Fasciculus Chemicus: OR Chymical Collections
Fasciculus Chemicus: OR Chymical Collections.
EXPRESSING The Ingress, Progress, and Egress, of the Secret Hermetick Science, out of the choisest and most Famous AUTHORS.
Collected and digested in such an order, that it may prove to the advantage, not onely of the Beginners, but Proficients of this high Art, by none hither∣to disposed in this Method.
Whereunto is added, The Arcanum or Grand Secret of Hermetick Philosophy.
Both made English By James Hasolle, Esquire, Qui est Mercuriophilus Anglicus.
Our Magistry is begun and perfected, by onely one thing; namely, Mercury. Ventur. p. 26.
London, Printed by J. Flesher for Richard Mynne, at the sign of St. Paul in Little Britain. 1650.
The Contents.
ARTHUR DEE Doctor of Physick, His Chymicall Collections.
ARCANVM: OR, The grand Secret OF HERMETICK PHILOSOPHY.
Sol et Luna eiusdem sunt naturae. Et Luna precedit Solem, et ordinatur ad ipsum. Et de ventre Luna extrahitur, Sol.
The sun and the moon are of the same nature. And the Moon precedes the Sun, and is directed towards him. And from the womb the Moon is drawn, the Sun.
These Hiero•l•phicks vaile the Ʋigorous Beames Of an vnbounded Soule The Sorowle & Scheme's The full Interpreter: But how's conceald. Who through Aenigmaes lookes, is so Reveal'd.
T. Cross sculp: T: W: M: D:
[woodcut frontispiece] [illustration]
London Printed for Richard Mynne
Astm regunt homines
Quod est Superius est sicu• inferius
Mercurio philus In••icus [woodcut with astrological symbols and images]
TO ALL Ingeniously Elaborate STUDENTS, In the most Divine Mysteries OF Hermetick Learning.
I Here present you with a Summary Collection of the choisest Flowers, growing in the Hermetick Gardens, sorted and bound up in one compleat and lovely Posie. A way whereby Pain∣ful Inquisitors avoid the usual discou∣ragements met with in a tedious wander∣ing through each long Walk, or wind∣ing Maze; which are the ordinary and guilful Circumstances, wherewith envious Philosophers have inlarged their Labors,
purposely to puzzle or weary the most resolved undertakings. 'Tis true, the manner of delivery used by the Ancients upon this Subject, is very far removed from the common path of Discourse; yet I beleeve they were constrained (for the weight and majesty of the Secret) to invent those occult kinde of expressi∣ons in Aenigmaes, Metaphors, Para∣bols, and Figures.
Now amongst the Catalogue of Au∣thors that have treated of this sacred Learning, I have chiefly observed four sorts.
The first are such whose wel-minded∣ness and honesty, have caused them to lay down the whole Mystery faithfully and plainly; giving you a Clew, as well as shewing you a Labyrinth; and they onely are to be studied.
The second are those whose Magiste∣rial handling a part or branch thereof, did it rather to discover themselves Ma∣sters, then with intent to instruct others: These may be read, but they are too sub∣lime for those, who stand in need of an Introduction.
Others there are, who out of Igno∣rance or Mistake, have delivered blinde
and unbottomed Fictions, which have too much deluded and abused the credu∣lous World: so that of this sort I may say (not blemishing the honor, which some of them have justly acquired in other parts of learning,) their Works are like Pigmaleons Image, [full of exquisite proportion, feature, delicacie, and beau∣ty, but not animated with the life and soul of Truth;] and whilest a man consults with such; he shall always doubt, whether what he reads be to the matter, or not: However the Judicious may smell their levity by the rankness of their impertinancies.
But the last and worst sort of all, are those, who through Envy have scattered abroad their unfaithful recipies and false glosses; (taking for president the Devil that can sow tares, and transform himself into an Angel of light) with intent to choak and obfuscate the more evident light of the plain dealing Philosophers: And to discern these Impostures, requires a Judgment able to divide a Hair.
From this variety of Writers it is, that many, otherwise stedy Mindes are tost up and down, as from Racket to Racket; being forced to change their
Thoughts, as oft as they change their Authors, and conceiving they have set∣led right upon a Point, (just like ticklish Weather-cocks,) are necessitated to shift with the next puff, (although but of an empty windy conceit:) New discoveries begetting new opinions, which raise more untoward and turbulent Doubts, then their greatest strength of Judgment can conjure down. Thus (unhappy men!) thinking themselves ready to Anchor, a cross gust blows them off the shore; per∣haps into a rougher sea of Debate and Perplexity then before, and with greater hazard and danger of splitting.
I know that the truth of the proper Argent, its Preparation, and the Fire, (the three most important steps to this blessed Work) with the whole process, is by some Philosophers so sincerely laid down and unfolded, that to a knowing Artist it is a cause of much wonder, why he that reads (though but smatter∣ingly acquainted with Nature) should not meet with cleer satisfaction: But here's the reason, Many are called, but few are chosen: 'Tis a Haven towards which many skilful Pilots have bent their course, yet few have reacht it. For as
amongst the people of the Jews, there was but one that might enter into the Holy of Holies, (and that but once a yeer,) so there is seldom more in a Nation, whom God lets into this Sanctum Sanctorum of Philosophy; yet some there are. But though the number of those Elect are not many, and generally the fathom of most mens Fancies, that attempt the search of this vast and subtil Mystery, too narrow to comprehend it, and their strongest Reason too weak to pierce the depth it lies obscured in; being indeed so unsearchable and ambiguous, it rather exacts the sacred and courteous Illumi∣nation of a Cherub, then the weak assist∣ance of a Pen to reveal it. Yet let no Man despair: For surely there is a spirit in man, and the inspiration of the Al∣mighty giveth understanding; and though all things before us seem hud∣led up in a deformed Chaos, yet can he place them in comliness and order. For many Philosophers closely shut up, or concealed divers things, which they left the ingenious Inquirer to sift into, or finde out; presuming to whom God intended the discovery of the Wonder, he would afford Eyes that should pierce
through the mist of Words, and give them a ray of light which should lead them through this darkness: To finde out that Path which no Fowl knoweth, and which the Vultures eye hath not seen: For, if seriously perused, you shall finde their Books are much like Drawers, that lead to some choise and secret Box in a Cabinet, [one opening the way to the rest] which if heedfully revolved, the satisfaction you miss of in one Author, will be met with in another, and all per∣haps may at length discover such preg∣nant and sublime Secrets; as shall mani∣fest thee to be one of those chosen vessels, ordained to be informed of this Know∣ledg, which sometimes God hath hid from the wise and prudent, but revealed unto Babes.
Whosoever therefore undertakes the search of this abstruse and secret Learn∣ing, must know it requires heedful and piercing Judgments, apt and cleer Fan∣cies, faithful and distinct Conceptions: For the Philosophers writings are not onely interwoven with most exquisite cunning and ingenious artifice, but the Golden Thred of the Matter is so warily disposed, covertly concealed, and so
broken off and disperst; (they being ever fearful to afford too early light or satisfaction to the Readers,) that unless the Father of Illuminations prompt, or lend an Angels hand to guide, the best principled Student may be lost in tracing its several Meanders, and fall short of finding out its scattered ends. Be wary then in the application of words (for therein the Imagination is subject to many miscarriages, being apt to twist and bow each Sentence to the various frame of its present Conceptions, and the unwary discoveries it first makes:) Especially those words which appear to lie most naked; for where the Philoso∣phers seem to speak plainest, there they have written nothing at all; or else in such ordinary expressions, have wrapt up some sense, highly mysterious: Generally fitting their discourse with Words, that like the Delphian Sword will cut both ways, or reach to a larger extension or latitude, then some Conceptions can stretch them too; intending and ayming at things beyond, (and sometimes below) what we suppose those bare expressions discover.
In fine, they have set before us a task
for Explanation, other then is used in our ordinary beaten track of Discourse: which he that will well understand, must first be master of the language of Na∣ture, having run through the discourage∣ments of the tedious progress, and la∣borious difficulty of joyning her Letters, and spelling her Syllables.
Tis true, the dignity of this infallible Mystery lies open to many hard Cen∣sures, and profane Scandals, so well known, I need not mention them; but that thereby I shall endevour to remove, and purge this pure and heroick Science (al∣most generally contemptible) from the dross, and corruption of an Imposture.
Commonly we shall finde them most traduce it as false and deceitful, who (having the repute of Schollers) pre∣tend to have spent much time and in∣dustry in the search thereof; and because it is drest in such variety of flourish and figurative Speeches, that their shallow understandings cannot easily pierce into it; (their wilde unhappy Fancies like so many Tailors shops ful of various shreds of Conceits, making up out of such changeable colours at best but a Fools Coat:) They profess all the discoveries
thereof to be meer Chimeraes, and it self a studied Fable. But the Egyptians might as well deny light in the Land of Goshen, because themselves lived in dark∣ness, or we, if either of the Luminaries suffer defect to our view, conclude that the Eclipse is Ʋniversal.
If these (otherwise well accomplisht) Men, would but consider how many occult, specifick, incomprehensible, and inexplicable qualities there lies dormant and obscured in Nature, of which no absolute or true account can be ren∣dered by themselves: As the concate∣nation of Spirits, their working with∣out the Body, the Weapon Salve, the Sympathetical Powder, the Vertues of the Loadstone, the wonderful and never to be enough admired Secrets of Magnetick Philosophy, and Natural Magick: As also what Art it self is able to perform, by the power of Mathematical conclusions, in Geometry, Numbers, both mysterious and vulgar, Perspective Opticks, &c. What famous and accurate Works, industrious Artists have furnished these latter Ages with, and by Weights, Wheels, Springs or Strings, have imitated lively Motion,
as Regiomantanus his Eagle, and Fly, Drebler's perpetual Motion, the Spring in a Watch, and such like Self-Movers, (Things that seem to carry with them∣selves (like living Creatures) the princi∣ples of their own Motions, and unallied to any outward Object, except onely to set them going:) The Arts of Navi∣gation, Printing, and making of Gun∣powder (which for the honor of our Countryman Roger Bacon, I the rather mention, who lived above a hundred yeers before we heard of its original from the German Monk, and certainly knew its whole Composition; but that his pious Thoughts (finding it might prove so swift and devilish a destruction to Men, Cities, Castles, &c.) would not suffer him to reveal the way of making it, though he plainly discovered its Na∣ture, force, and horrible execution; (as appears in the sixt Chapter of his learned Epistles De Secretis operibus Artis & Naturae.) In a word, what marvellous conclusions, Art (making use of Nature for an Instrument) can perform, without the help of so low and inferior assistants as Characters, Charms, or Spells, (and yet these have their several powers, if
judiciously and warily disposed and handled;) insomuch, that no man that understands the safe and honest power of Art and Nature, can justly asperse their Legitimate Children, as though they were the off-spring (or indeed had any relation) to Diabolical Arts. From which few particulars, I might infer many other wonders possible to be wrought, which yet to appearance or probability, are beyond the power of accomplishment: and where the vari∣ous productions of Nature, Art, or both, have given the levity and infidelity of many mens Judgments, the lie; whose prejudicate thoughts would never beleeve a thing could be done, till they found (beyond evasion or denial) it was done. I say, if such men would but seriously consider these and the like miraculous effects, they might be of force sufficient to perswade the most doubtful amongst them, that Art with the help of Nature, may arrive at such perfection, to work Wonders, as far beyond these, as these would be beyond their apprehensions, had they never heard of them before; nay to beleeve, there is nothing incredible
either in divine or humane things: and yet they never become so happy Fa∣vorites as to be made privy to the myste∣ries of this Cunning.
Another Error these curious Brains run into, is, That they look beyond Na∣ture, and often despise the Path for the Plainness thereof, supposing it too vulgar to conduct them to such rare and intri∣cate Wonders; whereas they consider not, that Nature in all her productions, works plainly, easily, and without in∣forcement. Briefly, such ought to suspect as false, all things that appear not fea∣sable, without it excel in subtilty, or be rackt upon the Tenter: And this is the Rock, against which divers suffer shipwrack, apprehending they ought to place the materials of this glorious and magnificent building, in more remote and strange things, then really it is.
Some again calumniate and scanda∣lize this serious and divine work, as a fictitious thing, and they are such, whose easie confidence (forgetting the cautiona∣ry Items of the Philosophers) beleeve all true they once finde Written: And when after tedious and chargeable Chy∣mical operations, (the expressions of
the Philosophers seeming to look that way) they finde no reality in the Ex∣periments answerable to their expectati∣ons; but all prove as defective in their production, as the birth of Ericthonius was imperfect; then in a discontented humor (perhaps having been cheated to boot) ruine (with their good opinion of the thing) all they have before under∣taken. But it is no wonder if they be at much expence, that make use of many things: What need is there of so vain a use of many Glasses, so much blowing of the Coals, such consumption of Fire, and other impertinent and expensive preparations: When the Philosophers tell us, One Glass, one Furnace, one Fire, (and that an immaterial one, not to be found in the Furnace of the Chymists,) is sufficient to perfect the work; which whosoever attempts, and cannot first fancy the Complement thereof to be gone through without charge, (at least very little or inconsiderable) let them leave off, and desist; lest the consumption of their wealth leave their hearts as cold, as the drudging in a false Fire hath made their faces pale.
Others there are that clamor, and cry
out against this guiltless Learning, whose covetous desires have made them rush upon the practise so far, that they are forced to retreat by weeping cross. It is the common Fate of the Covetous to meet with a Cheat, and the smooth stories of a Quack do oftentimes set so delightful and eager edg upon their griping desires, (which doubtless a Knavish genius may cunningly carry on) that the confiding Miser shall never distrust him, till he be set to rake among the Ashes for his wealthy return. And as unskilful men cannot use too much wariness, if they be to deal with any that pretends to teach the process of this Mystery; so they cannot take too much good advise to avoid their illusi∣ons. By way of Caution therefore, be∣ware of those mercenary pretenders, that (boasting much of their abilities) offer to discover you any of those Secrets, upon condition you give them such or such a sum of money; for by this tinkling sound you shall judg them counterfeit metal. Never was this Holy Mystery communicated to so wicked a man, as ever would or durst make sale of it; or indeed do such men stand in
need. They want not Money, or are necessitated to condition for a Trifle, that possess so great and unexhaustible a treasure; for length of days is in her right hand, and in her left hand, riches and ho∣nor. Therefore who hath this, hath all: it incircling within it self, all temporal feli∣city, health of body, and all good fortune.
Next, trust not those that prostitute their skill; these are the Wasps that creep into the Hive of Hermes: such Vagrants doubtless are empty and unfraught, and have more use of what they may skrew out of you, then you can make benefit of what may be gained from them. It is a Jewel of that price and estimation, that they who finde themselves once blest with its possession, entertain it as Lot did his Angels; who would rather deliver up his onely daughters, [his dear and nearest comforts] then expose such choise Guests into the hands of wicked men; not daring to make the Secret common, lest they become breakers of the Cele∣stial Seals; much more to betray it into untrusty hands, for any gain or benefit.
But besides these, the generality of the World are nurst up in a belief, there is
no such thing: First, because they never heard of any that publikely profest it, or by visible operations manifested its truth in any age. Secondly, in regard they as seldom found any Man, that (by his Condition or Conversation) made evident shew to the World, that he was possessor of such a wealthy Science: Many of the Professors commonly living miserably poor, who though they boast what vast Treasures they can com∣mand, yet scarce are seen to have a penny in their purse, or a whole Rag to their backs.
To the first, I answer, That there are divers things which peculiarly grow within the bowels of the Earth, and seem as buried to us, because they neither bud forth or grow up; and withal, there be∣ing so few Adepted Priests in the World, it is no wonder, the Ceremonies of so di∣vine a Miracle, should be both seldom and privately celebrated.
To the second, That there is, that maketh himself rich, and hath nothing; and that maketh himself poor, having great riches. For on whomsoever God out of his especial grace, is pleased to bestow this Blessing, he first fits them for
a most vertuous life, to make them the more capable and worthy of it; and being so qualified, they straightway lay aside ambitious thoughts, and take up a retiredness; they dwell within their Root, and never care for flourishing upon the Stage of the World: The consideration of this Magistery being theirs, does more fill their Mindes, then all the Trea∣sures of the Indies, were they entailed upon them, (it being not to be valued, because it is the summity and perfection of all Terrestrial Sciences;) nor indeed need such regard the airy and empty glory of Magnifying-Fame, that can command an absolute Content in all things. Nay, some lose their vain glory so far, as none shall scarce ever hear them mention it; counting nothing more ad∣vantageous, then to conceal what they enjoy. For, as it is a Secret, of the high∣est nature and concernment; so God will not suffer it to be revealed to any, but those that can tell how to conceal a Secret; and if we rightly weigh this, that the possession of the thing takes from the possessors, the root of all evil, [Covetousness;] how then can any cor∣rupt or sinister thoughts grow up in them?
It is also worthy consideration, how many eminent dangers, troubles, fears, and inconveniences, the very suspition of having the Stone, hath intitled some Men to; and how many several ways their lives have been attempted, by powerful and wicked men; because they concealed the Mystery from them. But let the reward of those who would forcibly strip this Secret from any brest, be like that of the Sodomites, which would have Lot deliver them his An∣gels, [Blindness in the eyes of their understandings,] to waste out their time in seeking the Door that lets in to this knowledg, but never finde it.
Furthermore, this Learning is not re∣vealed by any Master, but under the most weighty Ties and Obligations of an Oath; and that by long tryal and ex∣perience of a mans fidelity, vertue, judg∣ment, discretion, faithfulness, secresie, de∣sires, inclinations, and conversation; to sift and try whether he be capable and deserving; for the neerest Relations (unless exactly qualified with merit) cannot obtain this knowledg from them: Every Childe cannot be an Heir, nor e∣very bosom Friend an Executor. And
this strict care is taken, lest the Learner should misapply his Talent, by serving the Ambition of evil men, or supporting wicked and unjust Interests; to domi∣neer with violence and oppression, per∣haps to the trampling under foot the general Peace: For doubtless a severe account will be exacted by God at the Teachers hand, if the Learner should mis∣govern or abuse this so great a Grace.
It is said, Wisdom which findes out Knowledg and Counsel, dwells with Prudence. A Conscientious brest must keep it most religiously inviolable, if once obtained: Stability and Constancy must be resolved on by the undertaker, ever flying that inconstant humor, which sometimes leads men on, with too greedy an appetite, and a while after withdraws and cools. Such fickle and wavering Dispositions should leave off betimes, lest they meet with those fresh conceipts, that shall winde and turn their Fancies so many several ways, that at length like Pentheus (distracted with irresolution) they can setle no where; and how apt such inconstant Seekers are for this Work, their imperfect productions will bear them witness.
Another needful Caution may be given, and that proverbially: Haste makes waste. This mischievous Evil is commonly forwarded by an over-cove∣tous desire; and this is that grand enemy to the Work, which often proves the ruine of all. He must therefore perse∣vere in his undertakings, and patiently contemplate on Natures slow and lei∣surely progress in the bringing forth of her best things. It is not a Matter that is throughly apprehended at first, upon a slight or superficial view: The Philoso∣phers that raised this Fabrick, did it by many degrees, and it is by their steps we must make our Ascension to those high Wonders. Do not then presume, (though your understanding be able to build a Structure) that it is strongly or exactly compiled; unless you finde it raised from a ground that is sincerely plain and natural, managed and squared by the strict Rules of Art. And con∣sidering that your Errors may prove fundamental, (for whosoever misses his way at the entrance, shall build upon so unsound a Foundation, as allows of no emendations, but a new beginning:) You can never use too much Caution in
your Course, or be over sedulous in the guidance of your understanding. It is wisdom to anatomize and dissect every apprehension clearly, and examine what the operations of the Minde have effect∣ed; and in what manner the Senses con∣vey them unto you: And as you walk along, heedfully to observe, where the principal Thred is broken off, and then search about where it is likely to be met with again; for doubtless the ends there∣of are possible to be found out, if heed∣fully •raced. However, if yet what you apprehend does not so exactly hit the mark; return to the study of Nature, there dwell, and look round to discover the best Way; cast about again for a new Scent, and leave no path unsearched, nor no bush unbeaten; for though you readily finde not the real Truth, yet peradventure you may meet with such satisfaction, as will quiet your Reason, and make you take pleasure in the search. And he that once begins to love Wisdom for its own sake, shall sooner be ac∣quainted with her, then he that courts her for any sinister or by respect: where∣fore in this sense may be taken that of our Saviour, He that hath much, shall
receive more; but he that hath little, shall be taken away, even that which he hath. Elisha obtained the sight of the Horses and Chariots of Fire, that car∣ried Elias up into Heaven; but it was not till he had desired, that a double por∣tion of his spirit might rest upon him, And Elisha's servant saw the Mountains full of Horses and Chariots of Fire; but not till his Master had prayed to the Lord to open his eyes: If thy Thoughts are devout, honest, and pure, perhaps God may at one time or other, lay open to thy Understanding, somewhat that will truly and faithfully lead thee to the Knowledg of this Mystery. Solomons slothful man that fears the Lyon in the way, must not venture into these Streets of Wonders; where are Remoraes that will puzzle or abate the most forward and severe Inquiries, and quench the thirst and desire of farthest search. In our progress, the higher we go, the more shall we better our prospect; it is not a level or a flat, that can afford us the benefit of discovery to a Knowledg, and Learning so remote.
Astrologers well know the secret Chambers of the South, and that there
are Stars that have influence under the depression of the South Pole, though not visible in our Hemisphere. As there∣fore in Filtration, we must lay the drawing side of the Filter, as low or lower, then the superficies of Water, from whence it draws, else it hath not power to bring up any thing; so we must search as deep as the ancients Fountain, ere we shall be able to draw any water out of their Wells; which if once obtained, the time for operation is best known by a fit Election wherein the Rules of Astrology are to be consulted with; in which Science, the Practisers of this Art ought to be well read for the several uses, that continually and neces∣sarily must be made thereof.
I profess, for my self, it is a satisfying Contentment, that I can finde some pro∣bable grounds for the possibility of such an Enterprise; it is no more incredible to me, that from plain and simple prin∣ciples, it may be exalted to such an height, even beyond perfection, then to see the strings of Instruments, (framed and composed of so base, and neglected things, as the Guts of Cats) should be able (through degrees of refining,) to
afford such sweet, mellow, and admira∣ble Musick. Nor is it a mean degree of happiness, I conceive my self seated in, that in so great a depth of Mystery, I am inabled to discover some little Light, though but glimmering and imperfect: If I enjoy no more but onely to live in the Womb of such Knowledg, or if with a dim reflex (from this Rock of Flesh) I see no more then the back parts of this Divine Science, though the glory hath passed by to the Ancients before; it will contribute much to the quieting of my solicitous, and waking Inqui∣ries.
We are not a little beholding to the industry of our Ancestors, for collect∣ing into Books this Elemented Water falling from Heaven, as into so many several Vessels or Cisterns; and there reserving it for our times and use; which else would have soaked away, and in∣sensibly lost it self in the Earth of Obli∣vion. But as to the freeing us from the toyl and discouragement of a tedious and irregular search, (many Philosophers pointing but at one part of the Mystery, in the whole bundle of their Treatises;) we are eternally obliged to our Author,
for so highly befriending us with these learned Collections, of the onely few and pertinent Things, from the rest of their large and unnecessary Discourses, (and that from their writings who were unquestionably blest with the knowledg of this Divine Mystery,) even as a skil∣ful Chymist, who by Spagyrical opera∣tions, separates the gross and earthy from the more fine and pure, and out of a large Mass, extracts onely the Spirit. And though it is not to be denied, that the Philosophers left many Lights be∣hinde them, yet is it as true they left them inclosed in dark lanthorns, and us to search them out in corners: But here our Author hath brought them out of that obscurity, and placed them before us in a branched Candlestick, whereby we may view them all at once, and where like a full Consort of Instruments each sounds his part to make the har∣mony compleat; so that it will evident∣ly appear to the Judicious and Learned, that these Collections were not rashly, or with slight choice, snatcht or stript from the whole bluk of Authors; but with a wary and heedful Judgment, culled out and selectly chosen; and what
the Ancients delivered scattered, and con∣fused, is by his elaborate pains disposed in so advantageous a Method, that we are much the neerer to finde out the right path by the order wherein he hath ranked their sayings: yet not so, that the whole Process lies just in that Methodical Chain, as seems linked together by each Paragraph; but that the same is here and there intermixt, and irregularly pur∣sued; sometimes the beginning being disposed in the middle, the middle in the end, &c. And besides, part of the Phi∣losophers sentences may (and must) as well be referred to other Chapters, and under other Heads; and left for the in∣dustrious and painful Contemplator to set and joyn together. His Expositions in the Corollaries are very remarkable, rendering him a man of a most piercing Intellect and singular Judgment, and letting in much light to the dark phrases of the Philosophers; so that indeed they shew rather the effects of Experience, then Contemplation. In a word, The work is like the Sun, which though it seems little, yet it is all light.
For the Author himself, I must not be silent in what I have learned, though
this Work render him sufficiently famous, especially being reported to me, to be a Gentleman, Noble, ingenious, and de∣serving. He was Son to that excellent Physitian, Doctor John Dee, (whose fame survives by his many learned and precious Works, but chiefly celebrated amongst us, for that his incomparable Mathematical Preface to Euclids Ele∣ments) and chief Physitian to the Emperor of Russia, being made choice of, and recommended by King James, to the said Emperor, upon his request, to send him over one of his Physitians. In this imployment, he continued four∣teen yeers, being all that time Munifi∣cently entertained, as his merits and abilities well deserved. Upon his return into England, he brought most ample Testimonies of his own worth, and Emperial Commendations to his late Majesty; and since retired to Norwich, where he now lives, And may he yet live the full possessor of that honor due to his Eminent parts.
Touching the Translation, I have as faithfully performed it, and given it as plain a Version, as the dignity of the Subject will allow; the better to fit it to
their Understandings, who have wanted the assistance of being bred Scholars, and yet perhaps are designed to be in∣formed of this wonderful Secret. Ne∣vertheless, I thought fit to retain the Subtilty of the Mystery, though the words speak English; whereto the con∣stant Students may but with labor reach, and that to whet their appetites, not that the lazy Vulgar should pluck with ease, lest they despise or abuse. It is no desparagement to the Subject that it ap∣pears in an English dress, no more then it was when habited in Greek, Latin, Arabick, &c. among the ancient Gre∣cians, Romans, and Arabians, for to each of them it was their vulgar Tongue: And had not those Nations, to whom Learning (in her progress through the world) came, taken the pains of Translation, and so communi∣cated to their own Countries the benefit of several Faculties; we had yet lived in much ignorance of Divinity, Philo∣sophy, Physick, History, and all other Arts; for it was by the help of Trans∣lation they all rose to their several heights. I presume to hope you will pardon the want of that Elegancy and
Richness, which will stay behinde with Originals, as their proper and peculiar Ornaments and Graces; and accept of that homely Habit a Translation must be content to wear: For saving the pains whereof to future times, if some gene∣ral Forms and Characters were invented (agreeing as neer to the natural quality, and conception of the Thing they are to signifie, as might be;) that (to men of all Languages) should universally ex∣press, whatsoever we are to deliver by writing; it would be a welcome benefit to Mankinde, and much sweeten the Curse of Babels Confusion, save a great expence of Time taken up in Transla∣tion, and the Ʋndertakers merit extra∣ordinary encouragement.
Nor will this unity in Character seem impossible, if we consider there is in all men one first principle of Reason, one common interior Intelligence, and that originally there was but one Lan∣guage. Nay, it will appear less difficult, if we look back upon those steps already laid to our hands; for we may draw some helps from the Egyptian Hiero∣glyphick Symbols, Musical Notes, Stenography, Algebra, &c. Besides,
we see there are certain Characters for the Planets, Signes, Aspects, Metals, Minerals, Weights, &c. all which have the power of Letters, and run cur∣rant in the Ʋnderstanding of every Language, and continue as Reliques and Remains of the more Sacred and Secret Learning of the Ancients, whose intentions and words, were not expressed by the Composition of Syllables or Let∣ters; but by Forms, Figures, and Characters.
To present this invention as more feisable, we may consider that the use∣ful radical words, if numbred, would not swell beyond our Memories fathom, specially if well ordered and digested by the judicious direction of an able and general Linguist; and such a one that rightly understands the first and true im∣pressions; which Nature hath stamped upon the things they would have signi∣fied by the Form. Our misery now is, we spend a great part of our best and most precious time in learning one Lan∣guage, to understand a little Matter, (and in how many Tongues is it necessa∣ry to be perfect, before a man can be generally knowing?) whereas, if this in∣vention
were but compleated, Arts would arrive at a high perfection in a little space, and we might reckon upon more time, in the short account and mea∣sure of our days, to be imployed in a substantial study of Matter.
But I must retire; and confess I have extreamly transgrest the limits of a Pre∣face; which (if it bore exact proporti∣on to the Matter ensuing) should be more brief and compendious: And yet I intended to deliver herewith some short account of the first and true Matter, with the process of the whole Work; but I shall leave you to the Collections ensuing, for present satisfaction, and if encouraged by your acceptance of this, may one day bestow my own Medita∣tions upon a particular Discourse: In the mean time. I charge all those that shall reap any benefit by this Translation, under the secret and severe Curse of God, That they bestow upon it the August reverence due to such a Secret, by con∣cealing it to themselves, and making use of it onely to the Glory of our Great Creator.
That being the principal aym of this Work, and of all others stamped with the Signature of James Hasolle.
1. March. 1649/50.
POSTSCRIPT.
AFter I had writ this Preface, and committed it to the Press, I happi∣ly met with the following Arcanum, and perceiving it to suit so punctually with these Chymical Collections, for the soli∣dity, likeness, and bravery of the Matter and Form, and to confirm some of those Directions, Cautions, and Admoniti∣ons I had laid down in the Prolegomena; and withal, finding it a piece of very Eminent Learning and Regard, I ad∣ventured to translate it likewise, and perswaded the Printer to joyn them into one Book, which I hope will not dislike the Reader, nor overcharge the Buyer: And though in the Translation thereof, I have used the same solemnity and re∣servation, as in the former, and such as befits so venerable and transcendent a Secret: Yet I hope, that those who (fa∣vored with a propitious Birth) search into the Sacred Remains of Ancient Learning, admire the rare and disguised effects of Nature, and through their Piety and Honesty, become worthy of it, may finde Ariadnes thred to conduct them through the delusive windings of this intricate Labyrinth.
1. April. 1650.
James Hasolle.
TO THE STUDENTS IN Chymistry.
ALthough (accord∣ing to Aristotle) Musick be rank∣ed in the num∣ber of Sciences: yet we read how K. Philip taunt∣ed his Son Alexander, when he found him Harmoniously singing,
in these words; Alexander, art not thou ashamed to sing so finely? By which words he accounts it dishonorable for a Noble Man to use that Art publikely; but rather when he is at leisure: Privately, either to refresh his Spirits, or if there be any dispute concerning Physick, that it should be temper∣ed with all Harmonical sweetness, and proportion. In like manner it is (to our grief be it spoken) with the Art of Chymistry, whilest it is so much defamed, dis∣paraged, and brought into dis∣grace, by the fraudulent dealings of Impostors, as that whosoever professes it, shall still be stigmatized with Publike Reproach.
Nevertheless very many, yea, too many there are to be found at this day, (professing I know not what shadow, of this Divine Art) who ingross unto themselves, as it were the whole World, to its
Destruction, [Brass, Iron, or other Metal,] not to convert the same into Gold, but are found at length to cheat with it for Gold, to the great grief of many: Orphans mourn, by reason of such Knaves, Widows weep, Husbands lament, Wives bewail their misery. This Man desireth his Lands, that his House, another his Rents taken from him. And amongst these al∣so (which is the more to be won∣dred at) we have known very many instructed in every Acade∣mical Science; because of whom (being struck no less with Admi∣ration then Fear,) I begun to be something discouraged, and by the example of their vain Expence, gave over any further scrutiny in this Golden Science.
But the remembrance of my Infancy in this Study, wherein for seven yeers together I had been an eye witness of the Truth thereof,
I spent many laborious days, and tedious nights, until that accord∣ing to the advice of Count Ber∣nard, I had for some yeers read, and more accurately perused the most select and approved Au∣thors; the which (although at first I supposed they had differed amongst themselves, as if what this sayes, another denyes, what here is raised, there is ruined, yet) at length I found (by Gods assist∣ance,) that they agreed Hermeti∣cally and Harmonically, in one Way, and one Truth; by which means I discovered the one sort true Philosophers, the other false Chymists, and at length, called to minde the memorable saying of Dastin the Philosopher: That it sufficeth not to be Learned, unless in the very thing from whence the Question ariseth. So I found men, (otherwise Learned) unlearned in this Art; amongst which I knew
a Bishop, (whose fame in Chymi∣stry was celebrated of many, whom I visited, after I had seen a little Chymical Tract, writ with his own hand:) And when I took him laboring in our Common Gold, whence he studied to Ex∣tract Vitriol, (which he held his onely Secret) I left him; for that I saw he had neither before him the proper Matter, nor the manner of Working, according to the Doctrine of Philosophers; and that I knew he had many Coal-rakers, and Brokers of Receipts, as well in England, as in Germany, and Bohemia: But truly I found not one Man for Thirty yeers to∣gether, that wrought upon the proper Matter, and consequently not any who deserved the name of a Philosopher. And for my own part, if more may not be granted me, then a far off to be∣hold the Holy Land, I shall ad∣mire
whatsoever the Great and Omnipotent God, is pleased out of his infinite Mercy, to grant me; yet in the interim, whilst (for delight sake) I was conver∣sant (by the favor of Hortulanus) in the Philosophical Rosary, I pickt out some no less pleasant then wholsome Flowers, which I have made up into a Fasciculus, for the Ease and Benefit of Young Stu∣dents, in this Art (whilst in read∣ing and perusing, they were wont to consume some yeers, before that they learned rightly how to handle, or in handling to com∣pound:) The which (if not too boldly) I dedicate to you the Lo∣vers of this Truth, and have ac∣counted it worthy of publike view. Deign therefore (ye inge∣nious Men,) that this my Fascicu∣lus, howsoever collected by my Labor, yet by your Authority and Favor, to be presented a more
Illustrious Work: whence (by Gods Favor and Permission) they may be able to pick out what is daily so much desired, and sought for, by multitudes.
What in observance, Faith, and all Duty, and in memory of your Merits, may in any wise be per∣formed by me, to your praise and honor: the same I most freely, and dutifully promise, and vow shall be performed. Farewel most Famous Men, and may ye not dis∣dain to cherish me with your Pa∣tronage.
Yours most devoted ARTHUR DEE. C. M. Archiatros Anglus.
TO THE Candid READER.
EVen as Reason and Experience, are just∣ly called the Hands of Physitians; with∣out which, neither Health [the Treasure of Life] can be preserved; nor Sickness [the Herauld of Death] expelled: And that Physick it self remaineth Lame and Defective: So, in this Philo∣sophical Work, Nature and Art ought so lovingly to embrace each other, as that Art may not require what Na∣ture denies, nor Nature deny what may be perfected by Art. For Na∣ture assenting, she demeans her self obediently to every Artist, whilest by their Industry she is helped, not hin∣dred. Of whose Steps, Progress, Motion, and Condition, whosoever
is ignorant, let him not presume to attempt this Work, (of it self Ab∣struse, and otherwise wonderfully shadowed over by Philosophers, with infinite Clouds:) For nothing An∣swers his Expectation, who either knows not, or strives to compel Na∣ture. For that she (as learnedly Raymund) will not be enforced, or straitned. But he that covets after Fame, by the Honor of the Art, or to reach the Summity thereof; let him first observe, and obsequiously follow Nature Naturalizing, Propa∣gating, Multiplying, and being the Mistress and Guide, must resemble Art in what she is able: which al∣though in divers things it be a Cor∣rectrix, and help of Nature, whilst it cleanseth her from all Errors and Defilements, and being hindred in Motion, is holpen by it; yet is it im∣possible she should be imitated in all things.
For, as in this Divine Work (not
undeservedly so called, inasmuch as it is affirmed of all Philosophers, that never any Man of himself, without Divine Inspiration, could compre∣hend, or understand it, though otherwise he appeared a most Learned Philosopher:) So, in all other Com∣pound Bodies, in the first Mixture, or Composition of Elements (that I may conceal the Occult cause of Mo∣tion and Conjunction) the weight and proportion of every Element, are utterly unknown. That Secret of Secrets, bestowed by God upon Na∣ture in the Beginning, she still re∣tains in her own Power, and shall so, until the end of the World: Per∣haps, lest Mortal Men (if it had been made known to them) elated by the insolence and pride of Devils, should presume to Create, which is proper to God onely; who by the un∣speakable Power of his Word, hath endued Nature (as his Minister) with the Generation, Propagation,
and Multiplication of all things. For when he inspired in things Created, the Generation of the World (saying, Encrease and Multiply;) he gave also a certain Springing or Budding, [that is, Greenness, or Strength,] whereby all things mul∣tiply themselves (whence some more profoundly contemplating, said, That all things were green; whereas to be green, may be said to encrease, and grow up together,) and that Greenness they called Nature. There∣fore it is not without cause, that the prime Philosophers do so seek after, and sacrifice to Nature: when with∣out her help, Art (in this knowledg) performs nothing. Nor any wonder, if the most Learned English Monk, [Roger Bacon,] writ of the won∣derful Power of Nature, and the marvellous Secrets in Art. Nor doth Parmenides less admire the Power of Nature, [in these words, O that Heavenly Nature, over∣ruling,
and excelling the Natures of Truth, and causing them to rejoyce. This is that special and Spiritual Nature, to whom God gave a Power, above the violence of Fire; and therefore let us mag∣nifie it, seeing that nothing is more Pretious!]
Therefore (Friendly Reader) I recommend to thee, and the Sons of Art, this Lady of Honor, without which we attain not, (or perfect any thing in) this Art; that so it may be your work, and chief study to ob∣tain her Friendship, so, as when an occasion serves, ye may be found Judges, not Jugglers of Nature and Art.
For which cause I have writ this little Tract; [viz. My Fasciculus Chemicus;] wherein I have given you the more abstruse Secrets of Na∣ture, chosen, culled, compacted, and digested in no ordinary manner, as being a renowned Speculum, whose
refulgent, and reflecting Beams make known, the unknown Secrets of Nature; taking original from the Chaos, proceeding to the Separati∣on of Light from Darkness; and by the Degree of Perfection (Art hand∣ling it) the Foot-path is manifested, and chalked out; whereby Nature is at last brought to more Perfection. Which Book indeed, although per∣haps it may be looked upon, by many, as a thing of no value, because it consists (for the most part) of the sayings of Philosophers, digested onely in order, (yet is it no easie busi∣ness, when as David Lagneus wit∣nesses of himself, in his Epistle to his Harmonious Chymistry, whilst he was Counsellor and Physitian to the most Christian King, That he sweat with continual Labor, for twenty two yeers, until he had composed (it may be) such another little Tract.) As touching the Me∣thod of this Work, it contains ten
small Chapters, and every Chapter follows the Order of the Work: whence also a Mystery is revealed, which for matter of dissembling, or concealing things, was never before set forth in this manner: Other me• having ever put the Beginning •• the End, and the End at the Begin∣ing, in such sort (as witnesses Dy∣nysius) that it was impossible (th• Divine Counsel so disposing it) to finde all things orderly writ. Som• Chapters also are noted, not onel• with Titles (scarce hitherto heard of • but rare Things, [even the Secret• of the Art laid open,] which (• very many affirm) ought not to • published. But in the end of ever• Chapter, I have briefly comprized and expounded the extracted Mar∣row thereof. Otherwise (as Senio• saith) If I did not expound som• thing out of them, my Book should be the same, with the Book of those Wise men, and my words
theirs; and, as if I had taken their words, and used them for my own, which were both unworthy, and a disgrace to him that should do so.
But the Authors I have pro∣duced, whosoever hath read them, will not deny, but that they are the Choicest, the most Acute, and Ap∣proved; and that the things select∣ed and culled from their Writings, are such onely, as must necessarily be known; That so Art may be made known in things requisite, and the frivolous omitted, by which many have been seduced from the way of Truth, whilest onely it behooves the Intelligent Reader, to distinguish Truth from Falshood. For the Truth is not otherwise hid in their Wri∣tings, then Wheat amongst the Chaff, the which with Labor and Toil I have found out, and here presented, (Vnmasked and Naked) to the Stu∣dious Readers, for the Publike good;
Hoping, that this my Labor will not onely be useful to the younger Profici∣ents; but even grateful to the Learn∣ed themselves; And which I desire you may all of you, fairly, and freely accept of. Farewel.
From my Study at Musco, the Calends of March. 1629.
Page 1
ARTHUR DEE Doctor of Physick, His Chymicall Collections.
CHAP. I.
Naturall Matter, what it is, and from whence.
IN truth the matter of * which the Stone is made, is onely one; nor can this neigh∣bouring Faculty bee found in any other thing. And it is that which is most like to Gold, it is also that of which it is begot∣ten; and it is Argent Vive, alone, pure, without the commixtion of any other thing, and it is obscured with infinite names, and the man∣ner of operating is onely one, but
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it is diversly varied by the Philoso∣phers, therefore no wonder if the Art be difficult, and the Artists greatly erre. Neverthelesse Art begets Medicine from the same, or altogether the like principles, as Nature begets metalls. Petrus Bo∣nus, page 120.
The Vive Argent is compoun∣ded * with Citrine Sulphur, so that they are changed and become the same in one masse Lucide Red, weighty, of which two kindes are sufficient for the composition of the Elixir. He therefore that de∣sires to search into the secrets of this Art, it is fit he know the first matter of Metalls, lest he lose his labour. Arnoldus lib. de Alchimia, pag. 1.
Art willing to follow Nature * inquires out her end, and findes these principles congealed by Na∣ture into this middle Nature, and not impure; and endevours to di∣gest
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and purifie such a Matter with the heat of Fire, that from thence she might draw the form of Gold, with which all imperfect metals are turned into Gold, in as much as they are ordained by nature to this end, Petrus Bonus p. 105.
We say that the whole is but * one thing, which is varied into the number of three, by its operations, and in varying by one decoction is one thing of one single power, and after this passing by degrees to in∣formation, by another digestion it will be another thing, which we call Argent Vive, Earth, Water, and Ferment, Gumm and our se∣cond Salsature, bitter and sharp, which by its Compound virtue and propriety got by the second dige∣stion, doth loose the whole body, and after by another digestion hath a greater force. And so thou maist understand that in our Ma∣gisteriall there are three proper
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Earths, three Waters, and three proper Ferments; three proper Gumms, three Salsatures, three Argent Vives Congealing, as in our Practise is manifest. Lullii The∣orica p. 109.
Such a Matter must be chosen * in which is Argent Vive, pure, clean, clear, white, and red, and not brought to perfection, but equally and proportionably mixt by a due meane, with such a sulphur, and congealed into a solid Masse, that by our discretion and prudence, and our artificiall Fire, we may attain its inmost purity, that after the perfection of the work it may be a Thousand Thousand times stron∣ger then simple bodies digested by naturall heat. Tauladanus pag. 314.
If we had Sulphur and Mercury from that matter upon the Earth, * of which Gold and Silver are made under the Earth, from them we could easily make Gold and Sil∣ver,
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with the propriety of their own nature. Therefore there is no∣thing farther requisite, but that we finde what is nearest to it, of its own nature. Mercury in all Ele∣mented substances is one and the same; which Mercury is indeed naturall heat, which produceth as well Vegetables as Minerals, al∣though diversly according to the command of Nature. And so our Mercury never is visible, but intel∣ligible only, and so it is manifest, that it is in every thing and every place, hence common to all things. Lullii Codicillus pag. 131.
In our Stone, there are the Sun, * and the Moon vive, and they can generate other Suns and other Moons; other Gold and Silver, to these, are dead. Flamelii Anno∣tationes, pag. 138.
The Philosophers Stone is found * created by nature and our Mercu∣ry, viz. the matter in which the
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Philosophers Mercury is contai∣ned, is that whjch nature hath a lit∣tle wrought and framed in a Me∣tallick form, but yet left imperfect. Ros. Philos. pag. 231.
I saw a red Toad drinking the * juyce of Grapes even till his Bow∣els were burst. Riplei Somnium.
Art following Nature will not * use Argent vive alone, nor Sulphur alone, nor Argent vive and Sul∣phur together; but the same Mat∣ter mixt and compounded of the same Principles, which Natur• hath prepared for Art, like a care∣full Mother for her Daughter. An• hath conjoyned them from the be¦ginning of the generation of Me¦tals not otherwise, as in Milk, But¦ter, Cheese, and Whay. But after¦wards Art separates and sequester it, and again joyns and digests i• being purified by the addition • outward heat only: Nature oper•¦ting from within, untill that ou•¦ward
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Sulphur be divided from the Argent vive. Vogelius pag. 105.
Think with thy self whereto * thou wouldst labour to bring our Stone, then shalt thou know, it flows from no other then a certain Metallick Radix; from whence al∣so Metalls themselves are ordained by the Creator. Basilius Valenti∣nus page 15.
When I speak of Mercuriall wa∣ter, * doe not understand Crude Mercury, but the Philosophers Mercury of a Red substance, drawn from Mineralls, having the matter in themselves, from Sulphur and Mercury, and that Argent vive and Sulphur are one thing, and proceed from one thing, therefore whiten the Leton, viz. Brasse with Mercury, because Leton is of the Sun and Moon, a compound Ci∣trine imperfect body, which when thou hast whitened &c. Clangor Buccinae pag. 503. 470.
Page 8
The Philosophers Gold and * Silver, are two principall Tin∣ctures, red and white, buried in one & the same body, which Tinctures can never naturally come to their perfect complement, yet they are separable from accidentall drosse, and earthly lutosity, and after∣wards by their proper qualities in their pure Earths the tinctures red and white are found commixtable, and the most fit Ferments for them, so that they may in a man∣ner be said to want no other thing. Of this very Body the matter of the Stone, three things are chiefly spoken, viz. The green Lion, Assa foetida, and white Fume; but this is inferred by the Philosophers from the Compound, that they might answer the foolish according to their own folly, and deceive them by the divers multiplicity of names. But doe thou always un∣derstand one thing to be really in∣tended,
Page 9
although accidentally three things may be so called. For the green Lyon, Assa foetida, and white Fume, are altogether attri∣buted to one and the same subject, and are always coucht in one and the same subject, untill by Art made manifest. By the green Ly∣on, all Philosophers whatsoever understood, green Gold, multipli∣cable, spermatick, and not yet per∣fected by Nature; having power to reduce Bodies into their first mat∣ter, and to fix volatile and spiritu∣all things, and therefore not unfitly called a Lyon. By Assa foetida, we understand a certain unsavory O∣dor, exhaled from the unclean bo∣dy in the first operation, which may in all things be likened to stinking Assa foetida. The reason why it is called white Fume is this: In the first distillation, before the Red Tincture ascends, there arises a smoak truly white, whereby the
Page 10
receiver is darkned or filled with a certain milky shadow, whence it receives the name of Virgins milk. Therefore where ever thou findest a substance endowed with these three properties, know that it is the matter of the Philosophers Stone. Dunstan. pa. 3.
Therefore let us take a matter * which will be Gold, and which by the mediation of our skill is brought into a true ferment. Clan∣gor. pag. 510.
The matter of Metalls is a cer∣tain * smoaky substance, and it is the first matter of Metalls, containing in it self an unctuous or oyly moi∣sture, from which substance the Artist separates the Philosophi∣call humidity, which is fit for the work, which will be as clear as a water drop, in which is coucht the metallick Quintessence, and that is placable Metall, and therefore hath in it a meane of Joyning Tinctures
Page 11
together, because it hath the na∣ture of Sulphur, and Argent vive. Rosar. Phil. p. 278.
The thing whose head is Red, * feet White, and eyes Black, is the whole Mystery, Dastin. visio. p. 2.
Know that our Leton is Red, * but not for our use, untill it bee made White. Morienus p. 38.
When thou wouldst have Mine∣rall * Elements, take not of the first, nor last, because the first are too much simple, but the last, too grosse. When thou art hungry, take Bread, not Meal; when thou wouldst make Bread, take Meal, not the Ear. Lullius Theori. p. 34.
There is a pure Matter, which * is the Matter of Gold, containing in it self, the heat which gives in∣crease, and hath a power to increase and multiply in its kinde, as all o∣ther things. Eximedes, p. 45.
In our imperfect Metall, are the * Sun and Moon, in virtue and neer
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power, because if they were not in the Compound, neither the Sun nor Moon could thence be made. Arnold. Epist. pag. 491.
Mercury is in all Elemented * Substances, one and the same; which Mercury is indeed the na∣turall heat which produces as well Minerals as Vegetables, although diversly according to the precept of Nature; and so our Mercury is not visible but intelligible; and it is manifest, that it is in every thing and place, and common to all. Lul∣lii Codic. fol. 134. Repelat. 6.
THE COROLLARY.
Vogelius, Trevesanus, with di∣vers other Philosophers advise, first seriously to consider in what point Authors most agree; for in it they affirm, the onely and single truth is involved: To me therefore, medita∣ting this from the most select Au∣thors,
Page 13
recited with their Harmony, both in the Substance, Form, and Colour, and in all necessary Circum∣stances and Accidents, was discove∣red (by Divine assistance) the Sub∣ject of all wonder (as Cornelius A∣grippa rightly cals it) in open and naked words. It is therefore gene∣rally agreed, and of all confessed, That there is one vive or volatile Argent, retaining a certain Vegeta∣bility, while it is yet in motion, not brought to maturity, or the determi∣nate term of naturall digestion in the Mines. And the same is immatu∣rate Argent vive (not that Mature of the vulgar) which is next to Me∣tall in possibility; and therefore of some is called Immature Metall. Ac∣cording to Arnold, Riplie, Dun∣stan, Morien, and Clangor Bucci∣nae; it is cloathed with a Red co∣lour, offered or brought to us by Na∣ture; but if it be not by the Artist taken from its Radix in a due time,
Page 14
viz. before it come to such maturity, as to contain one grain of Malleable Metall, it will be unfit for our pur∣pose. Seek therefore the Philosophick Embryon in its due place, and ma∣ture immaturity, and you shall know (as Rosarius saith) our Stone is found created of Nature; which truly is to be understood of the matter of the Stone compounded by Nature, and formed into a Metallick form, but gi∣ven to Art imperfect, that by de∣grees it might be brought beyond the degree of perfection.
CHAP. II.The Preparation: or the first work, or work of the Winter.
THis is the Preparation, because * there are blinde men, and they have erred a long time, while they were ignorant that this Stone was
Page 15
prepared with this preparation. Se∣nior, p. 31.
If the first work proceed not, * how is the second attained to? Because, if no division be made, there is no conjunction. Dastini Speculum, pag. 56.
We must begin with the sepa∣ration * of the Elements, from the Red earth, as of the pure from the impure. Arnoldus in Hortulanum, pag. 9.
Thou must diligently consider, * how this dissolution may be made, and certainly know, that it is not done, but by the water of Mercu∣ry; and know, that every body is dissolved with the spirit, with which it is mixt, and without doubt is made spirituall. Pandol∣phus in Turba, pag. 16.
Son of Truth, understand, that * we in the first operation of our work, doe purge and prepare mat∣ter for the creation of its Sulphur;
Page 16
which being prepared, by and by in the second preparation, wee compound and create medicine, which how great virtue it hath, will be manifest. Therefore first thou must create its Sulphur, be∣cause without that, thou canst not make the compleat Elixir. And when thou hast created Sulphur, then begin the Philosophick work; but ever consider, that the nature and propriety which is in the very spirit, may not be combust in its preparation by the power of the fire. Because then the spirit cannot whiten, nor joyn it self with the Earth: Therefore it often happens, that they who think to make water of life, make water of death, by reason of combustion. Lullii Aper∣torium, p. 2.
The Vessels so disposed, a most * subtill smoke will arise in the A∣lembick, and the same will be tur∣ned into a clear water, having the
Page 17
nature of these species, whereof the Stone is generated: which Water descends by the Nose of the Alem∣bick. Arnoldus in Comment. Hor∣tulani. p. 16.
The Phlegm wherein our Sul∣phur, * which is called Gold, is de∣cocted, is that in which Air is in∣cluded: for our Phlegm is a mid∣dle substance; and the first water of Mercury, wherein the principle of the Stone is; viz. its dissoluti∣on; nor doth it enter with it, but as it were wetting the parts of things, not generating or increa∣sing. Lullii Testam. pag. 1.
It is meet thou prepare the Mat∣ter, * till it be fit to receive our Mer∣cury, which we call glorious Mer∣cury; and the manner is, That thou take a proportion of the said Earth, and put upon it the fourth part of the said imperfect Menstru∣um, wherein is such a Mercury, and set it in a Balneo for the space of six
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days, and distill it, and so continue untill the Earth be disposed to imbrace a Soul; which will not be done at the first or second time; therefore put it again and again in the Balneo for the space of six days, in a Glasse very well sealed; after that open the vessell, and setting the Alembick on again, with a most gentle fire distill the humidity; and again pour on more of its Menstruum, which hath its seed in it, and digest it as aforesaid, and so continue untill the Earth be disposed to entertain its soul. Son, it is to be observed, when it shall drink up and retain four parts more of its weight, that if thou put a lit∣tle upon a heated plate of Gold or Silver, it will all flie up into smoke: then is the Earth pregnant and pre∣pared, which ought to be subli∣med. Lul. Test. pag. 15.
First, all the superfluous and cor∣rupt humidity in the essence of *
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those things, and also the subtill and burning superfluity must be elevated with a proportionable Fire, and that by Calcining. Then the totall substance remaining cor∣rupt in the Calx of these Bodies of the burning superfluous humidity and blacknesse, is to be corroded with the aforesaid Corrosives, a∣cute or acerb, untill the Calx bee made white or red. Rosar. Philos. pag. 345.
Our Mercury is made of perfect * bodies, and not imperfect, that is, with the second Water, after they have been duly calcin'd by the first. Scala, pag. 128.
It behoveth thee to extract one * living or vive incombustible Wa∣ter, and then congeal it with the perfect body of the Sun, which e∣ven there is dissolved into nature, and a white congealed substance, as if it were Cream, and would come all white. Neverthelesse, first this
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Sun in his putrefaction and resolu∣tion in this Water in the beginning loses his light; is obscured and waxeth black; at length he will e∣levate himself above the Water, & by little and little, a white colour will swim above him, and so the perfect body of the Sun receives life, and in such a Water is inlive∣ned, inspired, increased and multi∣plied in his specie, as other things: Therefore our Water is a Fountain fair, pleasant and clear, prepared onely for the King and Queen, whom it very well knows, and they it, for it attracts them to it self, and they remain two or three days to wash themselves in that Fountain, viz. some moneths; and these it makes to grow young, and renders them very beautifull.
These three things mutually follow, viz. Humidity, Putridity, and Blacknesse; from whence the glassie house may be posited, and
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subtilly sited, untill the moist Mat∣ter included, by little and little became putrid and black, for the putrefaction begins together with the solution, but the putrefaction is not yet compleat, untill the whole Matter be dissolved into water. Artephus pag. 9.
One of the contraries exceeding * destroies the rest, whence the Earth is made Water, when the watry qualities overcome it, and on the contrary, this Water must draw forth three things, viz. a Spirit, a Body, and a Soule, whence this Water is threefold in Na∣ture, which hath in it self Water, Fire, and Earth. We divide the dissolved Stone in the Elements, and wash it particularly, that it it might be more subtilized, and the better purified, and that at pleasure the Complexion might be more firmly composed, but we distill it very often, as the Water
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and Air are clean without dregs, and light without filth, pure with∣out contraries, for then they wash more easily, touch more plentiful∣ly, and work more nobly. For Art (as Aristotle saith) in like manner throws off all superfluities from its work as Nature doth. For Fire extracts that which exists in the interiours of things, and feeds on the sulphurity of them, subtilizing and rarifying at pleasure. And therefore we distill them, that we might sweetly draw out their filth. But we doe it sweetly and with inhumation, lest the excessive Fire consume the sought for sub∣tilties. Whence in every distillati∣on observe this sign, that univer∣sally there be candour and purity in it, and whatsoever drops forth unmixt, put apart, because the work is corrupt if thou doe other∣wise. Therefore we so much distill it, untill it send forth no dregges,
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unlesse happily white ones, and this we iterate seven times, that in their simple purity they might transcend the orders of the seven Planets. For it is meet they be most pure and clean, which by their purity should cleanse and perfect other things. And according to the quantity of distillation they will be clear, and according to the plu∣rality of clearness, they will cleanse and touch other things. Whence it ought to be distilled seven times; what is more is evil, because as di∣minution hinders, so augmentation corrupts.
In the fourth distillation fol∣lows the Lavement, that its every Element might be rectified seve∣rally, whence we distill the Water and Aire seven times by them∣selves. But thou shalt distill all things with moisture, because dri∣nesse corrupts the work with com∣bustion: And the Philosophers
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advise that every distillation be al∣ways made seven days with inhu∣mation, meaning that inhumation be made seven days between every distillation. Dastini spec. pag. 96.
It behoveth thee to exercise the * separation of the Elements as much as thou art able, to wash off the Water and Air by distillations, and to burn up the Earth by Cal∣cination, untill there remain not any thing of the Soul in the Body, unlesse what may not be perceived in the operation, the sign of which will be, when nothing shall be evaporated from the Body, if a little of it be put upon a heated plate. Rosar. Arnold. pag. 423.
As an Infant exhausts all airy * vapours in nine moneths, and the menstruum turned into a milky form: so in nine moneths the first work is performed, viz. the se∣cond whitenesse, because the whole is coagulated: Neverthelesse the
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work is finished about six moneths according to the Experience of the Author, but according to Balgus*in Turba in an hundred and ninety days. Massa Solis & Lunae. pag. 275.
Let not the water be suffered to stand when it is fit for operation, because it receives its Curd into the bottome, crudled or coagula∣ted by the cold of the Aire, and congealing drieth; which hapned to one of my Companions, who for the space of a year found it so, but it was not distilled. Massa So∣lis & Lunae. pag. 274.
No solution ought to be made * without Blood, proper or appro∣priate, viz. the Water of Mercu∣ry, which is called the Water of the Dragon, and that Water ought to be made by an Alembick with∣out the addition of any other thing. Rosar. Philos. p. 223.
The whole course of the work *
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endures for the space of two years, whence the Stone is of one year, and the Elixir of another to every new Artist who never made it, but to every good and expert Artist who is subtile, one year and three moneths are accounted sufficient, For by what it is corrupted, in like manner it is generated. Lul. Theo. p. 76.
Accommodate well the Fire in * the furnace, and see that the whole Matter be dissolved into Water, then rule it with a gentle Fire, un∣till the greater part be turned into black dust. Because when our Stone is in our vessell, and our Matter feels our Sun, it will pre∣sently be resolved into Water. Ven∣tura p. 129.
Putrefaction is made with a * most gentle Fire, so that nothing may ascend, because if any thing should ascend, there would be made a separation of parts, which
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ought not to be, untill the Mascu∣line and Feminine are perfectly joyned. Rosar. Philos. pag. 261.
The encompassing frigidity of * the Aire, the binding solidity of the Earth, the dissolving heat of the Fire, the impetuosity and rest∣lesse motion of the Water, and exceeding quantity of Multitude doe hinder Putrefaction (as Aristo∣tle saith.)
But the calidity of the Air, the subtility of Matter, the gentle∣nesse of the Fire, the stability of Rest, the equality of Compounds, the gravity of Patience, the matu∣rity of Time, do necessarily induce and hasten Putrefaction; yet so, that the Air be tempered, what is thick subtilized, the Fire modera∣ted, Rest preserved, Proportion adequated, Patience strengthened, and the time expected until Nature proceeding naturally shall have compleated her owne worke.
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Dastin spec. pag. 184.
Our Water must be divided into * two parts, whereof in one part the Body is congealed, viz. with se∣ven Imbibitions and Congelati∣ons, but in the other part it putre∣fies and melts, that the fiery Water abovesaid might be cast forth. Scala Philos. pa. 151.
If the work in its managing be deduced to the finall red state, by corruption before the due term of whitenesse (which it may not be) thou hast erred; then for a reme∣dy take away the rednesse with fresh white Water, by imbibition and inhumation. Idem.
There are three Humidities, the * first is Water, the second is Aire, (the mean between Water and Oil) the third is Oil it self. The Water is distilled to the likenesse or sign of perfect whitenesse, which is transparent splendour, and the shining clearnesse of crystall; and
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he that attains to this Token hath the Philosophers Mercury, dissol∣ving all Bodies, chiefly of the Sun and Moon, because of the vicinity or nearnesse of Nature. Lul. Co∣dic. p. 119.
In our whole Magisteriall there * are three principall Spirits neces∣sary, which without the consum∣mation of their resolution cannot be manifested, and they are other∣wise called three Argent vives, and for Argent vive understand the Water in which the Tincture is carried. Raymund. Theor. p. 122. 24.
If you will hear me, I will truly * shew what is that Mercury chiefly profitable: know therefore that there are three Mercuries which are the Keys of Science whom Raymund cals his Menstrua, with∣out which nothing is done rightly, but two of those Mercuries are superficiall, the third Essentiall, of the Sun and Moon, perfect Bodies
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when we first Calcine them natu∣rally, but no unclean Body is in∣gredienced except one, which is commonly called of the Philoso∣phers, The green Lion, which is the mean of joyning Tinctures. With the second Mercury, which is vegetable Humidity, both the Principall, Materiall, and Formall bodies ought to be resolved, other∣wise they are of little moment. And with the third, which is Hu∣midity, very permanent and in∣combustible, the unctuous Tree of Hermes is burnt into Ashes. Ri∣pley pa. 25.
Sons of Wisdome, there are * three solutions, the first is of a crude Body, the second is of a Phi∣losophicall Earth, the third we put in Augmentation. The Virgin is Mercury, because it never propa∣gated a body in the Womb of the Earth, and yet it generates the Stone for us, by resolving the Hea∣ven,
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that is, it opens the Gold, and bringeth forth a Soul. Incertus de Chemia. pa. 6.
Metals are reduced to the first * Matter, when they are driven back, to that first simplicity, which their Elements had in their first Composition, in which there were Spirits and Vapours by nature perfectible to the form of the Compound. Vent. pa. 12.
By Argent vive is understood * the humidity of that unction, which is the radicall humidity of our Stone. Ludus Puerorum pag. 174.
The Preparation of this Spirit, is its subtilation, which is perfor∣med * by many distillations, untill it hath gotten crystalline splendour and clearnesse. Vogel. p. 148.
Keep the rectified Water apart, * because that is the Mercury of the Philosophers, the water of Life washing the Leton. Aristotle pag. 366.
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The whole labour and tedious∣nesse * is in this, viz. the separation of the Elements and Sulphur. Air cannot be divided from Metals, unlesse by the twentieth, twenty second, or thirtieth distillation. And the Fire may be divided from the Earth at the eleventh distilla∣tion, and as many distillations as there are, so many putrefactions and reiterations of Water and Air together, to wit, of our Menstruall water, and every putrefaction re∣quireth eight days, or six continu∣ed, so that the division of the Ele∣ments, dures the space of an year, but we have compleated it in seven moneths. Lull. compend. pa. 281.
The Alchymists have said that the Stone is compounded of two Waters, viz. of one which makes the volatile Stone, and the other which fixes and hardens it. Idem.
Between every Calcination of * the Earth, pour on water mode∣rately,
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to wit, not much nor little; because if much, there's made a sea of perturbation, if little, it will be burnt up into ashes. But sweetly, not hastily, from eight days to eight days, by watering, decocting, and calcining the Earth, till it hath imbibed its Water; therefore when the Earth shall not be white, bray it together with its Water, iterate and calcine it, because Aroc and Fire doe wash the Earth, and take away its obscurity from it; for its preparation is always with Wa∣ter, and as the fitnesse of the Wa∣ter shall be, so also shall be the clearnesse of the Earth, and by how much the more the Earth shall be white, &c. Avicenna pag. 420, 421.
He which knows not to extract * more things out of one, is igno∣rant also to compound one thing of more. Our separation is a sepa∣ration of a watry or moist vapour
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or phlegme in Balneis, a levigation of rarity, a production of princi∣ples. Scala. p. 134.
Imbibe Calx or Body often∣times, * that thence it may be sub∣limed, and yet more purified then before, because the Calx ascends upwards very difficultly or not at all, unlesse holpen by the Spirit. Geber. lib. summae perfectionis pag. 573.
The Vessell being fitly placed in * the Furnace, the Fire underneath must be continued, then the Va∣pour of the Matter will ascend up∣wards into the Alembick most subtilly, and the same will be tur∣ned into serene bright and cleare Water, having the form of a water drop, and the Nature of all the species of which it is generated, and it descends again by the Crows beak, that is, the Neck of the vessell of the Alembick; and this Water, because it is subtile,
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doth enter the Body, and extract first the Soule, afterwards it dis∣solves all that is left, and turns it into Water. Moreover know that all things which are sublimed are sublimed two ways, some by themselves, and some with others; but our Mercury since it is a Spi∣rit, is sublimed by it self, but our Earth, since it is the Calx of the Body, is not sublimed, unlesse ve∣ry well incorporated with Mercu∣ry. Therefore beat or pound them together, and imbibe till they be∣come one Body, because the Body ascends not unlesse incorporated with Mercury. Ventura p. 141.
Dissolve the Gold and Silver in * Water of their kinde if thou know it. Vogelius p: 78.
And this is the last Preparation, *viz. of Spirits often reiterated by Contrition and Assation with their Body, untill thou see these things which thou desirest in it. Massa
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Solis & Lunae pag. 240.
Sons of Learning, know ye that * the whole Work, and the Govern∣ment thereof is not done but by Water, with which mingle ye the body of the Magnesia, and put it in its Vessel, and close the mouth carefully, and boil it with a gentle fire, till it be made liquid, for by the heat of the Water, the whole will easily be made Water. Affli∣ctes in Turba. p. 32.
THE COROLLARY.
From a certain Minerall Masse, coagulated, lucid, red, ponderous, being perfect Metall, in the nearest power, containing in it selfe vive spermatick Sulphur, and vive im∣mature Mercury, multiplicable in it self, with the most gentle fire of a Balneum, or Bath, is drawn forth a certain insipid, phlegmatick Wa∣ter, which if it be again repoured
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on, with its due proportion of Earth, and in due season digested, and ab∣stracted by dissolving daily by little and little (but yet more and more) the Body, it dissolves likewise the other Elements, and by including Aire in it self, carries it up by di∣stilling through an Alembick, the Water and Aire ought again to be so often poured on, digested and abstra∣cted till the Body be altogether re∣solved by repeated distillations and inhumations. Then after the fourth distillation, the Aire is to be separa∣ted from the Water, and to be recti∣fied by it self seven times, with which afterwards abstract the Fire from the black Earth. Lastly, separate the Fire from the Aire. And at length impregnate the dry Earth (de∣prived of its humidity by imbibing) so often with Aire, untill light arise from darknesse, and our Infant appear before our eies, expected by more then many lucubrations, which
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at length is crowned with a Diadem, King of Kings, whose rise the Philo∣sophers adore, under the Aenigma of the rising Sun in the encreasing Moon. But in the very point of Co∣agulation, which is performed by Infrigidation, all Philosophers with one consent affirm that the work of the Winter, and of hidden Preparation, is finisht, then begins the second work truly Philosophicall, as in these words our Countreyman Norton the excellent Philosopher hath exprest: Our Philosophicall work (saith he) takes not its begin∣ning before all be clean within and without. And according to Atta∣man, The second work is not made but from a clean and purifi∣ed body. And this Preparation, or first work he calleth a Sordid labour, and adjudges it not worthy a learned man, therefore not unfitly said to be the work of Women. But he de∣serves not Sweets, that will not
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tast of Bitters: And they who ei∣ther know not, or neglect this hidden laborious Preparation, will neither attain the benefit, nor desired end of this Art. But he that doth not clearly understand, from these, the manner of Practise, let him seek further assistance from Raymund Lullie, Ripley, Rosary, whence it plentifully may be fetched, especi∣ally whilst out of their Writings, in this little Chapter, where, here and there, they have obscurely deli∣vered themselves, the Path it self is evidently cleared.
CHAP. III.The Weight in Preparation.
IF thou knowest not the quan∣tity * of the very Weight, thou wilt altogether want the doctrine of this Science. Forget not there∣fore,
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that whatsoever ought to dissolve, ought to exceed in the quantity the thing to be dissolved. But the first part of the Water (according to Philosophers) ought to dissolve the Earth, and turn it to its self. Whence they say the Water is to be divided, that with the first part in forty days, it ought to be dissolved, putrefied, and coagulated, till it be turned in∣to a Stone, therefore it is meet that Water should exceed the Earth. Dast. spec. p. 208.
When thou dissolvest, it shall be fit the Spirit exceed the Body, and when thou fixest, the Body ought to exceed the Spirit; for therefore is the Spirit that it might dissolve the Body, and therefore is the Body that it might fix the Spirit. Therefore thou must im∣pose three thirds of Moist, and one of Dry; for in the beginning of thy operation, help the work in
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Dissolution, by the Moon, and in Coagulation by the Sun. Idem pag. 96, 98.
There is another Weight singu∣lar * or plurall, and it is twofold; the first is of the first operation, and that is in the Composition of the Air, and it is divers accor∣ding to divers men. Now there is anothe Weight Spirituall, of the second work, and that is also divers according to divers men. Massa Solis & Lunae p. 177.
I say that the first Water is to be * divided into three thirds, whereof the first is to impregnate, termi∣nate, and whiten the Earth, but the two other thirds are reserved to rubifie the white Earth, that is to be incerated, and lastly to be whitened: But yet no third (as Democritus upon the Magnesia saith) is ingredienced all at once, but every of the thirds is divided into another third, that so the
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Nine thirds returning to one Earth, might compleat a perfect Decinary. But the three first thirds, are the three first Salsa∣tures to perform the first Dealba∣tion, but the six other remaining thirds are six parts of Divine Wa∣ter to consume the second Deal∣bation. But none of those thirds doth altogether ingredience the whole, and at once, but every part of them one after another is seve∣rally imposed in their own season, work and order. Dastin. spec. pa. 177.
A small Error in the principles doth cause great Error in things principiated; therefore that thou maist not erre in the first and se∣cond work, we have taught always to impose Equals, for so equality shall flourish in both, that the Earth might cease, as the Wa∣ter moistens; as the Earth ceases. Idem p. 222.
Page 34
It is fit to attend what belongs * to Proportion, for in this many are deceived, therefore that thou maist not spoil the work, let thy Bodies be both subtilly limated with Mercury, and subtilized with equall proportion, one of the Sun, another of the Moon, till all these things be reduced into Dust, then make thy Mercury, of which join four parts to the Sun, two to the Moon, as it is meet, and in this manner it behoveth thee thou be∣gin thy work in the figure of the Trinity. Three parts of the Body and as many of the Spirit, and for the Unity of the Spirit, one part more of Spirit then of corporeall Substance. According to Ray∣munds Repertory, this is the true proportion. This very thing my Doctor shewed me, but R. Bachon took three parts of the Spirit for one of the Body, for which I have watcht many nights before I per∣ceived
Page 44
it, both is the right, take which thou wilt. If also thy Wa∣ter be equall in proportion with the Earth and measured Heat, there will at once come forth a new Budde both White and Red. Ri∣pley pa. 30.
Take of the whitest Gumme * one part, and of the Urine of a white Calf another part, and part of a Fishes Gall, and of the Body of Gumme one part, without which it cannot be corrected; and decoct it forty days, afterwards dry it in the warm Sun till it be congealed. Mundus pa. 88.
Take thy dearest Son and joyn * him equally to his white Sister, drink to them a Love-cup, be∣cause the consent of good will joins one thing to another. Pour on them sweet Wine, till they be inebriated, and divided into smal∣lest parts. But remember that all clean things agree most aptly with
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clean things, otherwise they will generate Sons unlike themselves. Arist. in Tractatulo pag. 362.
Observe the first preparation, * and cogitate this, which is the ex∣traction of all Spirits from the Body, and the cleansing of them into their Water. Massa Solis & Lunae pa. 240.
Thou must impose three thirds * of moisture, and one of dry; for in the beginning of thy operation help the work in the Solution by the Moon, and the Congelation by the Sun. Dastin spec. pa. 98.
THE COROLLARY.
Count Bernard Trevisane vow∣ed to God, that he would never in naked words, or vulgar speech dis∣close the Weight, Matter, or Fires, but onely in true Parables, without either diminution or superfluity, in imitation of the Wise men, as in this
Page 46
Chapter. Amongst others our En∣glish Ripley hath delivered things sufficiently obscured; But the young∣ling Artist ought to ruminate and consider that what ever are nomina∣ted in the composition of the Weight, must always be understood of two things only, viz. of Water and Earth, which are sometimes under Spirit and Body, sometime under Mercury, the Sun and Moon, some∣times under Air and Poison, nay un∣der as many infinite other names concealed, as the very first Matter. But that those that seek might be di∣rected into the right Path, and Ri∣pleys cloud disperst with the beams of the Sun, let us attend the proporti∣ons which he hath disposed in these his own words, Let the Bodies (saith he) be corrected or limated with an equall proportion of Mercury: whence understand that the propor∣tion of Earth and Water must be equall, then he proceeds further and
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teaches, that one Body of the Sun be joyned with two of the Moon, in which words are understood two parts of Water to one of Earth. He proceeds also farther, and joyns four parts of Mercury to the Sun▪ and two to the Moon; whence observe that four and two make six parts of Mercury, Water, or Fire, which parts are to be mixt with one part of the Sun, and another of the Moon, which since they constitute two parts of Earth, there shall be a like proporti∣on to the aforesaid six parts, viz. of Water, as one part of Earth to three parts of Water. As appears from his following words: viz. af∣ter this manner begin thy worke in figure of a Trinity: and with this Key his other Aenigmaes of the weight in this chapter are unlockt. Whence also the Parables of other Philosophers are disclosed, while Book opens Book, and the truth is from them scarce disciphered with∣out
Page 48
a Vail. For they always deliver things that be like, and conceal the truth, that they might deserve both to be said, and be Philoso∣phers.
But since in Number, Weight, and Measure, all elementated Bodies of Animals, Vegetables, and Minerals, are naturally united, bound, conca∣tenated and compounded, and by the Harmony of these all principiated Principles attain the perfection or∣dained by God, and compleated by his handmaid Nature: Not unfitly may this Trinity, viz. of Number, Weight, and Measure, be called the Golden chain, by which as in all A∣nimals to every Member is granted their speciall Form, so by this Chain every Member is joined, united, and performs his Office.
Likewise also in Vegetables (since Nature operates after one and the same manner) we may presume in every Vegetable, its own proper
Page 49
weight may be particularly observed, also the prefixt number of Flowers, Leaves, and also a due measure of Longitude, Latitude, and Profun∣ditude. Even as Minerals and Me∣tals are also perfected in a fit pro∣portion of the Weight of Elements pure or impure, in a due measure of Time, and certain Numbers: By which bounds rightly disposed all things flourish, but being inordinate and confused, there is made a Chaos, Imperfection, and a Dissolution of the Compound. For in their Con∣catenation and Connexion, is rebuilt an admirable power of Art and Na∣ture, neither can Nature her self consist without these, nor Art per∣form any thing. Not enviously there∣fore did the Philosophers wonderful∣ly conceale the Proportion of the Elements, and the mixture of them in their operation, as if this being known they had unvailed all things. But as much as belongs to our pur∣pose,
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viz. the weight of the Philo∣sophick Work, these things onely are principally observed, to wit, Equals, two to one, three to one, nine to one; which when and how they are to be distinguisht, our Dastin (a famous Philosopher) hath in these words clearly opened: When thou dissol∣vest, the Spirit ought to exceed the Body, and when thou dost fix, the Body to exceed the Spirit. Who therefore knows the due time of Pu∣trefaction to solution, the time of Im∣bibition, Desiccation, Fermentation, and Inceration, shall with easie pains and small endevour from the fore∣numbred Proportions, make choice of what is convenient for every time or season of the Work. And he that hath known the Weight, (as Petrus Bonus saith) hath known the whole Mystery, and he that is ignorant of it, let him leave digging in our Books.
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CHAP. IV.The Philosophers Fire, what?
TAke Water Proportionated * in quality according to the Body which thou wouldst dis∣solve, in such a manner, as the unnaturall may not exceed the naturall heat; for every complexi∣onated thing is destroyed, unlesse the Fire of Nature govern it. There are three Humidities, the first is Water, the chief of resol∣vable things; the second is Air, and it is the mean between Water and Oil; the third is Oil it self, the cerative of all Elements, and our finall Secret. Lull. practica fol. 175.
Our Fire is Minerall, and va∣pours * not, unlesse it be too much stirred up, whose proportion must be known, that-it may only stir up the Matter, and in a short time,
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that Fire without the Imposition of hands, will compleat the whole work. Ponta. pa. 40.
The Fire which we shew thee is * Water, and our Fire is Fire, and not Fire. Senior. pag. 29.
Argent vive is a Fire, burning, * mortifying, and breaking Bodies, more then Fire. Dardarius in Tur∣ba 113.
I say with Lullius that this Wa∣ter, * or Vive Argent is called Fire of the Philosophers, not because inwardly it is of its own Nature, hotter then Oil, or the forementi∣oned radicall moisture; but because in its actions it is more powerfull then Elementary Fire, dissolving Gold without violence, which Fire cannot doe. Vogel. pa. 145.
Let the Artist well consider what * are the powers of Fire naturall, unnaturall, and against nature; and what may be the friend, or enemy of each. Lull. Codic. p. 37.
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It is fit the heat be so much, as * that thou maist by sweating send forth the Water, and let it be no way hardened or congealed; be∣cause Gumme, contrary to the Nature of other things, sweats, and is coagulated with gentle de∣coction. Ventura pa. 113.
Philosophers have four diffe∣rent * Fires, viz. Naturall, Unna∣turall, against Nature, and Artifi∣ciall, whose divers operations the Artists ought to consider. Ri∣pleus pa. 38.
The Fires meeting themselves, * devour one another. Rosin. pa. 265.
The Spirit is a second Water of * which all the things forementio∣ned are nourished, every plant re∣fresht and quickned, every light kindled, and it makes and causes all Fruit. The first Water being the Sun is Philosophically calci∣ned, that the Body might be ope∣ned, and made spongious, that
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the second Water might the bet∣ter enter, to operate its work, which second Water is the fire against Nature by whose power the complement of this Magiste∣ry is performed. Scala pa. 125.
We calcine perfect Bodies with * the first Fire naturally, but no unclean Body doth ingredience our work except one, which of the Philosophers is called the Green Lion, which is the medium of uni∣ting and joining Tinctures. Ripl. pa. 26.
There is a certain Soul existing between Heaven and Earth, arising from the Earth, as Aire with pure Water, the cause of the life of all living things, continually running down upon our fourfold Nature producing her with all its power to a better condition, which airy Soul is the secret Fire of our Phi∣losophy, otherwise called our Oil, and mystically our Water. Idem pa. eadem.
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Our Mercury is made of per∣fect * Bodies, not imperfect, that is, with the second Water, after the Bodies have been duly Calci∣ned by the first. Albert. pa. 19.
This Fire is called Humour, be∣cause * in it, as hath been said, heat or the fire of Nature is hidden, even as the heat of Animals, in the Primogenian moisture.
Water since it is Heterogeneall to its Earth; if sensible of the least heat, will evaporate, it being left and forsaken.
The Soul is no other then Oil, Oil then Water. Vogel. p. 134.
If any know to make choice of * such Matter as Nature delights, and to inclose it rightly prepared in his Vessel and Furnace; He and I (saith Nature) will forthwith doe the Work: so he provide the re∣quisite Fire, Naturall, against Na∣ture, not Naturall, and without ardour. Flamel. pa. 123.
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We therefore call it Innaturall * or not Naturall, because it is not naturated of it self, nor takes away any thing from naturated Nature, nay it rather helps her, by the Me∣diation of a moderate Exercise, according to what Nature requires in her Reformations. Lullius Co∣dic. pa. 24.
Our Fire is Minerall, is equall, is * continuall, it vapours not unlesse it be too much stirred up, it parti∣cipates of Sulphur, it is taken else∣where then of Matter, it de∣stroys, dissolves, congeals, and calcines all things, and it is Ar∣tificiall to finde out, a compendi∣um, and without cost, or at least very little; it is also moist, vapo∣rous, digesting, altering, penetra∣ting, subtill, airy, not violent, not fuming, encompassing, containing, onely one, and it is the fountain of Life, or which incircles the Wa∣ter of Life, and it contains the
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King and Queens bathing place: in the whole Work that humid Fire shall suffice thee, both in the be∣ginning, middle, and end, because in it the whole Art consists, and it is a Fire Naturall, against Nature, and Unnaturall, and without Ad∣ustion; And to conclude, it is a Fire hot, dry, moist, cold; think on these things and doe rightly, without any thing of a strange na∣ture.
The third is that Naturall Fire of our Water, which is also called against Nature, because it is Wa∣ter, and neverthelesse of Gold it makes meer Spirit, which thing common Fire cannot doe: this is Minerall, Equall, & participates of Sulphur, it destroys, congeals, dis∣solves, and calcines all things, this is penetrating, subtile, not burning, and it is the fountain of living Wa∣ter, in which the King and Queen wash themselves, which we stand
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in need of, in the whole Work, in the beginning, middle, and end, but not of the other two, except sometimes onely. Join therefore in reading the Philosophers Books these three Fires, and without doubt thou wilt not be ignorant of their sense and meaning concer∣ning Fires. Artephius pa. 31.
Weigh the Fire, measure the * Air, mortifie the Water, raise up the heavy Earth. Dastin spec. pa. 202.
By earnest consideration of * things Naturall, Innaturall, and against Nature, it behoveth thee to attain the Materiall and Essentiall knowledge of the temper, through all his parts Essentiall, and also Accidentall, that thou maist know how to behave thy self in our said Magistery, having so comprehen∣ded the said principles. Lull. Theor. fo. 16.
There are four principall Fires
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to be observed, in respect of the Substance and Propriety of the four Elements. Idem pa. 174.
Although in our Books we have * handled a threefold Fire, Naturall, Innaturall, and against Nature, and other different Manners of our Fire; neverthelesse we would signifie one Fire, from more com∣pound things, and it is the greatest secret to come to the knowledge of this. Since it is no Humane, but Angelick and heavenly gift to reveal. Lull. Testament pa. 78.
Son, our Argent vive, or part of * it, is Water distilled from its Earth, and the Earth in like man∣ner is our Argent vive, animated, and the Soul is Naturall heat, which stands bound together in the first Essence of the Elements of Argent vive. Idem.
In the Structure of the Fire * some differd from others, although they all aimed at the same scope,
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namely, that it should be made af∣ter this manner, lest the fugient should first fly away, before the Fire could any way bring forth the persequent thing. Bernard. Comes pa. 40.
The Fire which we shew to thee is * Water; and our Fire, is Fire, and not Fire. Scala. pa. 148.
Raimond speaking of Fires in his * Compendium of the Soul, saith, It is to be noted that here lie con∣trary operations, because as con∣tranaturall Fire dissolves the Spirit of a fixt Body, into the Water of a Cloud, and constringeth the Bo∣dy of a volatile Spirit into con∣gealed Earth: So contrariwise the Fire of Nature, congeals the dis∣solved Spirit of a fixt Body into glorious Earth; and resolves the Body of a Volatile Spirit, fixt by Fire against Nature, not into the Water of a Cloud, but the Water of the Philosophers. Scala. pa. 126.
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The Water of which the Bath * of the Bridegroom ought to be made is of two Champions; that is to be understood, confected of two contrary Matters wisely and with great care, lest that one ad∣versary may vanquish the other. Basil. Valent. pa. 32.
What ever actions they nomi∣nate, * know that these things are al∣ways done by the action of the heat of certain Fire, which causes not Sublimation because it is so gentle, nor may it elevate any smoke naturally, by reason of its debility, whence if it be such as may in a manner elevate and not elevate, it is good. Rosin. ad Sarra∣tant. pa. 286.
THE COROLLARY.
If any would rightly weigh the ayings of Philosophers in this Chapter, the manner of their Equi∣vocations
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would appear clearer then the Sun, for as they have deciphered the second Work somewhere, in the name of the first Work, so in this Chapter they nominate the second Water the first Water, and the third Water the second, as it appears in Scala. pa. 123. where it is said that the first Water the Sun calcines, that the second might the better enter: And again, the second Water is Fire against Nature. And Ripley ut∣ters like things also in his Preface. But let every Artist know that the first Water is Phlegm only, or unna∣turall Fire, because it is not natured of it self, nor takes any thing from natured Nature, and that it is unfit to calcine or prepare any perfect Body, but this Work belongs to Natu∣rall Fire, to wit, that the perfect Bo∣dy be calcined and prepared in that second Water, or Naturall Fire, that after it might be dissolved in the third Water or Fire against Nature.
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But as they call their second Work, the first, because nothing enters into that Work, which hath not been pu∣rified, cleansed, and purged in the first Work: So also they will not here recite the first Water for their Water, since it is onely Phlegme, not entring the Philosophick Work: But call the second the first, and the third the second, which industriously they doe that they might deceive and se∣duce the Ignorant. Of the same sort was Artepheus also, while he ende∣voured promiscuously to confound the name of Naturall Fire, with the name of Fire against Nature, in these words, The third (saith he) is that Naturall Fire of our Water, which is also called against Na∣ture, because it is Water, never∣thelesse of Gold it makes meer Spirit, which common Fire can∣not doe. But with these Equivo∣cations whoso is unexpert is easily induced into the greater Error. But
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as the whole Theorick of Physick is comprehended in the Explanation of three things; viz. Naturall, Non-na∣turall, and Contranaturall. So that whole Hermetick and Divine Work is performed with Fire, Natural, not Natural, and against Nature, which Fires are of the Philosophers, vailed in the name of Fire, although to us they appear in form of Water, clear, pure, crystalline, which tortures, cal∣cines, exanimates, and inanimates the Physicall Body, and at length ren∣ders it more then perfect, which nei∣ther by the violence of common Fire, nor virulence of corrosive Waters, nor by the Spirits of any Animall, Vegetable, or Minerall can perform: And he that knows not from our onely Subject to draw out, separate, rectifie, and compound these men∣struous Matters, these Fires, these Waters, these Mercuries, is ignorant of the Key of the whole Work. There∣fore in these must be the toil.
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CHAP. V.The Rise or Birth of the Stone.
THE birth of the Earth is made * by the way of invented Sub∣limation: That the Earth hath conceived and drunk of the Wa∣ter of Mercury as much as suffices, you may discern and know it by its volatility, & privation of feces and dregges from the most pure Substance, while it ascends after the manner of most pure and most white dust, or of the leaves of the Moon, or of splendid Talk. But when thou seest the Nature of the most pure Earth elevated up∣wards, and as a dead thing even adhere to the sides of the subliming Vessell, then reiterate the sublima∣tion upon her, without the dregs remaining below, because that part fixt with the dregs adheres, and
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then no man, by any mean or indu∣stry, can separate it from them. Lull. Codic. pa. 193.
Son, you may know that this * is the generall head to all Subli∣mation of Mercuries. Then take the pregnant Earth, and put it into a Sublimatory vessell luted and well shut up, place it in Fire of the third degree for the space of twen∣ty four hours, and sublime the pure from the impure, and so shalt thou have the Vegetable Mercury, sublimated, clear, resplendent, in admirable Salt, which we properly call Vegetable Sulphur, Sal almo∣niack, our Sulphur, the Sulphur of Nature, and many other names we impose on it. Lull. Test. p. 4.
The Water approaching, that * is Argent vive in the Earth; en∣creaseth, and is augmented be∣cause the Earth is whitened, and then it is called impregnation, then the Ferment is coagulated, viz. is
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joined with the imperfect Body. Prepare it, as hath been said, till it become one in colour and aspect, and then it is called the Birth, be∣cause then is born our Stone, which of the Philosophers is called a King. Semita Semitae. p. 441.
Son, it is a sign when it hath im∣bibed, * and retained four parts more of its Weight, that if thou put a little on a heated plate of Gold or Silver, it will all as it were fly away into smoke, which if it doe not so, reiterate it untill such a Sign appear. Lull. Test. pa. 16.
But to know this day of the * Crisis and the Birth or Rise of the Stone, which is the term of the whole consummation of the Work; it is meet to foreknow the Indicating day, since it is the very sign it self, and things indicated are as it were things signified, for there is the perfection, or annihi∣lation of the Work, because in that
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very day, nay hour, the simple Ele∣ments arise, purified from all filths, which presently stand in need of Composition, before they fly from the Fire, and are turned into Earth, that is in their fixation, and not sooner nor later. Petrus Bonus pa. 127.
And when thou shalt see that * thing excelling in its whitenesse the whitest snow, and as it were dead, adhere to the sides of the subliming vessell, then reiterate its Sublimation without dregs. Geb. in lib. Summae perfectionis pa. 169.
When this Mercury arises, the * Sun and Moon ariseth together with it in its Belly. Vent. pa. 170.
The Heaven is to be reiterated * so often upon the Earth till the Earth become Heavenly and Spi∣rituall, and the Heaven be made earthly, and be joined with the Earth. Scala. pa. 121.
Restore the vive Argent to the *
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Earth and decoct it, and as be∣fore sublime, and that reiterate nine or twelve times, always aug∣menting the Fire in the end, untill the Earth with often sublimation and force of the Calcining Fire become White and more Spiritu∣all, part of it being made more subtill, begin something to ascend from the bottome of the Vessell, and to adhere to its sides. But this purging of the Earth, which is performed by Sublimation, is al∣together necessary before the Phy∣sicall Work begin. Vogel. pa. 228.
The Argent vive exuberated, * that is the Body of the Earth, pas∣sing together with the menstruous Matter through the Alembick, and the Sulphur of Nature, is the Spi∣rit of Metals, sublimated and tur∣ned into foliated Earth, which is the first and neerest matter of Me∣tals. Clang. Bucc. p. 480.
Therefore burn it with dry Fire, *
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that it may bring forth a Son, and keep him warily lest he fly away into smoke: and this is that which the Philosopher saith in his Turba, Whiten the Earth, and Sublime it quickly with Fire, untill the Spirit which thou shalt finde in it goe forth of it, and it is called Hermes Bird; for that which a∣scends higher is efficacious purity, but that which fals to the bot∣tome, is drosse and corruption. This therefore is Dust drawn from Dust, and the begotten of the Philosophers, the white foliated Earth, in which Gold is to be sown. Arist. pa. 371.
Gather carefully what thou fin∣dest * in the middle sublimated, lest it fly away into Smoke, because that is the approved sought for Good, the better Best, the white foliated Earth coagulating as the Rennet of a Lamb, the Ashes of Ashes, the Salt of Nature, the be∣gotten
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Infant, the first and nearest Matter of Metals, the first Subject in which are its proper Elements, to wit of Natur'd Nature; the moist and temperate Matter ought to be reduced and fixt, till it flow with its Ferment, like Wax with∣out Smoke, and endure all Fire. Therefore labour with it to Silver, and thou maist quickly begin the Magistery; nor let it wax old with∣out commixtion, because thou maist not take it, unlesse new made after the Birth with its Blood. Lul. Codic. p. 117.
If from Subliming little shall * come forth and clean, the Fire will yet be little. Therefore let it bee encreast. But if much and unclean, the Fire is superfluous, therefore let it be withdrawn. But if much and clean, then the proportion is found. Dast. spec. p. 48.
The Dust ascending higher from * the Dregs, is Ashes, Honoured,
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Sublimed, Extracted from the A∣shes, but that which remains be∣low is Ashes of Ashes, inferiour, vilified, condemned Ashes, a dreg, and like drosse. Therefore make a difference between its clear and limpid, because when it shall a∣scend most white as Snow, it will be compleat, therefore gather it carefully, lest it fly away into Smoke, because that is the very sought for good, the white folia∣ted Earth, congealing what is to be congealed. Rosarius Arnoldi, pa. 427.
The Calx or Body must be of∣ten * imbibed, that thence it might be sublimed, and more yet purged then before, because the Calx doth not at all, or very difficultly climb upward, assisted by the Spirit. Ge∣ber. lib. summae perfectionis. p. 172.
O Nature how dost thou burn * Bodies into Spirit, which could not be done, if the Spirit were not
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first incorporated with the Bodies, and the Bodies with the Spirit made volatile, and afterwards per∣manent. Therefore the compound receives its cleansing by our Fire: viz. by dissolving the humid, and by subliming what is pure and white, the dregs being cast forth, as a naturall Vomit. For in such a Dissolution and naturall Sublima∣tion, there is made a deligation of the Elements, a cleansing and se∣paration of the pure from impure, so that the pure and white ascends upwards, and the impure and ear∣thy remains fixt in the bottome of the Vessel, which is to be cast forth and removed (because it is of no value) by receiving onely a a middle white substance. And in this is accomplisht our Philoso∣phicall and Naturall Sublimation, not in the Vulgar unfit Mercury, which hath no qualities like these, with which our Mercury drawn
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from the red servant is adorned. Arteph. fo. 21.
The first part abides not, unlesse it be bound to the second in the same hour. Idem.
It is fit that the end be restored upon its beginning, and the begin∣ning upon the end. Idem.
When the Artist sees the white Soul risen, let him join her imme∣diately to her Body. When the clean and candid Water shall be generated, it is meet we join the Earth to it in the same Hour.
And according to Plato, the Fieri∣nesse * is contraried in the hour of coagulation.
And according to Dastin, by the accesse of Cold, the Water may well be turned into dry Earth. Idem.
There is one and the same thing * in the Subject having all these pro∣perties, and operations; for while it remains in liquefaction, by rea∣son
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of Subtilty it is called Spirit, without which Spirit there can neither be made Generation, nor Conjunction of the Soul and Bo∣dy. Whence in the whole Magi∣stery, the Spirit actually rules, un∣till the Soul and Body be genera∣ted: but while it can fly from the Fire, it is called a Soul, but while it remains in the Fire, and can per∣severe, it is called a Body. If therefore in the time of Generati∣on the Soul shall stand in the Fire, and his strength prevail, through the force of the Spirit, then she flies from the Fire, and draws with her the Body to flight, and the Workman remains frustrate of his purpose, and expects that which hath been already come and gone, and will never come hereafter, and it seems wonderfull to him: But if the strength of the Body prevail above the strength of the Soul, then by equality of Spirit it is tur∣ned
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from Act into Habit, then the Body retains the Soul altogether, nor ever hath the power to fly from the Fire; and the Workman hath his purpose, which the Aun∣cients had, and then the Spirit re∣mains always with them, some∣times in Act, and sometimes in Habit. But a quick and double in∣sight is altogether necessary, speci∣ally both in the end of Decoction, and Sublimation, that all the su∣perfluities being whitened, the Ar∣tist may see the wonderfull and terrible Candor, and may present∣ly obtain his joyfull and quiet rest, after this Consummation of La∣bour, for then by infrigidating the Moon, the Sun is hidden in her Bowels, and the East is joined to the West, Heaven to Earth, and Spirituall to Corporall, whence is said in Turba, Know ye that ye shall not Die the purple Colour, but in Cold. And Hermes,
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Whose Nature hath been hot, if Cold find him, it shal not hurt him. And Avicen, Know that he which hath evaporated all, hath wrought well, therefore make it Cold, for then is manifest the hidden, and the Manifest by infrigidating is hid. And this Infrigidation or cooling is done with rest, in which there is no operation of the hands, since it is the end of operation. Margarita pretiosa. pa. 204.
That Earth so mingled with * Menstruous Matter, is called Ar∣gent vive, Exuberated, which ga∣ther speedily, and while it is new; after its Birth put it in Water of Metals, in digestion in a tripode of the Athanor. Lull. Test. p. 21.
This is our Mercury sublimed, * and made fixt from the white al∣tered Earth of Bodies, arising first wonderfully by the power and help of the Water. This is that Mer∣cury, in stead of which the Fools
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and Idiots assume that compoun∣ded of common Vitrioll, and Sub∣limated with Salt, in which they are grosly deceived. Dunstan. p. 18.
Sublime the Body as much as * thou canst, and boil it with clean Mercury, and when the Body hath drunken some part of the Mercu∣ry, subtilize it with a Fire quick and stronger, as thou art able, until it ascend in likenesse of most white Dust, adhering to the sides of the Vessell in manner of Snow; But the Ashes remaining in the bot∣tome are dregs, and the vilified drosse of Bodies, and to be cast away, in which there is no life, be∣cause it is most light Dust, which with a little blast vanisheth, be∣cause it is nothing but bad Sulphur excluded by Nature.
Then the dregs being cast away, iterate the Sublimation of the most white Dust by it self without its dregs, till it be fixt, and till it send
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out no dregs, but ascend most purely, like Snow, the which is our pure Quintessence; And then thou shalt have the Soul Tincting, Co∣agulating, and Cleansing, both the Sulphur, and the not burning Ars∣nick, which the Alchimists may use, that with it they might make Silver. Clangor Bucc. pa. 519.
When the Water shall necessa∣rily * be generated clean and white, it is meet we join the Earth to it, even in the same hour, and those being joined in their season, all four will be joined, and then the Work is perfect; and if they are not joi∣ned, then the Water is resolved into Smoke, with the Earth, and by consequence the other Ele∣ments by the force and perseve∣rance of the Fire, and so the Work is annihilated; wherefore it is fit an Artist know the simple Ele∣ments throughly, before he begin their Composition, that he may
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know rightly how to compound them to the constitution of the Compound. Pet. Bonus pa. 221.
If any of the purer parts remain * in the Earth (which thou maist ob∣serve from a certain whitenesse, promiscuously shining) think not much to mingle it again with the same Mercury, then Decoct, and at length, as hath been said, Sublime till nothing of the purer essence be left in it. Vogelius p. 209.
In the last day, the World shall * be judged by Fire, that what be∣fore was by its Master made of no∣thing, might again by Fire be re∣duced into Ashes, from which A∣shes the Phoenix might at length produce her young ones, for in such Ashes lies hid the true and genuine Tartar, which ought to be dissolved; and after his dissolu∣tion, the strongest Lock of the Kings Closet may be opened. Ba∣sil. Valent. pa. 23.
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We have shewn thee our Water * after its congelation with its Fer∣ment, which is then indeed called our Magnesia, and if thou under∣stand our Waters, thou wilt also understand Argent vive. Lull. Test. fo. 108.
THE COROLLARY.
In this Chapter is openly explai∣ned the Fable of Phaeton, in Ovids Metamorphosis. As also of Deda∣lus with his Son Icarus; who when they had made themselves wings of Feathers, and had fastned them with Wax, and when with these they had flown through the Aire beyond the Labyrinth, it is reported Icarus fly∣ing too high, fell into the Sea, in which he was drowned, because the Sun melted the Wax. By his Father Dedalus is understood the Sulphur of Nature sublimated and Philoso∣phically coagulated. By Icarus the
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same Sulphur sublimated, but with undue governance of the Artist, and continued violence of the Fire, mel∣ted into Water, and buried in the dead Sea. In these also is explained the Fable of our English Roger Ba∣con the Monk, of whom it is rela∣ted, That he composed a Brazen Head, whose custody (after many lucubrations) he committed to his servant, that while he refresht his tired spirit with sleep, he would care∣fully observe the time, that as soon as ever it spake, in the very moment he should wake him; but the servant being asleep, the Brazen Head utte∣red these words, Time is, and again an hour after, Time is past, when by their negligence the Work was de∣prived of life and annihilated; which also appears in the assertion of that excellent Philosopher Petrus Bonus in these words:
If in the time of Generation the Soul shall stand in the Fire, and
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her strength prevail by the force of Spirit, then she flies away, and draws with her the Body to flight, and the Workman remains fru∣strate of his purpose; and expects that which hath been already come and gone, and shall never come again hereafter, because it is mingled with that condemned Earth, whence it is impossible it should again be separated.
But as the Condemned or rejected Earth is not found out, unlesse the pure be separated from the impure; nor is that said to be pure, which in it self contains feculency, of conse∣quence it must be prepared with the greatest Industry, nor with lesse vi∣gilancy is our Physicall subject com∣pounded first by Nature for us, and formed into a Metallick Form, so that it may be reduced into the first Mat∣ter, and by our skill, viz. by the Se∣paration, Putrefaction, Imbibition, Sublimation, Conjunction of the E∣lements,
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there might arise at length a new Form, which is the Basis of the Philosophick Work as is mani∣fest in the Chapter. Whence the say∣ing of Artepheus is apparent. viz. That the first part remains not ex∣cept it be bound to the second, e∣ven in the same Hour. But that Allegation is done by Coagulation, the Coagulation by Infrigidation e∣ven in that Hour in which the Ar∣tist shall see, and in his Judgement perceive, the whole most pure sub∣stance sublimated from its rejected Earth. Which secret of secrets ob∣scured of all Philosophers in their sundry Aenigmaes, concealed and di∣versly disperst in their Books, I have in brief so clearly opened, as of none the like hitherto. And this is the Preparation in which (as Senior saith) men are blinded since they know not that the Stone is prepa∣red with this Preparation.
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CHAP. VI.The Weights of the second Work.
IN the operation of our Magi∣stery, * we shall need one onely Vessell, or Furnace, one Disposi∣tion, which is meant after the Pre∣paration of the Stone. Rosar. Phi∣losoph. pa. 240.
The second Work is to turn * Water and Fire into Earth, and Aire into one simple Substance compounded of Simples. Dastin specul. pa. 106.
If thou impose the Medicines * equally, thou wilt perceive no Er∣ror, but if thou adde or diminish, make haste to correct it: whence if a Deluge proceed it drowns the Region, but if too much Siccity should be, it burns up the Roots of Hearbs. Who therefore putrifies the Body in the equall part, till it be exsiccated, makes the whole, one
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white Body, for they are at once Inspissated, Incinerated, and Ex∣siccated; and this is the Head of the World. Of the Work there∣fore (as Democritus saith) let part answer part equally. Idem pag. 122.
In the beginning take our Stones * and bury them every one in the Sepulchre of another, and join them together in equall Mariage, that they may lie together, then let them cherish their seed sixe weeks, nourish their naturall Con∣ception, and preserve it, not arising all the while from the bottome of their Sepulchre. Which secret de∣ceives many. Rip. pa. 44.
Also thus understand, that in * our Conjunction, the Male, our Sun, ought to have three parts of his Water, and his Wife nine; which ought to be three to him. Rip. pa. 39.
We cannot with our own pro∣per *
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hands work on Mercury, but with ten species, which we call our hands in this Work, that is, nine parts of Water, and the tenth of Earth. Massa Solis & Lunae. pag. 257.
But since there are three parts * of his red Water with him, let it be sublimed on this manner time after time, till it be fixt downward. Rosar. Arnold. pa. 449.
Put clean Bodies in this clean Mercury, poised in an equal bal∣lance. Idem pa. 447.
Boil him at the warm Sun, un∣till * he hath dried his Water, which being exsiccated, pound him a∣gain with water to his Weight, and boil him at the Sun, till he be dri∣ed into a Stone; doe this often∣times till he hath drunk of his Water ten times his own quantity, and become dry, hard and red. Dastin spec. pa. 191. 134.
Son, it behoveth thee to mingle *
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the Earths of the foresaid Sul∣phurs, that is, of Gold, and Silver together, and prepare them by gi∣ving them the fourth part of their Weight, of the said menstrous Matter, by digesting and drying, as it is done in the Creation of Sulphur, untill it hath drunk four parts of the said menstruous Mat∣ter, and be disposed to Sublimati∣on; which thou shalt sublime in Fire of the fourth degree. Lull. Test. p. 24.
Take of the sincere Body one * part, and of the other Copper three, and mingle them together with Vinegar. Senior in Turba. It is meet the Water exceed the Earth nine times, that so in a De∣cinary number, which is a perfect number, the whole Work may be consummate. But (as Diostenes saith) if too much of the Water be at once imposed, it is not con∣tained in the Earth; but if too
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much be substracted, it is not joi∣ned to the Earth; Whence all the Water is not to be at once impo∣sed on the Earth. Therefore di∣vide it into three parts, and every of them into another third, because so one may better fight against one, then against a number of more: Mingle the Hot with the Cold, the Humid with the Dry, and the mixt shall be temperate, neither Hot nor Cold, nor Moist nor Dry; for one tempers another, making the mixt adequate. Dast. spec. pa. 177. 134.
A man may be easily stifled in * great Waters, and little Waters are easily exsiccated with the heat of the Sun, so that they may be as nothing. Therefore that the desired Work might be obtained, a certain measure in the commix∣tion of the Philosophick liquorous Substance must be observed, lest the greater overcome and oppresse
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the lesser Proportion, by which Generation might be hindred, and lest the lesser, in respect of the greater, should be too weak to ex∣ercise equall Dominion, for great showers of rain hurt the Fruit, and too much drought produces no true Perfection. Therefore if Neptune have fitly prepared his Bath, weigh well the permanent Water, and consider with diligent care, that thou doe not any thing too much or too little to him. Ba∣sil. Valent. pa. 42.
Take of the red Water and * White, as much of the one as of the other, according to weight, and put them together in a Cu∣curbite, made of Glasse, strong and thick, having a Mouth like an Urinall, afterward the whole Wa∣ter will be Citrine, even soon e∣nough, and so will the true Elixer be perfected in respect of both, viz. perfect Impregnation, and
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true Coition. Arnold. in Comment. Hortulani p. 34.
Let the Queen born by nine * Virgins, decently attend the Bed∣chamber of so great a King, and so in progresse of time thou shalt determine unity from the denary number. Dastini Epist. fo. 2.
In this Magistery, the Govern∣ment * of the Fire ought to be ob∣served, lest the humid Liquor be too soon exsiccated, and the Wise∣mens Earth too quickly liquified and dissolved. Otherwise of whol∣some Fishes, thou wilt generate Scorpions in thy Waters. Basilius Valentin. pa. 10.
What ever actions they nomi∣nate, * understand always, that these things are done by the action of the heat of certain Fire, which makes not Sublimation, because it is so gentle, nor ought it naturally to elevate any Smoke. Ros. p. 287.
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THE COROLLARY.
Lest perhaps Ripley and Dastin our Countrimen, and most excellent Philosophers, should in this Chapter seem to some, to differ among themselves: since Ripley takes e∣quall parts, and joins them in equall Wedlock; but Dastin affirms the Water ought nine times to exceed the Earth, that so in a Decinary, which is a perfect Number, the whole Work might be consummate: I thought it worth my labour to reconcile this ap∣pearing contradiction. As therefore he that well distinguishes, teaches well; so he that knows this distincti∣on of time, shall forthwith have the Solution of this doubt.
For Ripley first speaks of the first Composition in the second or Philo∣sophick Work, where the Earth and pure Water prepared exactly before must be equally joined in equall Pro∣portion.
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But Dastin utters that his Opinion of Imbibitions, after the perfection of the second Work; and so while they are distinguisht, they are understood, and that easily. But what means Ripley in these words, viz. That they should lie together six Weeks, not rising all the while from the bottome of their Sepul∣chre? this must be enquired and searched into, since he affirms it a secret which hath deceived many. That Conjunction is done, that even as a Chicken is made of an Egge af∣ter Putrefaction, so after this Con∣junction and due Putrefaction, we may attain the Complement of the Work.
Therefore we must know, if any thing may be born by Putrefaction, it is necessary it happen after this manner. The Earth by a certain hid∣den and included humidity, is redu∣ced into a certain corruption or de∣struction, which is the beginning
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of Putrefaction, which ought to be nourisht with such a tempered heat, as that nothing exhale from the Compound, or be sublimed to the top of the Vessel; but that the Ma∣sculine and Feminine, the Matter and the Form, Agent and Patient, remain together. The Water in the Earth, and the Earth unseparated from the Water, are contained toge∣ther, as the yolk of an Egge, included in the inner thin skin, till the time of Putrefaction loose the reins, which will not be done sooner then in the space of forty days; for as Nature hates sudden mutations or alterati∣ons, so no Putrefaction is made but in a long time, and appointed, as Dastin elegantly said, viz. The ca∣lidity of the Aire, subtility of the Matter, gentlenesse of the Fire sta∣bility of Rest, equality of Com∣pounds, gravity of Patience, and the maturity of Time, doe pro∣mote and induce Putrefaction, and
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therefore then also the Air is to be tempered, the Thick subtilized, the Fire restrained, Rest preserved, Proportion adequated, Patience strengthened, and the Time expe∣cted, till Nature proceeding natu∣rally shal compleat her own Work.
But that I may return to the pur∣pose, and adde Corollary to Corollary; we must observe that in Preparation, three parts of the Spirit are assumed to one part of the imperfect Body, and at last about the time of the Birth three parts of imperfect Body are as∣sumed to one of Spirit, and this not once, but often. But in the second Work, which of Philosophers is called the first; first, part is joined with part, afterward three parts of Body to one of Spirit, and that the oftner for Im∣bibitions, and at length three of Spi∣rit to one part of perfect Body for in∣ceration or fermentation, by which is performed our Mystical, Divine, and more then perfect Work numberlesly
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exceeding the very degree of Perfe∣ction.
CHAP. VII.Of Imbibition.
LAstly, nourish such an anima∣ted * thing with its own Milk, that is, with its own Water, from which is concreated the Work, or the thing begun from the begin∣ning. Exercit. in Turbam p. 165.
Give him the fourth part of * new Water, and yet he ought to have many more Imbibitions; give him the second, and afterwards the third also, not forgetting the said Proportion: And when thou hast made seven Imbibitions, then thou must turn the Wheel about again, and putrefie all that Matter without addition. Ripley pa. 51.
If thou wouldst Volatise or Im∣bibe, * thy prepared Elixer, the se∣cond,
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third, or fourth time, this must be done with the fourth part of the Elixir of Mercury, but doe this oft-times, untill the part of Water perish, that is, waste or con∣sume, so that it ascend no further. But yet I command ye, pour not on the Water at once, lest the Ixir be drowned, but by little and little, that is, pour it in at seven times, and powder it, and last of all ex∣siccate. Clangor. Bucc. pa. 505.
Moisten and beat it together * many days, and this nine times, which are assigned by the nine Ea∣gles, and in every Dissolution and Coagulation, the effect thereof shall be augmented. Hermes de Chemia pa. 179.
Beat the Earth oftentimes, and * by little and little imbibe it from eight days to eight days, Decoct and after moderately Calcine it in Fire, and let it not weary thee to reiterate the Work oftentimes,
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for the Earth bears not fruit with∣out often watering, whence if it be dry, it thirstingly drinks up its humidity and wet. Avicen. p. 420.
If ye make it without weight, * Death will befall it, therefore put upon it all the rest of its Humor, temper it neither too much, nor too little; because if there be much, a Sea of perturbation will be made, but if little, it will be burnt to a brand. For the heat of the Fire (as Avicen saith) if it may not finde Humidity which it dries up, it burns, but if thou pour in much moisture at once, thou wilt not desiccate but dissolve. There∣fore the Weight is every way to be considered, lest too much sicci∣ty or superfluous Humour cor∣rupt, that through thy whole Work thou dissolve so much by Inhumation, as fals short by Assa∣tion, and diminish so much by As∣sation, as the Inhumation dissolves.
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And every dissolution shall always be made by Inhumation, and Con∣nexion. The Humour gotten by dissolution, naturall heat onely remaining, shall always be desicca∣ted. Dastin. Epist. fo. 5.
I began industriously to exhaust * the Water, yet so that there might not remain in it above the tenth part in ten parts. Trevisane p. 47.
It is meet the Water exceed the * Earth nine times, that so in a De∣cinary, which number is perfect, the whole Work may be consum∣mate. Dast. spec. pa. 134.
It behoveth thee to take one * part of our Copper, and of perma∣nent Water, which also is called Copper three parts, then mingle them together with Vineger, and boil them so long, untill they be thickned, and there be made one Stone. Cadmon in Turba. pa. 37.
It is nourished with its own * Milk, that is, with Sperm, of which
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it hath been from the beginning, but Argent vive is imbibed again and again, till it can imbibe two parts, or what may suffice. Semita p. 442.
Son, settle thy Spirit to under∣stand * what we say, doe not drink unlesse thou eat, nor eat unlesse thou drink; we tell thee this in re∣spect of uniform Imbibition, which thou must make of moist and dry successively. Lull. pract. fo. 193.
It is meet the King rest in a sweet * Bath, till by little and little he hath drunk the Trinity of his Nouri∣sher, and let Drink be after Meat, and not Meat after Drink; there∣fore let him eat and drink one af∣ter another with discretion; desist not therefore to moisten, decoct, and desiccate the King, till he hath devoured his Mothers Milk, the Queen with him being nine times prostrate on the Earth. Dastin. spec. fo. 4.
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Let the King after forty days * moistning in all his own humour, be always putrefied in equal heat; till he put on his Mothers white Countenance. Pythagoras in Turba pa. 80.
Three times shalt thou so turn * about thy Wheel, keeping the a∣foresaid Rule of repast. Ripley pa. 53.
When thy Matter hath concei∣ved, * expect the Birth, and when it hath brought forth, thou must have Patience in Nourishing the Boy, till he can indure the Fire, and then of him thou maist make free Projection, because the first Digestion is made. Lull. Theor. fo. 30.
At length nourish such an ani∣mated * Body with his own Milk, that is his Water, of which is concreated the Work, or the thing begun from the beginning, but concerning the feeding it is
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taught, that the Proportion be so ordered in it self, that there be three parts of Water to one of Lead. Parmenides in Turba. p. 165.
With that permanent humidity, * which likewise took its originall from vive Argent, imbibe our Stone, because by it the parts thereof are made most clear, as is manifest, when after its perfect putrefaction, from every corrup∣tible thing, and chiefly from the two superfluous Humours, viz. the unctuous, adustible, phlegma∣tick, and evaporable parts, it is re∣duced into its proper incombusti∣ble Substance of Sulphur, and without that Substance, it is never corrected, augmented nor multi∣plied. Lull. Codic. pa. 46.
The Water is living which came * to water its Earth, that it might Germinate and bring forth fruit in its season; for by watering, or bedewing, all things born of the
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Earth are generated: The Earth therefore doth not germinate without the watering and humidi∣ty of May dew, that doth wash, penetrate, and whiten Bodies, like rain Water, and of two Bodies make a new one. Arteph. fo. 17.
Beat the Earth and imbibe it * with Water by little and little, from eight days to eight days, de∣coct it in Dung, because by Inhu∣mation, Adustion is taken away: and let it not weary thee to reite∣rate this often, because the Earth bears not fruit without frequent watering. Rosar. Philosoph. p. 355.
As often as ye moisten the A∣shes, * desiccate them by turns, but if it be moistned before it be desic∣cated and made Dust, it is drow∣ned, inebriated, and reduced to nothing; for he that makes it with∣out weight (as Trismegistus saith) kills and strangles it, because who drinks and thirsts not, cherishes in∣digestion,
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and doth invite and in∣duce the Dropsie. Dast. spec. pa. 209.
Then must it be beaten, and * with the remaining Water and a half, be seaven times moistned, with permanent Water consumed, it must be putrefied, till the desired thing be obtained. Afflictes in Turba.
But ye shall moisten this redness * seaven times in the remaining Wa∣ter, or till it can drink all its Wa∣ter, then boil it till it be desicca∣ted and turned to dry Earth, then let it be put in a kindled Fire forty days, untill it putrefie, and the Colours thereof appear with the Ashes. Nicares in Tarba 102.
As the same thing is both an * Embryo, Infant, Boy, and Man, passing from an incompleat Es∣sence, to a perfect Complement: So also our Compound, by in∣creasing passes from one thing to
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another better thing, and from in∣compleat Essence, with its own Milk is carried forth to his com∣plement of the Elixir. And there∣fore all its Compound is of the form of the Elements. Wherefore Morienus saith, the disposition of that work is like the creation of a Man, when as he is nourished of himself by increasing from day to day, and from moneth to moneth, till he hath attained his Youthfull age, and in a certain time be com∣pleated. Dast. spec. pa. 150.
The near cause of this fixation * is a very little mixtion of both by their least parts, so that the height of the Volatile, may not excell the height of the fixt Body, but let the vertue of the fixt Spirit, ex∣cell the height of the unfixt, ac∣cording to the intent of fixation. Son if thou understand this, thou maist have the Treasure of Heaven and Earth. It is required when
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the Body is so naturally augmen∣ted, and nourisht by convenient moisture, that then near the mea∣sure, thou imbibe it with the more Water of its nutrition or augmen∣tation, according to the Weights revealed by Art, to the conformi∣ty of principles, and the quality of the Body given to be augmen∣ted, and let it be decocted with a gentle Fire, exsiccating the natu∣rall heat, and not exceeding untill it attain its perfect whitenesse. Lul∣lii Codic. pa. 157.
And note that after Imbibition * they ought to be buried seaven days. Therefore iterate the Work many times, though it be tedious, and the Weight in this must be every way observed, lest the too much siccity or superfluous Hu∣mour spoile it in the operation, as namely decoct so much by Assati∣on, as the Dissolution hath added, and by Imbibition dissolve as
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much as hath been wasted by As∣sation, wherefore thou shall sweet∣ly and not hastily irrigate the Earth from eight days to eight days. Idem.
If one Imbibition, one Deco∣ction, * one Contrition doth suffice, they would not so much have ite∣rated their sayings, but therefore they did this, that alwaies they might insist on the Work, with∣out divorce and tediousnesse. Wherefore also they say, Hope, and so shalt thou obtain. But when it is exsiccated, then by ano∣ther Course, let it be delivered to insatiable Comestion, that being by degrees between every Incera∣tion, burnt into Ashes, it might try the power thereof. Dastin E∣pist. fo. 4.
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THE COROLLARY.
Aristotle affirms in the first of his Physicks, that the whole is not known without the parts in which it consists; But the whole as it re∣sents the nature of all its parts, so the whole and the perfect are altoge∣ther the same. Whence it follows, that it is not sufficient for a Man to know the Subject of some Edi∣fice, that thence a House might be built, unlesse he knew the particu∣lar parts, and their Construction and Composition. So likewise it would little conduce to the perfection of the Stone, to have known onely the Sub∣ject and its Preparation, unlesse after it bee prepared the Artist know how to bring it to Maturity, then to nourish it, and lastly to feed it, even untill it attain a Degree above perfection. Then the parts testifie of the whole, and the whole of the
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parts, the beginning of the end, and the end of the beginning; for what pity were it an Heire from the Kingly Stock should be born, and none found that knew how to nou∣rish it? Therefore to nourish this our Infant we advise with Physici∣ans, that (since he is of the Royall Stock, and the most pure constituti∣on) he might not be delivered to any strange Nurse, but might suck the Brests of his Mother, who as she had before nourisht him in the Womb with her own Blood; so being now come to Maturity, he is to be nourisht, and in a due proportion fed with the exuberated Blood, cir∣culated and rectified through the Mamillary veins. And the medici∣nall measure of that Milk, let it be weekly the fourth part of the weight of the Infant; But let him keep this Diet for seaven Weeks, till he be so Medicinally fed that while in a glas∣sen Lodge (ordained and firmly ob∣serated
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by Physicians and Philoso∣phers) he be placed and reposed in a Bath, and being lulled asleep, his limbs dissolve and melt with sweat, which by the help of Art and Nature, and due governance, shall resume their former shape, renued, and their strength so multiplied, that now he desires Kingly food, with which nourishment in a short space he will become a King, stronger then a King, and so stout in Bat∣tell, that he alone being a most pow∣erfull Conqueror, will obtain the Victory against ten thousand Ene∣mies. Therefore seek this King, whom who so hath for his De∣fence, shall command all Sublunary things.
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CHAP. VIII.Of Fermentation.
BY the Testimony of all Philo∣sophers * there are three parts of the Elixir, viz. Soul, Body, and Spirit; The Soul is onely the Fer∣ment or Form of the Elixir, the Body is the Paste or Matter, which two parts are to be drawn from Metals only; to wit, the Form from the Sun and Moon, the Matter from Jupiter, Saturn, Venus, and Mars, as also Lullius affirms. But the third part of the Stone is Spi∣rit, which since it is the Seat and Chariot of the Soul, it doth pour the Soul into the Body, and com∣pounds and joins these two ex∣tremes with an indissoluble bond of agreement, which Media∣tor being removed, the Soul can never enter league with the Body. For two extremes agree not well,
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nor tarry in one place, unlesse they are reconciled and confederated by the help of a mean. This Spirit it nothing else then that liquor at∣tenuating the Form and Matter of the Stone, and reducing it to a spi∣rituall Nature, which Spirit is sometimes called of the Philoso∣phers, Heaven, sometimes solutive Mercury, sometimes menstruous Matter, sometimes Quintessence, and infinite other names. Tauladan. pa. 338.
Unto thy Compound adde the * fourth part the Ferment, which Ferment is onely of the Sun and Moon. And know that there are three Ferments, two of Bodies in pure Nature which ought to be altered, as we have told thee, the third most secret, which we now meditate, is that first Earth with its proper green Water; wherefore while the Lion thirsts, make him drink, untill his body be broken. Ripley pa. 56.
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Take the fourth part of the * Ferment, and let that Ferment be dissolved, and made Earth like an imperfect Body, and prepared af∣ter the same manner and order; moreover joine and imbibe it with the aforesaid blessed Water; for Ferment prepares the imperfect Body, and converts it to its own Nature, and it is not Ferment un∣lesse Sun and Moon. Semita Semi∣tae pa. 444.
Give it fermented Ferment, e∣qually * elementated with every E∣lement, which is Gold; give it the fourth part, but which is first cal∣cined and dissolved into Water. Ferment is twofold, white and red, of which the Ferment of the Sun, is the Sun, and of the Moon, the Moon. But let the Ferment be the fourth part of our Copper. Ra∣chaidibus pa. 393.
Thou wilt have no perfect Fer∣ment * till it be altered, with our
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Mercury, from its first qualities, into a new whitenesse, between Putrefaction and Alteration. Dun∣stan. pa. 7.
They who knew not Natures * indigency, thought this Ferment ought to be prepared with new menstrous Matter, in which is Fire against Nature, not percei∣ving the perdition of the Tempe∣rature from which the Body de∣parts, by reason of the burning Fire, viz. against Nature. Fer∣ment, to wit, a Body, as much as it is understood for Ferment, is not prepared but with naturall Fire and Water of Mercury. Lull. Codic. pa. 211.
Take one part of Ferment, and * three of imperfect Body, dissolve the Ferment in Water of Mercury equall to it, boil it together with a most gentle Fire, and coagulate that Ferment, that it may be as an imperfect Body. Rosar. Philosoph. p. 317.
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Take red Earth, and form it * into thin Plates, or shaved Dust, and put it in Water, as hath been taught, and it shall not be dissol∣ved in it, but onely calcined into red Dust; which done, remove the Water warily, and put it into ano∣ther Vessell, like that in which it is, so that the calcined Dust of red Earth may remain in its Vessell without Water, and in the remo∣ved Water put white Earth, and that shall be dissolved, and so Wa∣ter shall profit thee, and shall not be spoiled. Arnold. in Cament. Hor∣tulani pa. 31.
In the preparation of the Fer∣ment, * before its last Fermentation we use vulgar Mercury, not onely solemnly prepared, viz. into Vir∣gins Milk, but as it exists in its Nature, by the alone Sublimation to this, that it might reduce the Body of Ferment to its simplicity, and it may be the mean of conjoi∣ning
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Tinctures. Lull. Codic. pa. 215.
Let it be given to an insatiable * Devourer, afterwards it must be nourisht with grosser meat, that compleat Digestion being recei∣ved, it may passe from the Mothers into the Fathers Kingdome. Dast. Epist. pa. 6.
As the Ferment of Gold is * Gold; of Silver, is Silver; so the Ferment of Iron, is Iron, of Cop∣per, is Copper, and of Lead, is Lead. Therefore every Agent acts according to its form. To some, what we have spoken may seem new; as if the Elixir could be made of all ignoble things, which shall turn all other things as well noble as ignoble, either in∣to Mars, or Jupiter, or Saturn, or Venus. Which although it now seem new and incredible to many learned men, and chiefly to Petrus Bonus, a man of singular learning;
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yet there is no necessary reason, which forbids it may be done. Nay if it were not done, Alchymy had been lost, and the Art of Chy∣mistry might have been worthily called a Figment and a Fable. For Nature hath established this Law, viz. That as often as Actives are rigbtly joined with Passives Acti∣on and Passion doe immediately follow, and the alteration doth always resent and savour of the nature of the Agent. And as often as that which before had the strength and qualities of the Pati∣ent, be so disposed that it can stoutly act, it is necessary that the alteration be answerable and con∣formable to the Nature of the A∣gent from which it suffered. Wherefore if ignoble Metals dis∣posed to suffer or change by the action of Gold or Silver, rightly disposed to Action, it is necessary that noble Metals disposed to suf∣fer
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should be changed by ignoble Metals, skilfully disposed to Act. Tauladanus pa. 297.
Let the Ferment be prepared, * that the powder may be white and subtill, if thy intention proceed to white; but if to red, then let thy powder be of Gold prepared most Citrine; and there shall not be other Ferment: the reason is, be∣cause those two Bodies are shi∣ning, in which are tingent splendid Raies, excelling other Bodies na∣turally in whitenesse and rednesse. And if thou wouldst ferment white Earth, divide that Earth into two parts, one part thou shalt augment to a white Elixir, with its conserved Water, (and so it never ceases to be of it) and the other part put into its Glasse, that is, the Furnace of its Digestion, and increase the Fire to it, untill by the force of the Fire, it be turned into most red Dust, even as dry
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combust Saffron. And if thou wouldst that the most white Eli∣xir have the Tincture of Rednesse, transforming and tincting Mer∣cury, the Moon and every Body into the most true Sun, or Soli∣ficous Body; then ferment its three parts with another part and a half of most pure prepared Gold, and let the powder be most sub∣tile with two parts of Solificous Water artificially reducing by Union by the least parts into one Chaos even unto the inmost part of the Body, and place it in its Glasse in his Fire, and decoct it, that the most true bloody red Stone might shine forth. Clang. Bucc. p. 529.
There is no other Ferment but * of the Sun or Moon. And it is not Ferment untill the said Bodies be turned into their first Matter, be∣cause it is expedient, that Ferment be compounded of the Sun, and
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the most subtile Earth. Where∣fore if thou knowest not how to reduce two perfect Bodies into their first Matter, thou canst have no Ferment. Lull. Theor. p. 92.
For this is Minerall, that when * thou putst Water on the Earth, the White overcomes the Ci∣trine and Red; and whitens them into whitenesse of Silver. Then the Citrine overcomes the White and Red, so that it makes them Citrine, above the Citrinity of Gold, and then the Red over∣comes the Citrine and White, and reddens them into a Tyrian red∣nesse, and when thou seest these, rejoice. Massa Solis & Lunae. pa. 212.
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THE COROLLARY.
As in this Chapter is clearly and plainly taught the excellent manner of Fermentation, so to the unexpe∣rienced Reader, this contradiction may appear, between Raimund and Ripley in these words, viz. whilst Raimund affirms two Ferments onely, one of the Sun, another of the Moon; but Ripley addes a third, which is called the Green Lion, and the unclean Body, which is also cal∣led Laton, which Laton since indeed is no other thing then an imper∣fect compound Body of Gold and Silver according to Morienus; that third of Ripley is clearly demon∣strated to be no other thing then im∣mature Gold and Silver; and so they doe not differ but agree in matter of Ferment, though for immaturities sake it be signified by another name. To this our Dunstan Archbishop of
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Canterbury seems to assent. It is certain the Earth may be the Fer∣ment of Water, so it be fixt, and the Water the Ferment of the Earth, if contrariwise it be perfect and pure, and this altogether without all help of Vulgar Gold and Silver. Which words doe seem indeed to bring a new controversie amongst their opinions, while some affirm the Elixir cannot be made without Vulgar Gold and Silver. Again, others affirm that Vulgar Gold and Silver is nothing usefull in our Work: Let therefore Dunstans opi∣nion intercede. We must note (saith he) that ancient Philoso∣phers did not use Vulgar Gold and Silver in this Work, and therefore they said their labour needed no great Cost, but might equally be performed as well of the Poor as of the Rich, the Countriman as Citizen; which would altogether differ from truth, if it might not
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be performed without Vulgar Gold and Silver. He thus taught therefore that we should take heed: For although Gold and Silver may be subtilized and mingled with Tinctures, and be reduced to lesser Elixirs; yet the way according to the Doctrine of the Philosophers, is not in them; For their Gold and Silver are two chief Tinctures, Red and White buried in one and the same Body, which by Nature never attained their perfect Complement, yet they are separable from their Earthly Lutosity, and accidentall Drosse, and then by their proper qua∣lities so commixtible with Earths pure Red and White, and are found so fit Ferments for them, that they may no way be said to need any other thing. In which words is described no other thing then Ripleys green Lion, or their Gold, not Gold, un∣lesse in possibility while as yet imma∣ture. Which always and onely is set
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apart and chosen of all Philosophers, and those that understand, for their first Matter. Whence it is clearly manifest that neither Vulgar Gold nor Silver ought to be taken for the first Matter, but yet it is doubtfull. If, why, and when they are necessary for us, to the Composition of the E∣lixir. To which I answer from the authority of the Philosophers, That they are so necessary, as without them the Elixir cannot be perfected. But yet not as they are Vulgar Gold and Silver, but being so altered as that they may be reduced to their first Matter, and while they are fixt by Nature, may be made Volatile by Art, and then at length while they are in such a Condition, it shall be impossible for any Artist to reduce them again to Vulgar Gold and Sil∣ver, after the manner of Goldsmiths; because then according to the Turba the Body becomes incorporate, as al∣so Rosarius witnesseth. He that
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knows so to destroy Gold, that it be no more Gold, has attained the greatest secret. And when it is so prepared, then it shall be the first proper Dish, of which our Infant is nourisht, and by Philosophers shall have the name of Ferment. Which, after the Stone be come to its perfect Rednesse, and hath been nourisht with the Mothers Milk, it ought to be joined with its red Earth for the accomplish∣ment of the Elixir, that it might render a more then perfect Tin∣cture, and might communicate its fixt Nature, to the prepared Me∣dicine, which being specificated it might at length become perfect. Therefore hence it appears, That why, and when Vulgar Gold and Sil∣ver are not necessary to the comple∣ment of the Work. That therefore I may briefly reduce to one Harmony this appearing Controversie (which the Philosophers understanding one
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another mutually, deliver purposely in intricate terms) in these words of Guido Montanus, viz. Although the Philosophers Stone may be made even to Whitenesse and Rednesse without Vulgar Gold or Silver, yet the Elixir cannot be made without Vulgar Gold or Silver, altered and prepared as be∣fore. But that I may conclude this Corollary, always observe, that after the Work of Winter is performed, and thou shalt see the Sun exalted in A∣ries, and that then the Philosophick Work be begun, That in that very houre we ought to prepare Ferments, because they need long Preparation, and it would be the greatest incon∣venience, that when the King should hunger, food should be wanting, or that there should not be a Dish of Dainties prepared. Therefore let every Artist be provident.
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CHAP. IX.Of Projection.
A Dry earthy Body tincts not, * unlesse it be tincted, and be∣cause it enters not, therefore it al∣ters not. Therefore it tincts not Gold, because the hidden Spirit thereof ought first to be extracted from its Belly by our white Wa∣ter, that it might become altoge∣ther spirituall. Arteph. fo. 13.
Many through ignorance have * destroied their Work, when they have made Projection upon im∣pure Metall; for their Tinctures by reason of Corruption doe not remain, but vanish, because they removed not from the Bodies those things which after Projecti∣on are brittle, dark, and black. See therefore thou first Project thy Medicine on Ferment, then that Ferment will be brittle as Glasse;
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then cast that brittle Substance upon Bodies clean and very pure, and presently thou shalt see them curiously coloured with Tincture which will abide all Trials. So make three, four, or five Projecti∣ons till the Tincture of thy Medi∣cine begin to decrease, then is there an end of making further Projecti∣on. Ripley pa. 62.
But the manner of Projection * is, that thou Project one part of the foresaid Medicine upon a hun∣dred parts of fused or powred Gold, and it makes it frangible, and the whole will be a Medicine of which one part Projected upon a hundred of any fused Metall turns it into the best Gold. And likewise if thou work with the Moon; But if the Medicine or E∣lixir should not have ingresse, take of the Stone extracted in the first operation, and of the foresaid Mercury a like quantity, and min∣gle
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them together, and incorpo∣rate them by grinding upon a Stone, and then distilling in a Bath, that they might the better be joi∣ned together, then dry them. Avi∣cenna pa. 435.
Son, compound the Minerals, * which pertain to the Minerall Ma∣gistery, by multiplying their ver∣tue thus: Take one part of the Powder or Dust, viz. an ounce or pound, and Project it upon ten parts of Amalgama, made of one part of the Moon or Sun, and five of Mercury, and the whole shall be turned into Powder or Dust according to the condition of Dust; and Project one of those ten parts, upon other ten of A∣malgama or simple Mercury, so proceed by Computing and Pro∣jecting untill thou see the Matter turned neither into Dust nor Me∣tall, but into a hard frangible Masse, and make triall of it, viz.
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how many parts, one part can turn into Metall; and by this manner thou shalt necessarily finde the end of Projection, otherwise thou shalt never finde it, unlesse it be first converted into a hard fran∣gible Masse, as we told thee be∣fore. Lull. Test. pa. 64.
But this is the greatest Secret, * that the vertue of the Medicine shall be also augmented in the Projection, not onely in extensive Quantity, but also in the vertue of Perfection and Goodnesse, viz. If the Medicine be Projected in a due Proportion upon a Body, and the whole be put into Fire, and augmented by its degrees, and be oftner dissolved, and oftner coa∣gulated, till it be more fluxill then Wax. Wherefore if in Projection the Medicinebe so much weakned that it cannot have ingresse any longer, ingresse is given to it if part of the first Medicine be joi∣ned
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to it, and it be decocted by dissolving and coagulating till it flow. But by how much lesse the vertue of the Medicine is, it is ne∣cessarily convenient to administer the Fire from the beginning, and according to the degrees of Time, by so much the more temperature. But if there shall nothing remain of the first and most perfect Me∣dicine which might be added, (which lest it happen to him, the ingenious Artist must chiefly be∣ware) thence it will be fit to doe otherwise. The third manner is (according to Rosarius) that a little part of the Medicine, whether white or red, be joined with the Stone or our Mercury, (which was never in the Work) and let it be put to digestion as before, and de∣cocted by Putrefying, Subliming, and Fixing, untill the whole be∣come a tinctured Oil, then again thou shalt have the perfect Stone;
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and this is done in a few days, and with lesse cost, labour, and hazard. But always keep some part for Ferment, as well of the White as Red; and this wise Consideration shall excuse thee of much trouble. Ventura pa. 195.
Let one part of Medicine be * taken, and ten parts of putrefied Mercury, so that Mercury be made hot even to Fumosity, and then let the Medicine be cast upon it, which will presently flow, even penetrating the least parts; then by a convenient Fire made strong, let the flowing Mercury be gathe∣red together, of which let a little part be taken, and let as much of his vive Mercury be put to the Fire, and let the Weight be pro∣ved; If the added Mercury shall notably recede, then it affects the Medicine to its farthest parts. But if the Body in the Body shall not be notably broken, but that the
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Matter be yet frangible, and too soft or hard, then again take a little of this, and as much of crude Mercury, and in all things pro∣ceed, as hath been said, till thou have thy intent. Clangor. Bucc. pa. 539.
THE COROLLARY.
As the Provision of Citizens, if it were not supplied by Country men, would suddenly be wasted, and in like manner the great Store of the Country men themselves quickly ex∣hausted, if after the Work of Win∣ter, viz. the Preparation of the Earth, and winnowing of the laid up Corn, it were not again delivered to natu∣rating Nature, and again laid up in her lap to putrefie, dissolve, and mul∣tiply: In like manner also, in the Philosophick Work, whose included Matter is not easily found out, whose mysticall manner of Preparation is
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not understood without infinite Lu∣cubrations; lastly, whose Process• (that it might be brought unto a degree above perfection) though long, difficult, and hazardous, be∣fore that the immense and infinite treasure be perfected; No otherwise that being performed (unlesse we shortly, and with a little cost and trouble obtain the manner of multi∣plying) would all that be speedily consumed, which was gotten by long and unwearied industry.
Therefore take this for a Corolla∣ry, that since it is manifest from what hath been said, that Me••cine is to be multiplied two ways. First in quantity and quality, or else in quantity onely. In quantity and quality it is done by dissolution and fermentation; in quantity, onely by Projection: Thou must with all care and providence take heed, lest through ignorance of the right form of Projection, that Divine Work,
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(when it is now brought to its Com∣plement, and degree above perfecti∣on) should be destroied. Therefore he must know, that upon whatsoever Body thou shalt first project the Me∣dicine, it will change it into Dust answerable to the nature of the Bo∣dy on which thou didst Project it, which indeed is Mysticall and to be wondered at; If therefore thou de∣sirest to bring thy Elixir to the Sun, let thy first Proportion be made upon the Sun, that in the Sun it may be specificated. And so with the Moon to the Moon, thou must thence pro∣ceed as hath been manifested clearly enough from the authority of most approved Philosophers.
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CHAP. X.Multiplication.
EVery encreasing or growing * thing, both Vegetable and A∣nimall, is multiplied in its kinde, as Men, Trees, Grain, and the like, for of one Seed, a thousand are ge∣nerated, therefore it is possible that things be infinitely encreast. Semita Semitae pa. 438.
But thou shalt multiply the * Medicine thus; After thou hast compleated it, take notice on how many it fals, which being fore∣seen, again resolve, and congeal it, and in every Resolution the Tin∣cture is doubled, that if before its resolution one part fall upon a hundred, afterwards it will fall up∣on two hundred. Bacon fo. 19.
Medicine may be multiplied * two ways, first by Dissolution and Reiteration of Congelation, and
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this is its virtuall Multiplication in Goodnesse or Quality; the second by Fermentation, and this is its Multiplication in Quantity. Scala 165.
The Multiplication of Medi∣cine * is performed two ways, one by the reiterated Dissolution and Coagulation of the Stone; the second by Projection of the first Elixir Stone upon a Body, either White or Red, in such a Quantity, that the same Body may also be turned into Medicine, and then there may be put together to dis∣solve in their Water and menstrous Matter, and so the first Elixir is the Ferment of such a Tincture; and so doe Women that bake. Rosar. Philosophor. pa. 347.
The Augmentation in Good∣nesse * and Quality, is to dissolve and coagulate the very Tincture, that is, to imbibe and exsiccate it in our Mercury. Or thus, take
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one part of the prepared Tincture, and dissolve it in three parts of our Mercury, then put it in a Vessell, and seal the Vessell, and cover it with hot Embers, till it be exsiccated and become Dust, then open the Vessel, and again imbibe and exsiccate as before, and how much the oftner thou dost this, so often shalt thou gain some parts. Or else take of the fixt Matter which tincteth, that is, of the prepared Tincture three parts, and of the Philosophers Mercury one part, and put it into a Vessel, and seal the Vessel, and put it among hot Embers as be∣fore, and exsiccate it, that it may be made Dust, then open the Ves∣sel, imbibe, and exsiccate it as be∣fore: And the Water that is Ar∣gent vive or Mercury, addes no∣thing to the Weight, or to the Body, unlesse as much as remains of the Metallick humidity.
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Also Multiplication in Quantity is made by mixtion of the Medi∣cine with vulgar Argent vive in a Crucible, which Argent vive in∣deed is turned into red Dust by admixtion of the Stone, and again, that, of that Argent vive which should be cast upon other Argent vive, is again also turned into Dust, and so thou shalt make reite∣rations of the Dust of Argent vive upon other Argent vive, un∣till the Argent vive cannot be tur∣ned into Dust, but remain turned into a perfect Metall. Clangor Buc∣cinae pa. 533.
If thou wouldst multiply it, it * is fit thou dissolve the red again, in a new dissolutive Water, and in an iterated decoction to whiten and redden it by the degrees of Fire, by reiterating the first Regi∣ment or Work. Dissolve, Con∣geale, Reiterate, by Closing, Ope∣ning, and Multiplying, in Quanti∣ty
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and Quality, as thou pleasest. Because by a new Corruption and Generation, is again introduced a new Motion, and so we cannot obtain an end, if we would always operate by Reiteration, Dissoluti∣on and Coagulation, by the me∣diation of our Dissolutive Water, that is, by dissolving and coagula∣ting through the first Regiment or Work, as hath been said. And so the vertue of it, is augmented and multiplied in quantity, so that if thou hast an hundred in the first Work, in the second thou shalt have a thousand, in the third ten thousand, and so by prosecuting, thy Projection will become infi∣nite, in truly, perfectly, and fixed∣ly tincting or giving Tincture to every Quantity, how great soever, and so by a thing of no value is added, Colour, Weight, and Ver∣tue. Arteph. fo. 37.
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THE COROLLARY.
I knew (said Count Bernard of Trevisane) a certain man of the County of Anchona, who had very well known the Stone, but was ignorant of the Multiplication, He (saith he) did solicitously fol∣low me sixteen intire years that he might learn, but from me he ne∣ver knew it, for he hath the same Books as I.
But I cannot think any man so dull and stupid, but that he may from this Chapter easily understand the Multiplication of the Stone. Such things by how much the oft∣ner they are dissolved, filtrated, and coagulated, become by so much the more subtile, pure, penetrating, and much more transparent. It is like∣wise so with that Physicall Stone, which, although it be brought to perfection, yet by how much the oft∣ner
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it is dissolved and coagulated, by so much the more the strength there∣of is multiplied in Projection, even untill it attain an infinite number. To the practice whereof in this our last Chapter, it will not be requisite that I adde a further Paraphrase; since this our dissolving Philoso∣phick Mercury is to every one clearly evident from what hath been said in these our Collections. That, that is Fire which they call Naturall, by whose help the Solution and Resolu∣tion of the Elixir is performed, and the Proportion thereof, and manner operating, they have truly and ele∣gantly explicated in this Chapter without Tropes or Figures: For be∣fore this time, was enough and too much obscured, and over shadowed by their parabolicall Mists, that true Path-way by which every lover of the Art is brought through diffi∣culties, Woods, and Mountains, to that most famous Tower of Philoso∣phy,
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consecrate to Art and Nature, in which the Fire of Nature is im∣prisoned and locked up.
The Tri-une God, Father, Word, and Holy Spirit, Incomprehensible height, Impartible Trinity, Immu∣table Essence, which rules all things, but not inclusively, beyond all things, but not exclusively, Immense, Incir∣cumscript, Ineffable, from his infi∣nite and unspeakable Mercy, vouch∣safe to open, detect, and unlock it, to all that worthily importune and implore his Aid, to his eternall praise and honour. Amen.
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Things to be observed.
1. THE Materiall Part being known, and had, it ought not to be kept in a Hot, and Moist, but in a Cold or Dry place; nor be kept long: but thou beginnest to Work with it whilst it is fresh, and but newly Extracted from its Mine.
2. Begin not to Work, unlesse thou hast so much of the Proper Materiall weighed out, as will serve for two years; that in case thou failest the first time, thou maist correct it the second. Because thou canst not examine Truth without Falshood; nor that which is Streight without consideration had of that which is Crooked. So that if thou shouldst want Matter to work upon, thou leavest the Work unfinished,
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and gettest nothing but thy Labour for thy Pains.
3. The Elements are to be sepa∣rated in a soft Bath, that the Alem∣bick be not perceived to be hot, but that the vapour (being Elevated and Congealed in the Colder Aire) may be turned into Water, having the form of all the Species's where∣of it is Generated.
4. After the Water shall be Di∣stilled, let it not stand long when it is fit for Operation; Because the Coagulum thereof falleth into the bottome, congealing the Coagula∣ted (Body) by the Coldnesse and Drinesse of the Aire: which (saith Senior) happened to one of my Associates, who found it so for a whole year, but not Distilled.
5. It is necessary the Artist have a great Quantity of Water, because
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that in the Beginning, Middle, and End, there will always be a necessity thereof, as well in Putrefying, Wash∣ing, Calcining, Subliming, Imbi∣bing, as that the Elixir may be of∣ten Resolved. Wherefore Avicen in his Epistle to his Son, My Son it behoveth thee to have a great Quantity of our Sun and Moon, that thou maist extract their Moi∣stures, sixty Pounds at the least.
6. Thou maist with on Pound weight of Water, resolve the Matter into Water, even to an Infinite Quantity. But he that desires to gather this first Pound let him be Patient, and proceed softly and sweetly, not hastily: For that Work is termed of Philosophers, An Ex∣traction of his own Sweat.
7. But above all, thou must be∣ware, that at no time thou puttest a cold Glasse into the hot Water;
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lest it should be broke, and thou lo∣sest thy Labour.
8. It is to be noted, When thou takest up a Vessel, thou sufferest it to coole with Water, for the space of three hours, at the least.
9. Take heed in Distillation, that the Water bubble not at the same time.
10. In every Digestion, the Glasse must be Sealed with the Seal of Hermes.
11. To Fix Inceration, a Neces∣sity is observed amongst Quacks, that a Fire be made thereon, where∣by the Matter may the better be Fix∣ed, which notwithstanding is not to be sleighted.
12. He that understands what is meant by the Philosophers Ma∣gnesia, understands the Preparation
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and Perfection of the first Work, and what is meant by Sal naturae, Sal Armoniacus, Mercurius Ex∣uberatus, and Sulphur naturae, which being understood
Dimidium facti, qui benè coe∣pit, habet.
13. Shortly after the second Work, or the Philosophick Work is begun, forget not even at the same houre, to begin the Preparation of thy Ferments, because they require a long time of Preparation; Let the Sun make his own Ferment: the Moon hers.
14. To the Building of a Kings Palace, these following Artificers are necessarily required, A Mason, a Smith, a Glasier, a Potter, (or ma∣ker of Earthen Images) a Carpenter; without which, neither the Palace can rightly be built; nor the King
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therein preserved from Cold, and the Injuries of Winds.
15. Many men through Igno∣rance have destroied their Work, when at the first they made Projecti∣on of the Medicine, upon Imperfect Metals. For, on whatsoever Body thou first of all Projectest the Me∣dicine, that same is converted into a Frangible Masse, and shall be an Eli∣xir according to the nature of the Body upon which it is so Proje∣cted. So, as that if the Projection be made upon Jupiter, or Venus, it shall be a Medicine, which not onely converteth other Imperfect Bodies into Jupiter, or Venus, but also re∣duceth Perfect Bodies (to wit, the Sun and Moon) into Imperfect Bo∣dies; according to the nature of the Body upon which the Medicine shall first be Projected: Which caused the most Learned Raimund (struck with Admiration) to cry out in these
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words, What! is Nature Re∣trograde?
16. He that would understand the sayings of Philosophers, must not give credit so much to their Words, as to the things they Treat of: For, the knowledge of Words, is not to be taken from the manner of speaking; because that the Matter is not sub∣ject to the Speech, but the Speech to the Matter.
17. Note, that a short and broad vessell is requisite for distilling a Heavy Body, or at least Water with its Saltnesse. Because that by how much the Water is more Ponderous then the Body, by so much ought the Vessell to be the broader and dee∣per, through which the heat passeth more temperate and profitable to the Work.
18. Great care is always to be had, lest at any time from the first
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Conjunction to the Whitenesse, the Matter should wax cold; or be at any time moved by reason of immi∣nent Danger.
19. Let not a greater Quantity of the Matter be put into the Philo∣sophers Egge, then may fill two Thirds thereof, at the utmost.
20. It is to be noted, that in Ab∣lution, or Calcination of the Earth, although the Waters Imbibition, or Exsiccation, be made in Preparation by the temperate heat of the Bath; yet its Sublimation or Rising is per∣fected by a swift fire of Ashes.
21. The Philosophicall Work may be begun with an equall Proportion of Earth prepared, and pure Water seven times rectified; which are joined and put up in an Ovall Glasse Hermetically Sealed. After∣wards let them be placed in the Phi∣losophicall
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Furnace, or Athanore, and cherished with a most soft Fire, whilst the Earth drinks up her Wa∣ter, and (according to Ripley) the Streams are dried up. Then lastly, let the dry Matter be comforted with seven Imbibitions, and every Im∣bibition keep the following Proporti∣on, that so the Water may be a just Measure exceed the Earth nine times according to the Doctrine of Philosophers; which cannot other∣wise be done, then by observing these Numbers. But this secret was never as yet Revealed by any Body.
For Example: If in the first Conjunction the Earth weigh 480 Grains, then let so many be added to it of its Water, which together make up 960 Grains, and for the time ap∣pointed to the first Imbibition 240 Grains of new Water are required, 300 to the second, 375 to the third, 468 to the fourth, 585 to the fifth,
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732 to the sixth, 940 to the seventh, whereby the Imbibition is perfected; and then proceed to Fermentation.
THE END.
Nil adeò parvum est, tibi quin solatia praestet.
Saepéque Punctum unum, grande Levamen habet.
ARCANVM: OR, The grand Secret OF HERMETICK PHILOSOPHY.
WHEREIN, The Secrets of NATURE and ART, concerning the Matter and Manner of making the Philosophers Composition, are or∣derly and methodically manifested.
The Work of a concealed Author.
Penes nos unda Tagi.
The third Edition amended and enlarged.
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To the Students in, and well affected unto HERMETICK Philosophy, health and prosperity.
AMongst the heights of hid∣den Philosophy, the pro∣duction of the Hermetick Stone hath of a long time been strongly believed to be the chiefest, and nearest a Miracle, both for the Labyrinths and multitudes of operations, out of which the minde of man, unlesse it be illuminated by a beam of Divine light, is not able to un∣winde her self; as also because of its most noble end which promiseth a con∣stant plenty of health and fortunes, the two main pillars of an happie life. Be∣sides, the chief Promoters of this Science have made it most remote from the knowledge of the vulgar sort by their Tropes and dark expressions, and have placed it on high, as a Tower impregna∣ble for Rocks and Situation, whereunto there can be no accesse, unlesse God di∣rect
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the way. The study of hiding this Art hath drawn a reproach upon the Art it self and its Professors: for when those unfortunate Plunderers of the Golden Fleece by reason of their unskilfulnesse felt themselves, beat down from their vain attempt, and far unequall unto such emi∣nent persons; they in a furious rapture of desperation, like mad-men, waxed hot against their fame and the renown of the Science, utterly denying any thing to be above their cognizance and the spheare of their wit, but what was foolish and frothy: And because they set upon a businesse of damage to themselves, they have not ceased to accuse the chief Ma∣sters of hidden Philosophy of falshood, Nature of impotency, and Art of cheats, not for any other reason, then that they rashly condemne what they know not: nor is this condemnation a sufficient re∣venge, without the addition of madness to snarl and bite the innocent with infa∣mous slaunders. I grieve (in truth) for their hard fortune, who whilest they re∣prove others, give occasion of their own conviction, although they justly suffer an hellish fury within them. They moil and
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sweat to batter the obscure principles of the most hidden Philosophy with troops of arguments, and to pull up the secret foundations thereof with their devised engines: which yet are onely manifest to the skilfull, and those that are much versed in so sublime Philosophy, but hid from strangers: Nor doe these quick∣sighted Censors observe, that whilst they malign anothers credit, they wil∣lingly betray their own. Let them consi∣der with themselves, whether they under∣stand those things which they carp at; What Author of eminency hath divulged the secret elements of this Science, the Labyrinths and windings of operations, and lastly, the whole proceedings there∣in? What Oedipus hath sincerely and truly explained unto him the figures and intangled dark speeches of Authors? With what Oracle, what Sibyll, have they been led into the Sanctuary of this holy Science? In fine, how were all things in it made so manifest, that no part remains yet unveiled? I suppose they will no otherwise answer my question, then thus, that they have pierced all things by the subtilty of their wits; or
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confesse that they were taught (or rather seduced) by some wandring Quack or Mountebank, who hath crept into a good esteem with them, by his feigned countenance of a Philosopher. O wick∣ednesse! who can silently suffer these Palmer-worms to gnaw upon the fame, labour, and glory of the wise? who can with patience hear blinde men, as out of a Tripode judging of the Sun? But it is greater glory to contemne the hurt∣lesse darts of bablers, then to repell them. Let them onely disdain the treasure of Nature and Art, who cannot obtain it. Nor is it my purpose to plead the doubtfull cause of an unfortunate Sci∣ence, and being condemned, to take it into tuition: Our guiltlesse Philosophy is no whit criminous: and standing firm by the aid of eminentest Authors, and fortified with the manifold experi∣ence of divers ages, it remains safe enough from the fopperies of pratlers, and the snarlings of envy. However Charity hath incited me, and the multitude of wanderers induced me, taking pity on them, to present my light, that so they may escape the hazard of the night: by
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help whereof they may not onely live out, but also procure an enlargement both to their Life and fading Fortunes. This small Treatise penn'd for your use (ye Students of Hermetick Philosophy) I present unto you, that it may be dedi∣cated to those, for whose sake it was writ. If any perhaps shall complain of me, and summon me to appear as guilty of breach of silence for divulging secrets in an itching style, ye have one guilty of too much respectfulnesse towards you, confessing his fault, sentence him if you please; so that my crime may supply the place of a reward to you: The of∣fence will not bee displeasing unto you, and the punishment (I doubt not) plea∣sant unto mee, if I shall finde my self to have erred in this onely, whereby you may put an end to erring for the future.
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Hermetick Secrets.
CANON 1.
GODS fear is the en∣trance * into this Sci∣ence. Its end is good will towards our Neighbour, the all-satisfying Crop is the rearing and endowing religious entertain∣ment, with certainty; that what∣soever the Almighty freely be∣stoweth on us, we may submissive∣ly offer again to him. As also Countreys grievously oppressed, may be relieved; prisoners mise∣rably captivated, released; and souls almost starved, comforted.
2. The light of this knowledge is the gift of God, which by his freenesse he bestoweth upon whom he pleaseth: Let none therefore set himself to the study
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hereof, untill having cleared and purified his heart, he devote him∣self wholly unto God, and be em∣ptied of all affection unto things impure.
3. The Science of producing Natures grand Secret, is a perfect knowledge of Nature universally and of Art, concerning the Realm of Metals, the practise whereof is conversant in finding the princi∣ples of Metals by Analysis, and af∣ter they are made much more perfect, to conjoyn them other∣wise then before they have been, that from thence may result a ca∣tholick Medicine, most power∣full to perfect imperfect Metals, and for restoring sick and decaied Bodies, of what sort soever.
4. Those that are in publick Honours and Offices, or be al∣ways busied with private and ne∣cessary occupations, let them not strive to attain unto the top of this
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Philosophy, for it requireth the whole man, and being found, pos∣sesseth him, and being possessed, challengeth him from all long and serious imploiments, esteeming all other things as strange unto him, and of no value.
5. Let him that is desirous of this Knowledge, clear his minde from all evil motions, especially pride, which is abomination to Heaven, and the gate of Hell: let him be frequent in prayers, and charitable; have little to do with the world; abstain from company keeping; enjoy constant tranquil∣lity; that the Minde may be able to reason more freely in private, and be higher lifted up; for un∣lesse it be kindled with a beam of Divine Light, it will not be able to penetrate the hidden mysteries of Truth.
6. The Alchymists, who have given their minds to their wel∣nigh
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innumerable Sublimations, Distillations, Solutions, Congea∣lations; to manifold Extraction of Spirits and Tinctures, and other Operations more subtill then pro∣fitable, and so have distracted them by variety of errors, as so many tormentors; will never be bent again by their own Genius to the plain way of Nature and light of Truth, from whence their in∣dustrious subtilty hath declined them, and by twinings and tur∣nings, as by the Lybian Quick∣sands, hath drowned their intan∣gled Wits: the onely hope of safety for them remaineth in fin∣ding out a faithfull Guide and Teacher, that may make the clear Sun conspicuous unto them, and vindicate their eies from dark∣nesse.
7. A studious Tyro of a quick wit, constant minde, infla∣med with the study of Philoso∣phy,
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very skilfull in naturall Phi∣losophy, of a pure heart, com∣pleat in manners, mightily devo∣ted to God, though ignorant of practicall Chymistry, may with confidence enter into the high∣way of Nature, peruse the Books of best Philosophers; let him seek out an ingenious and sedu∣lous Companion for himself, and not despair of obtaining his desire.
8. Let a Student of this secret, carefully beware of reading or keeping company with false Phi∣losophers; for nothing is more dangerous to a learner of any Sci∣ence, then the company of an un∣skilfull or deceitfull wit, by which false principles are stamped for true, whereby an honest and too credulous a minde is seasoned with bad Doctrine.
9. Let a Lover of truth make use of a few Authors, but of best note and experienced truth; let
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him suspect things that are quick∣ly understood, especially in my∣stical Names and secret Operati∣ons; for truth lies hid in obscu∣rity; nor doe Philosophers ever write more deceitfully, then when plainly, nor ever more truly then when obscurely.
10. As for the Authors of chiefest note, which have discour∣sed both acutely and truly of the secrets of Nature, and hid∣den Philosophy, Hermes, and Morienus Romanus, amongst the Ancients, in my judgement are of the highest esteem: amongst the Modern, Count Trevisanus, & Rai∣mundus Lullius, is in greatest re∣verence with me: for what that most acute Doctour hath omitted, none almost hath spoken: let him therefore peruse him, yea let a Stu∣dent often reade over his former Testament, and Codicil, and ac∣cept them as a Legacy of very
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great worth. To these two Vo∣lumes let him adde both his Pra∣cticks, out of which Works all things desirable may be collected, especially the truth of Matter, the degrees of Fire, and the ordering of the Whole, wherein the whole Work is finished, and those things which our Ancestors too care∣fully laboured to keep secret. The occult causes of things, and the secret motions of nature, are demonstrated more clearly and faithfully. Concerning the first and mysticall Water of Philoso∣phers he hath set down few things, yet very pithy.
11. As for that clear Water sought for by many, found out by few, yet obvious and profi∣table unto all, which is the Base of the Philosophers Work, a noble Polonian not more famous for his learning then subtilty of wit (not named, whose name not∣withstanding
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a double Anagram hath betraied) In his Novum lumen Chymicum, Parabola and Aenigma, as also in his Tract of Sulphur, he hath spoken largely and freely enough; yea he hath expressed all things concerning it so plainly, that nothing can be satisfactory to him that desireth more.
12. Philosophers do usually ex∣presse themselves more pithily in types and aenigmaticall figures (as by a mute kind of speech) then by woprs; for example, Senior's Table, the allegorical Pictures of Rosarius, the Schemes of Abraham Judaeus in Flamellus: of the later sort, the rare Emblemes of the most lear∣ned Michael Maiërus, wherein the mysteries of the Ancients are so fully opened, that as new Perspe∣ctives they can present antiquated truth, and remote from our age as near unto our eies, and perfectly to be seen by us.
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13. Whosoever affirmeth that the Philosophers grand Secret is above the strength of Nature and Art, he is blinde, because he knows not the Sun and Moon.
14. As for the Matter of their * hidden Stone, Philosophers have writ diversly; so that very many disagreeing in Words, do never∣thelesse very well consent in the Thing; nor doth their different speech, argue the science ambi∣guous or false, since the same thing may be expressed with many tongues, divers expressions, and a different character, and also one and many things may be spoken after a divers manner.
15. Let the studious Reader have a care of the manifold signi∣fications of words, for by deceit∣full windings, and doubtfull, yea contrary speeches, (as it should seem) Philosophers vent their mysteries, with a desire of keep∣ing
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in and hiding, not of sophisti∣cating or destroying the truth: And though their writings abound with ambiguous and equivocall words; yet about none doe they more contend, then in hiding their golden branch:
—Quem tegit omnis
Lucus; & obscuris claudunt con∣vallibus * umbrae.
Which all the Groves with shad∣dows overcast,
And gloomy Valleys hide.
Nor yeeldeth it to any Force, but readily and willingly will follow him, who
Maternas agnoscit aves
—& geminae cui fortè Columbae
Ipsa sub ora viri coelo venêre vo∣lantes,
Knows Dame Venus Birds—
And him to whom of Doves a lucky paire
Sent from above shall hover 'bout his Eare.
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16. Whosoever seeketh the Art of perfecting and multiply∣ing imperfect Metals, beyond the nature of Metals, goes in errour, for from Metals the Me∣tals is to be derived, even as from Man, Mankinde; and from an Oxe, that species is to be fetcht.
17. Metals (we must confesse) cannot be multiplied by the in∣stinct and labour of Nature onely; yet we may affirm that the mul∣tiplying virtue is hid in their pro∣fundity, and manifesteth it self by the help of Art: In this Work, Nature standeth in need of the aid of Art; and both doth per∣fect the whole.
18. Perfect Bodies are endued with a more perfect seed: and therefore under the hard bark of perfect Metals the perfect seed lies hid, which he that knows to take out by the Philosophers so∣lution, hath entred into the high way, for
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—In auro *
Semina sunt auri, quamvis ab∣strusa recedant
Longius.
In Gold the seeds of Gold do lie, Though buried in Obscurity.
19. Most Philosophers have affirmed that their Kingly Work is wholly composed of the Sun and Moon; others have thought good to adde Mercury to the Sun: some have chosen Sulphur and Mercury; others have attri∣buted no small part in so great a Work to salt mingled with the other two. The very same men have professed that this clear Stone is made of one thing onely, sometimes of two, otherwhiles of three, at other times of four, and of five; and thus though writing so variously upon the same sub∣ject, doe neverthelesse agree in sense and meaning.
20. Now that (abandoning all
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Cheats) we may deal candidly and truly, we hold that this entire Work is perfected by two Bodies onely, to wit, the Sun and Moon rightly prepared, for this is meer generation which is by nature, with the help of Art, wherein the copulation of male and female doth intercede, from whence an off spring far more noble then the Parents, is brought forth.
21. Now those Bodies must be taken, which are of an unspot∣ted and incorrupt virginity; such as have life and spirits in them; not extinct as those that are hand∣led of the vulgar, for who can ex∣pect life from dead things; and those are called corrupt which have suffered copulation; those dead and extinct which (by the enforcements of the chief Tyrant of the world) have poured out their soul with their bloud by Martyrdome, fly a fratricide
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from whom the greatest imminent danger in the whole Work is threatned.
22. The Sun is Masculine, for∣asmuch as it sendeth forth active and inforcing seed, the Moon is Feminine, called the matrix and vessel of Nature, because she re∣ceiveth the seed of the male in her womb, and fostereth it by her monthly provision yet doth it not altogether want its active vir∣tue; for, first of all (being ravished with love) she climbs up unto the male, untill she hath wrested from him the utmost delights of Venus, and fruitfull seed: nor doth she desist from her embraces, till that being great with childe, she slip gently away.
23. By the name of the Moon Philosophers understand not the vulgar Moon, which also is ma∣sculine in its operation, and in co∣pulation acts the part of a male.
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Let none therefore presume to try the wicked and unnaturall con∣junction of two males, neither let him conceive any hope of is∣sue from such copulation, but he shall join Gabertius to Beia, and offer the sister to her own brother in firm Matrimony, that from thence he may receive Sol's noble Son.
24. They that hold Sulphur and Mercury to be the Matter of the Stone, by the name of Sul∣phur, they understand the Sun and common Moon; by Mercu∣ry the Philosophers Moon: so (without dissimulation) holy Lul∣lius* adviseth his friend, that he at∣tempt not to work without Mer∣cury and Luna for Silver, and Mercury and Sol for Gold.
25. Let none therefore be de∣ceived by adding a third to two: for Love admitteth not a third; and wedlock is terminated in the
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number of two; love further ex∣tended is adultery, not matri∣mony.
26. Neverthelesse, Spirituall love polluteth not a virgin, Beia might therefore without crime (before her promise made to Ga∣britius) have contracted spirituall love, to the end that she might thereby be made more cheerfull, more pure, and fitter for the bu∣sinesse of matrimony.
27. Procreation of children is the end of lawfull Wedlock. Now that the Infant may bee borne more vigorous and gallant, let both the combatants be clensed from every scab and spot, before they both go up to their marriage bed, and let nothing unnecessary cleave unto them; because from pure seed comes a purifyed gene∣ration, and so the chast wedlock of Sol and Luna shall be finished when they shall enter into Loves
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bed-chamber, and be conjoyned, and she shall receive a soul from her husband by imbracing him; from this copulation a most po∣tent King shall arise, whose father will bee Sol, and his mother Luna.
28. He that seeks for a physi∣call tincture without Sol and Lu∣na, loseth both his cost and pains: for the Sun affordeth a most plentifull tincture of rednesse, and the Moon of whitenesse, for these two are onely called perfect; be∣cause they are filled with the sub∣stance of purest Sulphur, perfect∣ly clarified by the skill of nature: Let thy Mercury therefore have its tincture from both of these Lights; for things must of neces∣sity receive a tincture before they can give one.
29. Perfect metals containe in them two things, which they are able to communicate to the im∣perfect,
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Tincture and Fixation; for those, because the are dyed and fixed with pure Sulphur, to wit, both white and red, they doe therefore perfectly tinct and fix, if they be fitly prepared with their proper Sulphur and Arsenick, o∣therwise they have not strength of multiplying their tincture.
30. Mercury is for imperfect metals, fit only to receive the tin∣cture of the Sun and Moon in the work of the Philosophers Stone, that being full of tincture, it may give forth other things in aboun∣dance: yet ought it (before that) to be full of invisible Suphur, that it may be the more coloured with the visible tincture of perfect bodies, and so repay it with suffi∣cient Usury.
31. Now the whole tribe of Philosophers sweat much, and are mightily troubled to extract tincture out of gold: for they be∣leeve
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that tincture can be separa∣ted from the Sun, and being se∣parated encrease in virtue; but
Spes tandem Agricolas vanis eludit aristis.
Vaine hope, at last the hungry Plough-man cheats
With empty Husks, instead of lusty meats.
For it is impossible that the Suns tincture can at all be severed from his naturall body, since there can be no elementary body made up by nature more perfect then gold, the perfection whereof proceedeth from the strong and inseparable union of pure colouring Sul∣phur with Mercury, both of them being admirably pre-disposed thereunto by Nature; whose true separation nature denieth unto Art: But if any liquor remaining be extracted (by the violence of fire or waters) by the Sun, it is to be reputed a part of the body
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made liquid or dissolved by force. For the tincture followeth its bo∣dy, and is never separated from it. That is the deluding of Art, unknowne to Artificers them∣selves.
32. Neverthelesse it may be granted, that tincture is separable from its body, yet (we must con∣fesse) it cannot be separated with∣out the corruption of the tincture: when as Artists offer violence to the gold, or Aqua fortis ra∣ther corroding then dissolving. The body therefore spoiled of its tincture and golden fleece, must needs grow base, and as an unpro∣fitable heap turne to the damage of its Artificer, and the tincture thus corrupted to have a weaker operation.
33. Let them in the next place cast their tincture into Mercury, or into any other imperfect body, and as strongly conjoyne both of
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them as their Art will permit; yet shall they fail of their hopes two wayes; First, because the tincture will neither penetrate nor colour beyond Natures strength; and therefore no gaine will accrue from thence to recompence the expence and countervaile the losse of the body spoiled and of no va∣lue, so
Cum labor in damno est, crescit mor∣talis egestas.
Want is poor mortals wages, when his toyle
Produces only losse of paines and Oyle.
Lastly that banished Tincture ap∣plied to another body will not give a perfect fixation and perma∣nency to endure a strong tryall, and resist searching Saturne.
34. Let them therefore that are desirous of Chymistry, and have hitherto followed Impo∣stors and Mountebanks, sound a
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retrait, spare time and cost, and give their minde to a work truly Philosophicall, lest the Phrygians be wise too late, and at length be compelled to cry out with the * Prophet, Strangers have eaten up my strength.
35. In the Philosophers work more toyle and time then cost is expended; for he that hath con∣venient matter, need be at little expence: besides, those that hunt after great store of mony, and place their chief end in wealth, they trust more to their riches, then their own art. Let therefore the too credulous Fresh-man be∣ware of these pilfering pick-pock∣ets, for whilst they promise gol∣den mountains, they lay in wait for gold; they demand bright ush∣ering Sol, (viz. mony before hand) because they walk in darknesse.
36. As those that sayle be∣tween *Scilla and Charybdis are in
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danger on both sides: unto no lesse hazard are they subject who pursuing the prey of the Golden fleece, are carried between the un∣certaine Rocks of the Philoso∣phers Sulphur and Mercury. The more acute by their constant rea∣ding of grave and credible Au∣thors, and by the irradiant Sun have attained unto the knowledge of Sulphur, but are at a stand in the entrance of the Philosophers Mercury; for Writers have twisted it with so many windings and Me∣anders, involved it with so many aequivocall names, that it may be sooner met with by the force of the Seekers intellect, then be found by reason or toyle.
37. That Philosophers might the deeper drown their Mercury in darknesse, they have made it ma∣nifold, and placed their Mercury (yet diversly) in every part and forefront of their worke, nor
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will he attaine unto a perfect knowledge thereof, who shall be ignorant of any part of the work.
38. Philosophers have acknow∣ledged athreefold Mercury espe∣cially, to wit, after absolute pre∣paration of the first degree, and Philosophicall sublimation; for then they call it their Mercury, and Mercury sublimated.
39. Againe, in the second prepa∣ration, that which by Authors is stiled the First (because they omit the First) Sol being now made crude again, and resolved into his first matter is Mercury, properly called of such like bodies, or the Philosophers Mercury; then the matter is called Rebis, Chaos, the whole world, wherein are all things necessary to the work, because that onely is suffi∣cient to perfect the Stone.
40. Lastly the Philosophers do sometimes call perfect Elixir and colouring medicine, their
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Mercury, though improperly; for the name of Mercury doth onely properly agree with that which is volatile; besides that which is sublimated in every region of the work, they call Mercury: but E∣lixir because it is most fixed, can∣not have the simple name of Mer∣cury, and therefore they have sti∣led it their own Mercury, to diffe∣rence it from that volatile. A straight way is onely laid downe for them to find out and discerne so many Mercuries of the Philo∣sophers, for then onely
—Quos aequus amavit
Iupiter, aut ardens evexit ad aethe∣ra * virtus.
—Whom just and mighty Jove
Advanceth by the strength of love;
Or such whom brave heroick fire,
Makes from dull Earth to Heav'n aspire.
41. Elixir is called the Philo∣sophers
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Mercury for the likenesse and great conformity it hath with Heavenly Mercury; for this, be∣ing void of elementary qualities is beleeved most propense to receive influence from them, and that changeable Proteus puts on and encreaseth the genius and nature of other Planets, by reason of op∣position, conjunction and aspect. The like this uncertaine Elixir worketh, for that being tyed to no proper quality, it imbraceth the quality and disposition of the thing wherewith it is mixed, and wonderfully multiplyeth the vir∣tues and qualities hereof.
42. In the Philosophicall sub∣limation * or first preparation of Mercury, Herculean labour must be undergone by the work-man; for Jason had in vaine attempted his expedition to Colchos with∣out Alcides.
Alter inauratam nota de vertice pel∣lem
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Principium velut ostendit, quod * sumere possis;
Alter onus quantum subeas—
One from an high a Golden Fleece displayes
Which shewes the Entrance, ano∣ther sayes
How hard a taske you'l find.
For the entrance is warded by horne-pushing beasts; which drive away those that approach rashly thereunto to their great hurt; onely the ensignes of Diana and the doves of Venus are able to asswage their fiercenesse, if the fates favour.
43. The naturall quality of Philosophicall Earth and the til∣lage thereof, seems to be touched by the Poet in this Verse,
Pingue solum primis extemplo à * mensibus anni
Fortes invertant Tauri—
—Tunc Zephyro putris se gleba resolvit.
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Let sturdy Oxen when the yeare begins
Plough up the fertile soyle—
For Zeph'rus then dissolves the rotten clods.
44. He that calleth the Philo∣sophers Luna or their Mercury, the common Mercury; doth wittingly deceive, or is deceived; so the wri∣tings of *Geber teach us, that the Philosophers Mercury is Argent vive, yet not of the common sort, but extracted out of it by the Phi∣losophers skill.
45. That the Philosophers Mercury is not Argent vive in its proper nature, nor in its whole substance, but the midle and pure substance thereof, which thence hath taken its originall and made by it, the grand Philosophers opi∣nions being founded in experience.
46. The Philosophers Mercu∣ry hath divers names, sometimes it is call'd Earth, sometimes Water in a divers respect, because it natu∣rally
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ariseth from them both. The earth is subtle, white, sulphurous, in which the elements are fixed & the philosophicall gold is sowne: the water is water of life, burning, permanent, most clear, call'd the water of gold and silver; but this Mercury, because it hath in it Sul∣phur of its own, which is multi∣plyed by art, it deserves to be cald the Sulphur of Argent vive. Last of all the most precious substance is Venus the ancients Hermaphro∣dite, glorious in each sex.
47. This Argent vive, is partly naturall, partly unnaturall, it be∣ing intrinsecall and occult hath its root in nature, which cannot be drawne forth unlesse it be by some precedent clensing, & industrious sublimation, it being extrinsecall is praeternaturall and accidentall: separate therefore the clean from the unclean, the substance from the accidents, and make that which
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is hid, manifest, by the course of nature, otherwise make no further progresse, for this is the foundati∣on of the whole worke, and na∣ture.
48. That dry and most preci∣ous liquor doth constitute the ra∣dicall moisture of metals, where∣fore of some of the ancients it is called Glasse; for glasse is extract∣ed out of the radicall moisture, closely lurking in ashes which will not give place, unlesse it be to the hottest flame; notwithstanding our inmost or centrall Mercury discovers it selfe by the most gen∣tle and kindly (though a little more tedious) fire of nature.
49. Some have sought for the latent Philosophicall earth by Calcination, others by sublimati∣on; many among the glasing ves∣sels, and some few between vitrial and salt, even as among their natu∣rall vessels: others enjoyne to sub∣lime
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it out of lime and glasse. But we have learned of the Prophet, that in the beginning God created the Heaven and the Earth, and the Earth was without form and void, and darknesse was upon the face of the Deep; and the spirit of God mo∣ved upon the Waters, and God said, Let there be Light, and there was Light; and God saw the Light that it was good, and he divided the light from the darknes, &c. Josephs blessing spoken of by the same Prophet will be suffici∣ent to a wise man (Deut 33.) Bles∣sed of the Lord be his Land, for the*Apples of Heaven, for the dew, and for the Deep that lyeth beneath; for the Apples of fruit both of sun and moon, for the top of the ancient mountains, for the Apples of the e∣verlasting hills, &c. pray the Lord from the ground of thy heart (my son) that he would be∣stow upon thee a portion of this blessed land.
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50. Argent vive is so defiled by originall sin, that it floweth with a double infection; the first it hath contracted from the pollu∣ted Earth, which hath mixed it selfe therewith in its generation, and by congelation hath cleaved thereunto: the second borders up∣on the dropsie, and is the corrup∣tion of intercutal Water, proceed∣ing from thick and impure water; mixed with the clear, which na∣ture is not able to squeeze out and separate by constriction; and be∣cause it is extrinsecall, it goes away with a gentle heat. The Mercu∣ries leprosie infesting the body, is not of its root and substance, but accidentall, and therfore separable from it; the earthy part is wiped off by a moist Bath and the laver of nature: the watery part is taken away by a dry bath with the plea∣sant fire of generation. And thus by a threefold washing and clen∣sing
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the Dragon putting off his old scales & ugly skin is renewed.
51. The Philosophicall subli∣mation of Mercury is compleated in two things; namely by remo∣ving things superfluous from it, and by introducing things want∣ing: the superfluities are the ex∣ternall accidents, which in the dark spheare of Saturne doe make cloudy ruddy Jupiter. Separate therefore the blewnesse of Saturn coming up, untill Iupiters purple star smile upon thee. Add hereunto the sulphur of nature, whose grain and leaven it hath in it selfe, so much as sufficeth it; but see that it be sufficient for other things al∣so. Multiply therefore that invi∣sible Sulphur of the philosophers until the Virgins milk come forth: and so the first gate is opened un∣to thee.
52. The entrance of the Phi∣losophers garden is kept by the
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Hesperian Dragon, which being laid open, a fountaine of the clear∣est water proceeding from a sea∣ven▪fold spring floweth forth on every side the threshold, wherein make the Dragon drink thrice the magicall number of Seven, untill being drunk he put off his hideous garment: may the divine powers of light-bringing Venus and horn∣ed Diana, be propitious unto thee.
53. Three kinds of most beauti∣full flowers are to be sought, and may be found in the garden of the wise: Damask-coloured Violets, the milk-white Lilly, and the pur∣ple and immortall flower of love, Amaranthus. Not far from that fountaine at the entrance, fresh Violets do first salute thee, which being watered by streams from the great golden river, put on the most delicate colour of the dark Saphir: the Sun will give thee signs. Thou shall not sever such precious flow∣ers
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from their root, untill thou makest the Stone: for the fresh ones cropt off, have more juyce and tincture: and then pick them carefully with a gentle and dis∣creet hand; if fates frown not, they will easily follow, and one flower being pluck't, the other golden one will not be wanting: let the Lilly and the Amaranthus, succeed with greater care and labour.
54. Philosophers have their Sea also, wherein small fishes, fat and shining with silver scales, are generated; which he that shall catch in and take out of a smal and fine net, shall be accounted a most expert fisher.
55. The Philosophers Stone is found in the oldest mountaines, and flowes from everlasting brooks; those mountaines are of silver, and the brooks of gold: from thence gold and silver, and all the treasure of Kings are pro∣duced.
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56. Whosoever is minded to obtaine the Philosophers Stone, let him resolve to take a long pe∣regrination, for it is necessary that he go to see both the Indies, that from thence he may bring the most precious gems and the pu∣rest gold.
57. Philosophers extract this their Stone out of seven stones, the two chiefe whereof are of a divers nature and efficacy, the one infuseth invisible Sulphur, the other spirituall Mercury; that bringeth heat and drinesse, and this cold and moisture: thus by their help, the strength of the ele∣ments is multiplyed in the Stone; the former is found in the Easterne coast, the latter in the Westerne: both of them have the power of colouring and multiplying, and unlesse the Stone shal take its first tincture from them, it will neither colour nor multiply.
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58. ℞ The winged Virgin ve∣ry * well washed and clensed, im∣pregnated by the spirituall seed of the first male, and gravidated with the permanent glory of her untoucht virginity, will be disco∣vered by her checks dyed with a whitish red colour: joyne her to the second male, without Jealou∣sie of adultery, by whose corpore∣all seed she shall conceive againe, and shall in time bring forth a re∣verend off-spring of either sex, from whence an immortall Race of most potent Kings shall glori∣ously arise.
59. Keep up and couple the * Eagle and Lion well clensed in their transparent cloister, the en∣try door being shut and watched, lest their breath go out, or the aire without do privily get in. The Eagle shall snap up and devoure the Lion in the copulation; after∣wards being affected with a long
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sleep, and a dropsie occasioned by a foule stomack, she shall be chan∣ged by a wonderfull metamor∣phosis into a cole-black Crow, which shall begin to fly with wings stretched out, and by its flight shall whisk downe water from the clouds, untill being of∣ten moistned, he put off his wings of his owne accord, and falling downe againe it be changed into a most white Swan. Those that are ignorant of the causes of things, may wonder with asto∣nishment, when they consider that the World is nothing but a conti∣nuall Metamorphosis, they may marvel that the seeds of things perfectly digested should end in greatest whitenesse. Let the Phi∣losopher imitate Nature in his work.
60. Nature proceedeth thus * in making and perfecting her works, that from an inchoate ge∣neration
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it may bring a thing by diverse meanes as it were by de∣grees, to the ultimate terme of perfection: she therefore attaineth her end by little and little, not by leaps; confining and including her work between two extreams, di∣stinct and severed as by spaces. The practice of Philosophy, which is the Ape of Nature, ought not to decline from the way and exam∣ple of Nature in its working and direction to finde out its happy stone, for whatsoever is without the bounds of Nature, is either an errour or nearest one.
61. The extreams of the Stone are naturall Argent vive, and per∣fect Elixir: the middle parts which lye between, by helpe whereof the work goes on, are of three sorts; for they either belong unto matter, or operations or demon∣strative signes: the whole work is perfected by these extreams and means.
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62. The materiall means of the * Stone are of divers kinds; for some are extracted out of others succes∣sively: The first are Mercury Phi∣losophically sublimated, and per∣fect metals, which although they be extream in the work of nature, yet in the Philosophicall worke they supply the place of meanes: of the former the seconds are pro∣duced; namely, the four elements, which againe are circulated and fixed: of the seconds the thirds are produced, to wit, either Sulphur the multiplication whereof doth terminate the first worke: the fourth and last meanes are leaven or ointments weighed with the mixtion of the things aforesaid, successively produced in the worke of the Elixir: By the right ordering of the things aforesaid, the perfect Elixir is finished, which is the last term of the whole work, wherein the Philosophers Stone
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resteth as in its centre, the multi∣plication whereof is nothing else then a short repetition of the pre∣mised operations.
63. The operative meanes * (which are also called the Keys of the work) are foure: The first is Solution or Liquefaction; the se∣cond is Ablution; the third, Re∣duction; the fourth, Fixation. By Liquefaction bodies returne into their ancient matter, things con∣cocted are made raw againe, and the copulation between the male and female is effected, from whence the Crow is generated: Lastly the Stone is divided into 4 confused elements, which happen∣eth by the retrogradation of the Luminaries. The Ablution teach∣eth to make the Crow white, & to create Jupiter of Saturn, which is made by the conversion of the bo∣dy into Spirit. The office of Redu∣ction is to restore the soule to the
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Stone examinated, and to nourish it with dew and spirituall Milk, un∣till it shall attaine unto perfect strength: In both these latter ope∣rations the Dragon rageth against himselfe, and by devouring his tayle, doth wholly exhaust him∣selfe, and at length is turned into the Stone. Lastly, the operation of the Fixation fixeth both Sul∣phurs upon their fixed body, by the mediation of the spirits tin∣cture; it decocteth the leavens by degrees, ripeneth things raw, and sweetneth the bitter; In fine, by penetrating and tincturing the flowing Elixir, generateth, perfe∣cteth; and lastly, riseth up to the height of sublimity.
64. The Meanes or demon∣strative * signs are Colours, succes∣sively and orderly affecting the matter and its affections and de∣monstrative passions, whereof there are three speciall ones (as
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critall) to be noted, to these some adde a Fourth. The first is black, which is called the Crowes∣head, because of its extreame blacknesse, whose crepusculum sheweth the beginning of the fires action of nature and solution, and the blackest night the perfection of liquefaction, and confusion of the elements. Then the graine pu∣trefies & is corrupted, that it may be the more apt for generation. The white colour succeedeth the black, wherein is given the perfe∣ction of the first degree, and of white Sulphur. This is called the blessed stone: this Earth is white and foliated, whererein Philoso∣phers doe sow their gold. The third is Orange colour, which is produced in the passage of the white to the red, as the mid∣dle and mixt of both, and is as the morning with her safron-haire a fore-runner of the Sun. The
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fourth colour is ruddy and san∣guine, which is extracted from the white fire onely: Now because whitenesse is easily altered by any other colour, before day it quickly faileth of its candor. But the dark rednesse of the Sun perfecteth the worke of Sulphur, which is called the Sperme of the male, the fire of the Stone, the Kings Crown, and the son of Sol, where∣in the first labour of the workman resteth.
65. Besides these decretory signes which firmely inhere in the matter, and shew its essenti∣all mutations, almost infinite co∣lours appear, and shew themselves in vapours, as the Rain-bow in the clouds, which quickly passe a∣way and are expelled by those that succeed, more affecting the aire then the earth: the operatour must have a gentle care of them, because they are not permanent,
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and proceed not from the intrin∣secall disposition of the matter, but from the fire painting and fa∣shioning every thing after its plea∣sure, or casually by heat in small moisture.
66. Of the strange colours, some called out of time, give an ill omen to the work, as the Black∣nesse renewed: for the Crowes young ones having once left their nest are never to be suffered to re∣turne. Too hasty Rednesse; for this once and in the end onely gives a certaine hope of the har∣vest; if before it make the matter red, it is an argument of the grea∣test aridity, not without great danger, which can onely be aver∣ted by Heaven alone, forthwith be∣stowing a shower upon it.
67. The Stone is exalted by * successive digestions, as by de∣grees, and at length attaineth to perfection. Now foure Digestions
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agreeable to the foure abovesaid Operations or Governments do compleat the whole worke, the author whereof is the fire, which makes their difference.
68. The first digestion opera∣teth * the solution of the Body, whereby comes the first conjun∣ction of male and female, the commixtion of both seeds, putre∣faction, the resolution of the ele∣ments into homogeneall water, the eclipse of the Sun and Moon in the head of the Dragon, and lastly it bringeth back the whole World into its ancient Chaos, and dark abysse. This first digestion is made as in the stomack, of a me∣lon colour and weak, more fit for corruption then generation.
69. In the second digestion the * spirit of the Lord walketh upon the waters; the light begins to appear, and a separation of waters from the waters; the Sun and
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Moon are renewed; the elements are extracted out of the chaos, that being perfectly mixt in Spirit they may constitute a new world; a new Heaven and new Earth are made; and lastly, all bodies are become spirituall. The Crowes young ones changing their fethers begin to passe into Doves, the Eagle and Lion embrace one ano∣ther with an eternall League. And this generation of the World is made by the fiery Spirit descend∣ing in the forme of Water, and wiping away Originall sin; for the Philosophers Water is Fire, which is moved by the exciting heat of a Bath. But see that the separation of Waters be done in Weight and Measure, lest those things that remaine under Heaven be drown∣ed under the Earth, or those things that are snatched up above Heaven be too much destitute of aridity.
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Hic, sterilem exiguus ne deserat hu∣mor * arenam.
Here, lest small moisture, leave a barren Soyle.
70. The third digestion of the * newly generated Earth drinketh up the dewy Milk, and all the spi∣rituall virtues of the quintessence, and fasteneth the quickning Soul to the Body by the Spirits medi∣ation. Then the Earth layeth up a great Treasure in it selfe, and is made, like the coruscant Moon, af∣terwards to ruddy Sun; the former is called the Earth of the Moon, the latter the Earth of the Sun; for both of them is begot of the copu∣lation of them both; neither of them any longer feareth the pains of the Fire, because both want all spots; for they have been often clensed from sin by fire, and have suffered great Martyrdome, untill all the Elements are turned down∣wards.
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71. The Fourth digestion con∣summateth * all the Mysteries of the World, and the Earth be∣ing turned into most excellent leaven, it leaveneth all imperfect bodies because it hath before pas∣sed into the heavenly nature of quintessence. The vertue thereof flowing from the Spirit of the Universe is a present Panacea and universall medicine for all the dis∣eases of all creatures, the digestions of the first worke being repeated will open to thee the Philosophers secret Furnace. Be right in thy works, that thou mayest finde God fovourable, otherwise the plowing of the Earth will be in vaine; Nor
Illa seges demum votis respondet a∣vari *
Agricolae—
Will the expected Harvest e're requite
The greedy High-shoot—
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72. The whole Progresse of the Philosophers work is nothing but Solution and Congelation; the Solution of the body, and Congelation of the Spirit; never∣thelesse, there is but one operati∣on of both: the fixed and volatile are perfectly mixed and united in the Spirit, which cannot be done, unlesse the fixed body be first made soluble and volatile: By re∣duction is the volatile body fixed into a permanent body, and vola∣tile nature doth at last change into a fixed one, as the fixed Nature had before passed into volatile. Now so long as the Natures were confused in the Spirit, that mixed Spirit keeps a middle Nature be∣tween Body and Spirit, Fixed and Volatile.
73. The generation of the Stone is made after the patterne of the Creation of the World; for it is necessary, that it have its
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Chaos and First matter, wherein the confused Elements do fluctu∣ate, untill they be separated by the fiery Spirit; they being sepa∣rated, the light Elements are car∣ried upwards, and the heavie ones downwards: the light arising, darknesse retraits: the waters are gathered into one, and the dry land appeares. At length the two great Luminaries arise, and mine∣rall virtues vegetable and animal, are produced in the Philosophers Earth.
74. God created Adam of the mud of the Earth, wherein were inherent the virtues of all the Ele∣ments, of the Earth & Water es∣pecially, which doe more consti∣tute the sensible and corporeall heap: Into this Masse God inspi∣red the breath of Life, and enli∣vened it with the Sunne of the Holy Spirit. He gave Eve for a Wife to Adam, and blessing them
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he gave unto them a Precept and Faculty of multiplying. The Ge∣neration of the Philosophers Stone, is not unlike the Creation of Adam, for the Mud was made of a terrestriall and ponderous Body dissolved by Water, which deserved the excellent name of Terra Adamica, wherein all the vir∣tues and qualities of the Elements are placed. At length the heaven∣ly Soule is infused thereinto by the Spirit of the quintesse and So∣lar influx, and by the Benediction and Dew of Heaven; the virtue of multiplying in infinitum by the intervening copulation of both sexes is given it.
75. The chief secret of this worke consisteth in the manner of working, which is wholly imploy∣ed about the Elements: for the matter of the Stone passeth from one Nature into another, the Ele∣ments are successively extracted,
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and by turnes obtaine dominion; every thing is agitated by the cir∣cles of humidum and siccum, un∣till all things be turned down∣wards, and there rest.
76. In the work of the Stone the other Elements are circulated in the figure of Water, for the Earth is resolved into Water, wherein are the rest of the Ele∣ments; the Water is Sublimated into Vapour, Vapour retreats into Water, and so by an unwearied circle, is the Water moved, untill it abide fixed downwards; now that being fixed all the Elements are fixed: Thus into it they are resolved, by it they are extracted, with it they live and dye: the Earth is the Tombe, and last end of them all.
77. The order of Nature requi∣reth that every generation begin from humidum and in humidum. In the Philosophers work, Nature
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is to be reduced into order, that so the matter of the Stone which is terrestriall, compact and dry, in the first place may be dissolved and flow into the Element of Water next unto it, and then Sa∣turne will be generated of Sol.
78. The Aire succeeds the Water drawne about by seven circles or revolutions, which is wheel'd about with so many circles and reductions, untill it be fixed downwards, and Saturne being expell'd, Jupiter may re∣ceive the Scepter and Govern∣ment of the Kingdome, by whose coming the Philosophers Infant is formed, nourished in the wombe, and at length is borne; resembling the splendor of Luna in its beau∣tifull serene countenance.
79. The Fire executing the cour∣ses of the Nature of the Elements, extream Fire promoving it, of hid∣den is made manifest: the Saffron
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dyeth the Lilly: rednesse possesseth the cheeks of the whitening Child now made stronger: A Crowne is prepared for him against the time of his Reigne. This is the consummation of the first work, and the perfect rotation of the Elements, the signe whereof is, when they are all terminated in Siccum, and the body void of Spirit lyeth downe wanting pulse and motion: And thus all the E∣lements do finally acquiesce in Terra.
80. Fire placed in the Stone is Natures Prince, Sol's Son and Vicar, moving and digesting mat∣ter, and perfecting all things there∣in, if it shall attain its liberty; for it lieth weak under an hard bark, procure therefore its freedome that it may secure thee freely; but beware that thou urge it not above measure, for it being impati∣ent of Tyranny it becomes a fugi∣tive,
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no hope of returne being left unto thee; call it back therefore by courteous flattery, and keep it prudently.
81. The first mover of Nature is Externall Fire, the Moderator of Internall Fire, and of the whole work; Let the Philosopher there∣fore very well understand the go∣vernment thereof, and observe its degrees and points; for from thence the welfare or ruine of the worke dependeth. Thus Art hel∣peth Nature, and the Philosopher is the Minister of both.
82. By these two Instruments of Art and Nature, the Stone lif∣teth it selfe up from Earth to Heaven with great ingenuity, and slideth from Heaven to Earth, be∣cause the Earth is its Nurse, and being carried in the wombe of the wind, it receiveth the force of the Superiours and Inferiours.
83. The Circulation of the E∣lements
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is exercised with a double * Wheel, by the greater or extend∣ed, and the lesse or contracted: The Wheel extended fixeth all the Elements of the Earth, and its circle is not finished unlesse the work of Sulphur be perfected. The revolution of the minor Wheel is terminated by the extraction and preparation of every Element; Now in this Wheel there are three * Circles placed, which alwayes and variously move the Matter, by an Erratick and Intricate Motion, and do often (seven times at least) drive about every Element, in or∣der succeeding one another, and so agreeable, that if one shall be wanting the labour of the rest is made void. These are Natures Instruments, wherby the Elements are prepared. Let the Philosopher therfore consider the progresse of Nature in the Phy∣sicall Tract more fully described for this very end.
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84. Every Circle hath its pro∣per Motion, for all the motions of the Circles are conversant a∣bout the Subject of Humidum and Siccum, and are so concatenated, that they produce the onely ope∣ration, and one only concent of Nature: two of them are opposite, both in respect of the causes & the effects; for one moveth upwards, drying by heat; another down∣wards, moistning by cold; a third carrying the form of rest and sleep by digesting, induceth the cessati∣on of both in greatest moderation.
85. Of the three Circles, the * First is Evacuation, the labour of which is in substracting the super∣fluous Humidum, and also in sepa∣rating the pure, cleane, and subtile, from the grosse and terrestriall dreggs. Now the greatest danger is found in the motion of this Cir∣cle, because it hath to doe with things Spirituall, and makes Na∣ture plentifull.
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86. Two things are chiefly to be taken heed of in moving this Circle; First, that it be not mo∣ved too intensly; the other, that it be not moved longer then is meet. Motion accelerated rai∣seth confusion in the matter, so that the grosse, impure and indi∣gested part may fly out together with the pure and subtile, and the Body undissolved mixed with the Spirit, together with that which is dissolved. with this precipitated motion the Heavenly and Terre∣striall Nature are confounded, and the Spirit of the Quintessence corrupted by the admixtion of the Earth, is made dull and invalid. By too long a motion the Earth is too much evacuated of its Spi∣rit, & is made so languishing dry, and destitute of Spirit, that it can∣not easily be restored and recalled to its Temperament. Either er∣rour burneth up the Tinctures, or turns it into flight.
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87. The Second Circle is Re∣stauration; * whose office is, to re∣store strength to the gasping and debilitated body by Potion. The former Circle was the Organ of Sweat and labour, but this of Re∣freshment and Consolation. The action of this is imployed in the grinding & mollifying the Earth, (Potter like) that it may be the better mixed.
88. The motion of this Cir∣cle must be lighter then that of the former, especially in the be∣ginning of its Revolution, lest the Crow's young ones be drowned in their nest by a large floud, and the growing world be overflowne by a deluge. This is the Weigh∣er and Assayer of Measures, for it distributeth Water by Geometricall Precepts. There is usually no greater Secret found in the whole practice of the Worke, then the firme and
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justly weighed Motion of this Circle; for it informeth the Philo∣sophers Infant and inspireth Soul and Life into him.
89. The Lawes of this Circles Motions are, that it run about gently; and by little and little, and sparingly let forth it selfe, lest that by making hast it fall from its measure, and the Fire in∣herent overwhelmed with the Waters, the Architect of the Work grow dull, or also be ex∣tinguished: that meat and drink be administred by turnes, to the end there may be a better Dige∣stion made, and the best tempera∣ment of Humidum and Siccum; for the indissoluble colligation of them both is the End and Scope of the Worke. Furthermore see, that you add so much by Wa∣tering, as shall be wanting in assa∣tion, that Restauration may re∣store so much of the lost strength
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by corroborating, as Evacuation hath taken away by debilitating.
90. Digestion the last Circle * acteth with silent and insensible motion; and therefore it is said by Philosophers, that it is made in a secret furnace; it decocteth the Nutriment received, and conver∣teth it into the Homogeneal parts of the body Moreover, it is cal∣led Putrefaction; because as meat is corrupted in the Stomack be∣fore it passe into Bloud and Simi∣lar parts: so this operation break∣eth the Aliment with a concoct∣ing and Stomack heat, and in a manner makes it to putrefie, that it may be the better Fixed, and changed from a Mercuriall into a Sulphurous Nature. Again, it is called Inhumation, because by it the Spirit is inhumated, and as a dead man buried in the ground. But because it goes most slowly, it therefore needeth a longer time.
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The two former Circles do la∣bour especially in dissolving, this in congealing, although all of them work both.
91. The Lawes of this Circle are, that it be moved by the Fea∣verish and most gentle heat of Dung, lest that the things volatile fly out, and the Spirit be troubled at the time of its strictest Conjun∣ction with the Body, for then the businesse is perfected in the great∣est tranquillity and ease; therefore we must especially beware lest the Earth be moved by any Winds or Shewers: Lastly, as this third Circle may alwayes succeed the second straight-wayes and in its order, as the second the first: so by interrupted works & by course those three erratick Circles id oe compleat one intire circulaton, which often reiterated, at length turnes all things into Earth, and makes peace between enemies.
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92. Nature useth Fire, so also * doth Art after its example, as an Instrument and Mallet in cutting out its works. In both operati∣ons therefore Fire is Master and Perfect. Wherefore the know∣ledge of Fires is most necessary for a Philosopher, without which as another Ixion (condemn'd to la∣bour in vaine) he shall turne about Wheel of Nature to no purpose.
93. The name Fire is Equivo∣call amongst Philosophers; for sometimes it is used Metonymi∣cally for heat; and so, as many fires as heats. In the Generation of Metals and Vegetables, Na∣ture acknowledgeth a three-fold Fire; to wit, Celestiall, Terrestri∣all, and Innate. The First flowes from Sol as its Fountaine, into the Bosome of the Earth; it stirreth up Fumes or Mercuriall and Sul∣phurous vapours, of which Me∣tals are created, and mixeth it
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selfe amongst them; it stirreth up fire, placed and snorting in the seeds of the Vegetables, and ad∣deth sparkles unto it (as Spurres) for vegetation, The Second lur∣keth in the bowels of the Earth, by the Impulse and action where∣of the Subterraneous vapours are driven upwards through Pores and Pipes, and thrust outwards from the Centre towards the Su∣perficies of the Earth, both for the composition of Metals, where the Earth swelleth up, as also for the production of Vegetables, by putrefying their seeds, by softning and preparing them for generati∣on. The third of the former, viz. Solar, is generated of a vappid smoak of Metals, and also infused with the monthly provision grows together with the humid matter, & is retained as in a Prison within the strength of it; or more true∣ly, as forme is conjoyned with the
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mixt body: It firmely inhereth in the seeds of Vegetables, untill be∣ing solicited by the point of its Fa∣thers rayes it be called out, then Motion intrinsecally moveth and informeth the matter, and be∣comes the Plastes and Dispensa∣tor of the whole Mixture. In the generation of Animals, Celestiall Fire doth insensibly cooperate with the Animall; for it is the first Agent in Nature: but the heat of the Femella answereth Terrestriall heat, untill it putrefie the Seed, and prepare it: The Fire implanted in the Seed, Sol's son, disposeth the matter, and being di∣sposed in formeth it.
94. Philosophers have obser∣ved * a three-fold Fire in the mat∣ter of their work, Naturall, not Naturall, against Nature. The Naturall they call the Fiery Ce∣lestiall Spirit Innate, kept in the profundity of matter, and most
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strictly bound unto it, which by the sluggish strength of metall growes dull, untill being stirred up and freed by the Philosophers discretion and externall heat, it shall have obtained a faculty of moving its body dissolved, and so it informeth its humid matter, by explication, Penetration, Dilatati∣on and congelation. In every mixt body Naturall Fire is the * Principle of Heat and Motion. Unnaturall Fire they name that * which being called and coming extrinsecally, is introduced into the matter wonderfull artificially; that it may increase and multiply the strength of naturall heat. The Fire contrary to Nature they call * that, which putrefies the Compo∣situm, & corrupteth the tempera∣ment of Nature; It is imperfect, because being too weak for gene∣ration, it is not carried beyond the bounds of corruption: such is the
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Fire or heat of the menstruum: yet it hath the name improperly of Fire against Nature, because in a manner it is according to Nature, for salving the specifical form, it so corrupteth the matter, that it disposeth it for generation.
95. It is more credible never∣thelesse, that the corrupting Fire, called Fire against Nature, is not different from the Innate, but the first degree of it, for the order of nature requireth, that corruption precede generation: the fire therefore that is innate agree∣able to the Law of Nature per∣formeth both, by exciting both successively in the matter: the first of corruption more gentle stirred up by feeble heat, for to mollifie and prepare the body: the other of generation more for∣cible, moved by a more vehement heat, for to animate and fully informe the Elementary body dis∣posed
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by the former. A double Mo∣tion doth therefore proceed from a double degree of heat of the same fire; neither is it to be ac∣counted a double Fire. But far better may the Name of Fire con∣trary to Nature be given to vio∣lent and destructive Fire.
96. Unnaturall fire is convert∣ed into Naturall or Innate Fire by successive degrees of Digestion, and increaseth and multiplyeth it: Now the whole secret consisteth in the multiplication of Naturall Fire, which of it selfe is not able to Work above its proper strength, nor communicate a perfect Tin∣cture to imperfect Bodies; for it is sufficient to it selfe; nor hath it any further power; but being multiplyed by the unnaturall, which most aboundeth with the virtue of multiplying, doth act far more powerfully, and reacheth it selfe beyond the bounds of
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Nature colouring strange and im∣perfect bodies, and perfecting them, because of its plen∣tifull Tincture, and the abstruse Treasure of multiplyed Fire.
97. Philosophers call their * Water Fire because it is most hot, and indued with a Fiery Spirit; againe, Water is called Fire by them, because it burneth the bo∣dies of perfect Metals more than common fire doth; for it perfect∣ly dissolveth them, whereas they resist our Fire, and will not suffer themselves to be dissolved by it; for this cause it is also called Bur∣ning Water: Now that Fire of Tincture is hid in the belly of the Water, and manifests it selfe by a double effect, viz. of the bodies Solution and Multiplication.
98. Nature useth a double Fire in * the Work of generation, Intrinse∣call, & extrinsecall: the former be∣ing placed in the seeds & mixtures
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of things, is hid in their Centre; & as a principle of Motion and Life, doth move and quicken the body: But the latter, Extrinsecall, whe∣ther it be poured down from Hea∣ven or Earth, raiseth the former, as drowned with sleep, and compels it to action; for the vitall sparks implanted in the seeds stand in need of an externall mover, that they may be moved and actuate.
99. It is even so in the Philoso∣phers worke; for the matter of the Stone possesseth his Interi∣our Fire, which partly Innate, partly also is added by the Philo∣sophers Art, for those two are united and come inward together, because they are homogeneous: the internall standeth in need of the externall, which the Philoso∣pher administreth according to the Precepts of Art and Nature; this compelleth the former to move. These Fires are as two
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Wheels, whereof the hidden one being smitten of the sensible one, it is moved sooner or later: And thus Art helpeth Nature.
100. The Internall Fire is the middle between the mover and the matter, whence it is, that as it is moved by that, it moveth thus; if so be it shall be driven in∣tensly or remisly, it will work af∣ter the same manner in the matter. The Information of the whole worke dependeth of the measure of externall Fire.
101. He that is ignorant of the degrees and points of externall Fire, let him not set upon the Philosophicall Worke; for he will never pull light out of dark∣nesse, unlesse the heats passe through their mediums, like the Elements, whose extreams are not converted but onely by medi∣ums.
102. Because the whole work *
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consisteth in Separation and per∣fect Preparation of the foure Ele∣ments, therefore so many degrees of Fire are necessary thereunto; for every Element is extracted by the degree of Fire proper to it.
103. The foure degrees of Fire are called the Fire of the Bath, of Ashes, of Coales, and of Flame, which is also called Optetick: e∣very degree hath its points, two at least, sometimes three; for the Fire is to be moved slowly and by points, whether it be increased or decreased, that Matter (after Na∣tures example may goe on by de∣grees and willingly unto Informa∣tion and completion; for nothing is so strange to Nature as that which is violent; Let the Philo∣sopher propound to his conside∣ration the gentle accesse & recesse of the Sun, whose Light & Lamp indulgeth its heat to the things of the world, according to the times
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and Lawes of the Universe, and so bestoweth a temperament upon them.
104. The first point of the * Bath of heat is called the heat of a Feaver or of Dung; the second, of both simply. The first point of the second degree is the simple heat of Ashes, the second is the heat of Sand: Now the points of Fire, of Coales and Flame, want a proper Name, but they are dis∣tinguished by the operation of the Intellect, according to intention and remission.
105. Three degrees onely of Fire are sometimes found amongst Philosophers, viz. of the Bath of Ashes and the hot Bath, which comprehendeth the Fire of Coals and Flame: the Fire of Dung is sometimes distinguished from the Fire of the Bath, in degree. Thus for the most part Authors doe in∣volve the light in darknesse, by
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the various expressions of the Phi∣losophers Fire; for the know∣ledge therof is accounted amongst their chief secrets.
106. In the White Work, be∣cause * three Elements onely are extracted, three degrees of Fire al∣so do suffice; the last, to wit the Optetick, is reserved for the fourth Element, which finisheth the Red Work. By the first de∣gree the eclipse of Sol and Lu∣na is made, by the second the light of Luna begins to be restored: by the third Luna attaineth unto the fulnesse of her splendour: and by the fourth Sol is exalted into the highest apex of his glory: Now in every part the Fire is admini∣stred acccording to the rules of Geometry, so as the Agent may answer to the disposition of the Patient, and their strength be e∣qually poised betwixt themselves.
107. Philosophers have very
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much set upon their Fire with a desire of Secrecy, so as they scarce have been bold to touch it, but shew it rather by a description of its qualities and proprieties, then by its name: as that it is airie Fire, vaporous, humid and dry, clear, star-like, because it may easily by degrees be intended or remitted as the Artificer pleaseth. Hee that desireth more of the knowledge of Fire; may be satisfied by the Works of Lullius, who hath open∣ed the Secrets of Practice to can∣did minds candidly.
108. Of the conflict of the Ea∣gle * and the Lion they write di∣versly, because the Lion is the strongest animall of all others; and therefore it is necessary that more Eagles concur, (three at least, or else more, even to ten) to conquer him: the fewer they are the greater the contention, and the slower the Victory; but the more
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Eagles, the shorter the Battaile, and the direption of the Lyon will more readily follow. The happyer number of seven Eagles may be taken out of Lullius, or of nine out of Senior.
109. The Vessell wherein Phi∣losophers * decoct their worke, is twofold; the one of Nature, the other of Art; the Vessell of Na∣ture which is also called the Vessel of Philosophy, is the Earth of the Stone, or the Femella or Matrix, whereinto the Seed of the Male is received, it putrefies, and is prepa∣red for generation, the Vessell of Nature is of three sorts: for the secret is decocted in a threefold Vessell.
110. The First Vessell is made of a transparent Stone, or of stony Glasse, the forme thereof some Philosophers have hid by a certain Enigmaticall description; some∣times affirming that it is com∣pounded
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of two peeces, to wit, an Alembick, and a Bolts-head, sometimes of three, othertimes of the two former with the additi∣on of a Cover.
111. Many have feigned the multiplying of such like Vessels to be necessary to the Philosophi∣call Work, calling them by divers names, with a desire of hiding the secret by a diversity of operations; for they called it Solutory of solu∣tion; Putrefactory for putrefacti∣on; Distillatory for distillation; Sublimatory for sublimation; Cal∣cinatory for calcination, &c.
112. But that all deceit being removed we may speak sincerely, one onely Vessell of Art sufficeth to terminate the Worke of either Sulphur, and another for the Work of the Elixir; for the di∣versity of digestions requireth not the change of Vessels; yea we must have a care lest the Vessell be changed
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or opened before the First work be ended.
113. You shall make choise of a forme of the glassy Vessell round in the bottom or cucurbit, or at least ovall, the neck an hand breadth long or more, large e∣nough, with a straight mouth, made like a Pitcher or Jugg, con∣tinued & uncutt and thick in every part, that it may resist a long, and sometimes an acute Fire: The cucurbit or Bolts head is called blind, because its eye is blinded with the Hermetick seal, lest any thing from without should enter in, or the Spirit steal out.
114. The second Vessell of Art may be of Wood, of the trunk of an Oake, cut into two hollow Hemisphears, wherein the Philo∣sophers Egge may be cherished till it be hatched; of which see the Fountaine of Trevisanus.
115. The third Vessell Practi∣tioners
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have called their Furnace, which keeps the other Vessels with the matter and the whole work: this also Philosophers have endeavoured to hide amongst their secrets.
116. The Furnace which is the * Keeper of Secrets, is called Atha∣nor, from the immortall Fire, which it alwayes preserveth; for although it afford unto the Work continuall Fire, yet sometimes un∣equally, which reason requireth to be administred more or lesse ac∣cording to the quantity of matter, and the capacity of the Furnace.
117. The matter of the Fur∣nace is made of Brick, or of fatt Earth, or of Potters clay well beaten, and prepared with horse dung, mixed with haire, that it may stick the faster, and may not be chincked by long heat; let the walls be thick, of three or foure fingers, to the end that it may be
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the better able to keep in the heat and withstand it.
118. Let the form of the Fur∣nace be round, the inward alti∣tude of two feet or thereabouts, in the midst whereof an Iron or Brazen plate must be set, of a round Figure, about the thicknesse of a Penknife's back, in a manner possessing the interiour latitude of the Furnace, but a little nar∣rower then it, lest it touch the walls, which must leane upon three or foure props of Iron fixed to the walls, and let it be full of holes, that the heat may be the more ea∣sily carried upwards by them, and between the sides of the Furnace and the Plate. Below the Plate let there be a little door left, and another above in the walls of the Furnace, that by the lower the Fire may be put in, and by the higher the temperament of the heat may be sensibly perceived;
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at the opposite part whereof let there be a little window of the Fi∣gure of a Romboides fortifyed with glasse, that the light over∣against it may shew the colours to the eye. Upon the middle of the foresaid plate, let the Tripode of secrets be placed with a double Vessel. Lastly let the Furnace be very well covered with a shell or covering agreeable unto it, and that alwayes the little doores closely shut, lest the heat go out.
119. Thus thou hast all things necessary to the first Work, the end whereof is the generation of two sorts of Sulphur; the com∣position and perfection of both may be thus finished.
℞. Take a Red Dragon, cou∣ragious, * warlike, to whom no Naturall strength is wanting; and afterwards seven or nine noble Eagles [Virgins,] whose eyes will not wax dull by the rayes of the
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Sun: cast the Birds with the Beast, into a clear Prison and strongly shut up, under which let a Bath be placed, that they may be incensed to fight by the warm vapour: in a short time they will enter into a long and harsh contention, untill at length about the 45 day or 50. the Eagles begin to prey upon and teare the beast to pieces; this dying it will infect the whole Pri∣son with its black and direfull poyson, whereby the Eagles be∣ing wounded, they will also be constrained to give up the ghost. From the putrefaction of the dead Carcasses a Crow will be genera∣ted, which by little and little, put∣ting forth its head, and the Bath being somewhat increased it will forthwith stretch forth its wings and begin to fly; but seeking chincks from the Winds and Clouds, it will long hover about; take heed that it find not any. At
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length being made white by a gen∣tle and long Raine, and with the dew of Heaven it will be changed into a White Swan, but the new borne Crow is a sign of the departed Dragon. In making the Crow White extract the Ele∣ments, and distill them accord∣ing to the order prescribed, untill they be fixed in their Earth, and end in Snow-like, and most sub∣tile dust, which being finished thou shalt enjoy thy first desire to the White Worke.
120. If thou intendest to pro∣ceed further to the Red, adde the Element of Fire, which is wanting to the White Work: the Vessell therefore being fixed, and the Fire strengthned by little and little through its points, force the mat∣ter untill the occult begin to be made manifest, the signe whereof will be the Orange colour arising: order the Fire of the Fourth de∣gree
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by its points, untill by the helpe of Vulcan purple Roses be generated of the Lilly, and lastly the Amaranthus dyed with the darkish Rednesse of bloud: but thou mayest not cease to bring out Fire by Fire, untill thou shalt behold the matter terminated in Reddest ashes, and insensible to the touch. This Red Stone may reare up thy minde to greater things, by the blessing and assist∣ance of the holy Trinity.
121. They that thinke they have brought their worke to an end by perfect Sulphur, not know∣ing Nature or Art; and to have fulfilled the Precepts of the secret; are much deceived, and will try their Project in vaine: for the Praxis of the Stone is perfected by a double Worke; the First is, in creating the Sulphur, the other in making the Elixir.
122. The Philosophers Sul∣phur
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is most subtile Earth, most hot and dry, in the belly whereof the Fire of Nature abundantly multiplyed is hidden; Moreover, Fire deserveth the name of the Stone; for it hath in it selfe the virtue of opening and penetrating the bodies of Metals, and of tur∣ning them into their own tempe∣rament and producing something like it selfe, wherefore it is called a Father and Masculine seed.
123. That we may leave nothing untouched, let the Students in Philosophy know that from that first Sulphur, a second is genera∣ted which may be multiplyed in infinitum: let the wise man, after he hath got the everlasting mine∣rall of that Heavenly Fire, keep it diligently. Now of what matter Sulphur is generated, of the same it is multiplyed, a small portion of the first being added, yet as in the Ballance. The rest may a fresh∣man
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see in Lullius, this may suffice onely to point at it.
124. The Elixir is compound∣ed of a threefold matter, namely of Metallick Water or Mercury sublimated as before; of Leaven White or Red, according to the intention of the Operator, and of the Second Sulphur, all in Weight.
125. There are Five proper * and necessary qualities in the per∣fect Elixir, that it be fusile, perma∣nent, penetrating, colouring and multiplying; it borroweth its tin∣cture and fixation from the Lea∣ven, its penetration from the Sul∣phur, its fusion from Argent vive which is the medium of con∣joyning Tinctures, to wit of the Ferment and Sulphur, and its multiplicative virtue from the Spi∣rit infused into the Quintessence.
126. Two perfect Metalls give a perfect Tincture, because
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they are dyed with the pure Sul∣phur of Nature, and therefore no Ferment of Metals may be sought besides these two bodies; dye thy Elixir White and Red with Sol and Luna, Mercury first of all re∣ceives their Tincture, and having received it, doth communicate it to others.
127. In compounding the Elixir take heed you change not or mixe any thing with the Ferments, for either Elixir must have its proper Ferment, and desireth its proper Elements; for it is provided by Nature, that the two Luminaries have their different Sulphur and distinct tinctures.
128. The Second work is con∣cocted as the First, in the same or like Vessell, the same Furnace, and by the same degrees of fire, but is perfected in a shorter time.
129. There are three humours * in the Stone, which are to be ex∣tracted
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successively; namely, Watery, Airy, and Radicall; and therfore all the labour and care of the Workman is employed about the humour, neither is any other Element in the Worke of the Stone, circulated, besides the hu∣mid one. For it is necessary in the first place, that the Earth be re∣solved and melted into humour. Now the Radicall humour of all things, accounted Fire, is most te∣nacious, because it is tyed to the Centre of Nature, from which it is not easily separated; extract therefore those three humours slowly, successively, dissolving and congealing them by their Wheels; for by the multiplyed alterne reiteration of Solution and congelation the Wheel is ex∣tended, and the whole work fi∣nished.
130. The Elixir's perfection consisteth in the strict Union and
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indissoluble Matrimony of Siccum and Humidum, so that they may not be separated, but the Siccum may flow with moderate heat into the Humidum abiding every pressure of Fire. The signe of perfection is, if a very little of it cast in above the Iron or Brazen Plate being very hot, it flow forth∣with without smoake.
131. ℞. Let three weights of Red Earth, or Red Earth, or Red Ferment, and a double weight of Water and Aire, well beaten, be mixt toge∣ther: let an Amalgama be made like Butter, or Metalline Paste, so as the Earth being mollifyed may be insensible to the touch; Add one weight and an halfe of Fire: Let these be ordered in their Vessell, the Fire of the first degree being most closely sealed; after∣wards let the Elements be extra∣cted out of their degrees of Fire in their order, which being turned
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downwards with a gentle motion they may be fixed in their Earth, so as nothing volatile may be raised up from thence, the matter at length shall be terminated in a Rock, Illuminated, Red and Di∣aphanous; a part whereof take at pleasure, and having cast it into a Crucible with a little Fire by drops give it to drink with its Red Oyle, and incere it, untill it be quite poured out, and goe away without smoake. Nor mayst thou feare its flight, for the Earth be∣ing mollifyed with the sweetnesse of the Potion will stay it, having received it, within its bowels: then take the Elixir thus perfected into thine owne power, and keep it carefully. In God rejoyce, and be silent.
132. The order and method of composing & perfecting the white Elixir is the same, so that thou usest the white Elements onely in
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the composition thereof; but the body of it brought to the terme of decoction, will end in the plate; white, splendid, and crystall∣like, which incerated with its White Oyle will obtaine the help of Fusion. Cast one weight of either Elixir, upon ten weights of Argent vive well washed, and thou wilt admire its effect with a∣stonishment.
133. Because in the Elixir the * strength of Naturall Fire is most aboundantly multiplyed by the Spirit infused into the Quin∣tessence, and the naughty acci∣dents of bodies, which beset their purity and the true light of Na∣ture with darknesse, are taken away by long and manifold sublimations and digestions; therefore Fiery Nature freed from its Fetters, and fortifyed with the aid of Heaven∣ly strength, workes most power∣fully being included in this our
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fift Element: Let it not there∣fore be a wonder, if it obtaine strength not onely to perfect im∣perfect things, but also to multi∣ply its force and power: Now the Fountaine of Multiplication is in the Prince of the Luminaries, who by the infinite multiplication of his beams, begetteth all things in this our Orbe, and multiplyeth things generated, by infusing a multipli∣cative virtue into the seeds of things.
134. The way of multiplying the Elixir is threefold: By the first; ℞ Mingle one weight of Red Elixir, with nine weights of its Red Water, and dissolve it in∣to Water in a solutory Vessell, curdle the matter well dissolved, and unite by decocting it with a gentle Fire, untill it be made strong into a Rubie or Red La∣mell, which afterwards incere with its Red Oyle, after the manner
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prescribed untill it flow; so shalt thou have a medicine ten times more powerfull then the first. The businesse is easily finish∣ed in a short time.
135. By the Second manner * ℞ what Potion thou pleasest of thy Elixlr mixed with its Water, the weights being observed; seale it very well in the Vessell of Re∣duction, dissolve it in a Bath, by inhumation, being dissolved, di∣still it, Separating the Elements by their proper fires, and fixing them downwards, as was done in the first and second work, untill it be a Stone; lastly, incere it and project it. This is the longer, but yet the richer way, for the vir∣tue of the Elixir is increased unto an hundred fold; for by how much the more subtile it is made by rei∣terated operations, by so much more both of superiour and infe∣riour strength it retaineth, & more powerfully operates.
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136. Lastly, take one Ounce of the said Elixir multiplyed in virtue, and project it upon an hundred of purifyed Mercury, and in a little time Mercury made hot amongst burning Coals, will be converted into pure Elixir; where∣of if thou castest every ounce upon an other hundred of the like Mer∣cury, Sol will shine most purely to thine eyes. The multiplication of White Elixir may be made the same way. Take the virtues of this Medicine to cure all kinds of diseases, and to preserve good health, as also the use thereof, out of the Writings of Arnoldus de villa nova, Lullius and of other Philosophers, may be fetched.
137. The Philosophers Signifer will instruct him that seeketh * the times of the Stone; for the first Work ad Albū must be terminated in the House of Luna; the Second, in the second House of Mercury;
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The first Work ad Rubeum, will end in the Second House of Venus, and the last in the other Regall Throne of Jove, from whence our most Potent King shall receive a Crowne decked with most Pre∣cious Rubies:
Sic in se sua per vestigia volvitur Annus.
Thus does the winding of the cir∣cling Yeare
Trace its owne Foot-steps, and the same appeare.
138. A three-headed Dragon keeps this Golden Fleece; the first head proceedeth from the Wa∣ters, the second from the Earth, the third from the Aire; it is ne∣cessary that these three heads do end in one most Potent, which will devour all the other Dragons; then a way is laid open for thee to the golden Fleece. Farewell diligent Reader, in Reading these things in∣vocate the Spirit of Eternal Light; Speak little, Meditate much, and Judge aright.
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To the Lovers of Hermetick Philosophy I. C. Chymierastes wisheth prosperity.
SUch is the difference between the Her∣meticks living Philosophy, and the dead Philosophy of the Ethnicks; that the former hath been Divinely inspired into the first Masters of Chymistry [the Queen of all Sciences,] and therefore may challenge the Holy Spirit of Truth for its onely Author; who by breathing where he listeth, doth infuse the true Light of Nature into their minds; by virtue whereof, all the darknesse of er∣rours is straight-wayes chased away from thence and utterly expelled: but the latter may ascribe its Invention unto Pagans, who having left, or rather neg∣lected the pure Fountains of Learning, have introduced false Principles and causes, (proceeding from their own brain) for true ones, to the great dammage of the Reipublique of Learning. And indeed what good were they able to do, upon whom the Day-Star of Truth, the Eternall Wisedome of God, the Foun∣taine
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of all Knowledge and Understand∣ing Christ Iesus hath never risen? We cannot wonder therefore, that they have onely proposed old wives Fables, and foolish toyes, that they have introduced pure dotages, and innumerable inventi∣ons of lyes, whereby they have so be∣dawbed holy Philosophy, that we can find nothing of Native beauty in it.
But you will object that Hermes him∣self the Prince of Vitall Philosophy was an Heathen also, yea and lived before other Authors many ages, by whose de∣crees Philosophy in every place entertai∣ned, with greatest applause of almost all men, now flourisheth. But granting that, what followeth? This Hermes Trisme∣gistus indeed was borne in an Heathen Country, yet by a peculiar priviledge from God he was one, who worshipped the true God in his life, manners and Re∣ligion especially; who freely confessed God the Father, and that he was the Creator of Man, and made no other partaker of Divinity with him: He ac∣knowledged the Son of God the Father, by whom all things which are existent, were made; whose name because it was
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wonderfull and ineffable was unknowne to Men, and even to Angels themselves, who admire with astonishment his gene∣ration. What more? He was our Her∣mes who by the singular indulgence and revelation of the most great and gracious God, foreknew that the same Son should c•me in the Flesh, and that in the last ages, to the end he might blesse the God∣ly for ever. He it was who so clearely taught, that the mystery of the most Holy Trinity ought to be adored, as well in the Plurality of Persons, as in the U∣nity of Divine Essence, in three Hy∣postases, (as any quick-sighted and in∣telligent man may gather from that which followes;) as that it can scarcely be found any where more clearly and plainly: for thus he: There was an In∣telligent Light before the Intelligent Light, and there was alwayes a cleare Mind of the Mind: and the Truth hereof, and the Spirit containing all things, was no other thing: Besides this God is not, nor Angell, nor any other Essence; for he is Lord of all, both Father, and God, all things are under him, and in him. I beseech thee O Heaven, and the
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wise worke of the great God; I beseech thee thou voice of the Father, which he first spake, when he formed the whole world: I beseech thee by the onely begot∣ten Word, and Father containing all things, be propitious unto me.
Now yee sons of Hermes, turne over and over againe, both night and day the Volumes of Heathen Philosophers, and inquire with what diligence you possibly can, whether you are able to find such Holy, such Godly and Catholick things in them.
Our Hermes was an Heathen, I con∣fesse, yet such an Heathen as knew the power and greatnesse of God, by other creatures and also by himselfe, and glori∣fied God, as God: I shal not spare to ad, that he far excelled in godlinesse most Christians now a dayes in name onely; and gave immortall thanks unto him as the Fountaine of all good things, with a deep submission of mind for his bene∣fits received. Hear I pray, yee sonnes of Learning, whether God was as much conversant, and wrought as equally in the Heathen Nation, as amongst his own people, when he saith: From the rising
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of the Sun unto the going downe thereof his name is great amongst the Gentiles; and in every place a pure oblation is sa∣crificed and offered unto my name, be∣cause my name is great amongst the Na∣tions, saith the Lord of Hosts by his Pro∣phet.
Rub up your memory, I intreat you, and speake plainly; were not the Magi Heathens, which came from the East by the guidance of a Star, that they might worshhip Christ, whom neverthelesse the unbeleeving people hanged upon a Tree. Lastly consider well I beseech you, yee faithfull favourers of true Wisedome onely; from what Fountaine other Heathens besides Hermes have ta∣ken the Principles of their Learning. Weare and better weare out their Vo∣lumes with diligence, that yee may dis∣cerne them to refer their wisdome not unto God, but to attribute it, as gotten by their owne Industry. On the contra∣ry cast your eyes upon the beginning of the admirable Tractate having seven Chapters of your Father Hermes con∣cerning the Secret of the Physical Stone, and observe how holily he thinketh of
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God the bestower of this Secret Science: for Hermes saith: In so great an Age I have not ceased to try experiments, nor have I spared my Soul from labour: I had this Art and Science by the Inspi∣ration of the Living God only, who hath vouchsafed to open it to me his servant. Tis true, he hath given power of judging to rational creatures, but hath not left unto any an occasion of sinning. But I, unlesse I feared the day of Doom, or the souls damnation for the concealing of this Science; I would make known nothing of this Science, nor prophetize to any. But I have been willing to render to the Faith∣full their due, as the Author of Faith hath been pleased to bestow upon me. Thus Hermes: then which nothing could have ever bin said more wise, or more a∣greable to Christian Religion. And hence it is, that so many as are or have been of a more sublime wit and manly judgement, have imbraced the Living Holy, and Di∣vine Philosophy of Hermes, with all their Soul and Strength (rejecting that dead, prophane, and humane Philoso∣phie of the Ethnicks) and have com∣mended and illustrated it in divers of their Writings and Watchings. Of all
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which, that I may confesse ingenuously, seeing that I could never read unto this day any Writer more true, neat, and clear, then the Author of this Tractate, Anonymus indeed, yet one that truly de∣serves the name of an Adepted Philoso∣pher; I have thought it worth my pains, and have deemed hereby to confer not the least favour upon the sons of Her∣mes, if I shall againe publish the hidden Work of Hermetick Philosophy, with the Philosophers Signifer, according to the intention of this most wise Author.
Farewell.
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The Signifer of Philosophers with the Houses of the Planets.
[illustration]
NORTHERNE SIGNES. Sumer.
☿ ♍
☼ ♌
☽ ♋
EASTERNE SIGNES. Springe.
☿ ♊
♀ ♉
♂ ♈
SOUTHERNE SIGNES. Winter.
♄ ♑
♄ ♒
♃ ♓
WESTERNE SIGNES Autumne.
♀ ♎
♂ ♏
♃ ♐
[woodcut astrological signs and their corresponding seasons]
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THE TIMES OF THE STONE.
The Figure described is the * Philosophers Signifer. To every Planet a double House is assigned by the Ancients, Sol and Luna ex∣cepted; whereof every one bor∣roweth one House onely, both of them adjoyning. In the said Fi∣gure every Planet possesseth its proper Houses. Philosophers in handling their Philosophical work, begin their yeare in Winter, to wit, the Sun being in Capricorne, which is the former House of Sa∣turne, and so come towards the right hand. In the Second place the other House of Saturn is found in Aquarius, at which time Saturne i. e. the Blacknesse of the Domina∣ry work begins after the 45 or 50. day. Sol coming into Pisces the worke is black, blacker then black, * and the head of the Crow begins to appear. The third month be∣ing ended, and Sol entring into A∣ries,
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the sublimation or separati∣on of the Elements begins. Those which follow unto Cancer make the Worke White. Cancer addeth the greatest whitenesse and splen∣dour, and doth perfectly fill up all the dayes of the Stone 〈◊〉 white Sulphur, or the Lunar〈…〉rke of Sulphur, Luna sitting and reigning gloriously in her House. In Leo the Regal Mansion of the Sun, the Solar work begins, which in Li∣bra is terminated into a Rubie-Stone, or perfect Sulphur. The two Signes Scorpius and Sagita∣rius which remaine, are indebted to the compleating of the Elixir. And thus the Philosophers admi∣rable young taketh its beginning in the Reigne of Saturne, and its end and perfection in the Domi∣nion of Jupiter.
FINIS.
Fasciculus chemicus, or, Chymical collections :
expressing the ingress, progress, and egress of the secret Hermetick science,
out of the choisest and most famous authors ... :
whereunto is added, the Arcanum, or, Grand secret of hermetick philosophy - PDF
Dee, Arthur, 1579-1651; Ashmole, Elias, 1617-1692; Cross, Thomas, fl. 1632-1682; Espagnet, Jean d', 1564-ca. 1637. Arcanum
1650