CHEIRAGOGIA HELIANA. A MANUDUCTION To the Philosopher's MAGICAL GOLD: Out of which Profound, and Subtile Discourse; Two of the particular Tinctures, That of Saturn and Jupiter Conflate; and of Jupiter Single, are recommended as short and pro∣fitable Works, by the Restorer of It to the Light. To which is added; ΑΝΤΡΟΝ ΜΙΤΡΑΣ; ZOROASTER'S CAVE: Or, an Intellectuall Echo, &c. Together with The Famous Catholic Epistle of JOHN PONTANUS upon the Minerall Fire.
By George Thor. Astromagus.
London, Printed for Humphrey Moseley at the Prince's Armes in St Paul's Church-yard.
1659.
THE CONTENTS of this BOOK.
1. Cheiragogia heliana
2. Zoroaster's cave: or, An intellectuall echo
3. Epistle of John Pontanus upon the minerall fire
To the Students in Magic, for Astrall Secrets:
FOr to those who look upon this Sa∣cred Science, (so the wise De∣mocritus calls it) as on the Poet's 〈 in non-Latin alphabet 〉- Aristo∣phan's Cuccow-Town in the Clowds, and name it our Sparta; I have no∣thing to say but only this: That they are such as are shut up, by a wonderfull, and neces∣sary providence of God, under the vast, hea∣vie cloud of the vulgar, from which they are never like to escape: And to the Gyant of Conceipt, him that comes up boldly to lay his hands on this Vestal, without the Ordinary Dignifications, competent Learning, Wit, & Manners, only, two words—〈 in non-Latin alphabet 〉; utrum homo, an Priapus? And so, I bid them both Farewell.
It is to you that I send this Golden Ma∣nuall; a pretious discourse on the Magicall Gold: Aurum enim nostrum non est au∣rum vulgi; and I shall give you an account of my Election of This out of some hundreds that I have readd, after a short Introit.
It is not unknown to you, that there is a certaine Tongue, that is the Tongue of My∣steries, call'd by Ficinus, Lingua Magica, and sometimes Lingua Angelorum; and indeed, it is Lingua Ipsius Ternarii San∣cti; for almost all the Hagiography is in it; all the Cabalism of the Hebrews; and with∣out the ambit of that, nothing that's Admi∣rable. This Tongue is not only absolutely necessary, and wisely fitted to vail her Secrets from the unworthy and prophane: but is also bravely proportion'd to the Olympus, or the Intellectuall Imaginations of Man (to speak the language while I praise it; and withall interpret the sublime Demonstrations) 〈 in non-Latin alphabet 〉—.That Man, who is discended from God; has in him∣selfe a sense of him; and turnes his mind towards him; might, like a generous
Scholler be taught by Mystic words.—And yet it is not every Artist who has offer'd at this Tongue, that has the right felicity to it; nay indeed, not very many out of the whole Sacra Corona, can be shown, who have offe∣red so much as a Rose to the true Venus of the Language, the sweet and secret Cytherea! 〈 in non-Latin alphabet 〉 Cytherea! Their words are often barbarous, their clauses and periods rude and harsh, their whole composure so carelesse and loose; that the common Dignity of a man, who comes to read, is utterly forgot and lost with the dignity of the Argument it selfe. Then again, their most industrious Involu∣tions; their Inversions of Method; their confusions of the Works; their perversions of the sense of one place by another, makes all so dark and intricate, that Lycophron's Cas∣sandra, where she beginns, and holds on, her heavie I ambics over Troy
〈 in non-Latin alphabet 〉. From the top of Ate, whither the Cow wan∣dred; to theirs is meere transient, & pervious Reading. But this Anonymus, whosoever he was, is so far from such unskilfulnesse, & need∣less envie, that in an endeavour to give us
more frequent, and brighter strictures of the Light, he has runne himselfe almost out of the Magic Tongue. And is not that somwhat raru? Besides the Discourse, a Charta Lacera of his sayes it, Scripta est igitur horis subcisi∣vis Aperta haec Tractatio à nobis, de Au∣ro Philosophico, nec dum cognito, non Chymicorum Stylo (ut solent) allegori∣co, sed plano, ut Intelligatur Tinctura Solis, hactenus occultata, additis alijs, &c. And yet, you need not fear but that he had a spark in him of that Custodia Theo∣maga which comes from God, and holds to him; of which the learned Frier Bachon, Ubi Deus magnam posuit virtutem, ibi etiam magnam posuit Custodiam; uti patet in Viperis, & Magorum Lapi∣de: for he has writt to the only fixt law of the Tongue—Nil apertè, nil operté; of which more in his Programma to the Book.—And This I name the first, though not the greatest of many Incitements, that made me choose it for you, and bring it forth out of that Lethe where it has layen un-observed.
The second is, That in an extraordinarie manner, and to some peculiarity too, it treats
de Ente primo Universalissimi Minera∣lis; Or, of the Universal most universal. Atque haec est anceps Sententia!
The Third; That under the Most Univer∣sall, it represents and asserts to us, severall Tinctures particular; A thing somewhat doubted by an able Philosopher of my acquain∣tance, who is now at the Greater Pyrotechny; and I was desirous to give him my Authori∣ties, from These Great Names, as well as my reasons, from our Electricall Compositions.
The Fourth; That there are in it so many and such open glances at the Keyes of Art and Nature, as are not to be spied, and catcht, in any other that I know.
The Fifth, That two of the particular Tinctures, that of Saturne and Jupiter Con∣flate; and of Jupiter Single; are apparent∣ly short, and profitable works: And those I would recommend to such as know the Ini∣tiall mother to all Tinctures, and are not yet able to beare the charge (though not much) or wait the time of the great Work.
The Sixt, That it is a little golden Tripos, readie to move it selfe, and give answers to Enquiries concerning the Mineral & Metal∣lic
Tinctures of Isaac Flander, Basil Va∣lentine, and Theophrastus Paracelsus; and so may serve as a brief Complex of all, or most of their Astral Learning.
The Seventh; That by Citations, it touches upon certaine Curious Manuscripts, no where else to be seen in their Sparks, and such Semantics to what they are. Cum enim (sayes his Charta to This) perlongo Tem∣pore hanc Artem sectatus fuerim, nec tantum perpetuis Cogitationibus, & Studio Theoretico, multorumque Ma∣nuscriptorum Inspectione, quorum mentio passim à nobis fit; sed manuali insuper labore, & experientia propriâ, & attentaverim & compererim plurima; li∣cebit mihi hujus Rei conditionem, &c.
And these are the Reasons why you should highly Accept of it, as well as they were to me to make the Choice.
The Second Tractate (collected from various reading, and not without some experience of my own) is an Echo to this, and within it selfe; as on the other hand, to old Pontan's Minerall Fire. I call it 〈 in non-Latin alphabet 〉, The Cave of Mitra, and render it Zoroaster's
Cave; because in the Solitarie horror of a huge Cave, the ceremonies of Mitra, that is, of the Sun, were anciently erected by that great Chaldean, and those no doubt of Magical In∣stitute: such as were the Sacra Eleusinia, the Holyes of Ceres Eleusina; concerning which, Eschylus was thought to have spoken too much, and Sophocles has his Scintilla∣tions.
〈 in non-Latin alphabet 〉.
The Golden Key that locks the the Tongues of the Eumolpidae, the Priests of Ceres.
ANd now upon the view of this litle Astro∣magic Trias, & its in auguration to the publick light, I cannot let it passe without its own Aucile, That Scutcheon that it weares from Heaven, that by its Stature it may not be taken for a Parvus Daemon Minorum Gentium. For a Genius of a lower order, or of the lesser Nations. I say therefore, It has in it, the Green Salina; The viriditie of Na∣ture to Mineral Starrs in Our Mercurie, the spinging Emerald, analogous to the Univer∣sall
Spirit. And whosoever reads this book, though indeed but a small volum to that Idea that it is ready to make, shall have no reason to, lament the 〈 in non-Latin alphabet 〉- the losse of those bookes- The Sacred Cōmentaries of the Egyptians, named to us by the Greeks: For by this, in a short time, he may not onely become a learned Initiant; but, by the favour of heaven upon his practice, a perfect Hiero∣phant to the best of Secrets.
Other curious Pieces I have in my eye, for those who are carious, and of a various rea∣ding; those I resolve to draw out as I fit at my Athanar this winter, and send them a∣broad with the same subscription to your ser∣vice.
GEO. THOR: Astromagus.
PROGRAMMA AUTHORIS.
Sunt qui Saepè legant Chymicos Multúm{que} libellos,
Nec dena atting ant post quo{que} Lustra sco∣pum:
Nunc huc, nunc illuc incertis passibus acti,
Quos Labyrinthaeis flexibus ire patet.
Sunt alij invidiâ tacti, qui cuncta recondunt
Offusis Tenebris, impediunt{que} bonos.
Scilicet ut Solisapiant, Soli{que} ptentur
Esse Sophi, queis nil quam sua sponsa placet.
Aequoris hanc inter Scyllam, vastam{que} Cha∣rybdin
Alchymicam, in medio nostra Carina natat.
Cholcidos Auriferam ut si quando ad littora Lanam,
Technophilus per me forte referre queat,
Inscribat Spoliis Anagrammate nominis apto,
Mi Nicolaus erat dux Niger Hapelius.
CHEIRAGOGIA HELIANA.
A MANUDUCTION to the Philosopher's Magical GOLD.
BASILIUS VALENTIN a Benedictin monk, and, by his country, of the higher Alsatia, who, in the memory of our neerer ancestors, excell'd in Magick and Chymistry, in his Triumphal Cha∣riot of Antimony, pag. 242. where he treats of the Stone of Fire made of the Mercury of Antimony, writes directly to this Sense: But the Stone of Fire (sayes he) does not Tinge Universally, as the Philosophers Stone does, which is prepared out of the Essence of Gold: No assuredly. For it has not alloited to It such an Efficacy by Its Virtue: but It Tinges particular∣ly, to wit, Luna into Sol besides Saturn and Jupiter, omitting Mars and Venus, save only,
Page 2
that a little Gold, after projection upon Them, may be had from them too by way of Separation: Item; This Tincture (sayes he) by one part of it, cannot Transmute above five, that remain fixt in Saturn, Antimony, quartation, and Ad∣urents: when on the other side, The True, anci∣ent, and Great Stone of the Philosophers, trans∣mutes to a kinde of Immensity. In like manner, The Stone of Fire in Augmentation of Itselfe, cannot further be Exalted: But the Gold is pure and fixt. So a little after, pag. 244, The reader (he addes) is to be advertis'd, That there are Stones to be found of more than One kind, that Tinge particularly. For All the fixt powders That Tinge, I call Stones; but One gives Tincture more Efficaciously and deeply than Another: as the Philosophers Stone first, That has its right of precedence to All. This, The Tincture of Sol & Luna, to Red and White, follows in Order: next to That, the Tincture of the Vitriol of Venus and Mars, both of which have in their own depth, the Tincture of Sol, if they be brought to a permanent fixity. The E∣lixir of Jupiter and Saturn, for the Coagula∣tion of Common Mercury to Gold, follows That Tincture next. Last, comes the Tincture of Mer∣cury It self. And This is the Difference (sayes he) and Multiplicity of Stones, and Tinctures. All these Tinctures, (he further adds) proceed from One and The same Seed, from One and The
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same Initial mother, from whence the True U∣niversal springs. Out of the Compass of These (he addes) there is no other Metallic Tincture to be found in any Thing, whatsoever name it's call'd by. The other Nobler and Ignobler Stones, I mind not now; and will have nothing to doe with them here, because they are of no force but only to Medicin. In like manaer of Animal, Vegetal, and Min 〈…〉 one, I make no mention, as they stand and are ordain'd only to Med'cinal Use, and have not the least ability to the least Metallic work; the power of All which, is to be found in an Excesse under One Complex of the Philosophers Great Stone. None of the Salts have any Tingent power: They are only keyes to the preparation of Stones, otherwise of them∣selves they can do nothing; but as for the Salts of mettals and minerals (now I say something to thee, if thou canst perceive aright what Diffe∣rence of mineral Salts I think upon) They are not to be omitted or rejected from thy works as to Astral Tincture and this because we cannot want Them in our Compositions. For in These is to be found that excellent Treasure, whence all sixation with perseverance, takes its origi∣nal, and has its True and Genuine Base. Thus far Basilius Valentin.
This Sublime and Incomparable Philoso∣pher before the Time of Paracelsus, layes here the Foundation of the whole Universal
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Most Universal, and of all the Stones and Tinctures in the mineral Kingdome; out of which, metallic Tinctures (in other Things, by Themselves) ought not to be sought, as he attests in many places. But in This, he most evidently shows, besides the Original, Great Universal of the Seed and Initial mo∣ther, out of which the other Tinctures pro∣ceed (although he names Them not expres∣ly), that there are Six distinct differing Stones and Tinctures, of which one Tinges still more powerfully then Another can. And in the beginning of his Triumphal Cha∣riot of Antimony, he describes fairly to us The Stone of Fire, or Tincture of Antimony, whose Mercury he teaches to precipitate with Oyle of Vitriol out of Mars, and in his own proper Sweet, red Oile, that is ex∣tracted from the Sulphur and Salt of Anti∣mony by the mean of the Spirit of Wine, and driven by the Retort, to dissolve and af∣terwards to fixe it into a Tingent, fluent Stone. This indeed is a particular Tincture of Antimony, and yet it is certain Paracelsus did so Exalt it, and by subtile preparations, then by reverberations, afterwards by Subli∣mations, Digestions, Separations and Distil∣lations; at last, by various reductions and re∣solutions, (as himselfe affirms in the fourth of his Archidoxes) brought it to such a point
Page 5
of high Temper, that all the admirable virtue of it was not to be found by the Wit of man; That by which it past through even all metals without diminution of its force, and made them perfect, and yet to it self was still sufficient to Tinge more and more yet; nor That, by which it was apparently able to propagate humane bodyes Sound and Strong to the Tenth Generation.
To Antimony, Sulphur is not unlike. The mineral (for both of Them are to be referr'd to the vitriolates) of which, Theo hrastus sayes thus: That, That is not In It, we may attain by the help of the Other; by, It, mea∣ning the magnetick Spirit of the World, which is the Philosophers True Magnesia. And That (sayes he) will follow the Cap∣tain of Art (that is, Helias the Artist) close. But after what manner the Stone of Fire out of the Three Intrinsics of Antimony, by in∣tervention of Oyle of the vitriol of Mars and Venus, ought to be prepared, Basilius tea∣ches, not only in his Triumphal Chariot here and there, but more collectedly, and in an open method, he seemes to have treated of it in the manuscript of his Manual prac∣tice.
After the Stone of Fire, next he mentions the Philosophers Stone, and gives it the high∣est place, to wit, in respect of the other Tin∣ctures
Page 6
Universal, but not of the Universal Most Universal, as I shall show and prove a∣non. But he affirms the Stone is made out of the Essence of Gold, and Truly indeed; but not as we shall heare, without the Addition of the Salt of Nature both Simple and Com∣pound: whence Alchymia, the name of the Art, is pointed out; Halchymia, that is, a fu∣sion of Salt, by the Ingenious Chrysippus Fannian.
The third is the Tincture of the Sun, or of Gold The most Philosophical, and follows immediately The Philosophers Stone. This consists of Gold Alone or chiefly, and That Philosophical described by me, for which Cause it differs from the Stone Itselfe, al∣though there are various preparations of it. For indeed, the Great Stone is made out of the Essence, and the very astral Tincture of Gold: But this Tincture of the Sun, instead of the fusile Salt of Nature, is content with his own Salt, and comes out of the three principles of Gold Philosophical resolved, depurated, and conjoyn'd, as we shal tell you towards the End.
The fourth Tincture according to the Sentence of our Basil, is the Tincture of Mars and Venus Conflate, that is, of the white, and red Spirit of their vitriol, which is the Mercury and Sulphur of both, together
Page 7
with their fixt Salt, out of which this Tin∣cture is had: although without the vulgar Sol, wherewith it is to be Incorporated, it cannot be perfected; because with It, it is first to be fixt, as Basil witnesses, in his book of Naturals, and Supernaturals, Ch. 2. pag. 28. in these very words, Because (sayes he) he Tin∣cture of the Sun is no where more abundantly found, then in Mars and Venus, as in male and female, Their bodyes are destroyed, and their Tingent Spirit is driven forth, to Satiate o∣pen'd prepared Gold with Its own blood, and by its proper meat and drink to make it fugitive and volatil. Then anon, This vo∣latil Gold thus Satiate with Its own meat and its own drinke, resumes its own blood, and Dryes it up by Its own Internal Heat, by the help of a vaporous fire, whence ensues another victory, which makes it fully fixt, and highly perseverant, so that now the Gold is med'cin more then fixt. To the same Sense, the same Author, some pages after adds; Although the Mars and Venus (of this Art) doe not stand in need of any vesture, but are able to give it to the other five; yet I dare constantly affirme and assert it, that without Our Lyon, (that is, without Gold reserate and prepar'd as aforesaid) they can do just nothing at all, because we doe not see, and provide against the peremptory fixity of
Page 8
their Mercury, and the malleability of their Salt, to have gain from them: unlesse the Ly∣on conquer them again in a great Scuffle, and both be brought not onely to perfect Solution, but final fixation, as he taught a∣fore.
But here we meet with a Great and notable Objection, that bids us stand to answer it. For Basil, in the twenty ninth page of this Chapter, does not only say plainly, That the Tincture of Venus and Mars without Gold resolved (as was said a little before) can doe nothing: but he also affirmes of the vulgar Gold, whose Tincture is to be joyn'd with the Tincture of Mars and Venus; That the Lord of all the planets (namely Gold) is not able to impart to his Subjects any thing of his own vesture: because nature has given to it but only One rich Suit; unlesse the Ser∣vant first do further enrich his Lord. And a little after, he adds: The King cannot com∣municate with his Servants any of his here∣ditary honour, nor give them a lasting Court-gallantry of habit, unlesse that first he do re∣ceive, pensions and Tributes from his Sub∣jects. And now, since This is so, It may be askt, and that indeed not without an emi∣nent cause, How it should be, That the Tin∣cture of Sol, according to its Essential Dif∣ference can stand off from the Tincture of
Page 9
Venus and Mars, or any other of the Tin∣ctures; namely if the vulgar Gold be not a∣ble to Tinge, unlesse Itselfe be first Ting'd by the Spirit of Its Subjects? Some to untie this knot have betaken Themselves to the minera of Gold as yet Green, as also to the Marcasits; and I deny not but They may doe very much, because they are not destitute of Spirits. And thence, as they contend, the Tincture of Sol, and not from fused Gold, is to be prepared and had. Others look for the Tincture of Sol, not out of Gold simply re∣solved, but such as is first brought into his principles distinct, and after certain Depu∣rations, made up againe, by a handsome natu∣ral coalition. For the Artists (such as they are) that do not add to the Mercury of Gold, the Sulphur of Sol, but Sol it selfe, doe not properly belong to us here, and therefore without contemning them, we answer thus; That the Silver and Gold that Nature has put into our hands upon her own Simple provision, is not so much required to the Tinging of Sol, as is Another more Sublime, and much better, Our Gold, the Philo∣sophers Gold, in which there is the Tingent Spirit; of which I shall presently discourse, when first I have run over all the Tinctures of Basil.
The fifth Tincture Basil proposes in Jupi∣ter
Page 10
and Saturn, and that as extending to the Coagulation onely of Common mercury to Silver namely, and to Gold, to wit, by their red and sweet Oyle by Art prolected from their Centers, as he, in more then one place intimates to those that can read. And to this place also belongs the Doctrine that Para∣celsus delivers in his book of Vexations, con∣cerning the composition of Saturn, Luna, and Mercury. But here, I cannot hold from telling you plainly, that Basil speakes of the vulgar Saturn, and vulgar Jupiter; both of which, while they still remain in their own minera, are of a higher consideration, virtue, and force: and to That purpose, in his Tri∣umphal Chariot of Antimony, where he speaks of the fixation of vulgar mercury, he has these words, page. 87. Mercury can be brought to no Coagulation, unlesse there be an addition to it of the other metallic Spirits, and that Coagulation is most efficaciously, and most powerfully of all effused in the mother of Saturn, without which it cannot be done, unlesse thou hast the Philosophers Stone itselfe. And so again of Saturn, in his book of Natural, and Supernatural Things, cap. 9. pag. 121. Every man is to know, and think upon it, That no Transmutation of metal can be had out of Saturn, because of his most excessive Cold, except onely the
Page 11
Coagulation of the common mercury: be∣cause the Cold Sulphur of Lead, can stop and tame the current, vagrant, hot spirit of Mercury, and take it away, if the processe be rightly instituted. And to these a little after he subjoynes: Wherefore see thou do not reject Saturn, or look scornfully upon it to fling it behind thee: for indeed his nature and virtue is yet known but to a few; and it is from this Saturn that the True and great Stone takes the Initials of its Celestial, fla∣grant colour; it is from this metal, and this alone; and by the Influence of this Planet is given to It a key of perseverance through putrefaction: because of Citrine no redde can be made, unlesse, from the beginning, out of Black, a White be raised. These Things he—.Which as they are of a higher search and consideration, so they seem to belong to a Secreter Saturn, namely, the Philosophical, which does arise out of the putrefaction of Sol, and the Salt of nature, although a certain excellent Doctor of Law labours to evince in his Ruricola, That in the very minera of Lead of a certain sort, whose flowers are double, there is a very great force: the same also appeares to be proved by the Tincture called the Aromatic of the Philosophers out of the mercury of Lead; to say no more of particular Tinctures. Hence Paracelsus, in his
Page 12
book of Vexations, are rather of fixations, cannot sufficiently extol that Interior Spirit of Saturn, which is able to kill and slay the o∣ther Spirits, or mercuries of the metals: as I my self have sometimes seen bars of per∣fect proved Gold out of the mercury of common Lead, as they were shown to me five yeares agoe by a very learned, wise man.
In the sixth and last place, Basil makes mention of the Tincture of mercury It self. But That Tincture is prepared either by the mediation of the Calx of Egge-shels, as Pa∣racelsus has it in the fifth book of Ulcers pa∣tent; or is elevated by the vitriol of Mars and Venus, resolved, distilled, and coagulated, as you may see in the same Author, concern∣ing the Death and Metamorphosis of Things and more to That in Rupecissa, to whom I restore that little book of the Tincture of mercury in the Second part of Gratarolus: or else Its Sublimate, by help of the malagma of Jupiter, is resolved and distill'd, in which the mercury is calcin'd, and coagulated with metals, the very way that Basil himselfe seems to have taken, in his book of the Two∣fold Mercury of Sol, pag. 108. in that part of the Repetition of the Great Stone. For, the way of proceeding with mercury is very va∣rious and multiform: and yet it is easily re∣duced
Page 13
into a liquor by fire with the help of the powder of beaten coale; which liquor af∣terwards by a certain Artifice, is able to Extract the Soul of Sol. It is also preci∣pitated by it self, and fixt with the Tinctures of Venus, Mars, and Sol: but chiefly it is nou∣risht with its own milk, to which perchance thou mayst Interpret that of Sybilla Enime∣ria, when She sayes: Sitting upon a plain and well-disposed Seat, thou givest It of its own broth, that is, milk sent down from heaven; which yet again may be applyed to the Uni∣versal, great stone, &c. in the Sybillin fragments of Philip de Lignamine the Sicilian Knight. Of This too, take that speech of Geber the Arab. when he sayes: If of mercury alone, (mineral he means, though taken from another place) thou canst tell how to make the Stone, thou hast lookt for and found a most excellent na∣ture, and pretious skill. Hence Basil, in his Triumphal Chariot, pag. 88. For mercury (sayes he) is a pure meer fire and no∣thing else. And thence it is that It is burnt by no fire, and that no kind of fire can captivate it to its final Destructi∣on. It either flyes away suddainly, resol∣ving it selfe spiritually into an Oyle Incom∣bustible; or remains after its fixation so con∣stant, that it is not possible for any man to take any thing from it: insomuch that what∣soever
Page 14
can be made out of Gold, the same may be made out of It by Art. For after the right Coagulation of It, it is in all things like to Gold: because it comes from the same root, the same Stock, and that same Unity that Gold does. With these agree those other pretious Sayings of his that he has scatter'd up and down when he speaks of the Star of Sol, and the starre of Mercury, which Two being joyn'd together in their radious pow∣er, opens to us at a certain time the Clossets of the most secret Wisdome. See his Tri∣umphal Chariot, pag. 71, and 72. 91, and 92. I should not need to take much pains in explaining the words of Basil, if That Tractate which he writ upon the Astrum of Sol and Mercury, were not so enviously sup∣prest by some. Nor are we ignorant that those by some are applyed to the minera of Sol, the processe whereof by the wet way and the mediation of Nitre and Sal-gemme is in∣stituted so, that first Three Principles are se∣questred, and then depurated by Spirit of Wine: and first of all ascends the Astrum of Mercury White, his Sulphur and Salt remaining downwards, whereof the Salt is extracted from the Sulphur by distill'd rain∣water, and when it is purged of all its Ter∣restrial faeculence, it congeales into a vitriol under a triangular and quadrangular forme.
Page 15
Out of these Three Depurates, is againe ex∣tracted a new intire minera of Sol, and the Extract for some Times cohobated by affu∣sion of a New Aqua Regis, untill the mouth of the Lyon (as it is call'd) be well opend, which in Digestion is circulated; and after∣wards, the water being drawn away, ascends the bright Mercurial Spirit. In This the Vi∣triol prepared afore is first Dissolved, and Di∣gested, till it deposes all its feculence. And this oleaginous, clear water, dissolves the Sulphur above named and in a double pro∣portion of it. To these Three parts are added four of the Mercurial Astrum, and so Dige∣sted into a Balny for forty dayes, till all pass into a Green, viscous Liquor, and afterwards in a Physic furnace be coagulate to a fixt med'cin. Others following the dry way separate a minera from Gold, and this Gold Impregnant by its own Spirit they distill gently by Retort, and so, that of a pound they have scant a dram of its sweet Spirit. An ounce of this for the purpose prepared, they shut up in a small Glasse, decocting it care∣fully six months by degrees of fire, till it turn to a fixt rednesse, which passes through the Argent vive mineral collected without fire, and makes it fit and able to turn the bo∣dy of Gold into Tincture. Now whether These, or the other look better for the Astrum
Page 16
of Basil's Sol and Mercury, I leave for others to Judge, because I have not yet seen That Tractate of Basil de Astro Solis.
But that I may speak yet more cleerly of that Mercury that is known among the vul∣gar, we must compare those things that The∣ophrastus gives us about Congealing the Spirit of mercury into a Saphir Stone by the Oyle of Vitriol, in his book of mine∣rals, with Those that his Scholar Phaedro the Great, relates of the Soul of the Hermaphro∣dite, and thence it will easily appear to them of the Chymical monarchy, from whence exists, and how is had, That Sapphiric Flower of the Hermaphrodite, which is the admirable mystery of the Greater world; Of which (saies he) even one dram after its projection upon three thousand drams of melted Gold and those cast upon a thousand of Brasse, turns all into most perfect pure Gold. Thus sayes Phaedro Rodochaeus: whose processe in this Secret is not yet known to all of Us.
To These deservedly we may add, what the most experienced man, and the profoundest searcher of Nature, John Isaac the Flandrian (for from him all others after him, learnt as from another Hermes) has in his Tractate of the Oyle of vitriol; And also of the Oyles of Mercury, and of Antimony brought to Tincture perfectly fixt. Nor can I involve
Page 17
This in silence, That of many mettals and minerals put together, the same Author Teaches a Tincture does arise; and such a Tincture as is able to fall upon a Thousand parts of Silver, to transmute and Tinge it to Gold. And not Inferior to This, is that Mer∣curial and Solar Tincture of the most Illu∣strious Duke of Bavaria, Lord George The Rich, to whom, as our Ancestors have left to us, immense riches did accrue from this Art. But besides, That old saying; Make mer∣cury by mercury, by water mercurial (to wit, out of Gold) presents to us in Truth The same Things. And does not Palingenius in his Capricorn-book, the tenth, allude neer to the same sense? when he sayes,
Hunc Juvenem Arcadium Infidum, ni∣miumque fugacem
Prendite, & immersum stygiis occidite lymphis: &c.
This young Arcadian faithlesse, vagrant knave
Snap up, and drown him in the stygian wave. and That that follows.
But of This enough already. For I do not certainly know, whether that of the Helve∣tian
Page 18
Doctor, in his book of the Treasure of Treasures, writing of minerals, may be re∣ferred hither, or not: Nature (sayes he) begets a mineral in the bowels of the Earth, of which there are Two kinds, which are found in many places and Lands of Europe. But the best, in the figure of the Greater world, is in the rising of the Astrum of the Sphear of the Sun. The Other, in a meridional Astrum, which is in its first flower, produced by the Astre of the Viscus terrae, the Glew of the Earth; and in its first Coagulation is found redd, in which all the mineral flow∣ers and colours lye concluded. Which words literally understood seem to be spoken of the minera of Mercury and Gold, because Theophrastus (as also his Schollar Phaedro Magnus) attributes all the Colours of mine∣rals, in his book of the Generation and Me∣tamorphosis of Things, to Argent vive as the mother of metals. Although there are some, that pertinaciously fit This to the Redd Translucid minera of Silver, call'd Rotgul∣digertz by the Germans. But I, instead of Gold, should think it rather to agree to A∣nother certain minera, which is feracious of Gold, and fertil to It, and yet not Gold It self. To this is not unlike, what Basil in his books of Supernatural and Naturall Things, Chap. 3. pag. 45. sayes of the Spirit
Page 19
of mercury in these words: Here the questi∣on might very well be put to me, How this Spirit of Mercury, is to be got, and had by Us? Upon This Great question (he addes) One might very well with a strong desire expect the Answer; which yet I will not con∣ceal from any one, but lay it open faithfully, so far as by the wil of God, it is lawfull to do it, in manner following: Take (sayes he) In the name of God, The Redd minera of Mer∣cury, that looks like Cinnabar (factitious.) Take, besides, The best Minera of Gold that thou canst get: bruise and powder Them both together in an Equal pondus, before They have come at any fire, &c—.in the same place.
It is very well known, That of a certain minera fertil to Sol, and the liquor of Mer∣cury, by a monthly Apposition of It, there grew up to a German Lady, a perpetual har∣vest, or Crop of Gold. The Gold rising first in its Colour Green as Grasse: afterwards by little and little the Spires passing into Gold, ready to be reapt by Cizars. There is, besides, Another particular Tincture that terminates in the Deep-red Crystals of Sol; when it is sublimed, and has before grown out into sprayes, and is almost consentaneous to the Other.
But we are to take notice, That Basil does
Page 20
not speak of the Spirit of Mercury and Sul∣phur after One way, but diversly; sometimes of the Stone, sometimes of the Tincture of Venus and Mars; sometimes again of the most Universal: whence not much after, Chap. 4th of the Spirit of vitriol out of Venus and Mars: The Genuine and True Sulphur (says he) is Incombustible. For It is a True and a meer Spirit, out of which Incombustible Oyle is prepared and had: and It is That very Sulphur, out of which the Sulphur of Gold from the same root proceeds and is made. By which words it is not hard to be conjectu∣red, what he would have us secretly to Un∣derstand by his best Minera of Gold, as he speaks of It in other and other places, accor∣ding to the variety of the Subject, of which he treats: Therefore he adds; For this Sul∣phur is rightly to be called and baptized, The Sulphur of All the Philosophers (as Paracel∣sus points It out too in his book of minerals, Chap. 8th. of vitriol; and Basil likewise in the Chapter of vitriol, pag. 133.) because in It is all wisdome found even to the Spirit of mercury, which antecedes it—. But what That Spirit of Mercury is, of which he writes there, whether That exprest in the Tincture in the Manuscript, to wit, the white Spirit of the vitriol of Venus from Mars, or of the Universal Most Universal, I leave it
Page 21
to the judgment of the learned. For he sayes, That the Astrum both of Sol and Mercury, and the Mercury and Sulphur of the Philo∣sophers, proceed from One root, at first in∣deed a white Spirit, and That he plainly calls the Philosophers Mercury: for afterwards there follows (sayes he) a red Spirit, that is, the Sulphur of the Philosophers and their oyle Incombustible, from both the Tinctures of Venus and Mars meeting together in one womb. To this purpose in his Chapter of Vitriol see more pag. 132. and how pro∣foundly he playes the Philosopher the A∣nalogically de Spiritu Albo ad Album, & ad Rubeum de Rubeo—Of the white Spirit to the white, and to the Red of the Red.
It appeares therefore, That the red minera of Paracelsus his Cinnabar, and the red mine∣ra of Basilius his Mercury, agree very neer; and that the best minera of Gold, with both, may be understood not only of the common Mines which nature gives us, but of others, to wit of Antimony, the minera of Mars, and chiefly of the vitriol of Venus out of Mars. But of these, as the Greeks speake, 〈 in non-Latin alphabet 〉, by the way, to help us to understand Basilius speaking so variously of the Spirit of Mercury; which is the manner of those Chymists that have tryed many Things, and draw on one shoo upon many.
Page 22
For there are Many wayes that aime particu∣larly at One End, not only by One, but by many, and indeed diverse, Things: Against which Doctrin many have their Opinati∣ons.
Therefore since our Basil reckons up to Us distinctly these Six Explicit Tinctures, which we have discours'd so freely afore: and yet in the 244 page of his Triumphal Chariot, professes also openly, That All the Six Stones of metallic Tinctures arise from One Seed, and are All by One Initial mo∣ther in their first Generation; So prosemina∣ted and bred, that from The same mother the True Universal has its lineal profluence; it is cleer as noon-day, that besides and a∣bove the Solific Essence both of the vulgar, and Our Philosophical Gold, there is yet Another sort of Gold, and That more Secret and hid, from which the Universal Most Uni∣versal issues forth, as the Seaventh and most perfect of All, rising from its own proper root, that is, its own Earth and Water, and in That much exceeds the very Philosophers stone Itselfe; because out of It alone, both That Stone, and the Other particular Tin∣gents, are form'd and flow primordially: and more then that, because from It all the other Things of all the world, not onely in the Mineral, but also in the Vegetal, and A∣nimal
Page 23
Kingdome derive their life, hold it still, and by the Crearor are so ordain'd to their Increment and multiplication. But now what manner of thing this is, and in what thing placed, although it may in some sort be conjectured by what was said afore, (The Green Line casting it self every where, and encompassing all); yet we shall speak more of it below in its place.
All the question now, after we have reckon'd up all the Tinctures, with their Multiplicity and diversity in the Minerall Kingdome, is to be transferred by us, Ad Aurum Philosophorum Nostrum, to Our Philosophers Gold. What it should be, viz. out of which, the Tincture of Sol is chiefly to be prepared, besides the Universal Most Universal, and the other Tinctures named above. We say therefore; That this Gold of the Philosophers, (for of the others, as of the Universal Most Universal, we speak not now), is Gold, that is produced by the Philosophers out of the Metalls Inferior, and of lesser value; and not by separation alone, but by the benefit of nature working by Art in an Actuall transmutation. There∣fore it is not vulgar Gold, which by nature in her degree is onely simply perfect, and therefore now lyes under rather an Expira∣tion, or declination of its Seed; than that it
Page 24
should be vegetous and fruitfull to a proge∣neration of other Gold. Concerning this thing the most Expecienced Minerallist and Metall-man Andreas Solea, published by the famous Montanus, is to be heard, who in his Book of Minerals Metallic, Chap. the 9th. Of expiring Metall, Septurie the se∣cond, writes thus: When Nature with the body of Metall is come as high as Gold, then it descends again, or moves down ward for want of Aliment by its hunger. Again, in the end of the Seventh Chapter, Septurie the first, Of the Ascent and Descent of Metalls; after he has recounted, how finely nature ascending Calcines the whole body of Luna, which Calx is nothing else but the body of Sol, he adds thus: As for Descention, thou mayst easily perceive and understand it by Ascension. For this is the difference, that in the Ascent it first acquires Tincture, be∣fore a body: but in the Descent, sooner looses that Tincture. And therefore Me∣talls that are Descendent are much more imperfect then those that are Ascendent. Thus he. Therefore showing where the Seed and Tincture is fruitfull or not fruitfull in the Metalls, The Ascension (sayes he) and Descension of Metalls, could not be made, but that they all agree in their seed and are of a Consanguinity. Item; In their Ascent
Page 25
Silver and Gold have the same seed, which in the Ascent transmutes Silver to Gold: but in the Descent, transferrs it into Cop∣per. Then concluding, he sayes most openly: The Seed must passe out of its owne body in∣to another, or else it cannot be fruitfull, or fertill. Thus farre Solea. And whosoever will not give Credit to his various experi∣ence, will believe no body at all. The cause therefore appears, why Tinctures are not made out of Common Gold, unlesse that (as Basil sayes) be first exalted by the Spirit of Its Subjects. For we must look for a more noble, and more perfect Gold, that is in its Ascent, in which the Tingent, Green, Vege∣tant spirit and fruitfull Seed is; which by Solea's intimation and pointing out, is Gold produced from Inferior Metalls. Why else (sayes Count Trevisan) should we take nine Months time to serve our turn (to spend it, he means, upon the Exaltation of Common Gold by the Tincture of Venus, as Basil teaches)? For we might take that body, as na∣ture has made it, and laid it ready for our use. Here you see that Gold simply given us by nature, cannot of it self produce Tinctures: but another sort of Gold. Therefore he adds: Our Gold is not the Gold of the Vulgar, as all Philosophers say, because the common Gold is dead: but ours is impreg∣nate
Page 26
with Spirit and is a hueing Gold. Hence John Clopinel de Mehun in his answer to the Lamentation of Nature; Gold (sayes he) is known to be the Treasure of all the Mines: and yet it has neither matter, nor form of so great power, as to exceed its owne perfection. For it has no greater pow∣er then to perfect it self, let the Artist strive, and do what he can. To destroy it, and to re∣duce It, would be a foolish work, since out of it no more virtue, nor power can be had, than what it has from its proper nature to compleat it selfe.
No Reduction can be made of those things, that Nature perfects into a species or Indivi∣duall, unlesse first they be corrupted. And after Corruption no Generation is made like to the species, unlesse perchance there be a Regresse to the Genus. Wherefore the De∣struction of Gold makes nothing to the Con∣struction, or making of it, because by its de∣struction nothing can be made. For it be∣ing once dead, its Substance dyes too, and So that out of It no other Argent vive, or Metal, can be had any more, &c.
That therefore we may expressely and so∣lidly confirm our Sentence and Conclusion concerning the Philosophers Gold from the lower Metalls, we will give you evident Testimonies from many eminent Philoso∣phers.
Page 27
And first, Basilius in his manuscript, Declaration of his manual practice, writing thus of the Tincture of Sol: Thou oughtest to know (sayes he) that Our Stone is made of Its own proper Essence, and that it trans∣mutes Other metals into Gold. Which Gold (he adds) must again be Destroyed, and Turn'd into a better Stone. Here very e∣vidently (as I think) he shows, That This Gold is first to be made, before it can again be destroyed, or Turn'd into a better Stone: whence likewise in his German poetry, neer the beginning, he delivers the same Sense:
O Sol, Regis in hoc qui munere fungeris Orbe:
Luna Genus servat multiplicatque tuum.
O Sol, Thou doest the Office of a King in this World:
And, It is Luna that preserves and multiplyes thy Kind.
In which he shows that Luna is required to the propagation of Sol, as in the follow∣ing lines, when expresly he adds;
Summè, Luna, precor, ne deseruisse velis me,
Quum Venus in bivio jam sit, ut illa decus.
Page 28
Induviasque tuas ipsa induat: ut libet Ambo
Ex illa compti, divitiisque Simul
Ditati simus! quod Te meminisse sub∣inde
Addecet. Hoc etenim nunc Tibi linquo. Vale.
I earnestly pray Thee, Good Luna, for∣sake me
not, when Venus now stands doubting between
Two-wayes; that She may put upon her self
Thy Clothes and beauty: and that Both of Us,
being so made Fine, may also be made Rich
By her! This thou shouldest Think upon;
This I leave to Thee! And farewell.
So in his following Verses upon Venus, he witnesses further, saying thus: Ejus filium (nempe Antimonium,) &c—. That her Son (to wit, Antimony) does warme and heat the body of Luna, that she may be made pregnant, and leave behind her a progenie of mighty virtue and vast Encrease: meaning our Gold Philosophical. But from Basilius
Page 29
more below: Now let us come to that most Excellent Author of Twelve Tractates up∣on the Stone, whose Anagram is, Qui Divi Lesch Genus Amo, that is, Michael Sendivo∣gius, That Polander, whom Oswald Crollius in the preface of his Basilica, calls Heliocantha∣rus Borealis, The Northern Beetle, in whose hands he saw with great admiration and a∣mazement, the wonderfull Virtue and Ope∣ration of that Tincture commonly call'd the Philosophers Stone. Thus therefore Sendi∣vow in the proaem to his Tractates. Although there are to be found some Idle fellows which either out of Envy or malice, or fear of the detection of their Impostures, cry it abroad, That the Soul of Gold may be ex∣tracted from Gold, and so return'd to Ano∣ther body with vain and pompous Osten∣tation, not without the losse of Time, La∣bour, and Cost: Let the Sons of Hermes for certain know, that their Extraction of Souls (as they call it) whether from Gold or Silver, by any vulgar Alchymistical way, is nothing but a meer persuasion: which yet is not be∣leeved by many, till at length by Experience, the only Sole mistrisse of Truth, its verified to Them to their Losse. On the otherside, (he goes on) he that in the Philosophers way can Tinge the least piece of metal, with gain, or without gain, really to the Colour of Sol,
Page 30
or Luna, permanent in all the probates re∣quisit: he, I dare very well affirm, has Nature's Doors set open to him, to search out further and higher Secrets, and by the blessing of God, to be an Adeptus, and attain them. These words doe not so much referre to the artifice of Extracting a Tingent Anima, by which a way should be laid open to higher Secrets: as to the very, right Philosophical Gold produced out of the Inferior metals; by the Use of which Gold (as I shall show out of the Author) a way is made to us of higher Things. But what he discourses of the Anima of Gold vulgarly Extracted, we must know that Anima cannot trans∣mute, although It may induce Colour, as Paracelsus does witnesse abundantly to us in his book of Minerals, Chap. the seventh, to these words; This is altogether True, If the Sulphur of Gold be projected upon Silver, it colours it indeed, but does not fix it. And Basil glances at the same in his Repe∣tition of the Great Stone, pag. 113. Right∣ly therefore Sendivogius in his ninth Tractate of the Commixture of Metals. The Chymists (sayes he) know very well how to transmute Iron to Copper, or Venus, without Sol: But if they could tell (he further addes) how to administer the Nature of Sol to these muta∣tions, they should find the most pretious
Page 31
Treasure of all, a Thing more pretious then any is. And what Other Thing I beseech you is This, than, not the Common Gold, but Our Gold Philosophical; of which the Tin∣cture of Sol, the most pretious Treasure may afterwards be prepared? wherefore (sayes he) we are not to be Ignorant, what metals are to be put together and conjoyn'd, and what nature corresponds to what. Then conclu∣ding; There is (sayes he) One metal (metal he sayes) that has the power of Consuming others (videlicer, by Corroding): And why? For it is almost (sayes he) as Their water, and almost Their mother. Only One Thing, videlicet the Radical humidity of Sol and Luna, holds out and resists, and is meliorated by It. Here he might seem by the letter to speak altogether of the vulgar Saturn. But Gold and Silver are not properly made In∣trinsically better by vulgar Saturn, although they be forinsically purged. Therefore thou must take it of another Saturn, with which if Gold close eleven times, it is brought down to Death, and afterwards put into its own matrix (namely Mercury) it conceives and generates the most excellent fruits. But since no other Saturn but the vulgar, or That which is made by Transmutation out of the Regulus of Antimony per Coementum, as also out of the vulgar Mercury resolved in an
Page 32
Aqua fort, is actually metal; the words be∣fore, may not unfitly be referred, to the Tincture of the Vitriol of Venus and Mars (for this is almost as their water, and almost their mother, by which the Radical moysture of Sol is indeed meliorated:) for our reserate prepared Gold, is saturated by It, and promo∣ted to fixt Tincture, as Basil himselfe wit∣nesses: because Gold cannot Tinge of Itselfe, unlesse Itselfe be first Tinged. Therefore Sendivogius adds: Sed ut detegam, &c. But that I may discover it (says he) It is call'd Chalybs, or our Steel; And Truly Chalybs, yet not vul∣gar, but Such as is Transmuted into Venus, to which the Nature of Sol is to be intimately mingled, videlicet by the Vitriol of Both, not common Vitriol. And to This sense That rwordr Apotelesma belongs: Visitans In eriora Terrae Rectificando Invenies Occul∣tum Lapidem Veram Medicinam; By its Initi∣als making the word VITRIOLUM. But That Send vogius adds: Si undecies coit Au∣ram cum eo, If Gold close eleven times with It (for it does not come over the helme un∣lesse it be often joyn'd with Gold) The Gold emits its Seed and is debilitated almost to death, as we may see in the manuscript practice of Basil's Tincture; it is to be thus taken, that by putrefaction after the distil∣lation of Both, it is at length mortified, that
Page 33
thence it may be raised again into a New Life: Then (sayes he) The Chalybs conceives and breeds a Son more noble than the father (vulgar Gold), that is, It generates for us a Sol, or magical Gold, from whence after∣wards the Tincture of Sol, from Sol Philoso∣phical exists. Hence he adds: postea cum Semen jam Nati: Afterwards when the Seed of that which is now born (that is, the Sulphur of Gold Philosophical) is put into its own ma∣trix (that is, it be admixt to his own Salt and Mercury) it purges the matrix, and makes it a thousand times fitter to bring forth the most excellent fruit, that is, it brings forth for us a Tincture from Gold Philosophical, which after Its fermentation tinges thou∣sands, as Basil affirms. But Sendivogius tells us more, and that we ought intensely to mind; There is besides Another Chalybs, which is like to this, made ready to our hand by Nature, such as is able by its admi∣rable virtue, out of the rayes of Sol to Eli∣cite that, that somany men have sought, and is the Beginning of our Work: understand∣ing not so much the minera of Mars, or Cha∣lybs native, as a certain kind of mineral Op∣posed to Mars, of which in his last Tractate he sayes: Our Salt is mercury: and then adds Our Sol and Luna (whence this Stone of the Philosophers exists) is Obducted, or covered
Page 34
over with the Sphear of Saturn: which min∣eral indeed receives into Itself the beams of Sol (that is, its quintessence), and by a very wonderfull power promotes it to a tingent Stone. Nihil nis magis Opertum, nihil magis etiam Apertum: si modó habeamas apertos ocu∣los ad ixtelligendum rad ces minerarum & Simplices & Compositas.
Nothing more hid, nothing more open then these things; If we but have our Eyes open to see and understand the roots of mines both Simple and Compound. To this sense the same Author, tract, the 10th. Gold (sayes he) can give its fruit and Seed; in which It multiplyes itself by the Care and Wit of an Artist, that knows how to promote Nature. But, both in the practice of the eleventh Tractare, and in the Theorie of the third, he strictly caution's that we take not vulgar Gold by Itselfe simply to make the tincture of the Sun: And in his practice thus he does it. But be thou admonisht by me in this, that thou take not Gold and Silver vulgar: for those are dead. Take ours (sayes he) for those are living. Then in his Theorie: But take along this Caution with thee, that thou seek not that point of na∣ture, in vulgar metals, in which It is not: for those metals, and especially vulgar Gold, are Dead; but Ours are Living, and have Spi∣rit,
Page 35
and they by all means are to be taken. Thus Senaivogius: In which (I confesse) he does not onely discourse of this our Philo∣sophical Gold, but also of the Great Univer∣sal. However it is, he does altogether Ex∣clude the vulgar Gold Simple, unlesse it be first driven from the minera's, and Exalted by Art.
But let us consult Theophrastus Paracel∣sus, and see what he sayes, or rather demon∣strates in his Praxis, of this our Gold Phi∣losophical. He teaches in his book of mi∣nerals, Chapter the seventh, to make the Epa∣tica of mineral Sulphur, from whence after∣wards the red Oyle is distilled, where to these words. Here we must observe (sayes he) that any Silver that is put into this Oyle, and there remaines its due time, remaines black, and casts its Solar Calx to the bot∣tome. But before its due time, it leaves a Calx not fixt, but somewhat Volatil and Immature, (note the word Immature for that that follows) but if it attain its terme (he adds) and come to its just petiod, then It Fffects All Things that are to be done: It is not good to say more of this thing. Out of this one place alone, it more then e∣vidently appears, what this Gold springing from Silver can doe, of which (he sayes) it would not conduce to speak more: and yet
Page 36
he confesses it does doe all things that are to be done, videlicet, whatever the Artist desires, or wants. This is a most Conspicu∣ous place, and by no means to be infirmed, or eluded, that it may not be the palmary of Confirmation to our Sentence, concerning the living magical Gold, and so much (I say) the more certain One, by how much Para∣celsus is Greater then All. But this Oyle of Sulphur is nothing else, but the first Ens of Vitriol, which by its Acidity is sufficiently argued; as also from this, that if you put to This oyle, of the common Sulphur, and twice as much of fountain-water, and after∣wards boyle in it Lamels of Steel till a Third remain, presently as soon as it is cold, a most Green Vitriol is generated there. And This a certain late Writer, taking it from a Disquisition of mine, and mistaking me, in∣serted to his Tyrociny, and brag'd, It was the Sal of Mars. But let us return to Paracel∣sus. He writes in his Manual, where he treats of the preparation of the Tincture of Sol, as appeares by the End of that discourse (for there he speaks in plain Termes of Potable Gold, and the liquor of Sol) in these words to our purpose, Sume Electri Mineralis Im∣maturi, &c. Take of the Mineral Elect um Immature (that is, such as is between mature and immature). And what is this Electrum
Page 37
I pray you? Electrum, with Paracelsus, is no other Thing but a metal which is made by Art out of another metal; So that the white Venus out the Red, is called an Electrum by him, although to Colour only, and not to Things, they stand Distant from one Ano∣ther. Hence in the book of Minerals thus defining; Electrum (sayes he) is a metal from another metal (namely by the benefit of Na∣ture, & help of Art). Whence also, in another place, The Crama of all the metals joyn'd together in Mercury, as a certain thing eli∣cit from Seaven, he calls Electrum. It is therefore consequent that he here, by the name Electrum, does not speak of vulgar metals by nature's hand simply given, or as they are constituted in their mines, or fused above; but of those that out of other metals are produced by Art, as when Venus is made of Mars, which indeed is much better, and of greater power (as Experience teaches) than Common Venus. And so likewise, the Gold produced out of Luna by the oyle of the Epatica of Sulphur (as he taught above) is much better then the vulgar, because it effects even All things (as Paracelsus sayes) that are to be Effected: and may indeed be so Exalted that it would drive any man to admiration. But why does he cal it Mineral, and Immature? Because it is from the Mi∣neral,
Page 38
and That Immature. For it is made by minerals, as by the Oyle of Sulphur from Luna which is imperfect, but yet in a very neer way to be brought up to maturity. Therefore before it compleats its terme, it is immature, having still Extraneous Super∣fluities: wherefore he teaches us to wash and purge the Electrum from all Superfluity the Chymical way by Stybium, till it attain the Exquisit Degrees of Gold. And what doe you say, that Gold Itself (although produced from Luna) in comparison of the Stone and Solar Tincture, is a thing yet Imperfect, and so in a manner Immature? as Paracelsus himselfe in the same place a little after de∣clares: Nature (sayes he) has left it imper∣fect in its place, because she did not intend to make the Stone, but the Matter of It, which indeed without preparation is but a dimidiate, lame Thing. This place is accu∣rately to be perpended, that we may under∣stand, what he here calls the work of nature respectively (as is the natural Transmutation of Our Argent into Gold by the Oyle of the Epatica of Sulphur) and what the work of Art, videlicet, in preparing the Tincture Philosophical, because where Nature Ends in making our Gold, there Art begins in the preparation of the Tincture of magical Gold: although on both hands the Artist comes as
Page 39
minister of Nature, bestowing indeed more labour in the work of Art, lesse in the work of ready Nature. To Theophrastus in astipu∣lation Bartholomeus Korndorferus is succen∣turiat, by whom the Grosse, and not yet Cla∣rified Gold, is commonly called Corpus, and Corpus Iners, a Body, and an Inert Body. And now to produce him here as a fit wit∣nesse in so great a cause, in his Tractate of Luna and its Defects, not unlike to that of Truh••ius, thus he writes: There is a short way by which Silver may be brought to Such a poynt, that it may be made the best Gold, and best of all to be esteemed, because to Our Tinctures no better can be used. What more expresse then these words, what I pray you more evident, and with Theophrastus more consentient? But he adds somewhat more, by which he wonderfully illustrates Theophrastus about the Solution of the Im∣mature Electrum. Whosoever (sayes he) can maturate Immature Gold (so he calls Our Argent) and turne It into a right liquor, so that it is seperate from its Earth, has got the fountain of Sanity. Hence he extols that Saying of Paracelsus when in his book of Vexations he affirmes: That true Alchymie onely by one Art teaches us to make Silver and Gold of the five Imperfect metals: And to use no other Receipts but onely these,
Page 40
Tantum de metallis, ex metallis, per metalla, & cum metallis, fieri perfecta metalla. And then explicating that Oracle, and showing how it is to be understood: Magna Arcana in me∣tallis abscondita, &c. Many Arcana's are hid (sayes he) in metals, and are to be drawn out by an easier way then any one would beleeve, or think to do any good by it. I now say no∣thing (he further adds) how wonders above wonders, are Effected by it, if, in the Philoso∣phical way, they be awakened and raised up into their Primitive mercury, not into the Current, that which vagrant Impostors talk so loud about, serd in Sementem viscidam, but into a viscid, limous Sement, or Seedplot, out of which a living Germen, Leo Suavissi∣mus the mercury of the Magicians, shows it self. Hence it appeares what manner of Mercury it is, and into what principles the metals are to be resolved, unlesse we would have Tinctures to passe into a uselesse dust, or powder, that has no Ingression into me∣tals fused, but swims upon them to no pur∣pose. From metals, indeed are made Tin∣ctures, when out of their Substance primor∣dials are drawn, which move themselves on (if They be right handled) into a viscous Se∣ment. But Out of metals, when perfect me∣tals are compounded with their primordi∣als in a form or appearance oleaginous ma∣teriallys:
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By metals again Tincture are made, in the projection of Tinctures upon perfect metals namely, that by Them as the meane, They may acquire their due Consistence. And then lastly with metals fused, are per∣fect metals made, namely by Transmutation of Those that are Imperfect to perfect by help of med'cins already perfect. In These we see Parace sus hast most Signally and briefly comprehended the Summe of the whole Art. See those Things which not only Guido de monte delivers to us concerning this kind of preparation (for he is somewhat tedious in his prolix Circulations) but also what the most Experienced Isaac Hollandus proposes in a Tractate peculiar de Salibus & Oleis me∣tallorum, of the Salts and Oils of metals (al∣though they require That furnus clausus Re∣verberii, with its little mount within, known but to few, and used by Paracelsus otherwise they cannot so well be prepared) the other Things are of themselves open e∣nough, especially if they be joyn'd, and com∣pared with what he sayes in his Tractate of the Oyle of Vitriol, and in That of Antimo∣ny, and That of Mercury.
Yet in this place I cannot forbear, but I must add to Those Two Testimonies of Bar∣tholomeus Korndorferus, and the most Excel∣lent Paracelsus, Another too of that most
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monstrous Franciscan monk, who in the year 1419. writt a book in the German Tongue in Open words, to Burgrave Frederic Mar∣quis of Brandeburg: but the book for many causes was never brought abroad by the Presse. In It, many Tinctures of metals, gemmes, & pearles, are contain'd; with many other choise Arcana's. He therefore in that place, where he comes to the Tincture of Venus and Sol, by the help of which he teaches how to convert Luna into Sol, This Sol (sayes he in open words) does more than another Sol: and shows the way that we must proceed. Leonhardus Turniserus complains very much that he lost a Compendium of It in the Tower of Kussenberg some years agoe: but there is yet extant in Schobinger's Library an older Copy. To these there is a neer correspon∣dence of those five particular Tinctures that goe about inscribed in little books of bark, rising almost from the same foundation with the former, only in them the pure is not Separate from the Impure Terrestrial Sul∣phur: otherwise then with the Monk, who shows how to cast away the leprous Earth: by which it comes about that his particu∣lar Tinctures are so much the better, and tinge deeper, by how much they ex∣ceed the other in Subtilty and Penetra∣tion.
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But let us now return to Count Bernhard Trevisan, who in the second part of his book writes expresly in these words: Curr, damno tan tem expertus sum, quòd in metallis, &c. To my losse, I found at length by Experience; That it must needs be hid in metals, &c. Where he alleadges that saying of Geber, No thing that is Extraneous, and that is not com∣pounded of metals, or born of them, is able to perfect them, or cause their regeneration, or Transmutation. But the same Bernhard again sayes: Corpora perfecta, &c. Perfect Bo∣dyes, which by nature are simply perfect are only perfect in their Simple degree, and un∣lesse by Art they can be made (plusquam per∣fecta) more then perfect, they cannot con∣tribute to Imperfect bodyes: but if (sayes he) they be handled by Art, and according to Art be perfected in the Philosophers manner (mark the words) then the way lyes open, and it is easily deprehended what they are a∣ble to effect. For Our Gold is not vulgar Gold, nor our Silver the Silver of the vulgar: because they, so long as they remain in their own Substance, are no better then dead; nor have they any Efficient power, as we may see in the Codex of truth, that is, the Turba Philosophorum. Hence alleadging that Golden Saying from Geber the Arab: Quicunque ignorat Radices Minerarum, &.
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Simplices & Compositas, &c. Whosoever knows not the Roots of Mines both Simple and Compound, he knows not the principles of Nature, and therefore not of Art: and by Consequence is a Sophister, not a Chymist. By Simple roots, understand, those that are in the Universal most Universal: by com∣pounded, those that are made up out of Mercury resolved together with a certain mineral homogeneous Earth, into a Viscous Liquor; in all which the germinant and Tin∣gent force of the Universal most Universal abides spiritually, and flowes in the fire like to wax without noise after a due Rectifica∣tion; by which also (namely such compound roots) Gold attenuated melts like butter, and grows into the Philosophers stone. therefore Bernhard having intensely searcht into Nature affirms, that he had alwayes be∣fore him that Saying of old Osthanes, (〈 in non-Latin alphabet 〉, &c.) Natura naturam con∣tinet: Natura naturam separat: natura obvi∣ans naturae suae laetatur, & in alienas transmu∣tatur naturas, Nature contains nature, nature separates nature, nature meeting with its own nature rejoyces in it, and is transmu∣ted into other Natures. Whereof the two first, teach that the metals as they are in themselves are not to be taken, but that those things are to be Extracted from them
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that are Contain'd in them (for he confesses that he learnt by his losse, that the thing he sought for should be hid in metals). And the two last show the friendly, Conjunction of Gold with the roots of the Mines, and comprehend the Tincture consequent from thence: which things it is sufficient to have pointed at, and shown distinctly so far. And now, since I have proved as much as can be desired, that our Philosophical Gold, pro∣duced out of the Inferior metals by Nature & Art, does yield us a Tincture of Gold Phi∣losophical Distinct from the Stone; I shall conclude the whole matter out of Basil. Valentin therefore in his Occult Philosophy towards the End, writes of a Stagge, whose hornes were of pure Gold, and had got ma∣ny thousands of antlets, or branches budding from them, which Stagge ran into a Green wood, and many huntsmen to this day range for him, and pursue him. The meaning of this riddle is not hard to be conjectured from what is said above: besides that of Basil him∣selfe in the end of his Triumphal Chariot it is sufficiently declared, namely how this Stagg so much sought for, may be taken by lively and Industrious hunting. For he teaches to pursue him by the multiplyed Stone of Fire, of which one part falls upon five of Luna, and the other things that follow in the same
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place. By which it more then abundantly appears what sort of metal our Philosophi∣cal Gold is, and whence it is produced, of Luna namely Tinged into Sol, whence the Golden Stagge exists: which Gold indeed (as Basil is witnesse) must again be bruised, o∣pen'd, and further subtiliated, before it passe into a better Stone, that is, the Tincture of the Sun: Paracelsus likewise glancing at the same Thing in his book of minerals writes thus: If the Alchymists could find that Sulphur of Gold, as very well it may be found (sayes he) In Arbore Auri & Ejus Radice, in the Tree of Gold and the Root of It, (for this is their great Scruple: Non alte∣rum illud, not That other Gold) they might indeed rejoyce at it, &c. Thus far then of our Magical Gold unknown to most men, and hitherto unobserved, & undistinguisht. Now towards the end of our Manuduction for a Close and a Crown, we shall, out of Ba∣sil, annex a short way of the preparation of the Tincture of Sol, and of the chief stone of the Philosophers, when in a few words I have premised This, That even in common Salt, and in a certaine Other almost Conge∣nerous to it, there are very hidden powers and secret forces, which are able to doe ma∣ny wondrous things for us compounded with Gold, and with the Oiles of Vitriol
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and Antimonie rightly prepared. Most sure it is, that common Salt gives us an excellent Potable Gold by the Spirit of wine, if after its due Calcination it be Crystalliz'd, and distill'd by it selfe into a sweet Oile. Which processe, plainly conforme to that of Basil, we owe to a Noble person, and a dear com∣panion of mine, who had it from him; to say nothing of other Arcana's out of Salt, For indeed it is Paracelsus his circulatum minus, his lesser Circulat, which he calls by its peculiar right, the Matrix of all Metalls, e∣specially the Sea-salt, with which the Majus Circulatum, his great Circulat from Mercury Sublimate agrees: What should I say of the sweet Oyle of Antimony, so industriously sought by Crollius, and mist, not so faithfully communicated to me by the same freind as other things?
Now as for the Tincture of Sol Philo∣sophical; if it be truly prepared, it must be a done by a just and cue Anatomie of Gold: so that first his purest Sulphur, and most highly graduat must be extracted with∣out any Corrosive, and Separate from all its extremities and dregs. Afterwards, the Salt of our Philosophicall Gold, which will appeare white as milk, must not only be extracted, but must also bee brought to a Transparent Serenity, by which afterwards, it may more
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easily melt like butter in the extract of the sulphur of Gold, and together with it come over the helm. And when these two are thus exalted, then superfused to the residue of their mercury, presently after the Solution made, they will precipitate it to the bottom of the vessell. Hence all the Three viscous principles must be putrified in the philoso∣phers glasse, and going on, from thence be raised again to a new life by their owne pro∣per body and Salt, till they passe into a Re∣generat astral fixt and perseverant Essence, which by the Initial Crasis of its three prin∣ciples may be multiplyed and augmented in the space of a month, both in its virtue and quantity. Thus much briefly, of the Tincture of Sol.
But as for the Philosophers Stone, another way is to be taken, for it admitts (against the common opinion) of a duplicity of pre∣preparation, namely, either by Composition of its mineral root Simple with Gold Re∣solved, the way of Basil in his Twelve keyes, or by Conjunction of Gold with the Com∣pounded rootes of the mines, from which line the Stone of fire prepared out of the Mercury of Antimony, and the vitriol of Venus and Mars by their own Sulphur re∣ced es little, or nothing at all. But of the nature of this, I have sayd enough before,
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from which likewise differs not that parabo∣licall Description de nobili Solis flore, not long agoe brought out of the Archivis of some eminent Citty of the Empire, which delivers the whole processe very freely, al∣though it dazle the Eyes of many pretending Sophisters. But out of this compound, vari∣ous particular Tinctures may be had, of which I forbear to speak more now. But fol∣lowing the mineral root Simple of the Uni∣versall Most Universal, we say with Basil in the end of his Memorial Table, that here there is no need, as we taught in the tinc∣ture of Sol, that Gold should be somuch de∣stroyed that it may be Justified in its Ele∣ments, and so the first essence of its root be sought and brought forth to the light. Nor is it a necessity, that That in the compounds should be done: for there are some who by an Essence Mercuriall, extract the soul of Gold, the Gold Itself remaining almost in∣tire, by which they exalt their work to such an excellence, that a knife being perpendicular∣ly let down into that Tincture of their Stone, and taken up so again, then only wiped with a little papyr, and that papyr cast upon mol∣ten Gold although nothing at all seemed to adhere to the knife yet only by the odor of the Tincture, they have converted a
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whole ounce of Lead into perfect Gold in all probates, as those have told me that saw it done, whose mindes when as before they were much averse from this study, became afterwards eager pursuers of the Art.—But (sayes Basil), It is every mans part that adheres to this Science, and will be in love with so pretious a thing, to search diligently after the Golden Magnet, (viz. of the Uni∣versal most Universal) to know it very well, which he shall find in unicâ re unicè, in one thing alone and none but that; and its root in one only matter, (wherewith Subti∣liated Gold by help of a kindly liquor is to be resolved and with continual fire, and in a furnace Philosophical, to be excited, cherisht, & so long decocted, till it passe into a transpa∣rent Stone like a Ruby) of which, says Basil, our potable Gold is made more perfect, than it can of Gold Itselfe, which ought first to be made Spiritual, before potable Gold can be prepared out of it, as he has it Chap. the sixt of things Supernatural, & Chap. the seventh pag 93. For this Caerule, or Azurine Spirit, which is both in the Saphir and in Luna, is the Sulphur and the soul (sayes he) from whence both Gold and Silver enjoy and ex∣cercise their vegetall life. Hence Basilius in the Repetition of the Great stone pag. 114
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Lunae spiritum spiritui Solis perinde appropriari ait, atque viro faeminam &c, sayes, The spirit of Luna is appropriated to the spirit of Sol, as a woman to a man, both in the Earth (where metalls are first generated) and then upon it where the metalls are made by Art. Then again, the white Tincture (sayes he) is pla∣ced in the Magnetic Form of that one onely thing, in which likewise is found the first ens of Gold. And with words to the same sense, after the rectification of the Lunar Tincture described, together with the preparation of it, he shuts up that Chapter: But if thou doest know (sayes he) the primum Mobile of the mall (there needs not somuch of the circu∣lations of compositions) quandoquidem opus ex uno perficere potes, because thou mayst doe thy worke by one. But what this one is, we must seeke in the nature of the Mineral king∣dom. But yet, that he might not leave it alto∣gether untoucht upon, and so desert his rea∣der in the mid'st of his course, he everywhere intimates that it is not far from every one of us. For so, in his book of Naturalls chap. the 4th, pag. the 56, he complains that the sons of men doe not observe, but rather con∣temne that which God has layd before us in nature, in which there is a great secret. To the same sentence, in the end of his Memorial
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Table: The true root (sayes he) is vile, and even visibly exposed to the eyes of the vul∣gar, and yet unknown; and, if not by a various proofe premonstrated, it still lyes hid to a man in the Dark. For all the world (as Bernhard likewise bears witnesse) looks upon it, sees it, and does not know it. So of the great mystery of the lesser world, towards the endpag. 220. The Materia prima, The first matter (sayes he) is manifest before the eyes of the whole world, and yet known to very few, and in all places to be found, to wit, Mercurius, Sulphur, & Sal, and Mineral wa∣ter, or Metallic liquor, tanquam-centrum as a center, â Formâ suâ separata, seperated from its from (the prima materia or mineral water understand separated) and made up of these three Incipients. But chiefly, in the end of his last chapter de rebus naturalibus, Omnia (inquit) quae post Antimonium, Vitriolum, Sul∣phur, Magnetem, praecipuè dotata sunt praealiis, et affinia its, ex quibus Aurum et Argentum prin∣cipium, medium, et finem suum sortiuntar &c. All those things (sayes he) which after Anti∣mony, Vitriol, Sulphur, and the Magnet, are in an eminent manner above others endowed with, and nearer a kin to those principles, from which Gold and Silver derive their beginning, middle, and end, together with
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true transmutation and alteration particu∣larly; received their virtue, force, and power ex unare, from one thing, in which all these are Secretly and Invisibly layd up-till their birth, together with all the metalls: To which he adds: Quae materia manifesta est coram oculis omnium: Which matter is manifest before the eyes of all men. But because the virtue, force, and power of It, is buryed very deep, and so unknown to most, it comes about that this Materia is accounted as nothing, and by Ig∣norance thought and reputed utterly insigni∣ficant and unfit, to the purpose of Art.
The name of it (sayes he) is Hermes, who carries for his ensigne a Serpent volant, and has to his wife, her who is called Aphrodita; that knowes the hearts of all mortalls: and yet all these are but one thing, Unica Res Unicè et Essentia, One single only Thing or Essence, which (sayes he) is common in all coasts, known in all places, every one takes it in his hand, and uses it to vile things; the vile he accounts pretious, and rejects the pretious. In sum, sayes he. It is nothing else but Water & Fire, whence Earth with the addi∣tament of Ayr is born, and still preserved. In these he fully setts before the eyes of all men the matter of the Interior Root.
Therefore here, as at the Goal of the Uni∣versal
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most Universal, we too must stop and make our stand in the mineral kingdom, af∣ter the Recount of Universals, and almost all particular Tinctures, of which we have hi∣therto had any notice. Only one thing I thought good to add for their sakes, who think, There it nothing at all true, or profi∣table, extra Universale Universalissimum, without, or besides the Universal most Uni∣versal; and therefore deny that particular Tinctures are to be sought and had, without the compasse of That. To Those indeed I can easily grant, that, the Universal matter had, and rightly known, posse ex ea certiffima pa∣rari particularia, most certain particulars may be made out of it. But it is not therefore consequent, that in this and the other bough and branch, growing out of the universal Materia, although in the species differing from it, there should be no power of trans∣mutation, which both experience bears witnesse to, and the learned acknowledge, as Chrysippus Fannian in his Metamorphosis, & Aqinas himself de Corporibus Supercelasti∣bus et Inferioribus cap. 4 et deinceps. Nor does it follow, Count Trevisan in all his life found no particular of any moment, there∣fore nobody els can find one, or, that it is fals∣ly affirmed by others. For to say nothing how
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Count Bernhard sought for the Universal (which certainly is to be found in no Parti∣cular extra Universale) both what not only Basilius had said of the Stone of fire, and of the distinct Tinctures of metalls, and what Others, sufficiently refutes him: but also what Paracelsus of the Epatica of Sulphur, and Luna converted into Sol by the oile of ir; and That which Korndorferus relates de Lapide Schisto, of the Stone Schistus, for an ability to the fixing of Luna, although both in the vulgar Sulphur, and in Korndorfer's Schistus, which is a certain very eager sharp salt, even Basil himselfe by a mistake denyes any power of transmutation. So on the other side there are some, who, having got some either universal, or particular Tincture, forthwith insolently cry it out, That there is no other Universal, but that of theirs; Adeò plaerique nobis Suffaeni sumus omnes, So apt are we all to hugge ourselves in our own con∣ceits, and ours. But to have pointed at this by the way, is enough for us. May the great and good God grant by his eternall Spirit, in his only begotten Son, consubstantial to him, our Emanuel, that we fix not our hearts on these Terrestrial goods the Mammon of this world, neglecting the celestiall, but that we may seriously look after a better treasure
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laid up in heaven, and, apprehending it by Faith, expecting it in certain hope, in a course of unwearied piety joyn'd with love, we may aspire to it, and attain it, through and for Jesus Christ: who with the Father, and the Holy Spirit, is the One only Jehovah, blessed for ever. To whom be the Prayse and Glory to all eternity, Amen.
Finis Cherragogiae Helianiae,
per Adeptum Anonymum.
ΑΝΤΡΟΝ ΜΙΤΡΑΣ. ZOROASTER'S CAVE. OR, The Philosopher's Intellectuall Echo to One another from their CELLS.
Of Mercurie and Sulphur.
ECHO Prima.
DRy water from the Philosophers Clouds! Look for it, and be sure to have it, for it is the key to inaccessibles, and those locks that otherwise would keep thee out.
Chorus omnium.
It is a middle nature between fixt, and not fixt, and partakes of a Sulphur Azurine.
Isaacus Flander, & Gymnosophistae apud Phi∣lostratum.
It is a Raw, Cooling, Feminine fire, and expects its Impregnation from a Masculine, Solar Sulphur. Aristot. Arabs. It is the only compleat Angell to the Infern, or Bottom
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of the earth, where all the Treasures are hid. 〈 in non-Latin alphabet 〉.
Apollo apud Homerum in Hymno ad Mercurium.
All that are conversant in this Art, learn from Experience, and all good Authors, That the true matter and subject of this stone, has Gold and Silver in potentiality, and Argent vive naturally, or actually: Which Gold and Silver are much better than those men com∣monly see and handle, because these are alive and can increase; the other dead: And if this could not be effected, the matter would never be brought to its perfection, which this art promises; which is indeed so efficacious as to perfect Imperfect metalls. But this same invisible Gold or Silver, which by this Ma∣gistery is exalted to so sublime a degree, cannot communicate its perfection to imper∣fect metalls, without the help and service of vulgar Gold and Silver.
Adeptus Anony∣mus apnd Combachium.
The Sun and the Moon must be in Con∣junction that they may absolve perfect gene∣ration. Arnoldus Villanovan in flore florum. No corruption, that is, no mutation or pas∣sage of one form into another can be made, without the mediation of Putrefaction, (which is the sole mean and way to Gene∣ration) nor any putrefaction be had, without some Mercury, or Argent vive, which is the
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special delator, or conductor of the vegetant faculty, called by Philosophers, The viridity of Nature.
Anonymi Adepti-Sal, Lunien, et Spiritus Uni¦versi. Minerals have their Roots in the Ayre, their Heads & Tops in the earth. Our Mercury is Aereal; look for it therefore in the Ayre, and in the Earth.
Calid Aegyptius. It is the potentiall vapor of metals.
Aegidius de Vadis.
Our Stone is the conjunction of Sol and Luna, till Sol has drawne the substance of Luna to his Nature and colour. Lullii Co∣dicillus. And this is done by the inward fire, or sulphur of the stone
Idem ibidem.
Minerals made of living Mercury, and li∣ving Sulphur, are to be chosen: worke with them sweerly, not swiftly with precipitance.
Dastinus-pag 55.
The thing that works perfection in metalls is the substance of Argent vive and Sulphur proportionally mixt, by long and temperate Decoction inspissate and fixt in a Wombe of clean earth; with conservation of his radi∣call not corrumpent humidity, wrought up to a solid substance, with due ignition fusible, and under the hammer Extensible.
Geber, de Investig: cap. 2. Those that know the Mercury and Sulphur of the Philoso∣phers: know that they are made of pure Gold and the finest Luna, and Argent vive, which are dayly seen, and lookt upon, from which
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our Argent vive is elicited.
Bernardus de Gran∣pag. 1. Manuser. vetustiss:
Our Stone is the potentiall vapor of Metal; and how to get this, thou must be very care∣full and wary.
Aegidius de Vadis
Our Water is a lustral, or expiaring essence, and the cause efficient of the clarity of the whole body, and med cine. Two things it works in the earth: It washes it, It tinges it: As it washes, it is Water; as it tinges, it is Ayre Ludus puerorum. The ancients call'd our Ar∣gentvive Aqua Sicca, Dry water,
Tauladan.
It is apparent, what that Argent vive is that Geber points at, in his Summa to be taken, namely, the Cleane substance of fixt Mercury, shut up in Sol and Luna.
Idem, pag, 193.
Argent vive in its first root is compoun∣ded of white earth, subtile, and sulphureous strongly mingled with a bright and clear water, united with such an union, per mini∣ma, till the moyst be tempered with the drie, and the drie with the moyst equally into one Intimate substance, that will not rest on a plain Surface, nor adhere to the Tangent because of its Siccity, which has altered and cohibited the Aqueity in it. But it is homo∣geneous
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in its nature: for it either remains all in the fire, and fixt; or else, all flyes a∣way in fume; because it is Incombustible, and Aereal. And this is a signe of perfection. Richardus Anglicus Philosoph.
Vetustus.
Mercurius crudus, Mercury crude, dis∣solves bodyes, and reduces them to their Materia prima: but the Mercurius corporum the Mercurie of Bodyes cannot do it. Holcot Anglus. The Mercury of the Philosophers is compounded of Mercury Crude and the Mercury of Bodyes, by an Union Intimate and Inseperable, as there is in Simple water mixt with Simple water.
Libanius Gallus, apud Trithemium
By a Lucid Key he opened secret places, otherwise inaccessible, and within was great store of Siver and Gold.
〈 in non-Latin alphabet 〉
〈 in non-Latin alphabet 〉
Mercurius Antiquoruum apud Homerum.
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The Names of the Materia to the Magical practice. Echo II.
WHen our materialls are Amalgamated, that Amalgam, to conceale it from the unworthy, is call'd by Philosophers our Venus, our Gold, The earth of Magnesia, the whole Compound. Jodocus Greverius pag. 21. I tell thee that our Semen is the true Salamander, conceived by fire, nursed by fire, and perfected by fire.
Idem pag. 36.
The matter which we need to our worke, is not the Hyle, or the Chaos, but the Materia prima propinqua, The first matter in a propin∣quity, that is, the second; which in Ani∣mals is Sperm, in vegetals Seed, in minerals Sulphur, and Argent vive.
Ripleus Anglus. Sendivogius Polonus.
Sulphur perfectly clarified and dealbate, Philosophers call Their foliated Earth. Vo∣gelius manuscriptus. The work yet Crude is call'd our Argent vive, water permanent, Our Lead, Our Saturn, the spittle of Luna, our Ju∣piter. When better decocted, then it is Argent, then Magnesia, and white Sulphur. When it is Red, it's call'd Auripigment, Corall, Gold,
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Ferment, a Stone, a Lucid Water of celestiall colour.
Adeptus Anonymus, Desiderabile &c.
Magnesia is That whole mixture from whence is drawn our humidity call'd Argent vive. Ludus puerorum. p: 136. The Dragon is the Sulphur that is Extracted from the Bodyes by the Magistery,
Nich: Flamellus Annot. in Democritum.
The liquor of Lunary, the vegetable Mer∣cury, the quintessence, and water Ardent, are all one thing. With our liquor of Lunary, known but to few, is our Solution made, and our potable Gold; but without it, not at all.
Rosarium Philosoph: p: 173.
Trouble not yourselves about the diversity of names, and the regiment of the work; for if we would make Sol, we must take Sol, if Luna, Luna for our Ferment.
Dastinus pag: 30.
Our Black Materia dealbated is called the Terra Foliata, Ashes of Ashes, ferment of ferment, and white Sulphur enduring the fire: and yet without Ferment neither Sol nor Luna will come forth, but somwhat that's as good as nothing.
Lib: duorum verborum: p. 47.
Our Stone in the beginning is called water; when the body is dissolved, Ayre, or Wind; when it tends to consolidation, then it is
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named Earth, and when it is perfect and fixt, it is called Fire.
Dominus Vobiscum. p. 54.
Argent Vive is called Wind, that is, Aereal Argent Vive, the strongest vinegar, poyson Tingent, Virgins Milk, Burning fire, burning worse than the fire of Hell.
Incertus Author.
The Sone is called Adrop, that is Saturnus; because, as Saturn is the chiefest of the Pla∣nets; So our mercuriall Saturnine Stone, is the highest and most pretious of Stones.
Saturninus.
Our compound is called by Philosophers White Earth when it is white; and Red when it is Red. Scotus de Bufone:
When our limous earth is whitened, we call it yharit, that is, Silver; and when it is made red we call it Temeinchum, that is, Gold: And it is whitenesse that tinges Ve∣nus and makes it Yharit, and that rednesse that tinges Yharit, and makes it Temein∣chum, that is, Gold.
Calid Egyptius, Philosophus nobilis
Our matter is call'd the elementall Stone, because the four elements are extracted from it: The mineral Stone, because it is made only of mineralls: The vegetable Stone, be∣cause it is nourisht and augmented, which are the properties of the vegetative Soul: The Animal Stone, because it is refresht with
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sweet odors, and corrupted with stinking.
Scotus de Bufone.
Our Stone is called Adrop, that is, Saturn.
Speculum Arnaldi.
Our Stone after its putrefaction is called Magnesia, and in the putrefaction it is called Saturnus, Idem ibidem. All the metalls when they are prepared by Art, then they are call'd Sol, Luna, Mercurius &c. For before they were onely Gold, Silver, and Quicksilver. Marcilius Ficinus. The Incombustible Grain of metalls, is their radicall humidity; and is as a certain Seed of Sol, and Luna, which nature has inserted to them, that upon op∣portunity they may be Excocted to Sol and Luna by Nature in a long, by Art in a very short, Time.
Vogelius.
Azot is a fift Essence, a body of itself Subsistent, differing from all the Elements, and all the Elementals both in Matter and Form, Nature and Virtue, having nothing of the Corruptible: and it is cal∣led a fift Essence because it is Extracted from four, and has in it no Elemental motion, as other Elemental bodyes, Tinging and puri∣sying metallic bodyes by its Colour, and Keeping from Corruption all other Bodyes that are joyn'd with it.
Incertus Author.
Terra Alba, White Earth, White Sulphur,
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White Fume, Auripigment, Magnesia, and Ethel, signifie the same, in this Art.
Tertia Synodus Pythagorica Manuscripta.
No way but one to the Sulphur of Nature. Echo III.
NEmo habet in Sulphure nisi Unum Iter. No road but one to find the quick Sul∣phur.
David Arabs.
Thou needest but one thing, namely Water, and one operation, to wit Decoction, to White and Red, in one vessell, under∣stand of one kind.
Alphid Arabs.
Although the wise men have varied names, and perplext their sayings, yet they allwayes would have us think but of One Thing, one Disposition, one Way. The wisemen know this one thing; and, that it is one, they have often proved,
Morienus Eremita Hrerosolymitanus.
In a multiplicity of things our art is not perfected. For it is one stone, one med'cin, in which consists the whole magistery: to which we add nothing extraneous, nor take away any thing, but only, in our preparation, that that is superfluous
Idem Eremita.
White and Red proceed from The same
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Root without any other Kind intervenient. For it dissolves, and conjoyns It selfe, makes it selfe Black and Citrine, white and red, espouses Itselfe, conceives, brings forth, and does all to the perfect end▪
Rhasis Arabs. Et Idem Haly.
If you Govern Our Brasse, Our Venus, with Our Water, then you shall find all that is said; otherwise, you doe nothing,
Turba Philosoph.
There is noway for the Rectifying of Bodies intirely and compleately without our Tincture, which is a Clean Seed, and has upon it the blessing of multiplication from Heaven,
Aurora.
Our water Gilded with Solar Sulphur is the Secret of the Aegyptians, Chaldeans, Arabians, Persians, and Greeks, Hallelujah per Anonymum.
The Number of the Components of the Magical Stone. ECHO. IV.
OF Sol and Luna thou mayst make the perfect med'cin without Separation of the Elements, without labour, without fear without danger; they need a long
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time, but they are safe.
Isaacus Flander. lib. 2. mineral.
The Ancients labour'd in the Almagama∣tion of Sol & Luna, which is indeed the most perfect worke, and the Care little.
Idem ibidem.
Mercury alone perfects the works, in it we find all that we need, to it we adde no∣thing extraneous. Sol and Luna are not Ex∣traneous to one another, because they in the beginning of the work are reduced into their first Nature (that is, Mercury), therefore from It they took their beginning.
Divus Thom: Aquinas cap 3.
Wherefore I counsell you my friends, that you work not on any thing but Sol and Luna, reducing them into their first matter, that is, Our Sulphur and Argent vive.
Lullii Codicillus.
Of Sol vulgar, & Luna vulgar, both Solute there is a preparation of Mercury vulgar. Of those Three without any other Species, the Physic-Stone is generated, and of no o∣ther can it be made by the Wit of Nature.
Incertus. Incipiens. Desidrrabile.
The difference betwixt the Solar and the Lunar Tincture is This: The Solar contains Solar Sulphur; The Lunar, Lunar Sulph∣ur,
Albertus Magnus.
The Stone is one: Yet This one, is not one in Number, but in kind.
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Scala Philosoph.
Rebis is the first part of the work; Elixir the Second; Tincture the Third; and Medi∣cin the fourth. Therefore it appears, That to Azoth Elixir is required, because Elixir in this work precedes Azoth; For from Elixir, Azoth is extracted. But Azoth is that which is extracted by our Mercury from the bodyes dissolved; and That is counted the Maturer,
Desiderabile. 169.
Elixir is no other then the body resolved into Mercurial Water, after which resolu∣tion Azoth is extracted out of it, that is, a Spirituous Animated Essence.
Idem.
In one Thing for speices, and Two Indivi∣duals It consists and is perfected, first to White, then to Red, finally by increasing the the fire.
Petrus Valentiae.
In the first Regimen, set the Crude and pure Elements upon an Easie fire, that they may be mingled and joyn'd together; govern them so that they may be desiccate, or dried, and all be black; from which blacknesse an Occult Whitnesse is drawn, & afterwards a Redness by decoction. And when it is in the perfect White, it is in Dust Impalpable.
Zininus. p. 68.
The Generation of Metalls and the Phi∣losophers stone is to conjoyn proper prin∣ciples: videlicet, Man with Woman, Active
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with a Pssive, Sulphur with Mercury, that so Generation may ensue Corruption. Ar∣gent Vive is the Recipient of the Form, and Gold the very Philosophers Stone,
Saturninus. pag 71.
The whole work consists in Sol, Luna, and Mercury. Tersim. pagin: 103. Gold and Sil∣ver are Metalls, out of which the Golden and Silver Elixirs are made.
Tauladan Pag. 184.
Tinge with Gold, and Silver: because Gold gives the Golden; and Silver, the Silver Na∣ture and Colour.
Richardus Anglicus.
It is necessary that the Stone before it be made Elixir, be extracted from the Nature of Two bodyes. Monachus. The fire ought to be very soft, till the Spirit be separated from the Body, ascending into black clouds above the body: By a Spirit Crude, a spirit Digested is Extracted from the body dissol∣ved.
Idem pag. 167.
Take the Stone Suspended upon the Sea, his name is Victor; with him slay the living, and enliven the slain; for in his power are Death, and Life.
Incognitus qui incipit Exemplum Scientiae.
Our Mercury is drawn from the Calx of Metalls by putrefaction, till the Compound
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put off one nature, and put on another. And so by such Operations, is made the Mercury of the Philosophers.
Jacobus de Sancto Saturnino.
The Operations of Art in her Ministery and Attendance to Nature. ECHO. V.
NAture begins all her Actions from Seperation. Mortification is the first step to Separation, and the only way to that End: for, as long as Bodies remain in their old Origin, Separation without putrefaction, or mortification, cannot reach them,
Anonymus Adeptus.
Amalgama, which is the first Work, is made with one of Sol, and four of Mercury. And this beginning of the Work the Philosophers have called by many names, Our Venus, Our Gold, The Earth of Magnesia, The whole Compound.
Jodocus Greverius.
In the first Decoction, when thou art blacking, there will rise from the Earth a certain humidity of Argent vive like a Cloud, and will stick to the upper part of thy vacant Oval by its sides, which thou must let alone untoucht.
Idem.
Blacknesse like that of the blackest Coal, is the Secret of True Dissolution,
Raym. Lul∣lius in Claviculâ.
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Turne thy clouds into raine to water thy Earth, and make it fruitful. This Reduction of clouds into raine, is called by some Cauda Draconis, The Dragons Taile: and others say, that new Mercury is to be added.
Idem Greverius. pag. 22.
The bodyes are first to be Subtiliated by Dissolution, which is the first Degree of the Work. And this Dissolution is nothing else, but that bodyes be return'd into Mercury and Sulphur from whence they took their Original. But no other body can be resolved into Mercury, but a Metallic, consisting of Mercury and Sulphur.
The Spirit of Metalls is part of Our Stone; and That we must evacuate from the bodys of metalls: namely from the two perfect by putrefaction, division of Elements, and their fixation,
Raym. Lullius.
When the matter Ascends by Wind, that is, by fume, the Philosophers call it Subli∣mation: when it is cast into the bottom of the vessel, and Converted into Water, they call it Solution, or Distillation: When the Earth is Inspissate, they say it is Corruption: and when it begins to change from black, they call it Ablution. Extraction of Water from the Earth, and turning it on the Earth again, till the Earth putrefie, and be cleare again, is the Summe of our magistery. And
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when the Philosophers saw their Water di∣minished, and their Earth increased, they called it Ceration; Then, when all became Earth, they called their Work Congelation; and when White, Calcination.
Monachus. ex manuscripto vetustiss. Dissolution begets blacknesse, Reduction Whitenesse, Fixion Citrinity, Inceration Rednesse. Blacknesse is the Earth, Whitenesse the Water, Citri∣nity the Ayre, Rednesse the fire,
Anonymus.
Solution turnes the Stone into its Materia prima, that is, into Water: Ablution into Ayre: Conjunction into fire: Fixion into Earth Spiritual and Tingent.
Scala Philosoph.
Putrefaction is made by a most Gentle fire hot and moyst, and no other, so that no∣thing Ascend. Desponsation and Concepti∣on is made by a kind putridnesse in the Bot∣tom of the vessell.
Rosarium pag. 198. Burn with Water, wash with Fire,
Idem ibidem.
Labour not to make thy Mercury Diaphan that is, into a cleare, Transparent Water; for so it is too highly Inflamed, and Irre∣strinctible, and will never be fixt, never con∣gealed.
Aureola.
When we Dissolve, without any Intervall, we Calcine, Sublime, Seperate, & Compound and between Solution, and Composition
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of the body and Spirit, there intervenes no space of Time.
Alphid Arabs.
The Watering of Pegasus at his own Fountain; and of his Other food out of the Ayre and Earth. ECHO. VI.
WIth the Water of Paradise bedew the Earth now clarified, and that Water will again Ascend to heaven, and Descend a∣gaine to the Earth to make it fertil, and bring forth White, Citrine, and Flamye Red flow∣ers.
Isaac Flander.
Cibation is the Nutrition of our Materia Sicca with milk and meate, both moderately given, till it be brought to the third order.
Ripleus Aglus.
Our Great businesse is to make the Body a spirit, and the Spirit a body. But it is True, That if the Summe of the volatil exceed and Subdue the Summe of the fixt, it will finally be turned into a Spiritual body White or Red,
Rosarius Minor.
The Earth does not Germinate without frequent Irrigation, nor receive Irrigation without Desiccation. Therefore at every
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Turn after desiccation powre Water on it temperatly, neither too much, nor too litle. If too much, it will be a Sea of Conturbation. If too little, all is burnt to a light Cindar.
Daustricus, pag. 25.
Our divine Water, the Spume of Silver mingled with Magnesia, rids away the Darke Umbra of the body.
Democritus Apud Flamel∣lum. The Dragon born in Darknesse, is fed with his owne Mercury, submerged in it, and then a little dealbated by it.
Keep a soft fire, till there be patience be∣twen Water and Fire, and till the Spirit and Body become one.
Monachus, pag. 14.
See that thou water it temperatly: for if it abound, it will be a Sea; and if there want, a Combustion will be made.
Desiderabile.
As in this work in its first Composition, nothing that is extraneous to its Nature en∣ters: So neither does any thing Multiply it, that is not of its first Disposition.
Trevisanus.
The Magistery of the Philosophers does not need a Commistion of any extraneous thing; but out of the proper seed metallic cast into Philosophicall earth prepared, it produces a Stone infinitely multiplicable, if it be nourisht with its owne menstrnum, or
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humor Connatural, and be excited by the heat of the Philosophers Sun from its Po∣tentia into Act.
Theobaldus Hoghelandus.
Take the quantity, know the weight of it, and add to it as much of the humidity as it can drink; of which humidity, we have not the pondus determinate. Calrd Aegyptius. The Time of every Imbibition to its Exsicca∣tion is Twenty or Thirty Natural dayes.
Clangor Buccinae.
IGNIS MAGORƲM. The Philosophers Fire. ECHO VII.
OUr fire is Mineral, Equall, Continuall▪ it vapors not unlesse excited too much, it partakes of Sulphur, it is taken from some other Thing than the Materia, it breaks down all before it, Dissolves, Congeales, and Calcines: That Fire, with a Fire Remisse, perfects the whole work, and makes all the right Sublimations.
Pontanus pag. 75. uti et in Epistola.
The Fire against Nature must torment the bodyes, That is the Dragon burning violent∣ly, like fire of hell, Ripleus. All along, the fire must be gentle till the Water be congealed in Whitenesse. A stronger heat given, the
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Mercury flyes the fire by reason of its Frigi∣ditie. Therefore keep thy fire soft, till thou hast a white Congelation.
Benedictus.
By a Temperate fire a little quantity of the Drie Desiccates ethe moyst, and this by little and little, and not suddainly. And by how much the Stone has more of the Ablu∣tion, so much the more Intense is the white∣nesse.
Scotus de Bufone.
The fire of the first Degree, that is of So∣lution, and Putrefaction, ought to be so weak, that Nothing Ascend of the Nature to be Sublimed, and so a gentle fire gives Mercury Ingresse into the body, when with a strong one all is destroyed.
Saturninus pag. 71.
The heat Dealbant must not be too much, else all is gone. But understand this of the first White after Nutrition, Anonym. Make thy Contritions with fire, not with thy hands. Argent vive is fierie, and burns the bodyes more then fire; whatever Metallic body is joyned to it, it slayes it and brings it down to dust.
Synodus Pythagorica.
Although we alwayes speak of Slow-fire, yet in earnest we think, that in the Go∣vernment of the work, by little and little, and at Turnes, the fire to the End, is to be
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Augmented.
Bacho. Spec. Alchym. cap. 4.
There are onely Two fires found in the books of the Philosophers: The one dry, the other moyst: The Dry is the Elemental, The moyst is Mercury.
Alanus Niger.
As oft as occasion shall require, heat and cool, moysten and desiccate thy Earth, and there is no Error. So oft as thy vessels are broke, thy matter must cool, to be re∣posed in a like vessell, and put again to the fire.
Greverius Sacerdos.
The Philosophers vessel; The Cone, or Oval; The Colours of the Chao's; Transienr, and Critical. ECHO. VIII.
THE vessel must be Glasse, and Round, with a long Neck, firmly Sealed on the Top, and is to be Enclosed with another Vessel, that the heat enter not the matter im∣mediately, and so the Digestion is in a Triple vessel.
Liber Trium Verborum, pag. 49.
Put thy Amalgam carefully into a Glasse-vessel of such a capacity, that thy Earth that is sown and harrowed, may take up on∣ly the Third part of it, the other two left vacant. Close up the orifice with the wisest Lute.
Jodoc. Grever.
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Set one halfe of the round of the Vessel into Ashes, the other beare above, that thou mayst look at pleasure upon the work.
Alanus.
The vessels are Glasse, wide below, termi∣nating in an Acute, like the figure called a Cone.
Vogelius.
Think not That the Philosophers lye when they say, The whole Magistery is per∣fected, in one only vessel: when thou hearest them say so, think presently of the Species of the vessel, not of the Individual, and thou hast found the Truth.
Greverius.
We need but one Vessel, one Furnace, one Disposition; which is to be understood, After the preparation of the first Stone.
Flamellus in Democritum.
Our vessel is a Glasse, firmely shut, round bellied, of a neck strict and long, halfe a foot, or thereabout. This vessel is called an Egge, a Sublimatory, a Sphear, a Sepulcher, a Cucurbit, &c.
Laurentius ventura Italus.
Put thy matter into a Glasse-vessel Round and strong, the Orifice strait, and sealed that it cannot expire the least fume.
Scotus de Bufone.
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The Colours.
When the matter has stood for the space of forty dayes in a moderate heat, there will begin to appear above, a blacknesse like to pitch, which is the Caput Corvi of the Philo∣sophers, and the wise men's Mercury.
Alanus.
Blacknesse once seen, thou mayst be sure a True Conjunction of the principles is made.
Before the clear Splendent colour comes, all the Colours in the world will appear and disappear: then thou shalt see an admi∣rable whitenesse, that it will seem to thee the True whitenesse, and yet it is not so. Before the True whitenesse comes, thou shalt see all about in the margin of the Glass as it were Oriental pearls, in the matter of the Stone, glittering like the Eyes of fishes, and when thou seest the Matter white as Snow, and shining like orientall gemms, The white stone is then perfect. Let it cool of Itself.
Isaacus Flander.
The Colours are only Three, the others that come are called the middle Colours, that vanish away: But the Black, White, and Red, are Eminent and lasting Scenes.
Trithemius.
When in the work blacknesse appears,
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know that thou hast found the right way of working. Then rejoyce, for God has given thee a very Great and pretious Gift.
Phoenix. pag. 71.
In horâ Conjunctionis mirabilia maxima ap∣parent. Nam omnes Colores quotquot Excogrtari possunt, &c. In the hour of Conjunction wonderfull things present themselves appa∣rent to us. For all the Colours that can be Imagined, appear in the work; and the Im∣perfect body is colour'd with a firm Colo∣ration, by mediation of the Ferment.
Arnaldus in Flore Florum.
The Time to perfect the physick-work. ECHO. IX.
This work cannot be perfected in a little space of Time; therefore the Artist must be patient.
Greverius.
The shortest Time of the preparation is the Circuit and Revolution of the Greater luminary. For the Stone must be kept in the fire, till it cannot any more be changed from one nature to another, from one Colour to another, but become like the Reddest blood running like wax in the fire, and yet dimini∣shing nothing at all.
Laurentius Ventura, Italus.
We take a year for our Expectation; for our Calx, in lesse Time, cannot be made.
Ri∣pleus.
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The Philosophers seeing a sort of white∣nesse come, after a long Time, of the Colour of Ashes, called it Incineration, or Dealba∣tion.
Idem cap 112.
In purification there cannot be a deter∣minated Time, but in ninety dayes the Red work is completed.
Variation of Times happens from the quantity of the med'cin, and according to the Industry of the Artist.
Monach. pag. 17.
After the first fifty dayes, the Caput Corvi shows it self; from thence in an hundred and fifty the Dove is made; and in another hun∣dred and fifty, the Red is wrought. Till you come up to whitenesse, use a Gentle fire.
Saturninus.
When it has stood under an Eclipse for five months, and the Darknesse recedes, the light supervening, Encrease your fire.
Scala philos. Ripleus etiam.
The Time for perfection of Elixir is at least one year.
Rosarius. pag. 179.
Be patient in extracting thy Tincture; for haste is the first Error of Art, and burns all.
Anonymus.
In forty dayes and nights, after the True purification of the Stone, the work to White is compleat: because in the purification
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there cannot be a Set time; but in ninety dayes and nights, the work to the Red is per∣fected.
Rosarium Vetustum.
The first Decoction has no certain Time and indeed is somewhat Taedious: yet waite upon it, and Expect it with joy. Many have perisht with haste and affected with Tedious∣nes given over all.
Phoenix. Liber pretiosissimus.
The Fermentation of The Stone. ECHO. X.
FErment is made after the Ortus, or Birth of the Infant. And Ferment is nothing but meat Disposed to a Convertibility into the Essence of the Infant, that all may be made of one nature. This fermentation Ci∣bal, ought to be de suâ propriâ naturâ of the Infant's own nature, and assimilated to it; else there will be no Incorporation, no conver∣sion into Sulphur.
Lullius in Codrcrl.
Ferment must not be of this or that, but of Sol or Luna only: For we look for nothing but that the Stone be turned into his like and from them is the whole Temperament: nor is it Ferment before the Bodyes be tur∣ned into their first matter.
Vogelius pag. 10.
Infermentation see that the Summe of the
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volatil do not exceed the Summe of the fixt: otherwise the Sponsal Ligament of the body would be put to flight. But if a little of the Sulphur be cast upon much of the body, so that it has the dominion over it, it soon con∣verts it into Dust; the Colour whereof is as the Colour of the body, one ounce of the Dust four of the Body.
Anonymus Incipiens Desiderabile.
Know that there is no Ferment, but Sol & Luna.
Arnaldus in Flore Florum.
Fermentation is the Animation of the Stone.
Clauger. pag. 46.
Of the nature of both, and the mutation of their substance.
He that is able to turne the Soul to a Body, and the Body to a Soul, and mingle with it Subtile Spirits, is able to Tinge every Body.
Calid Egyptius.
The Multiplication, and Projection of the Tincture. ECHO. XI.
IT is impossible to multiply the central salt without Gold, But the Sons of Art only know the True seed of Metalls.
Novum lumen Chymicum.
Multiplication is either Virtual; Such as is
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made by Alteration, by Dissolving and Con∣gealing; or Quantitative, by Apposition of new Matter.
Scotus de Bufone.
The Quantitative is Nothing else but the Augmentation of the Tincture from one pondus ad infinitum: So that the Worke is never again to be begunne, and this Without the Diminution of its force.
Incertus.
Projection upon Metalls,
No Projection of the Red stone but upon Luna,
Isaac Flander.
If thou would'st make Projection upon Jupiter, melt it in a Crucibrrr rrd put to one pound of Jupiter one orrce of pure Luna, and melt them together; then cast on it thy White Tincture, and the Jupiter ani∣mation of the Stone.
Clang:
If Thou put to It but Little of Ferment thou shalt have but little Tincture.
Dastinus pag. 30.
When the stone is liquefied by Decoction, it must then be Coagulated, But this Coagu∣lation is made with Ferment, or with its owne body, which is the same thing.
When the Anima Candida is perfectly ri∣sen, the Artist must joyn it, the same moment, with its body: For the Anima without its body cannot be held. But such an Union must be made by mediation of the Spirit:
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because the Anima cannot have life in the body nor perseverance in it, but by the Spirit: And such an Union and Conjunction is the end of the Work. The Soul must be joyned with the First body whence it was, and with no other; which if thou dost not, thou shalt faile of thy purpose, as many Ig∣norants have done who knew not this Secret
Margarita Novella.
Spirits are fugitive, untill such Time as bodyes are joyned with them, and help them to fight against the fire: and yet those parts agree but little, unless with good Operation, and Continued labour: because the nature of the rwordr Tendent Upwards, where the Centre rr the Anima is. And who is he of those that have tryed, that was able to Conjoyne Two Things that are Diverse, whose Centers too are Divers? unless after the Conversion shall be transmuted into True Luna, less or more, according to the Spirituality of the stone? And if thou woul∣d'st Work with thy Red Stone, project it upon Luna Molten, and thou shalt finde the purest Sol.
Cast thy medicin upon thy Ferment, then it is frangible as Glasle. Take that frangible masse, and cast it upon metals first clear'd, and thou shalt have metal of proofe.
Ripleus Anglus,
This Secret thou must not be Ignorant of,
Page 87
That our Red man, and his wife do not Tinge till they are Tinged.
Evoaldus.
Would any man by the Physic Stone turn lead into Gold or Silver? Then he must first mingle with it the Substance of Lead, that both may become one Thing; In the same way he must proceed with Tin, and Copper.
Idem. pagin. 123.
The Virtues of the Great Elixir, or Astral medicin. ECHO XII.
THIS Chymic-powder, whether you call it the Philosophers stone or fulsile Salt; Sulphur, Elixit, or potable Gold, has in it a wonderfull power over the Three Di∣visions of nature, the Animal, Vegetal, and Mineral Kinds. Thus first on the Animal: E∣very Animal, brute, or man, it brings to Sani∣ty from every disease within, or without. All defections from natural Symmetry are reduced by it to Temperament, because there is in it a perfect Aequation of Elements separate from their dreggs, and all Sulphure∣ous Adustions. On the Vegetal; It acts won∣derfully by Exciting their Genital power in their seasons, or out of them, to a most flo∣rid vegetation. In the mineral; Every Imper∣fect metallic body, Lead, Tin, Copper, com∣mon Argent vive, it transformes to Silver, or
Page 88
Gold better then the natural in every pro∣bat. Pretious Stones too.; the Emerald, the Carbuncle, the Anthrax, or Rubie, Chryso∣prase, Adamant, Chrysolite, and many others, are made by it,
Rob. Vallensis.
By long Inquisition, Labour, and certain Experience, we have found one medicin; by which, that which is hard may be made soft, and that which is soft may be made hard, that which is fugitive be fixt, that which is foul and dark, be Illustrated with a wonderfull splendor.
Geber Arabs.
Wrincles of the face, every litura or spot, gray haires, it takes away, and keeps us in perpetual youth, and cheerfulnesse.
Clangor.
The Crystallin Lamen cures the most Diseases; the Red Elixir all; makes a man grow young like the Eagle, and has produced the lives of some to above five hundred years.
Geber.
Arteph the Jew when he wrote his book, affirmes he had lived a thousand and five and twenty years.
Rogerius Bacho, de Artis mirabili potestate.
By its Ethereal, humid, oleous fire, it gives us youth; by its Tincture, it transforms the Imperfect, to the perfect Mines; makes vari∣ous sorts of pretious stones, with the most pretious malleable Glasse.
Charta Sacer dorum. Et Chorus Omnium.
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The way to attain to this Sacred Science. ECHO. XIII.
FEar God, you that look after this Sacred Skill: For that which you seek is not a small Thing, but the Treasure of Treasures, the Gift of God, most Excellent, and Admi∣rable.
Bacaser in Synod. Pythag.
He that is Idle and Negligent in the Rea∣ding of books, shall never be prompt in the preparation of Things: for one book opens another, one speech explicates another; and that which in one is Incompleat, in another is compleated. And how can he that refuses the Theorie, apply himselfe to the regular practice?
Arnaldus in Rosario.
Follow it with the Instance of labour, but first exercise thyself in a diuturnity of Intense Imagination: for so thou mayst find the com∣pleat Elixit; but without that, never at all.
Idem lib. 2 Rosar.
Serious Study (our Doctors say) removes Ignorance, and brings the human Intellect up to the knowledge of Every Thing.
Richardus Anglicus.
Think not to find out our profound sense by the sound of the letter: for he that takes the sound of the words, and has not the hid∣den sense too, shall lose his Labour, and his Cost.
Aurora.
If thou canst Resolve even the least of our
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Sayings, the Greatest cannot be hid from thee.
Aurora Consurgens prolog.
All wisdome is from God, and was always with him from eternity. Whosoever therfore loves wisdome, let him seek it, and begge it from him: for he is the Altitude and profun∣dity of all Science, the Treasure of all wise∣dome; because from him, in him, and by him all things are, and without his will nothing can be: To whom be glory for evermore.
Albertus magnus de Alchymia.
It is impossible that This should beknown unless it be known from God, or from a master.
Rosarium Philosoph: pag: 230
The Artist must be prudent, and of a witt naturally subtile, & profound, and excellent in the Ability to Judge. He must be learned likwise; that what his wit reaches not to, that may be supplied by his learning: For whoso∣ever aspires to this Science, and is not a phi∣losopher, is a fool. He must be Industrious, Laborious, and of a Constant mind; not preci∣pitant; but very patient: For all hastiness (saies our Geber) is from the Devill. He must be at his owne election, and free; not held by other businesses and cares.
He must have money enough for his prac∣tice, and books enough for his study.
Theobald Hogheland.
And above all he must be jealous over the Secret, and keep it severely to himselfe.
Idem Hogheland,
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I adjure thee by the living God, whosoever thou art that hast this book in thy hands, that thou offer it not to any of the Un∣worthy; such as are Fools, Tyrants, Opres∣sors, Covetous, Proud persons, Adulterers, soft Amorato's, or such whose belly is their God. Place thy hope in the Lord God, work in his feare to the good of man, expecting the blessing from above.
Jodoc: Grever. initio Lib.
Thou who hast this book, hide it in thy bo∣some, discover it to none, offer it not to Impious hands: for it fully containes in it, the very Secretum Secretorum of the Philoso∣phers. Such a pretious Jewel as This, is not to be cast before Swine. Therefore thou that hast the book, lay thy hand upon thy mouth, that deservedly thou mayst be said to be, and be, of the Number of the Ancient Magi.
Arnaldus in Rosario. lib 2. cap. 32.
FINIS Antri.
JOHN PONTANUS UPON The mineral Fire; and the Great Elixir, commonly call'd The Philosophers STONE.
I John Pontan have travel'd over many Regions, That I might learn something that was cer∣tain concerning the Philoso∣phers stone; and, compassing almost the whole World, met with none but Impostors, false Deceivers, and no Philosophers: But studying alwayes, doubting much, and casting every way, at length I found the Truth: But when I knew the matter, I erred two hundred Times be∣fore I found the True Matter, which the o∣peration, and practice upon it. First, I fell to putrefie the matter nine months toge∣ther, and found nothing: I put it in St. Ma∣ries Bath for a certain Time, and erred in That, as before. Then for Three months I
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put it to a fire of Calcination, and wrought amisse: all manner of Distillations, and Sub∣limations, such as the Philosophers, as Geber, Archelaus, and almost all the rest, say, or seem to say, should be used, I practised; and found nothing still. Then again I tryed to perfect the subject of the whole Alchymical Art, all the wayes that can be imagined; by baths, by dungs, by Ashes, and a multiplicity of o∣ther fires, which yet are found in the Philo∣sophers books; and yet for all that I found no good. Wherefore, for Three years conti∣nued, I studied in the Philosophers books, but chiefly the books of Hermes alone, whose shorter words comprehend the whole Stone; although he speaks obscurely of the Superior, and Inferior, of the Heaven, and of the Earth. The first Instrument therefore that brings the matter to its Esse in the First, Second, and Third work, is not the Fire of the Bath, nor of Dung, nor Ashes, nor of the other heats which the Philoso∣phers have in their books. What there∣fore is That Fire that perfects the whole worke from the Beginning to the End? Certainly the Philosophers have alwais con∣ceal'd it; but I being moved with piety, and kindnesse to men, will declare it to you, to∣gether with the complement of the whole work. It is then the Philosophers Stone, but is called by various names, and thou shalt find
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it hard to know: For it is Watry, Aery, Fiery and Earthy; Phegmatic Choleric, and Melan∣cholic; it is Sulphureous, and is likewise Ar∣gent vive: and has many superfluities in it: all which, by the Living God, are turned into a True Essence, Our Fire mediating: And he that seperates any thing from the Sub∣ject thinking that necessary, knowes, nothing in Philosophy; because what ever is superflu∣ous, unclean, foul or faeculent, finally the whole Substance of the Subject; is perfected to a Spiritual body fixt, by mediation of Our fire. And this the Philosophers never re∣vealed, and therefore few come at the Art, thinking there is, Some such superfluous Nature to be removed. And now we are to draw out the properties of Our Fire, and try, whether according to the manner that I have said, It be so fitted to our matter, that it may be Transmuted by it, since That Fire burns not the matter, separates nothing from it, parts not the pure from the Impure (as all philo∣sophers say) but turnes the whole subject to purity: It does not sublime as Geber make his Sublimations & as Arnaldus, and other speaking of Subbli-mation and and Distilla∣tions, Such as are perfected in a short time.
It is Mineral, it is Equal, It is Continual, it vapours not away unless it be stirr'd up too much; it also partakes of Sulphur, and is taken from some where else than from the matter; it puls down all, dissolves and con∣geales,
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congeales and Calcines: the Inven∣tion of It is Artifical: it is a Compendium without Cost, or with very little; and That Fire is of a moderate Ignition, because with a remiss Fire the whole work is perfected, and all the right sublimations made. Whosoever should read Geber, and all the rest, if they should live an hundred thousand yeares, would not be able to comprehend it, because that Fire is found only by profound Imagi∣nation; and then it may be comprehended in the books, and not before. The Error there∣fore of this Art, is, not to find the Fire, which turnes the whole matter into the true Stone of the Philosophers. Take it then for thy stu∣dy; for if I had found this Fire at first, I had not erred two hundred Times in my practice up∣on the matter: wherefore I wonder not, that so many, and great Wits, have not come at the work. They erre, have erred, and will erre still, because the Philosophers have not set downe the proper Agent; one only ex∣cepted, Artephius by name, but he speaks for himselfe; and if I had not read Artephius and heard him what he said, I had never at∣tain'd the perfect work. But this is the prac∣tice. Take it, bruise it, and bring it down diligently by Naturall Contrition, and put it to the Fire, and know the proportion of your Fire, namely that it is to be no stronger then only to Excite the matter, and in a short
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time even that Fire without any apposition of hands, will certainly compleat the whole work; for it will putrefy, Corrupt, Generate, and perfect, and make to appear in their times the three Principal Colours, Black, White, and Red. And by mediation of our Fire, the Med'cin will be multiplyed if it be joyn'd with Crude matter, not only in quantity, but also in virtue. Therefore with all thy power look after thy Fire, and thou mayst prosper in thy Work, because it does the whole Worke, and is the key of the Philosophers which they never discover'd. But thou shalt come to know it by a right, profound thinking upon the properties of the Fire set down before, and no otherwayes. This I writt out of piety, and that I may satisfy thee fi∣nally; The Fire is not Transmuted with the matter, because It is not of the Matter, as I told you before. Thus much I had a mind to say, and admonish the prudent, that they spend not their money to no purpose, but that they should know what they are to look for, and so they may attaine to the Truth and no Other way.
FINIS.