Aurifontina Chymica:
OR, A
COLLECTION
Of Fourteen small
TREATISES
Concerning the
First Matter
OF
Philosophers,
For the discovery of their
(hitherto so much concealed)
MERCURY.

Which many have studi∣ously
endeavoured to Hide, but
these to make Manifest, for the
benefit of Mankind in general.

LONDON,
Printed for William Cooper, at the
Pelican in Little-Britain▪ 1680.

THE CONTENTS of this BOOK.

1. HYdropyrographum Hermeticum, or the Metallick Water—Fire.
2. The Privy Seal of Se∣crets, plainly discovering the First Matter of the Philoso∣phers.
3. A strange Letter con∣cerning an Adept his curious Learning and vaster Trea∣sure.
4. Sir George Ripley's Treatise of Mercury, and the Philosophers Stone.
5. Colours to be observed in the operation of the Great Work of Philosophers.
6. A plain and true De∣scription of the Treasure of Treasures, or the Golden Medicine.
7. A Treatise of the Phi∣losophers Stone, the Blessed Manna, &c. with its won∣drous Virtues and Vse, both for the curing the Body of Man, and making of preci∣ous Stones.
8. Nic. Flammell his Summary of Philosophy, or short Treatise of the Philo∣sophers Stone.
9. Raym. Lullie's Clavi∣cula, Apertorium, or little Key explaining all the rest of his Works.
10. Secrets disclos'd of the Philosophers Stone.
11. A Philosophical Rid∣dle of Gold, in Verse.
12. Bern. Trevisan's Epi∣stle to Thomas of Bononia, concerning the secret work∣ings of Nature in the product of things.
13.—his short Epistle Dedicatory before his Works, to the same man.
14. A brief Preparation of the Philosophers Stone, for the conclusion of this Book.

---

Aurifontina Chymica, or a Col∣lection
of 14 Pieces concerning
the First Matter of the Philosophers
Mercury.

Five Treatises of the Philoso∣phers
Stone.

Boyle's Effluviums of Flame and
Air.

—his Discourse of Gems and
precious Stones.

—his Tracts of the Growth of
Metals in their Ore.

Starkey's Pyrotechny.

—his Liquor Alchahest.

The Art of Metals, how to find,
know and refine them from their
Ore.

Godfrey's Abuses of Physicians,
in giving Preventative Physick be∣fore
that People be sick.

Geber the Arabian his Chymical
Works, in English.

St. Dunstan of the Philosophers
Stone.

Burgravius his Vital or Astral
Philosophy, in English.

Thompson's Chymical Method.

—his Epilogismi Chymica.


Willis his Search of the Causes
of Transmutation.

Salmon's Synopsis Medicinae.

Crollius his Admonitory Preface,
or Introdection to his Basilica Chy∣mica:
but not printed with the
Folio.

Aula Lucis, or House of Light,
by Th. Vaughan.

Shirley's Discourse of Petre∣fication.

Paracelsus his Archidoxes, dis∣covering
the way of making
Quintessences, Arcan•ms, Magiste∣rïes,
Elixirs, &c.

—his Aurora, and Treasure of
the Philosophers; together with
the Water-Stone of the Wise-men.

Jac. Behm•n his Aurora, or the
Root of Philosophy.

—his Remains of his Works.

—his Forty Questions of the
Soul.

A Vindication of the Doctrine
of the State of Souls departed.

Spencer's View of Ireland, fol.

A Caveat for the Protestant
Clergy, if Popery be restored.

The End.

To the most High and Mighty Monarch CHARLES the II. By the Grace of God, King of Great Britain, France and Ireland, Defender of the Faith.

Most Gracious Soveraign,

THis Treatise prompt∣ing
us with the very
Key, which alone is
able to unlock the Philoso∣phers
Inchanted Castle, I
thought it most fit, that the
same should be presented to
Your most Excellent Maje∣sty,
as the greatest Patron of
all Learning and Ingenuity.
The Philosophers Stone, or
Elixir, hath been always
counted, and is the highest
Secret in Nature, which by


that great Philosopher Mi∣chael
Sendivogius is defi∣ned,
Aurum in Supremum
gradum digestum: the chief
and only means to perform
that digestion, is its appro∣priate
Water extracted out
of that Subject, which is next
of Kin unto that King of
Metals. Concerning which
Subject, how it is brought to
light, and how reduced into
such a wonderful Water,
which hath both power to kill
that King, and to raise him
again to life, yea perfectly to
regenerate and promote him
to an endless life and increase,
the Philosophers have writ∣ten
very obscurely, and strove
rather to hide the Secret,
than to reveal it. Only Bern∣hard
Sendivow, and this


present Treatise, seem the
most candid, to trace us out
the way for to travel through
that Labyrinth of Paraboli∣cal
expressions. Here is the
place set down where to find
the Philosophers Water, here
is the Fire unriddled, which
according to Artephius and
Pontanus is the first Agent,
yea the carrier on and per∣fecter
of the whole Work.
Here are clearer hints given,
concerning the manner of
preparing this great Secret,
than any where else. Here
are the most charitable Ca∣veats
for avoiding of wracks
in this Philosophical Navi∣gation;
which to the end
those of this Nation, that are
studious in this Learning,
may take notice of, I thought


good to fix the same on Your
most Excellent Majesties
Throne, as the highest, emi∣nentest
and most conspicuous
place for all beholders of this
peculiar World: for which
presumption I hope Your
Majesty will most graciously
pardon him, who most hum∣bly
commendeth himself and
his Studies to Your Royal
Majesties most gracious Pa∣tronage
and Protection, and
shall ever pray for Your Ma∣jesties
health, happy conti∣nuance
of Your glorious Go∣vernment,
and all other feli∣cities
both here and here∣after.

Your Majesties most Loyally
and most Humbly devoted,
John Frederick Houpreght

---

Hydropyrographum
Hermeticum:
OR,
A Choice and most Excellent
TREATISE
CONCERNING
The True〈 in non-Latin alphabet 〉or Fiery
Water of the Philosophers,

Which Artephius and Pontanu•call, their Fire which bringeth the
Matter into being in the begin∣ning,
second and third Work;
yea, which perfecteth the whole
Work from the beginning to the
ending.

Written in the German Tongue, by
an Author Anonymus; and now
published in English by John
Frederick Houpreght, a Student
of, and Searcher into the won∣derful
Secrets of Hermes.

Est in Hermete quidquid quaerunt Sa∣pientes:
ille scilic• solus in regno Na∣turae
Trismegistus, imo apex & cul∣men,
imo promus-condus mirabilium
Natrur•

TO THE READER.

THere are many, which be∣ing
not well grounded, do
always hunt, and also lie
in wait for Processes, supposing
that by trying a multitude of
them, they shall chance at length
to bait the Avicula Hermetis into
their Net. But the grand Masters
of this Art are clean of another
mind; one whereof speaketh home,
saying, Scito pro certo, quòd haec
Scientia non in fortunâ, neque ca∣suali
inventione, sed in reali Scien∣tia
locata est:

Know for a truth, that this Knowledge is not foun∣ded on chance, or casual inven∣tion, but in the real Science.

And again, Multi quaerunt novam naturam, novamque• materiam, propterea etiam inveniunt novum recensque NIHIL, quia non ad possi∣bilitatem naturae, sed ad syllabam scripta Philosophorum interpretan∣tur. Sine principio finem qu•runt▪

& hoc i•de fit, quòd non ex funda∣mentis, sed ex auditu & receptis circumforaneis artem assequi conan∣tur.

Many hunt after new Na∣ture, new Matter, and find in lieu thereof some fresh new Nothing; because they interpret the Philo∣sophers according to the extent of the Letter, not the possibility of Nature: They aim at the end, without the beginning; and hence it is that they acquire their Art not out of Fundamentals, but by Hear-say, and common Receipts.

Yea he goeth further; Etiamsi (sicut multoties accidit) casu ab aliquo tractatur materia Argenti vivi nostri, tunc ubi incipere debet, opus suum finit; & sic sicut cas• invenitur, casu amittitur, qui• nescit s•per quid suam intentionem fundare •ebeat.

So (as it often happens) if by any chance the matter of our Quick-silver be touched, there the Work ends where it should begin; and so a• it is found, it is lost, by chance because he knows not upon what principle to ground his intention.

Therefore let none in againe, that ever any true Philosopher that knew the Secret, betrayed the same into a Receipt, just so as how to make Butter or Cheese out of Milk; for it is not lawful for them so to do. Vetuit enim Deus (saith another of the great Sages) omni∣bus palam fieri, quod val•è paucis notum esse bonum est.

God denies the knowledge of that to every one, that is communicable only to a few.
And if any should prove so presumptuous, as to prostitut• the Virgin-Nature without a Veil, Anathema fieret Artis. Yea suppo∣sed, but not granted, that a man by unwearied Angling for Re∣ceipts, should at length catch all the necessary requisites and cir∣cumstances of the Secret, yet not going in by the right door of ob∣taining Grace and true Knowledge from above, but climbing and breaking in by the furtive side-entry of Processes, let him be sure, that all his endea•our• will prove

addle, that he will be struck blind, and for ever be thrown out and banish'd from the Royal Palace. Clavigera seras non aperit foris, nisi intùs janitor pessulum subduxe∣rit; quod non tentat, nisi signo à throni lumine sibi dato, saith one of our late great Masters:

The Key∣bearer without opens not the door, unless the Porter within remove the Bolt, which cannot be with∣out a sign given him from the Throne of Light.
Therefore he that is wise, will make his Address unto the giver of all Wisdom, and by fervent Prayers, and deep Me∣ditations make his way into this mysterious Science, and flee Pro∣cesses, as being but Recesses from truth. Recipes are no other but meer Decipes; and Processes make no Philosophers, but only Mounte∣banks in Chymia. Process-mongers are in the same proportion to Phi∣losophers, as pitiful Fiddlers, that got a few Tunes by rote, are in respect of perfect Musicians, who can set Tunes by immovable Ma∣thematical grounds.

Let none think himself a Philosopher, un∣less he have first accurately and throughly acquainted himself with Philosophy; else let him avoid the Hermetick Hel•con. Etenim sine cognitione rerum naturalium instar coeci ambulabis; & qui principia naturalia in se ipso ignoraverit, ille jam multùm remotus est ab hâc Arte:

For without the know∣ledge of natural things, you walk in the dark; and he that is igno∣rant of the principles of Nature in himself, is far to seek in this Mystery.
Nature is not so easily courted, as some fancy: Chymia est castissima Virgo, plurimos pro∣cos habet, quos nunquam in pene∣tralia sua admittit:

Chymistry is a most chast Virgin, she hath many Rivals, but few admitted into her Bed-Chamber.

She hath many Waiting-women, and infe∣riour Attendants, which she delu∣deth such Suiters with, as are un∣worthy of her: Multas hab•t pe∣dissequus, quarum illecebris irretiti, negligunt Reginam:

She hath ma∣ny Handmaids, insnar'd by whose allurements they neglect their Mistress.

There are some that are perswaded, that because they are great Politicians, and have a great measure of the Serpents sub∣tilty and wisdom from beneath, for compassing of Worldly Interests, that therefore this Science must not escape them, but that they may easily make it their own: But let them know, that this Art is Sa∣cred, and that the Serpents wit hath no share in it, there being a great Gulf betwixt them; and that none hath access unto it, but by the wisdom from above, as holy David saith, In thy light we shall see light. There are others that think, that because they have great acuteness in comprehending all Humane learnings, that there∣fore the sharpness of their wit must needs reach this also: But let them hear what one of our great Leaders saith; Verum qui Idem est, si instudio Chymico requi∣eretur

subtilis ingenii perspicaci∣•as, & res ejusmodi esset, ut ab •culis v•lgi posset conspici, satis •pta vidi illorum ingenia ad inda∣•anda talia: sed deprehendi illos Philosophorum scripta longè subti∣•ius explicare, quam Natura, quae ••mplex est, requirebat: imò omnia dicta mea veridica, ipsis semper alta sapientibus, videbantur ni∣miùm vilia & incredibilia. Pro∣ptereà vobis dico, ut sitis simplices & non nimium prudentes.

It's very true, if in the study of Chy∣mistry a great perspicuity of wit were requisite, and the thing were of that nature, that it were perceptible to Vulgar Eyes, I have known their fancies very ripe for apprehending such things; but I have discovered them to interpret the meaning of the Philosophers much more sub∣tilly, than Nature, which is sim∣ple, requires: nay all my Truths to them that are so wise, are'but mean and incredible; therefore I advise you to be simple, and not over-wise.

Hence saith Job, Th• is a w•y which the Vulture's • hath not seen. Some sober Phy•cians, though they have th• Science in esteem, yet suppose needless for themselves to lo• any further, but only for go• Medicines; and therefore, th• they ought not to trouble the••selves about the Philosophe•Elixir. But by their leav•s, I • not conceive that one can be pe•fectus Medicus, absqu• perfectâ si• summâ Medicinâ. Et cùm prim• in unoquoque genere sit mensura 〈◊〉 liquorum, qui subordinata sua M••dicamenta debitè mensurare poss•• absque primâ illâ Normâ? imò q• vigor & vita inesse possit praetent suis Medicaminibus, nisi ab insflu¦entiâ Solis illius Philosophorum

None can be an absolute Phys••cian, without the most perfe•• and highest knowledge. An• whereas the first in every kind, • the measure of the rest, how ca• their subordinate Medicines b• duly measur'd without this first

Rule? Nay how can he expect life and vigour in his Applicati∣ons, but from the influence of this Sun of the Philosophers?

In regno ejus (saith a great Adept) est spe∣culum, in quo totus inundus vide∣tur. Ex illo qui virtutes herbarum ac omnium rerum cogn•verunt, optimi Medici facti sunt. Et certè nisi Medicus talis sit, ut sciat cur haec herba talis vel talis, cur in hoc gradu calida aut sicca, cur humida sit, non ex libris Galeni aut Avi∣cennae, sed ex fonte Naturae, funda∣mentalis Medicus esse non potest.
In his Kingdom is a Glass, in which all the World is seen: out of this those that know the vir∣tue of Herbs, and all things, make the best Physicia•s; and in∣deed if the Doctor be not such as to understand perfectly why this Herb is such and such, why in this and this degree cold or hot, moist or dry, he is no Doctor: Not out of the Libraries of Galen or Avicenna, but out of the foun∣tain of Nature, the fundamental

Physician is to be established▪

As for this Hydropyrographum Her•meticum, which I have stript of the German, and put into an Englis• dress, I know that some will fin• fault with it, for finding no Pr••cess in it; others will be offende• at the simpleness and homeline• of its garb; others because • speaketh not quite out, and dot• not betray the Mystery to ever• capacity. But let them weigh a that hath been said in this Addre• to the Reader, and I am confide•• all these fumes will vanish to no•thing. So Farewell.

Hydropyrographum Hermeticum.

DEar Son, to point out
unto thee succinctly a
Memorandum, as it
were, concerning the
understanding of the true and ge∣nuine
Stone of the Philosophers,
and the manner of proceeding in
its preparation, I give thee this
information, that the
said Stone is compoun∣ded
and engendred of
two things,*viz. Body
and Spirit, or of Mascu∣line
and Feminine Seed, that is,
of the Water of Mercury, and of the
Body of Sol; whereof we find suffi∣cient
proofs and attestations in all
true Writings of the Philosophers,
and therefore I count it needless
to enlarge my self by quoting of
Page 2

them. The upshot of all therefore
is,* that first of all Mer∣cury
be dissolved and
reduced into a spiritual
Water, which is termed
by the Philosophers, the first Mat∣ter
of Metals, the juice of Lune,
Aqua Vitae, Quintessence, a fiery
ardent Water or Brandy; by which
Water or prime Matter,*
Metals are unlock'd or
untyed, and freed from
their hard and stiff
bonds, and reduced in∣to
their first and uni∣form
nature, such as the Water of
Mercury it self is. Upon this ac∣count
the Philosophers presented
unto us in their Books, the exam∣ple
of Ice, or frozen Water, which
by heat is reduced into Water,
because before its co∣agulation
it hath been
Water.* Also telling us,
that by the very same
principles, from which
each thing hath its rise
it may be reduced o•
Page 3

brought back to what it was in the
beginning. And thence they in∣ferr,
that it is impossible to trans∣mute
Metals into Gold or Silver,
without reducing them first into
their prima materia. Concerning
therefore the bringing
about this Regeneration
of Metals,* thou must
diligently heed and ob∣serve,
my beloved Son,
that the same is to be
performed only by the
means of the prime Matter of Me∣tals,
that is, the Water of Mer∣cury,
and by nothing besides in the
whole World. For this Water is
next of Kin unto the
Metallick nature,* in so
much that after their
mutual and uniform
commixture, they can
never be any more parted asunder.
This the Philosophers in the Turba
and other Books signifie unto us,
saying, Nature rejoyceth in its Na∣ture;
Nature sustaineth Nature;
•t amendeth Nature; it reduceth
Page 4

Nature; Nature overcometh Na∣ture.
Consequently it is necessary
to know this blessed Water, and its
preparation, which Wa∣ter
is a hot,* fiery, pier∣cing
Spirit, the Philo∣sophical
Water, and the
hidden Key of this Art.
For without this all the labour and
work of Alchymy is fruitless and
frustraneous. Observe therefore,
my Son, and mark, that all the
ground-work of the Phi∣losophers
Stone,* consist∣eth
in this, that by
means of the prima ma∣teria
metallorum, that is with th•Water of Mercury, we reduce and
bring back the perfect body of S•
to a new birth, that it be bor•
again by Water and Spirit, accor∣ding
to our Saviour's Doctrine
Except a man be born again of W••ter
and of the Spirit, he cannot s•
the Kingdom of God. So likewise i•
this Art, I tell thee, my Son, u••less
the Body of Sol be sowed in i•
proper soyl, your labour is in va•
Page 5

and it produceth no fruit; as
Christ our Saviour saith, Unless a
grain of wheat fall into the ground,
and dye, and rot, it bringeth no
fruit. So when the Body
of Sol is regenerated by
Water and Spirit,* there
groweth and cometh
forth a clarified, astral,
eternal, immortal Body, bringing
forth much fruit, and able to mul∣tiply
it self like unto Vegetables.
And to this purpose the Philoso∣pher
Roger Bacon speaketh, I do
assure you, that if the Astrum do
cast and impress its inclination in∣to
such a clarified Body of Gold,
that it will not lose its power and
virtue to the very last assay or
judgment: For the Body is perfect,
and agreeing to all Elements. But
if it be not regenerated, no new,
nor greater,* nor purer,
nor higher, nor better
thing can come of it.
He that doth not know
nor understand this Re∣generation
of Metals,
Page 6

wrought in nature by the Water
and Spirit of the prima materia,
ought not to meddle at all with
this Art: For in truth, without
this, all is but falsities, lyes, un∣profitable
and to no purpose; yea
it is impossible to effect it other∣ways.
Hence is that excellent say∣ing
of the Philosophers, That every
thing bringeth forth its like, and
what a man soweth, the same he
shall also reap, and no other. And
to the same purpose the Philoso∣pher
Richardus Anglicus saith,
Sow Gold and Silver, that by the
means of Nature they may bring
Fruit.* Consequently,
my Son, thou oughtest
to choose no other Body
for thy Work but Gold,
because that all other
Bodies are rank and imperfect.
And therefore also the Philoso∣phers
made choice of Gold before
all other Bodies, because it is of all
things in the World the most per∣fect,
illuminating all other Bodies
and infusing life into them; an•
Page 7

because it is of a fixated incombu∣stible
nature, of a constant or abi∣ding
root, and Fire proof; also,
because (as Roger Bacon saith) the
corporal Gold, as to its nobility
and perfection, cannot be changed,
and is the utmost bound and term
of all Natural generation, and
there is no perfecter thing in the
whole World. The like teacheth
also the Philosopher Isaacus Hol∣landus,
saying, Our Stone cannot
be extracted from any other but a
perfect Body, yea the most perfect
in the World. And if it
were not a perfect Bo∣dy,*
what Stone could
be extracted thence?
in regard that it must
have power to quicken all dead
Bodies, to purifie the unclean, to
mollifie those that are hard, and
harden those that are soft: And in
truth, it would be impossible to ex∣tract
so powerful a Stone out of an
imperfect and crasie Body, for a
good perfect thing is not to be got
from that which is imperfect and
Page 8

unclean: and although many do
fancy, that such an extraction may
be brought to pass, yet they erre
grosly, and are very unwise.
Therefore, my Son, ob∣serve,*
that the red Phi∣losophical
Sulphur is in
the Gold, as Richardus
testifieth, and King Calid saith:
Our Sulphur is no common Sul∣phur,
but is of a Mercurial nature,
fixated, and not flying from the
Fire. The same all other Philoso∣phers
also do witness, that their
red Sulphur is Gold.

It is true, my Son, that the Phi∣losophers
do say in their Books
that the common Gold
or Silver is none o•
their Gold or Silver,* i•
regard that their Gold
and Silver is quick o•
living, but the commo•
are dead, and therefor•
not capable to brin•
imperfect Bodies to perfection, no•
to communicate unto them th•
least of their perfection. For i•
Page 9

they should bestow some of their
perfection upon others, they them∣selves
would be then imperfect, in
regard they have no more per∣fection,
than what is needful for
themselves. These words of the
Philosophers, my Son, are true, and
spoken upon very good ground;
for it is impossible for common
Gold and Silver, to perfect other
Bodies that are imperfect, unless,
as before taught, that the Body of
Sol and Lune be born anew, or re∣generated
by the Water and Spirit
of the prima materia, and thereby
a glorious, spiritual, clarified, eter∣nal,
fixated, subtle, penetrant Body
do grow forth, which afterwards
hath power to perfect other Bodies
which are imperfect. And there∣fore
the Philosophers also said pre∣sently
after, that those labours are
to this end undertaken about their
Stone,* that its tincture
may be advanced and
exalted; for it is requi∣site,
that the Stone be
digested and carried on
Page 10

to a far greater degree of subtlety
and excellency, than the common
Gold and Silver possesseth. To this
purpose the Philosopher Bernhard
speaketh in his Book, in the words
following: Though we take this
Body just as Nature hath produced
it; for all that it is necessary, that
by Art, which in this point must
imitate Nature, the same be high∣ly
exalted in its perfection, to the
end that by the means of that su∣perlative
accomplishment, and its
superabundant rayes, it may be
able to perfect and compleat the
imperfect Bodies, as to weight, co∣lour,
substance, yea as to their
Mineral root and principles. But
if it should have remained in that
degree, wherein Nature left it,
viz. in its simple perfection, and
not rendred more perfect or exal∣ted,
what should the time of nine
months and a half we
spend about it serve
for?*Arnoldus in his
Epistle speaketh home,
saying, Gold and Silver
Page 11

is in our Stone potentially and vir∣tually,
after a powerful, invisible
and natural way; for if it were
not so, no Gold nor Silver could
come of it: but the Gold and Sil∣ver
existing in our Stone, is better
than the common, because it is li∣ving,
but the common is dead. And
for this very reason the Philoso∣phers
called it their Gold and their
Silver, because it is powerful in
their Stone, active in its essence,
but not visible common Gold and
Silver; which is also confirmed by
Euclides in the great Rosary, say∣ing,
Nothing cometh of a perfect
thing, in regard it is already per∣fect
and compleat, being so made
by Nature. Whereof we have an
example in Bread; which being
fermented and baked, is perfect in
its degree or being, having at∣tained
to its intended end, so that
it can be brought to no further
fermentation, to make other Bread
of it.* The case is the
same with the Gold,
which through length
Page 12

of time hath been de∣duced
by Nature to a
fixated and perfect con∣dition:
and so conse∣quently
it is impossible by the
means of the simple Gold to per∣fect
other Bodies, unless the per∣fect
Body be first dissolved and re∣duced
to its first Matter; which
done, it is introverted by our la∣bour
and Art, and reduced into a
true ferment and tincture. More∣over
the Philosophers do say, that
there is no coming to a good end,
until Gold and Silver be joyned
together in one Body. Here, my
Son,* thou must under∣stand
Lune metaphori∣cally,
and not accord∣ing
to the letter, because the Phi∣losophers
say in their Writings,
that Lune is of a cold and moist
nature, which description they at∣tribute
also unto Mercury: and
therefore by Lune is understood
Mercury, or the prime Matter,
which is the Philosophers Lune, or
juice of Lune, as is made plain by
Page 13

that excellent and deeply-fathom∣ing
piece, the Clangor buccinae.

And thus, my Son, thou art in∣structed
briefly, that no profit is to
be got by this Art, unless the per∣fect
Bodies by means of the Philoso∣phers
Fire, or Water of Mercury, be
reduced into their primum Ens,
which is a Sulphureous Water, and
not Mercury vive, as the Sophisters
suppose.* For the first
matter of Metals is not
Mercury vive, but a
clammy Sulphureous Vapour, and
a viscous Water, wherein the three
principles, viz. Salt, Sulphur, and
Mercury, are coexistent. Conse∣quently
it is necessary to know the
true blessed Water of Mercury, or
the Heavenly supernatural Fire,
whereby the Bodies are dissolved
and melted like Ice. For
the knowledge of this,*
is the greatest secret of
all, and is wholly and
only in the power of
God, and is not to be
obtained otherways, but by f•r∣vent
Page 14

prayer unto him. Concern∣ing
this the Philosopher Rogerius
saith; God hath created Man, and
placed him over Nature and all
Creatures, though himself be na∣tural,
and nothing else but Na∣ture,
except the Breath which God
breathed into him: The very same
is to be th• judge of the Works,
and their nature. This divine Spi∣rit
representeth unto the senses
and thoughts, in a true Vision as it
were, the first principles of Na∣ture,
especially since the natural
inbred Spirit discovereth some such
grounds, whereupon he may surely
relye, and in this Work and ear∣nestness
of the Spirit, which is of
the natural Creation, the divine
Adam representeth in us the dis∣solution
of the whole
World.* And St. Peter
by the kindled and
burning fiery Spirit of
the inbreathed Breath
of God, declareth the
same very clearly, say∣ing:
That the Element•
Page 15

shall melt with fervent heat; the
Earth also, and the Works that
are therein, shall be burnt up, and
that there will be a new World,
very glorious, excellent and good,
as in Apocalypsi is described. And
hereupon the Philosopher conclu∣deth,
according to what hath been
alledged out of St. Peter, that
there shall happen a destruction of
the Elementary World by Fire.
Observe in this Art, that the Fire
must perform the like in its type
in Nature. Therefore, my Son, set
thy thoughts upon this
Water,* wherewith the
Body of Sol (which, as
Rogerius witnesseth, is a
perfect created World)
is burnt up, and destroyed and dis∣solved,
that it is not a common
Fire, in regard the common is not
able to burn or destroy the Gold:
but it is a supernatural incombu∣stible
Fire, the strongest of all
Fires, yea a Hellish Fire, which
only hath power to burn the Gold,
and to set the same free from its
Page 16

stiff and hard bonds. This super∣natural
Fire, which hàth such a
power over the Gold and other
Metallick Bodies, is nothing else
but the spiritual sulphureous fiery
Water of Mercury, wherein the Bo∣dy
of Sol is dissolved and burnt up,
and of this dissolved and destroyed
Body, a new World likewise is
created and born, and the Heaven∣ly
Jerusalem, that is an eternal,
clarified, subtle, penetrant, fixated
Body, which is able to penetrate
and perfect all other Bodies.
Hence Rogerius saith, As that is to
be a supernatural Fire, which is to
break and melt into one another
the Elements of the whole World;
and as out of the broken cor∣ruptible
Work of the dissolved Ele∣ments,
a new Work will be born,
which will be an everlasting Work;
even so the Holy Trinity hath
shewed and signified unto us like∣wise,
a supernatural Fire in the
Heavenly Stone. This supernatu∣ral
Fire, my Son, the Philosophers
have hidden in their Books in pa∣rabolical
Page 17

expressions, naming the
same by innumerable names, and
especially they term it
Balneum Mariae,* a moist
Horse-dung, Menstru∣um,
Urine, Milk, Bloud,
Aqua vitae, and the like. Of this
Fire, saith Bernhardus,
make a vaporous Fire,*
continual, digesting, not
violent, subtle, airy, clear, close,
incombustible, penetrant and vi∣tal:
and thereupon he speaketh
further, Truly, I have told thee
all the manner and circumstances
of the Fire, which only performeth
all, and therefore he bids the Rea∣der,
to consider well and often the
words he said concerning the Fire.
Consequently, he that is wise will
easily perceive thence, that those
words are not to be understood of
a common, but of a supernatural
Fire; which also Mary the Prophe∣tess
doth hint, saying, that the
Element of Water doth dissolve
the Bodies, and make them white.
And concerning this Fire (which
Page 18

he calleth Menstruum) and its pre∣paration,
Raymund Lul∣lie
speaketh in his Testa∣mentum
novissimum,*in
Codice, in Animâ Me∣tallorum,
Luce Mercuriorum, Libr•
Mercuriorum, de secretis Naturae,
de Quintâ Essentiâ & in Eluci∣dario
Testamenti, c. 4. saying, that
it is not Humane but Angelical to
reveal this Celestial Fire, and that
it is the greatest secret of all, how
to attain to the knowledge of it.
And moreover he saith in figura∣tive
expressions, that this Fire is
composed of Horse-dung and Calx
vive. But what is prefigured by
Calx vive, I will expound in ano∣ther
place. And what is signified
by Horse-dung, I mentioned be∣fore,*viz. that by Horse-dung
is meant the Wa∣ter
of the prima mate∣ria,
for it is warm and
moist like Horse-dung;
but it is no common Horse-dung,
as many ignorant persons do sup∣pose
and understand. Hence saith
Page 19

the Philosopher Alanus, the Philo∣sophers
called the moist Fire Horse-dung,
in which moisture is kept
the occult heat, because it is the
property of the Fire existing in the
Horse belly, not to destroy Gold,
but by reason of its moisture to
increase it. To the like purpose
speaketh Alchidonius: Our Medi∣cine
must be hidden in moist Horse-dung,
which is the Philosophers
Fire. And Alanus: Dear Son, be
careful in the work of Putrefaction
or Destruction, which is to be per∣formed
in a gentle heat, that is,
in moist Horse-dung. Arnoldus de
Villâ novâ, in the 9th. chap. saith,
that the heat of Horse-dung is
their Fire. So likewise Alphidius:
it is digested and buried in the heat
of Horse-dung. And Aristotle: the
Earth or Body will enjoy no virtue,
unless it be sublimed by the means
of Horse-dung. And therefore,
saith Hermes, roast and cook it in
the heat of Horse-dung. And Mo∣rienus:
if thou do not find in
Horse-dung what thou lookest for,
Page 20

thou hadst best to save thy char∣ges.
With these agreeth Arnoldus,
saying:* Let none seek
for any other Fire be∣sides
this, for it is the
Fire of the Wise, the
melting Furnace of the
Wise, and their Furnace for calci∣ning,
subliming, reverberating,
dissolving, and performing of Co∣agulation
and Fixation; for this
Water dissolveth all Metals, and
calcineth them, and melteth it self
together with them, both into red
and white. In like manner also the
Turba and Senior speaketh: Our
Water is a Fire, and our Water is
stronger than any Fire, for it re∣duceth
the Body of Gold into a
meer Spirit, which the natural Fire
is not able to do, though the na∣tural
Fire must likewise be had.
For then our Water enters into the
natural Bodies, and changeth it
self into the primigenial Water,
and afterwards into Earth or Pow∣der,
which doth more forcibly
burn the Gold than the natural
Page 21

Fire; and accordingly Calid saith,
•t is truly a Fire, which burneth
and grindeth all things.

But the manner of
preparing this Philoso∣phick
Water or Fire,*
that is, the Aqua Mer∣curii,
the Philosophers
have concealed; however Ray∣mund
Lullie of all hath written best
of it, though in dark expressions.
Accordingly, first of all it will be
requisite, to purge Mercury from its
extraneous humidity and terrene
terrestriety, yet so, as not by means
of corruptible things; for by such
its noble, fruitful, viridescent and
generating Nature would be mar∣red.
Avicen, Arnoldus, Geber, Ray∣mundus,
in Codicillo, and other Phi∣losophers
besides, say, that Mer∣cury
is best cleansed by subliming
it from common Salt, which done,
the sublimate to be thrown into
warm Water, which will dissolve
and sever the Spirit of Salt from
it; afterwards the sublimate being
dryed and mixed with Salt of Tar∣tar,
Page 22

and forced through a Retort,
it will revive again, and this to be
done divers times, and by this
proceeding Mercury will be freed
somewhat from its extraneous moi∣sture
and feculency; and Bernhar∣dus
towards the end of his Epistle
saith, that this purgation doth not
hurt Mercury, in regard that the
hot Water and Salt do not pene∣trate
into its substance. But it is
to be noted here, my
Son,* that in regard that
Mercury is of an uni∣form
indivisible sub∣stance,
it cannot be
truly and perfectly cleansed by
such an extraneous means, espe∣cially
because its terrestrial impu∣rity
lies hid in its inmost center,
which by no Sublimation is to be
s•vered thence, as many ignorant
men, though in vain, attempt.
And therefore other means must
be used to free Mercury vive from
those bonds, wherewith Nature
hath tyed him uniformly in the
bowels of the Earth, and to reduce
Page 23

him into its primum
Ens,* which is a Sulphu∣reous
spiritual Water,
which must be done
without addition of any
heterogeneous thing, as
Rogerius Bacon under
the title of Mercury testifieth; and
Raymundus in the Theoricâ of his
Testament saith, that if it be not
putrefied and opened after the
foresaid manner, the Menstruum
will not be worth a Fig. But when
the quick Mercury without any ex∣traneous
thing is set free from its
bonds, and dissolved in∣to
the primogeneal Wa∣ter,*then and but then
we are capable to
cleanse his inside, and
by distillation to sever the Spirit
from the Water, and terrene ter∣restriety;
concerning which Sepa∣ration
the Philosophers have writ
in an occult stile, such as no con∣ceited
person will easily apprehend,
but especially they described it fi∣guratively
in the distillation of
Page 24

Wine.* For in the distil∣lation
of Wine appear∣eth
evidently, that the
Spirit of Wine is mixed with a
great deal of Water, and terrene
terrestriety: but by means of an
artificial distillation, the dry Spirit
of Wine may be severed from all
the phlegmatick humidity and ter∣rene
terrestriety, in so much that
all the Spirit is severed from the
Water existent in Wine, and the
Water from the Earth, and then
remain the Lees, out of which a
white Salt is extracted, and joyned
again with the Spirit, and then
the Spirit is distilled and cohoba∣ted
divers times, until all the Salt
be gone over with it, whereby the
Spirit is hugely fortified and acua∣ted.
And in truth, this is a nota∣ble
typical description represented
unto us by the Philosophers, which
in the preparation of the Water of
Mercury we ought to imitate; for
after its dissolution we ought in like
manner (as hath been taught of
the Wine) by Sublimation sever
Page 25

the Water or Phlegm from the Spi∣rit,
and the Spirit from the Earth,
and to rectifie the Earth, and joyn
and distill it together with the Spi∣rit,
untill all together come over the
Helm. Of which preparation of
this Water, none of all the Philo∣sophers
hath written more clearly
nor better than Ray∣mund
Lullie,*viz. in
Testamento novissimo, as
also in the first Testa∣ment,
in libro Mercurio∣rum,
libro Q. Essentiae,
&c. where he doth plainly enough
declare, that after the Putrefacti∣on,
Separation, Distillation of the
Philosophical Spirit of Wine, the
Spiritual Water is to be mixed
again and distilled with its own
Earth, that it come over with it;
he declareth also, how this Philoso∣phical
Wine or Menstruum is forti∣fied
and acuated with its own Salt.
And further it is to be
noted,* that this Water,
Menstruum, or Philoso∣phical
Spirit of Wine,
Page 26

being thus prepared, doth dissolve
or open its own Body, or Mercury
vive, into the primum Ens, or pri∣mogenial
Water, whereby it is
multiplied without end, by means
of Putrefaction and Distillation.
But what is said of the Extraction
of this Water, is confirmed by Ar∣noldus
de Villâ novâ, saying: It is
a substance full of Vapours, which
containeth in it self a fat humi∣dity,
whereof the Artist severeth
the Philosophers humidity, such as
is fit for the Work, and is as clear
as the tears of eyes; wherein dwel∣leth
the Quintessence in a Metal∣lick
Nature, very proper for the
Metals, and therein is the Tincture
to bring forth an intire Metal:
for it containeth the nature both
of Argent vive, and also of Sul∣phur.
Rosarius Philosophorum saith
concerning the distillation of this
Menstruum or Water,*
that great industry and
care must be had, and
that the Vessels to be
used for the cleansing
Page 27

of this Spirit, must be of Glass, and
exactly closed, to the end that the
Spirit may find no vent nor place
to fly through, it being very for∣ward
to make its way through any
hole it findeth: And if the red
Spirit should be gone, the Artist
will lose his labour: the Philoso∣phers
call the red Spirit Bloud, and
Menstruum; therefore be very
careful to have good Vessels, and
to have the joynts well luted, that
you may get the dry Spirit with its
Bloud into the Receiver by it self,
without evaporation of its Virtue,
and keep it, until thou have occa∣sion
to work with it. But concern∣ing
this distillation, the ocular in∣spection
goeth beyond writing, and
none can be a Master, before he
have been a Scholar or Apprentice.
Be provident therefore
and discreet in thy
Work,* lay on a Recei∣ver,
and first distill by a
gentle Fire the Element of Water,
which being over, put it aside, and
lay on another Receiver, and close
Page 28

the joynts exactly, that the Spirit
may not vapour away, increase
the Fire a little, and there will
rise in the Helm a dry yellow Spi∣rit:
Continue the same degree of
Fire, so long as the Spirit cometh
yellow. But when the Alembick
beginneth to be red, then increase
the Fire very gently, and keep it
going on thus, until the red Spirit
and Bloud be quite come over,
which in its ascending and going
through the Helm will appear in
the form of Clouds in the Air:
And so soon as the red Spirit is di∣stilled
over, the Helm will be white,
and then cease quickly; and thus
you have in the Receiver the two
Elements of Air and Fire, having
extracted the true dry Spirit, and
severed the pure from the impure.
Loe now you have the prima ma∣teria
Metallorum, wherein the Bo∣dies
are reduced. For
all the Metals have
their rise from Water,*
which is a •oot of all
Metals. And therefore they are re∣duced
Page 29

into Water, like as the fro∣zen
Ice by heat is reduced into
Water, because it hath been Wa∣ter
before. Do not marvel at it,
for all things upon Earth have
their root and rise from Water.
O how many there are that work
and never think upon the root,
which is the Key to the whole
Work: it dissolveth the
Bodies readily;* it is Fa∣ther
and Mother; it
openeth and shutteth, and redu∣ceth
Metals into what they have
been in the beginning. It dissol∣veth
the Bodies, and coagulateth
it self together with them; the
Spirit is carried upon the Water,
that is, the Power of the Spirit is
seen there operating, which is done
when the Body is put into the Wa∣ter.
Whereupon the Philosopher
saith: Look upon that despica∣ble
thing, whereby our Secret is
opened. For it is a thing which all
know well, and he that knoweth it
not, will hardly or never find it:
the wise man keepeth it, and the
Page 30

fool throws it away, and the re∣duction
is easie to him that knows
it.* But, my Son, it is
the greatest secret to
free this Stone, or Mer∣cury
vive, from its na∣tural
bonds, wherewith he is tyed
by Nature, that is, to dissolve and
reduce it into its primigenial Wa∣ter;
for without this be done, all
will prove but labour lost: for else
we should not be able to sever and
extract the true Spirit or Watry
substance, which dissolveth the Bo∣dies.*
And this Solution
hath been concealed by
all the Philosophers,
who left it unto God Al∣mighty's
disposing, ana∣thematizing
that man that should
openly reveal it. And therefore
they spake very subtilly and con∣cisely
concerning the solution of
this crude Body, to the end that it
may remain occult un∣to
the unwise.* But, my
Son, thou art to take
notice, that the solution
Page 31

of Mercury vive will hardly be per∣formed
without a means, but none
such are to be used as are Sophisti∣cal,
as many rude, unwise and ig∣norant
fools use to do, who by
strange extravagant ways reduce
Mercury into Water, supposing that
to be the right Water. They sub∣lime
Mercury with Cor∣rosives,*
with all sorts of
Salts and Vitriols, from
which the sublimed
Mercury attracteth the Salty Spi∣rits,
and then afterwards they dis∣solve
the sublimate into Water in
Balneo, or in the Cellar, or divers
other ways. Item, they reduce it
into Water by Salt-Armoniack, by
Herbs, Sope, Aquafort, by means
of strange kinds of Vessels, and
many the like Sophistical proceed∣ings,
all which are but gross fan∣cies,
foolish and frustraneous la∣bours:
Some also conceive to se∣ver
those things afterwards from
the Water of Mercury, and that
then it shall be the true Water,
which the Philosophers do desire.
Page 32

The reason of their Er∣rors
is,* that they consi∣der
not the words of
the Philosophers, who
plainly do say, that it ought not to
be mixed with any heterogeneous
thing in the whole World. And
Bernhardus saith in his Epistle,
that so soon as Mercury is dryed up
by the Salts, Aquafort, and other
things, that thenceforward it is
unfit for the Philosophick work;
for being dryed up by the Salts,
Allums, Aquaforts, it is not able
to dissolve. But, my dear Son, ob∣serve
what now I tell thee, and
what information concerning this
point the Philosophers left behind
them in their Books; viz. that
this Water is not to be
prepared by any hetero∣geneous
means whatever
in the whole World,*but only by
Nature, with Nature, and out of
Nature. These words are all plain
to the understanding, which I will
not now openly unfold, but reserve
the same for a peculiar Treatise;
Page 33

however for a Memorandum, I will
set down these following Rhimes.

Take fresh, pure, quick, white and clear,
Tye him hands and heels so near,
With a most puissant cord and yoke,
That he may be mortified and choakt.
Reduce him by his like homogeneous Nature,
To his first Being, or primigeneous feature,
Within the close Chamber or House of Putrefaction,
According to Dame Nature's indi∣cation:
Then you will have a living spiri∣tual Fountain,
Flowing bright and clear from Hea∣ven's Mountain,
Feeding on its proper flesh and bloud,
Therewithall increasing to an end∣less Floud.
Let him, that by Divine assist∣ance
obtaineth his blessed Water,
render thanks unto God, •or he
Page 34

hath the Key in his
hands,* wherewith he
may open the fast Locks
of all Metallick Chests, out of
which Gold, Silver, Gems, Ho∣nour,
Power, and Health are to be
had. This blessed Water is by the
Philosophers called, the Daughter
of Pluto, having all the Treasures
in her Power. It is also termed
the white, pure, delicate, undefiled
Virgin Beja, without which no ge∣neration
nor increase can be effe∣cted.
And therefore the Philoso∣phers
espoused this delicious pure
Virgin unto Gabricius, to the end
they may raise up Fruit: and when
Gabricius lay with her, he dyed,
and Beja out of excessive love swal∣lowed
and consumed him, as Ari∣sieus
in Turbâ Philosophorum speak∣eth
of it. And Bernhard in his
Practicâ saith: the Fountain is as
a Mother unto the King, for she
doth attract him, and causeth him
to dye, but the King by her means
riseth again, and uniteth himself
so firmly unto her, that no man
Page 35

can hurt him. And therefore the
Philosophers say, although Gabri∣cius
be costlier, dearer, and more
esteemed by the World than Beja,
yet he alone can bring no Fruit.
This Virgin and blessed
Water the Philosophers
named in their Books
with many thousand
names;* they call it Heaven, Ce∣lestial
Water, Celestial Rain, the
dew of Heaven, May-dew, Water
of Paradice, parting Water, Aqua
Regis, a corrosive Aquafort, sharp
Vinegar, Brandy, Quintessence of
Wine, growthful green Juice, a
growing Mercury, a viridescent
Water, and Leo Viridis, Quick-Silver,
Menstruum, Bloud, Urine,
Horse-piss, Milk, and Virgins Milk,
white Arsnick, Silver, Lune, and
juice of Lune, a Women, Feminine
Seed, a sulphureous vapouring Wa∣ter
and Smoak, a fiery burning
Spirit, a deadly piercing poyson,
and Basilisk that killeth all, a ve∣nomous
Worm, a venomous Ser∣pent,
a Dragon, a Scorpion de∣vouring
Page 36

his Children, a hellish
Fire of Horse-dung, a sharp Salt,
and Salt-Armoniack, a common
Salt, sharp Soap, Lye, a viscous
Oyl, Estrich's Stomach which doth
devour and concoct all, an Eagle,
Vulture, Bird of Hermes, a Vessel
and Seal of Hermes, a melting and
calcining Furnace, and innumera∣ble
other names of Beasts, Birds,
Herbs, Waters, Juices, Milk,
Blouds, &c. And they writ figura∣tively
in their Books of this Water,
to be made of such things, whereas
all the unwise, which sought it in
such like things, have not found
the true desired Water. Know
therefore, my dear Son,
that it is only made of
Mercury vive,*and of
no other heterogeneous
thing in the World; and that the
Philosophers therefore gave it so
many Names, that it might not be
known to the unwise. And with
this Item I will conclude this
Treatise, whereby thou mayst un∣derstand
and learn, that without
Page 37

this Fire all the labour of the
whole World is meerly lost, all
Chymical processes false, lying and
useless. The great Rosary saith,
there is no more but one Receipt,
and with this one Lock all the Phi∣losophers
Books both particularly
and universally are lock'd up, and
walled about, and fenced as it were
with a strong Wall; and he that
knows not the Key, nor hath it in
possession, is not able to open the
Lock, nor to obtain Fruit. For this
Water is the only Key for to open
the Metallick Walls and Gardens.
And this Water is the strong Aqua∣fort,
of which Isaacus in his parti∣cular
Work is to be understood,
wherewithall he dissolveth and spi∣ritualizeth
the Bodies. And there∣fore
it is very diligently to be no∣ted,*
that without this
Water nothing can be
effected in Chemiâ, and
without it all are but
falsities and lyes, both in Metals
and Minerals, as also in Vegeta∣bles
and Animals. Whether they
Page 38

dissolve, sublime, distill, calcine,
extract, mix or compound with any
other thing whatsoever; whether
they dissolve per deliquium, in Bal∣neo,
in Horse-dung, in Aquafort,
and all sorts of strong Liquors,
which seem to promise some pro∣bability,
and according as the pre∣tended
processes of Alchymists do
teach or may be invented: whe∣ther
there be made Oyl, Water,
Calx, Powder, black, white, yellow
and red; whether it be burnt,
melted, or done any thing about it,
which the Alchymists Receipts do
teach and vent for true, whereby
to make Gold and Silver, all pro∣veth
but false and a cheat in the
event. For my self with my own
hand have experimented all such
things to my damage and loss,
not believing them to be false be∣fore
I tryed them. Therefore be
exhorted,* my Son, to
shun such Sophisters,
Cheats and Impostors,
as much as the grand
Impostor the Devil, and avoid
Page 39

them as carefully as a terrible
burning Fire, and Poyson; for by
such Sophistry, and sweetly insi∣nuating
false Alchymy, a man runs
the hazard of Body and Soul, Re∣putation
and Wealth, yea this Im∣posture
is worse than the Devil
himself. For though a man should
spend a whole Province or King∣dom
upon such deceitful processes,
yet all would be consumed in vain,
and no firm truth thereby be ob∣tained.
Wherefore open thy eyes,
own and acknowledge the only
Key, and flee from all falsity; for
it is impossible else to speed, or do
any good.

FINIS.

---

THE
PRIVY SEAL
OF
SECRETS,
WHICH
Upon pain of Damna∣tion
is not unadvised∣ly
to be broken up, nor
Revealed to any but with great
Care, and many Cautions.

THE PRIVY SEAL OF SECRETS.

TO omit circumstances,
the first Matter out of
which the Philosophers
Stone i• to be had and
taken, is a subject common and
poor in outward appearance, and
therefore it is called a little thing,
and it is in every Mine, yet is
nearer in some things than in
others, and in a word in the Mine∣ral
Kingdom you must have it, in
the most excellent work of the
Mineral Hierarchy; therefore not
Animals or Vegetals. Know ye
then, (although I deny not Ray∣monds
Canons to be true) that
the lively Nature being constrained
Page 44

with the strength of Gold, in the
most subtle heat, the Tincture may
be made well easily, and in a short
time, which will convert all Metals
into perfect Gold; but the way of
the Philosophers in the Universal
Work, was out of the Mineral
Kingdom: leaving therefore Ani∣mals
and Vegetals, I will acquaint
you with the Universal Subject.
Know that all Philosophers affirm,
that the Matter is but one thing,
and a vile thing which costeth no∣thing,
cast in High-ways and trod∣den
upon, which is the hope of
Metals, or a thing containing all
things needful for the Work with∣in
it self; and albeit curious Wits
hold all these to be Aenigma's, yet
are they true according to the let∣ter.
Briefly, to manifest the truth,
you shall know that in all Mines
whatsoever there doth lye certain
Beds, of a lutinous or clayish sub∣stance,
under the Earth, which in
some places is harder than in
others, the deeper the Mine is, the
more unctuous is the Clay; and
Page 45

this Clay is the Mother of the Me∣tals,
the feeder of the Mines, for
in it lies hid the Spirits, or the
three Principles of Metals, (viz)
Salt the Body, Sulphur the Soul,
and Mercury the Spirit, not com∣mon
nor running, but a white Va∣pour
which resolves it self into a
white Water; I say, invisibly in
this confused lump of Clay, lies
hid the aforesaid Principles.

And this is the true Matter or
Subject of the Philosophers, and
mark how that it agreeth with that
I said before: First, that it is one
thing, which yet containeth three;
Secondly, that it is a vile thing,
and yet is not so, for it is a lump
of Clay; Thirdly, that it is so vile
and common, that Workmen throw
it out of their Mines, and tread on
it, as a thing of no value: I have
seen High-ways paved with it in
Hungary, and it is no other in
other Countries. And is not this a
Chaos or confused Matter? is not
this the hope of Metals? be you
judge. I took my Matter in Hun∣gary
Page 46

out of the Mines of Sol, an•
so I was taught, because more de∣cocted,
and riper or hotter Spirit•
are there, than in any other Mines.
Paracelsus out of it wrought his
Elixir, but the Philosophers gene∣rally
took their Matter (which is
the same in shew and substance,
but not so ripe) out of the Mines
of Saturn, and that is their Saturn
so often mentioned in their Books;
not Ore of Saturn, nor Mercury of
Saturn but the Sperm, where the
Vegetable Spirits are not specifi∣cated
to Lead, but lye hid in the
lutinous lump of Clay.

Now the difference between that
which is taken out of the Mine of
Sol, and that which is had out of
the Mine of Saturn, is this; in Sol
the Matter is so prepared, you shall
have need but of one Putrefaction,
but in that taken out of the Mine
of Saturn, you must have three Pu∣trefactions,
which indeed is the
great and universal Work. And
thus I have fully and plainly re∣vealed
the Matter, the Work is
easie, viz.

The Practice.

TAke this lutinous Clay out
of Sol or Saturn, (for the
working in either the Preparation
is alike) I say, take that which is
•rost clammy or unctuous, and
when you gather it, keep it from
the Air, as close as you can in a
Glass or Earthen Vessel, for it will
(which I have admired) in an in∣stant
indurate and harden•: But
put it in a Glass Vessel, and in
that digest it, being well stopped in
B. M. or in a Blind Head which is
better; but let three parts of the
Vessel be empty, and let the heat
of your Balneum be such, as you
may easily hold your hand in it.
Some Philosophers digested this a
Philosophical month, which is six
weeks, but then their Matter was
not fresh; for if it be fresh, then
sixteen or twenty days is sufficient.
After Digestion alter the head, and
distill, and you shall have the Phi∣losophers
Oyl; which being come,
your it on the Matter again, and
Page 48

this till you have so much Vinegar
as will swim four fingers over the
Matter; then let it stand twenty
four hours, and it will be tinged
yellow; pour that gently off, and
distill away your Vinegar till it
come to a gummy substance; then
pour this Vinegar on the Matter
again, and it will be tinged yel∣low:
distill and reiterate this un∣til
your Vinegar be no more tin∣ged
yellow, then hath it sucked
out all the Spirits out of the Clay:
then from the yellow Liquor distill
away all the Vinegar, and you
shall have a gummy substance like
Saccarum Suturni: digest this two
days, then distill away all the
Flegm in Balneo, then let it cool,
and put it in a Retort, with a
great Receiver well luted to it as
can be; put it into an Ash Fur∣nace,
and distill it again, and by
degrees you shall have all your
Receiver become as white as Milk,
which is crude Mercury of Philoso∣phers,
or the Virgin Milk: con∣tinue
Distillation, •nd a bloud red
Page 49

Oyl shall ascend, which is Sulphur
of Philosophers incombustible and
unctuous: continue till no more
will come over, with so violent a
heat for twelve hours, that you do
almost melt the Glass; then let it
cool, and take off that Receiver,
and stop it up very close break
the Retort, and the Feces will be
as black as Pitch, and hard, which
grind small on a Marble, then Re∣verberate
it in an Earthen Calci∣ning-pan,
close covered for three
days, (but make not the Matter
red-hot) and lay it two fingers
thick in the Pan: then take it out,
and either with your Vinegar recti∣fied
from its Feces, or with Rain∣water
distilled, I have tried and
found it being well Reverberated,
that it will take up the Salt, but
I held the Vinegar the best and
most proper; digest it therefore
with Vinegar twenty hours, then
philter and distill it in B. M. till it
be dry; dissolve it again in that
Vinegar, but first rectifie it: let it
settle, philter and distill, and re∣iterate
Page 50

until the Salt be Crystal∣line
and white, then put it in a
white glass Body, pour thereon
this red Oyl which is the Sulphur,
and also the white Water which is
incorporated therewith: lute on
close and well a Blind Head, and
digest in Balneo three days, and it
will be all one thing or pap: but
then distill away all the humidity
that will arise, and then put it in
an Egg-glass with a short neck,
nip it up without heating the Mat∣ter,
let the Egg be but a fourth
part full.

This is the gross Conjunction
and Preparation, without adding
any more than Natures proporti∣on:
put the Glass in an Athanor,
in a gentle heat, and the Matter
shall dissolve, putrifie, and per∣form
all the Work by vertue of
Count Trevisan's Fire, which is
the Spirit ever working within the
Glass, beginning visibly before the
Matter begins to putrifie, for then
it continually ascends and de∣scends
until Congelation. Be not
Page 51

too curious, only pray to God, and
he will direct your Work, and
bring it to a period, which I judge
to be sixteen months, a bloud-red
Powder impalpable in the conclu∣sion
of the Work, be patient and
you cannot erre. Note, I was never
taught to multiply, but by increa∣sing
with his own Oyl and Salt,
that is, with ten parts of Oyl and
one of Salt depurated, and so in∣creasing
the Medicine you shall
bring it as high as you will. I
know not any more than this, nei∣ther
can any more large or more
plainly. Serve God, and you can∣not
erre.

Know also, that you may with
this Fire-Stone, which is the red
Oyl, and this Salt prepared from
the white Water, increase Preci∣pitate
of Sol and Mercury, elevated
together and then mixed, or upon
a subtle Calx of Sol alone, but not
so suddenly. The manner is, to
pour on the Calx the red Oyl, till
it be like pap; then lute it, and
••t it in Ashes to circulate in a
Page 52

Circulatory, that if any Mercurial
Spirit should remain, it may still
arise and not hinder the fixation
of the Matter: continue the Fire
till it be a dry Powder, then in∣crease
more and more, till it be
in an Oylie substance fixt, which
turns Luna into perfect Sol with
great profit. And thus you may
increase with the Oyl of Antimony,
as I have shewed you.

FINIS.

---

A
LETTER
Communicated by the
most Serene Prince
FREDERICK
Duke of
Holsatia and Sleswick,
Concerning an Adept,
AND
Relates things strange
and unheard-of.

The following Letter was communicated by the most Serene Prince Frederick Duke of Holsatia and Sles∣wick, and relates things strange and unheard-of.

My Friend,

YOU have desired of me
an account of the Life
and Death, Inheritance
and Heirs of my Ma∣ster
B. J. of happy memory: I re∣turn
you this Answer in Latine, as
yours to me was, though I be not
exactly skill'd in it.

He was by Nation a Jew, by Re∣ligion
a Christian, for he believed
in Christ the Saviour, and openly
made profession of the same: He
was a man of great Honesty, and
gave great Alms in secret: He
lived chastly a Batchelor, and took
me when I was about twenty years
Page 56

of Age, out of the House where
Orphans are maintained by the
Publick, and caused me to be in∣structed
in the Latine, French, and
Italian Tongues; to which I after∣wards
by use added the Jewish or
Hebrew. He made use of me, so
far as I was capable, in his Labo∣ratory,
for he had great skill in
Physick, and cured most desperate
Diseases. When I was twenty five
years of Age, he called me into his
Parlour, and made me swear to
him, that I would never marry
without his consent and know∣ledge;
which I promised, and have
religiously kept.

When I was thirty years of Age,
on a morning he sends for me into
his Parlour, and said very lovingly
to me, My Son, I perceive that the
Balsom of my Life, by reason of
extreme old Age coming on, (for
he was eighty eight years of Age)
is well-nigh wasted, and that con∣sequently
my Death is at the door:
wherefore I have writ my last Will
and Testament, for the use and
Page 57

benefit of my Brothers Sons, and
of you, and have laid it upon the
Table of my Closet, whither nei∣ther
you nor any mortal ever en∣tred;
for you durst not so much
as knock at the door, during the
hours set apart for my Devotion.
Having said this, he went to the
double door of his Closet, and
daubed over the joynings thereof
with a certain transparent and
Crystalline Matter, which he
wrought with his fingers till it be∣came
soft and yielding like Wax,
and imprinted his Golden Seal up∣on
it; the said Matter was im∣mediately
hardned by the cold
Air, so that without defacing the
Seal, the door could no way be
opened.

Then he took the Keys of the
Closet, and shut them up in a
small Cabinet, and sealed the same
as before with the said Crystal∣line
Matter, and delivered the said
Cabinet, after he had sealed it, in∣to
my hands, and charged me to
deliver the same to none but his
Page 58

Brothers Sons, Mr. Jesse, Abrah, and
Solomon Joelha, who at that time
lived in Switzerland, the eldest of
them being a Batchelor.

After this he returned with me
into the Parlour, and in my pre∣sence
dropped the Golden Seal he
had made use of, into a Glass of
clear Water, in which the said Seal
was immediately dissolved, like
Ice in hot Water, a white Powder
settling to the bottom, and the Li∣quor
was ting'd with the pale red
of a Provence Rose. Then he clo∣sed
the said Glass Vial, with the
above-mentioned transparent Mat∣ter,
and charged me to deliver the
said Vial, together with the Keys,
to Mr. Jesse.

This being done, he repeated
upon his bended knees some of Da∣vids
Psalms in Hebrew, and betook
himself to his Couch, where he
was used to sleep after Dinner, and
commanded me to bring him a
Glass of Malaga, which now and
then he sparingly made use of:
As soon as he had drank off his
Page 59

Wine, he bid me come to him, and
leaning his head upon my shoul∣ders,
he fell into a quiet sleep, and
after half an hours time fetched a
very deep sigh, and so yielded his
Soul to God, to my great astonish∣ment.

Upon this I according to my
promise writ into Switzerland, to
give notice of his death to his Ne∣phews;
and to my great wonder,
the very day after my blessed Ma∣ster
died, I received a Letter from
Mr. Jesse, wherein he enquired whe∣ther
my Master were dead or alive,
as if he had known every thing
that had passed; as indeed he did,
by means of a certain Instrument,
of which hereafter I shall make
mention.

A little after his Nephews came,
to whom I gave an account of
what had passed: all which Mr.
Jesse heard with a smile, but the
other Brother not without astonish∣ment
and wonder. I gave him the
Keys, together with the Glass in
which was the aforesaid Golden
Page 60

Solution; but they refused then to
meddle with any thing that day,
being tired with their Journey, but
on the morrow, after I had care∣fully
shut all the doors of the
house, and none but they and I be∣ing
present, Mr. Jesse took the
Glass Vial, and broke it over a
China-dish, which might receive
the inclosed Liquor, and took some
of the said Liquor and put it upon
the transparent Matter, with which
the Cabinet was sealed, and imme∣diately
the Matter which before
was hard as Chrystal, was resolved
into a thickish Water; so he opened
the Cabinet, and took thence the
Keys of the Closet.

Then we came to the door of
the Closet, where Mr. Jesse ha∣ving
seen the Seal, he wetted it
as formerly with the foremen∣tioned
Liquor, which immediate∣ly
gave way; and so he opened
the said double door, but shut
it again, and falling down upon
his knees, prayed, as we also
did▪ then we •••red, and shut the
Page 61

doors upon us. Here I saw great
Miracles.

In the midst of the Closet stood
a Table, whose Frame was of Ebo∣ny,
the Table it self was round,
and of the same Wood, but covered
with Plates of beaten Gold: before
the Table was placed a low Foot∣stool,
for to kneel upon; in the
midst of the Table stood an Instru∣ment
of a strange and wonderful
contrivance, the lower part of it
or Pedestal was of pure Gold, the
middle part was of most transpa∣rent
Crystal, in which was inclo∣sed
an incombustible and perpetu∣ally-shining
Fire; the upper part
of it was likewise of pure Gold,
made in the form of a small Cup,
or Vial.

Just above this Instrument hung
down a Chain of Gold, to which
was fastned an artificial Crystal,
of an Oval form, filled with the
aforesaid perpetual Fire.

On the right side of the Table
we took notice of a Golden Box,
and upon the same a little Spoon:
Page 62

this Box contained a Balsom of a
Scarlet colour.

On the left side we saw a little
Desk of massie Gold, upon which
was laid a Book containing twelve
leaves of pure beaten Gold, being
tractable and flexible as Paper; in
the midst of the leaves were seve∣ral
Characters engraved, as like∣wise
in the Corners of the said
leaves, but in the space between
the Center and Corners of the
leaves, were filled with Holy
Prayers.

Under the Desk we found the
last Will of my deceased Master;
whilst we were in the Closet, Mr.
Jesse kneeled down, leaning upon
the Desk, and with most humble
devotion repeated some of the
forementioned Prayers, and then
with the little Spoon took up a
small quantity of the aforesaid
Balsom, and put it into the top of
the Instrument which was in the
midst of the Table, and instantly
a most grateful Fume ascending,
which with its most pleasing odour
Page 63

did most sensibly refresh us: but
that which to me seem'd miracu∣lous
was, that the said Fume ascen∣ding,
caused the perpetual Fire en∣closed
in the hanging Chrystal, to
flash and blaze terribly, like some
great Star or Lightning.

After this, Mr. Jesse read the
Will, wherein he bequeathed to
Mr. Jesse all his Instruments and
Books of Wisdom, and the rest of
his Goods to be equally divided
between him and his Brother; be∣sides
he left me a Legacy of 6000
Golden Ducatoons, as an acknow∣ledgment
of my fidelity.

And accordingly first enquiry
was made for the Instruments and
Books of Wisdom; of those that
were on and about the Table, I
have spoke already: in the right
side of the Closet stood a Chest of
Ebony, whose inside was all co∣vered
with Plates of beaten Gold,
and contained twelve. Characters
engraven upon them.

From thence we went to view a
large Chest, containing twelve
Page 64

Looking-glasses not made of Glass,
but of a certain wonderful un∣known
Matter; the Center of the
said Looking-glasses were filled
with wonderful Characters, the
Brims of them were inclosed in
pure Gold, and between the said
Brims and Center they were po∣lished,
Looking-glasses receiving
all opposite Images.

After this we opened a very
large Chest, or Case, in which we
found a most capacious Looking-glass,
which Mr. Jesse told us was
Solomons Looking-glass, and the
Miracle of the whole World; in
which the Characterisms of the
whole Universe were united.

We saw also in a Box of Ebony,
a Globe made of a wonderful Mat∣ter;
Mr. Jesse told us, that in the
said Globe was shut up the Fire
and Soul of the World, and that
therefore the said Globe of it self
performed all its motions, in an
exact Harmony and Agreementt
with those of the Universe.

Upon this Box forementioned
Page 65

stood another, which contained an
Instrument* resem∣bling
a Clock-Dial,
but instead of the
Figures of the 12
hours, the Letters
of the Alphabet
were placed around
this, with a Hand or Index turning
and pointing at them. Mr. Jesse
told us, that this Instrument would
move of it self, upon the motion
of a Corresponding and Sympa∣thetick
Instrument which he had
at home, and that by means of
this Instrument, my happy Master
had signified to him his approach∣ing
death; and that after this sig∣nification,
finding that his Instru∣ment
remained without motion, he
concluded my Master was dead.

Last of all we came to the
Books of Wisdom, which he opened
not: near the said Books was pla∣ced
a Box of Gold, full of a most
ponderous Powder of a deep Scar∣let
colour, which Mr. Jesse smiling
took and put up.

Page 66

Near to the Closet where we
were, was another Closet adjoyn∣ing,
which we entred into, and
there found four large Chests full
of small Ingots of most pure Gold,
out of which they gave me my Le∣gacy
of 6000 Golden Ducatoons
in a double proportion. But Mr.
Jesse refused to take for himself
any of the said Gold; for he said,
that those things which were afore
bequeathed to him, did fully con∣tent
him, for he was skill'd in my
Masters Art, and therefore ordered
his part of the Gold to be be∣stowed
upon several poor Virgins,
of kin to them, to make up their
Portions. I my self married one of
these, and had with her a good
Portion out of the said Gold; she
embraced the Christian Religion,
and is yet alive.

Mr. Jesse packed up all his
things, and carried them home
with him into Switzerland, though
since that he hath chose himself a
quiet and well-tempered place in
the East-Indies, from whence he
Page 67

writ to me last year, offering me to
adopt my eldest Son, whom I have
accordingly sent to him.

During the time we were in the
Closet, I saw strange Miracles ef∣fected
by the motions of the said
Instruments of Wisdom, which I
neither can nor dare set down in
writing. Thus much, my intimate
Friend, I was willing you should
know, more I cannot add.

Farewell.
FINIS.

---

A
TREATISE
OF
MERCURY
And the
Philosophers Stone.
BY
Sir GEORGE RIPLEY.

A TREATISE OF MERCVRY And the Philosophers Stone.

I Will, my dearest Son, in∣struct
thee in this Blessed
Science, which was hid from
the Wise of old, to whom
God was pleased to shew so much
favour. Know therefore, that our
Matter is the chiefest of all things
in the Earth, and of least estima∣tion
and account, as will hereafter
more plainly appear. For if Water
incorporate it self with Earth, the
Water will be lowest of all, and will
(if it be not kept down) with Fire,
Page 72

ascend higher; and thus it may
be seen, how Water will be highest
and lowest. Yet true it is, that it
is of least estimation, for in our
Earth and Water, and in that
drossie Earth, you may find some
very pure and clear, which is our
Seed and fifth Essence, and then
that foul and drossie Earth is good
for nothing else, and of no estima∣tion.
But that Water, as I said, is
the chiefest, will appear many
ways: Know, Son, that without
Water we cannot make Bread, nor
any thing else, which God hath
created in Nature; and hence you
may easily perceive, that Water
is the first Matter of all things
which are born or generated in the
World: for certainly 'tis manifest
unto thee, that nothing grows or
receiveth increase without the four
Elements; therefore whatsoever is
Elementated by the virtue of the
four Elements, it must of necessity
be, that the original of all things
that are born or grow, should be
of Water: Yet ought you not to
Page 73

understand, this before spoken of
Water, but of that Water which is
the Matter of all things, out of
which all Natural things are pro∣duced
in their kind. Know there∣fore,
that first of all Air is engen∣dred
of Water; of Air, Fire; of
Fire, Earth. Now will I more fami∣liarly
and friendly discourse with
thee; I'le further manifest this
Mystery unto thee by degrees, l••t
by too much hast it happen to us
according to the Proverb, That he
that makes too much hast, often∣times
comes home too late. Now
therefore that I may satisfie thy
desire, I will discourse of the first
Matter, which Philosophers call,
the fifth Essence, and many other
Names they have for it, by which
they may the more obscure it. In
it for certain are four Elements,
pure in their Exaltation: Know
therefore, that if you would have
the fifth Essence, Man, you must
first have Man, and you must have
nothing else of that Matter; and
see that you observe this well.
Page 74

This I say, that if you desire to
have the Philosophers Stone, you
must of necessity first have the fifth
Essence of that same Stone, whe∣ther
it be Mineral or Vegetative;
joyn therefore species with species,
and Gems with Gems, and not the
one without the other, nor any
thing contrary, which may be
other than the species or proper
Gems; beware therefore of all
that is not Essential: For of Bone•,
Stones cannot be made, neither do
Cranes beget Ge•se; which if you
will consider, you'l find the profit
of it, by the help of Divine Grace;
by the assistance whereof let us
f•rther proceed to speak of this
blessed Water, which is called the
Water of the Sun and Moon, hid∣den
in the concavity of our Earth.
Concerning which Earth know,
that all that is generated must of
necessity have Male and Female,
from which action and passion
arise, without which Generation
never is. But you will certainly
never receive profit from things
Page 75

differing in kinds. Notwithstand∣ing,
if you have this Water of the
Sun and Moon, it will draw other
Bodies and Humours to its own
kind, by the help of the virtue and
heat of the Sun and Moon, and
will make them perfect. As an In∣fant
in the womb of its Mother, de∣coction
of temperate heat helping
it, turneth the Flowers into its na∣ture
and kind, that is, into Flesh;
Bloud, Bones, and Life, with the
other properties of a living Body▪
of which 'tis needless to say any
more. And hence you may under∣stand,
that our Water changeth it
self into a perfect kind, with things
of its own kind: For first it will
congeal it self into a substance like
Oyl; then it will change that Oyl,
by the means of temperate heat▪
into Gum; and lastly, by the help
of the perfect heat of the Sun▪ into
a Stone. Now therefore know, that
out of one thing you have three,
that is, Oyl, Gum, and a Stone.
Know also, that when the Water is
turned into Oyl, then you have a
Page 76

perfect Spirit; when the Oyl is
turned into hard Gum, then you
have a perfect Spirit and Soul;
and when the Spirit and Soul are
turned into a Stone, then you have
a perfect Body, Soul and Spirit to∣gether:
which as it is called the
Philosophers Stone and Elixir, and
a perfect Medicine of mans Body;
so also that which is leavened with
its genus, and the fifth Essenc•
Know, Son, that fifth Essences are
divers, one whereof is to. Humane
Bodies, another to Elixir, and to
the imperfect Bodies of Metals▪
For you must consider, that the ge∣neration
and growth of Metals, is
not as the growth of mans Body;
for a genus agrees with its genus,
and a species with its species. More∣over,
know that the first Matter of
man, which begetteth the Flesh▪
Bloud, Bones and Life, is a Sper∣matick
Humour, which causeth ge∣neration,
through a vital Spirit
included therein: And when the
Matter is generated and congealed
into a Body, extract thence the
Page 77
fifth Essence of that Body, where∣with
you may nourish the Body.
Yet Son, will I tell thee moreover,
that Water, or Matter▪ or Seed
whereof Man is begot, is not the
augmenter of the Body. Know,
Son, that if the Body be fed with
its natural food, then its first Mat∣ter
will be increased, and also the
Body, (viz.) the first Matter in
quality, and the Body in quantity;
the first Matter is that which is
called the fifth Essence. Yet know,
Son, that the fifth Essence is one
thing▪ and the Matter of augmen∣tation
is another: and, as I said
before, the increase of Metals, is
not like the increase of mans Body.
Although the fifth Essence, which
causeth the augmentation of Me∣tals,
may be a fit Medicine for
Humane Bodies; as also the fifth
Essence, which causeth the augmen∣tation
of mans Body, may be a fit
Medicine for the Bodies of Metals:
and therefore, as before is said,
the fifth Essence is one thing, and
augmentation another. You see
Page 78

therefore for what reason our Wa∣ter
is called, the first Matter and
Seed of Metals, viz. because of it
all Metals are generated. There∣fore
you will have need of it in the
beginning, middle, and end, for as
much as it is the cause of all ge∣neration,
because by its Congela∣tion
it is turned into all sorts of
Metals, to wit, into the first Mat∣ter
of the sorts. Thence it is cal∣led,
the Seed of Metals, and the*Metallick Wa∣ter
of Life: be∣cause
it affords
Life and Bloud
to sick and dead
Metals, & joyn∣eth
in Matri∣mony
the Red man with the White
woman, that is, the Sun and the
Moon. It is called also Virgins
Milk; for as long as it is not
joyned with the Sun and the Moon,
nor with any thing else, except
only those which are of its own
•ind, so long it may be called a
Virgin. But when it is joyned with
Page 79

a Male and Female, and marrieth
with them, then is it no longer a
Virgin, because it adhereth to
them, and becomes one with them
to whom it is joyned, that is, with
the Sun and Moon, whom it joyns
and is joyned with to generation.
But as long as it remains a Virgin,
it is called Virgins Milk, the Blessed
Water, and the Water of Life, and
by many other Names.

And now, my Son, that I may
say something of the Philosophers
Mercury, know that when thou hast
put thy Water of Life to the Red
man, who is our Magnesia, and to
the White woman, whose name is
Albifica, and they shall all have
been gathered together into one,
then you have the true Philoso∣phers
Mercury. For after that in
this manner all is joyned with a
Male and Female, then it is called
the Philosophers Mercury, the Phi∣losophers
Water of Life, the Bloud
of Man, his red Flesh, his Body and
Bones. Know therefore, that there
are many sorts of Milk, (viz.)
Page 80

Virgins Milk, Womans Milk, and
also Mans Milk: For when first
they are joyned in one, and she is
big, having conceived, then the
Infant must be nourished with
Milk: But then you may know,
that this Milk is not Virgins Milk,
but rather the man and the wo∣mans
Milk, wherewith it is always
to be nourished, till it is grow•
to that strength, that it may be
brought up with stronger and
fuller food. That food which I
mean is the leavening of it, which
gives it form, that it may perform
Virile work: For until the Infant,
that is, this our Stone, be formed
and leavened with its like, the
Bloud of the green Dragon, and
the red Bloud of the red Dragon,
whether it be the white Stone or
the red, it will never do a perfect
work. Know therefore, Son, that
the first Water is that Water Re∣bar,
which God made of Nature,
and it is the cause of Generation,
as I said before; but when after
the conjunction which ariseth from
Page 81

the Marriage, it begets the Water
of Life, and the Philosophers Milk,
with one of which, or both, you
must augment and feed your Stone
perpetually.

Much more could I say to thee▪
Son, concerning this first Matter,
but let this suffice, that setting
aside impertinencies of words, we
may now, Divine Grace favouring
of us, proceed to the practice it
self of the Philosophick Stone. See
therefore, my Son, that thou dili∣gently
puttest all these Matters
(which though they are three
things, yet are they but one only)
in a Glass Vessel; and lettest them
quietly putrefie: then put an A∣lembick
upon your Vessel, and by
distillation draw out all the Wa∣ter,
which may be thence distilled.
Try this first in Maries Bath. Then
place the Vessel in Ashes, and
make a gentle Fire for 12 hours:
then take the Matter out of the
Vessel, grind it well by it self,
without the foresaid Water, then
•ut it again into the Vessel with
Page 82

Water, and stop the Vessel close.
Put it in the Bath for three days,
and then distill the Water as be∣fore
in the Bath, and the Matter
will be more black than before.
Do thus three times over, and then
grind it no more; but afterward•
as often as you distill it, so oft
pour Water on the top: but be∣tween
each distillation give it so
much Fire for six hours or more,
till it become indifferent dry; then
pour Water on the top again, and
dissolve it again in the Bath under
a blind Alembick. Also in every
distillation separate the Flegm, by
casting away six or seven drops of
Water in the beginning of each
distillation And observing this or∣der,
cause it to drink its proper
Water, till it hath drank of it
seven times its weight which it
had at the first. But then it will
be of a white colour, and so much
the whiter, by how much the more
of its own Water it hath drank.
This is white Elixir.

Moreover, this our Water is
Page 83

called Homogeneal, and by many
other names. Besides, know that
this Water and Matter generate as
well the Red Stone, as the White:
Know also, when this first Matter
is brought to its compleat white∣ness,
then the end of one, is the
beginning of the other; that is, of
the Red Stone, which is our Red
Magnesia, and Virgins Brass, as we
said at first: Son, see thou well
understand these words. Our Vir∣gins
Brass, is our Gold; yet I do
not say, that all Brass is Gold:
also our Brass, is our live Brim∣stone;
but all live Brimstone, is not
our live Brimstone: also Quick∣silver,
is Mercury; but I do not say,
that common Quicksilver, is our
Silver: as I said before, that Wa∣ter
of Life which is our Seed and
first Matter, is our Mercury and
our Spirit of Life, which is ex∣tracted
out of the blessed Land of
Aethiopia, which is called Magne∣sia,
and by many other names.
Besides, my Son, know that there
is no perfect generation, without
Page 84

corruption; for corruption causeth
cleanliness, and cleanliness cor∣ruption.
Consider therefore, Son,
our dying poison, which dyeth and
is dyed perpetually; and this is
our Body, our Soul, and our Spirit,
when they are joyned together in
one, and become one thing, which
with its parts ariseth also out of
one thing, besides which there is
not any other, neither ever shall
be. Wherefore, my Son, great folly
it is for any one to believe, that
any other Medicine can be turned
into Gold or Silver; which Medi∣cine
will little profit thee of it self,
except it be mingled with a Body,
for then shall it perfect its work
according to its form to which it
is born: For it is never born that
it may of it self become a Body,
Moreover, know that there is as
much difference between the first
Matter, which is called the Seed of
Metals, and the Medicine, as is be∣tween
the Medicine and Gold: For
the Seed will never be the Medi∣cine
without a Body, neither will
Page 85

the Medicine ever be a Metal with∣out
a Body. Much difference also
there: is between Elixir and the
Medicine, as between Masculine
and Feminine Seed, and also an In∣fant
which is generated of those in
the Matrice. Now you may see,
that the Seed is one thing, and the
Infant another; though they be
one and the same in kind, one
thing, one operation, the Vessel
finally one, though it be called by
divers names: For of a Man and
Woman, is an Infant born, when as
yet the Man is one thing, and the
Woman another, though they be
one and the same in kind: which
you ought to understand in our
Stone. But what I said before, that
corruption is the cause of genera∣tion,
and of cleanliness, is true▪
For, you must know, that every
thing in its first Master is corrupt
and bitter, which corruption and
bitterness is called dying poison,
which is the cause of Life in all
things, as will be sufficiently ma∣nifest,
if you with right reason do
Page 86

weigh the Natures of things. Con∣sider
well, O Son, that when Luci∣fer
the Angel of Pride, first re∣belled
against God, and prevari∣cated
the Command of the most
High, be assured that this was
made corrupt, bitter, and harsh
to him: No less was the fall and,
prevarication of our first Parents
Adam and Eve, whom death and
condemnation followed, made to
them corruption and bitterness,
and likewise to us in whom the
same corruption is propagated.
Many more like examples I could
recite, if need were: But setting
aside these, to come to what is
proper to our discourse; consider
well, that of all precious Fruits
which grow out of the Earth, their
First Matter is bitter and harsh, as
still retaining some footstep of the
former corruption and putrefacti∣on;
which bitterness, by the means
of continual action of natural heat:
is with great virtue turned into
sweetness. Now therefore, Son, if
thou wi•• be ingenious, this little
Page 87

will suffice whereby to find out
much more, and to perceive my
meaning: Consider therefore well,
Son, that according to the old
Proverb,

He sweet deserves not, who n• bit∣ter tasts.
But now to speak something
more of our Brass; know, that
Brass signifies continuance, or con∣tinuing
Water: But what is far∣ther
to be considered in the nature,
of the name of Brass, you may
easily gather from its English Te∣tragrammate
name, that is, its
name consisting of four letters,
to wit, B. R. A. S. First therefore,
by B. is signified the Body of ou•
Work, which is sweet and bitter,
our Olive and our Brass continu∣ing
in its form: by R. is signified
the Root of our Work, and the
Spring of continuing Radical Hu∣mours,
which is our Red Tincture,
and Red Rose which puri•ie•h all
in its kind: A. signifies our F•∣ther
Adam, who was the first man,
Page 88

out of whom was born the first wo∣man
Eve; whence you may under∣stand,
that therein is Male and Fe∣male.
Know therefore, that our
Brass is the beginning of our
Work, our Gold and Olive, for it
is the first Matter of Metals, as
Man is the first of Man and Wo∣man.
S. signifies the Soul of our
Life, and Spirit of Life, which God
breathed into Adam, and all the
Creatures; which Spirit is called
the fifth Essence. Moreover, Son,
by these four Letters, we may un∣derstand
the four Elements, with∣out
which nothing is generated in
Nature. They also signifie Sol and
Lune, which are the causes of all
Life, Generation, and augmen∣tation
of all things born in the
World. In this name therefore of
four Letters, consisteth our whole
Work: For our Brass is Male and
Female, of which ariseth he who is
called begot. Therefore, Son, take
good notice what is signified by
our sweet Brass, what is called our
Sandiver, or the Salt of our Nitre,
Page 89

or Nitre; what also by the Bloud
of the Dragon, what Sol and Lune,
our Mercury, and our Water of
Life, and many other things, con∣cerning
which Philosophers have
spoken darkly, and in Riddles.
Know therefore, Son, that our first
Matter is neither Gold, nor com∣mon
Silver, nor is it of corrosives,
or such like outward things, which
Denigrators groping in the dark
now-a-days do use. Take heed
therefore, Son, that by no means
you admit any thing contrary in
kind; for be assured, that what a
man shall have sowed, the same
shall he reap. Moreover, know
that when our Stone is compleated
in its proper kind, then it will be
a hard Stone, which will not easily
be dissolved; yet if you add his
Wife to him, he will be dissolved
into Oyl, which is called the Philo∣sophers
Oyl, incombustible Oyl,
and by many other names. Know
therefore, Son, that there are di∣vers
leavenings, as well Corporal
as Spiritual, (viz.) Corporal in
Page 90

quantity, and Spiritual in quality:
Corporal leavening increaseth the
weight and quantity of the Medi∣cine,
yet is not of so great power
as the Medicine it self, as is Spiri∣tual
leavening; for it only en∣creaseth
the Medicine in quantity,
not in virtue: but Spiritual lea∣vening
increaseth it in both; and
where the Corporal ruleth above
an hundred, the Spiritual above a
thousand. Moreover, as long as
the Medicine is leavened by Spiri∣tual
qualities, so long it is called
the Medicine; but when it is lea∣vened
with the Corporal substance,
it is called Elixir. There is there∣fore
a divers manner of leavening,
and a difference between the Medi∣cine,
and the Elixir; for the Spi∣ritual
is one thing, the Corporal
another. Know also, that as long
as it is Spiritual leavening, it is li∣quid
Oyl and Gum▪ which can∣not
conveniently be carried about
from one place to another; but
when it is Corporal, then it will
be a•Stone which you may car•y
Page 91

about in your Pocket. Now there∣fore
you see what is the difference
between the Medicine, and the
Elixir; nor is the difference lessbetween
Elixir, and Gold and Sil∣ver,
for Gold and Silver are diffi∣cult
to melt, but Elixir not so, for
it easily dissolves at the flame of a
Candle: thence you may easily
perceive, how various the diffe∣rences
of our composition and
temperament are. Lastly, that we
may say something concerning
their food and drink, know that
their food is of airy Stones, and
their drink is drawn out of two
perfect Bodies, namely, out of the
Sun and Moon; the drink that is
drawn out of the Sun, is called li∣quid
Gold, (or Potable, that is,
that may be drank;) but that out
of the Moon, is called Virgins Milk.
Now, Son, we have discoursed
plainly enough with thee, if Divine
Grace be not wanting to thee;
for that drink that is drawn out
of the Sun, is red, but that out of
the Moon, is white; and therefore
Page 92

one is called liquid Gold, but the
other Virgins Milk; one is Mascu∣line,
the other Feminine, though
both ariseth out of one Image, and
one kind. Son, ponder my words,
otherwise if thou wanderest in the
dark, that evil befalls thee from
defect of light: See therefore that
thou beest diligent in turning the
Philosophick Wheel, that thou
mayst make Water out of Earth,
Air out of Water, Fire out of Air,
and Earth out of Fire, and all this
out of one Image and Root, that is,
out of its own proper kind, and
natural food wherewith its Life
may be cherished without end. He
who hath understanding, let him
understand.

Glory to God Omnipotent.
FINIS.

---

Colours to be observed in the Operation of the Great Work.

YOU must expect to have it
exceeding Black, within 40
days after you have put your Com∣position
into the Glass over the
•ire; if it be not black, proceed
no further, for it is unrecoverable:
it must be as black as the Ravens
Head, and must continue a long
time, and not utterly to lose it du∣ring
five months.

If it be Orange colour, or half
Red, within some small time after
you have begun your Work, with∣out
doubt your Fire is too hot;
for these are tokens that you have
burnt the Radical humour and vi∣vacity
of the Stone.

Know ye not, that you may
have Black of any thing mixed or
compounded together with moi∣sture:
Page 94

But you must have Black
which must come and proceed of
perfect Metalline Bodies, by a real
Putrefaction, and to continue a
long time.

As for the colours of Blew and
Yellow, they signifie that the So∣lution
and Putrefaction is not yet
perfectly finished, and that the co∣lours
of our Mercury are not yet
well mingled with the rest.

The Black aforesaid is an evi∣dent
sign, that in the beginning
the Matter and Composition doth
begin to purge it self, and to dis∣solve
into small Powder, less than
the Motes in the Sun; or a glu∣tinous
Water, which feeling the
heat, will ascend and descend in
the Glass: at length it will thicken
and congeal, and become like
Pitch, exceeding Black; in the end
it will become a Body, and Earth,
which some call Terra faetida; for
then by reason of the perfect Pu∣trefaction,
it will have a scent
or stink like unto Graves newly
opened, wherein the Bodies are
Page 95

not thorowly consumed. Hermes
doth call it Terra foliis, but the
proper name is Leton, which must
be blanched and made white.

This blackness doth manifest a
Conjunction of the Male and Fe∣male,
or rather of the four Ele∣ments.

Orange colour then doth shew
that the Body hath not yet had
sufficient digestion, and that the
humidity (whereof the colours of
Black, Blew, and Azure do come)
is but half overcome by the dry∣ness.

When dryness doth predomi∣nate,
then all will be white Pow∣der:
It first beginneth to whiten
round about the outward sides of
the Glass; the Ludus Philosophorum
doth say, that the first sign of per∣fect
whiteness, is the appearing of
a little hoary circle passing upon
the Head, shewing it self round
about the Matter on the outward
sides of the Glass, in a kind of
Citrine colour.

---

THESAVRVS,
Sive
Medicina Aurea:
A plain and true
DESCRIPTION
OF THE
Treasure of Treasures,
OR THE
Golden Medicine.

THESAVRVS, Sive Medicina Aurea.

MAny and great are
the Secrets of Nature,
and concerning them
and the way to attain
them, the wise Philosophers have
writ much, but in a very dark and
Aenigmatical stile, so that very
few are those that attain to any
thing of their desires by them; but
on the contrary, after much time,
labour, and cost in vain expended
in the search of them, are forced
to give over at last, and surcease
their further inquiry, and instead
of the desired satisfaction, con∣clude
from their lost labours, that
the Books of the Philosophers are
only fabulous, and writ to deceive
Page 100

the unwary, and those that thirst
after so great a Treasure. But I
vow unto thee by Almighty God,
that what they have wrote is a
real Truth, though delivered in so
dark and dubious a way, that few
are able to understand and receive
benefit from them. I do therefore
attest the truth of their Medicines,
as well for the transmutation of
the baser and imperfect Metals in∣to
Gold and Silver, as for the be∣nefit
of Humane Bodies, and heal∣ing
all Bodily Diseases, till God
calls for the Soul; and this above
all the Medicines of Galen and
Hippocrates. But because many
great lovers of Knowledge, and
this Science, have so often failed
of obtaining the end of their de∣sires
in these Mysteries of Nature,
and not only failed as to the Ac∣complishment
of their desires in
full, but also came short of know∣ing
the principal subject, and
ground of Philosophical Secrets:
I have therefore thought fit to
help them by this small Script, as
Page 101

much as I may, and save them the
troubles of that search; and by
telling them in plain terms and
words the true Matter, enlighten
and encourage their dubious minds
to the farther search after what
they desire: for let them assure
themselves, it is no small advan∣tage
to be assured of the true
Matter and ground-work, or Basis
of so great Arcana's, and hereon
great and innumerable blessings
do depend. I do therefore most
faithfully assure thee, that the
true Subject of this Art is Quick-silver,
in a double manner, viz.
either Quick-silver Natural, or
Quick-silver of Bodies, viz. the
Bodies of Sol or Luna, reduced
to Mercury vive; for many and
strange things may be performed
by either, singly of themselves, or
else conjoyned. The conjunction
of the Mercury of Gold or Silver,
with the common Mercury; or the
Bodies, or the Oyl of Gold and
Silver, dissolved in the Aqua Mer∣curii,
doth much hasten the ope∣ration
Page 102

of Medicines for Metals:
But we need not (as absolutely
necessary) any more than the
common Mercury or Quick-silver,
dissolved lightly, either for Elixirs
or precious Stones; only small
Natural Stones must be dissolved
in the Mercurial Water, so shall
you have such Stones again as you
dissolve, and those of what bigness
you please, far exceeding Natu∣ral
ones.

The next great Secret of Phi∣losophers,
is the preparation of
common Quick-silver or Mercury;
for common Mercury, as Nature
produceth it, is not fit for such
operations, nor can they any way
be performed by it: for our Mer∣cury
is not the common Mercury
or Quick-silver, but is made of it,
by a true Philosophical skill; it
is not the white Mercury or Quick-silver,
but its subtle, spiritual,
airie and fiery parts, the earthy
and watery being prudently sepa∣rated.
For the manifestation of
our Mercury, the true Mercury of
Page 103

Philosophers, first prepare the com∣mon
Mercury by a due Philosophi∣cal
preparation, until thou hast
separated and purged him from
his two extremes or excrements,
Earth and Water: dissolve it then,
after its purification, into a Milkie,
Crystalline, and Silver Liquor or
Water, which in three or four
months is to be done: being once
dissolved, thou mayst ever after
dissolve more and more Mercury
in fully fourty days, for Mercury
once dissolved, dissolveth it self
ever after infinitely. And having
dissolved it, distill it perfectly,
until it have no Faeces in the
Cornuae; after Distillation, bring
it again to Putrefaction, and when
it is blackish, distill it again: so
shalt thou have two Oyls, a white
Silver Oyl, and thickish, and at
last a very red or Bloud-like Oyl,
which is the Element of Fire. The
white Oyl serveth for Multiplica∣tion,
or multiplying the white
Elixir, and for the making of all
precious Stones, by dissolving of
Page 104

small precious Stones in it, for it
will presently dissolve them: then
in a gentle heat of Ashes congeal
them again, and they far exceed
any Natural ones, both in lustre,
and virtue, and hardness. The red
Oyl is for the multiplying the red
Elixir, even to an infinite height
in projection; which when it is by
often multiplying or multiplica∣tion,
brought to a fixt Oyl, then
thou mayst do several Magical,
yet Natural and strange Opera∣tions
by it.

To make the Elixirs thou must
proceed thus: When thou hast
dissolved rightly the common Mer∣cury,
which cannot be done before
it be duly prepared for such a Phi∣losophical
dissolution, when it is
dissolved into a Milkie, Silver,
Crystalline Liquor, it will in the
distillation leave some Faeces, in
which remains its more fixt part
or Salt, which thou must warily
and wisely, after a gentle and Phi∣losophical
Calcination, extract and
purifie to the highest Purification,
Page 105

by which means it will be very
white and clean: then take seven
ounces of the white Mercurial Oyl,
and dissolve in it as much of this
Salt as it will dissolve, until it will
dissolve no more: having so done,
put thy Liquor into a Philosophi∣cal
Egg, sealing it Hermetically,
and by due degrees of Fire con∣geal
and fix it: being fixed, it is
the white Medicine, which fer∣mented
with Silver, may be cast
upon purged Venus, which it will
transmute into most fine Silver:
multiply it with the white Oyl, &c.
If thou wouldst have it be a red
Elixir, put to it some of the red
Oyl, and by requisite degrees of
heat congeal and fix it as before:
ferment it with Gold; multiply it
by the red Oyl, and the aforesaid
white Salt dissolve in it: dissolve
it, congeal and fix it often, until it
will congeal no more, so will it re∣main
an Oyl, which in its pro∣jection
is almost infinite. Endea∣vour
not to multiply it any far∣ther,
for fear thou losest it; it is
Page 106

then so fiery, that it will vanish
out through the Glass reddish, or
Rubie-like. Make projection with
it on what Metal thou wilt, and
thou shalt have most fine Gold,
better than the Natural Gold.
Laus Deo, &c.

Mercurius albus & rubeus
ex Mercurio vulgi (per se)
soluto fieri potest tanquam
ex Mercurio Vniversali:
Age Deo & mihi gratias.

E. B. &c.

---

TRACTATUS
DE
LAPIDE,
Manna Benedicto, &c.

Tractatus de Lapide, Manna benedicto, &c.

IN this Book thou hast a most
faithful and plain Manuduction
to the greatest and most noble Se∣cret
of Nature: Enjoy them in si∣lence;
bless God, and do good
unto thy Neighbour and Successor,
as I do hereby to thee, thou finder
of this Book.

I have resolved with my self to
write this short Treatise, having
been not only an eye-witness, but
also an actor of such high Myste∣ries
of Nature, as the World is not
worthy of, and the Wise of the
World do scarce believe. Which
discourse may be of singular use
to such as God shall please (out
of his infinite mercy) to bestow
the knowledge of this Stone upon,
to make the Stone of the Wise men
so called, or the Philosophers Stone;
which shall be of much use and
Page 110

benefit to those who are not yet
capable of making the Stone it
self, for it shall illuminate the un∣derstanding
of all that read it,
more than all the Books they shall
read: For it shall set down the
Basis and Foundation wherein the
wisdom of all the Philosophers
doth lye, (I except none;) yet
not so as to name that (which no
man durst) in so plain words, that
every fool or lewd fellow may un∣derstand
it, as he may his A. B. C.
when he reads it, for that were to
make my self accurs'd. Whoso∣ever
thou be that readest this, let
me advise thee rather to fix thy
mind and Soul on God, in keeping
his Commandments, than upon
the love of this Art; which al∣though
it be the only, nay all the
wisdom of the World, yet doth it
come short of the Divine wisdom
of the Soul, which is the love of
God in keeping his Command∣ments.
Yet let me tell thee, he
that shall have the blessing to
make the Stone, and find this Wri∣ting,
Page 111

he shall see such Mysteries in
Nature, as shall make him of a
wicked, a good man, or else a very
Devil incarnate. But I am per∣swaded
it shall never be permitted
to come to the hands of any but
whom God knoweth fit for it, and
such as shall never abuse it. Hast
thou been covetous, prophane? be
meek and holy, and serve in all
humility thy most glorious Crea∣tor;
if thou resolve not to do this,
thou dost but wash an Aethiopia•
white, and shalt waste an Earthly
Estate, hoping to attain this Sci∣ence.
There is no Humane Art or
Wit can snatch it from the Al∣mighty's
hand; nor was it ever,
nor I am perswaded ever shall be,
given but to such as shall be of
upright hearts. Remember what
King David saith, The fear of the
Lord, is the beginning of wisdom,
a good understanding have they
that do thereafter: and so if thou
think to attain this wisdom, which
is the top of all wisdom, and in∣deed
Angelical wisdom, and yet
Page 112

dost not fear the Lord, thou dost
give King David, and in him the
Holy Spirit the Lye, which be far
from every Christian heart. But
let me conclude my Preface with
this; If God bless thee with the
Stone, and thou have the enjoy∣ment
of this little Script, and dost
make that use of it that here is set
down, thou shalt see that which is
not fit to be written, yet I have set
down in part what thou shalt see
hereafter: as thou shalt read,
pray and study; pray with a faith∣ful
and earnest heart, study with
an honest heart, and leave the
issue to God, to whom be Glory.
Amen.

The folly of the Students in this
Noble Science and Art, is this;
they set their minds and inten∣tions
on nothing but making of
Gold and Silver, and so they fall
into this errour, that Gold and
Silver must be the ground-work
of this goodly piece; but that is
false: yet will I not now stand to
disprove it, for that were tedious;
Page 113

it is sufficient that I vow upon my
Soul, it is not so, nor any such
matter: yet it is true, that it hath
a true Golden and Metalline Na∣ture.
But to proceed, briefly know,
that the changing of imperfect
Metals into Gold and Silver, as it
is the chief intent of the Alchy∣mists,
so it was scarce any intent
at all of the Ancient Philosophers;
and although it be to be done by
this Art, yet it is but a part, and
indeed the least part of the bene∣fit
that cometh by the Art: yet I
deny not but the possession of Gold
and Silver is a great blessing, espe∣cially
got in this way, because it
freeth a man from want, and be∣ing
beholden to others; as also
that a man may do good to others,
to the poor and oppressed; nay it
is a happiness in this World to
possess much, but yet I affirm it
the least happiness that cometh by
the Philosophers Stone, if the full
use thereof be known. Gold and
Silver are goodly things, and the
enjoyment of them very delightful
Page 114

to covetous and wicked-minded
men, who do not trust in God, and
know him as they ought; but a
true searcher of this Wisdom, is
content, as the Apostle saith, with
meat, drink, and cloaths, viz. a
competency. I have a little ex∣ceeded
in my exclamation against
Riches, because I know it befits
not a wise man to love them:
when thou hast read all that I
have set down, thou wilt not value
Wealth, as thou wilt other Know∣ledge
herein set down and con∣tained;
for by the full knowledge
of it, the whole wisdom of Nature
is to be grasped and embraced;
yea not only infinite Wealth, and
perfect Health, (a far greater
blessing than Wealth) but also the
knowledge of all Animals, Vege∣tables,
Minerals, the Radix and
Root of all which, is the true Root
of all Philosophy; nay more, of
all the seven Liberal Sciences,
which in their full perfection are
to be known by the knowledge of
this Art, and without it not one
Page 115

can be perfected; nay more, the
artificial making of all precious
Stones, better than the Natural,
and of what greatness you please,
as Rubies, Carbuncles, Diamonds,
Jacinths, Pearls, Topases, Saphirs,
Emeralds, &c. But this is not all,
for by the perfection of this Art,
which very few have attained un∣to,
all Natural Magick may be
known, all that Spirits can do
(except velocity) may be perfor∣med
by a true Philosopher, though
to ignorant men it seemeth super∣natural;
all that is natural may
be done by this Art, wicked Spirits
may be commanded and driven
away; in a word, whatever is sub∣lunary
may be done by it. All
these things were known to Adam
in his Innocency, who had this
Art in the highest perfection. This
man, our first Father, was in his
inward parts, or internal man,
made according to the similitude
of God; and to tell the plain
truth, (which when thou hast tryed
what is here set down, thou wilt
Page 116

know it to be so) was of the same
Substance and Matter, that the An∣gels
were made of, I mean the
blessed Angels. The Soul of man
is an Angel, and so was called the
Son of God; but for his Body and
Spirit, whence that came, and what
they are, I will set down by and
by that which concerneth that.
Man was the Son of the great
World, or Macrocosm, and partici∣pateth
of all the influences and
virtues of the superiour and infe∣riour
Worlds, yea of all Creatures
good and bad, and that for this
cause, because he was made of that
very Matter and Chaos whereof all
the World was made, and all the
Creatures in it: which is a most
high Mystery to understand, and
must, nay is altogether necessary
to be known of him that expecteth
good from this Art, being the
ground of the wisdom thereof.
Foolish men, nay they that the
World holds for great Doctors, say
and tell it for truth, that God
made Man of a piece of Mud, or
Page 117

Clay, or Dust of the Earth; which
is false, it was no such Matter, but
a Quintessential Matter which is
called Earth, but is no Earth. The
Fall of Man depraved all things,
yea all the Creatures suffer'd in it,
and himself most of all; for as soon
as he had sinned himself, and his
Wife, his Wife first, both of them
turned into Monsters in respect of
what they were in their Innocency.
Adam had another Body before
his Fall, than what he had after;
and so far different, that if we
should behold Adam as he was in
his Innocency, we should admire
the glory of him, and tremble at
the sight of him, as at the sight of
an Angel. I say nothing of the
Body of our blessed Saviour, save
only this; such a Body as he
brought from Heaven with him,
such a Body shall we arise with,
and with such Bodies shall our
Souls be endowed with flesh and
bloud; otherwise men should not
differ from Angels, for this flesh
and bloud is put upon us by the
Page 118

Holy Ghost, that is, by Regenera∣tion:
nor doth this cross Sacred
Writ, if it were rightly under∣stood.
I speak nothing likewise of
our blessed Lady, what Body she
had; but when thou shalt have
examined what I shall set down,
then wilt thou find what I say is
true, and understand them in a
plain manner: but I forbear to
speak of those Mysteries, known to
so few; he that liveth according
to the written Word of God, shall
be saved; but he that liveth to be
blessed with this Art, shall glorifie
his Creator, and know him more
than any man can do; but before
the end of the World, all will be
known. But to my former purpose:
Man, the Microcosm, or little World,
from the Astres or Stars received
Spirit, from the great World his
Body, and from God immediately
his Soul, so here is an illucidation
of the blessed Trinity; of these
three Man consisteth, of these he is
compounded, thus he had his pro∣duction
from the World. For what
Page 119

concerns his Body, or Humane
part, let us now (as fully as we
may) say something of the pro∣duction
of the great World out of
nothing: when there was neither
time nor place, did God create a
certain Chaos, invisible, intangi∣ble,
which the Philosophers called
Hyle, or the most remote Matter;
out of this he made an Extract, or
second Matter or Chaos, which the
Philosophers know, not by specula∣tion,
but by sense: that Matter
was and is visible and tangible, in
which were and are all the Seeds
and Forms of all the Creatures,
superiour and inferiour, that ever
were made: from this God divi∣ded
the four Elements; in a word,
did make all things celestial and
terrestrial, the Angels, Sun, Moon,
and Stars. The knowledge and
practice of the Philosophers upon
this Chaos, brought them to the
knowledge of all wisdom, and from
hence (next God) seek thou and
find all wisdom. This is not a
fancy or conceit that I tell thee,
Page 120

but what I know and have proved;
it is such a thing and substance, as
with the bare knowledge of it,
makes thee know the generation
and preservation of all things, and
yet this Chaos is since the Fall
likewise corrupted. Thus briefly
have I discoursed of such things as
perhaps thou dost not believe, or
never heardst of before; but if
thou be'st ordained to know this
Science, I have trod the path for
thee, but I fear thou understandest
me not: yet have I said more than
wisdom would I should, but I know
it shall be to his good only, to
whom God appoints it. My intent
is, for certain reasons that I have,
not to prate too much of the Mat∣ter,
which yet is but only one
thing, already too plainly descri∣bed;
nor of the Preparation, by
what means it is to be done, which
is the second and greatest Secret:
But I have constituted these lines
for the good of him that shall
make the Stone, if it fall into the
hands of such a one; for to him
Page 121

it shall shew and set down in plain
terms, as plain as possibly my Pen
can write to the very letter, such
Magical and Natural uses of it, as
many that have had it never knew
nor heard of; and such as when I
beheld them, made my knees to
tremble, and my heart to shake,
and I to stand amazed at the sight
of them. I do therefore charge
thee, whosoever thou be that shalt
be blessed with the enjoyment of
this Treatise, that as thou wilt an∣swer
the contrary at the great day,
thou let no man see it, but him
that hath the Stone perfect; for if
thou shalt meet with such a one,
(which is hard to do) and that he
hath brought it to the full per∣fection,
thou by imparting such
Magical and Physical things, and
other rare Secrets which are here
set down, and by the Stone to be
done, he shall not only give thee
Gold sufficient, but also shall shew
thee the true and right way, and
the Matter with all things belong∣ing
to it, to make it full and per∣fect:
Page 122

for let me assure thee, I have
known many that have had it, that
never knew more than the bare
transmutation of Metals; and by
the Books of the Philosophers it
appears; that some of them, (nay
more than that) many of them
have kill'd themselves by taking
it; for the want of the knowledge
of the use of it. Never doubt
therefore, but thou shalt obtain
what thou wilt of him that hath
i•, by demonstrating the truth of
what I here write; therefore again
and again I charge thee, not to
part with it, nor to tell any man
of it, although none can make use
of it; but he that hath the Stone
in the highest degree of perfection.
And I will now shew thee the seve∣ral
uses of it: The first, for Health,
and the manner how to use it; the
second is for Multiplication, which
cannot be done without a Master;
Thirdly, the making of all manner
of precious Stones artificially, bet∣ter
than the Natural; Fourthly,
to turn all Metals into running;
Page 123

Quick-silver; Fifthly, several Ma∣gical
Operations of several kinds,
which are past belief, till thou
seest them, and which indeed are
above all the rest. And here I pro∣mise,
that I will in such plain
words set down what I have in∣tended,
that thou canst not in do∣ing
err, or do amiss, provided thou
have the Stone both red and white,
although there be more works out
of it than I dare set down; and in∣deed
Angelical wisdom is attained
by it. But I proceed.

For Health, the use of it thu•.
IN the use of this Medicine, ma∣ny
great Philosophers them∣selves,
after they had obtained this
wonderful blessing, desiring to have
perfect Health, have been so bold
as to take a certain quantity of it,
some no more than a quarter of a
grain, some less, some more, but
all that did so with it; instead of
Health, took Death it self; for
there is no small skill to use it for
Page 124

Medicine, though every fool think
if he had it, he could cure all
diseases, and himself too, and set
the Elements at unity, which few
men have known, neither is there
but one way to it with safety; if
this be not known, more hurt than
good may be received by it. For
the method of Health, it is thus:
Take the quantity of four grains,
I do not mean the grains of Wheat,
or Barley grains or corns, but four
grains of Gold weight, and dissolve
them in a pint of White or Rhe∣nish
Wine, but in no hot Wine, as
Sack; &c▪ put it into a great clean
Glass, and instantly it will colour
all the Wine almost as red as it
self was, which is the highest red
in the World: let it stand so, close
covered from dust, four days, for
in respect it is an Oylie substance,
it will not presently dissolve in
Wine; then add to this a pint
more by degrees, until it be not so
red, stirring it with a clean stick
of Wood, not of Metal, nor Glass,
and so continue the pouring on of
Page 125

fresh Wine, until it be just of the
colour of Gold, which is a shining
yellow. Beware there be no red∣ness
in it; for so long as there is
any redness in it, it is not suffici∣ently
dilated, but will fire the Bo∣dy,
and exhaust the Spirits: nei∣ther
is it sufficiently brought to
yellow, until the Wine have round
about the sides a ring like Hair,
of a whitish film, which will shew
it self plain when well dissolved, if
it stand but four hours quiet. As
soon as you see that whitish film,
then let it run through a clean
linen Cloth, or Paper, so the white
film will stay behind and look like
a Pearl on the Paper, and all the
rest will be yellow like Gold. This
is the token of truth, that you
cannot wrong your self by this Li∣quor;
and without this token, it
will be either too weak, or so
strong that it will fire the Body.
Know this to be a rare Secret. Of
this Golden Water, let the party
(of what disease soever he be sick
of) take each morning a good
Page 126

large spoonful, and it shall expel
the disease whatsoever it be, by a
gentle sweat; for it purgeth not,
nor vomiteth, nor sweateth so
much as to make faint, but to cor∣roborate:
I say, it strengthens the
party; and if the disease be of
many years continuance, or a
Chronical disease, it will then be
perhaps twelve days, otherwise but
twenty four hours, or two or three
days at most. Thus it must be used
for all diseases internal: But for
all external diseases, as Ulcers,
Scabs, Botches, Sores, Fistula's,
Noli me t•ngere's, &c. the place
must be anointed with the Oyl of
the Stone it self, not dilated in
Wine; and after this manner it
must be done nine or ten days, and
be it whatsoever it will, it will cure
all outward and inward diseases.
And more than this, whosoever
carries this Stone about him, no
evil Spirit can or will stay in the
place; nay bringing or giving it
to a party possessed, it drives away
and expels the evil Spirits: for it
Page 127

is a Quintessence, and there is no
corruptible thing in it; and where
the Elements are not corrupt, no
Devil can stay or abide, for he is
the corruption of the Elements.
This Medici•e taken nine days as
aforesaid, and the Temples of the
Head anointed with the Oyl of the
Stone each day in the morning, it
will make a man as light▪ as if he
could flie, and his Body so aireal
it is not to be credited, but by him
that hath experienced it. These
most admirable qualities it hath,
perfect health it giveth, till God
calls for the Soul; and perfe••
knowledge it giveth, (if the use
be known:) but even this part
hath been known but to a few that
have made it, for it is a Divine,
and as it were an Angelical Medi∣cine.
The white is not to be used
for any disease but Madness, in the
same proportion, and way or pre∣paration
that the red Stone was:
And so I proceed to the second,
which is Multiplication.

Page 128
The way to Multiply.
MAny have made the Stone
both white and red, that
never knew how to multiply it, for
the white Stone will be red, by con∣tinuing
it in the external natural
Fire; but never make projection
higher than one upon ten, neither
white, nor the red: few have
known this, for if they be not
armed rightly, it will kill them;
but do thus, and thou shalt multi∣ply
it infinitely, that it shall not
congeal to Powder any more.
When thou hast made the Mercury
of the Philosophers, (which in 40
days is to be done) a Water it is,
and no Water, clear as the Hea∣vens,
then as thou didst make it,
reduce it back again into Putre∣faction,
E. F. which it will quickly
do in a Body with a blind Head,
and never put into it above twelve
ounces, and lute it with such lut•
as I will direct here-under, for in
a Glass nipt up it will not work.
Page 129

When it is like Pitch, take out thy
Glass▪ and remove it to a common
fire of Ashes in a Furnace, and
when thy Glass hath stood cold 24
hours, arm thy self thus: Make
thee a Case for thy head and face
with Hog-skin, lined with Cotton,
and before thy face have Specta∣cles
of Glass, and from thy mouth
let go a large Tunnel of Glass, co∣vered
with Leather, and let it be
tyed under thy Girdle and touch
thy Ancles; let the bore of the
Glass be as big as a Walnut, and
tye the Hyde of Hog-skin fast a∣bout
thy Neck under thy Chin,
but so as thou be sure no Air come
in there, to which purpose lap it
over with more Hog-skin, basted
with Laten: and thus art thou
well armed, for otherwise it would
kill thee. Thus armed, take off
thy blind Head, and put on a di∣stilling
Head, and a Receiver long
and large; lute the Receiver and
joynts of the Head with this lute,
(viz.) to one ounce of Powder of
Egg-shels, calcined 24 hours, and
Page 130

ground like Meal, take two ounces
of Enamel, such as the Goldsmiths
use; grind that with the Egg∣shels,
and add the white of an Egg
to make it into paste, but the white
must be well beaten first: then
smear this upon Bladders made
supple, and herewith anoint the
joynts of the Receiver three times
double; let it dry 24 hours. Put
thy Glass in Ashes but six fingers
above the Matter thus putrified,
and let the head of the Glass be
very cold, and with a gentle heat
you shall see a white fume arise,
and make all the head of the Re∣ceiver
like Milk; increase easily
that Fire, till no more will come,
then let all cool, and these white
fumes settle to a white Water
thickish; this is that white Mer∣cury
to multiply the white Stone:
then put a new Receiver, luted as
before; put in as many Coals as
the Furnace will hold or bear, till
the Pot be red hot, then shall you
see the yellowish fume arise, and
instantly will it increase redder
Page 131

and redder. Continue the Fire un∣til
an Oyl come redder than Bloud
into the Receiver, and it will be
also thickish; this is the red Mer∣cury,
wherewith the red Stone must
be multiplied: each of these must
be new rectified, in a new Body
and Head, till they let no Faeces,
which will be in seven times, and
then stop them close with the same
lute till you use them; and when
they are cold, they are white and
red Oyl flowing in the bottom,
which will melt with an easie Fire,
and being cold, be as a Salt: these
are the three principles of Salt,
Sulphur, and Mercury, a plain Elu∣cidation
of the blessed Trinity. Now
when the white Stone is made, it
will not melt, but is like white
Sand, but impalpable, and will
tinge no Body but Venus into Luna.
To three parts of the white Stone,
take one part of white Mercury
rectified, but first dissolve in that
white Mercury one third part of
white Salt; then imbibe the white
Stone, which will presently take it,
Page 132

and be like Pap; then close your
Egg (for so is your Glass Multi∣plier)
with the aforesaid •ute, and
set it in your first Fire, H. E. I. E. F.
and it will in 40 days putrifie, and
pass all the colours, and be white
fixed, and project one part upon an
hundred: repeat that with more
white Mercury, as before, keeping
the same proportion and the same
Fire, and it will multiply each time
ten, at the third time it will be a
thousand, then ten thousand, then
a hundred thousand, so you may
bring it to a white Oyl, like the
Moon pale in the dark; then it
will multiply no more, neither will
any Glass hold it. If you make
projection with the white Stone,
then melt fine Silver a tenth part,
then cast in the Stone; keep it
24 hours melting, and this is
Fermentation. The first time the
white goeth only upon Venus, the
second time upon all Bodies, the
third time upon common Mercury,
and then it is Elixir of Spirits. As
you did with the white, so do with
Page 133

he red exactly; but take the red
Mercury, and white Salt, and so
that goeth one upon ten on Luna
the first time, the second upon an
hundred, and so to an infinity;
and so it will be a red Oyl like a
Carbuncle, and will shine in the
darkest night with admirable splen∣dor,
and from it will flie all evil
Spirits. And this they must have,
before they cure all diseases, and
give that exaltation to man, to
make such Magical works as I shall
set down.

To make Stones.
HAving made Mercury of the
Philosophers, and out of it
the two Mercuries white and red,
if thou wilt of small Pearls make
great and Oriental ones, do thus:
Take white Seed Pearls, and dis∣solve
them in the white Water,
which will instantly of it self dis∣solve
them: when it is like Pap,
that thou mayst work them with
thy hand, make it into Pearls; and
Page 134

have a round mould of pure Sil∣ver,
put thy Pap into the mould,
but first anoint thy mould with the
white Stone, which is an Oyl:
when they have layn three or four
days, open it, and lay the Pearls in
the Sun, but not too hot, and they
will grow hard, and more Orient
than any Natural ones.

To make Diamonds.
TAke the whitest Flint Stone
you can get, beat off the
out•ide, and dissolve the rest, as
much as thou wilt, in the white
Water: when it is dissolved to
clear Water, not to Pap, put it
into a little Vial, stop it close, and
set it in warm Ashes, and in twelve
days it will congeal to a hard gray
Stone: then increase the Fire, that
the Glass may be red hot, then let
it cool; take it out, and it will be
like a Flint; but polish it, and
thou never sawst such a sparkling
Diamond, nor so hard: but it will
be better if thou dissolve little
Page 135

Diamonds. All Stones that you
dissolve in the white Water, the
same colour they were of, the same
will they be of; but for Rubies
and Carbuncles, and all red
Stones, they are made of the red
Mercury, and of Crystal; and for a
Carbuncle, you must add to ten
parts of Crystal, dissolved in the
white Mercury, one part of the red
Stone brought to the highest, and
so as before congeal it with Fire,
and being polished it shineth in
the dark beyond all whatever.

To turn Metals into Quick-silver.
DO thus in the operation of
the Stone white and red:
when the white Stone first is made,
never after thou shalt perceive lye
under the glistering Powder▪ but
thou canst not perceive it, till thou
tak'st out the Glass; a grayish
light subtle Powder, and the pro∣portion
is about—of the
Matter put in. Put any Metal
what thou wilt into a Silver Bason,
Page 136

(except Gold or Silver) and make
a Plate as thick as you will, and in
the middle a hole like a Barley
corn, and in that hole put the
Powder; to each pound of the Me∣tal,
six grains of the Powder, and
no more; and as soon as it is hot,
the Powder will eat into the Metal,
and turn it all into Quick-silver:
then pour it into Water, and the
scurst-will remain behind. For Gold
and Silver, hold them so used over
the Fire, till they turn to Quick-silver,
then hold them over a
wooden dish; this Powder is the
Terra damnata of the Stone. Now
I will shew thee that which is a∣bove
all, certain Magical opera∣tions
with the Stone, such as thou
wilt wonder at, and bless thy Crea∣tor,
when thou shalt see them:
Wonders above wonders, nor wilt
thou believe till thou hast done it.

The Creation.
TAke Ordinary Rain-water a
good quantity▪ ten gallons
Page 137

it the least, stop it up close in
Glasses fourty days at least, and it
will stink, and set a Faeces at the
bottom; pour off the clear, and set
it in a Vessel of Wood, made round
like a Ball, cut off in the midst,
and fill the Vessel one third part
full of it, and set it in the Sun at
Noon-day, in a private place: that
done, take one drop of the red
blessed Stone, and let it fall into
the midst of the Water, and pre∣sently
thou shalt see a mist and
thick darkness upon the face of the
Water, as it was in the first Crea∣tion:
then put into it two drops
more, and thou shalt see the se∣cond
light come out of the first
darkness, or rather light come out
darkness; and then by degrees
each half quarter of an hour put
in three, four, five, six drops, and
then no more, and thou shalt see
appear before thy face on the sur∣face
of the Water, by degrees one
thing after another, all things that
God did create in six days, and the
manner of it, and Secrets not to
Page 138

be spoken of or revealed; which
to reveal I have no power, nor
strength, nor dare set down. Be
on the knees from the beginning
of this operation, let thine eyes be
judge, for thus was the World
created: You cannot but trem∣ble
when you shall see it: let all
alone, it will vanish away in half
an hour after it begins. By this
you shall know and see plainly
those Mysteries of Divinity, which
now you are ignorant of as a
Child, although you thought your
self a wise man, and that you did
understand Moses his Writings of
the Creation; but I say no more.
You will now see what Body Adam
and Eve had before their Fall, and
what after their Fall; what the
Serpent was, what the Tree was,
and what Fruit they did eat; where
and what Paradice is, and what it
was, you will know: What Bodies
the Just shall rise in, not these we
received from. Adam, but that
flesh and bloud which is born and
begotten in us by the Holy Ghost
Page 139

and Water, such as our blessed
Lord brought from Heaven. But
I have done.

The Heavens.
YOu shall take seven pieces of
Metals, of each of the Metal•
named after the Planets, and on
every one of them you shall stamp
the sign or character of the Pla∣nets,
in the House of the Planet,
and let each piece be as big as a
Rose-noble, only let Mercury be of
a quarter of an ounce, and no im∣pression
on it: Then put them (as
they stand in order in the Firma∣ment)
into a Crucible, and close
all the windows in the Chamber,
and let it be dark, and in the midst
of the Chamber; then melt them
all together, and drop in seven
drops of the blessed Stone, and pre∣sently
(out of the Crucible will
come a fiery flame, and spread it
self round about the whole Cham∣ber;
fear it not, it will not hurt
you) the whole Chamber will shine
Page 140

brighter than the Sun and Moon,
and you shall see over your head
the whole Firmament, as it is a∣bove
the Starrie Skie; and the
Sun, Moon and Planets will go all
round in their course, just as it is
in the Heavens. Let it cease of it
self; in a quarter of an hour it is
gone to its proper place.

Fellowship.
MOre then this, if thou take
the Stone each Full Moon,
when it is over the Horizon where
thou art, and go apart in a Gar∣den,
and take some of the clear
Rain-water, as thou didst in the
first operation, and drop of thy
white Stone as thou didst of thy
red, and there shall presently even
to the Orb of the Moon ascend Ex∣halations
in a strange manner;
and if thou observe this every
month at the due time, there is no
Philosopher in the Horizon where
thou livest, that hath the know∣ledge
of the Stone, with the use of
Page 141

it, but at the same time goeth out
and looketh East and West, North
and South, and finding such an
Apparition, (as he soon seeth it)
he knoweth it is done by some Ar∣tist
or other, that desireth acquain∣tance
with those that have the
same Art, and will presently in the
same manner answer thee, when
thine is done: thus shalt thou
know all that have the use of the
Stone. To meet with thy fellow
Philosophers, do thus; anoint thy
temples with the white Stone that
night, and earnesily pray to know
what that party is; lay under thy
head three Bay-leaves newly ga∣thered,
and fix thy Imagination
upon thy desire to know him, so
repose thy self to sleep; and when
thou dost awake. thou wilt pre∣sently
remember thy Vision, as the
Person, his Name, and the place of
his abode: if thou go not to him,
he will come to thee, for perhaps
he thinks thou dost not know this
Secret. The reason why this should
be thus, is this; the universal Spi∣rit
Page 142

of the Air, which is inclosed in
the Stone, causeth it. Thus mayst
thou accompany thy self with all
the wise men in the World, who
shall appear unto thee rather Beg∣gars,
than Rich men, and perhaps
can teach thee more than I can, or
have done by this; for indeed all
things that are Natural are done
by it, a Volume would hardly con∣tain
them: As to command and
converse with Spirits, which I for∣bear
to set down, I mean good Spi∣rits,
is not this Angelical wisdom
to know these things? Astronomy,
Astrology, and all the Arts of the
Mathematicks, are easily known in
their perfection, this being done
that I have told thee; nor is Scho∣larship
required, it is the gift of
God▪ You must know, before you
do these things, you must take the
Stone nine days, as I prescribed
first, and it will make thee have an
Angelical understanding; thou wilt
despise the World, and all in it:
then thou wilt know how to serve
God, and understand the Scriptures.

Page 143

I have written that which was
never writ before; think whether
they be not Secrets and Arcana's
and whether thou ought'st to shew
this or not to any man, but to him
that hath the Stone. I have now
done, charging thee to have a care
of this Writing, commanding thee
to serve God; for without thou do
that, thou wilt never have good of
this Art: serve him in Spirit and
Truth, and so to God I leave thee,
to direct thee in his ways.

Glory to God in the Highest. Amen.

---

Nicolas Flammell's
SUMMARY
OF
Philosophy.

Nicolas Flammell's Summary of Philosophy.

HE that desireth to know
how Metals are transmu∣ted,
he must know from
what Matter they are, and how
they be formed in their Minerals;
and lest herein we err, we must see
and observe the transmutations as
in the Veins of the Earth▪ Mine∣rals
out of the Earth may be chan∣ged,
if they be before spirituali∣zed,
that they may come into their
Sulphur and Argent viv• Nature;
these are the two Sperms, the one
Masculine, the other Feminine
complexions, and these are com∣posed
of the Elements: the Male
Sulphur, is nothing but Fire and
Air; and true Sulphur is as a Fire,
but not the Vulgar, which is of no
Metallick substance; the Feminine
Page 148

Sperm, called Argent vive, is no∣thing
but Earth and Water. These
two Sperms, old wise men called
two Dragons, or Serpents, the one
is winged, the other not; Sulphur
not flying the Fire, is without
wings; the winged Serpent, is Ar∣gent
vive born up by the Wind,
therefore in her certain hour she
flieth from the Fire, being uncon∣stant
in it; but if these two
Sperms, separated from them∣selves,
be united again by trium∣phing
Nature in the Book of Mer∣cury,
which is the Fire Metalline,
then united it is called of Philoso∣phers
the flying Dragon, because
the Dragon kindled by his Fire,
while he flieth, by little and little
spreadeth his Fire and poisonous
Vapours into the Air: the same
thing doth Mercury, which placed
upon an exteriour Fire, being in
his place in a Vessel, setteth on
fire his inside, which is hidden in
his profundity; and then may any
one see how the external Fire doth
inflame the natural of Mercury,
Page 149

and shall see a poisonous Vapour
to break out into the Air, which
shall be of such a stinking and
pernicious poison, which is no∣thing
else but the Head of the Dra∣gon,
which speedily went out of
Babylon. But other Philosophers
having compared this Mercury with
the flying Lyon, because a Lyon
devoureth many Creatures, and
recreates himself with his vora∣city,
these things excepted that
resist his violent fury; so also doth
Mercury, which hath in himself
such an operation, that it spoileth
a Metal of his form, and devoureth
it: Mercury too much inflamed,
devoureth and hideth Metals in
his belly; but which of them so∣ever
it be, it's certain it is not con∣sumed
in his belly, for in their
Nature they are perfect, and more
than he indurate: but Mercury
hath in him a substance of per∣fecting
Sol and Lune, and all im∣perfect
Metals come from Mercury,
therefore the Ancients called it
the Mother of Metals; thence it
Page 150

followeth, where he is formed to
any thing, he hath in him a dou∣ble
Metallick substance.

And first the substance of the
interiour, then of the Sun, which
is not like the other Metals; of
these two substances Mercury is
formed, which in his Body is spiri∣tually
nourished: so soon there∣fore
as Nature hath formed Mer∣cury
of the two mentioned Spirits,
then it laboureth to make them
perfect and corporeal; but when
the Spirits are of growth, and the
two Sperms awakned, then they
desire to assume their own Bodies:
which done, Mercury the Mother
must dye, which being thus natu∣rally
mortified, cannot quicken itself
again as before.

Some arrogant Chymists endea∣vour
in obscure words to affirm,
that we ought to transmute per∣fect
and imperfect Bodies into run∣ning
Mercury; but a Serpent lieth
in the Herbs: its true, that Mer∣cury
may transmute an imperfect
Body, as Lead, or Tin, and may
Page 151

without labour multiply in a quan∣tity,
but thereby it loseth its own
perfection, and may no more for
this reason be Mercury; but if by
Art it might be mortified, that it
might no more vivifie it self, then
it would be changed into any
thing, as in Cinabar or Sublimate
is done; for when it is by Art co∣agulated,
whether sooner or later
it be done, then his two Bodies
assume not a fixed Body, neither
are like to conserve it, as we may
see in the pores of the Earth. But
lest any one should err, there are
in the Veins of Lead some fixed
grains of Sol or Lune, in substance
or nourishment: the first coagu∣lation
of Mercury, is the Mine of
Lead, and most fit and commodi∣ous
it is to bring him unto per∣fection
and fixation; for the Mine
of Lead is not without a fixed
grain of Gold, and which grain
Nature did impart: so in it self it
may be multiplied, whereby it may
come to perfection and plenary
virtue, as I have tried and may
affirm.

Page 152

Also so long as it is not separa∣ted
from his Mine, that is, his
Mercury, but well kept, for every
Metal that is in his Mine, the same
is a Mercury, then may it multiply
it self, so it may have substance
from his Mercury; then will it be
like some green immature Fruit
on a Tree, which the Blossom be∣ing
past, is made into Fruit, and
then the Apple: but if any should
crop away the immature Fruit;
then his first forming would be
corrupted, because man knows not
how to give substance or maturity,
as internal Nature, while the Fruit
yet hangs on the Tree, and may
have substance and nourishment
from Nature; for so long as ma∣turity
is expected, so long the
Fruit draws sap or liquor, and that
by augmentation and nourish∣ment,
till it comes to perfect ma∣turity.
So is it with Sol, for if by
Nature a grain be made, and it is
reduced to his Mercury, then also
by the same it is daily after an
〈◊〉 manner sustained and
Page 153

reduced into his place, Mercury as
he is in himself; and then must
you expect till he shall obtain
some substance from his Mercury,
as it happens in Fruits of Trees:
for as the Mercury of both perfect
and imperfect Bodies is a Tree, so
they can have no more nourish∣ment,
otherwise than from their
own Mercury: If therefore thou
wouldst gather from Mercury Fruit,
which is shining Sol and Lune, if
it be that they be not far dis∣joyned,
so that it be without long
delay, then think not you as Na∣ture
did in the beginning, you
will again conjoyn and multiply,
and may without change aug∣ment
them.

For if Metals be separated from
their Mine, then they (like the
Fruit of Trees too soon gathered)
never come to their perfection; as
Nature and Experience makes it
appear, that if a Pear or Apple be
once plucked from the Tree, it
would then be a great folly, if any
should again fasten it to the Tr••,
Page 154

and thence expect maturity; for
Experience witnesseth, the more it
is handled, the more it withereth.
And so it is with Metals, for if
any would take Vulgar Sol and
Lune, and endeavour to reduce
them into Mercury, he would al∣together
play the Fool, for no
subtle Art is there to be found,
whereby he might not deceive
him; although many Waters and
Coments, or infinite things of that
kind he should use, he would daily
err, and that would happen to
him, that doth them who would
tye unripe Fruits to their Trees.
Although some Philosophers have
said well and truly, if Sol and Lune
by a right Mercury be rightly con∣joyned,
that then they will make
all imperfect Metals perfect; yet
in this most men have failed, who
having these three, Vegetables,
Animals and Minerals, which in
one thing are conjoyned; for
they regard not, that Philosophers
speak not of Vulgar Sol, Lune, and
Mercury, which are all dead, and
Page 155

receive no more substance from
Nature, but remain in their own
Essence, and can help none other
into perfection: they are Fruits
plucked off from their Trees be∣fore
their time, and are therefore
of no account, they having no∣thing
more than what they want.
Therefore seek the Fruit in the
Tree that leadeth you straight un∣to
them, whose Fruit is daily made
greater with increase, so long as
the Tree holdeth it forth; and this
work seen, is great joy; by this
means any may transplant this
Tree, without gathering his Fruit,
and then transport him into moi∣ster,
better, and more fruitful
places, which in one day may give
more nourishment to the Fruit,
than it received otherwise in an
hundred years.

In this therefore it is under∣stood,
that Mercury the much com∣mended
Tree must be taken, who
hath in his power indissolvably Sol
and Lune, and then transplant him
into another Soyl nearer the Su•,
Page 156

that thence he may gain amicable
utility, in which thing Dew doth
abundantly suffice; for where he
was placed before, he was so
weakned by wind and cold, that
little Fruit was expected from him,
where he long stood and brought
forth no Fruit at all.

For indeed▪ the Philosophers
have a Garden, where the Sun as
well morning as evening remain∣eth
with a most sweet Dew with∣out
ceasing; with which it is sprin∣kled
and moistned; whose Earth
bringeth forth Trees and Fruits,
which from thence are planted;
who also receive descent and nou∣rishment
from the pleasant Meads.
And this is done daily, and there
they be both corroborated and
quickned, and do not fade; and
this more in one year, than in a
thousand where the cold infects
them.

Take them therefore, and night
and day cherish them in a Stilla∣•ory
upon the Fire; but not with
a Wood Fire, or Coal ••re, but in
Page 157

a clear transparent Fire, not un∣like
the Sun, which is never hot∣ter
than is requisite, but should be
always alike; for a Vapour is the
Dew and the Seed of Metals, which
ought not to be altered.

We see Fruits if they be too hot
with no Dew, they abide on the
boughs without perfection; but if
heat and moderate moisture su∣stain
them on their Trees, then
they prove elegant and fruitful:
for heat and moisture are the Ele∣ments
of all Earthly things, Ani∣mals,
Vegetables and Minerals.

Therefore Coal Fires and Wood
Fires help not Metals; those are
violent Fires, that nourish not as
the heat of the Sun doth, which
also conserveth all corporal things,
because it is natural which they
follow.

But a Philosopher doth not
what Nature doth, for Nature hath
created all Vegetables, Animals
and Minerals in their own degree,
where Nature reigneth: I will not
say that men, after the same sort,
Page 158

by Art make Natural things; when
Nature hath finished these things,
then by Humane Art they are
made more perfect. After this sort
old Philosophers, for our informa∣tion,
laboured with Lune, and Mer∣cury
her true Mother, of which
they made the Mercury of the Phi∣losophers,
which in his operation is
much more strong than Natural
Mercury; for this is serviceable
only to the simple, perfect, imper∣fect,
cold and hot Metals; but the
Philosophers Stone is useful to the
more than perfect and imperfect
Metals. Also that the Sun may
perfect and refresh them, without
diminution, addition or immuta∣tion,
as they were created of Na∣ture,
so he leaveth them; neither
doth he neglect any thing. I will
not now say the Philosophers con∣joyn
the Tree, for the better per∣fecting
their Mercury, as some un∣skilful
of things and unlearned
Chymists do, who take common
Sol and Lune and Mercury, and so
ill-favour'dly handle them, till
Page 159

they pass away into Smoak: and
they endeavour to make the Phi∣losophers
Mercury, but they never
attained to that; that is, the first
Matter of the Stone, and the first
Minera of the Stone. If they will
come thither, and find any good,
then to the Hill of the seven, where
there is no Plain, they would be∣take
themselves, and from the
highest they have need to look
downwards to the sixt, which they
shall see afar off.

In the height of this Mountain,
they shall find a Royal Herb tri∣umphing,
which some have called
Mineral, some Vegetable and Sa∣turnal;
but let the Bones be left,
and let a pure clean Broth be ta∣ken
from, and thus the better part
of thy work is done. And this is
the right and subtle Mercury of the
Philosophers, and is to be taken of
thee, and first the white work he
will make, and after the red: if
thou have well understood me,
both of them are nothing else, as
they call them, but the Practic••,
Page 160

which is so light and so simple,
that a Woman sitting by her Di∣staff
may perfect it; as if she
would in Winter put her Eggs un∣der
a Hen and not wash them, be∣cause
Eggs are put under a Hen
to sit upon without washing them,
and no more labour is required
about them, than that they should
be every day turned, that the
Chickens may be the better and
sooner hatched; to the which
enough and more than enough is
said. But that I may follow the
example, first wash not the Mer∣cury,
but take it and with its like
which is Fire) place him in the
Ashes, which is Straw, and in one
Glass, which is the Nest, without
any other thing, in a convenient
Alimbeck, which is the House, and
then thence will come forth a
Chicken, which with his Bloud
shall free thee from all Diseases,
and with his Flesh shall nourish
thee, and with his Feathers shall
cloath thee, and keep thee warm
from cold.

Page 161

Therefore have I written unto
you this present Treatise, that you
may search with the greater de∣sire,
and walk in the right way;
and I have comprehended this
small Work in a Summary, that
you might the better comprehend
the sayings of the Philosophers,
which I perswade my self you will
better understand hereafter.

FINIS.

---

CLAVICULA,
OR,
A little Key of Raymond
Lullie Majoriaane;
Which is also called
APERTORIVM,
(the Opener)
In which all that is requi∣red
in the Work of
ALCHYMY
Is plainly declared.

CLAVICULA, OR, A little Key of Raymond Lullie Majoricane.

WE have called this our
Work Clavicula, or
the Little Key, for
without this Work none is able to
understand what we have wrote in
our other Books, in which we have
fully declared the whole Art, al∣though
with obscure words, by
reason of the Ignorant. I have
written many and large Books, un∣der
divers Sections and obscure
terms, as appeareth in our Testa∣ment,
where we have handled of
the Natural Principle, where all
things are set down that belong to
this Art, yet under the Hammer in
the proper phrase of Philosophe•s.
Item, in our Chapter in the Philo∣sophers
Page 166

Argent vive, and in the se∣cond
part of the Testament of the
Exuberation of Physical Mines, and
in our Book of the First Essence, of
the Quintessence of Gold and Sil∣ver;
afterwards in other Books
also made by me, where• the whole
Art is compleatly set down, but we
have hidden the Secret as much as
we could. But seeing that no man
without this Secret can enter the
Mines of the Philosophers, nor
make any thing that can profit
him; therefore by the help of the
Almighty, whom it hath pleased
to reveal unto me this Secret,
I will declare this whole Art with∣out
any fiction: And therefore see
that you do not reveal this Secret
unto the wicked, but unto your
entire Friends; though you ought
not to give it to men, being it is
the gift of God, who will give it
to whom he pleaseth, and whoso∣ever
shall have it, shall have an
everlasting Treasure. Although
Luna receiveth her clearness from
Sol, of these two the whole Mastery
Page 167

dependeth; but seeing Metals can∣not
be transmuted (as Avicen wit∣nesseth)
in the Minerals, unless
they be reduced into their first
Matter, which is true, viz. that
unless you reduce them into Ar∣gent
vive; not Vulgar, that is, not
volatile, but fixt; for the Vulgar
is volatile, and full of flegmatick
coldness, and therefore it needeth
to be reduced by Argent vive
fixed, more hot and dry, in quali∣ties
contrary to Argent vive Vul∣gar.
Therefore I counsel you, O
my Friends, that you do not work
but about Sol and Luna, reducing
them into the first Matter, our Sul∣phur
and Argent vive: therefore,
Son, you are to use this venerable
Matter; and I swear unto you and
promise, that unless you take the
Argent vive of these two, you go
on to the Practick as blind men
without eyes and sence; therefore,
Sons, I beseech you walk in the
light, with open eyes, and fall not
into the ditch of Perdition as
blind men.

Page 168
CHAP. I. Of the difference between Argent vive Vulgar, and Argent vive Natural.
WE say, that Argent vive
Vulgar cannot be the Ar∣gent
vive of the Philosophers,
whatever Art it be prepared with,
for the Vulgar cannot be detained
in the Fire, but by another Argent
vive corporeal, which is hot and
dry, and more digested there:
I say, that our Nature is of a more
fixt and hotter Nature, than the
Vulgar, and that therefore be∣cause
our Argent vive corporeal,
is turned into Argent vive cur∣rent,
not teyning the fingers; and
when it is mixed with the Vulgar,
they are joyned, and embrace one
another with the bond of Love, so
that they never part from one
another, as Water mixt with Wa∣ter,
for THUS is pleaseth Nature:
But our Argent vive doth enter
and mix it self actually with the
Page 169

other Vulgar, drying up its fleg∣matick
humidity, and taking away
the coldness from the Body, ma∣king
it black as a Coal, which
afterward it turneth into Powder.
Note therefore, that Argent vive
cannot shew forth such Operations,
as our Physical or Natural, which
in all its qualities hath the heat of
Nature, and of true temperature,
and therefore it turneth the Vul∣gar
into its temperate Nature;
nay it doth moreover somewhat
else, for after its transmutation, it
turneth it into pure Metal, that is,
into Sol or Lune, according as it is
extended; or from Sol and Lune,
as is shewed in the second Chapter
or Part of our Practick: Besides
this, it hath somewhat greater, for
it changeth and converteth Vul∣gar
Mercury into Medicine, which
Medicine can transmute the im∣perfect
Metals into perfect: be∣sides
it turneth the Vulgar into
true Sol and Lune, better than
those of the Mine. Mark again,
that one ounce of our Vulgar Na∣tural
Page 170
Mercury, can make an hun∣dred
Marks, and so until infinity,
with Argent vive, so that the Mine
shall never fail. Besides this, I
will have you know another thing,
that Vulgar Mercury is not rightly
nor perfectly mixed with the Bo∣dies;
for the Spirit cannot be
mixed with the Bodies perfectly,
unless they be reduced into the
kind of Nature: And therefore
when thou wilt mingle Lune and
Sol in Mercury Vulgar, then these
Bodies must be reduced into the
kind of Nature, which is called
Argent vive Vulgar, through the
bond of natural Love, and then
the Male is joyned with the Fe∣male;
for our Argent vive is hot
and dry actually, Argent vive
Vulgar is cold and moist passively,
as a Female which is kept in her
houses with temperate heat until
the Eclipsis, and then are made
black as Coals, which is the Secret
of our true Dissolution: after they
are at last truly knit together one
with another, so that they never
Page 171

part from one another, and they
become a most white Powder,
•hich are the Males and Females
engendred by true bond of Love;
but the Children will multiply
their kinds to infinity, for of one
ounce of this Powder, thou shalt
make infinite Sol, and reduce to
Lune, better than any Metal of
the Mine.

CHAP. II. The extraction of Mercury out of the Perfect Body.
℞. TAke one ounce of Calx of
Luna, let it be calcined
in that manner as is said in the
end of the Work of our Mastery;
which Calx or Slime must be
ground into subtile Powder upon a
Porphyr, which Powder ye shall
imbibe twice, thrice, or four times
in a day▪ with the best Oyl of Tar∣t•r,
made in that manner as shall
be said in the end of our Mastery,
drying it in the Sun until the said
Calx shall drink up of the said
Page 172

Oyl, four or five parts more than
the Calx it self was, grinding it
always upon the Porphyrie, as is
said: And in the end, let the Calx
be dried up well, that it may well
be reduced into Powder; and when
it is well pulverized, let it be put
into a Boults-head with a long
neck: put of our stinking Men∣strual
made of two parts of Red
Vitriol, and one part of Salt-peter,
and let the said Menstruum first be
distilled seven times, and let it be
well rectified, by separating the
Earthly Faeces, in so much that
the said Menstrual be altogether
Essential. Afterwards let the
Boults-head be well luted, and put
to the Fire of Ashes, with a little
Fire of Coals, until you see the
said Matter boyl and be dissolved:
afterwards distill it upon Ashes,
until it loseth the Menstruum, and
the Matter be altogether cold;
and when it is cold, let the Vessel
be opened, and the Matter which
is cold be put into another Vessel
that is very clean, with its Cap or
Page 173

Head on, well luted to a Furnace
upon Ashes; and when the lute is
well dried, let the Fire be made by
degrees in the beginning, until
you get all its Waters: afterwards
augment the Fire until the Matter
be dried, and the stinking Spirits
exalted to the Cap or Head, and in
the Receiver; and when you shall
see such a sign, let the Vessel be
cooled by diminishing the Fire:
And after the Vessel is cooled, let
the Matter be taken out and made
into subtil Powder upon the Por∣phyrie,
so that the Powder may be
impalpable, which must be set in
an Earthen Vessel well luted and
well glazed: afterward put upon
thi• said Powder common Water
boyling, stirring always the Mat∣ter
with a clean Stick, until the
Matter become thick as Mustard;
and stir the said Saltish Matters
with a Stick, until you see appear
grains of Mercury from the Body,
and that a great quantity of the
said quick Mercury appear, accor∣ding
as you have put in of the
Page 174

perfect Body, that is of Luna; and
until you shall have a great quan∣tity,
pour upon it boyling Water,
and at length stirring it until all
the Matter be resolved into a Mat∣ter
like unto Argent vive Vulgar:
let the terrestriety be taken away
with cold Water, and dried up by
a cloth; afterwards let it give
through a Leather, and you shall
see wonders.

CHAP. III. Of the Multiplication of our Argent vive.
In the Name of God, Amen.

℞. OF pure Silver three grostes,
made into thin Pla•• and
make Amalgama with four grostes
of Argent vive Vulgar, well
washed; and when the Amalgama
is made, then let it be put into a
little Boults-head, with a neck one
foot and a half long. Afterwards
℞. three groste of our Argent
vive, formerly extracted and re∣served
from the Lunary Body, and
Page 175

let it be put upon the Amalgama,
made of the Body and Argen•
vive Vulgar: let the Vessel be
luted very well with the best lute,
and let it be dried, when this is
done, stirring the Vessel exceeding
well, that the Amalgama may be
well mingled; and thus the Argent
vive may be well mixed with the
Body. Afterwards put the Vessel
in which the Matter is▪ in a little
Furnace, to a little Fire of Coals,
and let its heat not exceed the
heat of the Sun, when Sol is in the
Sign of Leo, for another heat ex∣ceeding
that would destroy the
Matter, and the one would fly
from the other: and let such a
Fi•• be continued, until the Mat∣ter
become black as Coals, and
thick as Pultis; and let the Fire
continue in this degree, until the
Matter be changed into a gray
brown colour; and when the gray
appeareth, increase the Fire in one
point or degree, and let this se∣cond
degree continue until the
Matter begin to become white, to
Page 176

the most purest whiteness; after∣wards
augment the Fire to the
third degree, continuing it until
the Matter become whiter than
Snow, and be converted into pure
Powder, whiter than Ashes: and
then you have Calx vive, or the
quick Slime of the Philosophers,
and its Sulphury Mine, which the
Philosophers have so much hidden.

CHAP. IV. The Property of the said Calx, or Slime.
THe said Calx converteth Mer∣cury
Vulgar into most white
Powder infinitely, which can be re∣duced
into true Silver, with some
of the Bodies of Luna.

CHAP. V. Multiplication of the Calx.
℞. THe Vessel with the Mat∣ter,
wherein put two
ounces of Argent vive Vulgar,
well washed and dried; afterwards
Page 177

lute the Vessel well, and put it
where it was before, governing
and administring to it the Fire of
the first, second, and third de∣grees,
as before, until the Matter
be reduced into a most white Pow∣der,
and so you may multiply to
infinity.

CHAP. VI. The Reduction of this Calx viva, into Luna.
WHen thou thus hast gotten a
great quantity of our Calx
viva, or of our Mine, take a Cru∣cible
not covered, in which put
one ounce of pure Lune, and when
it i• melted, put thereupon four
ounces of thy Powder in small
Pills, let thy Pills be the weight of
the fourth part of an ounce: let
them be put upon the middle Luna
by degrees, always continuing the
Fire strong, until all the Pills be
projected and melted, together
with the Lune, and in the end
make a strong Fire, until it be in∣corporated:
Page 178

afterward project it
in an Ingot, and thou shalt have
five ounces of Silver more pure
than the Natural: and thus thou
mayst multiply thy Philosophical
Mine as thou pleasest.

CHAP. VII. Of our great Work to the White, and to the Red.
REduce the Calx viva, as is
said before of Luna, into
Argent vive, which is our Secret:
Take therefore four ounces of our
Calx, and reduce them into Ar¦gent
vive, as thou didst with Luna,
of which Argent vive thou mayst
have at least three ounces: put
this in a little Boult-head with a
long neck, as thou didst before;
afterwards make Amalgama with
one ounce of true Sol, with three
ounces of Argent vive Vulgar, and
put upon it Argent vive of Lune,
moving it strongly with thy hands,
that all may be mingled together:
afterward put the Vessel, well
Page 179

luted as before, in the Furnace,
making the Fire of the first, se∣cond,
and third degree: in the first
degree thy Matter will become
black, like to a Coal, which then
is called the Eclipsis of Luna and
Sol, and there will be a true com∣mixtion,
whereby is begotten the
Sun and Sulphur, which is full of
temperate bloud; after the appea∣ring
of his colour, continue the
Fire of the second degree, until
the Matter become gray, then con∣tinue
the third degree until the
Matter appear most white; after∣wards
augment the Fire to the
fourth degree, continuing so that
the Matter may appear red as
Cinnabar, and the Ashes become
red: this Calx you may reduce
into the finest Sol, as is said before
of Lune.

FINIS.

---

SECRETS DISCLOS'D.

One Friend to another, as Bloomfield suppose,
The Philosophers Stone the Secrets doth disclose.
I Shall tell it to you openly: Our
Medicine is a Stone, that is no
Stone; and it is one thing in kind,
and not divers things, of whom all
Metals be made; and so it is no
Salts, nor Waters, nor Oyl com∣bustible,
nor mans Hair, nor ma••
Bloud, nor Iron, nor Goats horns,
nor Herbs, nor none such things
that discord from Metals, as ma∣ny
Fools devise: But he is two
things, for he is Water and Earth;
not Water of Clouds, nor of Cor∣rosives,
nor Water of Salts, but
Water of the Sun and the Moon,
that burns our Earth more than
Page 181

any Fire. And it is three things,
that is, Body, Spirit, and Soul;
and it is four things, Earth, and
Water, and Air, and Fire; and
therefore he is found in every
place, and in every time. And he
is also unstable in colour, as a
shame-fac'd Woman that changeth
her colour for dread of her Love,
that reproveth her of untruth; for
now she is pale, now green, now
red: so our Stone is turned to all
colours, for he is black, and white,
and pale, and blew, and green, and
red; of this Matter our Medicine
is made that we call Ixir, and
Elixir, that is, the Philosophers
Stone. Take this Stone, and put
him in a well-closed clear Vessel,
that thou mayst see his working;
and when thou hast Water of Air,
and Air of Fire, and Fire of Earth,
then it is done, for the Spirit is
departed from the Body, and lea∣veth
the Body dead and black▪
But if the Sepulchre be well closed,
he will come in again to the Body,
and make him rise again to life,
Page 182

and then the Body and the Soul
shall ever be together.

And therefore take a Red man,
and a White woman, and w••
them together, and let them go to
Chamber both, and look that the
door and the windows be fast
sparr'd, for else the Woman will
be gone away from her Husband:
And if she lye with him right warm
on Bed, then beware that she go
no where out, for if she do, he
shall never overtake her, if he
were as swift as a Faulcon; for if
she may no where out, she will
come to him again, and lye with
him on Bed; and then she shall
conceive and bear a Son, that shall
worship all his Kin, and then will
she never after go away from her
Husband.

For this Man and this Woman
getteth our Stone: But the Man
must be fell and quaint to make
her to abide with him with meek∣ness,
and not with sturdiness; for
if he be boisterous to her in the
beginning, she will flee away from
Page 183

him, and if he be easie with her in
the beginning, she will he his Ma∣ster
a good while. This is a hard
marriage, nevertheless one com∣fort
this is, after that she hath
born a Child, and known some∣what
of disease, she will be the
more sober, and never leave him
after. But shortly, all our working
is no more but take our Stone,
and make him rotten in Horse-dung,
and then seeth him in his
own Water, and afterwards fry
him in his own Grease, and then
roast him till his Grease and his
Water be all dried up, and then
burn him all to Powder, and then
bake him on an Oven till he will
me••••• Wax, and then thou hast
an end. And then thank God that
this Work is so easie, for thy Stone
is but one thing, and all one
V•ssel, and all one working, from
the beginning to the ending: but
look that thy Fire be easie and soft
in the Putrefaction, and in the So∣lution,
and the Distillation, till it
be black; but then strengthen it
Page 184

alway till in the Desiccation, and
the Imbibition, and in the Subli∣mation,
and in the Coagulation,
and the Congelation, and fixing of
the Spirits, and in the Calcination,
and in the Incineration; but in
the Citrination, and Rubification,
and Inceration, and Liquefaction,
is all their strength. But if thou
understand not this, Friend, med∣dle
thou not of this Art, until thou
have gone better to School; and
hold this in Counsel for my love,
as I shall trust to you hereafter.

Farewell.

---

A Philosophical Riddle.

A Strife late rose in Heaven,
yet undecided,

And the chief Deities were by pairs
divided:

Saturn and Luna one Opinion held,
Which Jove and Mercury (com∣bin'd)
refell'd:

Venus and Mars, that still have lo∣ved
either,

Gainsaid them all, and would assent
with neither.

In this dire brawl, 'tween these
three pairs begun,

To Judge and Umpire, they all chose
the Sun:

Therefore amidst them all, his place
is still,

With power t' advance and grace
which part he will,

By all their joynt assents; for as his
might

Great is, so clearest is of all his
Light;

Page 186

And those with whom he holds must
needs as best

And worthiest, bear the Glory from
the rest:

And since he needs must joyn with
one (for odds)

Cannot remain long 'mongst agree∣ing
Gods.

Shew me (some man that can) with
which of these

Three pairs the God consents, and
best agrees;

And (on the New Lights word)
I that before

Knew nought, will rest and ask no
Question more.

---

THE
ANSWER
OF
Bernardus Trevisanus,
TO THE
EPISTLE
OF
Thomas of Bononia,
Physician to
K. CHARLES THE 8th.

The Answer of Bernardus Trevisanus, to the Epistle of Thomas of Bononia, Physician to King Charles the Eighth.

Reverend Doctor, and Honoured Sir,

WIth the tender of all
possible Respects and
Services be pleased to
understand, that I have received
your very large and copious Let∣ter
by Mr. Awdry, together with
the Stone of your most secret
Work; which truly is a remarka∣ble
argument of your Friendship,
by which the confidence you put
in me appears manifest and very
great, and with how great and
piercing a Wit also you are illu∣strated.
Now then I shall very
willingly Answer unto your Epi∣stle:
Some things I shall approve,
which you have written learnedly
Page 190

and ingeniously, other things I
shall briefly touch, and refute
strictly and Philosophically, but
not arrogantly, and throughly dis∣cuss
them with submission and re∣spect
unto your Honour, and re∣quest:
For in this sacred and se∣cret
Art, as in others, the truth of
the Theory ought to be confirmed
by Practical experience. Now
therefore, Reverend Doctor, let us
visit one another with such Re∣turns
and Treatises, since we may
not be bodily united. But it is
your wisdom (as you very well
know) to know and inspect thing•
by their Causes, for Experience is
deceitful when not guided by a
previous understanding. There is
necessary to the Students in Phi∣losophy,
a strong and discreet me∣ditation,
that the Work they
undertake may be conveniently
brought on to its utmost perfecti∣on:
For contingent errors happen
unto them who will fall to work,
omitting or neglecting the judg∣ment
of a mental practice, which
Page 191

the Theory frameth in the mind
before the operations proceed to
the composure of any Work: For
Work must attend Nature, and
not Nature follow Work. He then
that would effect any thing, must
prepare his mind with the know∣ledge
of the Natures and eventual
Accidents of things, and after∣wards
he may safely put his hands
to the Work. And indeed I clearly
perceive your mind to be highly
instructed in these things, by your
Experiment set down fully in your
Epistle: For as Water which is
cold and moist, if it be well mixt
with Vegetables, assumes another
quality, and in decoction takes to
it and puts on it the quality of the
thing wherewith it is throughly
mixt; so also Quick-silver assumes
different natures and qualities in
things familiar unto it, and
throughly mixt with it: as if it be
joyned to the Sun, the qualities of
the Sun; if to the Moon, those of
the Moon; if to Venus, of Venus:
and so in other kinds of Metals.
Page 192

Their kinds therefore ought to be
decocters therein, and Mercury is
their Water, in which by a mutual
alteration it assumes in a conver∣tible
manner their mutations. And
this Water contracts unto it self
from them a Nature in a resem∣blance
to Vegetables, decocted in
simple Water: though these kinds
are not altered in their colour
outwardly, under the form of flui∣dity,
in respect of the thickness of
the Matter and Earth immersed in,
and united proportionably to the
Water of Mercury; but we find it
otherwise in other diaphanous hu∣midities:
For this altered, Nature
is altered, and its colour outward∣ly
is hid under the appearanc• of
Mercury, and is not manifest to the
sight. And this you at large dis∣cuss
and shew, how simple River
Water is the first Matter and nou∣rishment
of Vegetables, and con∣sequently
of all living and sensi∣tive
Creatures: therefore if any
of them all be decocted in it, it
assumes and puts on it self the vir∣tue
Page 193

and propriety of their Nature:
wherefore being in it self cold in
the highest degree, yet by means
of things decocted in it, it works
in us the effect of a thing hot in
the first degree, that I may use
your words. Moreover, there is
nothing that nourisheth more than
the Broth or decoction of good
Flesh; and if the Water in which
Flesh and Herbs are boyled, or the
things boyled in Water, be eaten
moist, or the simple Water a•ter
boyling be taken or drank, it
hurts not at all, yea it will profit
and help much, although before in
its simplicity and nature it would
have been hurtful. Now this comes
to pass because that Water is not
such, as it was before. In lik•
manner Quick-silver is the Matter
of all Metals, and is as it were Wa∣ter,
(in the Analogy betwixt it,
and Vegetables or Animals) and
receives into it the virtue of those
things which in decoction adhere
to it, and are throughly mingled
with it; which being most cold,
Page 194

may yet in a short time be made
most hot: and in the same man∣ner
with temperate things may be
made temperate, by a most subtl•
artificial invention. And no Meta•
adheres better to it than Gold, as
you say, and therefore as some
think Gold is nothing but Quick-silver,
coagulated by the power o•Sulphur, &c. And thence you
would conclude, as I think, and
well, that if Gold be decocted and
dissolved rightly in the natural
way of Art, Quick-silver it self will
obtain the natural properties of
that Gold. But the way of this de∣coction
and solution of Metals, is
known to very few, and it mani∣festly
appears: for the cause o•
this Solution is the moistness o•Mercury, restrained by the com∣pactness
of an Homogeneal Earth;
and contrarywise, the coldness of
the Earth, restrained by a Wate••omogeneal to it self, the Homo∣geneousness
of qualities remain∣ing:
So that there is in it a single
dryness, and double coldness, a
Page 195

simple moistness, but under a dis∣proportion
of immaturity to the
anatical proportion of the ripe di∣gested
Sun. The dissolver therefore
differs from the dissolvend in pro∣portion
and digestion, and not in
matter: because Nature might
make this of that, without any ad∣ditional
mixture, as Nature doth
wonderfully and simply produce
Gold of Quick-silver, as you have
learnedly discoursed in your Epi∣stle.
For in Vegetables, the moi∣sture
of simple Water is taken
for an intrinsick dissolution, that
things congealed by Art, might
diffuse into it their effects; and the
dissolution of things come about
with the coagulation of Water,
and the coagulation of Water with
the dissolution of things, and con∣trarywise:
and so it is likewise in
the Mineral Water, and things of
its kind. He therefore that knows
the Art and Secret of Dissolution,
hath attained the secret point of
Art, which is to mingle throughly
the kinds, and out of Natures to
Page 196

extract Natures, which are effectu∣ally
hid in them. How hath he
then found the truth, who destroys
the moist nature of Quick-silver?
as those Fools who deform its kind
from its Metallick disposition or
dissolution, and by dissolving its
radical moisture, corrupt it, and
disproportion Quick-silver from its
first Mineral quality, which needs
nothing but purity and simple de∣coction.
For example, they who
defile it with Salts, Vitriols, and
aluminous things, destroy it, and
change it into some other thing,
than is the nature of Quick-silver:
For that Seed which Nature by its
sagacity and clemency o••osed,
they endeavour to perfect by vio∣lating
and destroying it, which un∣doubtedly
is destructive to it, as
far as concerns the effect of our
Work. For the Seed in humane
and sensitive things, is formed by
Nature, and not by Art, but it is
joyned by Art, and well mixed;
but nothing is to be taken from it,
nor added to it, if the same specie•
Page 197

must be renovated by the procrea∣tion
of its own kind: so the same
Matter must abide and continue,
that the same Form may follow,
which it doth not otherwise.
Wherefore, excellent Doctor, false
and vain is all their doctrine,
which altereth Mercury, which is
the Seed, before the Metallick spe∣cies
be joyned with it: For if it be
dryed up, it dissolves not. What
then can it do in the solution of
things of own species? For if it
be heated beyond its natural dige∣stion,
it will not cause nor gene∣rate
in the Metalline species a Fe∣verish
heat as it were, and will
impertinently turn cold into hot,
and passive into active; and the
errour from thence will be incor∣rigible,
and labour lost. For ex∣ample,
Fools draw corrosive Wa∣ters
out of inferiour Minerals, into
which they cast the species of Me∣tals,
and corrode them: For they
think that they are therefore dis∣solved
with a natural Solution,
which Solution truly requires a
Page 198

permanency of the dissolver and
dissolved together, that a new spe∣cies
might result from both the
Masculine and Feminine Seed: I
tell you assuredly, that no Water
dissolves any Metallick species by a
natural Solution, save that which
abides with them in matter and
form, and which the Metals them∣selves
being dissolved, can recon∣geal:
which thing happens not in
Aquafortis, but rather is a defile∣ment
of the Compound, that is, of
the Body to be dissolved, Neither
is that Water proper for Solutions
of Bodies, which abides not with
them in their Coagulations; and
finally Mercury is of this sort, and
not Aquafortis, nor that which
Fools imagine to be, a lympid and
diaphanous Mercurial Water: For
if they divide or obstruct the ho∣mogeneity
of Mercury, how can
the first proportion of the Femi∣nine
Seed consist and be preserved?
Because Mercury cannot receive
Congelation with the dissolved Bo∣dy,
neither will the true kind be
Page 199
••novated afterwards in the ad∣ministration
of the Art, nay but
some other filthy and unprofitable
thing. Yet thus they think they
•issolve, mistaking Nature, but dis∣solve
not: For the Aquafortis being
•bstracted, the Body becometh
•eltable as before, and that Wa∣ter
abides not with, nor subsists in
the Body, as its radical moisture.
The Bodies indeed are corroded,
but not dissolved; and by how
much more they are corroded▪
they are so much more estranged
from a Metallick kind. These So∣lutions
therefore are not the foun∣dation
of the Art of Transmuta∣tion,
but the impostures rather of
Soph••tical Alchymists, who think
that this Sacred Art is hid in them.
They say indeed, that they make
Solutions, but they cannot make
perfect Metallick species, because
they do not naturally remain un∣der
the first proportion or kind,
which Mercury the Water allows in
Metallick species. For Mercury is
corrupted with Metals by way of
Page 200

alteration, not dissipation: because
Bodies dissolved therein are never
separated from it, as in Aquafortis
and other corrosives, but one kind
puts on and hides another, retain∣ing
it secretly and perfectly: so
Sol and Lune dissolved, are secret∣ly
retained in it. For their nature
is hid in Mercury, even unto its
condensation, of which they lying
hid are the cause, in as much as
they are latent in it: and as Mer∣cury
dissolves them, and hides them
in its belly, so they also congeal it,
and what was hard is made soft,
what was soft, hard; and yet the
kind, that is, Metals and Quick-silver,
abide still. He therefore
who thus dissolves, congeals ra∣ther,
and the corrupted species con∣joyned,
receive their old-form by
an artificial decoction: Notwith∣standing
this dissolution makes se∣veral
colours appear, because the
species remain as it were dead, yet
their intrinsical proportion is per∣manent
and entire. So the Lord in
the Gospel speaks by way of simili∣tude
Page 201

of Vegetables, Unless a grain
of corn fallen on the earth do dye,
it abides alone; but if it dye, it
brings forth much fruit: Therefore
this alterative corruption hides
forms, perfects natures, keeps pro∣portions,
and changes colours from
the beginning to the end: For
when the Water begins to cover
the Earth, the black colour begins
to be hid under the white; when
the Air covers the Water and the
Earth, the citrine colour appears;
which is turned to red, when the
Fire covers the Air, or the other
three Elements. And these last co∣lours
abide hiddenly and intrinsi∣cally,
and appear under the shew
of a white Spirit in liquid Mercury,
until it be recondensed in the Pow∣der
which is in the Bodies: be∣cause
the Soul lies hid in the Spi∣rit,
as in the condensation the
Spirit and the Soul lie hid in the
Powder or Body. For there is a
corruption in the things to be al∣tered,
but no dissipation of parts,
unless some superfluous parts be
Page 202

to be rejected as unprofitable for
generation, whereupon the Arti∣ficer
purifies his Work, that dige∣stion
may succeed better. This is
manifest by example in Grain, for
of two grains of Wheat, if the one
be cast into good ground, there it
putrifies, dies, and loses its exter∣nal
form, but nothing thereof is
dissipated, yea in its time it en∣creases
into a multiplicity of Fruit,
and there is indeed made a cor∣ruption
only of the form, and not
any dissipation of the matter: But
if the other grain be cast into the
Fire, then both matter and form
are corrupted, and the whole is
dissipated, and that corruption
is unprofitable for generation.
Wherefore Water dissolves not Bo∣dies,
but those only of its own
kind, and by which it may be con∣densed▪
nor can Bodies be at all
nourished to generation, but by
their like, which can preserve the
species destroyed by that transmu∣ting
Body, through the artifice of
the Work: though Vegetables are
Page 203

nourished by things of different
kinds, yet before they nourish
them, they are assimilated (the
dissolution of them being first
made) according to the propor∣tion
of the things which suck and
draw them to them. It must be
noted therefore, that the Solution
of Metals may be made by diffe∣rent
ways: one, which Fools know,
as is abovesaid, with Foreign
things, which abide not with the
dissolved Metals, which is rather
to be called a corrosive destruction
and defilement of the Compound.
The second Solution is made by
the power and force of Fire, which
is no true Solution, but a melting
rather of the colligated▪ Elemen∣tary
parts: for the outward heat
of the Fire, in dissolving the Com∣pound,
finds out its intrinsical, na∣tural
or native Fire within, which
internal and proportional Fire
dwells in the Air, therefore it dis∣solves
the Air it self. But that dis∣solved
Air resides and dwells in the
Water, and the Water in the
Page 204

Earth, and the Water it self dis∣solves
the Earth, so that it melts
both the active and passive; but
this melting is no true Solution,
yea it is a dissipation, because the
Elements there being homogene∣ous
to one another, and propor∣tionably
fixed, by digestion are
mixt, and one of them educed out
of the power of another generally:
And therefore this falls out even
in pure Bodies, in which the Ele∣mental
natures are fixed. Where∣fore
in them the flame of Fire
causeth melting, and dissolves that
whole Body to fluidity, and not to
a separation; because Fire cannot
flow, unless the Air consubstantial
to it flow; neither doth the A•
flow, unless the Water be dissol∣ved;
nor doth the Water flow, un∣less
the Earth flow: and contrari∣wise,
as the Earth is dissolved by
the Water, so on the contrary side
the Water retaineth the Air, and
congealeth it: and in the same
manner ascending upwards, the
Air retaineth the Fire in Congela∣tion,
Page 205

because the more fixt and
fixing Elements cause fixation, by
acting together on one another;
as Earth and Water, and in a con∣trary
manner Fire and Air, act to∣gether
each on other unto Solu∣tion.
But this Solution is called a
melting of the Compound, and not
properly a Solution of it, because
the parts separable from one ano∣ther
in the generation of the Com∣pound,
are not dissolved, as is done
in the third and truly Philosophick
Solution, when the Compound is
dissolved in the manner aforesaid,
and yet the parts abide unsepara∣ted,
though separable; so that the
virtue of the most digested Ele∣ments
may be extracted from
things to be dissolved by the dis∣solver,
that is, Quick-silver, and
the grosser parts in such a dissolu∣tion
acquire some latitude of sub∣tilty,
because the Body is turned
into Spirit, and contrariwise the
Spirit into Body; fixed things are
turned into volatiles, and volatiles
to fixed. For this Solution is possi∣ble
Page 206

and natural, that is, by Art of
Nature subserving thereto; and
this is sole and necessary Solution,
in the Work of the Philosophers,
which can be done by no other
thing than Quick-silver only, with
a prudent proportion: so as a good
Artificer knowing from within the
natures and proportions, ought to
make the proportion from his first
entrance upon the Work. For
these two, Sir, are sufficient for
this Work, and nothing else enters
it, nor generates and multiplies,
as we have said. Besides, you say
that Gold, as most think, is no∣thing
else than Quick-silver coa∣gulated
naturally by the force of
Sulphur; yet so, that nothing o•
the Sulphur which generated the
Gold, doth remain in the substance
of the Gold: as in an humane Em∣bryo,
when it is conceived in the
Womb, there remains nothing of
the Father's Seed, according to
Aristotle's opinion, but the Seed of
the Man doth only coagulate the
menstrual blood of the Woman:
Page 207

in the same manner you say▪ that
after Quick-silver is so coagulated,
the form of Gold is perfected in it,
by virtue of the Heavenly Bodies,
and especially of the Sun. But by
your good leave, and with respect
I must tell you, we must not think
so: For being we are Philosophi∣cally
perswaded, that Gold is no∣thing
but Mercury anatized, that
is, equally digested in the bowels
of a Mineral Earth; and the Phi∣losophers
have signified, that this
very thing is done by the contact
of Sulphur coagulating the Mer∣cury,
and by reason of its opera∣tion,
that is, from Mercury being
digested and thickned by a pro∣portionate
heat. Wherefore we
must know, that Gold is Sulphur
and Mercury together, that is, the
coagulant and the coagulated in
one: and nothing added from
without thereto, but only a pure
digestion or maturation, which
multiplies qualities, and excites
one Element from another out of
their pure possibility into act, no
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other thing whatsoever being su∣peradded.
But this digestion or
matutarion is produced actively,
from the superiour Elements, that
is, the Fire and Air, which are not
actually but potentially in Mer∣cury;
which yet being excited and
assisted by an external heat, and
by the proper and natural digest∣ing
heat, the passive Elements in
Mercury are by them subtilized,
being not only potentially existent,
but actually, towards Water it self,
and the Water is subtilized to∣wards
Air, and Air follows to Fire;
and in this proportionable action
of Nature, and digestion of Mer∣cury,
the Male and Femal• abide
together in closed Natures; the
Female truly as it were Earth and
Water, the Male as Air and Fire:
which Earth and Water the Philo∣sophers
do mingle in Gold, but
called the Air and Fire a Sulphur
as it were therein: neither is there
any other Foreign addition in the
bowels of the Earth. And there∣fore
in Art above ground neither
Page 209

is there found and Foreign addi∣tion,
to digest or condense Mercury
into the nature of Gold, or other
species of Metals. Therefore the
Philosophers have said, that Sul∣phur
and Mercury make Sol, that is,
its corporeity and permanency:
And therefore it is not hence con∣cluded,
that the external artificial
heat, stirring up and assisting the
proportional intrinsick heat, to
digest and ripen the other two less
digested and immature Elements
in Mercury, namely its Water and
Earth, is of the substance of the
Compound. For the external heat
is not permanent within, with the
quantity and weight of the Matter,
nor adds any thing thereto: But
the intrinsick proportionate natu∣ral
and simple heat is permanent,
with the quantity and weight of
the Mercury digested by it; be∣cause
that heat is an intrinsick
and essential part of Mercury it
self, to wit, the two more active
Elements in it, namely Air and
Fire. Therefore Fools do ill and
Page 210

absurdly understand that saying of
the Philosophers, that Sulphur and
Mercury beget Sol; because, as is
sufficiently known, as neither Air
nor Fire in the first Mercurial
composition, nor afterwards in the
natural Metallick digestion, depart
nor are severed from Water and
Earth, so neither doth Sulphur
(which is no other than Air and
Fire) depart nor is separated from
Mercury, which is the same with
Water and Earth. And he is not a
natural Philosopher who imagines
or asserts the contrary: for the
digestion of Gold happens and is
made of the first Mercurial propor∣tion,
without any addition made
thereto by Nature under, or Art
above ground, as is said. Neither
is that repugnant to what we have
said, that a pure Sol and clean
Mercury must in this Art be con∣joyned,
because this is not done to
that intent to affirm, that there is
one Sulphur in Sol, and another in
Mercury, or that there is one Mer∣cury
in Sol, and another in Mer∣cury,
Page 211

but because the digestion is
more mature and perfect in Sol,
than Mercury. And also in the Sun
the Sulphur is more mature and
digested, and therefore more active
than in Mercury: whence the Phi∣losophers
have affirmed Sol to be
nothing else but Quick-silver ma∣tured•
For in Mercury there are
only two actual Elements, to wit,
Water and Earth, which are pas∣sive;
but the active Elements, Air
and Fire, are only potentially
therein. But (as it is known) when
those Air and Fire in a pure Mer∣cury,
are deduced from possibility
into act, that is, to a due digestion
and proportionable concoction,
then •t becomes Gold. Wherefore
in Gold there are four Elements
conjoyned in equal and anatical
proportion, in which therefore
there is actually a more ripe and
active Sulphur, that is, Air and
Fire, than in Mercury: Wherefore
Gold is by Art dissolved with Mer∣cury,
that the unripe may be hol∣pen
by the ripe, and so Art de∣cocting,
Page 212

and Nature perfecting,
the Composition is ripened by the
favour of Christ. Whence the cause
may be derived, why by the help
of the Philosophick Art, more per∣fect,
noble, and by many degrees
more elevated Gold is made, sooner
and in less time, than by the work
of Nature. Because Nature doth
act and work this by boyling and
digesting Mercury alone in the
bowels of the Earth, without any
assistant: which cannot be brought
on to the due proportion of Gold,
or any other Metal, in a little
time. But our Art helps the work
of Nature, by mingling with Mer∣cury
ripe Gold, in which is a Sul∣phur
excellently digested, and
therefore maturing and quickly
digesting Mercury it self, to the
anatick proportion of Gold, by
subtilizing its Elements: where∣upon
there follows by Art a won∣derful
abbreviation of this natu∣ral
Work. Wherefore, my Doctor,
I return to the former points; we
must not imagine, according to
Page 213

their mistake, who say, that the
Male Agent himself approaches
the Female in the coagulation, and
departs afterwards; because, as is
known in every generation, the
conception is active and passive:
Both the active and passive, that is,
all the four Elements, must always
abide together, otherwise there
would be no mixture, and the hope
of generating an off-spring would
be extinguished. For in every
man, the Masculine Seed to the
end of his life is called in him the
Agent, when it is first mingled
with the Feminine; and whether
it be shed out, or consumed in
him, Nature for its sake doth ve∣getate,
and is wonderfully increa∣sed
and nourished, and makes to
it self in the same mans loins the
like specifick Seed. The like is to
be judged of the Feminine Seed in
the Women; wherefore both these
Seeds abide always, and are to be
esteemed for original Agents, and
first Patients. Yet there is a va∣rious
or different nativity or gene∣ration
Page 214

of Mixts and Vegetables:
For they are called Simple Mixts,
which grow under ground, out of
our sight, or about the surface
thereof, by the commixture of the
Elements alone compounded one
with another: or from their first
Solution; because they grow not
as Vegetables, but how much so∣ever
of matter was compact and
mixt in them, so much of their first
weight is reserved in the same
Compounds. For example sake:
how much soever at first a mass of
some Mercurial substance doth
weigh in its Mineral disposition in
the bowels of the Earth, so much
weight of Gold will abide digested
therefrom: and the Scoriae and
Faeces rejected from it, will rather
be diminished than multiplied, be∣cause
they receive no nourishment.
But there are manifold degrees of
this first and simple natural mix∣ture:
The first is, the naked con∣cretion
and composition of the
four Elements, and that imme∣diate,
in which there is not yet any
Page 215

change made, or exaltation of one
Element into another: but a sim∣ple
union of a symbolizing compo∣sition
of them, persevering and
abiding; of which sort Stones are.
The second degree follows upon
the first, because from the afore∣said
Stones, Minerals▪ (about which
we discourse) are generated, and
the more noble subterraneous spe∣cies
emerge and arise from hence:
because in these begin the action
of Elements, and their mutual
transmutation, though their action
is not in so great vivacity and
virtue as in Vegetables and Sensi∣tives,
because they have neither
growth nor sense, as we have
said before. The third degree is
that which comprehends precious
Stones and Gems, because in them
is found a perfect and compleat
action, from the virtue of the Ele∣ments
compacted and acting mu∣tually,
as I have declared more
largely in my Philosophy: where
I have perspicuously manifested
this third degree, together with
Page 216

the second, to be a mean betwixt
the first and second composition of
Natural things. Then another na∣tivity
or generation is that which
is not accounted to be of Simple
Mixts, but Compound Vegetables:
which are truly divisible into four
kinds, or Classes, as I have dis∣coursed
more largely in my other
Book which I sent you. For there
are Vegetables, but Sensitives
more especially, which for the
most part beget their like, by the
Seeds of the Male and Female for
the most part concurring and
commixt by copulation; which
work of Nature the Philosophick
Art imitates in the generation of
Gold. No man can artificially
perfect any humane Seed, but we
can by Art dispose a man to a pro∣ductive
generation of his like:
For the vital Seeds are only dige∣sted
in a vegetable manner by Na∣ture,
in the loins of both Parents;
but we can by coition mix the
Parents Seeds in natural Vessels,
which copulation is as it were an
Page 217

Art disposing and mingling those
natural Seeds, to the begetting of
Man. For example sake; the Seed
of the Man, as more ripe, perfect
and active, is by this artifice
joyned with the Seed of the Wo∣man,
more immature and in a sort
passive; which Seed of the Man,
because it actually contains in it
the working Elements, to wit, the
Air and Fire, is therefore more
ripe and active for digestion. But
the Female Seed doth more actu∣ally
contain the undigested and
passive Elements, and which there∣fore
are to be digested, as the
Earth and Water, which being
shed out and mingled together in
the natural Vessels of the Female,
no Foreign thing being added
thereto, (but the external heat of
the Woman exciting and helping
the proportionable inward heat of
the Mans Seed) the active Ele∣ments
of the Mans Seed, digest
and ripen the Feminine Seed, and
thence a Man is generated, com∣pleat
and perfect according to his
Page 218

Nature. So it is in our Philoso∣phick
Art, which is like this pro∣creation
of Man; for a• in Mercury
(of which Gold is by Nature ge∣nerated
in Mineral▪ Vessels) a na∣tural
conjunction is made of both
the Seeds, Male and Female, so by
our artifice, an artificial and like
conjunction is made of Agents and
Patients. For the active Elements
which obtain the name of the
Masculine Seed, are naturally con∣joyned
with the passive Elements,
which are as it were the Feminine
Seed; but herein the due natural
proportion is always to be obser∣ved.
Now this first Mercurial di∣gestion
is called Conjunction, in
which the act riseth out of the
possibility, that is, the Masculine
from the Feminine, namely the Air
and Fire, from the Earth and Wa∣ter,
by means of a pure digestion
and subtilization of them. But
the Philosophers and ingenious Ar∣tificers
imitating Nature, besides
this natural digestion of the Seeds
in Mercury, have by a most subtle
Page 219

invention made another conjun∣ction
and digestion, whence they
have not generated simple Gold
only, but some other far more no∣ble
and perfect thing. For they
commanded Gold (in which the
Elements are more active) as the
Male Seed, to be joyned with Mer∣cury,
(in which the passive Ele∣ments
are existent) that it might
be duly dissolved, excluding all
Foreign things, save that they used
an outward heat, which by help∣ing
doth excite the internal natu∣ral
heat of Gold, to digest actively
and ripen Mercury. And so as a
Man is generate by Nature, so
Gold by Art: Although notwith∣standing
their Sperm and Seed
cannot be generated by Art, be∣cause
Art knows not proportion of
the mixture necessary to pro∣create
Seed; and in Man it knows
neither composition, nor mixtion
or first proportion, nor the causes
of subterraneous things, which flow
out from the Earth, where is the
proper and natural place of their
Page 220

generation. But those Seeds pro∣duced
by Nature are artificially
conjoyned, that out of them in a
way of composition, that which is
to be generated may be produced,
in which both the Seeds abide to∣gether
well mingled, although
Aristotle, as you write, seem to
think otherwise. Wherefore the
Masculine Seed of Mercury, or our
Sulph•r, goes not away after coa∣gulation,
as some falsly affirm;
and that this falls out in Mercury,
by the force of the Sun especially,
and that by its heat chiefly the
form of Gold is perfected, as some
think in subterraneous places:
Yea rather by the force of the mo∣tion
of its Globe, or of its ••b,
and of the whole Heaven univer∣sally,
because the Solar Rays do
only heat the surface of the Earth,
and not inwardly those its deep
places, in which the generation of
several kinds of Metals is brought
about; and neither do the influ∣ences
of Heaven, brought down by
the Rays, reach unto those lower∣most
Page 221

parts, although the subterra∣neous
motion of the Elements pro∣ceed
first from the motion of the
Heavens, and not from its Rays of
light, nor from their heat, nor
other influence save motion: but
how this comes about, and what
is the cause of this motion of sub∣terraneous
things, I believe your
Reverence is not ignorant, and
therefore I forbear it at present.
Therefore the Sun is not the prin∣cipal
cause of Gold, or of its form,
though there be a resemblance in
names betwixt them; because as
the Sun is hotter than the rest of
the Planets, so Gold is hotter than
any of the Metals, with the like
difference of proprieties. The rest
of the Planets also have obtained
like names, whence this errour of
Fools doth arise: For they believe
that every one of the seven Pla∣nets,
generally and specially by its
influence doth beget one special
kind of Metal, whereunto by a cer∣tain
propriety it agrees, and is in
its nature resembled. But it hap∣pens
Page 222

otherwise in subterraneous
things, than in Vegetables, in
which Heaven or the Sun is the
cause of their generation or aug∣mentation,
not only▪ by its motion,
but also by reason of the heat of
its Rays: For the Sun heats the
Vegetables themselves, and the
superficies of the Earth, the Ele∣ments
being very strongly re∣flected
by its Rays to the surface
of the Earth, because that its Rays
can proceed so far. To instance:
for that from the twelfth Heaven
which obtains the utmost degree
of height, proceeding to descend
lower, there follow always thicker
or less subtle Orbs, till you come
to the concave of the Orb of the
Moon, where alterable things have
their place, or the mixt Elements
begin, and are terminated under
the Hemisphere of things genera∣ble
and corruptible. And therefore
the more subtle and simple Fire is
there found, though not altoge∣ther
pure: because a simple pure
Fire cannot be found apart amongst,
Page 223

the alterable sorts of things, nor
any one of the other Elements,
albeit in every Compound thing
simple Fire may be found, mixed
with other simple Elements, else
there would not be many Elements,
but one only. Therefore the Rays
of the Stars of Heaven, of the Sun
especially, pass through the fore∣said
Regions unrefracted, until
they descending farther down∣wards,
are reflected in the Fire by
reason of its thickness; afterwards
descending farther through the
Sphere of the Fire, they by mo∣ving
it reflect the Fire it self into
the Air which is thicker. And in
like manner the Rays proceeding
perpendicularly to lower things,
through the Sphere of Air, into
the Water thicker than the Air,
from which they are reflected back
into the Air. And so after its man∣ner
they are reflected back by the
Water moved by them, which also
is much better perceived in the
Earth, with its thickness above
other Elements. By this decoction
Page 224

and reflection the Elements are
moved invisibly, though not un∣perceivably:
because we perceive
heat by the motion of the Hea∣vens,
and it is always reflected
from the superiour and subtles
Element, into the inferiour and
thicker, unto the surface of the
Earth, by means of the Rays of the
Stars descending perpendicularly
from aloft to the lowest things;
and things thus reflected being
moved, and by the Rays of the
Sun reflected, accidental heat is
produced in the medium, though
sometimes by the Rays of other
Stars, other qualities are produced
here below, as dryness and cold∣ness,
as is manifest in Astronomy;
not that the Rays are in them∣selves
hot, but that they are the
cause of heat in such manner as
we have said. Now that these
things are true, is manifestly
known from Astronomy and Per∣spective,
whence it is understood
how generations happen in Vege∣tatives
and Sensitives, thus much
Page 225

therefore may suffice. But vain
Astrologers have other conceits,
and think that the influences of
Heaven are from the virtue of its
activity, and not from the virtue
of its motion: which is false, be∣cause
the Rays of Heaven produce
or effect nothing in the superiour
Orbs. For such Rays cannot be
reflected on the aforesaid Orbs,
nor be mixed with them, as they
are reflected in the Elements and
mingled with them▪ not by compo∣sition,
but by a moving reflection
and mixture of the same Elements,
as hath been said: but in the su∣percelestials
there is no capacity
to receive new qualities, or Fo∣reign
impression, although the
Rays themselves produce wonder∣ful
qualities in the Elements, mo∣ved
by their reflection. Where∣fore,
my Doctor, the Sun in par∣ticular
is not the cause of the ge∣neration
of Gold, nor yet is it by
means of its heat the cause of Ve∣getables
either above the Earth,
or of Mi•ts about its superficies,
Page 226

which namely we know to be
heated by the Rays of the Sun, as
we have said, which is also agree∣able
to Astronomy. But the know∣ledge
of these things, need not
any longer disputation, wherefore
I pass on to what remains; for if
you apply your mind to those
things which we have said, you
will understand and you will find
it true, that by the activity of Sul∣phur
digesting and coagulating
Mercury, its form from Gold is
specially perfected: but yet you
must not think that from any other
Metal, or any Star; this may be
done, as you have written in your
Epistle. That which we have said,
is also to be understood of othe•
Metals, in their kind and manner;
but with difference, because in
other Metals there is a double Sul∣phur:
One which is superfluous,
and may be separated▪ the form of
the Metal still remaining: Ano∣ther
Sulphur is an essential part
of the Metal, but united to its
Quick-silver, and not separable, so
Page 227

that the form of the Metal conti∣nues:
yet that imperfect and Sul∣phur•ous
Metal may be perfected
by a Medicine corrupting the form
of that Metal; and introducing
another. But what we are to think
of the duplicity of this Sulphur,
which you assert in this Philoso∣phick
Art▪ I pray you, my re∣nowned
Doctor, without violating
the Law of our Friendship, or
your Authority, that you would be
pleased to consider. This duplicity
of Sulphur is not so distinct in
Mercury coagulated into diver•
Metals, that one of them should
intrinsically and essentially apper∣tain
to the generation of the Me∣tal,
and be esteemed an essential
part thereof, and the other be
ascribed to corruption. But there
is in every Metallick species, equal∣ly
as in Gold and Silver, a simple
and single Sulphur; which is ter∣med
Quick-silver, from the first
Mercurial composition, as hath
been declared in the generation
of Gold▪ Because Sulphur, and
Page 228
Quick silver are nothing else but
the four Elements in Mercury it
self, so or so proportionally dis∣posed,
as this or that Metallick
species requireth. But that which
is reputed a second Sulphur, and
to be rejected, is a certain Scoria
and faeculent part in the Metals,
contracted in the coagulation of
the Mercury; or a certain super∣fluity,
which being unclean and
impure, would not in the dige∣stion
of the Mercury, endure a
congelation to the form of a Me∣tal:
because it was not of an ho∣mogeneal
and proportionable Na∣ture
of Mercury, apt to be congea∣led
and digested into a Metal. But
some Philosophers have called this
Scoria, a combustible Sulphur, be∣cause
it cannot subsist, but vanish∣eth
in the testing of Metals, or is
separated from them into Faeces▪
And here I may bring this exam∣ple:
the bloud in Sensitives, and
sap in Vegetables, in their coagu∣lation
have several and different
offices; because some parts of the
Page 229

bloud have a conformity unto
Flesh, and therefore may be coa∣gulated
and turned into Flesh, and
retain the uniform nature of Flesh,
and obtain the name of Flesh. But
some parts thereof residing in the
pores, are of a superfluous hu∣mour,
which can in no wise be
converted into solid Flesh, and
therefore are ejected by Sweat and
Medicines, and separated from the
true Flesh. But in the Sanguine
complexion there are many fewer
superfluities, than in others: So we
may conclude by way of resem∣blance,
that it is in Gold and
other kinds of Metals; that the
purer or impurer Mercury, in its
first coagulation, contained or con∣tracted
more or less superfluities,
or natural impurities. Wherefore
the difference is made in the coa∣gulation
of Mercury, which speci∣fies
and causes divers Metals; and
whatever Mercury there is in any
sort of Metal, is termed incombu∣stible,
and inseparably permanent,
though in fixed Bodies it is made
Page 230

volatile by Art, yet by Nature it
remains inseparable in an Elemen∣tal
proportion. But what dross so∣ever
was contracted in the Mer∣cury,
and mixed with it from the
beginning; (that is, in the conge∣lation
of Mercury in its first com∣position,
by heat digesting it to a
Metallick kind; and therefore it is
by the test taken away from the
Mercury, that is, the homogeneous
Mercurial nature, and separated
from the Metallick kind as rejecta∣neous
and heterogeneal) this is
not properly called a Sulphur, but
a dross and certain superfluity:
because Sulphur is nothing else but
a pure act of Air and Fire, warm∣ing
and digesting, or decocting,
the Earth and Water in Mercury,
proportionable and homogeneous
unto it. But the dross is that
which in the first composition was
not pertinent unto the nature of
Mercury, nor had a proportion to
any Metallick kind in the compo∣sition
and digestion of the first
Elements in Mercury. From these
Page 231

things it▪ is known, that there are
not in other sorts of Metals any
distinct or more Sulphurs, than are
in Gold and Silver, but one only
and simple Sulphur; though there
are in them more and greater su∣perfluities,
than are in Gold. From
hence the truth of your saying is
known, that Gold, of all Metals,
cleaves most unto Mercury. Now
this comes to pass by reason of the
purity of both, because in them is
less dross, dregs, or superfluity,
than in others: For every thing
doth naturally desire, by a
through mixture and union, to be
joyned to a thing of like nature to
it, and proportionable in homo∣geneity,
rather than with a thing
unequal and unlike to it, as we
know; like as Water very easi∣ly
and without contradiction is
quickly joyned to another Water,
with an identative and uniting
mixture. Now in Gold there is no∣thing
but Mercury, therefore being
there is in it little dross, (which
is not of a Mercurial nature, as we
Page 232

have shewed) there is therein no
great resistance, but that a pure
Mercury may more easily adhere to
Gold and Silver, than to other
Metals, in which many superflui∣ties
and dross do forbid and hin∣der
other Metals, or their con∣gealed
Mercury, any contact, or
through mingling with crude Mer∣cury.
For those superfluities, as we
have already said, are not of the
first composition of Mercury, nor of
the same natural or proportional
homogeneity: and if happily they
be of its composition, yet they are
not of its proportion; for what∣ever
is of any things proportion,
is not superfluous. Wherefore they
cannot be inseparably throughly
mingled, neither with Mercury to
be coagulated by Art, nor with
Mercury coagulated, which in the
nature of its Mineralness is joyned
with them in the same kind of
Metal; being such dross is com∣bustible
by Fire, and therefore se∣parable.
What wonder is it then
if in those Metals to which they
Page 233

are accidentally superadded, they
hinder their natural commixtion
and permanent union with coagu∣lated
Mercury, or other crude Mer∣cury?
For this very cause Gold it
self, though never so pure, can far
more difficultly abide with, be
joyned and adhere to an unclean
and drossie Mercury, coagulated or
not coagulated, than with a pure
and clean one. Because a simple
Nature doth rejoyce in the society
of, and is perfected by a simple
Nature, that is like to it, and same
with it in its first homogeneity and
Elemental proportion: but Gold,
as hath been said, is nothing else
but Mercury thickned by its pro∣per
digestion, and Elemental acti∣on:
therefore albeit in the Earth
there be a difference betwixt Gold
and Mercury in ripeness, (because
Gold is more ripe than Mercury)
yet there is no diversity in their
Matter. Therefore whatsoever Gold
hath acquired by the digestion it
hath unto maturity, Mercury may
acquire the same without any ex∣traneous
Page 234

thing. But Art to bre∣viate
and contract the Work, joyns
Gold with Mercury, as is said, and
out of two Sperms it makes and
generates artificially that same
thing, which Nature doth create
in the Mines of one actual Seed,
the identity of the Matter being
always everywhere observed, but
not the same active power. And
therefore as nothing extraneous to
its Nature, doth enter this Work
in its first composition, so neither
doth any thing multiply it, which
is not of the first temperament
thereof. Wherefore some men
think falsly, that the Philosophers
Stone may be composed of divers
things, or of all things, and be
nourished by them, instead of the
aforesaid Sperms, notwithstanding
divers names have been imposed
on them. Neither doth his Philo∣sophick
Work eat any thing, or
convert it into its own Nature,
which is extraneous, because it
doth not vegetate. Wherefore
though there be in the said Philo∣sophick
Page 235

Stone, a Body and a Soul,
or a Spirit, it is not therefore ve∣getably
animated as Trees and
Plants: For this Stone, as all Mi∣nerals,
is of the aforesaid first,
and not of the second, or any su∣periour
intention or imposition.
But Trees and Plants are of the
second imposition, as Vegetables
are of the third, fourth, fifth, or
last imposition, for mixt things in
those four last impositions, do ve∣getate.
For in them the Elements
by many transmutations, and by
being oftner alterated, are more
subtle; wherefore they are more
active and perfect, though they are
not more durable and permanent
in •heir permixtion, because the
Elements in them are not of a
fixt, but dissolvable composition;
wherefore they take in their nou∣rishment
vegetably. But our Stone,
as also all the Minerals, is of the
first imposition; because it vege∣tates
not, nor is vegetably nou∣rished,
but nourishment befalls it
rather by apposition of a nourish∣ment
Page 236

of a like nature to it, and
not by vegetation. For example
sake: because, as is manifest by
experience, out of a Feminine Seed,
to wit, out of Mercury put to it
unitively, insensibly and by way
of composition this Philosophers
Stone is nourished, but by means
of a digestive heat. For it takes
and assimilates its like unto it self,
to be multiplied by way of apposi∣tion,
and not vegetably; where∣fore
it becomes weightier in quan∣tity,
and more active and perfect
in quality: neither doth Fire or
heat multiply this our Stone, as its
due nourishment, because it is not
of its first composition, but heats
it by an extrinsical accident: For
how can Flame or Fire multiply
the Stone it self, or make it of it
self more weighty, when it cannot
be fixedly and permanently min∣gled
with it, nor is not of its first
composition or form? Nothing
therefore nourishes and multiplies
the said Stone, to the generation
of the same form, except the Femi∣nine
Page 237

Seed, which nourisheth it by
means of heat, and nourishes it
not vegetably, but by way of
apposition and commixtion. He
therefore who thus multiplies and
nourisheth it, shall not erre, be∣cause
this multiplier and nou∣risher
is turned into the same kind.
A man may indeed increase the
Stone and its weight by extra∣neous
things; but this must be
done out of its natural kind, not
convertible into it: For that
weight would be made besides Na∣ture,
that is, not into the same
species, nor into the unity of one
species, yea it would be an aggre∣gation
of divers kinds, and an ac∣cidental
composition, which might
be separated by the Test. But
when the Philosophers said, that
the Stone might be made of every
thing, truly they understood it
not, (as some perversly interpret
them) that the Stone might be
made of divers things, unlike unto
it both in kind and nature; or,
which is more absurd, that it
Page 238

might be multiplied by a Flame
ministred to it from without: for
this reason especially, because Fire
and its Flame may by a certain
production arise out of every
thing: Now the refutation of this
opinion is manifest from what hath
been said before. But when the
Philosophers say, that the Stone is
made of every thing, they mean,
that it is made of the four Ele∣ments
proportionally equalized to
one another by a due and natural
digestion; out of which four Ele∣ments
every thing that is gene∣rable
and corruptible is made.
Therefore by this similitude the
Philosophers say our Stone is ••de
out of every thing, that is, out of
every Element; because if any one
of them were mortified or de∣stroyed,
the whole proportion of
the Golden Nature would perish,
and its kind: and every thing in
whatsoever latitude and sort of al∣terables,
is generated out of the
four Elements either actually, or
potentially mixt: yet it cannot be
Page 239

properly said of every producible
thing, but of our Golden Stone,
and other things equally mixt, that
they are made out of every thing:
for this reason especially, because
in those things which are not pro∣duced
by an equal, but by an ad∣equate
proportion of the Elements,
all the Elements are not actually
existent, but in their adequate
activity and passion: for some of
the Elements are therein either in
an active or passive power, and the
rest are therein actually. But in
the Philosophers Stone, which is
Gold, being it is an uniform Work
of Nature, all the four Elements
active and passive are actually
therein, and permanent in an
equal proportion. For the Essence
or Nature of Gold, is nothing else
but the four Elements equally
mixed; not that their form and
matter may be said to be therein
equal, but their passive and active
power; that is, they are each alike
and equal not in quantity, but in
quality: because that the active
Page 240

doth not exceed the passive in its
acting; nor on the other side, the
passive doth not exceed the active
by suffering more: because there
is an equal proportion as to mea∣sure
in our Gold, or in our Medi∣cine,
double hot, double moist,
double cold, double dry, and all
these are actually therein, by
actual action and passion; that is,
Fire, Air, Water, and Earth, as we
have said before. And all these are
said to be alike, and equal in qua∣lity,
not quantity, because they
are equal in actives and passives;
and they are therefore durably
permanent in Gold, because the
passive in it consists permanently
in its active, and on the other part
the passive rises not up against the
active. And they ought not to be
alike in quantity; that is, there
ought not be so much matter of
Fire, as there is matter of Earth:
because then the Fire by reason of
its quality, would be everywhere
of an unequal activity with its
passive Earth, and of a far greater.
Page 241

Wherefore there is in Gold, as to
its matter, but not as to its qua∣lity,
much more of the heavier
and more passive Element, than of
the lighter and more active; that
•s, more in quantity: there is in
•t a greater quantity of Earth,
than Water; a greater quantity
of Water, than Air; a greater of
Air, than Fire: wherefore it is the
heaviest of all Metals. But in this
•nequal proportion of quantity,
there is an equal and like propor∣tion
of quality, of hot, dry, moist,
and cold, because each of these is
in Gold, as hath been said. The
cause of which weight is the per∣manency
of the solidity of the
Earth and Water, and the solution
of an homogeneous Water with
the Earth, because Water dissolves
an homogeneous Earth. Also their
intrinsical thorow mixture in their
very least particles, is the cause of
the weight; because the Water
as well in Gold, as Quick-silver,
suffers not the Earth to have any
•res in it: which is otherwise in
Page 242

other Metals, in which pores are
insensibly made in their congela∣tion,
because of the dross mingled
in those Metals all over, rejected
by the Mercurial nature and hete∣rogeneous:
whereupon their light∣ness
results, which is nothing else
but want of matter, and porous∣ness
of the same, as weight is no∣thing
else but a solid addition of
matter. Wherefore if there were
in an equal commensurative quan∣tity,
so much of the solid matter
of Fire, as there is of the matter
of Earth, Fire would be as weighty
as Earth. But the cause of the
weight of Saturn, is its immature
congelation, because it d••• not
yet reject the dross of its parts,
whence pores are made in it; but
the pure and impure abide through
mixt together in it everywhere,
as in the first crude Quick-silver,
in which the inspissation and coa∣gulation
is weak, for that cause
Saturn or Lead retains the weight
of its Quick-silver, not because of
the purity of its solid matter, but
Page 243

because of its immature coagula∣tion
or coction. Wherefore if in
this Work you would not destroy
the Fire and Air, you must pre∣serve
in a distinct and like propor∣tion
the heat of the Compound:
But if you would not destroy the
Air and the Water, then in the
same Compound you must cherish
the humid: so in the same man∣ner
you may preserve the Water
and Earth, or the Earth and the
Fire, in the said Work, by preser∣ving
rightly, and by the artifice
of the Philosophick skill, both the
cold and dry: because if you de∣stroy
any one of them, the propor∣tionab••
form and kind of Gold is
lost. For this cause the Philoso∣phers
say, our Gold is made of
every thing, that is, of every Ele∣ment,
every Element being in∣trinsically
preserved in it, and
actually compounding it: where∣fore
all the Elements are intrinsi∣cally
in act or power, the princi∣ples
of all compounded alterable
things, and for that cause are said
Page 244

to be all things. Furthermore, my
Reverend Doctor, for your credits
sake, you must understand the say∣ings
of the Philosophers according
to the possibility of Nature, and
not according to the sound of
Words: For they have handled
this holy and hidden Art, and its
Secrets, under Similitudes, Fables,
Riddles, and obscure words, and
have hid it purposely, that it
might not be exposed to the un∣learned,
impious, and unworthy.
Furthermore, that I may go on to
other Heads of your Epistle, I un∣derstand
the artifice of your Stone
to be a composure from Gold, but
from your writing I cannot appre∣hend
it, because you set not down
the first original of that Compo∣sition.
Therefore I shall not need
to handle it more at large, till
you instruct me fully and more
plainly in its Composition and
Operation: For I cannot neither
believe that the Elixir, or Philoso∣phers
Stone, can consist of the signs
appearing in it, and of the proper∣ties
Page 245

of the nutritive vegetation of
the flaming Fire, which you attri∣bute
to it, as I have openly shewed
in what I have said already. But
when I received your Work, and
the gift of so great a Secret sent
unto me, I at once understood
your unfeigned love, and free con∣fidence
in me. Wherefore for your
Friendship sake, I reserve your
Stone with me, and keep it as a
most acceptable gift, and shall
write unto you more concerning
it, when you shall declare it to me
more manifestly. But whereas you
say, that in your Stone there are
three, a Body, Spirit, and Soul,
(which is manifest to you by your
experience and work) the Philo∣sophers
when they said those three
natural things were in their arti∣ficial
Stone, understood it by way
of resemblance and experiment:
For they called the Earth, its Body
and Bones; because it is an astrin∣gent
Compound, and restrains the
fluid Elements from their raw
flexibility, having the Fire also
Page 246

with it symbolically by its driness,
But they called the Water and
Air, its Spirit; because they are
the Elements that moisten and
dissolve the Earth. But they called
the Air and Fire, the Soul; be∣cause
they ripen and digest the
whole Compound. And they na∣med
them thus, with resemblance
unto Humane nature, because in a
well-constituted Flesh there ought
to be Bones to sustain the Body,
and likewise there ought to be in
the Flesh a vivacity of vegetable
Accidents, which are called its
Spirits: contrary to the errors
of the Pagan Philosophers, who
thought the vital Spirits to be
something distinct from the Body
compounded, and parts compoun∣ding
it: so also there must be in
Humane Flesh an informing Soul,
digesting in man the brutal acts,
and to work in him the intel∣lectual
work. But we must under∣stand
it otherwise in our Stone, in
which the Earth hath the name of
the Body, Air and Water obtain
Page 247

the name of Spirit, neither is in
it a Soul but because it contains
the Air and Fire; which I perceive
well, you do perfectly understand.
But the Philosophers divided them
in this manner: By a crude Spirit,
they extracted a digested Spirit
out of the dissolved Body, and
they had remaining a fixed mass
of Ashes to be farther dissolved, in
which they found an incombusti∣ble
and stony oyliness and gum∣miness,
which they called the
Soul; which enlivens, unites, in∣cerates
and produces united Na∣tures;
and in the Spirit they dis∣joyned
the Natures, so in the Oyl
they re-conjoyned them. For our
Sto•• hath not an informing na∣ture,
as a Vegetative or a Sensi∣tive,
but it hath only a formed
form, which form is the very Ele∣ments
themselves, because it is ho∣mogeneous.
But mans Body, and
that of other Sensitives, is hetero∣geneous:
For Bones, Flesh, Bloud,
Marrow, Hair and Nails, are di∣stinguished
differently in it; which
Page 248

is otherwise in Gold, in which
whatsoever there is, is found to be
of one kind. Wherefore, my Re∣verend
Doctor, the Philosophers
speak this by way of similitude,
by reason of the administration of
Art, and operation of Nature:
not because there is a Soul in the
Stone, but metaphorically, (as
you well know) nor Spirit, nor
Body, (as an informing form) as
it is found in Man, and other Sen∣sitives.
Verily I tell you, that
Oyl which naturally incerates and
unites Natures, and naturally in∣duces
the Medicine into other Bo∣dies
that are to be tinged, is not
compounded of any other extra∣neous
thing, but out of the bowels
of the Body that is to be dissol∣ved:
which Oyl retains the colour
of its Spirit always, until it be re∣thickned,
and then first of all it
puts on the Royal Ensigns, that is,
a citrineness and Metalline form,
which it manifests to all; in Gold,
a Golden, in Silver, a Silver co∣lour
and form: which Oyl if it be
Page 249
Sol, being dissolved, is perceived to
be red inwardly, though outward∣ly
it appear white, under the form
of liquid Quick-silver. Now some
think to compound an Oyl as ge∣nerous
and powerful as this Oyl
is, namely out of Mercury through∣ly
dryed, or out of the substance
of Tin, or Body of the Sun, com∣mixed
with ingredients of divers
kinds; but for what concerns our
Work, their Experiment is falla∣cious.
They can indeed reduce the
species of Metals into a kind of
Oyl, but they cannot at any hand
reduce them into a Metallick
kind, observing and keeping the
proportion of the things to be
mixed sound and entire. But that
Oyl may be profitable for Medi∣cine
to sensitive Creatures, be∣cause
the nature of Gold is dissol∣ved
therein; but yet impertinent∣ly
and unprofitably as to our Phi∣losophick
Work. Besides, my Ho∣noured
Doctor, that I may lightly
touch on the remaining Heads of
your Epistle, you must diligently
Page 250

and wisely observe, that Fire and
Azor, wash Laton: But Azor is
not raw Quick-silver simply ex∣tracted
out of the Mine, but it is
that which is extracted by Quick-silver
it self, out of the dissolved
Bodies; which is found to be more
ripe upon tryal. Wherefore if La∣ton
be an unclean Body, it is de∣purated
by such an Azor, which
you write that you have had for∣merly;
and by this Laton puri∣fied
by Azor, we make our Medi∣cine
for curing every sick person.
Indeed this Azor is made of the
Elixir, because Elixir is nothing
else but a Body resolved into a
Mercurial Water; after whi•• re∣solution,
Azor is extracted out of
it, that is, an animated Spirit.
And it is called Elixir, from E,
which is out of, and Lixis, which
is Water, because all things are
made out of this Water: and
Elixir is the second part in the
Philosophick Work, as Rebis is
the first in the same Work. But
the Tincture constitutes the third
Page 251

Work; for as the matter of this
Composition produces divers ef∣fects,
so it obtain• different names
one after another. Thence it ma∣nifestly
appears, that Azor is not
requisite to the Elixir, because in
this Work the Elixir goes before
Azor, and not the contrary; like
as Water procedes the Oyl, and
the Spirit the Soul: For Azor is
drawn and extracted out of the
Elixir, as Oyl out of Water, and
not contrariwise; as mention is
made elsewhere. For example sake;
as in the Art of Physick, pure sim∣ple
Fountain-water, by boyling in
the first concoction, is joyned with
the•• Flesh of a Chicken, and
thence in the first degree of con∣coction
we obtain a Broth, a good
and perfect decoction, the humid,
watry and airy parts of the
Chicken being actually dissolved
in the aforesaid Water; though
there be other Elements therein
also actually. But that it may be
made a much more perfect Medi∣cine,
and more generous for re∣storing
Page 252

man's sick Body unto
health, the decocted Body of the
Chick is beaten into a mash, with
the said Water already altered in∣to
a boyled Broth, or with part of
it, and is distilled by a stronger
decoction, whence a Broth and de∣coction
will be made much more
noble and generous, partaking of
the whole nature of the Chicken:
Because by this second decoction
not only the moist parts, but the
hot parts, that is, its aërial and
fiery parts, being melted into the
Broth or decoction, are throughly
mingled and dissolved: and there∣fore
the whole virtue of the Chick
is in such a decoction extr•cted
into the aforesaid Liquor. So it
falls out in the Philosophick Work,
because the crude Mineral Spirit,
like Water, is joyned with its Bo∣dy,
to dissolve it in its first de∣coction:
whence it is called Re∣bis,
because it is compounded of
two, or a double thing, to wit, of
the Masculine and Feminine Seed,
that is, of the thing to be dissol∣ved,
Page 253

though it be one thing and
matter: whence the Verses,

Rebis is two things joyn'd, yet it's but one
Dissolv'd to their first Seeds, the Sun or Moon.
Now out of these two things dis∣solved together, the Elixir is com∣pounded, that is, a tinged Water: whence the Verses,
Pure Bodies are of Lixis made by Art;
Hence Greeks Elixir term its second-part.
Out of this Elixir, my Venerable Doctor, as out of the first Broth or B•llion of a simple decoction, Azor is extracted, to wit, by a stronger and iterated distillation: which Azor resembles and partici∣pates the nature of its Body from which it was extracted, which is hot, and retains its virtue in it self, namely an Oylie nature, which is hot and moist, because it is actual Fire and Air; though all the Elements are in it in Essence,
Page 254
and by Composition. Medicines therefore to cure the Bodies of Sensitives, may be composed out of the said Metals by several arti∣fices; but they are not pertinent to the Philosophick Work, as the Elixir is to Azor: that is, the vital Spirit and fugitive Soul are not diaphanous, nor transparent as the clear tear from the Eye: nor every dissolving Spirit, though they be each of higher Natures than another, according to their degrees, as the Soul is higher than the crude Spirit, being they are not of one form. For as the Soul lies hid under the species of a dis∣solved Spirit, before its re-inspis∣sation, (for the Soul being ex∣tracted out of the Body, always appeareth like Quick-silver) so after its inspislation the Soul and Body lie hid under the species of a Body. Your Worship hath seen an Experiment thereof, in the Powder sometime sent to that King whose Physician you are; in which Expe∣riment, Quick-silver was found in
Page 255
the species of Quick-silver, but if that which remained in the bottom had been coagulated, it would certainly have assumed the same form of Powder: But that Powder must be called a Tincture nomi∣nally only, not that it is a Medi∣cine for Metals, for it is not yet perfectly fixt; yet as a Medicine for Men, it is of very good force. But the fixt Medicine without all doubt exceeds this humane Medi∣cine in all virtues, both as to Me∣tals, and to Men; which cannot come to pass in a clear diaphanous and transparent Liquor: Because if the aforesaid Elixir and Azor, that is, Spirit and Soul, did appear in, and had a transparency, now the Earth as to its proportion had left the Water, and had been sepa∣rated from it, which had thickned and coagulated its parts, causing an opacity in the Elixir and Azor, and making a congealable Metal∣lick form to consist. For in the condensing of fixed Metallick spe∣cies, the condenser must act upon
Page 256
the condensable, and the coagula∣ting upon the coagulable; which cannot be in the aforesaid diapha∣nous and clear Water. But it happens otherwise in Vegetables, in which a simple and diaphanous Water is thickned by decoction into the Vegetables themselves: which yet by the Test of the Fire doth at length vanish and evapo∣rate, because it is not permanent and fixed in its composition, be∣cause it had not with it an Earth naturally homogeneal to it in its composition, as Quick-silver hath: which Earth indeed is the cause of permanent fixation in homoge∣neous things: wherefore simple Water cannot by coagulation be so fixed with Vegetables, as Mer∣cury with Metals. If therefore Mercury should be reduced to a transparency in the Work of the Philosophers, it would by good reason remain of an uncoagulable substance; nor would it be con∣gealed upon Laton to a Metallick form, species and proportion, which
Page 257
carries not with, nor in it self its own congelation, namely Water the Earth: which Earth (as was said) is Mercurial, and the first cause of Inspissation, Coagulation, and Fixation. If then this Water abide destitute of Metallick pro∣portion, how should it be possible that such like species should be produced from this Composition? They also erre who think to ex∣tract a limpid transparent Water out of Mercury, and out of it to work many wonderful things: For be it so that they can perfect such a Water, that Work would con∣duce nothing either to Nature or proportion, nor could it restore or build up any perfect kind of Me∣tal: For so soon as Mercury is throughly changed from his first Nature, so soon he is forbidden entrance into our Philosophick Work, because he hath lost his Spermatick and Metallick Nature. From these things it is manifest, what truth there is in your opi∣nion, and in what it is contrary
Page 258
and improper, when you say, there must be had (as I think) to per∣fect the highest Elixir, a Gum in which are all things necessary thereunto, and containing the four Elements, and it is a most clear Water as a tear from the Eye, made Spiritual, &c. which make Gold to be a mere Spirit: For a Body penetrates not a Body, but a subtle congealed Spiritual sub∣stance, which penetrates and co∣lours a Body. Let it be so as you say, my Venerable Doctor, that Natures are not joyned but in a Gum or Oylie substance, and equal proportioned, having a Spi∣ritual Nature, the Elements being yet fixedly shut up in it; un•o which Gumminess the whole Phi∣losophers Stone is at last reduced by Inceration, under a gentle flux, after the manner of an Incera∣tion resembling all the Elements, standing like Copper and in the nature of Copper, existing also in a subtle Spiritual Nature penetra∣ting and colouring Metallick Bo∣dies.
Page 259
For this Stone in the subli∣mation of the first crude Body, hath not lost its kind, namely of the same Spirit, neither yet in the perfect and great Gum doth it lose its first Nature: Therefore Gum and Oyl belong not other∣wise unto this Work, but as Ele∣ments equally proportioned shut up together, resolvable, united in the Oylie viscosity of the Earth, retained, buried, inseparably mixt. For this Gum or Oyl first is ex∣tracted out of the Body, drawn into an incinerated Spirit, till the superfluous humidity of the Water be turned into Air, and one Ele∣ment be excited from another Element by digestion, and what was of an Aqueous form, become of an Oylie nature: and so the whole Stone at last assumes the name of Gum and Sulphur. For Geber teacheth this, when he saith, as you have written in your Epi∣stle, If any person know to joyn and friendly unite our Sulphur un∣to Bodies, he hath found one of
Page 260
the greatest Secrets, and one way of perfection: as if he should say, If any man can reduce a Body to this, that it may be made a Gum which may be throughly mingled with other imperfect Bodies, he hath found the greatest Secret of Nature, &c. because this perfect Stone is a Gum and a Sulphur, as is known by what we have already said. But you must know, that Geber with highest prudence and wonderful artifice hides the truth under a Veil, intermingling with it many obscurities and falsities, which those who are ignorant at first appearance imagine to be truth: yet he speaking like a Phi∣losopher secretly under this craft, doth openly, learnedly and Phi∣losophically describe the truth: wherefore the unexperienced and Sophisters, not understanding his mind and wit, nor the nature of the thing, do perversly turn aside to the vulgar exposition and sound of the words. For he saith, If thou knowest that, we have said some∣thing
Page 261
to thee; but if thou knowest not, we have said nothing to thee. Wherefore in reading Philoso∣phick Books, consider especially the possibility of Nature; not∣withstanding some Writers of this Art have also sometimes erred, and have happened sometimes to have handled it, as to the natural truth, either ill or ambiguously. As it may be observed that Arnol∣dus de Villa Nova hath said, in a Book which he called his Rosary. that raw Mercury, that is, Quick-silver, which in its own nature is cold and moist, by Sublimation may be made hot and dry; after∣wards being revived, it becomes hot and moist like the complexion of Man. You will say then, what wonder is it if it be joyned with the Sun, that it likewise becomes of the nature of the Sun? For Mercury is of a convertible nature, as the Heavenly Mercury, which is such as the Planet is with which it is in Conjunction. For that Arnol∣dus, though in other Sciences he
Page 262
were a Reverend and Ingenious Doctor, yet in this Art he handled Experiments only, without the learning of the Causes. Now when he saith, that in the first Sublima∣tion the crude Spirit is sublimed from the inferiour salt Minerals, and that Mercury it self, which in its own nature is cold and moist, becomes a Powder of an hot and dry nature, as he saith, this yet conduces nothing to our Work. But let it be so, that he makes of Mercury such a Powder as he speaks of, that is, throughly dried and hot by sublimation from Salts; yet those Purifications are vain and impertinent to our Work, yea as to the perfecting of our Work they are hurtful. For though these inferiour Minerals communicate with Metals in their nature, yet not in kind and pro∣portion: For the superiour and in∣feriour Minerals, in their nativity and subterraneous formation, are of one and the same constitution •niversally, and therefore of the
Page 263
same nature; but they differ in proportion, quality, and kind or form. Wherefore if Mercury be distilled with those inferiour Mine∣rals, and throughly dried, then his internal nature is confounded and disproportioned, and is hin∣dred and made unprofitable, as to the effect of a Feminine Seed, and invalid for our Metallick Work. For so soon as he is turned into the form of a Powder, (except from his Body of Sol or Luna) so soon he undergoes a through driness, unprofitable to the Philosophick Work. Yet I deny not, but that a drossie and impure Mercury may and ought, by a simple Salt, be sublimed or purged once or oftner, according to a due Philosophick experience, to take from it its dro•s and outward Mineral impu∣rity, so that notwithstanding the fluidity and radical humidity of Mercury may always remain un∣altered: For the Mercurial kind and form in such a Work, ought to remain uncorrupted, as hath
Page 264
been said already. Nor ought its outward form to be reduced into a throughly dried Powder; be∣cause its external form being cor∣rupted, shews its internal nature to be confounded, unless it be in the way of generation that it be altered, as may be manifestly seen in the signs which appear in the Work of the natural way. For there are Sublimations of Mercury from its own proper Bodies, which are conjoyned and mingled with it, by an Amalgamation with it in its most inward parts, from which being oftentimes raised and re∣united, it rejects and loses its su∣perfluities, and is not confounded in its nature; and afterwards it is very agreeable to the Philosophick Work, and powerful to dissolve Metallick species; yet it is not greatly altered intrinsically for the Philosophick Work, unless it be altered by fixed Bodies dissol∣ved in it. But wonderful things may be done in Medicines for Sensitives from this dried Powder,
Page 265
whether it be reduced into an Oyl, or into Water, or it abide in a Powder; but it is not at all perti∣nent to the Philosophick Experi∣ment. And therefore it must be universally noted, that so soon as Mercury is turned into a Powder, of whatever sort, contrary to the nature of its Body to be dissolved, so soon will it be unprofitable to the Philosophick Work. There are certain deceiving Sophisters, who by joyning Venus to it, or adding other species, make a Sophistick Work; that is, they give unto im∣perfect Copper a colour, but not natural; they induce indeed a kind of an apparency, but not a true nature, that is, transmuta∣tion: like as he that paints a dead Image, or composes a Statue of Wood, which appears only, but is not; and as much as a living differs from an Image and Picture, so much differs their Work from the Philosophick. Hence this mix∣ture perseveres not in the Test of the Fire, though it be Mineral;
Page 266
because Nature attracts it not from a proportionable digestion, nor hath Art vehemently decocted it to an alteration of the mixt na∣tures: wherefore that Copper ap∣pears to be superficially only, and not permanently and intrinsically tinged. Wherefore we must not adhere to the Experiments of de∣ceitful Sophisters, because the truth of the natural Art confutes this Sophistick Work, and shews it to be false. And if you will in∣stance farther, and say, that as the said Armaldus by Sublimation pur∣ged away the dross of Mercury, and dried it in its nature; so also (as you say) he by reviving it, moistned it again, and made the Mercury it self hot and moist, and in its nature conformable to its Body. This hinders not (my Re∣verend Doctor) nor refutes the truth of the Philosophick Art, yea rather an errour appears in the Natural Art: For, as is manifest, Arnaldus doth teach, if you regard the found of his words, that Mer∣cury
Page 267
thus throughly dried, is re∣vived by hot water into which it is cast; and he saith that it is made hot and moist, when it was first sublimed hot and dry. But what true Philosopher would say, that Mercury or any other Me∣tal, is changed in nature and in∣ternal quality by simple Water, however hot or boyling, or that it could thence acquire its natural humidity, and so be revived? Therefore Mercury in this revival acquires nothing, because common Water neither decocts nor alters it, because it neither hath en∣trance nor ingress into it, and that which neither hath entrance nor ingress, alters not; because every thing to be altered, must first be throughly mingled. For indeed such a Water may wipe away from it some superficial dross swimming upon it, but cannot in∣fuse into it a new quality: For what nature soever Mercury redu∣ced into a Powder, and mortified by Sublimations, retained, such
Page 268
nature altogether it retains revi∣ved by Water. Now this I would have to be spoken in honour and respect unto the said Arnaldus; but I contemplate and defend the truth of Nature and Experience. Furthermore, honoured Doctor, that I may by this my Answer sa∣tisfie your Epistle, and put an end thereto, I humbly entreat you that you would take in good part, and favourably bear what I have writ∣ten, not by way of Confutation, but Disputation: But if I have answered any thing that offends you, take it yet in good part and favourably, or signifie it to me in writing, and I will satisfie you to my power, as the most true Doctor our Lord Jesus Christ, the Son of God, blessed for ever and ever, shall give and teach me.
Thanks be to Christ.
Page 269

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The Prefatory Epistle of Ber∣nard Earl of Tresne, to the noble Doctor and most learned Philosopher Tho∣mas of Bononia.

My Friend,

IF I had any thing more noble,
imagine you with what good
will I should dedicate it to thee,
for having considered the wonder∣ful
virtue of this Science in its
height, which you are not igno∣rant
of, therefore was I willing to
dedicate this my Labour unto
thee, intreating thee to accept it
with as good a will as I give it un∣to
thee, and conclude that whilst
I give thee this my Labour, that
I have given a greater Treasure
than was ever ordained by the
good pleasure of the omnipotent
God, according to the course of
Nature.

There is a way truly of arriving
to an Universal Knowledge, which
we commonly call the Philosophers
Page 270

Stone, and thou shalt find it in this
my little Booka,
(little, I say, in
words, but great
and high in sub∣stance)
also it con∣taineth
entirely e∣very
Science, that
is to say, the be∣ginning
and ending. Thou shalt
find this my Book divided into
four parts, and thou mayst judge
thereof after thou hast well under∣stood
it. Farewell.

From Tresne, May 12. 1453.

FINIS.

This Epistle I have caused to be
printed, not for the signification
thereof either as to quality or quan∣tity,
but only to prevent the mista∣king
the one Epistle for the other;
and could I have found more Epi∣stles
between these two most excellent
Authors, I should not have hesitated
their publication, but conclude that
they would have been as welcom to
our English Philosophers, as any
either Ancient or Modern Writers.

Vale. W. C. Bibl.

---

A brief Rehearsal of the Preparation of the Philo∣sophers Stone.

REcipe {sal armoniac}, and sublime him
from his Earthly substance,
and then dissolve him into his for∣mer
substance: then if it be to the
Red Work take Sol, if it be to the
White Work take Luna, and dis∣solve
it in the said Mercury, until
they be both one Mercury, which
will not be without Putrefaction;
then separate the Elements, and
decoct them according to their
due proportion. Note, this Sulphur
Philosophorum is the Earth of the
Elements calcined, sublimed and
fixed; then it is coloured with
either Sol or Luna, according as
thy Work is, the which Sol or Luna
is added to fresh or other Mercury
after the order of Amalgama;
then fixing the Sulphur and the
Elements, and that new Sol which
is called the Earth, according to
their due proportion; the which
Page 272

Names of weight shall not be
made mention of here, for the love
of him that taught it me, and lest
too common it should be; for if it
should be named in two Books,
then all the World would decay in
Husbandry and Industry, if not in
Honesty, which I pray God pre∣vent.
Amen.

FINIS.

---

Books sold by Will. Cooper, at the Pelican in Little-Britain.

EIrenaeus Philalethes his Prin∣ted
Works, in number 15.
(viz.)

Introitus apertus ad occlusum Re∣gis
Palatium.

—Idem in English, called Se∣crets
Reveal'd.

The Marrow of Alchymy, in
Two Parts.

Ars Metallorum Metamorphoseos.

Fons Chymicae Philosophiae.

Brevis Manuductio ad Rebinum
Coelestem.

Methodica Enarratio trium Ge∣bri
Medicinarum.

Vade-mecum Philosophicum, sive
breve Manuductorium ad Campum
Sophiae.

Experimenta de Praeparatione
Mercurii Sophici.

An Exposition upon Sir George
Ripley's Epistle to Edward the 4th.
King of England.



—Idem upon Ripley's Preface
to his Compound of Alchymy.

—Idem upon Ripley's first Six
Gates of his Compound.

—Idem upon Ripley's Vision.

—Idem upon his Recapitula∣tion.

—His Experiments for the
Preparation of the Sophick Mercury.

The Philosophical Epitaph, with
Hieroglyphical Figuress.

Helvetius his Golden Calf, with
Figures.

Glauber's Extraction of Gold out
of Stones, Gravel, Sand, &c.

Jehi•r the three Principles or
Originals of all things.

A Catalogue of Chymical Books
in Three Parts.

The Principles of the Chymists
of London, in Two Parts.

Simpson's Philosophical Discourse
of Fermentation.

Ripley Reviv'd, or a Collection
of six several Pieces of the famous
Eirenaeus Philalethes.

Opus Tripartitum de Philosopho∣rum
Arcanis.