reason of composing and fit∣ting the several Receits, for the several Diseases, that shall be declared in the fifth Book.
FIrst of all, in the description of Receits, di∣vide the Disease into four species or kinds, then refer or reduce these species into the four Elements, and that degree which offers it self, do thou take, and proceed by the following Rule. Moreo∣ver, if there should happen a transferring of the Disease from one degree unto another, take the same degree; for thus are healed the sicknesses of the first degree, which are of the Earth; of the second degree, which are of the Ayre; of the third, which are of the Water. And as for
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that which attaineth to the fourth degree, it must be hea∣led by the Tincture only; otherwise there is nothing that can be profitably used in this place. Besides, although I have in the former Book prescribed, that a Receit should be prepared with six parts, yet can it be done with three parts, or the former ones may be doubled, and so may be twelve in all: or it may be thus described: Take, of those things which are of the Planets, four; those of the Elements, two; of Narcoticks, one; but so, that you may withall (according to the order of this Description) dispose of the Weight on this manner: Take of those things that are of the Planets, four drachms; of Elemen∣tated things, three drachms; of Narcoticks, one drachm: For thus stands the business, viz. in the Weight, and not the Number of Simples. Again, the force and virtue, and consequently, the effect of those things that are ad∣mitted into the description of this Receit, hath its re∣lation to the Dose, (or Endowment) and not to the Weight, nor to the Receit: as for instance, In those things which are of the Planets, thou maist perceive that there is a greater energy or power, then in the Elementated things; but this is from the Dose or giftedness, & not from the Weight or Receit: Wherefore the above-measure is to be observed. Last of all, In this place is requisite agreater knowledge of the Medicinal Art, viz that you set not upon the way of healing before the time, but rather handle your affairs so discreetly, that where need is of purgation, there purge; where need is of healing, there heal▪ where of consolidation, there consolidate, on this manner as follows.
AS for the composition of Receits which are pre∣scribed for Laxatives, there are two things needful which are to be ordered against the Laxation, the one
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to comfort, the other to miitigate; and being thus or∣dered, this description of Receit'is void of all danger: First of all therefore, wee'l speak of that which belongs to comforting.
Take Spices, Cinnamon, Cloves, Nutmegs, and others of that kind: But for that which appertains to Mittiga∣tion, take Anodynes, and let them be the least in Weight; and by these two things are those other (how many soe∣ver they are that are in the Receit) corrected: Nor is it in this place needful to observe this difference, viz. What purgeth Choller, or what purgeth Phlegm, but ra∣ther Experience is to be look't into, as to what is benefi∣cial, according as is mentioned in the manner of heal∣ing: For the consideration of Purging is the greatest thing of all, which a skilful Physician ought to ob∣serve.
NOw follows an Example In Laxatives: Those things which provoke to Vomit, are thus described: Take of white Ellebor, one drachm: Cinnamon and Nutmegs, of each half a drachm: the juyee of Thebaicum, one scruple: This description shews both the Weight and the Nature of Vomitives, which do also purge by stool on this man∣ner: Take of Vomitives one part, of Comfortatives as much; of Thebaicum-juyce, a third part of the Laxative sim∣ples; then order and digest them according to the manner of confection, & administer them according to the pro∣portion of their giftedness: Or do on this wise: Take of Mithridate, and Rob de Kibes, of each half a drachm; the juyce of Poppy, one scruple: Precipate one drachm, make them into a form: Or on this wise. Take of Cata∣putia, Tythimal, Ellebor, of each one scruple: of Annise, •en∣•el, Crocus Martis, and Terra Sigiliata, of each 15. Granes: the juyce of Thebaicum, of Poppy, and of Henbave, of each
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seven Grains, dispose them into a form: But if the Vomitives do not operate by stool, (alias but if they ope∣rate by stool, and not as Vomitives) such as are Rubarb, Colloquintida, and others of that kind; t•ke those which are the most efficacious Laxatives, and that consist in the third Degree; join them to Confortatives, and to a six∣teenth part of Narcoticks; on this wise. Take of Scam∣mony one Drachme, Species of Gems and Diamoscus, of each half a Drachm, of Opium half a scruple; Mix them to a form. The like is to be judged of Rhubarb, and the rest. Furthermore, if they reach to the second Degree, adde a twelfth part of Narcoticks, as 'tis customary to do in Tur∣bith, and Hermodactil•, and the rest of that kind: But if they are of the first Degree, then alter nothing, but so conjoin them with Confortatives, so as advisedly to con∣sider whether or no thouwouldst have them cold or hot; Prepare them with the Confortatives, after this manner.
Take of Diagridium, Agarick, and Sowbred, of each one scruple; of Red Corrals one Drachme; of Opium one Scruple: Or else thus. Take of Vomitives and Laxa∣tives together, yet so as that their own weight may be preserved on both sides; and so double the Receipt, then mix it to a form.
INCarnatives, (whether before or after Purgation) the Receipts are described according to the Physicall art and knowledge on this wise: First of all place each of them in the first Degree; If therefore the Disease be transmuted from the first degree into the second; from the third into the fourth, do accordingly. In the jaundice, Take of Locusta's one Drachme, of Centaurie 2 Drachmes of Resibolae, alias, Rebisolae, three Drachmes: Mix them according to the Prescription of Experience with the ad∣dition
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of Wine; then administer it by way of a Potion Now, if by such a Receipt the Patient be not cured, then seek into the second, third or fourth degree, and according to the manner of my Prescription describe thou the Re∣ceipt.
Therefore, there are three things to be considered of, in the Composition of Receipts, viz. the Specifick of the Plannets, as Latus•i, that is, Mouseare: Then the Ele∣mentated things of Nature, as Centaury, and finally, Nar∣coticks as Resibolae, Opium. Moreover, although Centaury doth more fully operate then the Elementated things; yet notwithstanding experience requires this: But where∣as the weight doth not agree with the Rule in the present Receipt; the cause of it is the now spoken of Experience, which composeth the Receipt from its own nature, and not from the Rules: So likewise in Feavers, Take of Ne∣ctar one Drachme, of Crab• half a Drachme: of the juyce of Thebaicum one scruple: But such as do follow the Rules, have the same Proportion with the former descri∣ption, which consists of six Parts or more: But I would rather have Experience, then that bare painting of such mens writings as study Rules only.
IN the falling sickness, where the Receipt hath need of a Composition in the third degree; there a Com∣pound hath no place, but a Simple onely is to be admi∣nistred; as by the spirit of Vitriol and others of that kind. In the first degree, the Receipt is to be described according to the prescription of the first degree, according to this advise. In the Palsey, Comfortatives are to be ad∣ministred by themselves, as Aquavitae, the Essence of Lavender Aurum Potabile, the Liquor of Gems, and o∣thers of that kind: so in the fourth degree is the Rule to be observed. Moreover, if there happens a twofold need
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or use of Medicine, viz. within the skin, and without it, as in the Palsey, then administer also duplicatly to the Paralitick, and contracted, Inwardly; according to the aforesaid manner; but outwardly, a Balsom, accor∣ding to Experience, even as the manner of administra∣tion is. But those things which are made for a Balsom, take on this manner: First of all, take onely those things which are of the Planets, and do not look after either Elementary or Narcotick things: As in Contractures the highest Experiment is the specifieum of Serpentina, then also the fatness which is extracted out of Ebony, men, Turpentine, Oile of Nuts, Oils of Guaieum, and others of that kind. Now by this account there are innume∣rable things which follow Experience, and not the rules; For those kinds of Diseases are better to be healed by such things as are sound out by long and daily use, then by Canonical Receits.
IN Incarnatives both Experience and Rules are to be observed on this manner: Diligently and exactly inquire whatsoever is of the Planers, and withall in what degree it accords with the Incarnatives; then the or∣der of making the Composition, as the following Re∣ceit in the Fractures of Bones doth demonstrate.
Take of Comfry, Aristolochia-Rotunda, Serpentina: of each one pound. Moreover, although besides this, there are infinite ways mentioned for the healing the fractures of the Bones, yet notwithstanding, whatsoever is here adhibited, besides what hath been said, doth hinder and impead the present order of Healing: Nor do I judge it sit silently to pass over in this place, the various and many kinds of Consolidaes, as also the known things of the Serpentina's, and those that are unknown; & there∣fore they shall not be rchearsed by me, because they do
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nothing at all impead the Weight, but are referred unto the same, according to the prescription and Rule, with∣out respect of either Heat or Cold, which do corrupt and mar the description of the Receipt: But in Wounds observe the following way of composition. First of all, Collect into one whatever are of the Planets and Wounds, each according to Experience, thus: Whatsoever is of a Crude Balsom, bring to an Oile by extraction, and that too, in an equal Weight, without any addition, ei∣ther of Heat or Cold, so that thou maist abide, or de∣pend on Specificks alone: thus Gums must be dealt with∣all in Emplasters, or Apostolick Vnguents, and let them be, (alias, unless as far forth as they be) a sixth part with reference to the other species, and the rest, five parts be of species, & the body of these things hath four weights: But as to a Vulnerary drink, 'tis referred unto Weights, according to Experience, and that too, more intensly, or more remisly, on this wise: Take of Pyrola two handfuls, Pervinca Diapensia ana. one handful; Agri∣monia, one handful and a half: Now if any thing shall be more excellent, forsake others, and cleave to them. Lastly, although there are many things which are desi∣red in this place concerning the Receits for Wounds, yet without Experience, which is the Mother of Receipts, they cannot be comprehended in a Rule.
IN the description of Receipts for Aposthumes, you must first of all observe, that those things which we have mentioned in the former Chapter amongst the Re∣ceipts for Wounds, are not to be here at all admitted: But besides those things which are of the Planets, the Elementary are also to be considered, that both of them may agree: Besides, the Receits being so disposed, no∣thing of those things which putrefie, or do purge and
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leanse in the place, or locally are to be added thereto: •f which sort are Maturatives, and Laxatives; But the order and nature of this Receipt is thus, that Gums, In∣carnatives, and finally such things as are of the Plannets, are to be digested into the under written weight, viz. there must be one part of Gums, of Intarnatives three, and of those things that are Planetary, the other two, thus. Take of the Gums Bdellium, Ammoniacum, Gal∣banum, Opoponax, of each two Drachms: of Franckin∣unse, Myrrh, Mastich, Mummie, Aristolochia-rotunda, Aloes Epatica, ana. half an Ounce: Flos Aeris, Cinnaber, Ceruse, Camphire, of each half an Ounce: All these bring into one body in Litharge boild, or Minium, or on∣ly wax, with an admixtion of Colophonie: And after this manner digest or order the Emplasters of common Vleers, and Aposteme. Lastly, that the aforesaid things may have the form of an Emplaster; take both wax and Tur∣pentine, and that according to experience.
IN Aestiomena'es, or Cancorous Vlcers, as the Serpige, N•∣limetangere, and others of that kind, there are three ways of Composing Receipts, to be observed: The first proceeds from the virtue of the Plannets, and heals all Vl∣cers without the addition of any other thing. Such as is Brassatella.
The second is, of those things which are prepared by Medicines that make an Eschar: The third is made out of the Medicaments of Precipitate. The Receipt for the making of an Eschar, is thus described: Take of the Escharmaking Medicines, one part: Of the Water of Brassa∣tella four parts, use that same water. Another is thus: Take a sixteenth part of Precipitates, and mix it with the Vn∣guent or Emplaster Apostolorum, and administer it. Although these things stand thus, yet are they nothing else but a
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Mercurial Stame (or Representation) of those things which Experience clearly shews, & tis that, viz. Experience, which I would have you highly esteem of, that so you may per∣fectly know the proper and native force of every thing, and desist from your own present Experience, which is very barren and lean, yea none at all in comparison of him, who like the Lacedimonian Apollo, hath four Eares.
BVt in the description of the Doses, or Guiftednesses; besides those things which we have treated in in the five former Books, as far as con∣cerns the Complexions, and conse∣quently the Ares it self, that uni∣versal thing, is to be known, which is to be approved of by the nature, viz. of that thing, the charge whereof the Phisitian takes upon him; for this alone, as is even occularly proved, ought to be considered in the doser or Giftednesses. First of all therefore, you are to observe, that every Guiftedness, doth (according to its property and true Ares) consist either in hot or cold; where also you are to know in the preparing of Receipts, that, as with relation to the Dose, or Endowment, neither moist nor dry is to be considered: For, as in the beginning I have demonstrated that there
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are but two Camplexions only: So also there are but two Guiftednesses onely: For whosoever shall well know, the degree of heat or cold, he also shall not at all be igno∣rant, that to it, not onely the dry and moist thereof are joined, but also the dry-resolved, & the moist-coagulated.
Besides, thou must likewise know, that in hot and dry there is not at all either an Arcanum or Aniadus; For as much also as there is no Disease riseth up that requires onely one of these: The sum or chief thing is in hot and cold; for that Diathesis, or disposition, bears rule either in hot or cold; & this is the alone Inclination of, or thing re∣quisite unto, every Disease▪ viz. that onely either of the two be observed by the Physitian, be it either hot, or be it cold, but every degree is the Dosis of its Disease. There∣fore also from the degree must the guifted-property be ta∣ken, the which may be understood by a Comparison of the fire, which hath but one onely degree, and yet that degree is abundantly sufficient of it self alone, to consume its contrary: and this now is according to heat.
In like sort, all Ice hath one degree, sufficient to make a member cold, and that is according to cold. In like manner, every Disease hath its degree, neither more nor less; even thus also is there a guifted-property against every Disease. After the same manner, Pepper and Ca∣stor have their endowments related to Pepperine and Ga∣storean Diseases, as I may so speak: But there's another Disease which requires its dose from the fire. Sperniola, and Camphire, have one degree, and the Diseases which relate to the Persian fire, do possess the same degree: Thence it comes to pass that Sperniola and Camphire, are the Doses of the same. Again, you are to know, that the things of nature are not so •like graduated as Diseases are, as in relation to the Dose or Guiftedness, but each thing hath its degree equal to its Disease: and this is the degree of Doses.
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MOreover, because there's but one degree onely, not is any thing (as well in heat as cold) of an high∣er Gradation then another▪ 'tis therefore assuredly, a chief thing to find our the Dose Equality: But in the things of Nature, and in Diseases, the degree of both of them is to be one and the same: Nor indeed is any Disease so bad, but the degree of the Medicine thereof is higher: For no Disease can be made (or chance to be) worser, unless it be in teference to the Nobility of Nature.
But now for contriving or administring the Dose in these Diseases, the power or abounding-quality is to be considered of on both sides: From hence therefore take the dose. The power or copiousness of the Disease will also abundantly shew thee the copiousness or plen∣tifulness of the Dose. 'Tis therefore behoveful for a Physician to know what, and how much Weight the Di∣sease is loaden withall; for so much Weight of Medicine doth the dose likewise require; and therefore you are to observe that the Weight is to be administred, and not the degree, for herein is placed the chief foundation or rule of finding out every Dose. This now must proceed from out of the number, and not out of the body of those things, therefore the first or chiefest thing is this, viz. that the Ares of the Microcosm cures it self, and not the admi∣nistred Medicines: For as soon as ever the Disease shall be brought to equallity, it doth presently follow that Nature her self cures what is contrary unto her: There∣fore you are to know, that every Dose is not to be used beyond that aforesaid number that is taken from the Disease: For there are 24. Lots contained in Nature her self, in which number the Medicine it self must like∣wise be taken, that so it may attain and reach to each Number: The same is to be taken out of the Anatomy
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of Nature: For (as I may so say) there are herein 24. Minutes of Diseases, so are there twenty four Lots in Medicines; and therefore by those twenty four Minutes, and so many Lots, must every Physician know how to administer his Medicines, that so he may bring in an e∣qual Number (on both sides) into the Microcosme; this done, the virtue of Nature is such, as to cure the sick: Therefore 'tis worthy observation, how that it very of∣ten happens, that very many (though their Disease be dead or extinct) are neverthelese, as yet, much like to those that are sickly, and that for this reason, because the virtue or power of Nature it self, agrees not as 'twere, in a universal Harmony, and therefore cannot exhibit or perform the Office of a Physician: from the defect whereof, and not from the Disease it self, doth death be∣fall.
BVt (to speak on of the 24. Minutes) you are to note, that in these Minutes the highest or chiefest Equality as well of Nature, as of the Disease, doth consist: and here observe, that a complexionated Disease doth di∣vide it self, and doth partly descend, and also partly as∣cend from one, even to twenty four: and that not be∣cause 'tis onely one Disease, but as many as be the Di∣seases, so many different Minutes be there; the faculty also, or power of Complexions, doth contrariwise as∣cend from the supreamest, even to the twenty fourth: [alias, doth descend from the supreamest, to the lowest.] Hence therefore is such, and so much ignorance risen in the Physician, that he can't know the Disease in its Minutes, save onely by the Dose: Neither do we intend, or is it our meaning that any Disease consisting in the third or fourth Minute, can advance or encrease it self; but rather, this alone must be understood, that there are
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twenty four Lors out of which the Dosis doth pro∣ceed: As for example, In the Caducus, or Falling sick∣ness, there are twenty four Minutes, the which do require even so many Lots; and yet notwithstanding, 'tis but one onely Disease, or species and kindes of that-same Di∣sease, and therefore to find out the Dose, the Theorical part, can't exhibit or afford it you, but yet Experience can: For the Composed Dosis doth proceed from Nature, as 'twere Hereditarily, and must therefore be preser∣ved and administred according to nature, and that ac∣cording to the Dose of Experience. But now, seeing that this same thing must be referred to experience, you must in the first place understand whether or no the A∣natomy of that Dose doth well or truly agree with the Anatomy of the disease; whence it follows, that in this 24th. Number, each disease affects or requires its own proper Dose, & to ascend even to an Equality: but beware that thou dost not transcend or exceed this Number; for verily 'tis the office both of the nature of the Microcosin, and also of the external Elements, (when they have an agreement, or are harmonious in the body) to assord and▪ cause Health: And that Conjunction is in like manner as Cinnaber, which is too too much graduated. Therefore in that kinde of Elementated exallation, they assord, or give their own exaltations to the virtue of the Microcosin: And so the first Grane, [alias, that which at first is but a Grane] passeth into a scruple, a drachm, and Lot, and some Granes amount unto a pound, some also into a greater quantity, viz. Into a Kist, and other some also, into talents.
HItherto we have spoken of the virtue of a thing, and of Nature; but now the case is altered, if there shall be either a putrefaction, or superfluitie, or Synde∣nocha,
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the dose of which is ro be thus administred▪ For such like Syndenochaes must be prevented by Laxatives, and that on this wise, that every Laxative be accounted for Resolutive, and therefore must you take your doso from the Resolution, and not from the Laxation, or Lax∣ative property: For if you shall take, or derive it from this, there will presently be sueh a change in a man, as can neverbe done by the other. Withal, 'tis expedient for ye who are Physicians, well to know or distinguish a Re∣solution presently, and at first sight, that so with your dose composed of this, ye may purge innocently, with∣out any hurt; the which knowledge must be on this wise manifested, viz. What soever resolveth it self into a solid Water, consists of ten Grains: But whatsoever resolves it self into a perfect Resolution, consists of six Grains on∣ly. But if it abide together with the Material Substance, it contains onely three Grains. Moreover, that which in it self, before its resolution, passeth into Putrefacti∣on, and from hence declines into a solid Vegetable Sub∣stance, challengeth to it self the forti•th Grain: But if it shall abide in Putrefaction, or else putrefie after the Ani∣mal Resolution, then it possesseth the Eighty third Grain: But that which abides in its Own Fssence, and conserves inseparably in it self, the Crude Substance of both Sex is extended, and reacheth even to an Ounce: And if it de∣scend of the Matrix of the Aire, it obtains the double of the number: But if from the Matrix of the Water, then it gets it self the treble of that Number: If of the Fire, then the doso doth now come to half the Weight. Where∣fore observe here, such things as are needful for Laxati∣on, viz. Some dissolved things that proceed from things coagulated, do even purge in half the dose. So likewise is it with solid, to solid things: But some things do loosen from the propriety of another Resolution, as Manna purgeth by a virtue which it resolves every day thing by, and Siler doth the centuary. Now 〈◊〉
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loosens from a conjunction or assinity Therefore 'tis to be noted from all these things, that a Purgation is no∣thing else then ▪as 'twere) a certain Tincture, but yet void of any shew of colour, the which resolves even Mi∣nerals, and dissolves even Tartars, like as Anatomy in its parts demonstrates the same: Whereas therefore 'tis a certain Tincture, we are necessarily constrained to con∣sider of, and to heed Resolution, and what it is that must be resolved, or what assumes the tincture of Resolution, and what things of the Resolutive Matter do necessarily appear in the Microcosm.
NOw as to Relolline and Cheronian properties, they are to be understood thus: That which doth dis∣orderly (by force) overcome the other part, according to the nature of the Iliaster thereof, must be onely a Re∣lolline Iliaster, and therefore such a thing proceeds not from Equallity, but doth by force, get above Equallity. Nor doth this proceed from the nature or disposition of the Microcosme, but rather from the property of the Ares, from whence also the Iliaster is derived, which doth forcibly drive away the Disease, and that by the virtue of both Natures, the which you are to under∣stand thus, viz. That here the twelve Granes are to be divided according to the number of the Dose. And now the sixth Grane is the beginning, or first; the other six Granes exhibit or resemble equallity: But now in the Cheronians, you must number from One, even to the Sixth; nor are you to proceed farther, forasmuch as the half part of this, viz. that part which is from six, even to twelve; for the Cheronian and Relolline property do assume or choose their middle in the sixth number, but yet each of them with their own proper Iliaster: Al∣though such Doses may be brought above equallity, from
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the virtue of the individual Iliaster, the which is able (its like manner as a certain Crocus, or Saffron) to perfect its own operation.
MOreover, as to what is requisite to be known con∣cerning the Doses of Arcanae's, of essated and Es∣sentificated things, of Specificks, and other such like, 'tis on this wise viz. The Dose must be taken out of the aforesaid Granet; and then 'tis convenient that there be added thereunto, an Essated, and an Essential, an Ar∣canum, together with a Specifick, of an equal virtue and Complexion, and that on this wise, viz. that the virtues of the Arcana'es, be (as 'twere) heaped up above the Equality of Diseases: For although ac∣cording to the variety of the Species or Sorts, there be a peculiar and proper Dose or Guiftedness; yet notwith∣standing the Dose is nothing of hindrance in that place. Therefore consider again what damage may ensue there∣by; as for Example, if an Areanum shall have been powerfully administred, and some detriment should hap∣pen to arise hence-from, either in the Paroxism or fit, or in any other manner: or if a former old Disease should be stir'd up, or some other new Disease bud out, thou must not therefore presently ascribe it to the virtue or efficacy of the Arcanum, but rather consider well afore∣hand, the proprieties of that body in which such a like Arcanum is posited: for 'tis possible that in one Simple onely, composed by nature, there may lye hidden to∣gether both some excellent Arcanum: and also a most great poyson, and introducer of soone new or else of an old Disease: Wherein observe, in things composed by na∣ture, that the Dose be kept and observed after this man∣ner, least that it should implant a new poison, or some deadly seed into the body, as is manifestly evident in
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Misselte, which cureth the seventh Species of the Epilep∣sie: But on the other hand it also induceth another dis∣ease, viz. the Siphyta, or Phantastick disease, &c. of the first Species, or kind. But if the Dose in the Falling∣sickness shall have been in the Arcanum. The Physician is furthermore to consider, that that Arcanum doth not exhibit any Dose, but the body it self which brings the first kind of the Siphyta doth it, but even that very body it self is anticipated or prevented by the Dose: So like∣wise is it in the Apoplectical and Lethargycal, when the liquor of Colcothar is taken according to the Arcanum of the Dose: and yet if the Microcosmical body shall not have been considered herein, then becomes it a most present poison of a new disease, viz. of Tartar: therefore in this Chapter we would have every Physician to be warned, that whatsoever kind of medicine he is a∣bout to administer, he often set this rule before his eies, and observe it very diligently, and not step a nails bredth awry.
BVt as concerning Spagyrical Doses, as in Alcohols, Balsoms, and other Magnalia's of that kind, take this rule: That their true use, and consequently their very foun∣dation it self proceedeth from a Tincture, and is onely an Ephalatheral, or particular conjunction, the which you must consider of after this manner: That the Anatomy of the microcosme doth also consist in the very smallest drop of all. For every Spagyrical degree is a Tincture of its own vir∣tue; and 'tis to be understood by every Physician, that in every drop (how many soever of them there be) so many entire Anatomies there be, both in the Micro∣cosme, and in Elementated things. But that yee may know those kind of Doses, observe, that in the univer∣sal operation, there are onely three Divisions compre∣hended,
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viz the Elixir, the Essatum, and the Tincture: the Elixir's Dose i• in the sixth minute, but the Essatum's is in the fourth minute and half: But the Tincture it selfe consists or abides in the Centre. Hence likewise observe, that such like Extractions are to be judged of accor∣ding to the body: For verily the body w•o its 〈◊〉 is an Equal Ares, and that same is the Aniadus in an Equal operation: Here also the Dose divides it self in∣to Karenaes: but a Karena is the twenty fourth part of the smallest Drop, the which notwithstanding, cannot pass into a Quateraion, or Quarter part, unless it get some bigger body: But the temperature passeth out from that body, and exhibits its Dose according to Diaphinicy, or transparency. But that you may both find and judge of these things exactly, consider then colours, for as much as the colours discovers the Dose: the 〈◊〉 to in this 〈◊〉 the Karenae to be sought for, and not in the Qua••ity of the visible substance, for the virtue is scituated in the colour, and a i•• out it there can issue forth no virtue.
MOreover, as touching Medicaments that are 〈◊〉, ei∣ther by Art or Nature, what the Doses are which must be heeded in them, observe: Whatsoever under∣goes a Reverberation, not transmutes its self in it••orm, is (as the ultimate matter of things) 〈◊〉 out even to the 〈◊〉, 〈◊〉 Grane. But it 〈…〉 its form, it then ascendeth even unto the hundred and fourtieth, and so many Granes make••Spaan• every Dose is O•e De∣gree, the which we do even aboundantly 〈…〉 very entrance of this Book▪ For as many Granes as are taken for a sufficient 〈◊〉 of a Disease, so many do like∣wise constitute and make one Degree〈◊〉 in common calcined things, 'tis the hundred and thirty eighth drop, is a Dose: In A••e-calcined things, after their passing
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the Fulmen of an Athanar, the four and twentieth: In re∣solved sixt things, a scruple and ha••• In coagulated things, a Golden Crown of 〈…〉▪ In Alkalie•, the ye•• of an Egg is the weight: In transmuted things, 〈…〉 our Countrey Beans: In 〈…〉 without the grain In Waters, the Shell of a 〈◊〉: In 〈◊〉 reduced from their first matter, the 〈…〉 of the 〈◊〉 tree, or a drop of the Rosin thereof. In things transmuted from the first matter, the Locusta, or tender b•d of the Poplar: In all Corrosives, the equal, or just breadth of its place: In Precipitates, the weight of 〈…〉 piece of money: In Liquors of the Earth the weight of the stalk wherein 〈◊〉 du•a h•ng•: In Liquors of the Water, half a Pomegranat. In the ••ereniabin of the Air, as it were the spirit of a 〈◊〉 breath: In Liquors of the Fire, Like the Frost-gr•nes, or Hoare-frost: From the ••ee of the Sea, One Kist From the Rosin of the Earth, a Kist and an half▪ From swim∣ming creatures, an 〈◊〉 and •• half: Of H••••uli, the bigness of a ••••ra Nut. These are the Doses that proceed out of Fix things, and to be tho•• are the Ka∣renaes of Drops, and contain their own body without damage: For this ••use the Dose here is to be under∣stood of Fix things.
THose things which we have hitherto delivered con¦cerning Doses,〈…〉 so very certainly compre¦hend all those things 〈…〉 were necessary for universal Medicine; yet notwithstanding, however the case stands, 'tis certain that the Centre, and consequent∣ly, the Root its self is contained therein. But further∣more, let every Physician diligently consider, that 〈◊〉 knowledge, (which he ought studiously to employ, not for his own profit, but for the benefit of the sick) must proceed onely from the Spagyrical Art; but even in all his businesses he must act Ephall••her•ll.
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Albeit, all these things do require a well Experienced man, who (as the Proverb goes) hath not onely filled a sluggish and blind unprofitable He•d, but hath filled even the eye, and mind, and doth not minde himself onely, but even all 〈…〉 con•••∣sant: For all these, both thy 〈◊〉 and they make a Phy∣sician of thee▪ Forasmuch as the Archeus and its •aph∣naeu•, and their whole off spring, 〈…〉, and the rest, cannot be known by a •ude and 〈◊〉 Physici∣an; for whosoever will know such things, 〈◊〉 of ne∣cessity be well, and very perfectly 〈…〉 in the 〈◊〉, and all the 〈◊〉 For 'tis be 〈◊〉∣ful that a Physician do exercise his 〈…〉 well in the mind, as in the external 〈…〉 the Feet, the Eyes, and the Tongue do 〈…〉 M•••o∣ver, 'tis needful that the whole 〈…〉 by the 〈◊〉 For believe me, in 〈…〉 the ••∣culty, the power, and finally, 〈…〉 and 〈…〉 of Medicine.
BVt a• for those thing•〈…〉∣foresaid
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Degrees into a composition, every Receit must be directed and brought to that pass, as to have virtues Equal with the Disease; from hence therefore you may observe, that in composing of Receipts, Simples alone by themselves are too too weak, and not sufficient enough; this being truly so, tis expedient that the Physician be so instructed, as exceedingly well to know, and that very readily, the reasons thereof, thus, viz. One and the same Arcanum is many times distributed into three hundred Herbs, more or less, all which if thou bringest into One, then at length it becomes a perfect, and consequently, an Entire Arcanum: Forasmuch as every perfect Medica∣ment is an Arcanum, the which sort I teach in the Book of the Original of Diseases, and the Nature of things; and do moreover demonstrate it to you by this Example: E∣ven as there are almost above two hūdred kinds of Fevers, and yet 'tis but one and the same Feaver throughout them all. From which you are to consider, that the cure itself thereof, is to be in like manner, distributed into so ma∣ny kinds; for as often as there is a kind or species of a Disease, so often is there, on the contrary, a simple for it: From hence two kinds of Physicians do arise, one kind is of Natural, the other of Experimental Physici∣ans. In this Book therefore, there is nothing so worthy of consideration as that alone, viz. That the virtue and efficacy of those things pass into an Arcanum, and that as often as there is a Disease, so often may there be an Arcanum, and that nothing at all be done in the several kinds and species, unless haply the Naturalist hath a most thorough understanding what the acting, or pre∣valenty on both sides, viz. of the Disease, and of the Simple, i•.
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MOreover, this is to be observed, that this manner of composition consisteth in the virtues onely, viz. that they be made perfect and entire▪ for Cen∣taury drives away Feavers, and so in like manner doth the Alhuginous N•ctar, so likewise doth Harmel the les∣ser, and so do many more besides them: But yet verily in the well-composing a Receit tis necessary that these virtues be brought into one, viz. that as many Simples at there are framed by Nature against Feavers, may all of them be converted and contracted into one Arcanum, and this then at length is an Arcanum against Feavers. Even thus also is it in other Diseases, even after the same manner are the degrees of diseases to be considered thus: The Composition proceeds out of the Doses, that is, out of the virtues. Besides, in the Palsey, Lavender is a most chief Magistery, and so likewise Bawm is one, but yet is lesser then that other. Moreover, it comes to pass in a∣nother case, and that even in the Palsey it self, that Bawm is better then Lavender, and is much more pow∣erfully virtuous. Hence it often falls out, that one and the same simple may in one and the same disease, help 〈◊〉 man, and not another: Sometimes also it may take away something from the disease, and yet not cure all the wh•le disease: For in the Palsey even Gold it self (if you administer it rightly) is a Medicine; so is Viticel∣la, or white Br•ony, Betony, Masore•, and many others▪ For sometimes B••• being taken is profitable, & sometimes not: sometimes if you use Castor, it helpeth; but use it at another time, and it will not profit at all: Sometimes Pepper availeth, when all the r•st are defective. Often∣times also, when Pepper• too weak, the Oile of Sulphur being, administred, helpeth: Furthermore it happenet• sometimes, that Fa•n•sse• being made use of, are profi∣table, all the others being used in vain. You must there∣fore
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know, that the virtues of Arcanums are chiefest of all to be sought after, as well in the Palsey, as in 〈◊〉 diseases, and neither the Heat, o• the Cold, but onely that natural, inbred property sprung from the I••a••er.
EVen thus also is it in ••e Falling-sickness, in which likewise the•• are 〈◊〉 species o•〈◊〉 of the 〈…〉, the 〈…〉 exhibit even so many spe∣cies 〈◊〉 the 〈◊〉•• kness, one whereof is the 〈◊〉 availeable 〈…〉 another time. Likewise •ome of these are profitable to some persons, 〈◊〉 and are so sat from 〈…〉, that being used, they bring •am•g•: As for instance, those that are cured by 〈…〉 are cured by Corrals,〈…〉of the Stag• Hears) other by Vi∣•••• and much like. Therefore we here deliver upto your understanding the principal sound 〈◊〉, upon, which, whosoever, of what is wholly-solid, you 〈…〉, well not e•sily tumble downs that is to say, You 〈◊〉 above all things know that Archeus of Nature ve∣ry well, both in the Microcesm, and also without, that is the Anatomy of both, even as I do abundantly enough 〈◊〉 in the Anatomy of the world, and •f Di•eases: 〈…〉 doth grow up, and proceed 〈◊〉 and so∣lid 〈◊〉 action of every sound and persect Physician, and to which he may •••ely must, as to a 〈…〉 And 〈◊〉•••••ontimes there are many things that are one 〈…〉 profitable to 〈◊〉 Disease, and 〈…〉 ther while altogether unprofitable and 〈◊〉 The 〈…〉 is to proceed thereoutof, and is to be made on 〈◊〉, 〈◊〉 all those several•〈…〉 the Whole 〈◊〉, together with all the kinds of the same, be on every side gathered into one Arcanum▪ This done, all the kinds of the disease
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are comprehended in that one Compound: For as we said before how many kinds or species of diseases there be, so many simples are there also▪ From whence it neces∣s••••〈…〉 a 〈◊〉 who would make a 〈…〉 things, must (by A•atomy)〈…〉 o••••ds of diseases and 〈…〉 and may deservedly •ee 〈…〉or inventer of Experi∣••••, and 〈…〉 al••e hewed, where we sa•▪ that there 〈…〉 of Physici••, viz. Natu∣ral• and 〈…〉 kn•w• now to turn his 〈…〉 the stroke of the Part: Bu• the 〈…〉 upon his own Com∣position 〈◊〉 by that Rule himself ••th pres••••ed, and it almost in 〈…〉, like unto him who knows how to 〈◊〉 W•••, 〈…〉 how to 〈◊〉 or dress the Vineyard, and yet notwithstanding doth not ever∣th•〈◊〉 as well as he that 〈◊〉 d•ess it very neat∣ly 〈◊〉〈◊〉 thing we will 〈◊〉 thi• third Chapter and 〈…〉 true 〈◊〉••Foundation of 〈…〉 as well th•experi••ed,〈…〉.
〈…〉 matte• in hand th••〈…〉 way which 〈…〉 and 〈…〉 in Plantane, and in many 〈…〉hundred: Bu•〈…〉 hath 〈◊〉 in the 〈…〉
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this Herb, sometimes that, doth heal more speedily, or more slowly, according as its Endowment is by nature: therefore tis here worthy noting, that look how many Diseases or Accidents (for so they call them 〈◊〉 are in Surgery it self, even so many species or kinde are there on the other hand▪ So in like manner is i• as in reference to times and leas••s, viz. One season delays the •ne for a time: Another admits of help even pre∣sently, upon which account 'tis well worth your obser∣vation, that the true, and consequently the perfect cure of every wound, do the necessarily require either four and twenty hours, or e••n three dayes, or in m•st great wounds, nine dayes: But if that time, (viz as much of each as we have mentioned) doth not suffice to the cure. What then must I say? Verily nothing else can be from hence concluded, but that even the Receit it self was not so well composed, as it ought to have been; for 〈◊〉 things thes•〈◊〉 that hasten a cure in the space of onely one day and night: ••me also there are that re∣quire even a whole month▪ t••e, but other some there are that pass over a 〈◊〉 time before they cure. All and every of which tis 〈…〉 that you bring together in∣to One, if you would 〈◊〉 a wound according to each of the afore-pr•••••hed I 〈◊〉〈◊〉 then it will 〈◊〉 certainly so come to pass▪ In like manner are the some times to be regarded in Vlcers and Apostthumes.
Even such also is the state of Laxative•〈◊〉 which what∣soever is to be compounded, (besides those which wee have treated of very briefly in the former books is be understood on this wise, viz. That all the Laxatives, how many soever of them there be, are but even onely one Laxatives and do purge by the species, or kinds, and not in the least as related to the Complexions. the like is to be judged of in Comfortatives, and the others. More∣ever, I suppose it sit to add hereunto (for 'tis worthy your highest observation) this also, viz that there are
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some simples, which do, as 〈◊〉 their virtues, most nearly touch and attain unto universality: out of which sim∣ples, put case four or five, all and every the virtue may be contracted and brought into one. But yet it doth not therefore follow• that 'tis thus in all the Simples: for as much as there are even amongst these not a few abject boughs, a• I may so call them, which being they are of themselves of no pre sit at all, would, if made use of in the Receipts, make an ill-proportioned, and consequent∣ly a needless somewhat, as it were an Abo•tive, in them Here therefore I do thus conclude with this opinion; viz. that it becomes him who would both be called, and truly be a perfect Physician) well to distinguish those more-principal and chief simples of nature from the unprofitable boughs, as I call them, of the same, lest that neglecting these things, or not well understanding them, •e frames, as is wont to happen, a certain confu∣sed Cha•• of Receipts.
FOr the sake of all these things, the Illadus is placed in Anatomy; and even as Codoquintida, Turbith, Hermodactils, Lazuli, Thereniabin, &c. do in their ope∣rations separate themselves, even so the Iliadus doth in like manner, forasmuch as it •ottein•th both Ana••mies, separate it self: therefore neither Choler, nor Phlegme, nor Blood, nor Melancholy are to be considered of for the sake of Purgation; for in purging the Blood onely, there are even above Forty things that present themselves to our observation, thus also is it in other things: 'tis therefore necessary, that the Number proceeds forth from Anatomy, and not from the Humors: and here also is to be known, that it is not so behoveful for a Physician to be learned herein, so as to know what he both would and ought to purge, but he is onely to consider and regard
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this, 〈…〉 self with the Anatomy of the Disease, and 〈…〉 against it, 〈◊〉•ence it follow•, that that •••ly •s to be Ev••cuated, ••ich i••••ary in An••• and ••t∣•th as if it 〈◊〉•n ene•y. For the th•ng is •or 〈◊〉 suc∣cessful in pu•ging according to ••at seem• g••d to the Physician, but according to wha• is plea••〈◊〉•ature her self, as being o•e t•at will not fol•••〈…〉 as the 〈…〉 to the Rule, an• not the •ule to the 〈…〉 the Physi•ian must so 〈…〉 tha• thing, and not attempt 〈…〉 the a∣foresaid •um•rs, as Chole• and 〈…〉 let upon that onely w••ch 〈…〉 although all virtues are d•v•ded amo•gst 〈◊〉 and there is not one that i•••••ctly wh•le and 〈◊〉 it self, like as we have 〈…〉 for •ne heals Wounds, another heals he 〈◊〉, a hard ••es •leers, a •••th the 〈◊〉 and some 〈◊〉S••ns: all which doth proceed out of a ••••sed, and in some sort mangled property •f nature, whi•• is thus out in pieces, so that •t hath not in it self any entire virtue; for a ••ue and perfect Corso••ation ought not onely to 〈…〉 and W•unds, but also 〈◊〉 and Syrons, and 〈◊〉 whatsoever •• of that kind: But be•ause the vir•••〈◊〉••∣vided, 〈◊〉 in this case, another in that; th••e∣fore the Physician ought to be 〈◊〉 the•in, that to be may again contract th•• dispersed v••tue, 〈◊〉 and th••e divided, into 〈…〉 things 〈◊〉, but in all other virtues. 〈◊〉 must perfectly adjoin to every 〈…〉Anato∣my, after that manner in which it• Matrix as 〈…〉 composed; from whence it is here to be observed, that the Virtue cures the whole kind of the Disease, in w•ic• a perfect Anatomy doth withall consist.
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EVen as therefore we have mentioned concerning A∣natemies, viz. that they are necessary in the rule of Composition; even so furthermore the doctrine of the process is to be noted: For seeing that man is a Micro∣cosme, he may fitly be compared to the four Anatomies, of the which that Anatomy which is displeased, and treacherously seeks the entrapping of the rest, beareth Rule. This Anatomy therefore is the 〈◊〉, and that in this sense as follows: In Minerals, these Anatomies do consist of the four Matrixes of the Elements; therefore in Consortatives, that which amongst others is the smallest virtue of all, must be taken in the first; the fourth kind of Thereniabin in the second, Cheiri in the third and Saphirica Granata in the fourth; all which, if they are composed into one, or if the whole virtue of every Matrix be joined together, then at length it be∣comes a medicine, even as the Aniadus requires: For when those four do come together, then it is a perfect Anatomy against that disease, and is then an Aniadus,〈◊〉 unto the 〈◊〉 of nature, and doth thinketh 〈…〉: for in the 〈◊〉 of all these things 'tis behoverful that the 〈…〉 entire A•••, the which cannot possibly be by any means ac∣complished, but by the 〈◊〉 Composition for as much as the Liquor 〈◊〉 Nature, and its virtue that the u•huntest af∣ter, consisteth herein.
BVt because the efficacies of the virtues are already demonstrated, thou shalt likewise observe, that na∣ture hath also a kind of appetite and desire: for alone that it be made the whole Ares (alias, afore the whole
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Ar•s be made) the Archeus bears in himself by his own Ilech some enmities against the Microcosme; and is on such wise to be understood, as a man in whose e∣steem one woman is ba•e; but another is not so in the least, and yet there is in both of them one and the same thing: Now this is not within the Physicians conside∣ration; for wheresoever the Archeus•eigns aloathing, and hateth its own nature and proper work, therein the Physician (as being its servant) cannot bridle that Arch•ical•b•minating: therefore as touching the manner of Composition, 'tis necessary to know, that it oft-times happens, that the Ar•••• willing to ad∣mit of the composing its Anatomy by one thing, but by no means by another: and that manner of Composi∣tion is to be known by the Spagyrical Degrees; for if the Archeus be but therein overcome, that is, in its own I∣lech, then 'tis just as a man that is 〈◊〉 pleased with a wo∣man but when she's adorned with gay and sine coloured Apparel: For this is evidenced by Philosophy, that Arcanaes are ordained for no other thing, but to use such an ornament and trimness to the Archeus; and therefore it oft-times doth not per••• any power of o∣peration even in Arcanaes, unless it hath some defect in it selfe before. So then in these aforesaid in∣structions, the force and efficacy onely, both of the Archeus, and also of the Arcanum, is to be under stood.
MOreover, that we may also speak something of the Consolidative Anatomy, by what means it is to be composed, and how all the virtues are therein, 'Tis to be noted, that here the whole greater Author is to be taken together, that is to say, That which is not brought forth out of one matrix onely, but out of four: the like
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may be said also of Tartar; because they do separate themselves thereout of, not so much the Incarnatives of •••acture, as the Consolidative of wounds, & finally a per∣fect Consolidation of other 〈◊〉 of what kind soever: But every one of them refer to their proper part, according to the distribution of the Anatomy. For every part cures that which lyes under its Anatomy; But, 〈◊〉 that the parts are separated, it is a general Consolidati••• for all Chi∣urgical diseases; for, in that one thing 〈◊〉mine∣rals (〈…〉) together: the which is to be observed with the highest diligence by all the studious of medi∣cine. Of such a 〈…〉 which doth likewise 〈…〉 of the f•• Matrixes, and ••nteines in it self 〈…〉Myseries of every 〈…〉, there 〈…〉, and are to be made 〈…〉 so many kindes of diseases. And ve••ly 〈…〉•ag•alia's of Nature which I may 〈…〉 are likewise yet 〈…〉 'tis not necessary, so often 〈…〉Anatomy〈◊〉 the a∣fore 〈…〉 they are all comprised by themselves.
BVt in a composition, all the Incarnatives ought to proceed out of Mercury. So likewise all Laxatives, Mundificatives Conservatives & whatever belongs hereto; that the Ares may be conserved entire, in the condi∣tion of a Balsam. Moreover, whatsoever doth either comfort or a•uate and quicken or prolong, ought to be made out of Sulphur. Besides whatever is to perform the office of either incarnating, or ••rrecting, or consoli∣dating that which is once open, 'tis necessary that it be made out of a Mercurial-Salt. Vnder these three there∣fore are comprehended the cures of all diseases; For e∣very cure is compounded of these three•s (if in the Eyes, 'tis necessary that it be this Mercurial-Salt; Like∣wise in the loosning or opening 〈…〉 needful
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(for the conservation of the Balsam) that it be done by the mercury of a body. But whatsoever is besides these, is all done by the operation of Sulphur. But whosoever hath brought the Anatomy of these three into their pro∣per Ilech, he hath such in Arcanum, that he hath not at all any need of any other medicine, so much needlesse is it for him, after that he hath once obtained this, to search into the Theorical, or Physical part afterwards.
And albeit that this demonstration, such as it is, be haply some what obscure to those that do every where give out themselves by the name of Physitians, and therefore unprofitable to them in their reading it; Yet we value not that at all, nor will we vouchsafe them any other answer, but that they must hold us excused, by reason of their own unskilfulnesse. Therefore what∣soever we shall either write, or in any other manner de∣liver, hereafter, be it such or such as it is, We dedicate it to those they call Artists; whose very shoes (as the Proverb goes) the unlearned Medicinal Faculty is not worthy to wipe. But in the mean time, I do entreat the younger Students in Medicine, that they be not trou∣bled at that obscure writing, not be affrighted, not de∣spaire because thereof; but let them rather studiously apply themselves to the search of Spagyrical Arts; Wherewith being instructed, they will abundantly per∣ceive the •eason, and withall the foundation of this our writing. Besides, let not any one here judge us, as if we pretended to our own power and strength onely, (alias, by the report of the men of our own family, and as if they were) without any help of complices, with∣out any aid and assistance of others. For truely I do think, and I verily dare to affirm, that those that wrote against me the little book, entituled Laudanum San•lum, neither understood themselves, nor those from whom they have received, in time, all they have. These men having raised against me with their feeble ••isles) which I am so far from being •••ed at, as that, in plain truth,
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〈…〉. Yet notwith∣••••〈…〉 A•gu∣••••〈…〉the jud•ment〈…〉. Verily I do 〈…〉 Auth••i•y •• the A•••ents, 〈…〉 self 〈…〉 exactly d••••ied. And 〈…〉 we think 〈…〉 and 〈…〉 onely they, but also all thei•〈…〉 moment, 〈…〉▪
〈…〉
The mo••〈…〉.
P〈…〉 p. 40. l. 10. for i•〈…〉&c. p. 72. 〈…〉 73. l. 26. 1. 〈…〉&c. p. •6. l. 11. 〈◊〉 to, •. 10. 〈…〉 p. 89. l. •0. 〈…〉 p. 112. l. 6. r. 〈…〉▪
THE first Ens of Minerals, Gems, Herbs. p. 19 Of Liquors. p. 20
The Tincture of the Philosophers. p. 24
The definition of the subject and matter thereof. p. 26
Of the process of the Ancients, &c. p. 27
Of a briefer way by the Author. p. 29
The conclusion of the Process of the Ancients. p. 30
Of the transmutation of Metals by projection, &c. p. 33
Of the Renovating of men. p. 35
The Man•at of the Stone, &c. p. 40
The Preparation of the matter of the Stone. p. 48
The residue of the Preparation. p. 52
The use of the Stone. p. 54
The Authors way of extracting ☿ from Metals. p. 56
His way of extracting Mercury from them. p. 58
The Crocus or Tincture of Metals. p. 5•
Of the spirit of life. p. 6•
Of the influence of the spirit of life. p. 6•
Of Oppilations in general. p. 6•
Of the vertue of the heart. ibide•
Of the Brain. p. 6•
Of the Liver. p. ••
Of the Spleen. p. ••
Of the Reins. p. 7•
Of the Gall. p. ••
Of the Lungs. p. 7•
Of the three first Essences out of which things generated: composed. p. ••
The seven Books of Degrees and Compositions of Receipt and natural things. p. ••
Quote of the Day
“Let them be silent who affirm that there is any tincture but our own, or any other sulphur than that which lies hid in magnesia; also those who would extract the quicksilver from any but the red slave, and who speak of some other water but our own which is incorruptible and combines with nothing except that which belongs to its own nature, and moistens [tinges] nothing except that which is one with its own nature. There is no acid but our own, no other regimen, no other colours. In the same way, there is no other true solution, sublimation, consolidation, putrefaction. I therefore advise you to have done with alums, vitriols, salts, black bodies, borax, aqua fortis, herbs, animals, beasts, and all that proceeds from them, hairs, blood, urine, human seed, flesh, eggs, and all minerals, and to keep to the metals. But though the quicksilver required for our Stone is found in metals only, and in these is the beginning of the work, they are not therefore our Stone, so long as they retain their metallic form. For one and the same substance cannot have two forms. How can they be the Stone which holds an intermediate form between metals and mercury, unless their present form is first destroyed and removed?”
Bernard Trevisan
The Golden Tract Concerning The Stone of the Philosophers
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